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Selected Verse: Colossians 1:20 - King James

Verse	Translation	Text
Col 1:20	King James	And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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 with God (compare Note, see on Rom 5:10; Co2 5:18). So the Septuagint, Sa1 29:4, "Wherewith should he reconcile himself unto his master," that is, reconcile his master unto him by appeasing his wrath. So Mat 5:23-24. by him--"through Him" (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence. things in earth . . . in heaven--Good angels, in one sense, do not need reconciliation to God; fallen angels are excluded from it (Jde 1:6). But probably redemption has effects on the world of spirits unknown to us. Of course, His reconciling us, and His reconciling them, must be by a different process, as He took not on Him the nature of angels, so as to offer a propitiation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brought nearer God, and so gain an increase of blessedness [ALFORD], and larger views of the love and wisdom of God (Eph 3:10). All creation subsists in Christ, all creation is therefore affected by His propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity (Job 4:18; Job 15:15; Job 25:5), is lifted into nearer participation of Him, and in this wider sense is reconciled. Doubtless, too, man's fall, following on Satan's fall, is a segment of a larger circle of evil, so that the remedy of the former affects the standing of angels, from among whom Satan and his host fell. Angels thereby having seen the magnitude of sin, and the infinite cost of redemption, and the exclusion of the fallen angels from it, and the inability of any creature to stand morally in his own strength, are now put beyond the reach of falling. Thus BACON'S definition of Christ's Headship holds good: "The Head of redemption to man; the Head of preservation to angels." Some conjecture that Satan, when unfallen, ruled this earth and the pre-Adamic animal kingdom: hence his malice against man who succeeded to the lordship of this earth and its animals, and hence, too, his assumption of the form of a serpent, the subtlest of the animal tribes. Luk 19:38 states expressly "peace in heaven" as the result of finished redemption, as "peace on earth" was the result of its beginning at Jesus' birth (Luk 2:14). BENGEL explains the reconciliation to be that of not only God, but also angels, estranged from men because of man's enmity against God. Eph 1:10 accords with this: This is true, but only part of the truth: so ALFORD'S view also is but part of the truth. An actual reconciliation or restoration of peace in heaven, as well as on earth, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed (Zac 3:8-9) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night (Job 1:6; Rev 12:10); hence he was in heaven till the ban on man was broken (compare Luk 10:18). So here; the world of earth and heaven owe to Christ alone the restoration of harmony after the conflict and the subjugation of all things under one Head (compare Heb 11:23). Sin introduced discord not only on earth, but also in heaven, by the fall of demons; it brought into the abodes of holy angels, though not positive, yet privative loss, a retardation of their highest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able than men by themselves to overcome the peace disturbers, and cast out the devils; it is only "by," or "through HIM," and "the blood of HIS cross," that peace was restored even in heaven; it is only after Christ has obtained the victory fully and legally, that Michael (Rev 12:7-10) and his angels can cast out of heaven Satan and his demons (compare Col 2:15). Thus the point of Paul's argument against angel-worship is, that angels themselves, like men, wholly depend on Christ, the sole and true object of worship [AUBERLEN].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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 with God (compare Note, see on Rom 5:10; Co2 5:18). So the Septuagint, Sa1 29:4, "Wherewith should he reconcile himself unto his master," that is, reconcile his master unto him by appeasing his wrath. So Mat 5:23-24.

by him--"through Him" (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence.

things in earth . . . in heaven--Good angels, in one sense, do not need reconciliation to God; fallen angels are excluded from it (Jde 1:6). But probably redemption has effects on the world of spirits unknown to us. Of course, His reconciling us, and His reconciling them, must be by a different process, as He took not on Him the nature of angels, so as to offer a propitiation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brought nearer God, and so gain an increase of blessedness [ALFORD], and larger views of the love and wisdom of God (Eph 3:10). All creation subsists in Christ, all creation is therefore affected by His propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity (Job 4:18; Job 15:15; Job 25:5), is lifted into nearer participation of Him, and in this wider sense is reconciled. Doubtless, too, man's fall, following on Satan's fall, is a segment of a larger circle of evil, so that the remedy of the former affects the standing of angels, from among whom Satan and his host fell. Angels thereby having seen the magnitude of sin, and the infinite cost of redemption, and the exclusion of the fallen angels from it, and the inability of any creature to stand morally in his own strength, are now put beyond the reach of falling. Thus BACON'S definition of Christ's Headship holds good: "The Head of redemption to man; the Head of preservation to angels." Some conjecture that Satan, when unfallen, ruled this earth and the pre-Adamic animal kingdom: hence his malice against man who succeeded to the lordship of this earth and its animals, and hence, too, his assumption of the form of a serpent, the subtlest of the animal tribes. Luk 19:38 states expressly "peace in heaven" as the result of finished redemption, as "peace on earth" was the result of its beginning at Jesus' birth (Luk 2:14). BENGEL explains the reconciliation to be that of not only God, but also angels, estranged from men because of man's enmity against God. Eph 1:10 accords with this: This is true, but only part of the truth: so ALFORD'S view also is but part of the truth. An actual reconciliation or restoration of peace in heaven, as well as on earth, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed (Zac 3:8-9) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night (Job 1:6; Rev 12:10); hence he was in heaven till the ban on man was broken (compare Luk 10:18). So here; the world of earth and heaven owe to Christ alone the restoration of harmony after the conflict and the subjugation of all things under one Head (compare Heb 11:23). Sin introduced discord not only on earth, but also in heaven, by the fall of demons; it brought into the abodes of holy angels, though not positive, yet privative loss, a retardation of their highest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able than men by themselves to overcome the peace disturbers, and cast out the devils; it is only "by," or "through HIM," and "the blood of HIS cross," that peace was restored even in heaven; it is only after Christ has obtained the victory fully and legally, that Michael (Rev 12:7-10) and his angels can cast out of heaven Satan and his demons (compare Col 2:15). Thus the point of Paul's argument against angel-worship is, that angels themselves, like men, wholly depend on Christ, the sole and true object of worship [AUBERLEN].

Notes on the Bible, by Albert Barnes, [1834]
And having made peace - Margin, "making." The Greek will bear either. The meaning is, that by his atonement he produces reconciliation between those who were alienated from each other; see the notes at Eph 2:14. It does not mean here that he had actually effected peace by his death, but that he had laid the foundation for it; he had done that which would secure it. By the blood of his cross - By his blood shed on the cross. That blood, making atonement for sin, was the means of making reconciliation between God and man. On the meaning of the word "blood," as used in this connection, see the notes at Rom 3:25. By him to reconcile all things to himself - On the meaning of the word reconcile, see the Mat 5:24, note; Rom 5:10, note, and Co2 5:18, note. When it is said that "it pleased the Father by Christ to reconcile all things to himself," the declaration must be understood with some limitation. (1) it relates only to those things which are in heaven and earth - for those only are specified. Nothing is said of the inhabitants of hell, whether fallen angels, or the spirits of wicked men who are there. (2) it cannot mean that all things are actually reconciled - for that never has been true. Multitudes on earth have remained alienated from God, and have lived and died his enemies. (3) it can mean then, only, that he had executed a plan that was adapted to this; that if fairly and properly applied, the blood of the cross was fitted to secure entire reconciliation between heaven and earth. There was no enemy which it was not fitted to reconcile to God; there was no guilt, now producing alienation, which it could not wash away. Whether they be things in earth, or things in heaven - That is, to produce harmony between the things in heaven and in earth; so that all things shall be reconciled to him, or so that there shalt be harmony between heaven and earth. The meaning is not, that "the things in heaven" were alienated from God, but that there was alienation in the universe which affected heaven, and the object was to produce again universal concord and love. Substantially the same sentiment is found in Eph 1:10; see the notes at that verse. Much has been written on the meaning of this expression, and a great variety of opinions have been entertained of it. It is best, always, unless necessity require a different interpretation, to take words in their usual signification. If that rule be adopted here," things in heaven" will refer to God and the angels, and perhaps may include the principles of the divine government, "Things on earth," will embrace men, and the various things on earth which are now at variance with God and with heaven. Between these, it is designed to produce harmony by the blood of the cross, or by the atonement. As in heaven nothing is wrong; as it is not desirable that anything should he changed there, all the change that is to take place in order to produce reconciliation, is to be on the part of men and the things of this world. The only effect of the blood of the atonement on the "things" of heaven in effecting the reconciliation is, to render it consistent for God to be at peace with sinners. The effect on earth is, to dispose the sinner to a willingness to be reconciled; to lead him to lay aside his enmity; to change his heart, and to effect a change in the views and principles prevailing on earth which are now at variance with God and his government. When this shall be done there will be harmony between heaven and earth, and an alienated world will be brought into conformity with the laws and government of the Creator.

Notes on the Bible, by Albert Barnes, [1834]

And having made peace - Margin, "making." The Greek will bear either. The meaning is, that by his atonement he produces reconciliation between those who were alienated from each other; see the notes at Eph 2:14. It does not mean here that he had actually effected peace by his death, but that he had laid the foundation for it; he had done that which would secure it.

By the blood of his cross - By his blood shed on the cross. That blood, making atonement for sin, was the means of making reconciliation between God and man. On the meaning of the word "blood," as used in this connection, see the notes at Rom 3:25.

By him to reconcile all things to himself - On the meaning of the word reconcile, see the Mat 5:24, note; Rom 5:10, note, and Co2 5:18, note. When it is said that "it pleased the Father by Christ to reconcile all things to himself," the declaration must be understood with some limitation.

(1) it relates only to those things which are in heaven and earth - for those only are specified. Nothing is said of the inhabitants of hell, whether fallen angels, or the spirits of wicked men who are there.

(2) it cannot mean that all things are actually reconciled - for that never has been true. Multitudes on earth have remained alienated from God, and have lived and died his enemies.

(3) it can mean then, only, that he had executed a plan that was adapted to this; that if fairly and properly applied, the blood of the cross was fitted to secure entire reconciliation between heaven and earth. There was no enemy which it was not fitted to reconcile to God; there was no guilt, now producing alienation, which it could not wash away.

Whether they be things in earth, or things in heaven - That is, to produce harmony between the things in heaven and in earth; so that all things shall be reconciled to him, or so that there shalt be harmony between heaven and earth. The meaning is not, that "the things in heaven" were alienated from God, but that there was alienation in the universe which affected heaven, and the object was to produce again universal concord and love. Substantially the same sentiment is found in Eph 1:10; see the notes at that verse. Much has been written on the meaning of this expression, and a great variety of opinions have been entertained of it. It is best, always, unless necessity require a different interpretation, to take words in their usual signification. If that rule be adopted here," things in heaven" will refer to God and the angels, and perhaps may include the principles of the divine government, "Things on earth," will embrace men, and the various things on earth which are now at variance with God and with heaven. Between these, it is designed to produce harmony by the blood of the cross, or by the atonement. As in heaven nothing is wrong; as it is not desirable that anything should he changed there, all the change that is to take place in order to produce reconciliation, is to be on the part of men and the things of this world. The only effect of the blood of the atonement on the "things" of heaven in effecting the reconciliation is, to render it consistent for God to be at peace with sinners. The effect on earth is, to dispose the sinner to a willingness to be reconciled; to lead him to lay aside his enmity; to change his heart, and to effect a change in the views and principles prevailing on earth which are now at variance with God and his government. When this shall be done there will be harmony between heaven and earth, and an alienated world will be brought into conformity with the laws and government of the Creator.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Having made peace (εἰρηνοποιήσας) Only here in the New Testament. Having concluded peace; see on Joh 3:21. The participle is parallel with to reconcile, and marks peace-making and reconciliation as contemporaneous. The kindred εἰρηνοποιός peacemaker, only in Mat 5:9. The phrase making peace, in which the two factors of this verb appear separately, occurs only Eph 2:15. To reconcile (ἀποκαταλλάξαι) Only here, Col 1:21, and Eph 2:16. The connection is: it was the good pleasure of the Father (Col 1:19) to reconcile. The compounded preposition ἀπό gives the force of back, hinting at restoration to a primal unity. So, in Eph 2:12-16, it occurs as in Col 1:21, in connection with ἀπηλλοτριωμένοι alienated, as if they had not always been strangers. See on Eph 2:12. Others explain to reconcile wholly. For the verb καταλλάσσω to reconcile, see on Rom 5:10. All things (τὰ πάντα) Must be taken in the same sense as in Col 1:16, Col 1:17, Col 1:18, the whole universe, material and spiritual. The arrangement of clauses adopted by Rev. is simpler.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Having made peace (εἰρηνοποιήσας)

Only here in the New Testament. Having concluded peace; see on Joh 3:21. The participle is parallel with to reconcile, and marks peace-making and reconciliation as contemporaneous. The kindred εἰρηνοποιός peacemaker, only in Mat 5:9. The phrase making peace, in which the two factors of this verb appear separately, occurs only Eph 2:15.

To reconcile (ἀποκαταλλάξαι)

Only here, Col 1:21, and Eph 2:16. The connection is: it was the good pleasure of the Father (Col 1:19) to reconcile. The compounded preposition ἀπό gives the force of back, hinting at restoration to a primal unity. So, in Eph 2:12-16, it occurs as in Col 1:21, in connection with ἀπηλλοτριωμένοι alienated, as if they had not always been strangers. See on Eph 2:12. Others explain to reconcile wholly. For the verb καταλλάσσω to reconcile, see on Rom 5:10.

All things (τὰ πάντα)

Must be taken in the same sense as in Col 1:16, Col 1:17, Col 1:18, the whole universe, material and spiritual. The arrangement of clauses adopted by Rev. is simpler.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Through the blood of the cross - The blood shed thereon. Whether things on earth - Here the enmity began: therefore this is mentioned first. Or things in heaven - Those who are now in paradise; the saints who died before Christ came.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Through the blood of the cross - The blood shed thereon. Whether things on earth - Here the enmity began: therefore this is mentioned first. Or things in heaven - Those who are now in paradise; the saints who died before Christ came.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
And, having made peace through the blood of his cross - Peace between God and man; for man being in a sinful state, and there being no peace to the wicked, it required a reconciliation to be made to restore peace between heaven and earth; but peace could not be made without an atonement for sin, and the consequence shows that the blood of Christ shed on the cross was necessary to make this atonement. To reconcile all things unto himself - The enmity was on the part of the creature; though God is angry with the wicked every day, yet he is never unwilling to be reconciled. But man, whose carnal mind is enmity to God, is naturally averse from this reconciliation; it requires, therefore, the blood of the cross to atone for the sin, and the influence of the Spirit to reconcile the transgressor to him against whom he has offended! See the notes on Co2 5:19, etc. Things in earth, or things in heaven - Much has been said on this very obscure clause; but, as it is my object not to write dissertations but notes, I shall not introduce the opinions of learned men, which have as much ingenuity as variety to recommend them. If the phrase be not a kind of collective phrase to signify all the world, or all mankind, as Dr. Hammond supposed the things in heaven may refer, according to some, to those persons who died under the Old Testament dispensation, and who could not have a title to glory but through the sacrificial death of Christ: and the apostle may have intended these merely to show that without this sacrifice no human beings could be saved, not only those who were then on the earth, and to whom in their successive generations the Gospel should be preached, but even those who had died before the incarnation; and, as those of them that were faithful were now in a state of blessedness, they could not have arrived there but through the blood of the cross, for the blood of calves and goats could not take away sin. After all, the apostle probably means the Jews and the Gentiles; the state of the former being always considered a sort of Divine or celestial state, while that of the latter was reputed to be merely earthly, without any mixture of spiritual or heavenly good. It is certain that a grand part of our Lord's design, in his incarnation and death, was to reconcile the Jews and the Gentiles, and make them one fold under himself, the great Shepherd and Bishop of souls. That the enmity of the Jews was great against the Gentiles is well known, and that the Gentiles held them in supreme contempt is not less so. It was therefore an object worthy of the mercy of God to form a scheme that might reconcile these two grand divisions of mankind; and, as it was his purpose to reconcile and make them one, we learn from this circumstance, as well as from many others, that his design was to save the whole human race.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

And, having made peace through the blood of his cross - Peace between God and man; for man being in a sinful state, and there being no peace to the wicked, it required a reconciliation to be made to restore peace between heaven and earth; but peace could not be made without an atonement for sin, and the consequence shows that the blood of Christ shed on the cross was necessary to make this atonement.

To reconcile all things unto himself - The enmity was on the part of the creature; though God is angry with the wicked every day, yet he is never unwilling to be reconciled. But man, whose carnal mind is enmity to God, is naturally averse from this reconciliation; it requires, therefore, the blood of the cross to atone for the sin, and the influence of the Spirit to reconcile the transgressor to him against whom he has offended! See the notes on Co2 5:19, etc.

Things in earth, or things in heaven - Much has been said on this very obscure clause; but, as it is my object not to write dissertations but notes, I shall not introduce the opinions of learned men, which have as much ingenuity as variety to recommend them. If the phrase be not a kind of collective phrase to signify all the world, or all mankind, as Dr. Hammond supposed the things in heaven may refer, according to some, to those persons who died under the Old Testament dispensation, and who could not have a title to glory but through the sacrificial death of Christ: and the apostle may have intended these merely to show that without this sacrifice no human beings could be saved, not only those who were then on the earth, and to whom in their successive generations the Gospel should be preached, but even those who had died before the incarnation; and, as those of them that were faithful were now in a state of blessedness, they could not have arrived there but through the blood of the cross, for the blood of calves and goats could not take away sin. After all, the apostle probably means the Jews and the Gentiles; the state of the former being always considered a sort of Divine or celestial state, while that of the latter was reputed to be merely earthly, without any mixture of spiritual or heavenly good. It is certain that a grand part of our Lord's design, in his incarnation and death, was to reconcile the Jews and the Gentiles, and make them one fold under himself, the great Shepherd and Bishop of souls. That the enmity of the Jews was great against the Gentiles is well known, and that the Gentiles held them in supreme contempt is not less so. It was therefore an object worthy of the mercy of God to form a scheme that might reconcile these two grand divisions of mankind; and, as it was his purpose to reconcile and make them one, we learn from this circumstance, as well as from many others, that his design was to save the whole human race.

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