John Calvin Commentary Colossians 1:20

"and through him to reconcile all things unto himself, having made peace through the blood of his cross; through him, [I say], whether things upon the earth, or things in the heavens." — Colossians 1:20 (ASV)

And by him to reconcile all things to himself. This, also, is a magnificent commendation of Christ: that we cannot be joined to God in any other way than through him. In the first place, let us consider that our happiness consists in our being united to God, and that, on the other hand, there is nothing more miserable than to be alienated from him.

He declares, therefore, that we are blessed through Christ alone, since he is the bond of our union with God, and, on the other hand, that, without him, we are most miserable, because we are shut out from God. Let us, however, bear in mind that what he ascribes to Christ belongs uniquely to him, so that no portion of this praise may be transferred to any other.

Therefore, we must understand the contrasting implications: that if this is Christ’s prerogative, it does not belong to others. For he intentionally disputes against those who imagined that angels were peacemakers, through whom access to God might be opened up.

Making peace through the blood of his cross. He speaks of the Father—that He has been made propitious to His creatures by the blood of Christ. Now he calls it the blood of the cross, since it was the pledge and price of securing our peace with God, because it was poured out upon the cross. For it was necessary that the Son of God should be an expiatory victim and endure the punishment of sin, that we might be the righteousness of God in him (2 Corinthians 5:21). The blood of the cross, therefore, means the blood of the sacrifice which was offered upon the cross for appeasing the anger of God.

In adding by him, he did not mean to express anything new, but to express more clearly what he had previously stated, and to impress it even more deeply on their minds—that Christ alone is the author of reconciliation, so as to exclude all other means. For there is no other who has been crucified for us. Therefore, it is he alone by whom and for whose sake God is propitious to us.

Both upon earth and in heaven. If you are inclined to understand this as referring merely to rational creatures, it will mean men and angels. It is true there would be no absurdity in extending it to all without exception; but so that I am not under the necessity of philosophizing with too much subtlety, I prefer to understand it as referring to angels and men. As for men, there is no difficulty concerning their need for a peacemaker in the sight of God.

As for angels, however, there is a question not easily resolved. For what occasion is there for reconciliation where there is no discord or hatred? Many, influenced by this consideration, have explained the passage before us in this manner: that angels have been brought into agreement with men, and that by this means heavenly creatures have been restored to favor with earthly creatures. Another meaning, however, is conveyed by Paul’s words, that God has reconciled to himself. That explanation, therefore, is forced.

It remains, then, to consider what the reconciliation of angels and men is. I say that men have been reconciled to God because they were previously alienated from Him by sin, and because they would have had Him as a Judge to their ruin, if the grace of the Mediator had not interposed to appease His anger. Therefore, the nature of the peacemaking between God and men was this: enmities have been abolished through Christ, and thus God becomes a Father instead of a Judge.

Between God and angels the situation is very different, for in that specific context, there was no revolt, no sin, and consequently no separation. It was, however, necessary that angels also should be established in peace with God, for, being creatures, they were not beyond the risk of falling, if they had not been confirmed by the grace of Christ.

This, however, is of no small importance for lasting peace with God: to have a fixed standing in righteousness, so as to no longer have any fear of fall or revolt.

Furthermore, in that very obedience which they render to God, there is not such absolute perfection as to satisfy God in every respect and without the need of pardon.

And this, beyond all doubt, is what is meant by that statement in Job 4:18: He will find iniquity in his angels. For if it is explained as referring to the devil, what great matter would that be? But the Spirit declares there that the greatest purity is worthless if it is brought into comparison with the righteousness of God.

We must, therefore, conclude that there is not in angels sufficient righteousness for them to be fully joined with God. They, therefore, need a peacemaker, through whose grace they may be wholly united to God.

Therefore, Paul rightly declares that the grace of Christ does not reside only among mankind but is also common to angels. Nor is any injustice done to angels by sending them to a Mediator, so that through His kindness they may have a well-grounded peace with God.

Should anyone, on the pretext of the universality of the expression, raise a question regarding devils, whether Christ is their peacemaker also? I answer: No, not even of wicked men, though I confess that there is a difference, since the benefit of redemption is offered to wicked men, but not to devils. This, however, has nothing to do with Paul’s words, which mean nothing other than this: that it is through Christ alone that all creatures who have any connection at all with God are united to Him.