THE APOSTLE OF THE RECONCILIATION

`Since ye seek a proof of Christ speaking in me (who unto you is not weak, but is mighty in you. For even He

was crucified through weakness, yet He lives by the power of God; and though we also are weak in Him, yet we

shall live with Him, through the power of God unto you), examine yourselves' (13:3-5 Author's translation).

Paul had ceased to know Christ after the flesh. In Galatians Paul had left it crucified with its `affections and

desires' (Gal. 5:24); in 2 Corinthians it is repudiated in all its forms, `fleshly wisdom' (1:12), and `fleshly weapons'

(10:4). He set aside a knowledge of Christ after the flesh as entirely incompatible with his ministry. The

Corinthians were urged to cleanse themselves `from all filthiness of the flesh and spirit' (7:1). Paul repudiated the

charge that he `walked according to the flesh' (10:2), or `warred according to it' (10:3). As a `fool' he makes his

boast in the flesh (11:18), and lest he should be exalted above measure he received a `stake in the flesh' (12:7).

We must now turn our attention to the section of the epistle that deals with the ministry of the reconciliation

wherein fleshly distinctions are set aside. The references to the old covenant in chapter 3 left Israel with the veil

over their hearts, parallel to the blindness that is spoken of in Romans 11. The law was used by Satan to blind the

eyes to the fulness of grace in the reconciliation:

`If our gospel be veiled, it is veiled by those (things) which are destroyed (i.e. chapter 3), by which (things) the

god of this age blinded, etc.' (2 Cor. 4:3,4 Author's translation).

This is the background for the reconciliation of the Gentile. Let us see the setting of the subject before going

Not commending ourselves.

Love of Christ constrains.

Life to self, contrary to resurrection.

Reconciliation. Effect upon fleshly distinctions.

E 5:-18 to 6:3. The ministry of the reconciliation. Received. Exercised. Not received in vain; no

offence. Not blamed.

Commending ourselves.

Our heart enlarged.

Straightened in selves, contrary to reconciliation.

D 6:14 to 7:1.  The promises. Effect upon fleshly connections.

The ministries. Receive us. Unblamable.

It is interesting to note that the `promises' (D 6:14 to 7:1) correspond with the reconciliation. These promises, `I

will dwell among them, and walk among them, and I will be their God', look forward to Revelation 21:1-7. There,

when all things are made new, the tabernacle of God will be with men (no longer with Israel), and He will dwell

with them, and they shall be His people. The `old things' and the `new', and the `new creation' of 2 Corinthians 5 are

therefore quite in line with this thought. Israel were blind to this truth. The god of this age had blinded the minds of

them that believed not, `lest the light of the gospel of the glory of Christ, Who is the image of God, should shine unto

them' (2 Cor. 4:4).

Here, once again, as in 1 Corinthians 15 and Colossians 1, Christ as the image of God is connected with the

reconciliation. We found in 1 Corinthians 15 the statement, `In Adam all die'. In 2 Corinthians 5:14 the other side

of the truth is presented. `We thus judge, that if one died for all, then the all died'. Scripture makes it abundantly

clear that there is `a justification of life' for all in the death of Christ. The act of Christ in Romans 5, 1 Corinthians

15, and 2 Corinthians 5 is viewed as that of the representative and head of the race. If it can be said, `He died for

all', it will follow that `all died'. A further statement is made in 5:19 which shows the vast consequences of this

great work of reconciliation:

`God was by Christ reconciling the world to Himself, not counting to them their trespasses' (Author's