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  • PARALLEL BIBLE - Colossians 1:20


    CHAPTERS: Colossians 1, 2, 3, 4     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29

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    King James Bible - Colossians 1:20

    And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

    World English Bible

    and through him to reconcile all things to himself, by him, whether things on the earth, or things in the heavens, having made peace through the blood of his
    cross.

    Douay-Rheims - Colossians 1:20

    And through him to reconcile all things unto himself, making peace through the blood of his
    cross, both as to the things that are on earth, and the things that are in heaven.

    Webster's Bible Translation

    And, having made peace through the blood of his
    cross, by him to reconcile all things to himself; by him, I say, whether they are things on earth, or things in heaven.

    Greek Textus Receptus


    και
    2532 δι 1223 αυτου 846 αποκαταλλαξαι 604 5658 τα 3588 παντα 3956 εις 1519 αυτον 846 ειρηνοποιησας 1517 5660 δια 1223 του 3588 αιματος 129 του 3588 σταυρου 4716 αυτου 846 δι 1223 αυτου 846 ειτε 1535 τα 3588 επι 1909 της 3588 γης 1093 ειτε 1535 τα 3588 εν 1722 τοις 3588 ουρανοις 3772

    Treasury of Scriptural Knowledge

    VERSE (20) -
    :21,22 Le 6:30 Ps 85:10,11 Isa 9:6,7 Eze 45:17-20 Da 9:24-26

    SEV Biblia, Chapter 1:20

    y por l reconciliar todas las cosas a sí, pacificando por la sangre de su madero, así lo que est en la tierra como lo que est en los cielos.

    Clarke's Bible Commentary - Colossians 1:20

    Verse 20. 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 2 Cor. v. 19, &c.

    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.


    John Gill's Bible Commentary

    Ver. 20. And by him to reconcile all things to himself , etc.] 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 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.


    Matthew Henry Commentary

    Verses 15-23 - Christ in his human nature, is the visible discovery of the invisibl God, and he that hath seen Him hath seen the Father. Let us adore thes mysteries in humble faith, and behold the glory of the Lord in Chris Jesus. He was born or begotten before all the creation, before an creature was made; which is the Scripture way of representing eternity and by which the eternity of God is represented to us. All things being created by Him, were created for him; being made by his power, the were made according to his pleasure, and for his praise and glory. He not only created them all at first, but it is by the word of his powe that they are upheld. Christ as Mediator is the Head of the body, the church; all grace and strength are from him; and the church is his body. All fulness dwells in him; a fulness of merit and righteousness of strength and grace for us. God showed his justice in requiring ful satisfaction. This mode of redeeming mankind by the death of Christ wa most suitable. Here is presented to our view the method of being reconciled. And that, notwithstanding the hatred of sin on God's part it pleased God to reconcile fallen man to himself. If convinced that we were enemies in our minds by wicked works, and that we are no reconciled to God by the sacrifice and death of Christ in our nature we shall not attempt to explain away, nor yet think fully to comprehen these mysteries; but we shall see the glory of this plan of redemption and rejoice in the hope set before us. If this be so, that God's love is so great to us, what shall we do now for God? Be frequent in prayer and abound in holy duties; and live no more to yourselves, but to Christ. Christ died for us. But wherefore? That we should still live in sin? No; but that we should die to sin, and live henceforth not to ourselves, but to Him.


    Greek Textus Receptus


    και
    2532 δι 1223 αυτου 846 αποκαταλλαξαι 604 5658 τα 3588 παντα 3956 εις 1519 αυτον 846 ειρηνοποιησας 1517 5660 δια 1223 του 3588 αιματος 129 του 3588 σταυρου 4716 αυτου 846 δι 1223 αυτου 846 ειτε 1535 τα 3588 επι 1909 της 3588 γης 1093 ειτε 1535 τα 3588 εν 1722 τοις 3588 ουρανοις 3772

    Vincent's NT Word Studies

    20. Having made
    peace (eirhnopoihsav). Only here in the New Testament. Having concluded peace; see on John iii. 21. The participle is parallel with to reconcile, and marks peace-making and reconciliation as contemporaneous. The kindred eijrhnopoiov peacemaker, only in Matt. v. 9. The phrase making peace, in which the two factors of this verb appear separately, occurs only Eph. ii. 15.

    To reconcile (apokatallaxai). Only here, ver. 21, and Eph. ii. 16. The connection is: it was the good pleasure of the Father (ver. 19) to reconcile. The compounded preposition ajpo gives the force of back, hinting at restoration to a primal unity. So, in Eph. ii. 12-16, it occurs as in ver. 21, in connection with ajphllotriwmenoi alienated, as if they had not always been strangers. See on Eph. ii. 12. Others explain to reconcile wholly. For the verb katallassw to reconcile, see on Romans v. 10.

    All things (ta panta). Must be taken in the same sense as in vers. 16, 17, 18, the whole universe, material and spiritual. 191 The arrangement of clauses adopted by Rev. is simpler.


    Robertson's NT Word Studies

    1:20 {Through him} (di' autou). As the sufficient and chosen agent in the work of reconciliation (apokatallaxai, first aorist active infinitive of apokatallassw, further addition to eudokesen, was pleased). this double compound (apo, kata with allassw) occurs only here, verse #22; Eph 2:16, and nowhere else so far as known. Paul's usual word for "reconcile" is katallassw (#2Co 5:18-20; Ro 5:10), though diallassw (#Mt 5:24) is more common in Attic. The addition of apo here is clearly for the idea of complete reconciliation. See on 2Co 5:18-20 for discussion of katallassw, Paul's great word. The use of ta panta (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in #Ro 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. {Unto himself} (eis auton). Unto God, though auton is not reflexive unless written hauton. {Having made peace} (eirenopoiesas). Late and rare compound (#Pr 10:10 and here only in N.T.) from eirenopoios, peacemaker (#Mt 5:9; here only in N.T.). In #Eph 2:15 we have poiwn eirenen (separate words) {making peace}. Not the masculine gender, though agreeing with the idea of Christ involved even if plerwma be taken as the subject of eudokesen, a participial anacoluthon (construction according to sense as in #2:19). If qeos be taken as the subject of eudokesen the participle eirenopoiesas refers to Christ, not to qeos (God). {Through the blood of his cross} (dia tou haimatos tou staurou autou). this for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the _causa medians_ (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. {Or things in the heavens} (eite ta en tois ouranois). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse #16 not put in categorical form (Abbott), _universitas rerum_ (Ellicott).


    CHAPTERS: 1, 2, 3, 4
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29

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