2 Corinthians 5:18

And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(18) And all things are of God.—The presence of the article in the Greek indicates that he is speaking, not of the universe at large, but of the new things belonging to the new creation of which he had spoken in the previous verse. The line of thought on which he has now entered raises him for the time above all that is personal and temporary, and leads him to one of his fullest and noblest utterances as to God’s redeeming work.

Who hath reconciled us to himself. . . . and hath given to us the ministry of reconciliation.—It is worthy of note that this is the first occurrence, in order of time, in St. Paul’s Epistles, of this word “reconcile” as describing God’s work in Christ, and that so applied it occurs only in this Epistle and in Romans 5:10, written shortly afterwards. The idea involved is that man had been at enmity and was now atoned (at-oned) and brought into concord with God. It will be noted that the work is described as originating with the Father and accomplished by the mediation of the Son. It is obvious that the personal pronoun is used with a different extent in the two clauses: the first embracing, as the context shows, the whole race of mankind; the last limited to those who, like the Apostles, were preachers of the Word. More accurately, the verbs should run: who reconciled. . . . and gave. The word translated “reconciliation” is, it should be noted, the same as that rendered “atonement” in Romans 5:11.

Benson Commentary

2 Corinthians 5:18-20. And all things, &c. — These new things are all of God, the author of them, considered in this view as reconciling us to himself — Removing our carnal mind, which was enmity against him, and taking us into his favour; by Jesus Christ — Through whose sacrifice and intercession, merits and Spirit, these blessings are obtained. And hath given to us — His ministers, and especially to his apostles; the ministry of reconciliation — The gospel ministry, offering reconciliation and peace with God to all mankind, and ensuring these privileges to all the truly penitent that believe in Jesus. To wit — The sum of which is; that God was in Christ — United to him and manifesting himself by him; reconciling the world — Which was before at enmity with God; to himself — So taking away that enmity which could no otherwise be removed, than by the mediation and grace of the Son of God: not imputing their trespasses unto them — Freely forgiving all their sins, Ephesians 1:7; and hath committed unto us — As a trust of the highest importance; the word, the message, of reconciliation. We then are ambassadors for Christ — Divinely commissioned and sent to treat with you in his name and stead, on a matter of infinite importance to you. As though God did beseech you by us — By whom he speaks to you. We pray you in Christ’s stead — Υπερ Χριστου, or, for Christ’s sake; be ye reconciled to God — Who is now ready to be reconciled to you, on terms which, if you apply to him, he will enable you to comply with, and thankfully to accept that friendship and protection which he graciously vouchsafes to offer you. Herein the apostle might appear to some transported beyond himself: for in general he uses a more calm, sedate kind of exhortation, as in the beginning of the next chapter. What unparalleled condescension and divinely tender mercies are displayed in this verse! Did the judge ever beseech a condemned criminal to accept of pardon? Does the creditor ever beseech a ruined debtor to receive an acquittance in full? Yet our almighty Lord, and our eternal Judge, not only vouchsafes to offer these blessings, but invites us, entreats us, and with the most tender importunity solicits us not to reject them!

Matthew Henry's Concise Commentary

5:16-21 The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Saviour that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. The end and design of all this was, that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can any lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him?

Barnes' Notes on the Bible

And all things are of God - This refers particularly to the things in question, the renewing of the heart, and the influences by which Paul had been brought to a state of willingness to forsake all, and to devote his life to the self-denying labors involved in the purpose of making the Saviour known. He makes the statement general, however, showing his belief that not only these things were produced by God, but that all things were under his direction, and subject to his control. Nothing that he had done was to be traced to his own agency or power, but God was to be acknowledged everywhere. This great truth Paul never forgot; and he never suffered himself to lose sight of it. It was in his view a cardinal and glorious truth; and he kept its influence always before his mind and his heart. In the important statement which follows, therefore, about the ministry of reconciliation, he deeply feels that the whole plan, and all the success which has attended the plan, was to be traced not to his zeal, or fidelity, or skill, but to the agency of God; see the note on 1 Corinthians 3:6-7.

Who hath reconciled us to himself - The word "us" here includes, doubtless, all who were Christians - whether Jews or Gentiles, or whatever was their rank. They had all been brought into a state of reconciliation, or agreement with God through the Lord Jesus Christ. Before they were opposed to God. They had violated His laws. They were his enemies. But by the means of the plan of salvation they had been brought into a state of agreement, or harmony, and were united in feeling and in aim with him. Two people who have been alienated by prejudice, by passion, or by interest, are reconciled when the cause of the alienation is removed, on whichever side it may have existed, or if on both sides, and when they lay aside their enmity and become friends. Thenceforward they are agreed, and live together without alienation, heart-burnings, jealousies, and strife. So between God and man. There was a variance; there was an alienation.

Man was alienated from God. He had no love for Him. He disliked His government and laws. He was unwilling to be restrained. He sought his own pleasure. He was proud, vain, self-confident. He was not pleased with the character of God, or with his claims, or his plans. And in like manner, God was displeased with the pride, the sensuality, the rebellion, the haughtiness of man. He was displeased that His Law had been violated, and that man had cast off his government. Now reconciliation could take place only when these causes of alienation should be laid aside, and when God and man should be brought to harmony; when man should lay aside his love of sin, and should be pardoned, and when, therefore, God could consistently treat him as a friend. The Greek word which is used here (καταλλάσσω katallassō) means properly to change against anything; to exchange for anything, for money, or for any article - Robinson. In the New Testament it means to change one person toward another; that is, to reconcile to anyone; see the note on Romans 5:10.

It conveys the idea of producing a change so that one who is alienated should be brought to friendship. Of course, all the change which takes place must be on the part of man, for God will not change, and the purpose of the plan of reconciliation is to effect such a change in man as to make him in fact reconciled to God, and at agreement with him. There were indeed obstacles to reconciliation on the part of God, but they did not arise from any unwillingness to be reconciled; from any reluctance to treat his creature as his friend; but they arose from the fact that man had sinned, and that God was just; that such is the perfection of God that He cannot treat the good and evil alike; and that, therefore, if He should treat man as His friend, it was necessary that in some proper way He should maintain the honor of His Law, and show His hatred of sin, and should secure the conversion and future obedience of the offender.

All this God proposed to secure by the atonement made by the Redeemer, rendering it consistent for him to exercise the benevolence of his nature, and to pardon the offender. But God is not changed. The plan of reconciliation has made no change in his character. It has not made him a different being from what he was before. There is often a mistake on this subject; and people seem to suppose that God was originally stern, and unmerciful, and inexorable, and that he has been made mild and forgiving by the atonement. But it is not so. No change has been made in God; none needed to be made; none could be made. He was always mild, and merciful, and good; and the gift of a Saviour and the plan of reconciliation is just an expression of his original willingness to pardon. When a father sees a child struggling in the stream, and in danger of drowning, the peril and the cries of the child make no change in the character of the father, but such was his former love for the child that he would plunge into the stream at the hazard of his own life to save him. So it is with God. Such was his original love for man, and his disposition to show mercy, that he would submit to any sacrifice, except that of truth and justice, in order that he might save him. Hence, he sent his only Son to die - not to change his own character; not to make himself a different being from what he was, but in order to show his love and his readiness to forgive when it could be consistently done. "God so loved the world that he sent his only begotten Son," John 3:16.

By Jesus Christ - By the agency, or medium of Jesus Christ. He was the mediator to interpose in the work of reconciliation. And he was abundantly qualified for this work, and was the only being that has lived in this world who was qualified for it. Because:

(1) He was endowed with a divine and human nature - the nature of both the parties at issue - God and man, and thus, in the language of Job, could "lay his hand upon both," Job 9:33.

(2) he was intimately acquainted with both the parties, and knew what was needful to be done. He knew God the Father so well that he could say, "No man knoweth the Father but the Son," Matthew 11:27. And he knew man so well that it could be said of him, he "needed not that any should testify of man, for he knew what was in man," John 2:25. No one can be a mediator who is not acquainted with the feelings, views, desires, claims, or prejudices of both the parties at issue.

(3) he was the friend of both the parties. He loved God. No man ever doubted this, or had any reason to call it in question, and he was always desirous of securing all that God claimed, and of vindicating him, and he never abandoned anything that God had a right to claim. And he loved man. He showed this in all his life. He sought his welfare in every way possible, and gave himself for him. Yet no one is qualified to act the mediator's part who is not the common friend of both the parties at issue, and who will not seek the welfare, the right, or the honor of both.

(4) he was willing to suffer anything from either party in order to produce reconciliation. From the hand of God he was willing to endure all that he deemed to be necessary, in order to show his hatred of sin by his vicarious sufferings, and to make an atonement; and from the hand of man he was willing to endure all the reproach, and contumely, and scorn which could be possibly involved in the work of inducing man to be reconciled to God. And,

(5) He has removed all the obstacles which existed to a reconciliation. On the part of God, he has made it consistent for him to pardon. He has made an atonement, so that God can be just while he justifies the sinner. He has maintained His truth, and justice, and secured the stability of His moral government while He admits offenders to His favor. And on the part of man, He, by the agency of His Spirit, overcomes the unwillingness of the sinner to be reconciled, humbles his pride, shows him his sin, changes his heart, subdues his enmity against God, and secures in fact a harmony of feeling and purpose between God and man, so that they shall be reconciled forever.

And hath given to us - To us the apostles and our fellow-laborers.

The ministry of reconciliation - That is, of announcing to people the nature and the conditions of this plan of being reconciled. We have been appointed to make this known, and to press its acceptation on people; see 2 Corinthians 5:20.

Jamieson-Fausset-Brown Bible Commentary

18. all—Greek, "THE."

things—all our privileges in this new creation (2Co 5:14, 15).

reconciled us—that is, restored us ("the world," 2Co 5:19) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if the love of God was produced by the mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the price paid at the expense of God Himself, and was required to reconcile the exercise of mercy with justice, not as separate, but as the eternally harmonious attributes in the one and the same God (Ro 3:25, 26). The Greek "reconcile" is reciprocally used as in the Hebrew Hithpahel conjugation, appease, obtain the favor of. Mt 5:24, "Be reconciled to thy brother"; that is, take measures that he be reconciled to thee, as well as thou to him, as the context proves. Diallagethi, however (Mt 5:24), implying mutual reconciliation, is distinct from Katallagethi here, the latter referring to the change of status wrought in one of the two parties. The manner of God reconciling the world to Himself is implied (2Co 5:19), namely, by His "not imputing their trespasses to them." God not merely, as subsequently, reconciles the world by inducing them to lay aside their enmity, but in the first instance, does so by satisfying His own justice and righteous enmity against sin (Ps 7:11). Compare 1Sa 29:4, "Reconcile himself unto his master"; not remove his own anger against his master, but his master's against him [Archbishop Magee, Atonement]. The reconciling of men to God by their laying aside their enmity is the consequence of God laying aside His just enmity against their sin, and follows at 2Co 5:20.

to us—ministers (2Co 5:19, 20).

Matthew Poole's Commentary

And all things are of God; this change, which is wrought in our hearts, is not of ourselves, but wrought in us by the great and mighty power of God: so John 1:13: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God; of God, as the principal efficient Cause.

Who hath reconciled its to himself by Jesus Christ; who, by the blood of his Son Jesus Christ, meritoriously, and by the Spirit of Christ, actually, hath reconciled us unto himself; of enemies hath made us friends.

And hath given to us the ministry of reconciliation; hath intrusted us with the preaching of the gospel. It is God that hath reconciled us; it is Christ by whom we are reconciled, his blood is the price of our reconciliation; but he committed to his apostles, and so to the successive ministers of the gospel,

the ministry of reconciliation, that is, the ministry of the gospel, by which this reconciliation is published to such as are yet enemies to God. They have but a ministration in it; God hath appointed them to publish and to declare it, and to entreat men to be reconciled unto him.

Gill's Exposition of the Entire Bible

And all things are of God,.... A man's being brought into a Gospel church state is of God; the causing all old things to pass away, whether in the Jewish or Gentile world, is of God; the shaking of the heavens and the earth, and the removing of those things that are shaken, the abrogation of the ceremonial law, the putting an end to all the Mosaic rites and sacrifices, the ejection of Satan out of the Heathen temples, and the abolition of Gentilism, with every thing else that comes under the names of old, and new, are of God: it is he that causes old things to pass away, and makes all things new, see Revelation 21:1. Moreover, as all things in the old creation are from him, all creatures owe their beings to him, are supported in them by him, and all are made for his pleasure, and his glory so all things in the new creation are of him; the work of renovation itself is his; all the grace that is implanted in regeneration comes front him: nothing is of the creature, or to be ascribed to it. All things in redemption are of him; he drew the plan of it, called his Son to be the Redeemer, appointed and sent him as such; and particularly that branch of it, reconciliation, is of him:

who hath reconciled us to himself by Jesus Christ. The work of reconciliation, or making atonement for sin, is ascribed to the Father; not that he is the author of it, for it is properly Christ's work; but because he took the first step towards it: he formed the scheme of it; he set forth his Son in his purposes and decrees to be the propitiary sacrifice; he assigned him this work in council and covenant, in promise and in prophecy, and sent him to effect it; therefore he is said to do it "by" him; that is, by his blood and sacrifice, by his sufferings and death, to which, and to which alone, the Scriptures ascribe our peace and reconciliation: and this is made to "himself": as being the party offended, whose law was broken, against whom sin was committed, and whose justice required and demanded satisfaction:

and hath given to us the ministry of reconciliation; which is the Gospel of peace, the word which preaches, publishes and declares, peace made by the blood of Christ; which is a gift to ministers, and a blessing to the people. The free grace of God greatly appears in this matter; God the Father sets this work of reconciliation on foot, Christ has brought it about, and the ministers of the Gospel publish it.

Geneva Study Bible

{12} And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

(12) He commends the excellency of the ministry of the Gospel, both by the authority of God himself, who is the author of that ministry, and also by the excellency of the doctrine of it. For it announces atonement with God by free forgiveness of our sins, and justification offered to us in Christ, and that so lovingly and freely, that God himself does in a way beseech men by the mouth of his ministers to have consideration of themselves, and not to despise so great a benefit. And when he says so, he plainly reprehends those who falsely attribute to themselves the name of pastor, as this calling can only come from God.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

2 Corinthians 5:18. On 2 Corinthians 5:18-21, see appropriate remarks in Fritzsche, ad Rom. I. p. 279 f.

τὰ δὲ πάντα] leading on from the γέγονε καινὰ τὰ π. to the supreme source of this change; hence, contextually, τὰ πάντα is nothing else than: the whole that has become new. Everything, in which the new state of the Christian consists, proceeds from God; and now by τοῦ καταλλάξαντος … καταλλαγῆς is specified the mode in which God has set it into operation, namely, by His having reconciled us with Himself through Christ, and entrusted to the apostle and his fellow-labourers labourers the ministry of reconciliation. The reconciliation has taken place with reference to all humanity (hence κόσμον, 2 Corinthians 5:19); but Paul uses ἡμᾶς in the person of believers, as those who have experienced the reconciliation of the world in its subjective realization. This in opposition to Leun, Ewald, Rückert, Hofmann, who refer it to the apostle and his fellow-workers, Hofmann, indeed, finding nothing else affirmed than the conversion, in so far as it was “a change of his relation, and not of his conduct, towards God.” And that ἡμῖν does not apply to men in general (Olshausen), but to Paul and the rest of the apostolic teachers, is clear from ἐν ἡμῖν, 2 Corinthians 5:19, which is evidently (seeing that Paul has not written ἐν αὐτοῖς) distinguished by a special reference from κόσμος; besides, the inference, 2 Corinthians 5:20, ὑπὲρ Χριστοῦ οὖν πρεσβ., manifestly presupposes the special reference of ἡμῖν and ἐν ἡμῖν in 2 Corinthians 5:18-19. This also in opposition to Höfling. Kirchenverf. p. 225, ed. 3.

τοῦ καταλλάξαντος κ.τ.λ.] who has reconciled us with Himself through Christ. For men were, by means of their uneffaced sin, burdened with God’s holy wrath, ἐχθροὶ θεοῦ (Romans 5:10; Romans 11:28; Ephesians 2:16; comp. Colossians 1:20 f.), Deo invisi; but through God’s causing Christ to die as ἱλαστήριον,[237] He accomplished the effacing of their sins, and by this, therefore, God’s wrath ceased. The same thought is contained in Romans 5:10, only expressed in a passive form. Tittmann’s distinction between διαλλ. and ΚΑΤΑΛΛ. (Synon. p. 102) is of no value; see on Romans 5:10, and Fritzsche, ad Rom. I. p. 276 ff.

τὴν διακον. τῆς καταλλ.] the ministry, which is devoted to reconciliation, which is the means of reconciliation for men, inasmuch as through this ministry reconciliation is preached to them, and they are brought unto faith on the ἱλαστήριον Jesus, which faith is the causa apprehendens of the reconciliation, Romans 3:25; comp. διακονία τῆς δικαιοσύνης, 2 Corinthians 3:9. The opposite: ΔΙΑΚ. Τῆς ΚΑΤΑΚΡΊΣΕΩς, 2 Corinthians 3:9.

[237] i.e. διὰ Χρ. Comp. ver. 21. Pelagius erroneously adds: “per Christi doctrinam pariter et exemplum.”

REMARK.

Rückert erroneously explains the reconciliation from the active enmity of men against God. God, according to his view, caused Christ to die for men, that He might, no doubt, on the one hand, be able to accomplish the μὴ λογίζεσθαι of their sins; but through this manifest proof of His love He filled men with thankfulness, and gave them encouragement to accomplish the reconciliation on their side also, and so (as was Baur’s opinion also) to give up their enmity towards God. And thus strictly regarded, the death of Jesus, according to Paul, has not so much reconciled humanity with God, as it has removed the obstacles to the reconciliation, and given a stimulus to the heart to enter into the only right and friendly relation with God.

No, the death of Jesus operated as ἱλαστήριον (Romans 3:25; Galatians 3:13), consequently as effacing God’s holy enmity (Romans 11:28), the ὀργὴ θεοῦ, so that He now did not impute to men their sins (2 Corinthians 5:19), and in this way, actu forensi, reconciled them with Himself (2 Corinthians 5:21), while simple faith is the subjective condition of appropriation on the part of men. Comp. on Colossians 1:21. The thankfulness, the new courage, the holy life, etc., are only a consequence of the reconciliation appropriated in faith, not a part of it. Comp. Romans 5:1 ff; Romans 6:1 ff; Romans 8:3-4, al. This, at the same time, in opposition to the doctrine of reconciliation set forth by Hofmann (see on Romans 3:25), who at our passage calls in question the view that τοῦ καταλλάξαντος κ.τ.λ. expresses an act of God, which takes place once for all in and with the history of Christ, and defines the notion of καταλλ. (in which ἡμᾶς is held to apply to Paul, in whom God had wrought faith), as amounting to this, that God through Christ, “whom He Himself gives and ordains for the purpose, makes sin cease for Him to be the cause of wrath against the sinner.” Comp. on the clear and correct notion of reconciliation, according to our passage, Weiss, bibl. Theol. p. 325.

Expositor's Greek Testament

2 Corinthians 5:18. τὰ δὲ πάντα κ.τ.λ.: but all things, sc., all these new things, are of God. See reff. St. Paul is especially anxious in this Epistle to trace up spiritual blessings to their true source; see chap. 2 Corinthians 1:21, 2 Corinthians 4:6, 2 Corinthians 5:5, and cf. 1 Corinthians 3:23, ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ Θεοῦ.—τοῦ καταλλάξαντος κ.τ.λ.: who reconciled (note the aorist) us, sc., all mankind, to Himself through Christ. The words καταλλάσσω, καταλλαγή should be studied (see reff.) in all the contexts where they occur. The verb signifies (i.) to exchange and (ii.) to reconcile, i.e., to reestablish friendly relations between two parties who are estranged, no matter on which side the antagonism exists. Thus in Matthew 5:24 it is the brother who has given offence (not he who has received it) that is spoken of as “being reconciled” to the other (cf. also 1 Samuel 29:4). And so too St. Paul’s usage is to speak of man being reconciled to God, not of God being reconciled to man; but far too much has been made of this distinction. In fact, in 2 Macc. (see reff.) the usage is the other way, for God is there always spoken of as “being reconciled” to His servants. It is, no doubt, more reverent in such a matter to keep as close to the language of the N.T. as we can, and to speak nakedly of God “being reconciled” to man might readily suggest false and unworthy views as to the Supreme. But that St. Paul would have felt any difficulty in such a phrase is very unlikely. The important point to observe in the present passage is that it is God Himself who is the ultimate Author of this Reconciliation; cf. Romans 5:8; Romans 8:31-32, and especially John 3:16. That the Reconciliation is “through Christ” is the heart of the Gospel of the Atonement (cf. Romans 3:24, Colossians 1:20, etc.).—καὶ δόντος ἡμῖν κ.τ.λ.: and gave to us, sc., to me, Paul (he is not now thinking of others), the Ministry of Reconciliation; cf. chap. 2 Corinthians 3:9, ἡ διακονία τῆς δικαιοσύνης, the genitive in both cases being, of course, of the thing ministered.

Cambridge Bible for Schools and Colleges

18. all things are of God] Whether natural or spiritual. He is the Creator of heaven and earth, Genesis 1:1, as well as of the work of redemption and of the new heart of man. Cf. chap. 2 Corinthians 1:21, 2 Corinthians 5:5; 1 Corinthians 3:23; 1 Corinthians 15:28; also John 3:16; Romans 5:8; Romans 8:32. Christ came only to fulfil His Fathers Will (John 4:34; John 5:30; John 6:39-40). The Father and He were one in love to the human race as in everything else, John 17:21-23. “All the life of God is a flow of this Divine self-giving charity. Creation itself is sacrifice, the self-impartation of the Divine being.” Robertson.

who hath reconciled us to himself by Jesus Christ] We have to observe here that not only was man estranged from God, but God from man. “We cannot imagine that God, Who is essentially just, should not abominate iniquity, yet there is no incongruity in this—that a father should be offended with that son which he loveth, and at that time offended with him when he loveth him.” Bp Pearson. “God is angry with the wicked. For Christ was the representative of God under the name of Humanity. Now Christ was angry. That therefore which God feels”—or rather the relation in which He stands towards sin—“corresponds with that which in pure Humanity is the emotion of anger. No other word then will adequately represent God’s feeling” (or rather attitude). Robertson. But the reconciliation was God’s work of love, carried out by Jesus Christ, Who came to reveal His Nature and beneficial purposes to mankind, and to accomplish them by taking our mortal flesh, by His pure and stainless life, by His mysterious Death upon the Cross for our sakes, by His Resurrection from the dead, as well as by His sending His Spirit to work out His blessed Will in us. This is ‘reconciliation by Jesus Christ.’ The words reconcile, reconciliation, are deliberately preferred by the translators of the A. V. to the word atone, atonement, which is only to be found as an equivalent for the Greek word here used in Romans 5:11. Cf. Romans 5:10; Romans 11:15; 1 Corinthians 7:11, as well as a similar word occurring in Ephesians 2:16; Colossians 1:20-21. See also notes below.

the ministry of reconciliation] Literally, the reconciliation, i.e. that which has just been mentioned. Cf. ch. 2 Corinthians 3:3, where St Paul describes the Corinthians as an Epistle of Christ ministered by him with the Spirit of the living God. The word ministry signifies service rendered freely, not of compulsion. It carries with it the idea of diligence, whatever derivation of the Greek word we take. It was the Apostles’ task, voluntarily undertaken by themselves, to proclaim the good tidings of reconciliation through Christ throughout the world, and thus to put it in men’s power to accept and act upon it. Tyndale, followed by Cranmer and the Geneva Version, render and hath given unto us the office to preach the atonement.

Bengel's Gnomen

2 Corinthians 5:18. τὰ δὲ πάντα, and all these things) which have been mentioned from 2 Corinthians 5:14. Paul infers from the death of Christ his obligation to God, 2 Corinthians 5:13.—ἡμᾶς, us) the world, and especially and expressly the apostles; comp. the following verse, where there is again subjoined [hath committed] unto us. That word us, especially comprehends the apostles; but not them alone; for at the beginning of 2 Corinthians 5:18, the discourse is already widely extended [so as to apply to all men]. Thus the subject varies [is changed] often in the same discourse, and yet subsequently the mark of the subject being distinct from what it had been, is not expressly added.—ἡμῖν, to us) apostles.—τὴν διακονίαν, the ministry) the word [of reconciliation] in the following verse. The ministry dispenses the word.

Pulpit Commentary

Verse 18. - And all things are of God; literally, but all things (in this "new creation") are from God. Who hath reconciled us; rather, who (by Christ's one offering of himself) reconciled us to himself. We were his enemies (Romans 5:10; Romans 11:28), but, because he was still our Friend and Father, he brought us back to himself by Christ. The ministry of reconciliation. The ministry which teaches the reconciliation which he has effected for us. 2 Corinthians 5:18

Vincent's Word Studies

And (δὲ)

Better, Rev., but; as if anticipating a possible failure to discern the primary agency of God in this moral transformation. All things - all that are involved in this mighty change - are from God.

Reconciled

God is the prime-mover in the work of reconciliation. See on Romans 5:10, through Christ, as the medium.