| Barnes' Notes on the Bible 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 labors 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 has attended the plan, was to be traced not to his zeal, or fidelity, or skill, but to the agency of God; see the note on 1 Corinthians 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 people who have been alienated by prejudice, by passion, or by interest, are reconciled when the cause of the 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 used here (καταλλάσσω katallassō) 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 toward another; that is, to reconcile to anyone; see the note on Romans 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 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 honor of His Law, and show His hatred of sin, and should secure the conversion and future obedience of the offender. All this God proposed 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 people 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," John 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. Because: (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," Matthew 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," John 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 his 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 honor 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 favor. 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 forever. And hath given to us - To us the apostles and our fellow-laborers. The ministry of reconciliation - That is, of announcing to people 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 people; see 2 Corinthians 5:20.
Clarke's Commentary on the BibleAnd all things are of God - As the thorough conversion of the soul is compared to a new creation, and creation is the proper work of an all-wise, almighty Being; then this total change of heart, soul, and life, which takes place under the preaching of the Gospel, is effected by the power and grace of God: this is salvation, and salvation must ever be of the Lord; and therefore men should apply to him, who alone can work this wondrous change. Who hath reconciled us to himself by Jesus Christ - Having given Jesus Christ to die for sinners, they have through him access unto God; for his sake and on his account God can receive them; and it is only by the grace and Spirit of Christ that the proud, fierce, and diabolic nature of men can be changed and reconciled to God, and by and through this sacrifice God can be propitious to them. There is an enmity in the heart of man against sacred things; the grace of Christ alone can remove this enmity. The ministry of reconciliation - Διακονιαν της καταλλαγης· The Office or function of this reconciliation called, 2 Corinthians 5:19, the word; τον λογον της καταλλαγης· the Doctrine of this reconciliation. Καταλλαγη, reconciliation, comes from καταλλασσω, to change thoroughly; and the grand object of the Gospel is to make a complete change in men's minds and manners; but the first object is the removal of enmity from the heart of man, that he may be disposed to accept of the salvation God has provided for him, on the terms which God has promised. The enmity in the heart of man is the grand hinderance to his salvation.
Gill's Exposition of the Entire BibleAnd all things are of God,.... A man's being brought into a Gospel church state is of God; the causing all old things to pass away, whether in the Jewish or Gentile world, is of God; the shaking of the heavens and the earth, and the removing of those things that are shaken, the abrogation of the ceremonial law, the putting an end to all the Mosaic rites and sacrifices, the ejection of Satan out of the Heathen temples, and the abolition of Gentilism, with every thing else that comes under the names of old, and new, are of God: it is he that causes old things to pass away, and makes all things new, see Revelation 21:1. Moreover, as all things in the old creation are from him, all creatures owe their beings to him, are supported in them by him, and all are made for his pleasure, and his glory so all things in the new creation are of him; the work of renovation itself is his; all the grace that is implanted in regeneration comes front him: nothing is of the creature, or to be ascribed to it. All things in redemption are of him; he drew the plan of it, called his Son to be the Redeemer, appointed and sent him as such; and particularly that branch of it, reconciliation, is of him: who hath reconciled us to himself by Jesus Christ. The work of reconciliation, or making atonement for sin, is ascribed to the Father; not that he is the author of it, for it is properly Christ's work; but because he took the first step towards it: he formed the scheme of it; he set forth his Son in his purposes and decrees to be the propitiary sacrifice; he assigned him this work in council and covenant, in promise and in prophecy, and sent him to effect it; therefore he is said to do it "by" him; that is, by his blood and sacrifice, by his sufferings and death, to which, and to which alone, the Scriptures ascribe our peace and reconciliation: and this is made to "himself": as being the party offended, whose law was broken, against whom sin was committed, and whose justice required and demanded satisfaction: and hath given to us the ministry of reconciliation; which is the Gospel of peace, the word which preaches, publishes and declares, peace made by the blood of Christ; which is a gift to ministers, and a blessing to the people. The free grace of God greatly appears in this matter; God the Father sets this work of reconciliation on foot, Christ has brought it about, and the ministers of the Gospel publish it.
Vincent's Word StudiesAnd (δὲ) Better, Rev., but; as if anticipating a possible failure to discern the primary agency of God in this moral transformation. All things - all that are involved in this mighty change - are from God. Reconciled God is the prime-mover in the work of reconciliation. See on Romans 5:10, through Christ, as the medium.
Geneva Study Bible{12} And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; (12) He commends the excellency of the ministry of the Gospel, both by the authority of God himself, who is the author of that ministry, and also by the excellency of the doctrine of it. For it announces atonement with God by free forgiveness of our sins, and justification offered to us in Christ, and that so lovingly and freely, that God himself does in a way beseech men by the mouth of his ministers to have consideration of themselves, and not to despise so great a benefit. And when he says so, he plainly reprehends those who falsely attribute to themselves the name of pastor, as this calling can only come from God.
People's New Testament 5:18 And all things are of God. These have all come from God through the gospel. Who hath reconciled us to himself by Jesus Christ. Before we were at variance with God, and disobedient. Through Christ we have been brought to love God, to love his will, and hence to obey him. We have been changed, are new creatures. The ministry of reconciliation. The gospel, the object of which is to transform men, and to bring them to peace with God.
Wesley's Notes 5:18 And all these new things are from God, considered under this very notion, as reconciling us - The world, 2Co 5:19, to himself.
Jamieson-Fausset-Brown Bible Commentary18. all-Greek, "THE." things-all our privileges in this new creation (2Co 5:14, 15). reconciled us-that is, restored us ("the world," 2Co 5:19) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if the love of God was produced by the mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the price paid at the expense of God Himself, and was required to reconcile the exercise of mercy with justice, not as separate, but as the eternally harmonious attributes in the one and the same God (Ro 3:25, 26). The Greek "reconcile" is reciprocally used as in the Hebrew Hithpahel conjugation, appease, obtain the favor of. Mt 5:24, "Be reconciled to thy brother"; that is, take measures that he be reconciled to thee, as well as thou to him, as the context proves. Diallagethi, however (Mt 5:24), implying mutual reconciliation, is distinct from Katallagethi here, the latter referring to the change of status wrought in one of the two parties. The manner of God reconciling the world to Himself is implied (2Co 5:19), namely, by His "not imputing their trespasses to them." God not merely, as subsequently, reconciles the world by inducing them to lay aside their enmity, but in the first instance, does so by satisfying His own justice and righteous enmity against sin (Ps 7:11). Compare 1Sa 29:4, "Reconcile himself unto his master"; not remove his own anger against his master, but his master's against him [Archbishop Magee, Atonement]. The reconciling of men to God by their laying aside their enmity is the consequence of God laying aside His just enmity against their sin, and follows at 2Co 5:20. to us-ministers (2Co 5:19, 20).
Matthew Henry's Concise Commentary5:16-21 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?
Matthew Henry's Whole Bible CommentaryVerses 16-21 In these verses the apostle mentions two things that are necessary in order to our living to Christ, both of which are the consequences of Christ's dying for us; namely, regeneration and reconciliation. I. Regeneration, which consists of two things; namely, 1. Weanedness from the world: "Henceforth we know no man after the flesh, v. 16. We do not own nor affect any person or thing in this world for carnal ends and outward advantage: we are enabled, by divine grace, not to mind nor regard this world, nor the things of this world, but to live above it. The love of Christ is in our hearts, and the world is under our feet." Note, Good Christians must enjoy the comforts of this life, and their relations in this world, with a holy indifference. Yea, though we have known Christ after the flesh, yet, says the apostle, we know him no more. It is questioned whether Paul had seen Christ in the flesh. However, the rest of the apostles had, and so might some among those he was now writing to. However, he would not have them value themselves upon that account; for even the bodily presence of Christ is not to be desired nor doted upon by his disciples. We must live upon his spiritual presence, and the comfort it affords. Note, Those who make images of Christ, and use them in their worship, do not take the way that God has appointed for strengthening their faith and quickening their affections; for it is the will of God that we should not know Christ any more after the flesh. 2. A thorough change of the heart: For if any man be in Christ, if any man be a Christian indeed, and will approve himself such, he is, or he must be, a new creature, v. 17. Some read it, Let him be a new creature. This ought to be the care of all who profess the Christian faith, that they be new creatures; not only that they have a new name, and wear a new livery, but that they have a new heart and new nature. And so great is the change the grace of God makes in the soul, that, as it follows, old things are passed away-old thoughts, old principles, and old practices, are passed away; and all these things must become new. Note, Regenerating grace creates a new world in the soul; all things are new. The renewed man acts from new principles, by new rules, with new ends, and in new company. II. Reconciliation, which is here spoken of under a double notion:- 1. As an unquestionable privilege, v. 18, 19. Reconciliation supposes a quarrel, or breach of friendship; and sin has made a breach, it has broken the friendship between God and man. The heart of the sinner is filled with enmity against God, and God is justly offended with the sinner. Yet, behold, there may be a reconciliation; the offended Majesty of heaven is willing to be reconciled. And observe, 1. He has appointed the Mediator of reconciliation. He has reconciled us to himself by Jesus Christ, v. 18. God is to be owned from first to last in the undertaking and performance of the Mediator. All things relating to our reconciliation by Jesus Christ are of God, who by the mediation of Jesus Christ has reconciled the world to himself, and put himself into a capacity of being actually reconciled to offenders, without any wrong or injury to his justice or holiness, and does not impute to men their trespasses, but recedes from the rigour of the first covenant, which was broken, and does not insist upon the advantage he might justly take against us for the breach of that covenant, but is willing to enter into a new treaty, and into a new covenant of grace, and, according to the tenour thereof, freely to forgive us all our sins, and justify freely by his grace all those who do believe. 2. He has appointed the ministry of reconciliation, v. 18. By the inspiration of God the scriptures were written, which contain the word of reconciliation, showing us that peace was made by the blood of the cross, that reconciliation is wrought, and directing us how we may be interested therein. And he has appointed the office of the ministry, which is a ministry of reconciliation: ministers are to open and proclaim to sinners the terms of mercy and reconciliation, and persuade them to comply therewith. For, 2. Reconciliation is here spoken of as our indispensable duty, v. 20. As God is willing to be reconciled to us, we ought to be reconciled to God. And it is the great end and design of the gospel, that word of reconciliation, to prevail upon sinners to lay aside their enmity against God. Faithful ministers are Christ's ambassadors, sent to treat with sinners on peace and reconciliation: they come in God's name, with his entreaties, and act in Christ's stead, doing the very thing he did when he was upon this earth, and what he wills to be done now that he is in heaven. Wonderful condescension! Though God can be no loser by the quarrel, nor gainer by the peace, yet by his ministers he beseeches sinners to lay aside their enmity, and accept of the terms he offers, that they would be reconciled to him, to all his attributes, to all his laws, and to all his providences, to believe in the Mediator, to accept the atonement, and comply with his gospel, in all the parts of it and in the whole design of it. And for our encouragement so to do the apostle subjoins what should be well known and duly considered by us (v. 21), namely, (1.) The purity of the Mediator: He knew no sin. (2.) The sacrifice he offered: He was made sin; not a sinner, but sin, that is, a sin-offering, a sacrifice for sin. (3.) The end and design of all this: 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. Note, [1.] As Christ, who knew no sin of his own, was made sin for us, so we, who have no righteousness of our own, are made the righteousness of God in him. [2.] Our reconciliation to God is only through Jesus Christ, and for the sake of his merit: on him therefore we must rely, and make mention of his righteousness and his only. |
