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the reconciliation, even though it necessitates the absurdity that one section of man's
dominion (Gen. 1: 26) will change its natural element and live on dry land (Rev. 21: 1).
If we limit the reconciliation of all things to mankind upwards, we thereby set aside its
universality. Once we do thus limit the reference to all things in creation, we either
become a law unto ourselves, or, by recognizing that we have here a new principle of
interpretation, are compelled to limit the extent of the reconciliation to the enumeration
given. The passage under consideration does not even include man, but is taken up with
the higher ranks of spiritual beings among whom the members of the One Body are to
enjoy their inheritance. Man is not introduced until verse 21, and then as a distinct class.
Then again verse 21 does not speak of man universally, but of those who were believers
in the truth proclaimed by Paul (verses 23-27). The "now" of verse 21 has been made by
some to contrast with a future reconciliation, but the Scripture, as in Eph. 2:, contrasts
its "now" with "sometime," or "once" in the past.
There is a great amount of patient detailed analysis and careful prayerful study yet to
be brought to bear upon this and the other passages passed under review. Our endeavour
in the first instance has been, not to meet every difficulty, nor to explain every aspect, but
to show the important Scripture teaching first of all that reconciliation is not a future goal
of the ages, but is a past accomplished fact. Summarizing, we find that (1) reconciliation
is essential to the ministry of Paul if he was to evangelize the nations; (2) that the lesser
word katalasső is confined to the period covered by the Acts, while the fuller word
apokatalasső is used exclusively in those Epistles which have as their theme the
dispensation of the Mystery and the One Body from which mankind, considered
universally, is quite absent; (3) that the term has no reference to the AGES either past or
future, but is DISPENSATIONAL in character; (4) that the setting aside of the
unbelieving Jews was the occasion for bringing the estranged nations near, and that the
complete setting aside of Israel was made the occasion for a perfect reconciliation to be
effected between believers of either Jew or Gentile origin, who believed the truth
committed to Paul as the prisoner of the Lord for the Gentiles, and that, moreover, perfect
reconciliation had been effected among the glorious beings with whom, yet far above
whom, the Church as the fulness was to receive its glorious inheritance. The lesser
reconciliation is based upon the death of God's Son. The fuller reconciliation is
connected with the blood of His cross. Reconciliation is a basis, not a goal. The future
destiny of mankind as a whole is in nowise altered by the reconciliation.
We do not anticipate that those of our readers who have become committed to any
system of teaching will readily renounce their beliefs, particularly, as many express
themselves, as deriving such comfort out of their new views. This we readily grant, even
as we do to those who are comforted by the thought that their deceased loved ones are
even now in heaven.
There are many passages of Scripture which demand our earnest attention, such as,
"Who willeth all men to be saved, and to come to a full knowledge of the truth"
(I Tim. 2: 4). "Who gave Himself a ransom for all, to be testified in due time"
(I Tim. 2: 6). "Who is the Saviour of all men, especially of them that believe"