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, ( Colossians 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
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
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.