| The Christian Life | March 1941 |
Ministers of Reconciliation
“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation.”—II Corinthians 5:17,18
IN THE words of our text, the apostle makes it clear that those who are inducted into the body of Christ have committed unto them a very important phase of the divine plan of salvation, namely, the work of reconciliation. After giving further details of this work in the remaining verses of this chapter, he affirms the matter in the first verse of the next chapter, saying, “We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain.” Here then is inspired proof that those who were once sinners can, by the grace of God through Christ Jesus, become co-workers in the divine program. This is a wonderful favor indeed, and no wonder the apostle admonishes that we see to it that we receive not this grace in vain.
Paul makes it plain that the only reason new creatures in Christ can become acceptable co-workers with God in reconciling sinners unto Himself, is because, through Christ, they themselves have first of all become reconciled to Him. The efficacy of the blood of Christ is such as to place the repentant sinner, who has consecrated himself to God, in a position where God is able to look upon him as being perfect: as though he were actually restored to the perfection that was lost when our first parents transgressed the divine law.
Unless we limit the efficacy of the blood of Christ, we must conclude that whatever divinely authorized service the Christian renders is, indeed, acceptable service. God could not work with sinners. But justified Christians can be co-workers with Him, because they have been reconciled through the blood of Christ. It is not for us, therefore, to say what sort of service God will accept of the consecrated Christian, but rather, to ascertain from the Scriptures the kind of service for which He asks, and then to render it faithfully, as we are given the opportunity.
THE CHURCH RECONCILED NOW—THE WORLD LATER
In verse 19 of II Corinthians 5, the apostle explains 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.” Then he explains that for this reason 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.” The sacrificial work of Christ is the basis for reconciliation, but the church is the medium through which the benefits of the Ransom are extended to the sinner. This is true now, during the time when the church as a group are being prepared for the future Kingdom work, and it will still be true during the thousand years of the Mediatorial Kingdom, when the church will co-labor with Jesus as the mediators or ministers of reconciliation of that time. Now in the divine economy, the work of the church in making herself ready, calls for the faithful performance of a ministry of reconciliation through the proclamation of the Gospel of Christ, which, at the same time, serves as a training course to prepare her for the future, work of the Kingdom.
In the second verse of the 6th chapter of 2nd Corinthians, the apostle calls our attention to both the present and future work of the church by quoting from Isaiah’s prophecy as recorded in the 49th chapter, verses 8 and 9. Here we read: “Thus saith the Lord, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; that thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places.”
Notice, the prophet speaks of an acceptable time during which the Lord will preserve His people. Paul says that this is the acceptable time—that is, during the Gospel age. But the prophecy also clearly indicates that the work which is done during this “acceptable time” is merely preparatory for the future work, when those who have been “preserved” shall be given as “a covenant of the people.” The prophet further shows that through this New Covenant thus established, mankind will be given back the lost earthly inheritance. The “co-workers” with God will also be privileged to say to the prisoners of death, “Go forth, and to them that are in darkness, Shew yourselves.”
Here is described the work of restitution and reconciliation that is to be accomplished when the New Covenant is made with Israel, and through Israel, with the whole world of mankind. The apostle’s quotation of this prophecy and his application of it to the church, helps us to appreciate the wonderful position the church is privileged to occupy in the divine arrangement for reconciling the lost world to God. First there is the privilege of sacrifice during this “acceptable time,” when through the blood of Christ we may be assured that if we present our bodies they will be “holy” and acceptable. (Rom. 12:1) And then, based upon faithfulness in the sacrificial work of this age, will follow the glory feature of the reconciliation program, when the church will share with Christ in the work of reigning over, judging and reconciling all mankind, thus restoring them to their long lost Edenic home and perfection.
SACRIFICING PRIESTS
Paul’s quotation from the 49th chapter of Isaiah, concerning the acceptable time for the sacrificial work of Christ, is not the only reference we have in the New Testament to indicate that the prophecies pertaining to this phase of the atonement work apply to the church. Another notable example is that of the first epistle of Peter. There is much in this epistle that deals directly with the question in point. In verse eleven of the first chapter the apostle speaks of the foretold “sufferings of Christ, and the glory that should follow.” In chapter four, verses 12 and 13, we read: “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy.” By putting these two inspired statements of the apostle together, the obvious thought we gather is that the church participates in the foretold sufferings of Christ, and therefore shares in the hope of the glory to follow. It is this fact that is clearly stated by the apostle when he says that if “we suffer, we shall also reign with Him.”—II Tim. 2:12; Rom. 8:17
In the second chapter of Peter’s epistle, he makes a definite reference to the fact that the church is included in the typical teachings and prophecies of the Old Testament. He does this in his reference to the church as being priests, constituted such in order that they may offer sacrifices acceptable to God by Jesus Christ. (I Pet. 2:5) Verse nine of the same chapter also identifies the church as a priesthood. There can be no mistaking the fact that this language identifies the church as having a part in the fulfillment of the Old Testament types. The priests of Israel were the Lord’s representatives in dealing with the people. They offered sacrifices and upon the basis of those typical sacrifices, the nation of Israel enjoyed a measure of at-one-ment with God, at least in a typical sense.
In the type the priests offered animals as sacrifices, but in the antitype, the great High Priest offers the members of His body, the church—their own bodies—as sacrifices. All we do as members of His body, therefore, is to present ourselves—He offers us up as joint-sacrificers with Him. In the next age we, as a part of the Great High Priest, or as under priests with Him, will accept the offerings of the people. Of Jesus we read, “Wherefore when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not, but a body hast thou prepared Me.” (Heb. 10:5) The body prepared for Jesus to offer as an acceptable sacrifice was of course perfect. He was “holy, harmless, undefiled, and separate from sinners.” (Heb. 7:26) And the apostle tells Christians that they may present their bodies, in the assurance that they, also, will be holy, and acceptable, as sacrifices. These bodies of the church class offered in sacrifice are not holy by nature but by virtue of the imputation of Christ’s merit. The church’s sacrifice is thus made acceptable through Christ.
In verses fourteen and nineteen to twenty-two of Hebrews 10, the apostle gives us additional assurance that through the sacrificial work of Christ the bodies of the church are made holy and acceptable to God. Verse fourteen reads, “For by one offering He hath perfected for ever them that are sanctified.” Certainly those who are perfected are acceptable to God. In verses nineteen to twenty-two we read, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”
The testimony of these Scriptures is that we have our bodies washed, and sanctified, thus made acceptable as sacrifices. The apostle shows that because of this we may have boldness to enter into the holiest of all. Let us remember that only the priests in the type were permitted to enter into the holiest of all. The high priest went into this typical presence of God for the purpose of sprinkling the blood of the bullock and the goat upon the mercy seat. This was done as a part of the program whereby reconciliation was effected on behalf of the nation. The apostle’s assurance that we as priests, because sanctified through the offering of Jesus, can now enter into the anti-typical “holiest of all,” constitutes positive proof that the sacrificial work of the church and the glory that follows, is included in the pictures presented to us through the Tabernacle and its services.
It is not the plan of God to open up a way for all mankind into the holiest of all. This high honor is reserved for the body members of Christ, the church. This is the “way” which Jesus referred to as the “narrow way,” the way which is difficult and which only a few can find. It is difficult because it is the way of sacrifice. The restored world of mankind who reach perfection by walking over the highway, will not be called upon to sacrifice their lives, but the church is invited to do this very thing and upon the basis of this they are privileged to be co-workers with God, in the work of reconciling all mankind, bringing them into at-one-ment with God.
Paul’s reference to the New Covenant in Hebrews 10:16, bears out the thought we have already noted, namely, that the blood of Jesus Christ is the basis for the forgiveness of sin and at-one-ment with God, for the world of mankind as well as for the church. In verse fourteen he shows that the sacrifice of Jesus makes possible the perfection of those who are sanctified or set apart to the divine service, as partners with Jesus in the reconciliation of the world; while verse sixteen indicates that the same sacrifice constitutes, or will constitute, the basis of atonement for Israel and the world, in God’s due time.
That Paul does not mean that the New Covenant was in operation at the time he wrote these words is shown in his reference to the same covenant and the same taking away of sin as recorded in the 11th chapter of Romans. Here the apostle makes it plain that the promised New Covenant will not be established and the taking away of Israel’s sins under that covenant not accomplished until after the “fullness of the Gentiles be come in.” It is after that, he indicates, that, “All Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: for this is My Covenant unto them, when I shall take away their sins.” First of all, the Zion class is developed upon the basis of sacrifice, a sacrifice that is made acceptable through the blood of Christ. Through Christ’s offering, these sanctified ones are perfected as a part of the symbolic “Zion” which is to be the channel of reconciliation, first for Israel and then for the whole world of mankind.
THE FIRST COVENANT AND THE NEW COVENANT
In the ninth chapter of Hebrews, the apostle tells us about the first Law Covenant, and explains that it had ordinances of divine service and a Tabernacle, with its furnishings. The under priests in the type were always permitted to go into the first tabernacle, that is to say, into the holy, accomplishing the service of God. But into the second, that is, the holiest of all, only the high priest was permitted to enter, and this once a year on the typical Atonement Day. Paul then explains that in this way the Holy Spirit testified that the way into the holiest of all, for the under priests, was not yet opened. He is not discussing the matter of all Israel entering into the Most Holy. The point is that the under priests were not permitted to enter, but only the high priest. This throws light upon his words in the 10th chapter, where he says that through the offering of Christ, the way into the holiest of all is now made manifest—for the under priests, the church of this Gospel age.
Thus the apostle makes it clear that just as there was a Tabernacle with priests and offerings connected with the administration of the first covenant, so there is the antitypical tabernacle and offerings and priests in connection with the administration of the New Covenant. Jesus is the antitypical High Priest, the church are the anti-typical under priests. The holiest in the typical Tabernacle, represents heaven itself in the anti-typical arrangement. Aaron appeared in the typical Most Holy, sprinkling the blood upon the Mercy Seat. Jesus, the antitypical High Priest, appeared in the presence of God for us. This opens up the way into the holiest of all for the under priests. When the sacrificial work of the under priests is complete, they then will appear in the holiest of all, where the blood of Christ which sanctified them will again be sprinkled upon the Mercy Seat, to constitute the basis of reconciliation for Israel and the world. Then it will be that out of Zion will come forth the Deliverer and will turn away ungodliness from Jacob, in fulfillment of God’s covenant to take away their sins. This will be the fulfillment of Paul’s statement in Romans 8, concerning the whole creation waiting for the manifestation of the sons of God.
One of the important points to notice in the apostle’s discussion of the two covenants, together with the two tabernacles—typical and antitypical—is that the church is not represented as a part of the camp of Israel, waiting for the sacrificing work to be complete before they could be reconciled to God, but rather, as the priests who took part in the work of sacrifice, and thus were partakers in the arrangements whereby those outside of the Tabernacle are finally brought into atonement with God.
To get a clear view of this fact, as Paul presents it, means that we will have no difficulty in recognizing the church’s sacrifice as being typically portrayed in the services of the Tabernacle, and also that our relationship to the New Covenant is not that of those who will be blessed under its terms in the next age, but as those who are now being prepared through sacrifice to administer the reconciliation blessing of that covenant, when it is inaugurated.
THE BLOOD OF ATONEMENT
Jesus’ blood is the blood of the New Covenant. It is the basis of God’s entire program of reconciliation. It is for this reason that the apostle in Hebrews 9:12, shows that the blood of both bulls and goats, as offered in the typical sacrifices, pointed forward to the blood of Christ. The blood, of course, is not literal. The Lord explains that “the blood is the life thereof.” It is the sacrifice of Jesus’ perfect human life that makes possible the reconciliation of the sin-cursed and dying world. The church is planted together in the likeness of His sacrificial death, and this is possible because the life of Christ is previously imputed to them. These give up in sacrifice that which was purchased for them by the blood of Christ. Hence it is nothing of their own that they sacrifice, but that which they have obtained by faith from Him.
In symbol, this is represented by the fact that Jesus gave the cup to His disciples and said, Drink this, it is My blood. It is this blood or life of Jesus which the Christian appropriates to himself that is the basis of his acceptable sacrifice to God. The church adds no blood of its own to the blood of Christ. For this reason, the blood of both the bullock and the goat, on the typical Atonement Day, pictures the blood of Christ. The sacrificial work of the goat, pictures the sacrificial work of the church, made acceptable because of the merit of Jesus’ blood.
The two sprinklings of the blood, that of the bullock and that of the goat on the typical Atonement Day, pointed forward to the two applications of the blood of Christ upon the heavenly mercy seat. The Apostle tells us that He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. When He returned to the heavenly courts, following His resurrection, He appeared in the presence of God for us. When the church’s sacrificial work is finished and she is united with Him in glory, then He will appear in the presence of God on behalf of the whole world. Thus the church shares in the sacrificial work of atonement, all of the merit of which is in the blood of the Holy One, Jesus. Commenting upon this particular significance of the two presentations of the blood on the typical Atonement Day, Brother Russell on page 4493, of the Reprints, says:
“Consequently when at the end of the Day of Atonement sacrificing the antitypical High Priest shall make a further presentation of the blood of the goat upon the Mercy-seat, it will be ‘His own blood’ in two senses of the word:
“(1) It will be His own in the sense that all the merit was originally His and appropriated to us in order that we might have the opportunity to share with Him in sacrifice. The sacrificial merit merely passed through us, ‘the Lord’s goat class.’ …
“(2) The blood merit which our Lord will apply as soon as the church shall have finished her share in His sacrifice will be ‘His own blood,’ in the sense that He accepted or adopted us as His members, we losing our personality in the transaction in the same manner that a bride loses her name and her individuality at marriage. All that we have and are belong to the great Bride-groom, and we are delighted that He is pleased to count us in with Himself in any sense of the word in connection with His sufferings of this present time, and the glories which will follow.”
When in our text recorded in the fifth chapter of II Corinthians the apostle speaks of the church as ministers of reconciliation, he is but elaborating upon the lesson he introduces in the third chapter of the same epistle, where he speaks of the same class as being “able ministers” of the New Covenant. (II Cor. 3:6) A careful study of all that the apostle says in this remarkable chapter reveals that he is placing the church and her relationship to the New Covenant, in the same position as was Moses in relationship to the typical Law Covenant. He speaks of the typical glory that was upon the face of Moses when he came down from, the Mount with the tables of the Law, and shows that this is a picture of the glory of the Christ. This hope of glory for the Christian is to be fulfilled, as we know, when the church appears with Christ in glory.
This definitely places the inauguration of the New Covenant following the call and development of the church—that is, after the Second Advent of Christ, the antitypical Moses. In the third verse of this chapter, Paul compares the church with the tables of the Law. He shows that the Law of God is not now being written on these epistles of Christ as the Law was then written upon the tables of stone, but rather is being accomplished by an operation of the Holy Spirit. As the Law Covenant could not be inaugurated until Moses was given the Law which was the basis of the covenant, so the New Covenant cannot be inaugurated until these antitypical tables of the Law, namely, the “epistles of Christ,” have God’s Law written in their hearts and are thereby prepared to be associated with Jesus in administering the law of that New Covenant.
Even now, however, the church is properly said to be ministers of the New Covenant. There are two phases of the New Covenant ministry, namely, the sacrificial phase and the glory phase. The church, in following in the footsteps of Jesus are now participating in the sacrificial ministry of the Covenant, and when united with Christ in the Kingdom, will share with Him in the glory phase, which phase was represented by Moses coming down from the Mount following the three days of sacrificing, preparatory to the inauguration of the Law Covenant.
As we consider thus the various New Testament explanations of the wondrous position the church occupies in the divine plan for reconciling a lost world, how we should, indeed, give heed to the apostle’s words, that we receive not the grace of God in vain. Like the priests of old, we have not taken this honor unto ourselves, but the Lord having made it clear, in His Word, that He has invited us to be co-laborers with Him, let us be faithful in this divine assurance, rejoicing in the fact that our sacrifice is indeed made acceptable to Him through Christ.