2Cor 5:18-19 | Barnes | STEP | Verse 18. 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 labours involved in the purpose of making the Saviour known. He makes the statement general, 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 agency or power, but God was to be acknowledged everywhere. This great truth 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 statement which follows, therefore, about the ministry of reconciliation, he deeply feels that the whole plan, and all the success which had attended the plan, was to be traced not to his zeal; or fidelity, or skill, but to the agency of God. . Who hath reconciled us to himself . The word us here includes, doubtless, all who were Christians--whether Jews or Gentiles, 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. They were his enemies. But by the means of the plan of salvation they had been brought into a state of agreement, or harmony, and were united in feeling and in aim with him. Two men who have been alienated by prejudice, by passion, or by interest, are reconciled when the cause of their alienation is removed, on whichever side it may have existed, or if on both sides, and when they lay aside their enmity and become friends. Thenceforward they are agreed, and live together without alienation, heart-burnings, jealousies, and strife. So between God and man. There was a variance; there was an alienation. Man was alienated from 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 pleased with the character of God, or with his claims or his plans. And in like manner, God was displeased with the pride, the sensuality, the rebellion, the haughtiness of man. He was displeased that his law had been violated, and that man had cast off his government. Now reconciliation could take place only when these causes of alienation should 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 consistently treat him as a friend. The Greek word which is here used (καταλλασσω) means, properly, to change against anything; to exchange for anything, for money, or for any article.-- Robinson . In the New Testament it means, to change one person towards another; that is, to reconcile to any one. . It conveys the idea of producing a change so that one who is alienated should 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 reconciliation is to effect such a change in man as to make him in fact reconciled to God, and at agreement with him. There were indeed obstacles to the reconciliation on 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 perfection of God that he cannot treat the good and evil alike; and that therefore, if he should treat man as his friend, it was necessary that in some proper way he should maintain the honour of his law, and show his hatred of sin, and should secure the conversion and future obedience of the offender. All this God purposed to secure by the atonement made by the Redeemer, rendering it consistent for him to exercise the benevolence of his nature, and to pardon the offender. But God is not changed. The plan of reconciliation has 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 men 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 needed to be made; none could be made. He was always mild, and merciful, and good; and the gift of a Saviour and the plan of reconciliation is just an expression of 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 character of 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, except that 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 consistently, done. " God so loved the world THAT he sent his only begotten Son ," . 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. For (1.) he was endowed with 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," . (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 knoweth the Father but the Son," . And he knew man so well that it could be said of him, he "needed not that any should testify of man, for he knew what was in man," . No one can be a mediator who is not acquainted with the feelings, views, desires, claims, or prejudices 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 reason to 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 showed this in all his life. He sought hiss 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 honour 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 reconciled to God. And (5.) he has removed all the obstacles which existed to a reconciliation. On the part of God, he has made it consistent for 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 secured the stability of his moral government, while he admits offenders to his favour. And on the part of man, he, by the agency of his Spirit, overcomes the unwillingness of the sinner to be reconciled, humbles his pride, shows him his sin, changes his heart, subdues his enmity against God, and secures in fact a harmony of feeling and purpose between God and man, so that they shall be reconciled for ever. And hath given to us . To us the apostles and our fellow-labourers. The ministry of reconciliation . That is, of announcing to men the nature and the conditions of this plan of being reconciled. We have been appointed to make this known, and to press its acceptation on men. See . (a) "reconciled us"

2 Corinthians 5:18-19

Verse 18. 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 labours involved in the purpose of making the Saviour known. He makes the statement general, 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 agency or power, but God was to be acknowledged everywhere. This great truth 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 statement which follows, therefore, about the ministry of reconciliation, he deeply feels that the whole plan, and all the success which had attended the plan, was to be traced not to his zeal; or fidelity, or skill, but to the agency of God. 1Cor 3:6,7.

Who hath reconciled us to himself. The word us here includes, doubtless, all who were Christians--whether Jews or Gentiles, 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. They were his enemies. But by the means of the plan of salvation they had been brought into a state of agreement, or harmony, and were united in feeling and in aim with him. Two men who have been alienated by prejudice, by passion, or by interest, are reconciled when the cause of their alienation is removed, on whichever side it may have existed, or if on both sides, and when they lay aside their enmity and become friends. Thenceforward they are agreed, and live together without alienation, heart-burnings, jealousies, and strife. So between God and man. There was a variance; there was an alienation. Man was alienated from 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 pleased with the character of God, or with his claims or his plans. And in like manner, God was displeased with the pride, the sensuality, the rebellion, the haughtiness of man. He was displeased that his law had been violated, and that man had cast off his government. Now reconciliation could take place only when these causes of alienation should 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 consistently treat him as a friend. The Greek word which is here used (καταλλασσω) means, properly, to change against anything; to exchange for anything, for money, or for any article.--Robinson. In the New Testament it means, to change one person towards another; that is, to reconcile to any one. Rom 5:10. It conveys the idea of producing a change so that one who is alienated should 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 reconciliation is to effect such a change in man as to make him in fact reconciled to God, and at agreement with him. There were indeed obstacles to the reconciliation on 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 perfection of God that he cannot treat the good and evil alike; and that therefore, if he should treat man as his friend, it was necessary that in some proper way he should maintain the honour of his law, and show his hatred of sin, and should secure the conversion and future obedience of the offender. All this God purposed to secure by the atonement made by the Redeemer, rendering it consistent for him to exercise the benevolence of his nature, and to pardon the offender. But God is not changed. The plan of reconciliation has 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 men 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 needed to be made; none could be made. He was always mild, and merciful, and good; and the gift of a Saviour and the plan of reconciliation is just an expression of 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 character of 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, except that 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 consistently, done. "God so loved the world THAT he sent his only begotten Son," Jn 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. For

(1.) he was endowed with 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 knoweth the Father but the Son," Mt 11:27. And he knew man so well that it could be said of him, he "needed not that any should testify of man, for he knew what was in man," Jn 2:25. No one can be a mediator who is not acquainted with the feelings, views, desires, claims, or prejudices 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 reason to 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 showed this in all his life. He sought hiss 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 honour 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 reconciled to God. And

(5.) he has removed all the obstacles which existed to a reconciliation. On the part of God, he has made it consistent for 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 secured the stability of his moral government, while he admits offenders to his favour. And on the part of man, he, by the agency of his Spirit, overcomes the unwillingness of the sinner to be reconciled, humbles his pride, shows him his sin, changes his heart, subdues his enmity against God, and secures in fact a harmony of feeling and purpose between God and man, so that they shall be reconciled for ever.

And hath given to us. To us the apostles and our fellow-labourers.

The ministry of reconciliation. That is, of announcing to men the nature and the conditions of this plan of being reconciled. We have been appointed to make this known, and to press its acceptation on men. See 2Cor 5:20.

(a) "reconciled us" Col 1:20 Verse 19. To wit. Greek, ωςοτι, namely. This verse is designed further to state the nature of the plan of reconciliation, and of the message with which they were intrusted. It contains an abstract, or an epitome of the whole plan; and is one of those emphatic passages in which Paul compresses into a single sentence the substance of the whole plan of redemption.

That God was in Christ. That God was by Christ, (ενχριστω,) by means of Christ; by the agency or mediatorship of Christ. Or it may mean that God was united to Christ, and manifested himself by him. So Doddridge interprets it. Christ was the Mediator by means of whom God designed to accomplish the great work of reconciliation.

Reconciling the world unto himself. The world here evidently means the human race generally, without distinction of nation, age, or rank. The whole world was alienated from him, and he sought to have it reconciled. This is one incidental proof that God designed that the plan of salvation should be adapted to all men. 2Cor 5:14. It may be observed further, that God sought that the world should be reconciled. Man did not seek it. He had no plan for it. He did not desire it. He had no way to effect it. It was the offended party, not the offending, that sought to be reconciled; and this shows the strength of his love. It was love for enemies and alienated beings, and love evinced to them by a most earnest desire to become their friend, and to be at agreement with them. Rom 5:8. Tindal renders this very accurately, "For God was in Christ, and made agreement between the world and himself, and imputed not their sins unto them.

Not imputing their trespasses. Not reckoning their transgressions to them; that is, forgiving them, pardoning them. On the meaning of the word impute, Rom 4:3. The idea here is, that God did not charge on them with inexorable severity and stern justice their offences, but graciously provided a plan of pardon, and offered to remit their sins on the conditions of the gospel. The plan of reconciliation demonstrated that he was not disposed to impute their sins to them, as he might have done, and to punish them with unmitigated severity for their crimes, but was more disposed to pardon and forgive. And it may be here asked, if God was not disposed to charge with unrelenting severity their own sins to their account, but was rather disposed to pardon them, can we believe that he is disposed to charge on them the sin of another? If he does not charge on them with inexorable and unmitigated severity their own transgressions, will he charge on them with unrelenting severity--or at all--the sin of Adam? Rom 5:19. The sentiment here is, that God is not disposed or inclined to charge the transgressions of men upon them; he has no pleasure in doing it; and therefore he has provided a plan by which they may be pardoned. At the same time it is true that, unless their sins are pardoned, justice will charge or impute their sins to them, and will exact punishment to the uttermost.

And hath committed unto us the word of reconciliation. Marg., "put in us." Tindal renders this, "and hath committed unto us the preaching of the atonement." The meaning is, that the office of making known the nature of this plan, and the conditions on which God was willing to be reconciled to man, had been committed to the ministers of the gospel.

(a) "trespasses" Rom 3:24,25 (1) "committed" "put in us"