2 Corinthians 5:19

Then when he says, that is, he explains what he has said. First, the first thing; secondly, the second (v. 19b). He says therefore: I say that God reconciled us to himself in this way. For there were enmities between God and man on account …

Namely - The sum of which is, God - The whole Godhead, but more eminently God the Father. Was in Christ, reconciling the world - Which was before at enmity with God. To himself - So taking away that enmity, which could no otherwise be removed than by the blood of the Son of God.

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.

To wit, that God was in Christ reconciling the world unto himself,.... This expresses and explains the subject matter of the ministration of the Gospel, especially that part of it which concerns our reconciliation with God; and declares the scheme, the author, the subjects, the way, and means, and consequence of it.

MAN became God's enemy wantonly, without the slightest offense given on God's part. But man did not make advances towards reconciliation, or express regret because peace was broken. The first overtures for peace are not made by man, the offender, but by our aggrieved and offended God. Therefore our text begins with the declaration, "All things are of God." Reconciliation of man to his Maker is never achieved by man, but is the work of God from first to last, and to God must be all the glory. The text enforces this Truth by giving us a brief summary.

The expression " IN Christ" for "by Christ" may be used to imply additionally that God was IN Christ (Joh 10:38; 14:10), and so by Christ (the God-man) was reconciling . . . The Greek for "by" or "through" Christ (the best manuscripts omit "Jesus"), 2Co 5:18, is different.

MAN became God's enemy wantonly, without the slightest offense given on God's part. But man did not make advances towards reconciliation, or express regret because peace was broken. The first overtures for peace are not made by man, the offender, but by our aggrieved and offended God. Therefore our text begins with the declaration, "All things are of God." Reconciliation of man to his Maker is never achieved by man, but is the work of God from first to last, and to God must be all the glory. The text enforces this Truth by giving us a brief summary. The Lord first finds the messengers of reconciliation by reconciling some men to Himself. He chooses His ministers, having called them into a state of reconciliation. Read the verse—"All things are of God, who has reconciled us to Himself by Jesus Christ, and has given to us the ministry of reconciliation." The ambassador is sent, not from man to God, but from God to man. Then the matter of the ambassador's message is altogether of God, for it is God who has "reconciled the world unto Himself through Jesus Christ." He gave His Son to be the atoning Sacrifice by the ordained method of substitution—thus it is He, alone, who has made a way of access between fallen man and Himself. Furthermore, the method by which this Atonement is applied to the reconciling of men is also of God. It is not man who beseeches God, but God who beseeches man to be reconciled. It is not man who cries to Christ, but Christ prays man, through His ministers whom He places in His stead, to be reconciled to God. So that from the first thought of reconciliation, right on through the provision of the Atonement, to the conclusion of the solemn league and Covenant between the heart and God, all things are of God. I am glad to commence my sermon with such a weighty doctrine. I am glad to have such a theme with which to stir the hearts of the reconciled.

That God was in Christ - This is the doctrine which this ministry of reconciliation holds out, and the doctrine which it uses to bring about the reconciliation itself. God was in Christ: 1. Christ is the same as Messiah, the Anointed One, who was to be prophet, priest, and king, to the human race; not to the Jews only, but also to the Gentiles. There had been prophets, priests, and kings, among the Jews and their ancestors; and some who had been priest and prophet, king and priest, and king and prophet; but none have ever sustained in his own person the threefold office except Christ; for none have ever ministered in reference to the whole world but he. The functions of all the others were restrained to the ancient people of God alone. 2. Now all the others were appointed of God in reference to this Christ; and as his types, or representatives, till the fullness of the time should come. 3. And that this Christ might be adequate to the great work of reconciling the whole human race to God, by making atonement for their sins, God was in him. The man Jesus was the temple and shrine of the eternal Divinity; for in him dwelt all the fullness of the Godhead bodily, Col 2:9; and he made peace by the blood of his cross. 4. Christ, by his offering upon the cross, made atonement for the sins of the world; and therefore one important branch of the doctrine of this reconciliation was to show that God would not impute or account their trespasses to them, so as to exact the penalty, because this Jesus had died in their stead. The whole of this important doctrine was short, simple, and plain. Let us consider it in all its connections: 1. You believe there is a God. 2. You know he has made you. 3. He requires you to love and serve him. 4. To show you how to do this he has given a revelation of himself, which is contained in his law, etc. 5. […]