Of the three words Paul uses for reconciliation, we have already discussed all the Scripture passages in which they appear: katallage and katallasso. The third word, apokatallasso, is found only three times, namely in the letters to the Ephesians and the Colossians.
The nations without God and without Christ
In Ephesians 2, Paul addresses believers from the nations. He reminds them of their former position, when Israel was the chosen people and they were contemptuously called “the uncircumcision” by the Jews—that is, uncircumcised (2:11). At that time, they were “without Christ, alienated from the commonwealth of Israel and guests from the covenants of promise, having no hope and without God in the world” (2:12).
Paul recalls this situation to contrast it with the great mystery he then reveals.
Ephesians 2
13 But now in Christ Jesus you who were once far off have been brought near in the blood of Christ.
With a few strokes of the pen, Paul sketches the position of the nations, seen from Israel’s privileges as the chosen people. But that was in the past. Far off has now become near. Not because they have been incorporated into Israel as proselytes, but because, through faith in Paul’s gospel, they have been incorporated into Israel’s Messiah: one body with Christ (1:23).
One with Christ
Israel looked forward to their Messiah, but when He came, they did not recognize Him. They crucified Him and shed His blood. He is dead for Israel, and as a nation, the people were set aside; they are now far off.
But for believers from the nations, that same blood speaks of the One who died and was raised from the dead and now lives at God’s right hand. They are now close and united in the blood of Christ.
14 For He is our peace, who makes both one and breaks down the middle wall of the stone enclosure—15 the enmity in His flesh.
The religious separation between Jew and Gentile was made visible in the temple by the middle wall (the soreq), which separated the outer court of the Gentiles from the area accessible only to the circumcised. The Gentiles were literally and figuratively outside—distant.
enmity in His flesh
When Jesus walked on earth, in the flesh, that divide still existed. Every time He entered the temple, this became visible: He could pass through the dividing wall, but the Gentiles could not. In the flesh, the enmity was still there.
But in spirit, that dividing wall has now been broken down. Within the body of Christ, there is no longer any distinction between Jew and Gentile. Lineage plays no role; neither do holy places, rituals, or feast days (Gal. 4:10,25; Col. 2:16). A Jew is no more than a person from the Gentiles. Christ is our peace: He brings about unity, with God and among believers.
15 (…) And He abolishes the law of precepts, which consists in decrees, so that He might create in Himself one new man from the two, thus making peace.
Everything that separated Jew and Gentile has been abolished. Circumcision, dietary laws, feast days, and the like play no role in the body of Christ. Nor does the law have a place there. Religions are characterized by rituals, holidays, and outward forms; but in the new man, grace reigns.
The Subject of the Shadows
The new man is one with Christ. Christ, as Head with His body, is the reality to which the shadows point (Col. 2:17). Therefore, we are not subject to rituals and regulations: they point forward to Christ and the ecclesia. They concern us!
16 and reconcile them both in one body (whole) to God through the cross, thereby putting to death the enmity.
After this introduction, Paul explicitly addresses the concept of reconciliation. He uses a different word here than before: apokatallasso. The preposition apo means from. A conclusive Dutch equivalent is difficult to find. Literally, one could speak of complete or radical reconciliation. Some concordant translations opt for mutual reconciliation.
The idea is clear: not only is humanity reconciled to God, but people are also brought together in peace. In this context, it is primarily about the relationship between Jew and Gentile. Everything that caused enmity has been taken away.
Unity and Peace
Here too, it becomes clear that reconciliation is the removal of enmity and alienation. Reconciling means: bringing about unity and making peace. Through the cross, God puts an end to enmity. The world crucified the Son of God—and God responds by giving the world life, by raising His Son to conquer death and ultimately abolish death itself. Thus God proves His love!