Message of the Latter Rain - Kelvin M. Duncan

them" (2 Corinthians 5:19). If in fact one has committed sins, but those sins
are not imputed to him, is that not an aspect of forgiveness? This text tells us
that God has refrained from imputing trespasses to the whole world. This
idea is related to corporate, universal justification. The first condemnation is
removed, and our sins are not counted against us but against Christ, our
Representative.
Next, the passage highlights the experiential aspect of the process: "We
implore you on Christ's behalf, be reconciled to God" (2 Corinthians 5:20,
NKJV). The first half of the passage says that God already reconciled us to
Himself. However, that is a legal forgiveness/reconciliation-- the first phase
of the process. In that phase of salvation, God charged all our sins upon
Jesus. Thus, He forgave us and granted us corporate, universal justification,
which is unto probationary life.
As wonderful as that may be, until we respond to what God has done,
we continue to have a "heart problem" which needs to be addressed. The
second half of this passage highlights the invitation to respond to what God
has already done. The response involves an experiential reconciliation, a
change of heart, and it brings "peace with God" (see Romans 5:1). First John
1:9 focuses on the second phase of the process of forgiveness and
reconciliation. It must not be used to justify a denial of the first phase, which
is the foundation for and should be the motivation to seek the second phase.
The Language of the New Testament
This two-phased understanding of the process of forgiveness is clearly
supported by the original text of the New Testament. The New Testament
writers primarily used two different Greek words, which are translated by the
English word forgive.1 In Colossians, chapter 2, we read:
In whom also ye are circumcised with the circumcision made without
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