Might reconcile (604) (apokatallasso from apó = from or state to be left behind + katallasso = reconcile <> from katá = an intensifier + allásso = change <>) is an intensified reconciliation (stronger than katallasso) and pictures the total, complete, and full restoration of the relationship of disturbed peace. One might paraphrase it that Christ "might reconcile thoroughly them both." The idea inherent in reconcile is to take enemies and change them to friends. From... Enemy To Amity! Vincent remarks that "The verb contains a hint of restoration to a primal unity." S Lewis Johnson illustrates reconciliation writing that... When we think of an illustration in the New Testament, one of the illustrations that comes to my mind is the parable of the forgiving father, often called the parable of the prodigal son (See Luke 15:11-32). But the important person in the parable is not the son, the important person is the father. That’s the way we do, we tend to want to look at things so selfishly that by the time we read one of the Lord’s parables we’ve turned it around and made it something else. In the parable of the forgiving father, the father with the two sons, one of whom is the prodigal and the other is the one who stayed at home, in that parable, the climax of the parable is when the father sees the son finally returning, and races down the road in order to fall upon his neck. It’s Jesus Christ’s picture of God. And the picture of the return of the prodigal, who forgives beforehand — who has already forgiven — is the picture of the reconciliation of the Jew to God and the Gentile to God, and of both together to the Lord God. “That he might reconcile both to one God in one body.” We often think of God as a God Who requires that we do certain things before he will love us. But that is so foolish. The Bible does not present to us a God before whom we must do certain things in order for Him to love us. The Bible presents a God Who has loved us before, and has given the Son as the redeeming sacrifice in order to save His people. Sometimes we sing Wesley’s “Arise my Soul, Arise (if this up tempo version of Charles Wesley's 1742 hymn doesn't put a song in your heart, I don't know what will!).” It has a stanza that goes, “My God is reconciled, his pardoning voice I hear.” (play) Occasionally, in order to stress the fact that it is not God Who needs reconciliation but man who needs reconciliation — you’ll notice the text in verse 16 says “and that he might reconcile both unto God,” — we changed the first line of the hymn, “To God I’m reconciled, his pardoning voice I hear.” I think that’s much more harmonious with Scripture. (pdf) The Greeks spoke of people in opposition to each other being “reconciled” or being made friends again. When people change from being at enmity with each other to being at peace, they are said to be reconciled. The root verb katallasso meant to legally reconcile two disputing parties in court and in the New Testament is used of a believer’s reconciliation with God through Jesus Christ. Reconciliation takes someone who is hostile towards someone else, and changes that into a friendly relationship. This word means to change thoroughly. The double use of prepositions as prefixes (apo, kata) emphasizes the totality of the reconciliation. There are only 2 other uses of apokatallasso in the NT, Colossians 1:20 and 1:22... Colossians 1:18 (see notes) He is also head of the body, the church; and He is the beginning, the first-born from the dead; so that He Himself might come to have first place in everything. 19 For it was the Father's good pleasure for all the fulness to dwell in Him, 20 and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven. 21 And although you were formerly alienated and hostile in mind, engaged in evil deeds, 22 yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach-- 23 if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister. It is important to emphasize that God never needed to be reconciled to man because He never hated us. God so loved the world that He sent His only begotten Son. Sinful man however was separated from and hostile toward God and needed to be reconciled to Him. The work of Christ on the cross provided a righteous basis by which hateful sinners could be brought into His presence as friends! Amazing love! And Can It Be? And can it be that I should gain An interest in the Savior’s blood? Died He for me, who caused His pain— For me, who Him to death pursued? Amazing love! How can it be, That Thou, my God, shouldst die for me? Amazing love! How can it be, That Thou, my God, shouldst die for me? (Charles Wesley - play hymn - beautiful chorale version) Vincent also comments that... The compounded preposition apo gives the force of back, hinting at restoration to a primal unity....(Writing on the root word katallasso Vincent says) “The verb (katallasso) means primarily to exchange, and hence to change the relation of hostile parties into a relation of peace; to reconcile. It is used of both mutual and one-sided enmity. In the former case, the context must show on which side is the active enmity. In the Christian sense, the change in the relation of God and man effected through Christ. This involves (1) a movement of God toward man with a view to break down man’s hostility, to commend God’s love and holiness to him, and to convince him of the enormity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See Ro 5:6, 8; 2Cor 5:18, 19 Eph 1:6 1Jn 4:19). Hence the passive form of the verb here: we were made subjects of God’s reconciling act. (2) a corresponding movement on man’s part toward God; yielding to the appeal of Christ’s self-sacrificing love, laying aside his enmity, renouncing his sin, and turning to God in faith and obedience. (3) a consequent change of character in man: the covering, forgiving, cleansing of his sin; a thorough revolution in all his dispositions and principles. (4) a corresponding change of relation on God’s part, that being removed which alone rendered Him hostile to man, so that God can now receive him into fellowship and let loose upon him all His fatherly love and grace (1Jn1:3, v7). Thus there is complete reconciliation.” (Word Studies) Apokatallasso pictures the bringing together of friends who have been estranged. Through Christ, man's enmity toward God is changed to one of friendship, and the enmity of Jew and Gentile for each other also is changed from hostility to friendship. Wuest has an interesting thought writing that... The verb, apokatallasso, because of its prefixed preposition apo which gives it the force of back, hints at a restoration to a primal unity, that unity being the unity of the human race before God brought in the Jew as a separate and distinct nation, not numbered amongst the other nations. That is, Jew and Gentile in Christ Jesus, restored to a primal unity where there was neither Jew nor Gentile, are now reconciled to God...The “enmity” of Ephesians 2:15 is defined in its context as that between Jew and Gentile, for the purpose of God was to reconcile these two. The “enmity” of Ephesians 2:16 is that between the sinner and God, for His purpose was to reconcile both Jew and Gentile in one body to Himself. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans) Barnes writes that... This was another of the effects of the work of redemption, and indeed the main effect. It was not merely to make them harmonious, but it was that both, who had been alienated from God, should be reconciled to him. This was a different effect from that of producing peace between themselves, though in some sense the one grew out of the other. They who are reconciled to God will be at peace with each other. They will feel that they are of the same family, and are all brethren. (Albert Barnes. Barnes NT Commentary) Both (297) (amphoteros from ámpho = both, the two) refers to each of two. One (1520) (heis) means united as one in contrast to divided. So not only does the Cross of Christ effect reconciliation between Jew and Gentile but also of both of these groups of believers to God. KJV Bible Commentary notes that... Previously there had been a state of alienation, estrangement, and enmity, but there has been a change of relations both Godward and manward. Christ has harmonized both the factional and the fractional divisions of mankind. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson) Body (4983) (soma) refers to the organized whole made up of the parts. In this case it refers to the church, Christ's bride and spiritual body, composed of believing Jews and Gentiles. Ephesians gives more attention to and makes loftier statements about the church than any other letter, despite the fact that the specific Greek word for church (ekklesia) occurs only three times outside the husband-wife analogy in Ephesians 5. A T Robertson rightly observes that in this section of Ephesians... Paul piles up metaphors (see note) to express his idea of the Kingdom of God with Christ as King (the church, the body, the commonwealth of Israel, oneness, one new man in Christ, fellow-citizens, the family of God, the temple of God). (Word Pictures) THROUGH THE CROSS: dia tou staurou: (Ep 2:15; Romans 6:6; 8:3,7; Galatians 2:20; Colossians 2:14; 1Peter 4:1,2) Through (1223) (dia) speaks of the instrument (in this case the Cross) through which a result was effected or brought to pass. It is through the working of the cross in the lives of individuals that God transforms them from being enemies to friends. The response that we have to that is the response of gratitude. When I Survey the Wondrous Cross by Isaac Watts (play this powerful vocal version by Kathryn Scott) When I survey the wondrous cross On which the Prince of glory died, My richest gain I count but loss, And pour contempt on all my pride. Forbid it, Lord, that I should boast, Save in the death of Christ my God! All the vain things that charm me most, I sacrifice them to His blood. See from His head, His hands, His feet, Sorrow and love flow mingled down! Did e’er such love and sorrow meet, Or thorns compose so rich a crown? His dying crimson, like a robe, Spreads o’er His body on the tree; Then I am dead to all the globe, And all the globe is dead to me. Were the whole realm of nature mine, That were a present far too small; Love so amazing, so divine, Demands my soul, my life, my all. "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/ephesians_215-16.htm#reconcile