What is Christian reconciliation? Why do we need to be reconciled with God?

We may now look a little more closely at the truth of reconciliation; but first it may be necessary to state distinctly its ground. This is brought forth prominently in all the three scriptures named. We take one of these: "Having made peace through the blood of His cross, by Him to reconcile," etc. (Col. 1:20.) Here is given, in precise form, the foundation on which God proceeds; it is the peace which has been made by the blood of the cross of Christ. The reader will at once perceive that this peace is not peace between God and man, not the peace with God which those possess who are justified by faith, because it is set forth as the ground on which God can act in reconciliation. It is rather the peace of God's throne, consequent upon all the claims of that throne, the claims of a Holy God upon sinners, having been completely met by the precious blood of Christ. God, having been thus glorified by the death of the Lord Jesus, is free, in righteousness as well as in grace, to take the first step in the work of reconciliation. The death of Christ is the alone ground on which He acts; so in Romans we read, "We were reconciled to God through the death of His Son" (Rom. 5:10); in Colossians, "And you, that were sometime alienated and enemies in mind by wicked works, yet now hath He reconciled in the body of His flesh through death." And as it is on the ground of the death of Christ, so it is by the presentation of what God is in Christ, when down here, and through Christ in His death on the cross, that God speaks in power, through the Holy Spirit, to the hearts of sinners, and effects their reconciliation by the revelation of what He is in all His goodness and grace. The work of reconciliation is thus the work of God, even as the apostle says, "All things are of God, who hath reconciled us to Himself;" and again, "And you hath He reconciled."

What, then, is meant by reconciliation? Between men who may have been at variance it is the restoration of happy relationships; it is much more than this between God and man. The enmity was in the heart of man alone; and it is not only the removal of this, but it is also bringing man to God according to the eternal efficacy of the perfect work of Christ — a perfect work as estimated by God Himself. It is a reconciliation, therefore, according to all that God is as displayed in the death of Christ, and we brought to be — to quote the words of another — "in absolute harmony with the full display of what God is in His own character and nature." It is not, therefore, merely removing the enmity of our hearts, and God fully and freely forgiving our sins, but it is lifting us up into His own presence, setting us in the light as He is in the light, bringing us to Himself, and causing us to be in harmony with the full manifestation of Himself in Christ. The apostle could therefore say, "And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the reconciliation." (Rom. 5:11.) That is, the result of reconciliation is that we can joy in God, delight ourselves in all that He is, in His holiness, love, grace, majesty, truth, righteousness — in a word, in Himself. What a contrast between joying in and being enemies of God! And this mighty change has been effected by His grace.

We may now look a little more closely at the truth of reconciliation; but first it may be necessary to state distinctly its ground. This is brought forth prominently in all the three scriptures named. We take one of these: "Having made peace through the blood of His cross, by Him to reconcile," etc. (Col. 1:20.) Here is given, in precise form, the foundation on which God proceeds; it is the peace which has been made by the blood of the cross of Christ. The reader will at once perceive that this peace is not peace between God and man, not the peace with God which those possess who are justified by faith, because it is set forth as the ground on which God can act in reconciliation. It is rather the peace of God's throne, consequent upon all the claims of that throne, the claims of a Holy God upon sinners, having been completely met by the precious blood of Christ. God, having been thus glorified by the death of the Lord Jesus, is free, in righteousness as well as in grace, to take the first step in the work of reconciliation. The death of Christ is the alone ground on which He acts; so in Romans we read, "We were reconciled to God through the death of His Son" (Rom. 5:10); in Colossians, "And you, that were sometime alienated and enemies in mind by wicked works, yet now hath He reconciled in the body of His flesh through death." And as it is on the ground of the death of Christ, so it is by the presentation of what God is in Christ, when down here, and through Christ in His death on the cross, that God speaks in power, through the Holy Spirit, to the hearts of sinners, and effects their reconciliation by the revelation of what He is in all His goodness and grace. The work of reconciliation is thus the work of God, even as the apostle says, "All things are of God, who hath reconciled us to Himself;" and again, "And you hath He reconciled."

What, then, is meant by reconciliation? Between men who may have been at variance it is the restoration of happy relationships; it is much more than this between God and man. The enmity was in the heart of man alone; and it is not only the removal of this, but it is also bringing man to God according to the eternal efficacy of the perfect work of Christ - a perfect work as estimated by God Himself. It is a reconciliation, therefore, according to all that God is as displayed in the death of Christ, and we brought to be - to quote the words of another - "in absolute harmony with the full display of what God is in His own character and nature." It is not, therefore, merely removing the enmity of our hearts, and God fully and freely forgiving our sins, but it is lifting us up into His own presence, setting us in the light as He is in the light, bringing us to Himself, and causing us to be in harmony with the full manifestation of Himself in Christ. The apostle could therefore say, "And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the reconciliation." (Rom. 5:11.) That is, the result of reconciliation is that we can joy in God, delight ourselves in all that He is, in His holiness, love, grace, majesty, truth, righteousness - in a word, in Himself. What a contrast between joying in and being enemies of God! And this mighty change has been effected by His grace.

The most simple thought in reconciliation is, where there was distance there is now nearness. The wonderful effect in one's soul is, that while one was very conscious of moral distance from God, one can now come to God conscious that that distance is gone and be at home in His presence.

Reconciliation is, to use familiar language, making all straight; and even primarily, I believe, used in money-changing as that which makes the sum even, so that there is satisfaction of the parties in the matter; and thence passing into the more ordinary sense of making all smooth between alienated parties, and reconciling one who is alienated or at enmity. But it is not simply the change of mind from the enmity, though that be included; nor is it justification. It is the bringing back to unity, peace, and fellowship what was divided and alienated. We must not confound in Scripture "making reconciliation for the sins of the people" (Heb. 2:17) with "reconciliation" in 2 Corinthians 5, Colossians 1, Romans 5:10-11. The former is making propitiation, atonement (ilaskesthai and ilasmos), propitiation (1 John 2:2); while on the contrary "atonement" in Romans 5:11 should be reconciliation (katallage). Compare 1 Corinthians 7:11, "Let her be reconciled to her husband." where it is not merely her mind being restored to affection and good feeling, but matters made straight between them — the relationship made good. So it is between us and God; but the alienation was on our part. It was not alienation on God's part, but righteous judgment against sin in His creature, and that righteousness must be met in order to bring back the alienated creature into relationship with God. Only now it is much more than bringing back, because of the purposes of God in Christ, and the infinite value of the work by which we are brought back to God. Still it is an establishing a blessed and peaceful relationship with God, and us in it.

It is important to note that the Christian is always treated as being reconciled. It is more than being justified — this is being authoritatively pronounced righteous by God, whether from sins or now actually in Christ. It is more than the restoring of the heart to God, though both have place in order to reconciliation; for to be with God fully revealed in joyful and settled relationship with Himself, all in order between us, it must be as justified according to His righteousness and the objects of His love as those who have tasted it. We have been brought into both by Christ's work, but with hearts livingly renewed and tasting that love, or we should not as moral beings be in it. It is thus a word of great power and blessing. Nor is there an expression more full or more complete, connected with our restoration, than that of our reconciliation with God. It supposes God revealed in all that He is, and man in a perfect place and standing with Him according to this revelation — reconciled to God.

It is important to note that the Christian is always treated as being reconciled. It is more than being justified — this is being authoritatively pronounced righteous by God, whether from sins or now actually in Christ. It is more than the restoring of the heart to God, though both have place in order to reconciliation; for to be with God fully revealed in joyful and settled relationship with Himself, all in order between us, it must be as justified according to His righteousness and the objects of His love as those who have tasted it. We have been brought into both by Christ's work, but with hearts livingly renewed and tasting that love, or we should not as moral beings be in it. It is thus a word of great power and blessing. Nor is there an expression more full or more complete connected with God. It supposes God revealed, in all that He is, and man in a perfect place and standing with Him according to this relation — reconciled to God.

Now this leads to another point of immense importance. We often hear it said that "the death of Christ was necessary in order to reconcile God to man." This is a pious mistake, arising from inattention to the language of the Holy Ghost, and indeed to the plain meaning of the word "reconcile." God never changed — never stepped out of His normal and true position. He abides faithful. There was, and could be, no derangement, no confusion, no alienation, so far as He was concerned; and hence there could be no need of reconciling Him to us. In fact, it was exactly the contrary. Man had gone astray; he was the enemy, and needed to be reconciled. But this was wholly impossible if sin were not righteously disposed of; and sin could only be disposed of by death — even the death of One, who, as being a man, could die, and being God, could impart all the dignity, value, and glory of His divine Person to the atoning sacrifice which He offered.

Wherefore, then, as might be expected, Scripture never speaks of reconciling God to man. There is no such expression to be found within the covers of the New Testament. "God was in Christ reconciling the world [in its broad aspect — men and things] to Himself, not imputing their trespasses to them." And again, "All things are of God, who has reconciled us to Himself by Jesus Christ." In a word, it is God, in His infinite mercy and grace, through the atoning death of Christ, bringing us back to Himself, and placing us not merely in the original place, or on the original footing, or in the original relationship; but, as was due to the work of Christ, giving us back far more than we had lost, and introducing us into the marvellous relationship of sons, and setting us in His presence, in divine and eternal righteousness, and in the infinite favour and acceptableness of His own Son Jesus Christ our Lord.

The death of Christ, then, as we have seen, is the alone basis of reconciliation. That divine work has opened the way for placing men and things in their right relationship to God, and on their proper footing before Him. And this, be it remembered, is the true sense and meaning of reconciliation. Sin had alienated "men" from God, and set "things" entirely astray, and hence both men and things needed to be reconciled, or set straight; and the death of Christ has cleared the way for this.

Reconciliation would have been impossible apart from the death of the Lord Jesus. It was not enough that the sinner should repent; God must be righteous in receiving the repentant sinner to Himself, and the cross displays how God is righteous in forgiving the sinner and receiving him with joy. The cost that God has paid is infinite, and this is indicated where we read that we have been reconciled to God “by the death of His Son.” God has given His own Son, the Darling of His bosom, to bring us into right relations with Himself. Well do we “joy in God through our Lord Jesus Christ, by whom we have now received the reconciliation.”

But there is our side of the matter which had equally to be met. It was we who were "alienated and enemies in mind by wicked works," and consequently there had to be a complete and fundamental change of mind and attitude as regards God with every one of us. There was no need that His heart should be turned towards us, but there was every need that our hearts should be turned towards Him. Hence the Gospel was committed to the Apostles as "the word of reconciliation." They carried on that ministry as "ambassadors for Christ," praying men "in Christ's stead, be ye reconciled to God" (2 Cor. 5:19-20). When we believed the Gospel, the ministry of reconciliation became effective with us, and it could be said, "we have now received the reconciliation" (Rom. 5:11, margin). As the fruit of having received the reconciliation we "joy in God," whereas formerly we feared and even hated Him.