designated by God as being in an entirely new sphere, namely in Christ. That is his

standing by grace. For such a person the old life and its thinking and standards are

finished. New things have come into being, namely those things pertaining to the new

creation which is eternal and has God as its source. Paul's reckoning of Christ before

conversion was distorted and wrong. He now no longer knows Him in this way `after

the flesh'. Nor for that matter does he estimate men after this fashion. He has God's

view point and this alters and corrects his whole thinking and estimation.

All things is ta panta, literally `the all things', not all things without exception, and the

R.S.V. translation rightly shows its defining power here. In the past some have used this

phrase to teach that everything including sin comes from God, making Him the author of

sin, but this is a gross abuse of what the Apostle has written. The Revised Standard

Version is correct in its rendering "All this", namely the truth dealt with in the context, `is

from God', and He, says the Apostle, has given us the ministry of reconciliation. The

Greek words translated `reconcile' basically mean a change of outlook and condition.

Reconciliation is only necessary where two parties are divided or at enmity. As far as

God is concerned the enmity has been taken away by the death of Christ as the

Representative and Head of the race.  Adam's one offence involving all has been

cancelled and from God's side there is now no barrier. Grace now reigns:

and as this is so, Divine judgment for sin is held back. God is not now reckoning men's

trespasses as a barrier between Himself and man. The Cross has broken this down and

the enmity now is entirely on man's side. Before the effect of this great reconciling work

can be the individual sinner's possession, this reconciliation must be personally received.

Just as God's righteousness is `unto all' without exception, it is only `upon all them that

believe' (Rom. 3: 22), so men are exhorted `Be ye reconciled to God' (II Cor. 5: 20) and

true believers are those who have `received the reconciliation' (Rom. 5: 11 `Atonement'

in the A.V. is literally in the old English of the A.V. `at-one-ment' or in other words

Those who have not `received the reconciliation' for themselves cannot claim

redemption, salvation and all the glorious aspects of truth that are wrapped up in the

redeeming work of the Son of God on the Cross and confirmed by His present risen life.

They are still at enmity with God and remain so until their faith is placed in the risen

Christ Who is able to save to the uttermost. Then the forgiveness, peace and power

which flows from God's reconciling work becomes their own possession and experience.

Never must we present the reconciliation provided through Christ as though it cancels the

need for preaching the gospel of God's saving grace to lost sinners. The greatness and

wonder of such a gospel is difficult to sum up but the Apostle has done it in a wonderful

way in verse 21 R.S.V.: