CHAPTER VI – The Nature of Reconciliation
CHAPTER VI – The Nature of Reconciliation Of the nature of reconciliation, and the argument taken from reconciliation.
ARGUMENT XII. Second: by its nature, Reconciliation is not Universal.
Reconciliation is ascribed to the Death of Christ Another thing ascribed to the death of Christ is reconciation. Everyone consents that it extends to all for whom he died. In the Scripture, this is clearly proposed in two ways: first, God is reconciled to us; secondly, we are reconciled to God. Both of these are usually ascribed to the death and blood-shedding of Jesus Christ. For those who were "enemies he reconciled in the body of his flesh through death," Col 1:21, 22. Doubtless these things exactly correspond to one another, for unless both are effected, it cannot be said to be a perfect reconciliation. How can peace be made on only one side? Indeed, it is utterly impossible to rationally apprehend how these two can be divided. For if God is reconciled, and not man, then why does God not reconcile man? Admittedly, it is in his power to do so. And if man is reconciled, but not God, then how can God be ready to receive all who come to him?
153 Now, I hope it will not be asserted that God is actually reconciled to everyone in the world, and everyone is made at peace in Jesus
Christ. But to clarify this, we must briefly consider the nature of reconciliation, as it is proposed to us in the gospel. Some light may also be shed from the nature of reconciliation itself, and from the use of the word in civil matters.
Both parties must be reconciled, not just one.
Reconciliation is the renewing of friendship between parties who were at variance before, between both the one who gave offense, and the one who was offended. God and man were set at a distance, at enmity, and at variance with one another, by sin. Man was the offending party, God was the one offended, and the alienation was mutual. Yet there was this difference: man was alienated with regard to his affections, the basis and the cause of God's anger and enmity. God was alienated with regard to the
effects and result of that anger and enmity. The word in the New Testament is katallage (NT:2643) reconciliation, and the verb katallasso (NT:2644) to reconcile. Both derive from allasso (NT:236), to change, or to turn from one thing or one mind to another. From this idea comes the first native meaning of the Latin words permutatio and permutare, because most commonly those who are reconciled are changed with regard to their affections. This change is always with regard to the distance and variance between them, and with regard to the effects of the offense; and from that, turning means reconciliation, and to reconcile. The word does not apply until both parties are actually reconciled, and until all differences are removed with regard to their former grudge and ill-will. If one is well pleased with the other person, while that other person continues unappeased and implacable, then there is no reconciliation.
Our Savior gives the command that if someone brings his gift to the altar, and there remembers that his brother was offended by him for any reason, then he should go and be reconciled to him.
154 By this, he fully intends a mutual turning of their minds to one another, especially with regard to appeasing and atoning the one who was offended. These words are not used in any other sense. They always denote, even in common speech, a full reintegration of friendship between dissenting parties, with reference most times to some compensation made to the offended party. The reconciling by the one party and the reconciliation of the other may be distinguished, but both are required to make up an entire reconciliation.
If reconciliation was purchased by the Death of Christ, all are reconciled.
Thus the folly of Socinus and his sect is remarkable. They would have the reconciliation mentioned in the Scripture be nothing but our conversion to God, without appeasing his anger and turning away his wrath from us. This is a reconciliation hopping on one leg. The distinction that some make between the universal reconciliation of God to all men, and the reconciliation of only of a small number men to God, is no less a monstrous figment. Mutual alienation must have mutual reconciliation; they correlate.
The state that existed between God and man before the reconciliation made by Christ, was a state of enmity. Man was at enmity with God, Rom. 8:7; we were his "enemies," Col. 1:21; Rom. 5:10. We hated him and opposed
him, in the highest rebellion, and to the utmost of our power. God was also an enemy to us, in that his "wrath" was on us, Eph. 2:3, and it remains on us until we believe, John 3:36. To be perfectly reconciled (which many passages say Christ effects) two things are required. First, the wrath of God must be turned away, and his anger removed with all the effects of his enmity towards us. Secondly, we must be turned away from our opposition to him, and brought into voluntary obedience. Until both these are effected, reconciliation is not perfected. Now, in the Scripture both these are assigned to our Savior as the effects of his death and sacrifice.
1. Christ turned away God's wrath towards us He turned away the wrath of God from us and appeased him, thus reconciling God toward us by his death. For "when we were enemies, we were reconciled to God by the death of his Son," Rom. 5:10. It is apparent here that reconciling means turning away God's wrath from us, because this is the means by which God chiefly commends his love to us. It is certainly in the forgiveness of sin, and in the aversion of his anger caused by it. And, in the latter end of the verse, this reconciliation is distinguished from our being saved from the wrath to come. That salvation comprises our conversion and our entire reconciliation to God. Besides, in verse 11, we are said to receive this "reconciliation" (I don't know how we translated it
"atonement"), 155 which cannot mean our reconciliation to God, nor our conversion. We cannot properly be said to accept or receive these things.
Instead, the reconciliation is of God to us, which we receive when this reconciliation is apprehended by faith.
2. Christ turns us away from our enmity towards God He redeems us, and reconciles us to God by "the blood of his cross," Col.
1:20. He does so meritoriously, satisfactorily, by acquisition and purchase.
He accomplishes it in due time, actually and efficiently by his Spirit. You have both of these mentioned jointly in 2Cor. 5:18-20.
157 First, we see God being reconciled to us in Christ. This consists in not imputing our iniquities to us, which is the subject-matter of the ministry, verses 18,19. Secondly, we see ourselves being reconciled to God, by accepting the pardon of our sins, which is the end of the ministry, verse 20. This same thing is declared at large in Eph. 2:13-15. The actual and effectual accomplishment of both things, "simul et semel,"
158 make up that reconciliation which is the effect
of the death of Christ. And so it is in many passages: "We are reconciled to God by the death of his Son," Rom. 5:10; "And you, who were once alienated, he has reconciled in the body of his flesh through death," Col.
1:21, 22. This is so evident in the Scripture, that none can possibly deny reconciliation is the immediate effect and product of the death of Christ.
If both parties are reconciled, how can one remain under God's wrath?
Now, how this reconciliation can possibly be reconciled with universal redemption, I am unable to discern. For if reconciliation is the proper effect of the death of Christ, as all admit, and if he died for all, then I ask how it comes to pass, First, that God is not reconciled to all? And he is not, for his wrath abides on some, John 3:36, and reconciliation is the aversion of wrath.
Secondly, that all are not reconciled to God? And they are not, for "by nature [others] are the children of wrath," Eph. 2:3; and some, all their lives, do nothing but "treasure up wrath against the day of wrath," Rom.
2:5.
Thirdly, how can it be that reconciliation is effected between God and all men, and yet God is not reconciled to all, nor are all reconciled to God?
Fourthly, if God is reconciled to all, when does he begin to be unreconciled towards those who perish? What alteration in his will or nature allows it?
Fifthly, if all are reconciled by the death of Christ, when do those who perish begin to be unreconciled, being born children of wrath?
Sixthly, reconciliation on the part of God consists in the turning away his wrath and not imputing iniquity, 2Cor. 5:18, 19. This is justification, which renders us blessed, Rom. 4:6-8. Why then, if God is reconciled to all, are all not justified and made blessed by not imputing their sin?
Conclusion: Christ died only for those who are reconciled.
Those who have discovered a redemption where none are redeemed, and a reconciliation where none are reconciled, can easily answer these and other such questions. I leave them to do so at their leisure, and in the meantime I
conclude this part of our argument. Reconciliation is the renewing of lost friendship, the slaying of enmity, the making up of peace, the appeasing of God, the turning away of his wrath, attended by not imputing iniquities. On our part, it is the conversion to God by faith and repentance. This, I say, is the reconciliation that is the effect of the death and blood of Christ. It cannot be asserted that such a reconciliation refers to anyone else, nor can
Christ be said to die for any other, than those for whom all its properties and acts may be truly affirmed. Whether this may be said of all men or not, let all men judge.