"RECONCILE", "RECONCILIATION".

1. The word "reconcile", which our translators adopted from the Vulgate, is simply the transliteration of the Latin reconcilio, to bring together again, to reunite or re-connect. The verb to reconcile, and its noun reconciliation, have , however, come to possess now merely the idea of friendship after estrangement.

2. The Greek words in the N.T. are as follow :

(a) allasso, to change, to make other (allos) than it is. Occ. Acts 6.14. Rom 1.23. I Cor 15.51,52. Gal

4.20. Heb 1.12. Always rendered "change".

(b) diallassomai (passive), dia (Ap 104 v) and allasso, to be changed or altered mutually (the force of

dia) from one condition to another. Occ. Matt 5.24.

(c) katallasso, kata (Ap 104 x) and allasso, to change or exchange something (anything)arbitrarily; not

as (b) by mutual consent, but as proceeding from one (the kata, implying from above). Occ Rom

5.10,10. I Cor 7.11. 2 Cor 5.18,19,10; and its noun.

katallage, is a change or exchange for something else. Occ Rom 5.11 (atonement); 11.15 2

Cor 5.18,19.

(d) apokatallasso; intensive form of katallasso, the apo (Ap 104 iv) indicating that whatever is intended

by (c) is done completely and inviolably. Occ only in the Prison Epistles, Eph 2.16. Col 1.20,21.

(e) hilaskomai. Occ Luke 18.13. Heb 2.17 (see notes in loc.) As this word means to expiate, or make

atonement for sins, and is confined to mediatorial aspects and offerings, it need not here be

discussed.

3. We now refer to the occ. in the connection :

(a) diallassomai, Matt 5.24, where is found the basic explanation of the meaning usually understood by

"be reconciled", &c. ; i.e. the change of feelings and relationships of estranged relatives; a mutual

change of feelings between equals (a man and his "brother").

(b) katallasso. Rom 5.10,10,&c. Here is the proper meaning of the Greek word, as clothed in its

correspondent Latin dress, viz. re-united or re-connected to God. Emphasized by the last clause,

"having been reconciled" (re-connected). Vital union restored by re-connection.

Rom 11.15, "the reconciling". The meaning is unmistakable; the re-connection of "a world" is

the antithesis to the "casting away" of Israel.

I Cor 7.10,11, "be reconciled"; i.e. connected again with her husband. Here als the antithesis is

plain.

II Cor 5.18,19,20. These verses paraphrased read, - "... God, Who re-connected (or re-united)

us again to Himself, by means of Christ, and having given to us the ministry of

the re-connection (re-uniting) a world to Himself, not reckoning (imputing) their

transgressions to them; and having laid upon us (the responsibility or burden of)

the message of the re-connection. On Christ's behalf therefore we are

ambassadors ... be ye reconnected (united again) to God." We see here, revealed

in simple majesty, the sovereign grace of God in providing by virtue of "the

precious blood of Christ" a means whereby the rebellious creature can be restored

to the favour of the justly alienated Creator. It is not an entreaty to "forgive" and

"forget" everything on man's side, but a command to return to God by means of

the new connection, and by that means alone, viz. the new and living Way which

God Himself provided through the death and resurrection of His Son (Acts

17.30,31. Heb 10.19,20).

(c) apokatallasso. Occ Eph 2.16. Col 1.20,21. In each case the force of apo prefixed to katallasso

suggests and emphasizes the perfection of the re-connection. So that on God's side all is complete.

Here again the graciousness of God is manifest. Who MADE PEACE by virtue of the blood of

Christ, and thus gave access by means of Him "by one Spirit unto the Father", to those who were far

off and to those who were nigh.

4. The conclusion may be summed up thus : Christ's death upon the cross linked up again the connection with God (i) for all who are the chosen subjects of His grace (Eph 1.4) and (ii) for all who will believe and consequently become subjects of His grace. (Rom 10.11-13).