What is ultimate reconciliation?

Reconciliation is, to use familiar language, making all straight; and even primarily, I believe, used in money-changing as that which makes the sum even, so that there is satisfaction of the parties in the matter; and thence passing into the more ordinary sense of making all smooth between alienated parties, and reconciling one who is alienated or at enmity. But it is not simply the change of mind from the enmity, though that be included; nor is it justification. It is the bringing back to unity, peace, and fellowship what was divided and alienated. We must not confound in Scripture "making reconciliation for the sins of the people" (Heb. 2:17) with "reconciliation" in 2 Corinthians 5, Colossians 1, Romans 5:10-11. The former is making propitiation, atonement (ilaskesthai and ilasmos), propitiation (1 John 2:2); while on the contrary "atonement" in Romans 5:11 should be reconciliation (katallage). Compare 1 Corinthians 7:11, "Let her be reconciled to her husband." where it is not merely her mind being restored to affection and good feeling, but matters made straight between them — the relationship made good. So it is between us and God; but the alienation was on our part. It was not alienation on God's part, but righteous judgment against sin in His creature, and that righteousness must be met in order to bring back the alienated creature into relationship with God. Only now it is much more than bringing back, because of the purposes of God in Christ, and the infinite value of the work by which we are brought back to God. Still it is an establishing a blessed and peaceful relationship with God, and us in it.

Reconciling God to us is quite unscriptural in expression and thought. No act or dealing could change God's mind, either in nature or in purpose, but He acts freely in what is before Him according to that nature, and in bringing about that purpose; and though His mind be not changed, yet the meeting, satisfying, and glorifying His righteousness, is according to that mind and the imperious claim of His nature and authority, is necessary in the highest sense, that is, according to that nature. His holiness, too, is involved in reconciliation. Reconciliation is the full establishment in relationship with God according to His nature and according to the nature of that which is reconciled. It now acts in redemption and a new nature, and as regards all around us, a new state of things, so that it is more than re-establishment. It is re-established inasmuch as the old relationship was broken and forfeited, but it is not the returning to that but the establishing a new one which has the stability of redemption, and is the accomplishment of the purpose of God. Still it is a bringing back into the enjoyment of divine favour that which had lost it. This reconciliation is twofold in Scripture — of the state of things and of sinners. Thus in Colossians 1 all the fullness was pleased to dwell in Him, "and, having made peace by the blood of His Cross, by Him to reconcile all things to Himself; by Him, whether they be things on earth or things in Heaven; and you that were sometime enemies and alienated in your mind by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy and unblameable and unreproveable in His sight." The force of the word is evident from the first case. Then there is no question of changing the disposition of the reconciled things, because the purposed reconciliation spoken of in verse 20 refers to all created things as to the vast majority of which no such change can take place. It is the bringing of the whole created scene of Heaven and earth into its true order and right relationship with God, and to its right standing and condition in that relationship.

Reconciling God to us is quite unscriptural in expression and thought. No act of dealing could change God's mind, either in nature or in purpose; but He acts freely in what is before Him according to that nature, and in bringing about that purpose; and though His mind be not changed, yet the meeting, satisfying, and glorifying His righteousness, is according to that mind and the imperious claim of His nature and authority — is necessary in the highest sense, that is, according to that nature. His holiness too is involved in reconciliation. Reconciliation is the full establishment in relationship with God according to His nature and according to the nature of that which is reconciled. It now acts in redemption and a new nature, and, as regards all around us, a new state of things, so that it is more than reestablishment. It is re-established inasmuch as the old relationship was broken and forfeited, but it is not the returning to that but the establishing a new one which has the stability of redemption and is the accomplishment of the purpose of God. Still it is a bringing back into the enjoyment of divine favour that which had lost it. This reconciliation is twofold in scripture — of the state of things, and of sinners. Thus in Colossians 1 all the fulness was pleased to dwell in Him, "and, having made peace by the blood of his cross, by him to reconcile all things to himself; by him, whether they be things on earth or things in heaven; and you, that were sometime enemies and alienated in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblamable and unreprovable in his sight." The force of the word is evident from the first case. Then there is no question of changing the disposition of the reconciled things, because the purposed reconciliation spoken of in verse 20 refers to all created things as to the vast majority of which no such change can take place. It is the bringing of the whole created scene of heaven and earth into its true order and right relationship with God, and to its right standing and condition in that relationship.

It is not persons, but "things" — "all things unto himself:" by Him, whether the things on the earth or the things in the heavens. It is a most dangerous misunderstanding of Scripture to suppose that men are meant here. If they were in question, we ought all to be universalists, horribly false as that scheme is. No such delusion is taught here, or in any other part of God's word. It is the truth as regards things, the creatures of God's power. The reconciliation is destined to embrace all things He has made. Were there one object in heaven or earth (I speak not of rebellious angels, or of unbelieving man) outside the reach, the efficacious reach, of the blood of Christ, so far Satan would have won some triumph over God; he would have been just so far the conqueror of the woman's Seed, instead of the conquered. But reconciliation by blood more than meets the ruin. Nothing needed to be reconciled when God made all things good. It was simply creature goodness. As man its head was capable of sin and of death by sin, so was the lower creation liable to be dragged down into decay, or brought more or less under the power of death. And so it was, so it is. The creature is, as Romans 8 calls it, "made subject to vanity." But now the ransom is found, redemption's price is paid. The reconciling power is not yet applied; but the foundation of all is laid, and never to be laid again. The blood is shed: it is only a question of God's time for accomplishing His counsels, for the application of this power to all the creation that groans and travails still — to "all things, whether the things on the earth, or the things in the heavens."

There is another effect of the blood of Christ, similar to that of propitiation; but as it is in connection with the reconciliation of all things, it seems more fitting to introduce it here. We read, "And, HAVING MADE PEACE BY 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. And you, that were sometime alienated," etc. (Col. 1:20-21.) The peace thus made, it must be carefully observed, is not the peace which those who are justified by faith have with God. (Rom. 5:1.) It is the peace of God's throne, the satisfaction of the claims of God's holy government, which has been made by the blood of Christ. Just as on the ground of propitiation God is able righteously to receive everyone that comes to Him trusting in it, so on, the foundation of this peace He will bring back into order and harmonious relationships with Himself both things on earth and things in heaven. It is not persons, but things — created things — which will share in the blessings of reconciliation as well as saints. This reconciliation, as another has observed, "is not yet accomplished. Peace is indeed made, but power has not yet come in to bring back the whole into actual relationship with God according to the value of that blood." For this we wait; but the blood has been shed, and He who alone knows its value declares that peace has been made. Believers are already reconciled — reconciled in the body of his flesh through death (the death of Christ); but the reconciliation of all things will not be fully accomplished until the introduction of the new heavens and the new earth. It is doubtless in virtue of the blood of His cross that the Lord Jesus will assume His power, and reign from the river unto the ends of the earth, when creation itself shall be delivered from the bondage of corruption into the liberty of the glory of the children of God (Rom. 8:21); but glorious as His reign will be, and great as will be the blessings which this creation will at that time enjoy, evil will still exist, and, breaking forth under the leadership of Satan, will blight and darken the close of the thousand years. On this account judgments end all God's ways with this poor weary earth and with man; but thereon arises another scene, as perfect as God Himself can make it, wherein righteousness will for ever dwell, "and God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things have passed away." (Rev. 21: 4.) It is here that we behold all things reconciled, and the full and all-pervading efficacy of the precious blood of Christ; for all things are made new, and God is all in all.

There is another effect of the blood of Christ, similar to that of propitiation; but as it is in connection with the reconciliation of all things, it seems more fitting to introduce it here. We read, "And, HAVING MADE PEACE BY 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. And you, that were sometime alienated," etc. (Col. 1:20-21.) The peace thus made, it must be carefully observed, is not the peace which those who are justified by faith have with God. (Rom. 5:1.) It is the peace of God's throne, the satisfaction of the claims of God's holy government, which has been made by the blood of Christ. Just as on the ground of propitiation God is able righteously to receive everyone that comes to Him trusting in it, so on, the foundation of this peace He will bring back into order and harmonious relationships with Himself both things on earth and things in heaven. It is not persons, but things — created things — which will share in the blessings of reconciliation as well as saints. This reconciliation, as another has observed, "is not yet accomplished. Peace is indeed made, but power has not yet come in to bring back the whole into actual relationship with God according to the value of that blood." For this we wait; but the blood has been shed, and He who alone knows its value declares that peace has been made. Believers are already reconciled — reconciled in the body of his flesh through death (the death of Christ); but the reconciliation of all things will not be fully accomplished until the introduction of the new heavens and the new earth. It is doubtless in virtue of the blood of His cross that the Lord Jesus will assume His power, and reign from the river unto the ends of the earth, when creation itself shall be delivered from the bondage of corruption into the liberty of the glory of the children of God (Rom. 8:21); but glorious as His reign will be, and great as will be the blessings which this creation will at that time enjoy, evil will still exist, and, breaking forth under the leadership of Satan, will blight and darken the close of the thousand years. On this account judgments end all God's ways with this poor weary earth and with man; but thereon arises another scene, as perfect as God Himself can make it, wherein righteousness will for ever dwell, "and God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things have passed away." (Rev. 21:4.) It is here that we behold all things reconciled, and the full and all-pervading efficacy of the precious blood of Christ; for all things are made new, and God is all in all.

Doesn’t the Bible say that all things will be reconciled? Will, therefore, all men be saved in the end?

All things will be reconciled with God – but not all men. The verse alluded to reads as follows: “For it pleased the Father that in him should all fulness dwell; 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” (Col. 1:19.20). The verse speaks about ‘things’, not persons. The whole universe has been affected and defiled by the sin of man. Therefore, all ‘things’ need to be (and will be) brought back into harmony with God – all on the basis of the work of the Lord Jesus on the cross: ‘having made peace by the blood of His cross’.

Thus then we have, with the absolute certainty of God's word, the answer to that which, however simple and certain in itself, has proved a difficulty so general among men. Purchase is universal, but does not necessarily secure that all who come under it now will submit to Him Who bought them. Redemption is not of the same extent as purchase, being not universal but partial. It is effectual and complete, as far as the soul is concerned, even now for those who believe. Consequently it is not at all true that, because purchase is universal, redemption should be. On the contrary, scripture shows that redemption is predicated only of a sphere which is limited, whereas purchase is an unlimited one. The creature itself also shall be set free from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation groaneth together and travaileth in pain together until now. And not only so, but even we ourselves having the first-fruits of the Spirit groan in ourselves, awaiting adoption, [to wit,] the redemption of our body. God will reconcile all things, never all persons, but all things heavenly and earthly. Meanwhile believers are reconciled. "You hath He reconciled;" while the gospel was proclaimed, and so it is now, in the whole creation under heaven. Here again the testimony is unlimited, for all is purchased; but then those only have redemption, the forgiveness of sins, who believe in the Lord Jesus.

Peace having been made the reconciliation of all things is coming. We must not, however, imagine that this means the salvation of everybody, for a qualifying clause is immediately added. The "all things" is limited to "things in earth or things in heaven." When it is a question of bowing the knee to Jesus, there are included "things under the earth," but they are not included here. The world of the lost will have to submit. They will be broken but not reconciled.

Though the reconciliation of things awaits a day yet to come, the reconciliation of persons is being effected now. The Gospel is a ministry of reconciliation, and is addressed to all; none need remain outside of its priceless blessings. But only those who unfeignedly believe in the Son of God and His sacrifice are, or ever will be, restored to God. It was to such, and such only, that the Apostle wrote. "You that were once alienated, and enemies in your mind by wicked works, yet now has He reconciled in the body of His flesh through death, to present you holy, and unblameable, and irreproachable in His sight" (Col. 1:21-22).

A very little consideration will show that the translation of this scripture in our version cannot be accepted. Taking the latter clause as it stands, it would imply the salvation of all men, which manifestly is not the teaching of Scripture. The error of the rendering lies in the preposition "upon," which is given as the equivalent of the Greek word eis. There is no justification whatever for such a rendering, for the word means "into," "unto," "towards," etc., according to its connection; and there can be no doubt from its usage that "towards" would most nearly express in this place the sense of the original, that is, the mind of the Spirit. Thus read, the meaning is entirely changed. It will then run (we quote from the New Translation), "So then as [it was] by one offence towards all men to condemnation, so by one righteousness towards all men for justification of life."* Now then for the interpretation. First of all, it will be observed that the contrast is drawn between Adam's sin, "the offence of one," and "the accomplished subsisting righteousness" of Christ, together with the effect, or rather bearing, of each. The "offence" of Adam stretched out in its bearing towards all men for condemnation, inasmuch as all men came under the consequences of his fall. The righteousness of One (Christ), on the other hand, extended towards all men, in that the gospel which proclaimed it was to be preached to every creature under heaven. (Col. 1:23.) Whether souls came under its benefit and blessing depended upon another thing; viz., whether the glad tidings were received. We thus read, in chap. 3, that "the righteousness of God which is by faith of Jesus Christ (is) unto (eis) all and upon (epi) all them that believe." While therefore the righteousness of One is "towards" all, it is only those that believe who receive justification of life, that justification which believers possess in virtue of having life in Him who is risen from the dead, a life which is out of and beyond death, and hence a life to which no condemnation could ever attach. (Chap. 8:1-3.) The application of the truth contained in v. 18 follows in the next verse; and it will be noticed that instead of "all men," where the bearing or scope of the respective actions is spoken of, we have now "many," when it is a question of application. This is to teach that the consequences - condemnation, and justification of life, being constituted sinners or righteous - are limited to those, on the one hand, connected with Adam, and, on the other hand, to those connected with Christ. Through birth into this world we are linked with Adam, and through faith we are associated with Christ, and then no longer under the penal consequences of Adam's offence.