Ministry of Reconciliation
QUESTION
“And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (II Corinthians 5:18-21)
What should we make of the so-called “ministry of reconciliation.” What is the meaning of this passage in relation to the preaching of the Word, often spoken of as being a means/instrument, etc. that God has given to man and that He uses that way?
Specifically when Paul says: "Committed unto us... Now then we are ambassadors..as though God did beseech you by us, we pray you in christ's stead, be ye reconciled to God" (v19-20). I mean, in some sense it sounds strange, because he had spoken of them (Corinthians) in the sense that they were reconciled, but to apply such in an evangelistic/missionary sense is also a big change in light of the entire passage.
I hope you have some helpful thoughts. Thanks a lot.
ANSWER
It’s a good question. This passage speaks of our Ambassadorship with respect to the gospel message. We are ministers of the message, servants of its distribution, emissaries if you will. We deliver the declaration of a past reconciliation (i.e., the finished work of Christ) wherein God’s people are perfected forever (and thus justified) by the offering of Christ at Calvary (Hebrews 10:10-14, Hebrews 9:12, Romans 5:19). He has “committed unto us the word of reconciliation,” that is, the message that the reconciling warfare of God’s people is accomplished (Isaiah 40:2). This is accompanied by the affirmation that those who believe this declaration are the beneficiaries thereof (John 5:24).
Paul’s words in verses 19 and 20 design the sentiment: “Those of you who believe the gospel declaration ARE reconciled.” “Be ye reconciled’ does not mean ‘do something in order to become reconciled,” it means “know and believe that you ARE reconciled by what Christ did on your behalf.” While it may seem strange for Paul to speak in this way, it is important to note that one can BE reconciled and not KNOW that they are reconciled or fully understand the nature of that reconciliation. Gospel ministry brings one’s state of KNOWING in line with their state of BEING. It declares an extant state of BEING (justification based on Christ’s work) so that God’s people can enter into the joy of KNOWING that truth and living in accordance with it.
Consider this, if the king tells his emissaries, “The prisoners are reconciled. They are free to go.” That reconciliation is true as of the moment of the king’s declaration. Nevertheless a prisoner does not enter into the joy of that truth until it is declared to them by the emissaries – “Be ye reconciled!” Their believing this declaration does not make their freedom so. The king’s preceding declaration made it so. It was so even before they heard it, though it was not a present reality to them in their experience. Their belief simply embraces the preexisting truth of their reconciliation, done apart from their knowledge altogether. Believing this truth allows one to enter into the peace and freedom that accompanies that declaration and encourages one to live in accordance with it. The messenger merely tells one of such things, he’s not making it so, he’s declaring what is so in order to comfort and inform others who would otherwise be laboring in ignorance of their liberation.
Those are my thoughts. As to whether or not they are helpful, “let every man be convinced in his own mind.” (Romans 14:5).
- Elder Daniel Samons
FOLLOW UP QUESTION
Thank you for answering! You make a number of excellent points, points that I don’t hear mentioned much in ‘traditional’ circles. There may be reasons for that.. But it is helpful for sure.
Is what you say above; that in an ecclesial, or evangelistic context for that matter, a preacher can or should proclaim such truths without distinguishing between regenerate/converted men, as Paul clearly did, because only the regenerate will ultimately respond anyway? And what about the issue that people make this passage key in their idea of the well-meant offer of salvation to all of humanity?
ANSWER
I think that some of those points are not mentioned elsewhere because most other Christian groups believe that their ambassadorship (delivery of the gospel message) is actually instrumental in making the King’s edict effectual. You ask:
Is what you say above; that in an ecclesial, or evangelistic context for that matter, one (preacher) can or should (as Paul clearly did) proclaim such truths without distinguishing between regenerate/converted men, because only the regenerate will ultimately respond anyway?
There are several things I’d like to address in this question:
1. Of course it is true that no gospel minister (ambassador) can know for certain whether any particular member of their audience is unregenerate. It follows that to try and make such a determination as a prerequisite to declaring the gospel is a fool’s errand.
2. It is for this reason that the gospel should be proclaimed to any who are willing to listen. That is the biblical model.
3. The nature of the message DOES NOT CHANGE based on whether or not the person listening is regenerate. The gospel declares the salvation of God’s people by Christ and affirms that those who believe it are the beneficiaries thereof. That is true whether a man is regenerate or unregenerate.
If, on the other hand, one declares a “gospel” that says, “if you will just believe that then you’ll become born again and a beneficiary of Christ’s saving work” then that statement is certainly NOT TRUE. It is NOT TRUE for the regenerate because they are evidently already beneficiaries thereof by virtue of their regeneracy. It is NOT TRUE for the non-elect because Christ did not die for them, and it is not their belief that determines the efficacy of Christ’s work, but Christ’s work which determines whether or not they have the God-given faith to believe (John 10:26, 8:47).
If we present the gospel accurately, then the nature of the gospel massage does NOT change based upon the state of grace of those in the audience. It is true either way – Christ died to save his people from their sins (Matthew 1:21), those who believe that proclamation have eternal life (John 6:47), and they are exhorted to follow the Lord in obedient discipleship (Romans 12:1). For those who are not “his people” this proclamation is true nevertheless. The guiding principle to keep in mind is simply this - the gospel declares what Christ has done for his people. That declaration is true, regardless of what any man’s opinion of it may be.
As to “What about the issue that people make this passage key in their idea of the well meant offer of salvation to all of humanity?” That just won’t fly. To be a good ambassador, one must accurately represent the King’s message. When we represent that message as a contingent offer of salvation to all, we are misrepresenting the nature of that message. Since God did not elect all (Ephesians 1:4-6, Matthew 23:33), Christ did not die for all (John 10:11), and the Spirit did not covenant to regenerate all (Galatians 4:6, Romans 8:9) it is therefore an abject misrepresentation of the gospel to suggest that it holds forth a sincere, contingent offer of eternal life to ALL. Stated another way, there is absolutely NO POSSIBILITY that the non-elect will ever be saved. It follows that to extend an offer of eternal life to one such as this is the height of insincerity. It is for this reason that the gospel is not a well-meant offer of eternal life to all of humanity, neither should it be represented as such.
- Elder Daniel Samons