could now ‘declare righteous’ those whom he selected to become his spiritual sons; they would not be subject to any accusation since they were now persons fully reconciled to, and at peace with, God.—Compare Acts 13:38, 39; Romans 5:9, 10; 8:33.

What, then, can we say of men who served God in times before Christ’s death, such as Abel, who “had witness borne to him that he was righteous, God bearing witness respecting his gifts,” Enoch, who “had the witness that he had pleased God well,” Abraham, who “came to be called ‘Jehovah’s friend,’” Moses, Joshua, Samuel, David, Daniel and many others, including John the Baptist and Christ’s disciples (to whom Jesus said prior to his death, “the Father himself has affection for you”)? (Heb. 11:4, 5; Jas. 2:23; Dan. 9:23; John 16:27) Jehovah dealt with all these and blessed them. How, then, would such ones need any reconciling by means of Christ’s death?

These persons obviously enjoyed a measure of reconciliation with God. Nevertheless, they, even as the rest of the world of mankind, were still sinners by inheritance and had acknowledged themselves as such by the animal sacrifices they offered. (Rom. 3:9, 22, 23; Heb. 10:1, 2) True, some men have been more overt or gross in their sinning than others even being openly rebellious; but sin is sin, whatever the degree or extent. Hence, all being sinners, all men descended from Adam have, without exception, needed the reconciliation with God that his Son’s sacrifice made possible.

God’s relative friendship toward men such as those considered earlier was on the basis of the faith they showed, faith that embraced the belief that God would in his due time provide the means for relieving them completely of their sinful state. (Compare Hebrews 11:1, 2, 39, 40; John 1:29; 8:56; Acts 2:29-31.) Hence, the measure of reconciliation they enjoyed was contingent on God’s future provision of the ransom. As shown under the heading DECLARE RIGHTEOUS, God “counted,” “reckoned” or “credited” their faith as righteousness, and, on that basis, and with the absolute certainty of his own provision of a ransom in view, Jehovah could provisionally have friendly relations with them without violating his standards of perfect justice. (Compare Romans 3:25, 26; 4:17.) Nevertheless, the proper demands of his justice must eventually be satisfied, so that the “crediting” would be covered by actual payment of the required ransom price. All of this exalts the importance of Christ’s position in God’s arrangement, and demonstrates that, apart from Christ Jesus, men have no righteousness that could qualify them for a standing before God.—Compare Isaiah 64:6; Romans 7:18, 21-25; 1 Corinthians 1:30, 31; 1 John 1:8-10.

Steps necessary for attaining reconciliation

Since God is the offended party whose law has been and is being violated, it is man who must become reconciled to God, not God to man. (Ps. 51:1-4) Man does not meet God on equal terms, nor is God’s stand as to what is right subject to change, emendation or modification. (Isa. 55:6-11; Mal. 3:6; compare James 1:17.) His conditions for reconciliation are therefore “nonnegotiable,” not subject to question or compromise. (Compare Job 40:1, 2, 6-8; Isaiah 40:13, 14.) While many translations render Isaiah 1:18 to read, “Come now, let us reason together, says the LORD” (AV; AT; RS; JP), a more appropriate and consistent translation is: “‘Come, now, you people, and let us set matters straight [“let us settle the dispute,” Ro] between us,’ says Jehovah.” (NW) The fault producing the disharmony lies entirely with man, not with God.—Compare Ezekiel 18:25, 29-32.

This does not prevent God from mercifully taking the initiative in opening the way for reconciliation. He did so through his Son. The apostle writes: “For, indeed, Christ, while we were yet weak, died for ungodly men at the appointed time. For hardly will anyone die for a righteous man; indeed, for the good man, perhaps, someone even dares to die. But God recommends his own love [a·gapʹen] to us in that, while we were yet sinners, Christ died for us. Much more, therefore, since we have been declared righteous now by his blood, shall we be saved through him from wrath. For if, when we were enemies, we became reconciled to God through the death of his Son, much more, now that we have become reconciled, we shall be saved by his life. And not only that, but we are also exulting in God through our Lord Jesus Christ, through whom we have now received the reconciliation.” (Rom. 5:6-11) Jesus, who “did not know sin,” was made to “be sin for us,” dying as a human sin offering, to relieve persons of the charge and penalty of sin. Relieved of the charge of sin, such ones could thus appear righteous in God’s eyes, hence “become God’s righteousness by means of him [Jesus].”—2 Cor. 5:18, 21.

God additionally displays his mercy and love by sending out ambassadors to sinful mankind. In ancient times ambassadors were sent out primarily in times of hostility (compare Luke 19:14), not peace, their mission frequently being to see if war could be averted or to arrange terms for peace where a state of war prevailed. (Isa. 33:7; Luke 14:31, 32; see AMBASSADOR.) God sends his Christian ambassadors to men to enable them to learn his terms for reconciliation and to avail themselves of such. As the apostle writes: “We are therefore ambassadors substituting for Christ, as though God were making entreaty through us. As substitutes for Christ we beg: ‘Become reconciled to God.’” (2 Cor. 5:20) Such entreaty does not signify any weakening of God’s position nor of his opposition to wrongdoing; it is, instead, a merciful urging to the offenders to seek peace and escape the inevitable consequence of God’s righteous anger toward all who persist in going contrary to his holy will, destruction being the certain end of such. (Compare Ezekiel 33:11.) Even Christians must be careful “not to accept the undeserved kindness of God and miss its purpose” by failing to seek continually God’s favor and goodwill during the “acceptable time” and the “day of salvation” God mercifully provides, as Paul’s following words show.—2 Cor. 6:1, 2.

Recognizing the need for reconciliation and accepting God’s provision for reconciliation, namely, the sacrifice of his Son, the individual must then repent of his sinful course and convert or turn around from following the way of the sinful world of mankind. By appealing to God on the basis of Christ’s ransom, forgiveness of sins and reconciliation can be obtained, bringing “seasons of refreshing . . . from the person of Jehovah” (Acts 3:18, 19), peace of mind and heart. ((Phil. 4:6, 7) No longer enemies under the wrath of God, they have, in effect, “passed over from death to life.” (John 3:16; 5:24) Thereafter the individual must retain God’s goodwill by ‘calling upon him in trueness,’ ‘continuing in the faith and not being shifted away from the hope of the good news.’—Ps. 145:18; Phil. 4:9; Col. 1:22, 23.

RECONCILING A WORLD TO HIMSELF

The apostle Paul speaks of God “by means of Christ reconciling a world to himself, not reckoning to them their trespasses.” (2 Cor. 5:19) This should not be misread as meaning that all persons are automatically reconciled to God by Jesus’ sacrifice, inasmuch as the apostle immediately goes on to describe the ambassadorial work of ‘entreating’ men to “become reconciled to God.” (2 Cor. 5:20) In reality, the means was provided whereby all those of the world of mankind willing to respond could gain reconciliation. Hence, Jesus came “to give his soul a ransom in exchange for many,” and “he that exercises faith in the Son has everlasting life; he that disobeys the Son will not see life, but the wrath of God remains upon him.”—Matt. 20:28; John 3:36; compare Romans 5:18, 19; 2 Thessalonians 1:7, 8.

Nevertheless, Jehovah God, through his Son, Christ Jesus, does, by means of his Son’s Kingdom administration, “gather all things together again in the Christ, the things in the heavens and the things on the earth.” (Eph. 1:10) Though a destruction of those who refuse to “set matters straight” (Isa. 1:18) with Jehovah God is required, the result will be a universe in total harmony with God, and mankind will again rejoice in God’s friendship and enjoy the full flow of his blessings as at the start in Eden.—Rev. 21:1-4.

Jehovah God terminated his covenant relationship with Israel as a nation due to its unfaithfulness and its national rejection of his Son. (Matt. 21:42, 43; Heb. 8:7-13) Evidently the apostle refers to this when saying that ‘the casting of them away meant reconciliation for the world’ (Rom. 11:15), for, as the context shows, the way was thereby opened for the world outside the Jewish community or congregation. That is, the non-Jewish nations now had opportunity to be joined with a faithful Jewish remnant in the new covenant as God’s new nation, spiritual Israel.—Compare Romans 11:5, 7, 11, 12, 15, 25.

As God’s covenant people, his “special property” (Ex. 19:5, 6; 1 Ki. 8:53; Ps. 135:4), the Jewish people had enjoyed a measure of reconciliation with God, though still in need of full reconciliation by means of the foretold Redeemer, the Messiah. (Isa. 53:5-7, 11, 12; Dan. 9:24-26) The non-Jewish nations, on the other hand, were “alienated from the state of Israel and strangers to the covenants of the promise, and . . . had no hope and were without God in the world,” for they had no recognized standing with him. (Eph. 2:11, 12) In harmony with the sacred secret regarding the Seed, God nevertheless purposed to bring blessings for persons of “all nations of the earth.” (Gen. 22:15-18) The means for doing this, Christ Jesus’ sacrifice, therefore opened the way for those of the alienated non-Jewish nations to “come to be near by the blood of the Christ.” (Eph. 2:13) Not only this, but that sacrifice also removed the division between Jew and non-Jew, for it fulfilled the Law covenant and took it out of the way, thereby allowing Christ to “fully reconcile both peoples in one body to God through the torture stake, because he had killed off the enmity [the division produced by the Law covenant] by means of himself.” Jew and non-Jew now would have the one approach to God through Christ Jesus and, in course of time, non-Jews were brought into the new covenant as Kingdom heirs with Christ.—Eph. 2:14-22, NW, 1970 ed.; Rom. 8:16, 17; Heb. 9:15.

RECORDER

A highly responsible officer in the royal court of Israel. The title is translated from a form of the Hebrew word za·kharʹ, “remember.” His duties are not described in the Bible, but it appears that he was the official chronicler of the kingdom, furnishing the king with information on developments in the realm and also reminding him of important matters for his attention, supplying advice thereon.

On occasion the recorder represented the king on important national matters, Joah the son of Asaph being one of the officials of King Hezekiah to go out to speak to the Assyrian Rabshakeh when he threatened Jerusalem. (2 Ki. 18:18, 37) Another recorder, Joah the son of Joahaz, officiated in connection with the repairing of the temple. (2 Chron. 34:8) A recorder is named also in the courts of David and Solomon.—2 Sam. 8:16; 20:24; 1 Ki. 4:3.

The ‘recorder’ or ‘writer’ seen in vision by Ezekiel was a scribe or secretary.—Ezek. 9:3, 4.

RECORDER’S INKHORN

At Ezekiel 9:2, 3, 11 the man in linen responsible to mark individuals on the forehead is described as having “a recorder’s inkhorn at his hips,” such evidently being held in place by the girdle about his waist. This recorder’s or secretary’s inkhorn may have been similar to those used at one time in ancient Egypt. The Egyptian ‘scribe kit’ was a long, narrow case made out of wood and having a compartment or slots for reed pens. On the outer face, near the top, it had at least one recess for a small cake of dried ink. The scribe could prepare to write by applying the moistened end of his pen to the ink. Inscriptions show that Syrian scribes used a similar ‘scribal kit’.

RED

See COLORS.

REDEMPTION

See RANSOM.

RED SEA

As a modern geographical designation “Red Sea” refers to the body of water separating northeastern Africa from the Arabian Peninsula and including the two arms known as the Gulf of Suez and the Gulf of Aqabah. The Red Sea measures some 1,400 miles (2,253 kilometers) in length, has a maximum width of about 220 miles (354 kilometers) and an average depth of approximately 2,000 feet (610 meters). It is part of the great geological fault known as the Rift Valley. Due to a fast rate of evaporation the waters of this sea are quite salty. Strong winds, rapid changes in wind direction and the presence of large reefs make it hazardous to navigate the Red Sea. Along the eastern coast there are high mountain ranges, whereas rocky tablelands and low hills occupy the western coast.

There is good reason for understanding the original-language expressions rendered “Red Sea” to apply to the Red Sea in general or to either one of its northern arms. (Ex. 10:19; 13:18; Num. 33:10, 11; Judg. 11:16; Acts 7:36) It was the waters of the Red Sea that Jehovah miraculously divided to let the Israelites pass through on dry land, but drowned Pharaoh and his military forces who came in pursuit. (Ex. 14:21–15:22; Deut. 11:4; Josh. 2:10; 4:23; 24:6; Neh. 9:9; Ps. 106:7, 9, 22; 136:13, 15) The Biblical passages relating this incident use the Hebrew expression yam (“sea”) or yam suph (“sea of rushes or reeds, bulrushes”). On the basis of the literal meaning of yam suph, certain scholars have argued that the Israelites crossed a mere swampy place, such as the Bitter Lake region, and not the Red Sea (principally the western arm, the Gulf of Suez, where others believe the crossing likely occurred). However, it should be noted that the waters were sufficient to cover Pharaoh’s military forces. (Ex. 14:28, 29) This would have been impossible in a mere swamp. Also, Acts 7:36 and Hebrews 11:29 rule out a mere swampy place, for these texts mention the same incident and use the Greek expression e·ry·thraʹ thaʹlas·sa, meaning “Red Sea.” (See EXODUS, pages 546, 547.) The historian Herodotus (fifth century B.C.E.) used the same Greek expression to refer, not to a swamp or an insignificant body of water, but to “the Indian Ocean, in which the Red Sea” is located.—A Greek-English Lexicon, by H. G. Liddell and R. Scott, Vol. I, p. 693; see PIHAHIROTH.

It is not known why the Red Sea was designated yam suph by the Hebrews. Since the Hebrew term suph can also designate seaweeds (Jonah 2:5), there is a possibility that the Red Sea got its name from such plants. Notes the Cyclopaedia (Vol. VIII, p. 961) by M’Clintock and Strong: “The [suph] of the [yam], it seems quite certain, is a sea-weed resembling wool. Such sea-weed is thrown up abundantly on the shores of the Red Sea.”

In a pronouncement of doom for Edom, the outcry resulting from Edom’s calamity is described as being heard at the Red Sea. (Jer. 49:21) This is understandable, since Edomite territory in its southern extremity bordered on the Red Sea (1 Ki. 9:26), that is, the sea’s northeastern arm, the Gulf of Aqabah. Israel’s boundary also extended to this point.—Ex. 23:31; see AQABAH, GULF OF, for other references to the Red Sea.

REED

This often translates the Hebrew word qa·nehʹ and its Greek equivalent kaʹla·mos, which terms evidently embrace numerous reedlike plants commonly growing in wet places. (Job 40:21; Ps. 68:30; Isa. 19:6; 35:7) Some scholars believe that in many cases the “reed” intended is Arundo donax. This plant is common in Egypt, Palestine and Syria. Its stem, terminating in a large plume of white flowers, has a