From Anstey’s Doctrinal Definitions:
This refers to God's work of bringing back into unity, peace, and fellowship that which has been alienated from Him. It involves both persons (believers) and things (Col. 1:20-22). The foundation for reconciliation lies in what Christ accomplished on the cross in His death and blood-shedding. This is alluded to by the Apostle Peter, who said, "Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God” (1 Peter 3:18). There are three things stated in this verse:
• "Suffered for sins"—This is propitiation.
• "The just for the unjust"—This is substitution.
• "To bring us to God"—This is reconciliation.
Note: he places propitiation and substitution (the two parts of atonement) before reconciliation. This shows us that the claims of divine justice in regard to sin had to be settled first before God could reach out to men with blessing. This was done in propitiation (Rom. 3:25; Heb. 2:17; 1 John 2:2; 4:10), which is God’s side of Christ's work on the cross. It has rendered a full satisfaction to God in regard to the whole outbreak of sin, and thus has made "the whole world" saveable (1 John 2:2). Substitution, which is the believer's side of Christ's work on the cross, has to do with what Christ did on the cross for believers, taking their sins upon Himself and bearing their judgment for them (1 Peter 2:24). As a result of the sin question being settled at the cross, God is able to reach out to man and reconcile believers to Himself on a righteous basis.
As mentioned, there are two things involved in God’s work of reconciliation:
• The reconciliation of persons.
• The reconciliation of things.
1) The Reconciliation Of Persons
The havoc that sin has caused in the fall of man is far more devastating than we might realize. Not only has it dishonoured God and ruined His fair creation, but it has also brought hurt to man and his posterity—spiritually (in his spirit and soul) and physically (in his body). One of the sad results of the entrance of sin into this world is that there are estranged relations between men and God. Wrong thoughts and feelings now possess man's heart and "mind" toward God (Col. 1:21). Through sin, men in their fallen state have become "haters of God" (Rom. 1:30) and thus have great "enmity against God" (Rom. 8:7). Hence, men are "alienated" from God and are "enemies" of God (Col. 1:21). This condition of enmity is altogether on man's side; it is man who has sinned and gone far from God. In his alienation, he has developed ill feelings and hatred toward God.
Even though man's heart toward God has been corrupted, God's disposition toward man has not changed. He is still favourably disposed toward His creatures, for He is the Unchangeable God (Mal. 3:6). This can be seen in the fact that "God commends His love toward us, in that, while we were yet sinners, Christ died for us" (Rom. 5:8). Thus, in his confused state of thinking, man views God as an enemy—but He is not an enemy at all. In fact, God is seeking the good and blessing of man. A change of heart is desperately needed in man, but not in God, for He has always loved man. Therefore, it is not God who needs to be reconciled to man, but man to God. To say that God needed to be reconciled denies His "everlasting love" for man (Jer. 31:3; John 3:16). Sometimes, when people are awakened to their need to be saved, they have the mistaken idea that since they have sinned and have gone far from God that they need to do something to turn God’s heart toward them. Some think that they need to shed tears, while others think that they need to clean up their lives and get religious. But again, this is misunderstanding the heart of God. The truth is that His heart has always been toward man; since the day that sin entered the creation, God has been seeking man's deliverance and blessing.
Since this is the case, Scripture does not present reconciliation as we know it today in the modern sense of the word. That is, in having to do with two parties that have been estranged, coming toward each other's position with some degree of compromise, so that relations between them can resume as they once were. Biblical reconciliation always treats the subject as man being brought back to God. Hence, Scripture does not say that we are reconciled with God, but rather "to" God (Rom. 5:10; 2 Cor. 5:20; Eph. 2:16; Col. 1:20). "We" receive "the reconciliation;" God does not receive it (Rom. 5:11 – J. N. Darby Trans.; Col. 1:21). (Matthew 5:24 does use the word "reconciled" in the sense of two parties coming together, but it is a different word in the Greek and is not in connection with the gospel blessings that we are considering.)
There are four main places in the New Testament where the reconciliation of persons is considered—each views the subject from a different aspect:
• Colossians 1:19-22—for the Godhead's pleasure.
• Romans 5:1-11—for the believer's joy in God.
• Ephesians 2:11-16—regarding unity among the members of Christ's body.
• 2 Corinthians 5:19-21—as a testimony toward the world.
Reconciliation for the Godhead’s Pleasure (Col. 1:19-22)
This passage presents reconciliation from God's perspective; it emphasizes what it accomplishes for the pleasure of God. It is, therefore, the highest aspect of reconciliation, for what pertains to God always must come first. It has to do with His work of bringing back His creatures and His creation to a place where He can delight in them. The Spirit of God uses "It" in this passage, when referring to “the Godhead.” This emphasizes the fact that the three Persons of the Godhead are deeply interested in the blessing of man, and are involved in the reconciling of man to happy fellowship with “Itself” on the ground of redemption.
This passage shows that man's fallen condition is two-fold: he has become an alien and an enemy of God (Col. 1:21). "Alienated" is what men are by nature; "enemies" are what they are by practice. As alienated, man is now far from God morally and spiritually, having no relationship with his Creator. This separation was not just with Adam who sinned but is true of the whole race under him (Rom. 5:19a). Man's heart is full of hatred and enmity toward God. This condition exists in every lost person in Adam’s fallen race. It is evident in the profanity with which men use His holy name (Psa. 139:20) and in the "wicked works" which they practice (Col. 1:21). These things have contributed to man’s estrangement from God; men have a sense of having done wrong, and it keeps them away from the One whom they have wronged.
In this passage, Paul shows that God in grace has overcome this two-fold condition of fallen man in the great work of reconciliation. This does not mean that every person in the world is reconciled now, or that all will be reconciled, but that a provision has been made to reach and restore every person, if they are willing. He shows that in order for God to effect reconciliation, Christ had to become a Man (vs. 19) and go to the cross to pay the price for sin and sins (vs. 20). Thus, the incarnation of Christ has brought God to man. God has come down to man in the Person of the Lord Jesus Christ and His heart has been fully manifested. However, the incarnation in itself was not enough to effect reconciliation; it also required Christ's work on the cross. Paul indicates this in mentioning “the blood of His cross” (vs. 20) and "the body of His flesh through death" (vs. 22). Thus:
• The incarnation has brought God to man (vs. 19).
• The death and blood-shedding of Christ brings men (believers) to God (vs. 20).
To be forgiven would have satisfied us, but it wouldn't satisfy God. Luke 15 illustrates this great truth. The father was not satisfied to give the prodigal the kisses of forgiveness—he would have him arrayed with the best robe, with a ring, and with the shoes on his feet, so that his eye could rest on his son with complacency (Luke 15:20-23). Thus, we see from this that God works to effect reconciliation that we might be found in a suitable state before Him as "holy and unblamable and unreproveable in His sight," so that He can find His pleasure in us. Thus, reconciliation includes, but goes beyond, forgiveness of sins and justification, to the bringing of the believer “nigh” to God in peace (Eph. 2:13). W. Kelly said, “Reconciliation therefore is a term of rich meaning, and goes far beyond repentance or faith, quickening or justification” (Notes on the Second Epistle to the Corinthians, p. 114). This is God's side of this great subject.
Reconciliation for the Believer’s Joy in God (Rom. 5:10-11)
This passage presents reconciliation from the believer's side, and shows what God has done to meet his condition as having gone far from Him. As "enemies" of God, men have enmity and ill-feelings towards God. Their ill-feelings are actuated by the presence of an evil conscience that condemns them as sinners. It gives them a sense of having done wrong, and that makes them uneasy about meeting God. Thus, their conscience works to keep them at a distance from God.
In spite of such a condition prevailing over the human race, God has undertaken to remove it and to bring men (believers) back to Himself. This fifth chapter of Romans shows that God in grace has taken the first step toward man's reconciliation. He had to make the first advance, because man, left to himself in his fallen condition, would never make a move toward God. Thus, God has commended His love toward man by providing a sacrifice for sin, and this was done at a great cost to Himself (Rom. 5:8).
Paul proceeds to tell us how God removes the enmity in the heart of a sinner—it is through "the death of His Son" (vs. 10). In this passage, the Apostle emphasizes the great love of God for man. It is so great that He would even give His own Son to bring men back to Himself! Note: it does not say, the death "of Christ," but the death of "His Son." This emphasizes the affection that existed in His relationship with His Son. God had only one Son, and He dearly loved Him, yet He was willing to give Him to save sinners! The cost of this sacrifice to God, therefore, is incalculable.
When this great fact—that God has offered up His dearly beloved Son to bring men back to Himself—strikes the sinner's heart by the power of the Spirit, his heart is deeply touched. Then, learning that God's disposition has been toward him all along (even though he has harboured evil thoughts toward God) it is more than his heart can take. The love and compassion of God so grips his heart that the enmity that once rested there is dispelled. All such ill-feelings and hatred are flushed out of his soul at once, and "the love of God is shed abroad" in his heart by the Spirit (Rom. 5:5, 8). Thus, his thoughts toward God are all changed, and His Son, who gave Himself to make it possible, becomes the most wonderful and attractive Person to him.
In receiving Christ as Saviour, the believer’s heart which was once filled with sin and wrong thoughts of God, is now filled with peace and love, so that he is able to "joy in God" (vs. 11). He was once uncomfortable at the thought of meeting God, but now he is comfortable in His presence and actually delights in being there. In connection with this aspect of reconciliation, J. N. Darby remarked, "I feel at home with God. All His gracious feelings are toward me, and I know it, and my heart is brought back to Him." To "joy in God" is the believer's proper attitude. His heart is drawn away from himself, and he exults in what he possesses in God and in Christ.
In Romans 5:11, the KJV says that the believer receives "the atonement," but this is a mistake in the translation; it should read "the reconciliation." In the salvation of men and women, God receives the propitiation because sin has outraged His holiness, but we receive the reconciliation. Thus, Paul says, "We have now received the reconciliation" (vs. 11). This indicates that it is an accomplished fact; it is not something that we are waiting to have when the Lord comes.
Reconciliation in Connection With Jews and Gentiles in the Body of Christ (Eph. 2:11-16)
This aspect of reconciliation has to do with the dissension that has existed in the human race for thousands of years between Jews and Gentiles. In the great work of reconciliation, men are not only reconciled to God, but also to one another in the body of Christ.
The subject in the epistle to the Ephesians has to do with God's great plan to display the glory of His Son in heaven and on earth in the coming millennial kingdom, through a specially formed vessel of testimony—the Church, which is the body and bride of Christ. In this second chapter, we see God saving sinners from among the Jews and the Gentiles and bringing them together in the Church. His desire is that they might dwell together in a practical unity now in this world before the millennial kingdom is established, and thus to give testimony to the fact that they are one body in Christ. The problem is that there has been long-standing animosity and prejudice between those whom God has chosen to be part of this special company of believers. To get Jews and Gentiles to dwell together is, humanly speaking, impossible. In spite of this, Paul shows that God's great work of reconciliation is such that it removes this obstacle.
In this passage, Paul explains how this is done. Both Jews and Gentiles are in need of reconciliation—not only to God but also to one another. Gentiles are “far off” from God (vs. 13), but the Jews are also “far from God” (Matt. 15:8). But Paul says, “He (Christ) is our (Jews and Gentiles) peace who hath made both one.” The aspect of “peace” that Paul mentions here is racial peace. It is one of three aspects of peace connected with the believer's standing in Christ—all of which belong to believers the moment they are saved and sealed with the Spirit. (See Peace.) God establishes this racial peace among those who believe by the annulment (not “abolished” as in the KJV) of the thing that gave cause for the enmity between the Jew and the Gentile—“the law of commandments in ordinances.” The Law of Moses has not been abolished; it still has its "application" to those in the flesh by showing them that they are sinners (1 Tim. 1:9-10). But for those who believe and are thus part of this new and heavenly company (the Church) it is "annulled."
The enmity has been annulled by God’s taking believing Jews and Gentiles “out” of their former positions "in the flesh" (Acts 15:14; 26:17) and making them members of the body of Christ (1 Cor. 12:12-13). Thus, He has removed the distinction of Jew and Gentile. Those who are part of this new company are neither Jews nor Gentiles (Gal. 3:28; Col. 3:11). For them the middle wall of partition has been done away, and God has made of the two "one new man." The “one new man” is Christ (the Head in heaven) linked to the members of His body on earth by the indwelling Spirit. Hence, in the one new man, the Jew is gone, and the Gentile is gone, and with them, the enmity that once existed!
Reconciliation Announced to the World (2 Cor. 5:18-22)
This passage shows that after God reconciles believers to Himself, He uses them as instruments to announce the truth of reconciliation to the world. This is done through the preaching of the gospel. Ephesians 2:17 alludes to this. It says that the Lord has “preached the glad tidings of peace to you who were afar off (Gentiles), and the glad tidings of peace to those who were nigh” (Jews). We might wonder how the Lord could be preaching on earth when He has gone back to heaven. But this fact just illustrates the great truth of the "one new man." Christ is preaching to the world today through the members of His body. (Compare Acts 9:4.)
These verses in 2 Corinthians 5 show that God was working to bring the world (persons) back to Himself in the ministry of the Lord Jesus when He was here on earth. These verses also show that this work has been passed on to the apostles and other Christian workers in the time of Christ’s absence. His ministry was to "seek and to save that which is lost" (Luke 19:10). Thus, as Paul says, "God was in Christ, reconciling the world unto Himself." He adds, "Not imputing their trespasses [offences] unto them." This means that the Lord did not condemn the sinners with whom He interacted (John 3:17; 8:11). However, in spite of all the love and kindness shown out through the Lord's ministry, all but a remnant of believers rejected Him—His mission to sinners seemed to be in vain (Isa. 49:4).
Now that Christ has been turned out of this world through death, Paul says, God has "committed unto us the word of reconciliation." The "us" here would firstly refer to the apostles, but it would also include other Christian workers who are presently engaged in gospel work. It is called "the word" of reconciliation because it has to do with communicating the truth of the gospel, and we do this by using words. Paul said, "Now then we are ambassadors for Christ, as though God did beseech by us: we pray in Christ's stead, Be reconciled to God." Hence, we are a reconciled people in a un-reconciled world, announcing a message of reconciliation. The story of Mephibosheth illustrates (in type) the truth of reconciliation (2 Sam. 9).
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There is an aspect of reconciliation of persons that is purely an external thing; it does not mean that all who are reconciled are saved (Rom. 11:15). This aspect of reconciliation has to do with God’s bringing the Gentile world into a place of relative nearness to Himself in this Day of Grace. Israel's rejection of the gospel, and the consequent temporary setting aside of that nation, has opened up a tremendous opportunity for Gentiles today—in that the gospel has been sent into all the world. Thus, it has been called “provisional” or “dispensational” reconciliation. As mentioned, it doesn't mean that the whole world has been saved and reconciled in the sense in which we have already considered, but that the privilege of being blessed through believing the gospel has been extended to them. Therefore, the Gentile world is seen as being near to God in this present day, while Israel is set aside. It is a relative nearness to God.
2) The Reconciliation Of All Things
The second part of reconciliation has to do with created things. This will take place in a coming day when the Godhead will “reconcile all things to Itself” (Col. 1:20).
In Colossians 1:16, Paul says that "all things were created by Him, and for Him." The grand purpose of the creation is ultimately for God who made it (Rev. 4:11). However, since the creation has now been spoiled by sin, for God to be able to take pleasure in it, it must be delivered from "the bondage of corruption" (Rom. 8:21-23). Only then can it be properly used for the purpose which God made it—to be a stage on which to display the glory of His Son.
The whole creation (heaven and earth) has been affected by sin and is defiled. Everything must be brought back into its proper relationship to God. The lower creation is currently suffering under the effects of sin and needs to be redeemed—set free (Eph. 1:14). Even though the creation did not go away from God of its own will (Rom. 8:20), it is still defiled and is in need of cleansing (Job 15:15; 25:5). By virtue of the blood of Christ, God can, and will, in a coming day, effect a cleansing of the creation (Heb. 9:23). He will take the material creation out of the hands of sinful men and set it free for God's use. At the Appearing of Christ, God will deliver the creation from its bondage and then will begin to reconcile all created things to Himself. This work will not be complete until every trace of sin in the creation is gone—which will not be reached until the Eternal State begins and everything will be made new.
Note: while Colossians 1:20 says that "all things" will be reconciled, it does not say that all persons will be reconciled. This shows that the will of man may resist the grace of God. All who will not believe “the word of reconciliation” will have their end in a lost eternity. There is no reconciliation for infernal beings—the devil and his angels, and unbelieving men.