The Great Reconciliation

In his opening words to the Colossians, Paul offers some of the most exalted language regarding Jesus in the New Testament. He attaches activity and characteristics that are reserved for God alone, including bringing everything into existence: “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him” (1:16). He then presents Christ’s work upon the cross as an act of reconciliation. Christ, in whom “all the fullness of God was pleased to dwell,” acted “to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (1:19-20).

Scripture teaches that man’s failure and the subsequent injection of sin and death into that which Christ made is the cause of the disharmony that exists between humans, humans and animals, humans and creation. “To reconcile all things,” therefore, suggests that Christ’s sacrifice on the cross is meant to address the effects of sin not only in the lives of human beings, but in the rest of creation as well. This finds support when Paul states elsewhere that “the creation waits with eager longing for the revealing of the sons of God” for then “the creation itself will be set free from its bondage to decay” (Romans 8:19, 21).

This broadens the responsibility of the Christian. With Christ as our head (Colossians 1:18), we should expect to be used as his agents of reconciliation “far as the curse is found,” to use the words of Isaac Watts. Preaching faith and repentance, alleviating suffering, addressing injustice, or restoring broken relationships, are reconciling activities made possible through the power of Christ at work in his church. This is our labor until the day when all will be reconciled and we stand before him in the New Heavens and New Earth.