2 Corinthians 5:19

2 Corinthians 5:18-21 18. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 18. Pro omnia ex Deo, qui nos reconciliavit sibi Iesum Christum: et dedit nobis ministerium reconciliationis. 19. To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 19. Quoniam erat Deus in Christo mundum reconcilians sibi, non imputando illis sua ipsorum peccata: et deposuit in nobis sermonem reconciliationis. 20. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. 20. Itaque pro Christo legatione fungimur, tanquam Deo exhortante per nos: rogamus pro Christo, reconciliemini Deo. 21. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. 21. Eum qui peccatum non noverat, pro nobis peccatum fecit, ut nos efficeremur iustitia Dei in ipso. 18. All things are of God. He means, all things that belong to Christ's kingdom. "If we would be Christ's, we must be regenerated by God. Now that is no ordinary gift." He does not, therefore, speak here of creation generally; but of the grace of regeneration, which God confers peculiarly upon his elect, and he affirms that it is of God -- not on the ground of his being the Creator and Artificer of heaven and earth, but inasmuch as he is the new Creator of the Church, by fashioning his people anew, according to his own image. Thus all flesh is abased, and believers are admonished that they must now live to God, inasmuch as they are a new creature. ( 2 Corinthians 5:17 .) This they cannot do, unless they forget the world, as they are also no longer of the world, ( John 17:16 ,) because they are of God Who hath reconciled us Here there are two leading points -- the one relating to the reconciliation of men with God; and the other, to the way in which we may enjoy the benefit of this reconciliation. Now these things correspond admirably with what goes before, for as the Apostle had given the preference to a good conscience above every kind of distinction, ( 2 Corinthians 5:11 ,) he now shows that the whole of the gospel tends to this. He shows, however, at the same time, the dignity of the Apostolical office, that the Corinthians may be instructed as to what they ought to seek in him, whereas they could not distinguish between true and false ministers, for this reason, that nothing but show delighted them. Accordingly, by making mention of this, he stirs them up to make greater proficiency in the doctrine of the gospel. For an absurd admiration of profane persons, who serve their own ambition rather than Christ, originates in our not knowing, what the office of the preaching of the gospel includes, or imports. I now return to those two leading points that are here touched upon. The first is -- that God hath reconciled us to himself by Christ This is immediately followed by the declaration -- Because God was in Christ, and has in his person accomplished reconciliation. The manner is subjoined -- By not imputing unto men their trespasses Again, there is annexed a second declaration -- Because Christ having been made a sin-offering for our sins, has procured righteousness for us. The second part of the statement is -- that the grace of reconciliation is applied to us by the gospel, that we may become partakers of it. Here we have a remarkable passage, if there be any such in any part of Paul's writings. Hence it is proper, that we should carefully examine the words one by one. The ministry of reconciliation Here we have an illustrious designation of the gospel, as being an embassy for reconciling men to God. It is also a singular dignity of ministers -- that they are sent to us by God with this commission, so as to be messengers, and in a manner sureties. [553] This, however, is not said so much for the purpose of commending ministers, as with a view to the consolation of the pious, that as often as they hear the gospel, they may know that God treats with them, and, as it were, stipulates with them as to a return to his grace. Than this blessing what could be more desirable? Let us therefore bear in mind, that this is the main design of the gospel -- that whereas we are by nature children of wrath, ( Ephesians 2:3 ,) we may, by the breaking up of the quarrel between God and us, be received by him into favor. Ministers are furnished with this commission, that they may bring us intelligence of so great a benefit, nay more, may assure us of God's fatherly love towards us. Any other person, it is true, might also be a witness to us of the grace of God, but Paul teaches, that this office is specially intrusted to ministers. When, therefore, a duly ordained minister proclaims in the gospel, that God has been made propitious to us, he is to be listened to just as an ambassador of God, and sustaining, as they speak, a public character, and furnished with rightful authority for assuring us of this. 19. God was in Christ. Some take this as meaning simply -- God reconciled the world to himself in Christ; but the meaning is fuller and more comprehensive -- first, that God was in Christ; and, secondly, that he reconciled the world to himself by his intercession. It is also of the Father that this is affirmed; for it were an improper expression, were you to understand it as meaning, that the divine nature of Christ was in him. [554] The Father, therefore, was in the Son, in accordance with that statement -- I am in the Father, and the Father in me. ( John 10:38 .) Therefore he that hath the Son, hath the Father also. For Paul has made use of this expression with this view -- that we may learn to be satisfied with Christ alone, because in him we find also God the Father, as he truly communicates himself to us by him. Hence the expression is equivalent to this -- "Whereas God had withdrawn to a distance from us, he has drawn near to us in Christ, and thus Christ has become to us the true Emmanuel, and his coming is God's drawing near to men." The second part of the statement points out the office of Christ -- his being our propitiation, ( 1 John 2:2 ,) because out of Him, God is displeased with us all, inasmuch as we have revolted from righteousness. [555] For what purpose, then, has God appeared to men in Christ? For the purpose of reconciliation -- that, hostilities being removed, those who were aliens, might be adopted as sons. Now, although Christ's coming as our Redeemer originated in the fountain of Divine love towards us, yet until men perceive that God has been propitiated by the Mediator, there must of necessity be a variance remaining, with respect to them, which shuts them out from access to God. On this point we shall speak more fully ere long. Not imputing to them. Mark, in what way men return into favor with God -- when they are regarded as righteous, by obtaining the remission of their sins. For so long as God imputes to us our sins, He must of necessity regard us with abhorrence; for he cannot be friendly or propitious to sinners. But this statement may seem to be at variance with what is said elsewhere -- that, we were loved by Him before the creation of the world, ( Ephesians 1:4 ,) and still more with what he says, ( John 3:16 ,) that the love, which he exercised towards us was the reason, why He expiated our sins by Christ, for the cause always goes before its effect. I answer, that we were loved before the creation of the world, but it was only in Christ In the mean time, however, I confess, that the love of God was first in point of time, and of order, too, as to God, but with respect to us, the commencement of his love has its foundation in the sacrifice of Christ. For when we contemplate God without a Mediator, we cannot conceive of Him otherwise than as angry with us: a Mediator interposed between us, makes us feel, that He is pacified towards us. As, however, this also is necessary to be known by us -- that Christ came forth to us from the fountain of God's free mercy, the Scripture explicitly teaches both -- that the anger of the Father has been appeased by the sacrifice of the Son, and that the Son has been offered up for the expiation of the sins of men on this ground -- because God, exercising compassion towards them, receives them, on the ground of such a pledge, into favor. [556] The whole may be summed up thus: "Where sin is, there the anger of God is, and therefore God is not propitious to us without, or before, his blotting out our sins, by not imputing them. As our consciences cannot apprehend this benefit, [557] otherwise than through the intervention of Christ's sacrifice, it is not without good reason, that Paul makes that the commencement and cause of reconciliation, with regard to us. And hath committed to us. Again he repeats, that a commission has been given to the ministers of the gospel to communicate to us this grace. For it might be objected, "Where is Christ now, the peacemaker between God and us? At what a distance he resides from us!" He says, therefore, that as he has once suffered, [558] ( 1 Peter 3:18 ,) so he daily presents to us the fruit of his suffering through means of the Gospel, which he designed, should be in the world, [559] as a sure and authentic register of the reconciliation, that has once been effected. It is the part of ministers, therefore, to apply to us, so to speak, the fruit of Christ's death. Lest, however, any one should dream of a magical application, such as Papists contrive, [560] we must carefully observe what he immediately subjoins -- that it consists wholly in the preaching of the Gospel. For the Pope, along with his priests, makes use of this pretext for giving a color of warrant for the whole of that wicked and execrable system of merchandise, which they carry on, in connection with the salvation of souls. "The Lord," say they, "has furnished us with a commission and authority to forgive sins." This I acknowledge, provided they discharge that embassy, of which Paul here makes mention. The absolution, however, which they make use of in the Papacy, is entirely magical; and besides, they inclose pardon of sins in lead and parchment, or they connect it with fictitious and frivolous superstitions. What resemblance do all these things bear to the appointment of Christ? Hence the ministers of the Gospel restore us to the favor of God in a right and orderly manner, when they bear testimony to us by means of the Gospel as to the favor of God having been procured for us. Let this testimony be removed, and nothing remains but mere imposture. Beware, then, of placing even the smallest drop of your confidence on any thing apart from the Gospel. I do not, indeed, deny, that the grace of Christ is applied to us in the sacraments, and that our reconciliation with God is then confirmed in our consciences; but, as the testimony of the Gospel is engraven upon the sacraments, they are not to be judged of separately by themselves, but must be taken in connection with the Gospel, of which they are appendages. In fine, the ministers of the Church are ambassadors, for testifying and proclaiming the benefit of reconciliation, only on this condition -- that they speak from the Gospel, as from an authentic register. 20. As if God did beseech you This is of no small importance for giving authority to the embassy: nay more, it is absolutely necessary, for who would rest upon the testimony of men, in reference to his eternal salvation? It is a matter of too much importance, to allow of our resting contented with the promise of men, without feeling assured that they are ordained by God, and that God speaks to us by them. This is the design of those commendations, with which Christ himself signalizes his Apostles: He that heareth you, heareth me, etc. ( Luke 10:16 .) Whatsoever you shall loose on earth, shall be loosed in heaven, ( Matthew 18:18 ,) and the like. We entreat you, in Christ's stead. Hence we infer, with what propriety Isaiah exclaims, How blessed are the feet of them that preach the Gospel! ( Isaiah 52:7 .) For that one thing, that is of itself sufficient for completing our felicity, and without which we are most miserable, is conferred upon us, only through means of the Gospel. If, however, this duty is enjoined upon all the ministers of the Church, in such a way, that he who does not discharge this embassy is not to be regarded either as an Apostle, or as a Pastor, we may very readily judge from this, as to the nature of the Pope's entire hierarchy. They are desirous, indeed, to be looked upon as Apostles and Pastors; but as they are dumb idols, how will their boasting [561] correspond with this passage of Paul's writings. The word entreat is expressive of an unparalleled [562] commendation of the grace of Christ, inasmuch as He stoops so low, that he does not disdain to entreat us. So much the less excusable is our depravity, if we do not, on meeting with such kindness, show ourselves teachable and compliant. Be reconciled. It is to be observed, that Paul is here addressing himself to believers. He declares, that he brings to them every day this embassy. Christ therefore, did not suffer, merely that he might once expiate our sins, nor was the gospel appointed merely with a view to the pardon of those sins which we committed previously to baptism, but that, as we daily sin, so we might, also, by a daily remission, be received by God into his favor. For this is a continued embassy, [563] which must be assiduously sounded forth in the Church, till the end of the world; and the gospel cannot be preached, unless remission of sins is promised. We have here an express and suitable declaration for refuting the impious tenet of Papists, which calls upon us to seek the remission of sins after Baptism from some other source, than from the expiation that was effected through the death of Christ. Now this doctrine is commonly held in all the schools of Popery -- that, after baptism, we merit the remission of sins by penitence, through means of the aid of the keys, [564] ( Matthew 16:19 ,) -- as if baptism itself could confer this [565] upon us without penitence. By the term penitence, however, they mean satisfactions. But what does Paul say here? He calls us to go, not less after baptism, than before it, to the one expiation made by Christ, that we may know that we always obtain it gratuitously. Farther, all their prating as to the administration of the keys is to no purpose, inasmuch as they conceive of keys apart from the Gospel, while they are nothing else than that testimony of a gratuitous reconciliation, which is made to us in the Gospel. 21. Him who knew no sin. Do you observe, that, according to Paul, there is no return to favor with God, except what is founded on the sacrifice of Christ alone? Let us learn, therefore, to turn our views in that direction, whenever we desire to be absolved from guilt. He now teaches more clearly, what we adverted to above -- that God is propitious to us, when he acknowledges us as righteous. For these two things are equivalent -- that we are acceptable to God, and that we are regarded by him as righteous. To know no sin is to be free from sin. He says, then, that Christ, while he was entirely exempt from sin, was made sin for us. It is commonly remarked, that sin here denotes an expiatory sacrifice for sin, and in the same way the Latin's term it, piaculum [566] Paul, too, has in this, and other passages, borrowed this phrase from the Hebrews, among whom 'sm (asham) denotes an expiatory sacrifice, as well as an offense or crime. [567] But the signification of this word, as well as the entire statement, will be better understood from a comparison of both parts of the antithesis. Sin is here contrasted with righteousness, when Paul teaches us, that we were made the righteousness of God, on the ground of Christ's having been made sin. Righteousness, here, is not taken to denote a quality or habit, but by way of imputation, on the ground of Christ's righteousness being reckoned to have been received by us. What, on the other hand, is denoted by sin? It is the guilt, on account of which we are arraigned at the bar of God. As, however, the curse of the individual was of old cast upon the victim, so Christ's condemnation was our absolution, and with his stripes we are healed. ( Isaiah 53:5 .) The righteousness of God in him In the first place, the righteousness of God is taken here to denote -- not that which is given us by God, but that which is approved of by him, as in John 12:43 , the glory of God means -- that which is in estimation with him -- the glory of men denotes the vain applause of the world. Farther, in Romans 3:23 , when he says, that we have come short of the glory of God, he means, that there is nothing that we can glory in before God, for it is no very difficult matter to appear righteous before men, but it is a mere delusive appearance of righteousness, which becomes at last the ground of perdition. Hence, that is the only true righteousness, which is acceptable to God. Let us now return to the contrast between righteousness and sin How are we righteous in the sight of God? It is assuredly in the same respect in which Christ was a sinner. For he assumed in a manner our place, that he might be a criminal in our room, and might be dealt with as a sinner, not for his own offenses, but for those of others, inasmuch as he was pure and exempt from every fault, and might endure the punishment that was due to us -- not to himself. It is in the same manner, assuredly, that we are now righteous in him -- not in respect of our rendering satisfaction to the justice of God by our own works, but because we are judged of in connection with Christ's righteousness, which we have put on by faith, that it might become ours. On this account I have preferred to retain the particle en, (in,) rather than substitute in its place per, (through,) for that signification corresponds better with Paul's intention. [568] Footnotes: [553] "Et comme pleges de sa bonne volonte enuers nous;" -- "And as it were pledges of his good will toward us." [554] "Car ce seroit improprement, de dire que la nature Diuine de Christ estoit en Christ;" -- "For it were to speak improperly, to say that the Divine nature of Christ was in Christ." [555] "De iustice et obeissance;" -- "From righteousness and obedience." [556] "C'est d' autant que Dieu ayant compassion d'eux, a voulu que ceste mort fust le gage et le moyen par lequel il les receuroit en grace;" -- "It is, because God, having compassion upon them, determined that this death should be the pledge and means, by which he would receive them into favor." [557] "Et en estre participantes;" -- "And be partakers of it." [558] "Comme il a souffert la mort vne fois;" -- "As he has suffered death once." [559] "Lequel il a voulu estre gard? et publi? au monde;" -- "Which he designed, should be maintained and published in the world." [560] See Calvin on John, [41]vol. 2, p. 272. -- Ed [561] "Leur vanterie orgueilleuse;" -- "Their haughty boasting." [562] "Vne singuliere et inestimable louange;" -- "A singular and inestimable commendation." [563] "Vne ambassade et commission perpetuelle;" -- "A perpetual embassy and commission." [564] The reader will find this tenet of Popery adverted to by Calvin at considerable length in the Institutes, volume 3--- Ed. [565] "La remission de nos pechez;" -- "The remission of our sins." [566] The Latin term piaculum is sometimes employed to denote a crime requiring expiation, and at other times, an expiatory victim. -- Ed [567] Thus in Leviticus 5:6 , 'sm, (asham,) denotes a trespass-offering; and in the verse immediately following, it means an offense or trespass. See Calvin's Institutes, volume 2.--- Ed. [568] The force of the preposition en (in,) as made use of by the Apostle in this passage, is more fully brought out by Beza in the following terms: "Justi apud Deum, et quidem justitia non nobis inh'rente, sed qu', quum in Christo sit, nobis per fidem a Deo imputatur. Ideo enim additurn est: en auto Sic ergo sumus justitia Dei in ipso, ut ille est peccatum in nobis, nempe ex imputatione. Libet autem hic ex Augustino locum insignem exscribere, velut istius commentarium plenissimum. Sic igitur ille Serm. 5. de verbis Apostoli: Deus Pater eum, qui non noverat peccatum (nempe Iesum Christum) peccatum effecit,ut nos simus justitia Dei (non nostra) in ipso (non in nobis.) His adde Philippians 3:9 ;" -- "Righteous before God, and that by a righteousness which is not inherent in us, but which, being in Christ, is imputed to us by God through faith. For it is on this account that it is added: en auto (in him.) We are, therefore, the righteousness of God in him in the same way as he is sin in us -- by imputation. I may here quote a remarkable passage from Augustine, as a most complete commentary upon it. In Serm. 5 on the words of the Apostle he expresses himself thus: God the Father made him sin who had not known sin, (Jesus Christ,) that we might be the righteousness of God (not our own) in him (not in ourselves.) To these add Philippians 3:9 ." -- Ed.

To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath {p} committed unto us the word of reconciliation. (p) Used our labour and travail.

To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. That God was in Christ, … — As the salt waters of the sea, when they are strained through the earth, they are sweet in the rivers; so (saith one) the waters of majesty and justice in God, though terrible, yet being strained and derived through Christ, they are sweet and delightful. Reconciling the world — What the apostle meaneth by this, see his own exposition. See Trapp on " Romans 11:15 "

God was in Christ, reconciling the world unto himself; by world, here, some would understand all mankind, and by reconciling, no more than making God reconcilable; but this proceedeth from an over fondness of their principle of Christ’s dying for all, and every man. For as it is manifest from a multitude of scriptures, that world is many times taken in a much more limited and restrained sense; so there is nothing here that guides us to interpret it in such a latitude; nay, that which followeth, doth manifestly so restrain it; for God was not in Christ, reconciling the world to himself, that is, every man and woman in the world, so as not to impute their sins to them. This the apostle here affirmeth; which makes it manifest, that by world here is meant many, some of all sorts, as well Gentiles as Jews; even so many as he pleaseth not to impute their sins unto. And hath committed unto us the word of reconciliation: now, (saith the apostle), the dispensing and publishing that word, by which this reconciliation is made known to the children of men, God hath committed to us; to us, that are apostles, and so to the ministers of the gospel that shall succeed us in the work of the ministry. This mightily commendeth the gospel, and the preaching of it, that it is the word by which, as a means, souls are reconciled unto God.

To wit, that God was in Christ reconciling the world unto himself,.... This expresses and explains the subject matter of the ministration of the Gospel, especially that part of it which concerns our reconciliation with God; and declares the scheme, the author, the subjects, the way, and means, and consequence of it. The phrase, "in Christ", may be either joined with the word "God", as in our version, "God was in Christ reconciling"; that is, he was in Christ drawing the scheme, fixing the method of reconciliation; his thoughts were employed about it, which were thoughts of peace; he called a council of peace, and entered into a covenant of peace with Christ, who was appointed and agreed to, to be the peacemaker. Or with the word "reconciling", thus, God "was reconciling in Christ"; that is, by Christ; and so it denotes, as before, actual reconciliation by Christ. God, in pursuance of his purposes, council, and covenant, sent his Son to make peace; and laid our sins, and the chastisement of our peace upon him; this is the punishment of sin, whereby satisfaction was made for it, and so peace with God: or with the word "world", thus, "God was reconciling the world in Christ"; by whom are meant, not all the individuals of mankind, for these are not all in Christ, nor all reconciled to God, multitudes dying in enmity to him, nor all interested in the blessing of non-imputation of sin; whereas each of these is said of the world: but the elect of God, who are chosen in Christ, whose peace Christ is, whose sins are not imputed to them, and against whom no charge of any avail can be laid; and particularly the people of God among the Gentiles are here designed, who are frequently called "the world" in Scripture; being the world which God loved, for whose sins Christ is the propitiation, and of the reconciling of which mention is particularly made, John 3:16 . And this sense well agrees with the context, which signifies, that no man is regarded for his natural descent; it is no matter whether he is a Jew or a Gentile, provided he is but a new creature: for Gospel reconciliation, and the ministry of it, concern one as well as another. Moreover, this reconciliation must be considered, either as intentional, or actual, or as a publication of it in the ministry of the word; and taken either way it cannot be thought to extend to every individual person in the world: if it is to be understood intentionally, that God intended the reconciliation of the world to himself by Christ, and drew the scheme of it in him, his intentions cannot be frustrated; his counsel shall stand, and he will do all his pleasure; a scheme so wisely laid by him in his Son, cannot come to nothing, or only in part be executed; and yet this must be the case, if it was his design to reconcile every individual of mankind to himself, since a large number of them are not reconciled to him: and if the words are to be understood of an actual reconciliation of the world unto God by Christ, which sense agrees with the preceding verse, then it is out of all question, that the word "world" cannot be taken in so large a sense as to take in every man and woman in the world; since it is certain that there are many who are not reconciled to God, who die in their sins, whose peace is not made with him, nor are they reconciled to the way of salvation by Christ: and should it be admitted that the ministry of reconciliation is here designed, which is not an offer of reconciliation to the world, but a proclamation or declaration of peace and reconciliation made by the death of Christ; this is not sent to all men; multitudes were dead before the word of reconciliation was committed to the apostles; and since, there have been great numbers who have never so much as heard of it; and even in the times of the apostles it did not reach to everyone then living: besides, the text does not speak of what God did by the ministry of his apostles, but of what he himself had been doing in his Son, and which was antecedent, and gave rise unto and was the foundation of their ministry. There was a scheme of reconciliation drawn in the counsels of God before the world began, and an actual reconciliation by the death of Christ, which is published in the Gospel, which these words contain the sum and substance of: and this reconciliation, as before, is said to be "unto himself"; to his offended justice, and for the glory of his perfections, and the reconciling of them together in the affair of salvation: not imputing their trespasses. This was what he resolved upon from all eternity, that inasmuch as Christ was become the surety and substitute of his people, he would not impute their sins to them, or look for satisfaction for them from them; but would reckon and place them to the account of their surety, and expect satisfaction from him; and accordingly he did, and accordingly he had it. And this will, not to impute sin to his people, or not to punish for it, which existed in God from everlasting, is no other than a justification of them; for to whom the Lord does not impute sin, he imputes righteousness, and such are properly justified. And hath committed unto us the word of reconciliation; or put it in us, as a rich and valuable treasure; for such the doctrine of peace and reconciliation, by the blood of Christ, is; a sacred deposition, committed to the trust of faithful men, to be dispensed and disposed of for the use and purpose for which it is given them.

The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and 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 against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us 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 accept the 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 of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can any lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him?

19. God was in Christ, reconciling—that is, God was BY Christ (in virtue of Christ's intervention) reconciling," &c. Was reconciling" implies the time when the act of reconciliation was being carried into effect (2Co 5:21), namely, when "God made Jesus, who knew no sin, to be sin for us." The compound of "was" and the participle "reconciling," instead of the imperfect (Greek), may also imply the continuous purpose of God, from before the foundation of the world, to reconcile man to Himself, whose fall was foreseen. The expression " IN Christ" for "by Christ" may be used to imply additionally that God was IN Christ (Joh 10:38; 14:10), and so by Christ (the God-man) was reconciling … The Greek for "by" or "through" Christ (the best manuscripts omit "Jesus"), 2Co 5:18, is different. "In" must mean here in the person of Christ. The Greek Katallasson implies "changing" or altering the judicial status from one of condemnation to one of justification. The atonement (at-one-ment), or reconciliation, is the removal of the bar to peace and acceptance with a holy God, which His righteousness interposed against our sin. The first step towards restoring peace between us and God was on God's side (Joh 3:16). The change therefore now to be effected must be on the part of offending man, God the offended One being already reconciled. It is man, not God, who now needs to be reconciled, and to lay aside his enmity against God (Ro 5:10, 11). ("We have received the atonement" [Greek, reconciliation], cannot mean "We have received the laying aside of our own enmity"). Compare Ro 3:24, 25. the world—all men (Col 1:20; 1Jo 2:2). The manner of the reconciling is by His "not imputing to men their trespasses," but imputing them to Christ the Sin-bearer. There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him. So, though God loved men whom He created, yet He was offended with them when they sinned, and gave His Son to suffer for them, that through that Son's obedience He might be reconciled to them (reconcile them to Himself, that is, restore them WITH JUSTICE to His favor) [Bishop Pearson, Exposition of the Creed]. hath committed unto us—Greek, "hath put into our hands." "Us," that is, ministers.

To wit - (Greek, Ὡς ὄτι Hōs oti), namely This verse is designed further to state the nature of the plan of reconciliation, and of the message with which they were entrusted. 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 (ἐν Χριστῷ en Christō), 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 people; see the note on 2 Corinthians 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; compare note on Romans 5:8 . Tyndale 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, see the note, Romans 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? see the note on Romans 5:19 . The sentiment here is, that God is not disposed or inclined to charge the transgressions of people 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 - Margin," put in us." Tyndale 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.