2Cor 5:18-20 | RWP | e4.org | Who reconciled us to himself through Christ ( του καταλλαξαντος ημας εαυτω δια Χριστου ). Here Paul uses one of his great doctrinal words, καταλλασσω , old word for exchanging coins. Διαλλασσω , to change one's mind, to reconcile, occurs in N.T. only in though in papyri (Deissmann, Light from the Ancient East , p. 187), and common in Attic. Καταλλασσω is old verb, but more frequent in later writers. We find συναλλασσω in and αποκαταλλασσω in .; and the substantive καταλλαγη in ; as well as here. It is hard to discuss this great theme without apparent contradiction. God's love ( ) provided the means and basis for man's reconciliation to God against whom he had sinned. It is all God's plan because of his love, but God's own sense of justice had to be satisfied ( ) and so God gave his Son as a propitiation for our sins ( ; ; ; ). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God's terms and is made possible through ( δια ) Christ. And gave unto us the ministry of reconciliation ( κα δοντος ημιν την διακονιαν της καταλλαγης ). It is a ministry marked by reconciliation, that consists in reconciliation. God has made possible through Christ our reconciliation to him, but in each case it has to be made effective by the attitude of each individual. The task of winning the unreconciled to God is committed to us. It is a high and holy one, but supremely difficult, because the offending party (the guilty) is the hardest to win over. We must be loyal to God and yet win sinful men to him.

‏ 2 Corinthians 5:18-20

Who reconciled us to himself through Christ ( του καταλλαξαντος ημας εαυτω δια Χριστου ). Here Paul uses one of his great doctrinal words, καταλλασσω, old word for exchanging coins. Διαλλασσω, to change one's mind, to reconcile, occurs in N.T. only in Mt 5:24 though in papyri (Deissmann, Light from the Ancient East, p. 187), and common in Attic. Καταλλασσω is old verb, but more frequent in later writers. We find συναλλασσω in Ac 7:26 and αποκαταλλασσω in Col 1:20f.; Eph 2:16 and the substantive καταλλαγη in Ro 5:11; 11:15 as well as here. It is hard to discuss this great theme without apparent contradiction. God's love (Joh 3:16) provided the means and basis for man's reconciliation to God against whom he had sinned. It is all God's plan because of his love, but God's own sense of justice had to be satisfied (Ro 3:26) and so God gave his Son as a propitiation for our sins (Ro 3:25; Col 1:20; 1Jo 2:2; 4:10). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God's terms and is made possible through ( δια ) Christ.

And gave unto us the ministry of reconciliation ( κα δοντος ημιν την διακονιαν της καταλλαγης ). It is a ministry marked by reconciliation, that consists in reconciliation. God has made possible through Christ our reconciliation to him, but in each case it has to be made effective by the attitude of each individual. The task of winning the unreconciled to God is committed to us. It is a high and holy one, but supremely difficult, because the offending party (the guilty) is the hardest to win over. We must be loyal to God and yet win sinful men to him.

To wit, that ( ως οτ ). Latin puts it quoniam quidem. It is an unclassical idiom, but occurs in the papyri and inscriptions (Moulton, Prol., p. 212; Robertson, Grammar, p. 1033). It is in Es 4:14. See also 2Co 11:21; 2Th 2:2. It probably means "how that."

Not reckoning ( μη λογιζομενος ). What Jesus did (his death for us) stands to our credit (Ro 8:32) if we make our peace with God. This is our task, "the word of reconciliation," that we may receive "the righteousness of God" and be adopted into the family of God.

We are ambassadors therefore on behalf of Christ ( υπερ Χριστου ουν πρεσβευομεν ). Old word from πρεσβυς, an old man, first to be an old man, then to be an ambassador (here and Eph 6:20 with εν αλυση in a chain added), common in both senses in the Greek. "The proper term in the Greek East for the Emperor's Legate" (Deissmann, Light from the Ancient East, p. 374), in inscriptions and papyri. So Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be persona grata with both countries (the one that he represents and the one to which he goes). Paul was Christ's Legate to act in his behalf and in his stead.

As though God were intreating by us ( ως του θεου παρακαλουντος δι' ημων ). Genitive absolute with ως used with the participle as often to give the reason (apparent or real). Here God speaks through Christ's Legate.

Be ye reconciled to God ( καταλλαγητε τω θεω ). Second aorist passive imperative of καταλλασσω and used with the dative case. "Get reconciled to God," and do it now. This is the ambassador's message as he bears it to men from God.