There is nothing that might be added to the Lord’s work of reconciliation—what Christ has done is full and complete and unblemished.
[dropcap] A [/dropcap]s Colossians 1 concludes its witness to the supremacy of Christ, we learn that it pleased the Father to reconcile all things through the finished work of the Son. That is to say that nothing of the fallen creation will be reconciled to the Father by any means other than the Son’s death at Calvary. In these words we find a stirring reminder of Christ’s own words in John 14:6 “…I am the way, the truth, and the life: no man cometh unto the Father, but by Me.”
Secondly, the general context of this passage tells us of the superiority and sufficiency of our Saviour. This verse is no exception to that lovely tone. The word that is used for “reconcile” here is a strong term signifying utter or total reconciliation. There is no additional requirement that is lacking, nothing that might be added by the most careful worker—what Christ has done is full and complete and unblemished. That no man comes to the Father with anything less than Christ is assuredly true; it is equally true that no man comes to the Father needing more than Christ and Christ alone.
The Scope of Reconciliation
The words of Scripture itself prevent all but the most malignant sophists from limiting the span of God’s reconciliation through Christ. “All things” is a broad enough term to be clear for most readers, but the text goes further still to prevent error and expands the thought by adding, “whether things in earth or things in heaven.” This verse is speaking of something more than the reconciliation of a single blessed group of Christians. Christ’s death is the avenue by which God has opened the possibility of return and restoration to all. Here, then, is the hope of every searching sinner; here, then, is the grand answer to the subjection of the creation detailed in Romans 8:20. There is an error in imagining that the reconciliation spoken of through Christ in Colossians 1:20 is the exclusive domain of the elect.
The Nature of Reconciliation
But, equally, there is an error in imagining that the reconciliation of all things means that all men will—regardless of their rebellion and sin—be saved. God’s provision of reconciliation must be received! 2 Corinthians 5:19-20 could hardly be clearer: “To wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”
God was (note the past tense) reconciling the world—reconciliation from God’s perspective is complete and utter; it is a finished work.
But Paul adds that as Christ’s ambassadors we implore men “be ye reconciled to God” (note the present tense). If God has dictated gracious terms of peace (and He has), it remains for those rebel sinners in opposition to accept them. A war does not, and cannot, end if one party is unwilling to lay down its arms. God’s terms of our surrender are broadly inclusive: through Christ’s death He has provided everything necessary to restore a right relationship with Him. But He will not impose a peace that is unwanted and unaccepted. C.S. Lewis has written about a hell filled with men who remain, in some awful sense, “successful rebels to the end.”
Colossians 1:20 gives us an uplifting image of the sufficiency of the Lord Jesus Christ as God the Father’s means of reconciliation, while simultaneously giving us a view of the terrible depravity of men who would reject Him.