2. The gracious medium of the blessing.—“In the body of His flesh through death” (ver. 22). The apostle here refers in the most explicit terms to the sufferings and death of Jesus Christ and shows that the great work of reconciliation was effected in His body, and through death, for that body was crucified and actually died. The apostle perhaps aimed at correcting certain pseudo-spiritualistic notions regarding the person of Christ, busily propagated by the false teachers; some of whom held that Christ was an angelic emanation which animated the man Jesus for a time and withdrew from Him before He suffered. While maintaining the proper deity and glory of Christ’s nature, the apostle plainly indicates that the Divine method of reconciliation was by the incarnation and sacrificial death of Christ. He thus exalts the significance and value of the death of Christ. Reconciliation was not accomplished by the faultless example of Christ’s life or the supernal wisdom of His teaching, but by His crucifixion and death. The cross, with its unfathomable mystery, is to them that perish foolishness; but to them that believe it is still the power and wisdom of God.
III. The Divine purpose in reconciliation is to promote man’s highest blessedness.—The magnificence of the believer’s future career will be in marked contrast with the obscurity and imperfection of the present; but even in this life he is lifted by the reconciling grace of God to a high standard of moral excellence. The terms here employed, while referring to the same spiritual state, delineate its different aspects.
1. The highest blessedness of man consists in his moral purity.—“To present you holy” (ver. 22). This shows the condition of the soul in relation to God; it is freely offered to Him as a living sacrifice; the inward consciousness is wholly consecrated to the permanent indwelling of the Holy One; every thought, affection, and aspiration of the soul is hallowed; the whole man is enriched, ennobled, and radiant with a holy character.
2. The highest blessedness of man consists in his personal blamelessness.—“Unblameable” (ver. 22). This aspect of character has reference to one’s self; it is the development in the outward life of the purity and consecration of the heart; it is a sacrificial term and means without blemish. The soul is inspired with a sense of integrity, and of always acting for the best. When Socrates was asked, just before his trial, why he did not prepare himself for his defence, he calmly answered, “I have been doing nothing else all my life.” A noble, blameless life is its own defence.
3. The highest blessedness of man consists in his freedom from censure.—“Unreproveable in His sight” (ver. 22). This feature of a holy character has reference to others. If man thus purified and blessed can bear the piercing glance of Him whose scrutiny no defect can escape, his character is unchallengeable. To be accepted and approved of God places him beyond the accusations of man or demon; the subtle insinuations of the Great Accuser are powerless to hurt. “It is God that justifieth; who is he that condemneth?” To be holy, unblameable, and unreproveable in the sight of God is to enjoy the highest honour and completest bliss. This is the ultimate result of reconciliation in Christ.
Lessons.—1. Sin is the great foe of God and man. 2. The death of Christ is the means of reconciling sinful man to God. 3. The aim of reconciliation is to produce an irreproachable character.
GERM NOTES ON THE VERSES.
Ver. 21. Reconciliation by Christ.
I. Estrangement.—1. The cause—by wicked works. 2. The result—not merely that God is angry, but we have become enemies to God.
II. Reconciliation.—1. Christ has reconciled man to God. 2. He hath reconciled man to man. 3. He hath reconciled man to Himself. 4. He hath reconciled man to duty.—Robertson.