Tag Archive | Reconciliation

Cosmic, Corporate, and Individual Reconciliation through Union with Christ (Part 3)

In Christ we are “new creation” (2 Cor. 5:17) but interestingly we also progressively become new creations (2 Cor. 3:18; 4:16; Col. 3:10; Eph. 4:24)[1] and ultimately this new creation does not happen until the parousia (Rom. 8:29; 1 Cor. 15:49). The work that God does in individuals does not merely concern their standing before Him but has also to do with who the person is here and now. God’s reconciling and re-creation work starts here in this life; it is not just eschatological but has an ethical impact on our present mode of existence. After Paul’s conversion his outlook was changed, he saw Christ and others differently (2 Cor. 5:16-17).[2] When by the Holy Spirit our view of Christ changes, our view of others and even all things changes. The regenerating work generates new ways of viewing things. We view things differently and we live differently (2 Cor. 5:14-15). In fact, Paul indicates that Christ died for the purpose of bringing an end to man’s self-centered existence.[3]

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Cosmic, Corporate, and Individual Reconciliation through Union with Christ (Part 2)

Individual, Corporate, and Cosmic Reconciliation through Union with Christ
How does reconciliation happen? What is it that can put humans in right relationship to God? What can restore our brokenness?
Reconciliation in Christ through His Work on the Cross
Understanding what is meant by reconciliation is vital because we see this word and concept throughout our passage.[1] Reconciliation (καταλλάσσω) is a term that does not show up very much in the NT or OT.[2] It shows up in Paul and perhaps was a familiar and useful term related to his trade (cf. Acts 18:3).

Jesus knew no sin,[3] yet He became sin for us. We see the idea of someone bearing sin in the place of others attested to in both the OT and NT (cf. Lev. 10:17; 16:21-22; Is. 53:6, 11-12; Jn. 1:29). Jesus is the Lamb without blemish that takes away our sin by dying in our place but He also rises; priest and lamb are not His only office. Jesus is also the coming King who reigns eternally. Consequently, union with Christ as our corporate head not only brings appeasement from wrath[4] but entrance back into the true Promised Land. So, the gospel is the good news of the Kingdom through the cross.

Hughes says of 2 Cor. 5:21 that “there is no sentence more profound in the whole of Scripture.”[5] It is profound, amazing, and unexpected[6] because although Jesus knew no sin He is treated as sin personified.[7] What is further remarkable is that while “Christ alone in actuality suffered the penalty for sin, all are regarded as though they had suffered it themselves.”[8] Read More…

Cosmic, Corporate, and Individual Reconciliation through Union with Christ (Part 1)


Paul explains in 2 Cor. 5:16-21 that reconciliation is more than something between two parties. Reconciliation through union with Christ is cosmic in scope. Reconciliation through union with Christ is the hinge and hope on which all things hang, without it salvation falls apart. 2 Corinthians is one of Paul’s early letters, dated circa 56-57, and yet we see his doctrine of union with Christ is pretty well developed (if not fully developed). So, two questions occur to me, (1) how is union with Christ foreshadowed and (2) what benefit do we receive when we understand how it is foreshadowed?
The doctrine of union with Christ is all throughout the Pauline corpus[1] but 2 Cor. 5:16-21 seems to be the most explicit of Paul’s earlier letters. Christ is the operative word in our passage. Everything happens in and through Him.[2] So, it seems good to ask: “How can being ‘in Christ’ have the effect that it has?” However, as we will see the answer to that question is: “How could being ‘in Christ’ not have cosmic significance?!”
Christ’s work and resurrection propels on this world new creation (cf. Rom. 8:29; 1 Cor. 15:20; Col. 1:18),[4] it is the inevitable avalanche that will eventually encompass the whole earth (Ps. 72:19; Is. 11:9; Hab. 2:14) and those in Christ will be swallowed up in the effulgence of its glory, there to bask in eternal joy. Christ’s resurrection is the dawn, the first light, but soon the full splendor of the sun.
We will first see how union with Christ is foreshadowed in the OT which will help us substantially to understand the full significance, indeed the cosmic significance, of being “in Christ.” Then we will see that 2 Corinthians 5:16-21 teaches us that union with Christ is the means by which reconciliation—cosmic, corporate, and individual—happens.

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Philemon: A Case Study of New Life in Christ (Part 2)

What do we learn about Onesimus?
Paul calls Onesimus his child, as he often does with converts, especially, it seems, those whom he had a special connection with through discipleship (cf. 1 Cor. 4:14-15; 2 Cor. 6:13; Gal. 4:19; Phil. 2:22; 1 Tim. 1:2).

Onesimus, had a common slave name, his name meant “useful.” Paul makes a pun here. He basically says, Useful was useless to you Philemon but now he is useful to both you and me (v. 11).

So, how was “Useful” previously useless? What did he do that explains the remark from Paul? He ran away from his master Philemon and likely stole money from him to pay for his voyage and new life. He used to be useless but not now, now Paul says, he is indeed useful.

We have already seen that Paul used a term of endearment by saying Onesimus was Paul’s child. However, Paul does not stop there. Paul says, in sending Onesimus back to Philemon, he is sending his very heart (v. 12). Paul has a deep bond with Onesimus, he has been helpful to Paul (the old man!) in prison. As Paul says, “I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel” (v. 13). So, Paul is making the case that Onesimus, though once deemed useless, is indeed useful both to Paul and Philemon.

Onesimus, proves his new usefulness, as we’ve seen, by helping Paul. But not only that, he is repentant. He is willing to go back to Philemon his master, a bold step. In that day, slaves could be branded with the letter “F” for fugitive or “T” for thief (if they had a “gracious” master). Other masters may have their slave executed, perhaps even on a cross. There was a near contemporary of Philemon, a very wealthy slave owner, that was killed by a slave so in order to punish the slave and make an example all of the man’s slaves were killed; all four hundred of them (Hughes, p. 161-62). In fact, in Martin Hengel’s book Crucifixion there is a chapter titled “the ‘slaves’ punishment,” and in this chapter he tells about one occasion after a slave rebellion where there were six thousand slaves crucified (p. 55). Read More…

Philemon: A Case Study of New Life in Christ (Part 1)

We see in Paul’s letter to the Colossians[1] that Christians are to put on the new self with new practices, new characteristics. And Paul tells us about the unprecedented unification and reconciliation that happens in Christ between all sorts of different people. Paul says, “there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all” (Col. 3:11 cf. 1 Cor. 12:13-14; Gal. 3:26-27).

But will this really work?! Paul is talking all this big talk but can it ever be practiced. He says, here there is neither slave nor free, and yet there truly were slaves and freemen. There really were Greeks and Jews. There were and are people that are in the world and see the world in all sorts of different ways. How can they be united? Is it really possible? And if so, how?! Read More…

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