Albert Barnes Commentary 2 Corinthians 5:18

"But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation;" — 2 Corinthians 5:18 (ASV)

And all things are of God (2 Corinthians 5:18). This refers particularly to the matters 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 Savior known.

He makes the statement general, however, showing his belief that not only were these things produced by God, but that all things were under his direction and subject to his control. Nothing that Paul had done was to be traced to his own agency or power; instead, God was to be acknowledged everywhere.

Paul never forgot this great truth, and he never allowed himself to lose sight of it. In his view, it was a cardinal and glorious truth, and he always kept its influence before his mind and heart. Therefore, in the important statement that follows about the ministry of reconciliation, he deeply feels that the whole plan, and all the success that had accompanied it, was to be traced not to his zeal, fidelity, or skill, but to the agency of God (see notes on 1 Corinthians 3:6–7).

Who has reconciled us to Himself (2 Corinthians 5:18). The word us here undoubtedly includes all who were Christians—whether Jews or Gentiles, or whatever 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 and were his enemies.

But by means of the plan of salvation, they have been brought into a state of agreement, or harmony, and are united in feeling and aim with him. Two people who have been alienated by prejudice, by passion, or by interest, are reconciled when the cause of their 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.

From then on, they are agreed and live together without alienation, heart-burnings, jealousies, and strife. So it is 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, and 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 were laid aside, and when God and man were brought to harmony—when man laid aside his love of sin and was pardoned, and when, therefore, God could consistently treat him as a friend.

The Greek word which is here used (katallassw) 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 towards another; that is, to reconcile to anyone (see notes 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 that takes place must be on the part of man, for God will not change. 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 God's part, but they did not arise from any unwillingness to be reconciled or from any reluctance to treat his creature as his friend. Instead, they arose from the fact that man had sinned and that God is just. Such is the perfection of God that he cannot treat the good and evil alike. Therefore, if he were to treat man as his friend, it was necessary that in some proper way he should maintain the honor of his law, show his hatred of sin, and secure the conversion and future obedience of the offender.

All this God purposed 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. People seem to suppose that God was originally stern, 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 Savior 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. Rather, 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 (2 Corinthians 5:18). This reconciliation comes 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. For:

1. He was endowed with a Divine and human nature—the nature of both 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 parties and knew what needed 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 parties at issue.
3. He was the Friend of both parties. He loved God. No one 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 man's 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 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 God deemed necessary 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, insulting abuse, and scorn that could possibly be involved in the work of inducing man to be reconciled to God.
5. He has removed all the obstacles that existed to a reconciliation. On God's part, 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 man's part, he, by the agency of his Spirit, overcomes the sinner's unwillingness 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 has given to us (2 Corinthians 5:18). This refers to us, the apostles and our fellow-laborers.

The ministry of reconciliation (2 Corinthians 5:18). That is, the ministry of announcing to people the nature and conditions of this plan of being reconciled. We have been appointed to make this known and to press its acceptance upon them (see 2 Corinthians 5:20).