Colossians 1:20
Verse
Context
Sermons
A.W. Tozer
Paris Reidhead
Dwight Pentecost
F. Crossley Morgan
Welcome Detweiler
Shane IdlemanSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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].
John Gill Bible Commentary
And by him to reconcile all things to himself,.... This depends upon the preceding verse, and is to be connected with that phrase in it, it pleased the Father, Col 1:19; and the sense is, that it was the good will and pleasure of God from all eternity, as to lay up all fulness in Christ for his chosen people, so to reconcile them to himself by him; and which is another reason why Christ is, and ought to be considered as the head of the church, whose reconciliation he has procured, and why he ought to have the chief place in all things, and among all persons. Reconciliation supposes a former state of amity and friendship, and in such an one man was originally with God; and a breach of that friendship, which was made and issued in real enmity in the heart of man; and also a restoration to friendship again: and it is to be understood not of a reconciliation of God to men, which the Scriptures nowhere speak of, but of men to God; and is a reconciliation of them, not to the love of God, which his elect always shared in, but to the justice of God, offended by the transgression of a righteous law; and is indeed properly a reconciliation, atonement, and satisfaction for their sins, and so of their persons, and whereby all the perfections of God are reconciled to and agree with each other in the salvation of such sinners: now this takes its first rise from God the Father; it is owing to his sovereign good will and pleasure; he took the first step towards it; he knew what a state of enmity and rebellion his people would fall into; his thoughts ran upon their peace and reconciliation from everlasting; he called a council of peace about it, and in it drew the model of it; he entered into a covenant of peace with his Son, and, in consequence of it, sent him in the fulness of time to effect it, laying on him the chastisement of their peace; it was his pleasure that this affair of reconciliation should be brought about, not by the means of angels, in whom he could put no such trust and confidence, and who, though they rejoice at peace being made on earth, could never have effected it; nor that it should be done by men, who have no knowledge of the way of it, no inclination to it, nor power to make it; but "by him", his Son Jesus Christ, whom he appointed and called to this work, and sent to do it; and who is therefore, in prophecy, before this reconciliation was actually made, styled "Shiloh", the Prince of peace, and the peace: and this, when made, was made "to himself"; meaning either to Christ, in whom all the elect were gathered together, as in one head, and were reconciled in one body, whether Jews or Gentiles, through him; or rather to God the Father, to whom they were enemies, yea, enmity itself, and to whom the satisfaction and atonement were made; it being his law that was broken, and his justice that was injured, and to whom they are always in Scripture said to be reconciled; though not to the exclusion of the Son and Spirit, the one God with the Father: moreover, the sense of this phrase may be, that the reconciliation of the elect made by Christ, in a way of full satisfaction to law and justice, is to the glory of God, the glory of all his perfections; as of his grace and mercy, wisdom, power, and faithfulness, so of his righteousness and holiness: the means by which Christ has enacted it are, his sacrifice, sufferings, and death, expressed in the following clause, having made peace through the blood of his cross. This was what man could not do, what Christ was appointed and sent to do, and what he was every way qualified for as God and man; as man he had blood to shed, and could make reconciliation for sin in the nature which had sinned, and, as God, could draw nigh to his Father, and treat with him about terms of peace, and perform them; and so a fit daysman and Mediator between, God and man: this peace he has made by his "blood", that is, by the shedding of it, by his death as a sacrifice, which he underwent on the cross; partly to denote the shame, and chiefly to signify the curse he endured in the room of his people: all which shows the malignant nature of sin, the strictness of justice, and that peace is made in a way of full satisfaction, is upon honourable terms, will be lasting, as it is joyful, being attended with a train of blessings: by him, I say, whether they be things in earth, or things in heaven: by which are intended not the whole universe and fabric of the world, all creatures and things, animate and inanimate, rational and irrational, which have been cursed for the sin of man, and have proved unfriendly to him, but, in consequence of redemption and reconciliation by Christ, will, as some think, in the time of the restitution of all things, be restored to their former state, and to their friendly use to mankind; nor elect men and elect angels, and their reconciliation together, for the apostle is not speaking of the reconciling of these things together, but of the reconciling of them to God, which though it is true of elect men, is not of elect angels, who never fell, and though they have confirming grace, yet not reconciling grace from Christ, which they never needed; nor Jews and Gentiles, for though it is true that God was in Christ reconciling the world of the Gentiles, as well as of the Jews to himself, and the chosen of God among both are actually reconciled to God by the death of Christ, yet the one are never called things in heaven, or the other things on earth, in distinction from, and opposition to each other; but rather all the elect of God are here meant, the family of God in heaven and in earth; all the saints that were then in heaven, when actual reconciliation was made by the blood of Christ, and who went thither upon the foot of peace, reconciliation, and redemption, to be made by his sacrifice and death; and all the chosen ones that were or should be on the face of the earth, until the end of time; all these were reconciled to God by Christ: and then the apostle proceeds particularly to mention the Colossians, as also being instances of this grace, good will, and pleasure of God by Christ.
Tyndale Open Study Notes
1:20 Through Christ, God has reconciled everything to himself, reestablishing his rule over all creation, including both the spiritual and the earthly realms.
Colossians 1:20
The Supremacy of the Son
19For God was pleased to have all His fullness dwell in Him,20and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through the blood of His cross.
- Scripture
- Sermons
- Commentary
Funeral Service for a.w. Tozer
By A.W. Tozer4.3K54:26Funeral ServiceMAT 6:33JHN 14:1JHN 14:15GAL 2:20COL 1:20In this sermon, the preacher emphasizes the importance of remembering our Creator in our youth and not being deceived by the false belief that worldly possessions can bring true satisfaction. He highlights the futility of seeking power, wealth, and pleasure as means of fulfillment, as they ultimately lead to emptiness. The preacher also discusses the five-fold attachment that Christians should have to Christ intellectually, volitionally, exclusively, inclusively, and irrevocably. He concludes by urging the audience to live a life joined to Christ, crucified to self, and filled with His life.
Funeral Service for A. W. Tozer
By Paris Reidhead2.6K1:00:57A.W. TozerPSA 90:1JHN 14:1JHN 14:15COL 1:20In this sermon, the preacher reflects on the pursuit of worldly possessions and pleasures as a means to find satisfaction. He uses the example of King Solomon, who had wealth, power, and indulged in every desire, yet found it all to be empty and meaningless. The preacher emphasizes that the human heart cannot be satisfied by material things alone, but rather by a relationship with God. He concludes by urging the audience to remember their Creator and seek Him in their youth.
Blessed Are the Peacemaker
By Dwight Pentecost1.8K29:39PeacemakerISA 57:21MAT 5:9MAT 18:12JHN 14:27EPH 4:3COL 1:20In this sermon, the preacher emphasizes the importance of maintaining unity within the body of believers. He refers to a parable in Matthew's Gospel where Jesus speaks of a shepherd who leaves his flock of ninety-nine sheep to search for the one that is lost. This illustrates God's desire for none of His children to perish. The preacher also discusses the process of reconciliation within the church, highlighting the need for peacemakers and the involvement of the whole assembly in restoring peace. He concludes by reminding the listeners of the power of agreement in prayer and the promise of Christ's presence when believers gather in His name.
Work of the Holy Spirit
By F. Crossley Morgan96851:01MAT 16:24LUK 24:45ACT 1:8ACT 5:29COL 1:202TI 2:15In this sermon, the speaker emphasizes the importance of relationship with God as the key to releasing the power of heaven to a needy world. The speaker also highlights the recognition of God's plan throughout history, culminating in the person of Jesus Christ. The angel Gabriel's visit to Mary in Nazareth is highlighted as a central marvel of the Bible, as Mary is told she will become the mother of the Messiah. The disciples' conclusion from their instruction by Jesus is that they should obey God rather than men, emphasizing the paramount importance of their relationship with God.
World Peace Without Peace
By Welcome Detweiler71209:22ISA 53:6ROM 5:11CO 15:3COL 1:201TI 1:151PE 2:24REV 21:4In this sermon, the speaker emphasizes that the primary mission of the church is not to engage in political or social activism, but rather to share the message of salvation through Jesus Christ. The speaker highlights the simplicity of this message, which is that Jesus came into the world to save sinners, died for their sins, was buried, and rose again. This message, preached by Paul in the early days of the church, continues to produce amazing results today. The speaker also emphasizes the importance of having peace with God, which can only be achieved through the blood of Jesus' sacrifice on the cross.
The Peace Christ Had When Facing the Cross
By Tim Conway69106:05ISA 53:5ROM 5:1ROM 8:1PHP 4:7COL 1:20
This sermon focuses on the remarkable peace that Jesus had despite knowing the intense suffering and death that awaited Him, highlighting how His peace transcended circumstances and stemmed from His sinless nature. It delves into the unique peace that comes from being justified before God, free from condemnation and wearing the robe of righteousness provided by Christ's sacrifice. The sermon emphasizes the importance of nurturing this peace through understanding and embracing the doctrine of justification, which leads to total forgiveness and the ability to live in God's peace regardless of life's challenges.
When I Survey the Wondrous Cross
By Shane Idleman68943:16LUK 9:23GAL 6:14PHP 2:8COL 1:20HEB 12:21PE 2:24This sermon delves into the significance of the Good Friday message titled 'When I Survey the Wondrous Cross,' emphasizing the profound impact of the cross in providing redemption, securing eternal destiny, and bringing peace amidst chaos. It explores the sacrificial nature of the cross, the separation it brings from the world, and the eternal life it offers through Christ's sacrifice. The sermon highlights the necessity of embracing the message of the cross for salvation and the condemnation that follows rejection.
Sunday Night Meditations 56 Message and Song - 1950's
By Welcome Detweiler45531:54JHN 3:16JHN 14:27ROM 5:11CO 15:3EPH 2:8COL 1:201TI 1:15In this sermon, Dr. Weiler emphasizes the importance of spreading the good news of the gospel. He highlights that the primary mission of the church is to share the message of salvation through Jesus Christ. The sermon emphasizes the simplicity of this message, stating that Christ came into the world to save sinners, died for our sins, was buried, and rose again. Dr. Weiler encourages fellow Christians to continue preaching this message and invites those who have not yet accepted God's offer of salvation to listen and consider the claims of Christ.
Remembering the Slain Lamb
By Zac Poonen45117:41GEN 3:15ISA 53:7LUK 22:191CO 1:23PHP 2:8COL 1:20HEB 4:151PE 1:18REV 5:5REV 5:9
This sermon delves into the profound imagery of Revelation 5, highlighting the worship in heaven centered solely on Jesus. It emphasizes the need for humility and recognizing our rebellion against God's authority, tracing back to the first sin. The significance of Jesus as the Lion of Judah who overcame to pay the price for redemption is explored, showcasing the lion-lamb combination in his character. The call to sing a 'fresh' song about the cross, experiencing the depth of Jesus' sacrifice as if hearing it for the first time, is a central theme, urging believers to keep the message of the cross ever fresh in their hearts.
Sunday Night Meditations 21 Message and Song - 1950's
By Welcome Detweiler39929:40PSA 46:10ISA 26:3ISA 32:17JOL 2:21MAT 6:33PHP 4:7COL 1:20In this sermon, the preacher discusses how people often get caught up in worldly pursuits and forget about God, sin, and eternal matters. However, in times of solitude, sickness, death, or undersound preaching, their conscience is awakened and they are reminded of these important matters. The preacher emphasizes the need for salvation and the peace that comes from having a relationship with Jesus. He quotes hymns and uses the example of a ship being guided by a captain to illustrate the peace that Jesus brings. The sermon concludes with a call to accept Jesus as the source of true peace and salvation.
The Blood
By Phil Beach Jr.3652:47Redemption and JustificationThe Power of the BloodBlood Of ChristACT 20:28ROM 3:25ROM 5:9ROM 6:6EPH 1:7EPH 2:13COL 1:20HEB 9:121JN 1:71JN 2:2Phil Beach Jr. emphasizes the unparalleled significance of the blood of Jesus Christ in the Christian faith, asserting that it is the only means by which humanity can be reconciled to God. He explains that the blood shed on Calvary serves as the propitiation for our sins, providing redemption and access to God's presence. Beach highlights that this blood is not ordinary but the precious blood of God Himself, which cleanses, justifies, and brings peace to believers. He encourages the congregation to understand the transformative power of the blood and to apply it in their lives for spiritual victory and closeness to God.
1 Peter 1:19
By John Gill0RedemptionSacrifice of ChristEXO 12:5ISA 59:20JHN 1:29ROM 5:9EPH 1:7COL 1:20HEB 9:14HEB 10:191PE 1:19REV 5:9John Gill emphasizes the significance of the precious blood of Christ as the ultimate price for redemption, highlighting its innocence and divine nature. He explains that Christ's blood, likened to a lamb without spot or blemish, serves as a perfect sacrifice, fulfilling Old Testament prophecies and providing justification, forgiveness, and reconciliation for believers. This blood is not only precious to God but also to those who believe, as it grants them access to the holiness of God. Gill draws parallels between Christ's sacrifice and the Passover lamb, underscoring the fulfillment of redemption during the same time of year. Ultimately, the sermon illustrates the profound impact of Christ's sacrifice on the lives of believers.
The Old, Old Story
By C.H. Spurgeon0Sharing the GospelAtonementISA 53:5JHN 3:16ACT 4:12ROM 5:62CO 5:21EPH 1:7COL 1:20HEB 9:281PE 3:181JN 2:2C.H. Spurgeon emphasizes the timeless message of the gospel, focusing on the atonement of Christ as the cornerstone of faith. He passionately defends the doctrine of substitutionary atonement, asserting that Christ died for the ungodly, fulfilling God's justice and offering peace to troubled consciences. Spurgeon warns against modern theological trends that dilute this essential truth, urging believers to cling to the simplicity and power of the cross. He encourages Christians to live joyfully in the light of their forgiveness and to share the gospel fervently with others. Ultimately, he calls on unbelievers to trust in Christ, who died for them, offering hope and salvation.
Christ, by His Death
By Thomas Brooks0RedemptionSacrifice of ChristISA 53:5JHN 3:16ROM 5:82CO 5:21GAL 3:13EPH 1:7COL 1:20HEB 9:281PE 2:24REV 1:5Thomas Brooks emphasizes the profound significance of Christ's death, explaining that Jesus bore the full punishment for our sins, both in body and soul, to satisfy divine justice. He highlights that Christ experienced the anguish and horror of God's wrath, enduring the equivalent of eternal suffering for the elect. Through His sacrifice, Jesus pacified divine wrath and accomplished eternal salvation, making His brief sufferings infinitely valuable. Brooks reassures believers that Christ's death not only atoned for their sins but also brought in everlasting righteousness. Ultimately, the sermon underscores the depth of Christ's love and the completeness of His redemptive work.
The Blood of Jesus
By John Hames0ISA 1:18ROM 5:9EPH 1:7COL 1:20HEB 9:14HEB 10:191PE 1:181JN 1:7REV 1:5John Hames preaches about the significance of faith in the precious blood of Jesus Christ as the foundation of our religious faith and character. He emphasizes that salvation hinges on our acceptance of Christ's shed blood, which cleanses us from all sin. Hames highlights the deep reality of sin and the necessity for redemption, pointing to the cleansing power of the blood that brings light, liberty, purity, and everlasting victory. He shares personal experiences of how immediate confession and belief in the cleansing blood brought restoration and peace, emphasizing that the blood atones for mistakes, blunders, and human failures, offering hope and transformation to all who believe.
We Are Come to the Blood of Sprinkling
By C.H. Spurgeon0Continuous FaithThe Blood of JesusEXO 12:13JHN 6:35ROM 5:9EPH 1:7COL 1:20HEB 9:14HEB 12:241PE 1:181JN 1:7REV 1:5C.H. Spurgeon emphasizes the necessity of coming to the blood of Jesus, which is the foundation of true faith and vital godliness. He urges believers to recognize that their approach to Christ should be rooted in humility and dependence, acknowledging their own helplessness and the sufficiency of Christ's sacrifice. Spurgeon highlights the ongoing need for believers to continually come to the blood for cleansing and renewal, as it is through this daily coming that they find joy and assurance in their salvation. The precious blood of Jesus is portrayed as a source of hope and comfort, reminding believers that it is through His sacrifice that sin is dealt with and righteousness is granted. Ultimately, Spurgeon calls for a life characterized by a constant return to the cross, where believers can find strength and sustenance.
The Devil and Religion
By Lewis Williams0EPH 1:7COL 1:20HEB 9:14HEB 10:191JN 1:7REV 12:11Lewis Williams emphasizes the devil's indifference to religious activities and outward displays of piety, as long as believers neglect the divinity of Jesus Christ and the power of His blood to cleanse from sin. The preacher warns against distractions that lead individuals and churches away from focusing on the atoning blood of Christ, highlighting the importance of keeping Jesus and His sacrifice central in our faith and lives to avoid spiritual downfall and loss of effectiveness in ministry.
Cross: Peace by the Cross
By G. Campbell Morgan0ReconciliationPeace With GodPSA 34:14ISA 48:22MAT 5:9JHN 14:27ROM 5:12CO 5:18EPH 2:14PHP 4:7COL 1:20HEB 12:14G. Campbell Morgan emphasizes that true peace in human experience stems from forgiveness and purity, asserting that sin disrupts harmony with God and leads to inner turmoil. He explains that without reconciliation with God, individuals cannot achieve peace within themselves or with others, resulting in societal discord and a lack of harmony with nature. Morgan highlights that peace is attainable through the sacrifice of Christ on the Cross, which restores relationships with God, self, and creation. He encourages believers to seek peace through faith in Christ, who is the source of all reconciliation and harmony. Ultimately, Morgan calls for individuals to embrace the peace that comes from God, which transcends understanding and transforms lives.
The Blood of Sprinkling, and the Blood of Abel
By Horatius Bonar0The Blood of ChristRedemption and ForgivenessGEN 4:10LUK 23:34ROM 5:20ROM 8:1EPH 2:13COL 1:20HEB 9:14HEB 12:241PE 1:18REV 6:10Horatius Bonar emphasizes the profound contrast between the blood of Abel and the blood of Christ, illustrating how Abel's blood cries out for vengeance while Christ's blood speaks of love, grace, and forgiveness. He explains that the blood of sprinkling signifies a new covenant that brings peace, blessing, and nearness to God, contrasting the curse and separation brought by Abel's blood. Bonar highlights that Christ's blood offers comfort and restoration, purging the conscience and granting eternal life, while also warning against the rejection of this divine testimony. Ultimately, the sermon calls believers to embrace the transformative power of Christ's blood, which assures them of their salvation and relationship with God.
The Blood Why It Is Precious
By Charles S. Price0COL 1:20Charles S. Price preaches about the tremendous spiritual value in the blood of Jesus Christ, emphasizing that unsaved men, including those lost in unbelief, cannot comprehend it. He explains the significance of the blood in making atonement, bringing peace, purchasing and redeeming us, justifying us, providing admission to the glory world, sanctifying us, cleansing us from sin, and bringing us near to God.
The Effects of the Atonement of Christ
By W. Hoste0ROM 5:112CO 5:19COL 1:20W. Hoste preaches on the profound effects of the atonement of Christ, emphasizing that every blessing, both material and spiritual, throughout history is a result of Christ's sacrifice. Believers experience forgiveness, life, victory, and glory through faith in the atoning blood, leading to joy in God through Jesus Christ. The atonement has a broader application, extending to the reconciliation of heavenly places and the assurance of the eternal glory of God, guaranteeing the stability and harmony of the Universe.
The Unlikely Idol
By Evan Schaible0DEU 32:4PSA 85:10ISA 6:3JHN 3:16ROM 3:25ROM 5:8EPH 2:8COL 1:201JN 4:81JN 4:11Evan Schaible preaches about the danger of exalting love above all other attributes of God, emphasizing the importance of understanding God's holiness, justice, and mercy in conjunction with His love. He warns against falling into idolatry by distorting the true nature of God and neglecting His multifaceted character as revealed in Scripture. Through powerful imagery and biblical references, he urges believers to have a balanced view of God and to worship Him in spirit and truth, focusing on Jesus as the ultimate expression of God's love and salvation.
The Beatitudes and Christ
By A.W. Pink0The BeatitudesChrist as the Perfect ExamplePSA 69:29ISA 9:7MAT 5:3MAT 23:37MAT 26:67MRK 3:5LUK 4:29COL 1:20HEB 5:7REV 12:4A.W. Pink emphasizes that the Beatitudes reflect the character of Christ, who embodies each quality perfectly. He illustrates how Jesus exemplified being poor in spirit, mourning, meekness, hunger for righteousness, mercy, purity of heart, peacemaking, and enduring persecution. Pink highlights that Christ's life and actions serve as the ultimate model for Christians, showcasing His deep compassion and righteousness. Each Beatitude finds its fulfillment in Christ, who is the source of comfort, mercy, and peace for believers. The sermon calls for a deeper understanding and appreciation of Jesus as the perfect embodiment of these spiritual graces.
Spirit of Peace
By Frank W. Boreham0MAT 5:9JHN 14:27ROM 12:18COL 1:20HEB 12:14Frank W. Boreham preaches on the blessedness of peacemakers, emphasizing how they reflect the divine glory by seeking to heal wounded hearts, showing a godlike and divine nature. The world recognizes in the peacemaker a resemblance to the Son of God, who brought peace and left a legacy of peace to His disciples. Peacemakers are identified as children of God by their tranquil spirit and their ability to bring peace to those around them, just like Jesus did.
And Lead Us Not Into Temptation
By Anne Dutton0PSA 145:17JHN 17:21ROM 8:28EPH 1:11COL 1:20Anne Dutton preaches about the ever-changing nature of life, emphasizing that all experiences are orchestrated by God to prepare us for eternal glory. She highlights the inseparable connection between God's glory and our benefit, secured by His love, faithfulness, and power. Dutton envisions a future where we will rejoice with God, acknowledging His perfect works and declaring His goodness. She urges believers to be united in will and interest with God, as reconciled through Jesus, to fully experience the bliss of heaven on earth.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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].
John Gill Bible Commentary
And by him to reconcile all things to himself,.... This depends upon the preceding verse, and is to be connected with that phrase in it, it pleased the Father, Col 1:19; and the sense is, that it was the good will and pleasure of God from all eternity, as to lay up all fulness in Christ for his chosen people, so to reconcile them to himself by him; and which is another reason why Christ is, and ought to be considered as the head of the church, whose reconciliation he has procured, and why he ought to have the chief place in all things, and among all persons. Reconciliation supposes a former state of amity and friendship, and in such an one man was originally with God; and a breach of that friendship, which was made and issued in real enmity in the heart of man; and also a restoration to friendship again: and it is to be understood not of a reconciliation of God to men, which the Scriptures nowhere speak of, but of men to God; and is a reconciliation of them, not to the love of God, which his elect always shared in, but to the justice of God, offended by the transgression of a righteous law; and is indeed properly a reconciliation, atonement, and satisfaction for their sins, and so of their persons, and whereby all the perfections of God are reconciled to and agree with each other in the salvation of such sinners: now this takes its first rise from God the Father; it is owing to his sovereign good will and pleasure; he took the first step towards it; he knew what a state of enmity and rebellion his people would fall into; his thoughts ran upon their peace and reconciliation from everlasting; he called a council of peace about it, and in it drew the model of it; he entered into a covenant of peace with his Son, and, in consequence of it, sent him in the fulness of time to effect it, laying on him the chastisement of their peace; it was his pleasure that this affair of reconciliation should be brought about, not by the means of angels, in whom he could put no such trust and confidence, and who, though they rejoice at peace being made on earth, could never have effected it; nor that it should be done by men, who have no knowledge of the way of it, no inclination to it, nor power to make it; but "by him", his Son Jesus Christ, whom he appointed and called to this work, and sent to do it; and who is therefore, in prophecy, before this reconciliation was actually made, styled "Shiloh", the Prince of peace, and the peace: and this, when made, was made "to himself"; meaning either to Christ, in whom all the elect were gathered together, as in one head, and were reconciled in one body, whether Jews or Gentiles, through him; or rather to God the Father, to whom they were enemies, yea, enmity itself, and to whom the satisfaction and atonement were made; it being his law that was broken, and his justice that was injured, and to whom they are always in Scripture said to be reconciled; though not to the exclusion of the Son and Spirit, the one God with the Father: moreover, the sense of this phrase may be, that the reconciliation of the elect made by Christ, in a way of full satisfaction to law and justice, is to the glory of God, the glory of all his perfections; as of his grace and mercy, wisdom, power, and faithfulness, so of his righteousness and holiness: the means by which Christ has enacted it are, his sacrifice, sufferings, and death, expressed in the following clause, having made peace through the blood of his cross. This was what man could not do, what Christ was appointed and sent to do, and what he was every way qualified for as God and man; as man he had blood to shed, and could make reconciliation for sin in the nature which had sinned, and, as God, could draw nigh to his Father, and treat with him about terms of peace, and perform them; and so a fit daysman and Mediator between, God and man: this peace he has made by his "blood", that is, by the shedding of it, by his death as a sacrifice, which he underwent on the cross; partly to denote the shame, and chiefly to signify the curse he endured in the room of his people: all which shows the malignant nature of sin, the strictness of justice, and that peace is made in a way of full satisfaction, is upon honourable terms, will be lasting, as it is joyful, being attended with a train of blessings: by him, I say, whether they be things in earth, or things in heaven: by which are intended not the whole universe and fabric of the world, all creatures and things, animate and inanimate, rational and irrational, which have been cursed for the sin of man, and have proved unfriendly to him, but, in consequence of redemption and reconciliation by Christ, will, as some think, in the time of the restitution of all things, be restored to their former state, and to their friendly use to mankind; nor elect men and elect angels, and their reconciliation together, for the apostle is not speaking of the reconciling of these things together, but of the reconciling of them to God, which though it is true of elect men, is not of elect angels, who never fell, and though they have confirming grace, yet not reconciling grace from Christ, which they never needed; nor Jews and Gentiles, for though it is true that God was in Christ reconciling the world of the Gentiles, as well as of the Jews to himself, and the chosen of God among both are actually reconciled to God by the death of Christ, yet the one are never called things in heaven, or the other things on earth, in distinction from, and opposition to each other; but rather all the elect of God are here meant, the family of God in heaven and in earth; all the saints that were then in heaven, when actual reconciliation was made by the blood of Christ, and who went thither upon the foot of peace, reconciliation, and redemption, to be made by his sacrifice and death; and all the chosen ones that were or should be on the face of the earth, until the end of time; all these were reconciled to God by Christ: and then the apostle proceeds particularly to mention the Colossians, as also being instances of this grace, good will, and pleasure of God by Christ.
Tyndale Open Study Notes
1:20 Through Christ, God has reconciled everything to himself, reestablishing his rule over all creation, including both the spiritual and the earthly realms.