All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation2 Cor. 5:18, 19.

The Ministry of Reconciliation⤒🔗

As stated in previous chapters, our sins are covered and expiated through the completed work of the Mediator. The relationship with God has been restored. Christ has opened the way to the Father. There is acquittal and peace through him; eternal life—and this in full freedom. The atonement made by Christ remains in force eternally at the throne of God! For the High Priest always intercede for those who belong to him. The Holy Spirit testifies to that, and he glorifies Christ. This happens especially through and in the proclamation of the gospel of reconciliation. In the preaching and in the sacraments there is an urgent appeal from God that we may come to know Christ and his work, and that we would confess and experience the life of the atonement! For the Holy Spirit wants to rule and renew our entire existence as fruit of Christ’s sacrifice. Through God’s love we are urged to live and to witness in love. That new life can and will only really function when we share and are involved in the death and resurrection of Jesus Christ. It is not without reason that the apostle Paul states in 2 Corinthians 5:17, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.”

Only when one has been incorporated in Christ Jesus can one follow him. The power of Jesus’ work of reconciliation is evident not only in the removal of sin and guilt, in the restoration of the fellowship with God, but also in the daily renewal of one’s life. He who belongs to him, who is in him, is also for him.

It is because of this that the command of reconciliation with God and neighbours always rests on the gift of atonement and that it derives its radicalness from this (Rom. 6; Eph. 4; Col. 3; Gal. 1; 1 Peter 2; letters from John). Everything is in Christ and is given to us by His Spirit!

Destined For Whom?←⤒🔗

The question now arises: for whom is the reconciliation intended? What is the reach of Christ’s action? In the Bible, both in the Old and the New Testament, it is first of all about the reconciliation with God. On the basis of our reconciliation with him flows the atonement with our neighbours, with Jews and Gentiles (Matt. 5 and 6; 18:21-35; Eph. 2; Gal. 3:28).

This reconciliation is relevant within the Christian congregation. But from there it is intended for the whole world (John 3:16, 17; 2 Cor. 5:19). The object of God’s reconciliation in Christ is therefore the world, the cosmos.

That is a comprehensive concept in the Bible. With “world” is meant the whole creation, heaven and earth, as well as humanity, the peoples of the world. It should be noted that the purpose of God’s reconciling action in Christ is not only the abolition of guilt, but renewal, the new creation (2 Cor. 5:17). The Lord Jesus speaks of the re-birth of creation (Matt. 19: 28). And inspired by the Spirit, Peter testifies of the restoration of all things (Acts 3:21). So the atonement has universal meaning, that is, God is concerned about his entire world! About church and cosmos!

All and Many←⤒🔗

That the reconciliation is worldwide is also indicated in the words “all” or “many” that occur in a number of texts in the NT. These two words are used interchangeably and indicate the same thing. In Mark 10:45 Christ speaks of giving his life as a ransom for many. In his letter to Timothy, Paul writes that the Mediator of God has given himself as a ransom, a ransom for all (1 Tim. 2:6). In Romans 5:12f the word “many” interchanges with “all” and means: all people.

What is indicated here? The expression “many” is taken from Isaiah 52:14 and 53:11. We have to take into account the OT background. From the context in the prophecy of Isaiah it is clear that with the “many” in Hebrew is meant: all nations! So not only Israel shares in God’s blessing, but also the Gentiles. That was clear from Genesis 1-11, but it is confirmed by God to Abraham that he is concerned for the whole world. “In you all nations will be blessed.” “In your seed”. In its most profound sense, that means: in Christ. Therefore this expression returns in the NT and it becomes clear with Christ Jesus and his apostles, that along with Israel also the Gentile nations share in God’s blessings. No nation is therefore excluded from the reconciliation! All racial discrimination is contrary to the central issue of the Scriptures: the reconciliation with God through Christ.

Essential for Missionary Work←⤒🔗

The Saviour of the world sends his witnesses to the ends of the earth to recruit his disciples everywhere and to give expression to the blessing of his atoning work.

It is not without reason that we hear in Acts of the atonement that comes to both Israel and the Gentiles. Paul speaks emphatically of the fact that the dividing wall of hostility, the partition wall that separates Jews and Gentiles, has been broken down, so “that he might create in himself one new man in place of the two, (i.e., Jew and Gentile) so making peace” (Eph. 2:14, 15).

Based on this principle, the NT constantly speaks of the one people of God and sees the world as a unity, as “wholeness”. In the NT statements about the “many” and “all” who may benefit from Christ’s finished work, we must bear in mind that by this the Jews and the Gentiles are identified. The world of peoples is the subject of reconciliation.

God was reconciling this world in Christ to himself. That is how a new situation came to be. The ministry of reconciliation is performed not only in Israel, but in the entirety of the human world. Driven by the love of Christ and tasked with his commission, therefore, the disciples went out and they still go out to make known in the whole world, in all creation, the only Name given under heaven to bless them (Matt. 28:18-20; Mark 16:15, 20). Thus it becomes clear that Christ is restoring the original order. The reconciliation has cosmic reach! (Col.) In God’s liberating action through Christ, his church and his creation may feel relief, and be assured of a glorious future! The rebirth of all things has gained certainty and perspective in the atonement!

No General Reconciliation or Universal Atonement←⤒🔗

The atonement has universal significance and the preaching of reconciliation needs to go out to the whole world. Does this now mean that everyone and everything is simply reconciled or atoned for? May you appeal to the victory of Christ and state that at Calvary all people have been conquered and are now comprehended in his work of reconciliation, whether they know and want it, or not? Is this the way the triumph of grace needs to be stated and expressed? And can you pit God’s justice against his love? Definitely not. There is no general atonement, let alone a universal reconciliation, whereby not only everything, but also the devil with his supporters are reconciled. The Scriptures point out otherwise and in grateful obedience to the Word of God we have to confess it that way. The doctrine of general atonement fails to take the gospel of reconciliation into account. But then what about 2 Corinthians 5?

In 2 Corinthians 5:19, (“...in Christ God was reconciling the world to himself”), Paul uses a verb form that does not allow us to state that the whole world is reconciled to God. Admittedly, it is very difficult to translate the used verb form faithfully into our language. We do not know of such a verb form. That is why we need to clarify. Paul means to say that on the one hand something definitely did happen at Calvary. But on the other hand he wants to say that the effect of this has not yet been completed, that it still concerns me and others. That is why the reconciliation must be administered. Only at the end of the world, when this old creation has passed away and the new heaven and earth have come, will full atonement be completed and then nothing and no one needs to be reconciled any more.

By Faith←⤒🔗

It is striking that in the NT mention is made of being reconciled. But this is said only of the church of the Lord, of the believers (Rom. 5:10; 2 Cor. 5:18; Col. 1:21). With “us”, with “we”, with “you”, the apostle Paul means the church that needs to be seen in its entirety. She is the body of Christ. Reconciliation concerns the church. She is bought dearly with the precious blood of Christ. As a result, her salvation is guaranteed.

Now there is no contradiction between the universal and the personal in the NT. All nations are involved in the ministry of reconciliation. But in the preaching everyone is personally addressed by God, taken completely serious, fully accountable, and is one hundred percent responsible. The preaching, or rather God himself who is speaking through his messengers, demands a response, he calls for faith! By faith we get to share in the saving work of Jesus Christ. The necessity and indispensability of personal faith in the Mediator of God and of men is always in the forefront and is in no way weakened, or denied; on the contrary.

In this connection it is significant that there is mention of justification by faith and of justification by the blood of Christ (Rom. 1:17 and 5:9). Faith unites us with Christ. It unites us with him in his way of salvation. That is what makes this clear: we are crucified with Christ, and are raised with him. Paul points this out in Romans 6.

He who believes in Christ — and that is God’s gift and not his own work — is saved. He who believes in Christ is reconciled with God and he is a new creation (2 Cor. 5:17). The Spirit of Christ is fully involved in this. And that is a prelude of what is to come. In the person who has come to faith, it is being realized in principle, that which will soon be fully revealed when Christ returns: the complete renewal and the regeneration of all things.

Never Without Obligations←⤒🔗

Here on earth big decisions are made with a view to the future. That is why the preaching of atonement is never a noncommittal affair. And this certainly holds true for all those who hear the Word preached every Sunday. Within the framework of the covenant, we and our children are all the more responsible!

In the real and proper preaching a decisive battle is taking place. Are we involved in Christ’s atonement with all of our lives? Reconciliation is never an external occurrence, taking place outside of us! The NT makes it clear that this is not a mentality of “blocks and stones”, as if it all happens to us (see Canons of Dordt, III/IV Art. 16). God takes and means it seriously! The ministry of reconciliation that takes place worldwide through the proclamation of God’s Word, puts man before God’s face and before a choice. When people refuse to repent and do not want themselves to be reconciled with God — and that is not an impossible prospect, but a terrible reality! — then Christ’s word applies: “Whoever does not obey the Son shall not see life, but the wrath of God remains on him” (John 3:36).

At the end of the Gospel according to Mark, the Master himself says, “Whoever does not believe will be condemned” (16:16). The missionary Paul writes to the Corinthians: “the word of the cross is folly to those who are perishing” (1 Cor. 1:18). The message of reconciliation can be a stumbling block through one’s own guilty disobedience, as it was for the builders in Israel (1 Peter 2:7, 8).

That is why in the preaching of atonement the high tension is palpable and urgent: we then who know the fear of the Lord urge people to faith! There must be intense compassion: “Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God (2 Cor. 5:20).

The flip side is that whoever is reconciled to God as a former enemy, has eternal life! The believer has fellowship with God again and may enjoy his communion, with all the wealth that this entails. In his church God receives the honour that is owing to him.