Reconciling Human Experience with Divine Sovereignty
The concept of reconciling human experience with divine sovereignty is rooted in biblical teachings on reconciliation. According to Colossians 1:20, God reconciles "all things" to Himself through Christ, having made peace through the blood of Christ's cross [1]. This reconciliation is not limited to humanity but encompasses the entire universe, reestablishing God's rule over all creation [5].
The biblical basis for this concept is further explored in 2 Corinthians 5:18-19, where it is written that God "reconciled us to Himself" through Christ and gave us the ministry of reconciliation. This reconciliation is seen as a result of God's love, with Christ's sacrifice being the provision of that love, not its cause [4]. one commentary tradition on 2 Corinthians 5:18 notes that our position "judicially considered in the eye of the law is altered" through Christ's mediation.
The Reformed tradition, as represented by Calvin, emphasizes the importance of understanding the union of God's majesty with human nature in Jesus Christ. This understanding is crucial for hope and for approaching God, given human misery and God's majesty [3]. The Eastern Orthodox tradition, as seen in John Chrysostom's writings, highlights the role of the Spirit in knowing God's deep things and in teaching spiritual truths [2].
Reconciliation is not just a past event but has ongoing implications for Christian life. The renewal of the mind, as discussed in Romans 12:2, is part of being transformed and not conformed to the world. This transformation is a result of the inward spiritual change that makes the whole life new [6].
The ultimate realization of God's reconciliation with humanity is envisioned in Revelation 21:3, where God's home is among His people, and separation from God is overcome. This represents the fulfillment of Old and New Testament expectations of fellowship with God [7].
The interplay between divine sovereignty and human experience is complex, with different traditions offering nuanced understandings. While the Reformed tradition emphasizes the sovereignty of God in reconciliation, the Eastern Orthodox tradition highlights the role of the Spirit in spiritual knowledge and transformation. The Presbyterian and Protestant academic interpretations focus on the biblical basis of reconciliation through Christ.
The biblical concept of reconciliation through Christ provides a foundation for understanding the relationship between divine sovereignty and human experience. As the biblical narrative unfolds, this reconciliation is seen as a comprehensive work of God, affecting not just humanity but all creation. The various Christian traditions offer insights into the implications of this reconciliation for Christian doctrine and life.
Sources
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:20: The Greek order is, "And through Him (Christ) to reconcile again completely (see on Eph 2:16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, Co2 5:19), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: the deep things of God.” For the word “to search” is here indicative not of ignorance, but of accurate knowledge: it is the very same mode of speaking which he used even of God, saying, “He that searcheth the hearts knoweth what is the mind of the Spirit.” ( Rom. viii. 27 .) Then having spoken with exactness concerning the knowledge of the Spirit, and having pointed out that it is as fully equal to God’s knowledge, as the knowledge of a man itself to itself; and also, that we have learned all things from it and necessarily from it; he added, “whi”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 15.6: the Devil wished, as far as he could, to destroy that knowledge, or rather to mix it with his lies, so as to be perverted. On the other hand, when we see that there is such majesty in God, how shall we dare to approach unto Him, seeing that we are full of misery? We must therefore come to this union of the majesty of God with human nature. And thus, in every respect, till we have known the divine majesty that is in Jesus Christ, and our human weakness which he hath taken upon him, it is impossible for us to have any hope, or to ”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 5:18: all--Greek, "THE." things--all our privileges in this new creation (Co2 5:14-15). reconciled us--that is, restored us ("the world," Co2 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 (Rom 8:32). Christ's blood was the ”
- Colossians (Protestant academic) “Tyndale House on Colossians 1:20: 1:20 Through Christ, God has reconciled everything to himself, reestablishing his rule over all creation, including both the spiritual and the earthly realms.”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 12:2: And be ye not conformed to this world--Compare Eph 2:2; Gal 1:4, Greek. but be ye transformed--or, "transfigured" (as in Mat 17:2; and Co2 3:18, Greek). by the renewing of your mind--not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattain”
- Revelation (Protestant academic) “Tyndale House on Revelation 21:3: 21:3 God’s home is now among his people! Old and New Testament expectations are fully and finally realized. Ever since humanity sinned (Gen 3), separation from God has been humanity’s greatest problem (Gen 3:23). God has repeatedly called his people to himself through the prophets, through Jesus his Son, and through the presence of the Spirit (see Gen 17:8; Exod 29:45-46; Pss 46:4-5; 95:7; Jer 7:23; 31:33; Ezek 34:14; 37:27; Zech 8:8; John 14:2-3; 17:24). In the new heaven and new earth, God’s people will finally experience ultimate and everlasting fellowship ”