Reconciliation

This word, or the doctrine it represents, does not directly appear in the Old Testament. There the thought is always of an immediate and personal atonement by shedding of blood.

In the New Testament its meaning is that of a complete and thorough change accomplished by the actual removal of the cause of enmity, so making reconciliation. The most illuminating passage on this truth is found in 2 Corinthians 5:14-21 R. V.: "For the love of Christ constraineth us; because we thus judge, that one died for all,
therefore all died; and he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again. Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know him so no more. Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new. But all things are
of God, who reconciled us to himself through Christ, and gave unto us the ministry of
reconciliation; to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation. We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God. Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him."

The subsequent truth in this passage grows out of the introductory statement of verse 14, wherein it is said that the death of Christ was for all, and, therefore, in a legal sense, all have died in that death.

The logic is irresistible. If it be admitted that He died for all (and the Scriptures know no limitation in the universal provision in that death), then the value of that death has been secured and provided for all, and since this is an undertaking which began in the councils of God and was ordained to meet the righteous requirements of His own Being, these values have been secured on a plane which answers the highest demands of the Infinite. That Jesus died for an individual constitutes the greatest thing that can be said of that person, and, to
a truly spiritual understanding, the minor classifications of the human family cease before the overwhelming revelation: "Henceforth know we no man after the flesh." He is only to be known as one for whom Jesus died. In like manner, on the ground of the perfect divine provision and accomplishment in the cross it is added: "If any man be in Christ he is a new creature (creation): old things have passed
away; behold, all things are become new. But all things are of God, who reconciled us (or thoroughly changed us in relation) to himself through Christ." The Apostle then adds, "God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses." The world is thus thoroughly changed in its relation to God by the death of His Son. God Himself is not said to be changed: He has thoroughly changed the world in its relation to Himself by the death of Christ. God Himself has undertaken the needed mediation between His own righteous Person and the sinful world. The provision of a Mediator and the grounds of mediation for the whole world does not save the world, but it does render the salvation of the individual possible in the righteousness of God.

Those who are thus saved have received a ministry from God. "We are ambassadors, therefore, on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God."

From this Scripture we may conclude that there is a twofold aspect of reconciliation: first, that which God has already wrought in Christ by which He has thoroughly changed the relation of the whole world to Himself so that He does not reckon their trespasses unto them, and, second, a reconciliation for which we may plead and which must take place in the attitude of the unsaved individual through the revelation given to him in the Gospel concerning the sacrifice of Christ. Salvation is made to depend upon such a personal response to this appeal from God. Blessed indeed is the one who can say, "the
love and grace of God, in removing forever my judgments and doom by the sacrifice of His Son, are wholly satisfying to me and I rest only in the Savior thus given." The fact of the universal divine
reconciliation may remain unappreciated and unconsidered, but when its eternal riches dawn on a sin-blinded soul that one, in his attitude and experience, is thoroughly changed toward God and finds a wholly new joy and peace through believing what God has already done in His boundless grace.

Redemption

Divine redemption, whether in the Old or the New Testament, is to deliver by paying the demands of the offended righteousness of God against sin. The price of such redemption is
always blood alone.

"When I see the blood, I will pass over you" (Ex. 12:13)
"It is the blood that maketh an atonement for the soul" (Lev. 17:11)
"This is my blood of the new testament, which is shed for many for the remission of sins"
(Matt. 26:28)
"Ye were not redeemed with corruptible things... but with the precious blood of Christ"
(1 Peter 1:18)
"The blood of Jesus Christ his Son cleanseth us from all sin" (1 John 1:7)
"Thou wast slain, and hath redeemed us to God by thy blood" (Rev. 5:9)

The full redemption by blood has been paid in the death of Christ and so in a provisional way has affected the estate of the whole world.
"Who gave himself a ransom for all, to be testified in due time" (1 Tim. 2:6)
"Even the Son of Man came not to be ministered unto, but to minister, and to give his life
a ransom for many" (Matt. 20:28)
"Behold the Lamb of God, which taketh away the sin of the world" (John 1:29)

Redemption is also by power. This was seen in the redemption of Israel from Egypt and is equally true of all redemption. The price may be paid for the slave, but he must be taken out of the slave position and set free. This is individual and such redemption by blood and power is the blessed experience of all who put their trust in the divine Redeemer.

Forgiveness, which in the Scriptures is individual, is made possible through the blood of redemption. "The priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him" (Lev. 4:35)

"This is my blood of the new testament, which is shed for many for the remission of sins" (Matt.
26:28)
"Without shedding of blood is no remission" (Heb. 9:22)
"In whom we have redemption through his blood, the forgiveness of sins" (Eph. 1:7)

Redemption, then, may also be considered in these two aspects: that which has been already
accomplished through the blood of the cross, and that which may yet be done for the one who believes, through the immediate power of God. The ransom price has been paid for all; yet for the one who believes there is a further work of redemption which is manifested in the transforming and sanctifying power of the Spirit.
Happy is the individual who believes what God has written, and rests in the redeeming work of Christ as his only deliverance from the hopeless estate of the lost.

Salvation - God's Marvelous Work of Grace
by Lewis Sperry Chafer