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death on the cross, with the shedding of blood, and with sufferings. Further, the
difference between sin and sins, and the extreme care used by the Spirit of God when
speaking of the offering of Christ as relating to the one or the other, should cause us to be
exceedingly guarded in our terms. It has been rather hastily assumed that the fact that
Christ died for all is synonymous with the salvation of all. Those who have combated the
idea have, instead of accepting the scriptural statement, endeavoured to limit the meaning
of "all," not seeing that redemption and atonement, justification and forgiveness are
linked with other aspects of the death of Christ.
It is the death of Christ which is emphasized in the reconciliation, as the reader can
easily see for himself. That death put away the estrangement, put away the distinctions
made in the flesh, and is the great basis of reconciliation. To understand more clearly the
basis and doctrine of the reconciliation we shall have to turn to the epistle to the Romans.
The reader may feel that no definite statement has yet been made as to the scope and
nature of the reconciliation. That is so. We intend going through the passages in
Romans, and drawing attention to the scriptural necessity of the reconciliation before
reaching the conclusion of this first section. It is our hope that by that time the scriptural
position will have forced itself upon the understanding of all our readers, and that we
shall not be under the necessity of proving anything. The Epistle to the Romans contains
the apostle's explanation of the ministry of reconciliation, and readers are directed to
what he has been inspired to explain, rather than to what we may say that he meant.
Ministry to the Gentiles and the reconciliation.
pp. 146-152
It will be necessary, before turning to the next occurrence of katallasső, to consider
the position of the Gentile world, and to note the scriptural necessity for the
reconciliation. If a ministry to the uncircumcision was to be carried out without being
called in question, the ministry of reconciliation was a necessity. The Jews never realized
the reconciliation, and consequently opposed most bitterly the ministry of the apostle
Paul. This opposition came not merely from unconverted Jews, but from many who
believed. When Paul went up to Jerusalem a free man for the last time, feeling was very
high, and measures were adopted to pacify the opposition which was everywhere
manifest.
Upon arrival at Jerusalem the apostle went before James and the elders,
"and when he had saluted them, he declared particularly what things God had wrought
among the Gentiles by his ministry. And when they heard it, they glorified the Lord, and
said unto him, Thou seest, brother, how many thousands of Jews there are which believe,
and they are all zealous of the law: and they are informed concerning thee, that thou
teachest all the Jews among the Gentiles to apostalize from Moses, telling them not to
circumcise their children, neither to walk after the customs" (Acts 21: 19-21).