“For God was pleased to have all his fullness dwell in the Son and through him to reconcile all things to himself by making peace through the blood of his cross—through him, whether things on earth or things in heaven.” Colossians 1:19-20
As we journey through Paul’s epistle to the
Colossians, we have discovered that chapter 1 contains some of the most
beautifully articulated statements about Jesus Christ. In this section, Paul
shines a spotlight on the majesty of Jesus, celebrating Him as the cornerstone
of faith and the ultimate expression of the divine nature.
This is particularly compelling given that approximately
half of the entire epistle—encompassing chapters 1 and 2—is devoted almost
entirely to exploring the significance of Christ. The weight of this focus
underscores just how integral Christ is to understanding faith and the essence of
spiritual life.
Verse 19 presents a particularly profound theological
insight: “For God was pleased to have all his fullness dwell in the Son.”
This statement carries incredible depth and significance, suggesting that the
entirety of God’s divine essence resides in Jesus. It’s a concept so rich and
layered that I am sure it will elude full comprehension by any human being,
whether living today or throughout the ages. Only when we are fully transformed
and receive our glorified bodies will we be able to grasp the full ramifications
of this truth.
The implications of such a declaration are nothing short of
staggering. It emphasizes that Christ is not merely the only one in whom the
presence of God dwells, but that as He embodies the very fullness of God
entirely in Himself, we who come after Him will also carry this same fullness
as God’s sons and daughters, as we are also in Christ. This profound truth
invites believers to approach their faith with wonder and reverence, embracing the mystery of God and recognizing that in Christ lies the ultimate
connection to God the Father.
In the remarkable act of achieving peace through His
sacrificial blood on the cross, we are invited to explore the profound symbolism of both the cloth and the
cross. The cloth representing royalty that was draped over the cross laid down for us, and the cross itself, a powerful symbol of
sacrifice and redemption, serves as the pivotal point in history where countless
significant events unfolded. Among these, one theme emerges with clarity and
urgency: the profound concept of peace, which was made possible solely through
the sacrificial blood of Jesus Christ. Peace through realizing that all things
are in Christ, in heaven and on Earth, both things visible and invisible.
There is no duality in Christ; there is no us and them, right or wrong, good or
evil; everything is conquered by love. This was typified by the life of Jesus,
and also the life of Paul, where he says, “Owe no one anything, except to love
one another, for the one who loves his neighbor has fulfilled the law.”
Romans 13:8
It is through this ultimate act of selflessness and love
that Jesus reconciled all things to Himself. This reconciliation reaches far
and wide, encompassing not only the tangible elements of our earthly existence
but also the intangible spiritual realms that reside dimensionally apart from
what we can see with our natural eyes. The blood that flowed from His body
represents a bridge linking all these broken relationships with God and
offering restoration to all creation.
These lofty thoughts give us a deeper
understanding of the cross’s vast implications. They encourage reflection
on the extraordinary peace made available to everyone—one
that transcends human understanding and extends to every corner of existence,
offering hope and renewal to a fractured creation. As we ponder these profound
truths, we begin to grasp the full magnitude of the peace that Jesus poured out
through His unconditional love and sacrifice.
The word “for” gracefully enters the discourse at the start
of verse 19, functioning as a conjunction that intricately ties this verse to
the thoughts expressed in the previous ones. In our earlier examination of
Colossians 1, we have delved into the multifaceted identity of Jesus, and verse
19 seamlessly continues this profound exploration. It proclaims, “For God
was pleased to have all his fullness dwell in the Son.”
To fully grasp the weight of the phrase “for God was
pleased,” we must delve deeper into its meaning. The Greek term translated
as “pleased” is ‘eudokeō,’ which is composed of two parts: the prefix ‘eu,’
translating to good or well, and ‘dokeō,’ which refers to thinking, reasoning,
or even calculating. This lexicon reveals a remarkable aspect of God the
Father’s character—His deep desire to reveal His essence to a world engulfed in
darkness and despair. The fundamental question arises: How would God achieve
this extraordinary feat? The answer is both simple and profound: through His
beloved Son, Jesus Christ.
In Him, God took the monumental step of embodying Himself.
This remarkable truth is echoed in Scripture, specifically in Hebrews 10:5,
where it states, “So when he came into the world, he said, ‘Sacrifice and
offering you did not desire, but a body you prepared for me.’” This
prepared body was not just a vessel; it was the means through which God chose
to manifest His very nature and character. All the fullness of His deity—every
attribute, every aspect of God’s essence—was displayed in the person of Jesus Christ.
The notion that this arrangement brought immense pleasure to
the Father cannot be overstated; it represents the apex of His plan for
humanity’s redemption, crafted with perfect wisdom and foresight. God, in His
infinite understanding, calculated and reasoned, arriving at this divine
strategy as the optimal way to extend grace and salvation to a broken world.
The assertion that “For God was pleased to have all his
fullness dwell in the Son” is particularly striking, especially because of the
use of the word “all.” This terminology highlights that no
single component of God was absent in Christ Jesus—nothing was left out or
diminished. Hence, the theological inquiry arises: Do I believe that Jesus was
merely half God and half human? Through careful reflection on the text and the
fullness it communicates, I would unequivocally declare the answer is no. The
Scripture makes it abundantly clear that “all” the fullness of God
resides in Jesus Christ, not a mere fraction or a diluted presence.
Historically, preachers and theologians have emphasized this
vital truth, often asserting, “Jesus is very God.” A compelling moment in
Scripture that illustrates this profound relationship occurs during an exchange
between Philip and Jesus. When Philip asked, “Lord, show us the Father, and
we will be content,” Jesus responded with a mixture of tenderness and firmness:
“Have I been with you for so long, and you have not known me, Philip? The
person who has seen me has seen the Father! How can you say, ‘Show us the
Father’?” (John 14:8-9). This poignant dialogue reveals the intimacy of the
relationship between Jesus and the Father, underscoring that to see
Jesus is to encounter the very essence of the Father, God Himself.
God’s plan of salvation was executed with utmost precision
and intention, and it delighted Him deeply to ensure that all His fullness
would find its home in Christ Jesus. Paul’s discussion of this divine
arrangement goes far beyond mere revelation; it serves as a powerful
foreshadowing of what believers would ultimately become in Christ. This theme
reverberates through the prophetic biblical texts, it is clearly shared in the
King James Version of Obadiah, which states, “And saviors shall come up on
mount Zion to judge the mount of Esau; and the kingdom shall be the Lord’s”
(Obadiah 1:21). This proclamation encapsulates the grand narrative of
redemption, illustrating God’s unfailing sovereignty through Christ and
promising a future where believers are transformed and empowered in their
relationship with Him. We are called to rule and reign with Christ on Mount
Zion (the new Jerusalem) in the kingdom age.
The term “fullness” translates from the Greek word
‘plērōma,’ which has its roots in the verb ‘plēróō,’ meaning ‘to fill to the
brim.’ This rich concept encapsulates not just something that is filled, but
signifies being filled to completeness—a state of being entirely filled, with no room
for more, or the entirety of all of God’s essence combined into one person, with
no room to spare. This idea is particularly important for understanding the
relationship between God the Father and Jesus Christ. Everything we come to
know and will continue to learn about God is revealed through Christ. In Him,
there is a profound absence of emptiness; it is essential to recognize that
we, too, are not inherently empty. We were created in His image because we
exist in Him, just as He exists in the Father—this interwoven connection is one
of completeness and fullness.
For far too long, many individuals have been led to believe
a deceptive and damaging narrative—that they are defined by their sins and are thus
separated from God and His immense love. This damnable teaching creates a
spiritual dissociative identity disorder, a spiritual dissonance, because it
doesn’t speak the truth of what is in fact an illusion, that of continuing to believe
the lie of separation. The truth, however, is far more powerful and
transformative: Christ resides within us, and through His sacrifice, He has
thrown back the curtain, revealing that God the Father loves us
unconditionally. We are no longer distanced from God because of our old
‘sinful’ way of thinking. Jesus’ sacrifice serves as our bridge, permanently reconnecting
us to our heavenly Father and reaffirming our spiritual connectedness.
The Apostle Paul emphasizes this in Romans 5:8 when he
states, “But God demonstrates his own love for us, in that while we were
still sinners, Christ died for us.” This verse highlights Paul’s
intention to expand our understanding of our identity. God has redeemed us from
all illusion of sin through the cross of His Son, establishing a fundamental
truth: we are not sinners any longer; that old identity is no longer relevant. Even
though we still live in these corruptible human bodies, when we sin, we have an
advocate with the Father in Christ who continually forgives us. Instead of
separation, we have been adopted (redeemed) as sons and daughters of God, and this
is the new identity that we hold in and through Christ.
We eagerly anticipate the profound day when our natural,
earthly bodies are completely transformed into glorious spiritual bodies, free
from the corruption and decay that characterize our current existence. As
stated in 1 Corinthians 15:53, “For this perishable body must put on the
imperishable, and this mortal body must put on immortality.” This transition
may seem like a distant promise, but it is a reality we are actively
experiencing as we focus on Christ and embrace His divine purpose for our lives.
The apostle Paul vividly conveyed this understanding of
transformation even amidst his own trials and tribulations while imprisoned. He
expressed a powerful perspective when he wrote, “For to me, living is Christ
and dying is gain,” as noted in Philippians 1:21. This profound statement
reveals Paul’s belief that whether he experienced transformation of his body in
his earthly life or faced physical death, he would ultimately don a new,
immortal self and find eternal companionship with Christ Jesus either way.
Paul’s conviction portrays not just a passive waiting for
change, but an active participation in the process of spiritual renewal. As
believers, we are not merely waiting for a future promise; we are being
transformed in our minds by our relationship with Christ, who is the source of
our strength and hope. This journey towards immortality brings us closer to the
fulfillment of God’s purpose in our lives and reassures us of the glorious
future that awaits us beyond this temporal world, where we will rule and reign
with Christ.
When we come to truly look upon and participate in this
adoption we have been given, a transformation occurs within us. We become
invigorated and empowered by the Holy Spirit, who reassures us of our status as
God’s beloved children. Although we may still face challenges every
day, we belong to a unique family of believers who are inspired and compelled by
the love of Christ, just as we are.
Now, does sin still exist in the world? Absolutely. However,
it does not serve as our driving force or motivation; we have been set free
from its grip (or curse) at the cross. Instead, our new mindset (identity) is
shaped by the mind of Christ. As stated in 2 Corinthians 5:18, “And all
these things are from God who reconciled us to himself through Christ, and who
has given us the ministry of reconciliation.” Being filled with God’s
redeeming love and embraced as His sons and daughters compels us to share this incredibly
Good News with others, inviting them to experience the same transformative
love.
As Paul reminds us in 2 Corinthians 5:14, “For the love
of Christ controls us, since we have concluded this, that Christ died for all;
therefore, all have died.” Through Christ, we have all died to the hold of
sin on our lives and have been made alive to God the Father. This new life we
have in Christ is not merely an abstract concept but a vibrant reality that
changes our lives and empowers us to live in the fullness of God’s love and
grace. How is that possible? Because we are in Christ, it is His life and power
that exists (God’s fullness) that is demonstrated through us.
In the book of Colossians, it is abundantly clear that the
Apostle Paul is engaging deeply with the newly established community of
believers. His letters do more than just convey the fundamental doctrines of faith
in Christ; they reflect his pastoral concern and desire for the spiritual
growth of the Colossian Church. This is particularly evident in the way he
articulates his thoughts and teachings, especially in the later chapters,
specifically chapters 3 and 4. In these sections, Paul not only outlines essential
theological concepts but also provides practical guidance on how to live out
these beliefs. He emphasizes the importance of ethical conduct, pure relationships,
and the transformative impact of their faith on everyday life. Through this
approach, Paul aims to develop a comprehensive understanding of faith that
integrates doctrine with practical application.
He delves into the essence of their new identity in Christ,
urging them to shed old behaviors and embrace a transformed way of life that
reflects their faith. Paul emphasizes key elements such as compassion,
kindness, humility, and forgiveness, illustrating how these virtues play a
vital role in their interactions with one another and with God. Furthermore,
his teachings serve not just as theological instruction but as a practical
framework for living a life that honors Christ. Through this holistic approach,
Paul inspires the Colossian Church to integrate their faith into every aspect
of their lives, creating a vibrant community rooted in love and mutual support.
Paul is actively engaged in confronting and refuting a
series of erroneous beliefs prevalent in his era, which scholars widely refer to as Gnosticism. The term Gnosticism is derived from the Greek
word ‘gnosis,’ which translates to ‘knowledge.’ This belief system was
comprised of a sect of followers who posited that the path to salvation and
communion with God could be achieved through an elaborate hierarchy of
intermediaries, specifically a series of angels. According to their doctrine,
individuals were required to acquire intricate knowledge about these angels,
including their names, as a means of ascending through different levels of
spiritual enlightenment in a stair-step fashion. Each angel represented a
further step toward achieving a closer relationship with God, ultimately
culminating in an encounter with God. Within this framework, Jesus was
typically regarded as one of these intermediary figures, potentially serving as
a critical step on the journey to heaven or to a fuller understanding
of God.
As followers of Gnosticism seemingly progressed in their
understanding, they would strive to reach a state known as ‘plērōma,’ a term
signifying the ‘fullness’ of God, a word used earlier in the
text above. Achieving this state was viewed as a personal accomplishment — a
culmination of one’s own striving and learning. However, this perspective
raised significant theological concerns for Paul, particularly regarding the
role of Jesus Christ in salvation. In Gnostic thought, the
emphasis was on self-driven enlightenment, which rendered the sacrificial act of
Jesus irrelevant, as followers were led to believe they could achieve
spiritual completeness solely through their own wisdom and efforts,
ultimately undermining the significance of Jesus’ redemptive sacrifice.
Paul’s testimony emphasizes the crucial understanding that
individuals do not need to strive through their own efforts or rigorous rituals
to establish a relationship with God. Instead, he asserts that this connection
has already been fully realized and made accessible through the redemptive work
of Jesus Christ. By placing our faith and trust in Him, we embrace the belief
that Jesus is the sole pathway to experiencing the fullness of God, the
‘plērōma,’ and to receiving the divine promises outlined in Scripture.
God the Father has made it abundantly clear that the only
means by which we can approach Him is through Jesus. This truth is powerfully
affirmed by Jesus Himself when He declares, “No one comes to the Father
except through me” (John 14:6). This stark statement highlights the
exclusive nature of the salvation experience, underscoring the idea that access
to God’s presence and His promises is fundamentally rooted in our relationship
with Christ. Peter also states this in Acts 4:12: “And there is salvation in
no one else, for there is no other name under heaven given among people by
which we must be saved.” This concept is not just a theological assertion;
it stands as a cornerstone of faith and doctrine, illustrating that Jesus alone
is the mediator between humanity and God, offering a path that is both gracious
and transformative for those who believe and enter in. Jesus is the ‘plērōma,’
(fullness) of God. He is it! He is not an answer, He is the answer. He is not a
way, He is the way.
Then we have the verb “dwell”: it is the Greek ‘katoikeō’;
it has an opening prepositional prefix, ‘kato’ or ‘kata,’ which means to come
down from a higher to a lower place. Another example would be “lying down,” to
be at home. The remainder of the word ‘oikeō’ means to inhabit permanently, or
settle down, often implying making a place “home” rather than just
visiting. Derived from kata (intensifier) and oikeō (to dwell/inhabit), it
emphasizes a fixed, lasting residence. It is frequently used in the New Testament to
describe literal residency or the figurative indwelling of the Spirit. All the
fullness of God is at home in Christ Jesus. When we finally realize and see
what Christ has done to save us, we awaken to the reality that we are in Christ
because He is in all things, and we become alive to His presence within us. As the
Holy Spirit takes residence within our bodies, we begin to see our lives change,
drawn to the awareness that we belong to Him, not to ourselves. “Or do you
not know that your body is the temple of the Holy Spirit who is in you, whom
you have from God, and you are not your own? For you were bought at a price.
Therefore glorify God with your body.” (1 Corinthians 6:19-20). Jesus, who
never sinned, or even wanted to sin, all the fullness and essence of God
indwells forever. The word “dwell” is a verb in the Aorist Active
Infinitive tense, which denotes a simple, completed action without specifying
time. God moved in, it’s past tense, Jesus is God.
When we delve into the richness of Paul’s thoughts in this
verse, “For God was pleased to have all his fullness dwell,” we uncover
profound implications regarding the nature of God’s presence as understood in
both the Old and New Testaments. In the Old Testament context, God the Father
made His divine presence known in a majestic and revered manner, specifically
within the Most Holy Place within the tabernacle. This sacred inner sanctum was
designed as a dwelling place for God, a physical manifestation of His presence
among the people of Israel. The imagery here is powerful: imagine the majestic
shekinah glory of God, often described as the “glory cloud,” enveloping the
tabernacle. This radiant cloud was not an ordinary sight; it shimmered and
glowed, leading the Israelites through the arid wilderness. By day, it provided
shade and guidance, as God led the children of Israel. At the same time, at night, it
transformed into a brilliant pillar of fire, casting warmth and light upon the
dark desert landscape, offering comfort and assurance to the vast multitude of
two million wandering Jews.
In this context, God’s decision to manifest His shekinah
glory within the tabernacle represents His desire to be intimately connected
with His people. Paul’s declaration that “For God was pleased to have all
his fullness dwell in the Son” signifies a monumental shift into the New
Testament understanding, presenting Jesus as the ultimate expression of God’s
presence. Here, God chooses to place not just a portion but the entirety of His
essence, character, and divine nature within Jesus Christ. This is an awe-inspiring
concept: just as the tabernacle functioned as a mobile sanctuary, allowing God
to journey alongside His people wherever they went, Jesus now embodies this
same portability of the divine presence, walking among humanity and sharing in
their experiences.
Again, the term ‘plērōma’ is particularly evocative,
representing the complete fullness of God that finds its dwelling in the Son.
In the unfolding story of the New Testament, Jesus emerges as the
personification of the shekinah glory, the living embodiment of God’s majesty.
This transformative idea is vividly illustrated in John 1:14, which proclaims, “Now
the Word became flesh and took up residence among us. We saw his glory—the
glory of the one and only, full of grace and truth, who came from the Father.”
This verse encapsulates the miracle of the incarnation, where the divine
Word—eternally existing with God and indeed being God—took on human form.
Through Jesus, the world is invited to experience the overwhelming fullness of
God’s presence and glory, revealed in a tangible, relatable way that bridges the divine and the human, the natural and the spiritual.
In the Gospel of John, specifically in John 8:24, “Thus I
told you that you will die in your sins. For unless you believe that I am he,
you will die in your sins.” Jesus emphasizes the critical importance of recognizing
His divine identity, stating that rejecting Him risks missing out on
salvation from sin. This profound declaration underscores the gravity of
understanding who He is. The phrase “I am,” which He uses, directly resonates
with God’s sacred name revealed in the Old Testament, particularly in Exodus
3:14, where God identifies Himself as “I AM.” By employing this
distinctive phrase, Jesus effectively aligns His identity with that of the
eternal God, reinforcing the notion that recognizing Him as the Messiah and Son
of God is essential for salvation. This connection highlights not only His
divine nature but also the importance of faith in Him as a fundamental part of the
redemptive process.
When we enter into prayer, we are immersing ourselves in a
heartfelt dialogue with the Godhead, which comprises the Father, the Son, and
the Holy Spirit. This is not merely a monologue; it is an exchange that deepens
our relationship with the Divine. The Holy Spirit, who resides within our very
beings, serves as our inner guide and advocate. He empowers us with wisdom and
strength, enabling us to communicate authentically with God. In this intimate
connection, the Holy Spirit unveils the profound depths of God’s heart, allowing
us to grasp insights and emotions beyond our capacity to
articulate.
As we pray in the name of Christ Jesus, a remarkable
transformation occurs. Our heartfelt petitions and requests are presented to
the Father through His intercession, serving as a bridge between our human
experience and the divine realm. This not only assures us that our prayers
reach their destination but also brings a profound sense of reassurance: that
all the fullness of God—His infinite wisdom, unconditional love, and
immeasurable power—is fully accessible to us through our faith in Christ
Jesus. In this sacred space of prayer, we are invited to experience the
richness of God’s presence and the transformative power of His grace in our
lives, making our prayer life a dynamic journey of spiritual growth and
connection.
“And through him to reconcile all things to himself by
making peace through the blood of his cross.” In the previous post, we
explored Paul’s proclamation about Jesus in verse 18, where he states, “…so
that he himself may become first in all things.” This concept of
preeminence raises an important question: Why is Jesus given such a high
status? The two verses we are reflecting on today offer profound answers to
this question. They reveal that God has fully manifested Himself in Jesus, “for
God was pleased to have all his fullness dwell in the Son.”
Another critical component of this discussion is the
significance of Jesus’s sacrifice on the cross, where He made peace for
humanity through the shedding of His blood. Let us delve deeper into this
significant phrase, “making peace through the blood of His cross.” This
phrase serves as a participial clause indicating a completed action; at the
very moment we believe in Jesus and acknowledge His sacrificial death at
Calvary, we are bestowed with His peace.
To further understand this, we can refer to the Book of
Leviticus, specifically the sections that describe the biblical peace offering,
also known as the ‘fellowship offering’ or ‘offering of well-being.’ These
offerings are primarily detailed in Leviticus 3 and further elaborated in
Leviticus 7:11-34. Unlike other types of sacrifices, the peace offering is a voluntary act of worship that symbolizes peace,
harmony, and communion between God and humanity. Through His sacrificial death,
Jesus has established peace for us, like the peace offering of old. He voluntarily
offered Himself, reconciling us with God, and that becomes our peace with God
when we choose to believe in Him.
The term “making peace” is interesting; the Greek
term ‘eirēnopoieō’ encompasses two distinct aspects. The root for ‘peace’ is
‘eirēno’, stemming from the verb ‘eirō’. This Word conveys that God has created
a pathway to unite us with Him. He accomplished this through the cross of Jesus
Christ. The Word means ‘to join, bind, or tie together into a cohesive whole,
fostering unity and oneness.’ We who were once distant from God are now made
one with Him through our belief in Christ Jesus.
Further understanding comes from the second part of the word
‘poieō’, which is also remarkable in its implications. This term primarily
means ‘to make, do, create, or produce.’ It embodies not a passive occurrence
but reflects a dynamic, intentional action that brings something entirely new
into existence or leads to a significant outcome. This Word is also the root of
the term ‘poet’, signifying a maker or Creator. In the context of the
Septuagint, it references God’s act of creation in Genesis, where He created
the heavens and the Earth, much like a poet, a work of incredible artistry, the
poem of all poems.
The phrase “And through him to reconcile all things to
himself by making peace through the blood of his cross” can therefore be
viewed as a masterpiece—one of divine artistry. So how did God achieve this
reconciliation? Another Greek word adds depth to our understanding: ‘dia’,
which translates to ‘through.’ The phrase “through the blood of His cross”
specifically refers to the literal blood of Jesus. While some may argue that
this phrase is merely a euphemism for Jesus’s death and resurrection, I affirm
that it refers to His actual blood. Through that shed blood, we receive
salvation from sin and are drawn near to God by the incorruptible nature of
Christ’s blood.
An intriguing footnote to this discourse is the Greek Word
for blood, ‘haima’, which is the root for our English word ‘hematology.’
Hematology is the medical field dedicated to the study, diagnosis, treatment,
and prevention of blood-related diseases. Despite advances in medical science,
we still have much to learn about human blood, and even more so, the profound
mysteries surrounding the blood of Jesus, who was God in human flesh.
Reflecting further on the humility and obedience of Jesus,
we can consider Philippians 2:5-11: “You should have the same attitude
toward one another that Christ Jesus had, who though he existed in the form of
God did not regard equality with God as something to be grasped, but emptied
himself by taking on the form of a slave, by looking like other men, and by
sharing in human nature. He humbled himself by becoming obedient to the point
of death—even death on a cross! As a result, God highly exalted him and gave
him the name that is above every name, so that at the name of Jesus, every knee
will bow—in heaven and on Earth and under the Earth—and every tongue confess
that Jesus Christ is Lord to the glory of God the Father.”
This passage powerfully encapsulates the essence of Christ’s
sacrifice and the transformative power of His blood, inviting us to reflect on
the depths of His love and the transcendent peace He offers to all who believe.
Continuing with verse 20, we encounter a pivotal concept: “through
him to reconcile all things to himself by making peace through the blood of his
cross.” This introduces us to the term “reconcile,” which is derived
from the Greek word ‘apokatallassō.’ To fully grasp its significance, we must
dissect this compound verb.
The root of this term is ‘katallassō,’ which holds powerful
meaning: it signifies a change of places, a transformation, or an exchange.
When we reflect on the act of reconciliation God initiated, we realize it
encapsulates the profound exchange that took place—our sins, heavy and
burdensome, were placed upon Jesus. In return, we received His righteousness, the
pure and unblemished quality of His being, achieved through His sacrificial act
on the cross. This exchange—this ‘katallassō’—illustrates how Christ took our
place, experiencing our transgressions so we could inherit His purity.
The prefix ‘apo’ in front of ‘katallassō’ adds another layer
to this understanding. ‘Apo’ means ‘away from,’ suggesting an active removal.
In this context, it signifies that He has taken our sins away, or removed them
completely, so they no longer hold power over us. In this divine transaction,
He has swapped our guilt and shame for His holiness and grace. It becomes clear
that salvation is available to all who believe in the Lord Jesus Christ, yet
this message is even broader: it encompasses the entirety of creation.
When we read “through him to reconcile all things to
himself,” we recognize that from God’s perspective, the sacrifice of Jesus
was a comprehensive and complete work; nothing essential was left undone. It
proclaims a promise: all forms of sin from the past, present, and future are forgiven.
Our role is to recognize, believe in, and receive the finished work Jesus
accomplished on our behalf, and to understand the immense gift we have been
offered.
As I mentioned before, this reconciliation isn’t limited to
humanity alone. The text indicates that all of creation has been subjected to a
curse and longs for restoration. Romans 8:19-22 paints a vivid picture, where it
states, “For the creation eagerly waits for the revelation of the sons of
God. For the creation was subjected to futility—not willingly but because of
God who subjected it—in hope that the creation itself will also be set free
from the bondage of decay into the glorious freedom of God’s children.”
This passage illustrates that the entire universe is in a state of expectation
and yearning, waiting to break free from the decay and suffering that currently
pervade. It expresses a collective groaning—the longing for renewal and
liberation —that aligns with the broader redemptive plan God has in place for
all His creation.
Thus, we see the interconnectedness of our individual
salvation with the ultimate restoration of all things, highlighting the
significance of our belief in Jesus and the glorious hope that lies ahead.
In Romans 8, there is a powerful declaration, stating, “For
the creation eagerly waits for the revelation of the sons of God.” It is
important to note the use of the plural form; creation itself is not merely
anticipating Jesus’ return to act once more. The truth is that
His redemptive work on Earth is complete. Instead, all of creation is in anticipation of our fully recognizing and embracing our
identity as sons and daughters of God.
The passage emphasizes that the same fullness of God that
resided within Jesus now also dwells within us, as we are united with Him
through faith—being in Christ makes us co-heirs with Jesus. This profound truth
signifies that we share in His authority and inheritance.
When Jesus discussed this concept with His disciples, He
emphasized the extraordinary potential that lies within us as believers. He
said, “I tell you the solemn truth, the person who believes in me will perform
the miraculous deeds that I am doing, and will perform greater deeds than
these, because I am going to the Father. and I will do whatever you ask in my
name, so that the Father may be glorified in the Son. If you ask me anything in
my name, I will do it.” (John 14:12-14). This statement reveals the incredible
promise that not only would we continue the works He started, but we would
surpass them.
Embracing our identity as the sons and daughters of God is
crucial. It means receiving and stepping into our divine inheritance and the
authority that comes with it. This understanding is what empowers us to operate
confidently in spiritual authority, knowing that we are not merely spectators
but active participants in the unfolding of God’s kingdom on Earth. With this
identity in hand, we can boldly engage in prayer, invoke God’s power, and
impact the world around us, fulfilling the very purpose for which we were created,
by reflecting His love and light in every corner of our lives and in our sphere
of influence.
What does such a vision entail? It is vividly articulated in
the prophetic words of Isaiah. In Isaiah 11, we encounter an astonishing image
of harmony and Justice: “Justice will be like a belt around his waist,
integrity will be like a belt around his hips. A wolf will reside with a lamb,
and a leopard will lie down with a young goat; an ox and a young lion will
graze together, as a small child leads them along. A cow and a bear will graze
together, their young will lie down together. A lion, like an ox, will eat
straw. A baby will play over the hole of a snake; over the nest of a serpent an
infant will put his hand. They will no longer injure or destroy on my entire royal
mountain. For there will be universal submission to the Lord’s sovereignty,
just as the waters completely cover the sea.” (Isaiah 11:5-9). This
symbolizes an era when violence and harm will be eradicated. There will be
universal submission to the Lord’s sovereignty, akin to “the waters completely
covering the sea.”
In Isaiah 2, the vision continues as we are presented with a
prophetic forecast of the future: “In future days the mountain of the Lord’s
temple will endure as the most important of mountains, and will be the most
prominent of hills. All the nations will stream to it; many peoples will come
and say, “Come, let us go up to the Lord’s mountain, to the temple of the God
of Jacob, so he can teach us his requirements, and we can follow his
standards.” For Zion will be the center for moral instruction; the Lord’s
message will issue from Jerusalem. He will judge disputes between nations; he
will settle cases for many peoples. They will beat their swords into
plowshares, and their spears into pruning hooks. Nations will not take up the
sword against other nations, and they will no longer train for war. (Isaiah
2:2-4).
The text assures us that the Lord (the sons of God) will
preside over disputes between nations and settle cases for many people groups,
leading to the profound transformation of instruments of war into tools of
labor: “They will beat their swords into plowshares, and their spears into
pruning hooks.” This imagery not only illustrates a rejection of violence
but also heralds an era in which nations will no longer take up the sword against one
another and will cease to train for warfare altogether.
Such visions denote a fundamental shift in human thought
patterns; the antiquated perspectives of selfish gain and violence that once
prevailed are rendered obsolete. As Paul poignantly articulates in 1
Corinthians 2:15-16, we are invited into a new way of thinking: “The one who
is spiritual discerns all things, yet he himself is understood by no one. For
who has known the mind of the Lord, to advise him? But we have the mind of
Christ.” This new consciousness reflects a divine reconciliation, an
exchange where all things are drawn back towards their Creator in perfect
harmony and understanding. It is a transformative vision of redemption and
renewal that restores all creation to its intended purpose of beauty, unity, and
deep interconnectedness with all things.
In concluding the contemplation of verse 20, we read, “Through
him, whether things on earth or things in heaven.” This statement carries
immense theological weight, particularly when one considers its implications
for humanity and the world at large. The scriptures indicate that God took on
human form as Jesus Christ with a mission to redeem not only humanity but the
entirety of creation. This redemptive act offers forgiveness for all manner of
sin, which had far-reaching effects on the Earth and its inhabitants.
A thought-provoking question arises from this discussion:
Will God extend His redemptive grace to rebellious principalities and powers?
After all, these spiritual beings—though they have chosen a path of
rebellion—are still part of God’s family, akin to a wayward family member. The
nature of this divine familial relationship begs inquiry: could it be that God,
in His infinite mercy, has plans for the redemption of these rebellious
entities as well?
The Scriptures do hint at the complexities of divine Justice
and mercy. For instance, there is mention of a place of punishment prepared
specifically for “the devil and his angels.” The Book of Revelation
speaks of “the lake of fire,” which conjures an image of
finality and judgment. However, it is essential to note that a spirit, unlike a
physical being, cannot be killed—just as thoughts cannot be extinguished. While
these spiritual entities may endure suffering, they do not experience death in
the conventional sense. This raises critical questions about the nature of God:
Is it consistent with His character to inflict suffering and death? Or is the
sacrificial redemption offered through Christ exclusively reserved for
humanity, leaving these spiritual beings to navigate their fate for themselves?
Scripture does not provide explicit answers to these
profound questions. Yet, we do find clues that guide our understanding of
God’s character. For instance, in 1 Corinthians 2:16, Paul asserts, “...we have
the mind of Christ.” This insight implies that we are afforded some
understanding of God’s intentions and character through our relationship with
Christ.
Moreover, as we examine the verses from today, particularly
the statement “For God was pleased to have all his fullness dwell in the Son
and through him to
reconcile all things to himself by making peace through the blood of
his cross—through him, whether
things on earth or things in heaven,”(emphasis mine), we see a
broader scope of reconciliation. These verses emphasize that God’s redemptive
plan is not limited to earthly beings but extends to all of creation.
Thus, one cannot help but ponder the possibility of
universal reconciliation as suggested by today’s verses. It implies a
profoundly hopeful vision of redemption that transcends our immediate
understanding—an inclusive divine plan that may very well embrace not only
humanity but also the rebellious spirits we often consider beyond reach. This
interpretation challenges us to reflect deeply on whether Paul’s insights were indeed
divinely inspired, as I firmly believe they were.
One alternative interpretation of this verse is that the
natural disasters that currently affect our world, including tornadoes,
hurricanes, floods, fires, volcanic eruptions, and earthquakes, would cease to
exist. The anticipation of a world free from such calamities paints a picture
of a transformed earth, one where a supernatural balance prevails, restoring
harmony in both nature and human life. This vision offers believers a profound
sense of hope and reassurance, signifying that God’s redemptive plan ultimately
leads to perfect peace and fulfillment in both heaven and on Earth.
As we conclude this exploration of our verses today, it’s
important to briefly look at Colossians
2:9, which declares, “For in him all the fullness of deity lives in bodily
form.” This powerful verse underscores the divine nature of Jesus Christ,
highlighting that he is not just a prophet or teacher but the embodiment of God
Himself, just as today’s verses tell us. Furthermore, Ephesians 3:19 elaborates
on this concept, stating, “and thus to know the love of Christ that
surpasses knowledge, so that you will be filled up to all the fullness of God.”
This passage invites believers to experience not just an intimate connection
with Christ, but a relationship that transcends human understanding and leads
to the fullest expression of God’s presence in their lives.
Additionally, when we reexamine the term for “reconciliation,”
the Greek word ‘apokatallassō,’ which appears exclusively in Paul’s writings
within the New Testament, we uncover the depth of Paul’s role as the ‘Apostle
of reconciliation’ sent by Almighty God. This term underscores the
extraordinary mission of Jesus to restore the fractured relationship between
humanity and the divine. Jesus, even in his lowest moments of pain and
vulnerability, remains unparalleled in His preeminence, reinforcing the
understanding that His life’s work is intricately woven around the themes of
reconciliation and the restoration of all things to their intended state of
goodness and peace.
Stephen Barnett
