It will be observed that reconciliation between man and man is indicated by the

preposition dia, whereas reconciliation between man and God is indicated by the addition

of kata. Kata usually gives an intensive force when used in combination; it may also

retain its primary meaning of downward motion, suggestively indicating that this

reconciliation is from above. The one remaining word apokatallassõ not only retains the

kata, but also prefixes apo which ordinarily means "away from." We may obtain a little

help with regard to this word by observing another word having similar prefixes.

Apokatastasis is translated in Acts 3: 21 by "restitution."  This word is from

apokathistemi, "to restore" (Matt. 12: 13). Kathistemi signifies "to constitute," as in

Rom. 5: 19. Histemi, "to set, place" or "cause to stand," see Rom. 5: 2. Without

pursuing this line too far we can catch the idea of completeness which apo gives to the

words "restore" and "restitution."  This too seems to be the case in the last word

translated "reconciliation." When we read apokatallassõ we must be prepared to find

reconciliation in its highest sense. We defer further explanation until we consider the

passages in which the teaching occurs. Before pointing out that which has doubtless

struck many already with regard to the dispensational position of this special word, we

would draw attention to the fact that the words katallassõ, katallage and apokatallassõ

are used exclusively by Paul. Neither Peter, James nor John could have used them, their

ministries precluded the whole idea conveyed by the terms.

Having seen that the usage of the word is peculiar to Paul, we next observe that the

lesser terms katallassõ and katallage are found in the epistles written beofre Acts 28:,

and are not employed afterwards, while apokatallassõ is found only in the prison epistles

written after Acts 28: This is an important item; and must be kept clearly before the

mind as we deal with the respective passages. By omitting to give every occurrence of

the word parousia some time since, and by confining ourselves to those passages which

spoke of the Lord's parousia alone, motives wholly foreign to us were imputed. We

therefore disarm any possible misunderstanding by saying that the first occurrence of

katallassõ, speaking chronologically, is I Cor. 7: 11, which, though it has nothing

whatever to do with the subject before us, nevertheless gives us as plainly as can be the

literal meaning of the word.

II Corinthians and Romans are two epistles wherein we find the word used, and we

must take particular note of these epistles if we would realize the full meaning of the

term. The second of Corinthians is largely occupied with the question of the apostle's

ministry. Romans treats exhaustively of the grand theme of that gospel which Paul so

pointedly denominated MY GOSPEL, and of the dispensational relationship of Jew and

Gentiles then obtaining. We must therefore turn our attention to these epistles, seeking in

the light of the large context to obtain the true meaning of the reconciliation.

We have already indicated that 2nd Corinthians is concerned very largely with the

question of the ministry of the apostle Paul.  Such words as "commendation" and

"commend" recurring as they do are suggestive. That these words are intended to