Over the last couple of weeks I have defined culture and related the implications of the Fall upon culture through the disobedience of Adam. Serving as sin’s gatekeeper, Adam’s defiance opened the door for sin which has flooded the earth and entered into the heart of every man, woman, and child, and, even subjugated the entirety of creation itself to its evil throes.
Although this is the case, we discovered that the presence of sin did not abolish cultural activities or mankind’s cultural urges. However, what sin did do is distort all of humanity, creation, and, consequently, every cultural activity that proceeds from mankind.
What we are about to discover is that God not only reconciled His chosen back to Himself, but the redemptive work of Jesus Christ restores all of creation, including cultural activities!
Colossians 1.19-20
From these two verses we read, “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (italics mine).
What stands out in these verses is this simple point: Christ not only reconciles people to God through faith in Him, He also reconciles creation itself.
Many have taken theses verses to refer directly to Christ’s saving work on behalf of humanity, since the word reconcile (Greek: apokatallasso) is used solely in terms of Christ reconciling people to God.
The following will serve as a brief reason why this is not the case at all.
What does it mean to reconcile?
The English verb, reconcile (Greek: apokatallasso), is derived from a combination of two words: re – again, and conciliate – make friendly. When you combine the two together you get “to make friendly again.” In other words, reconcile carries with it the idea of people being on friendly terms again after a dispute or estrangement.
Even though the verb reconcile/reconciliation – as found in the Greek – is used in relationship to humanity being reconciled to God in a salvific sense (Colossians 1.22; Ephesians 2.16; also see Romans 5.10; 1 Corinthians 7.11; 2 Corinthians 5.18-20), this does not mean that the meaning of word is restricted to the salvation of men and women alone.
Then who, or what, can be reconciled?
The context of Colossians 1.20 makes it poignantly clear that Christ redemptive work on the cross is not only applicable to mankind, but to all of creation. “The ‘all things’ of verse 20 occurs five other times in the context,” begins Douglas Moo, “and in each case the referent is the created universe.”
He goes on to say, “And, of course, in this context, Paul goes on to specify that the scope of ‘all things’ includes things on earth or things in heaven. The neuter form (Greek ta…ta) and the parallelism with verse 16 make clear that all created things are included” (The Letters to the Colossians and to Philemon, pgs. 134-135).
The scope of redemption is as great as the scope of the Fall and the effects of sin: it embraces humanity, creation, and cultural activities (Albert Wolters, Creation Regained, pg. 72).
As I said in my previous post, the effects of sin have permeated the entirety of God’s good creation and have caused it to be estranged from Him, to the point that it is groaning for restoration (Romans 8.20-22).
Just like mankind, the reconciliation of creation has not yet occurred in the fullest sense, restoring everything to their original state before the Fall. No need to worry. The reconciliation of those for whom Christ died and everything in the world will be culminated in His return and completely made right again with God (Isaiah 52.6-10; 65.13, 17; 2 Peter 3.12-13; 1 John 3.2; Revelation 21.1-8, 22).
Since I’m writing in particularly about cultural activities, I would like for you to see the tremendous implications that Christ’ redemptive act has upon cultural activities themselves.
Practical Implications
Time, nor space, will allow me to address the scope of these implications, but the following will serve as a sufficient example:
Marriage should not be avoided by Christians, but sanctified. Emotions should not be repressed, but purified. Sexuality is not simply to be shunned, but redeemed. Politics should not be declared off-limits, but reformed. Art ought not to be pronounced worldly, but claimed for Christ. Business must no longer be relegated to the secular world, but must be made to conform again to God-honoring standards (ibid., 71).
Your involvement within cultural activities is not to be shunned, minimized as unimportant, or lived apart from Christ’ rule over them (Unless these activities are in direct violation to God’s Law). Your role within cultural activities is as vital as a Pastors role in the local church.
This is why Wolters went on to say that the distortion created by sin in creation and culture needs to be opposed everywhere:
In the kitchen and the bedroom, in city councils and corporate boardrooms, on the stage and on the air, in the classroom and in the workshop (ibid., 73).
The work of a creation and cultural reconciler is not left to the paid professionals. This work involves every man, woman, and child that considers themselves to be a Christian. The Gospel creates new people (2 Corinthians 5.17) and its demands encompass all of life, not just Sunday morning (Matthew 28.18-20).
As Christians we play a pivotal role – right here and right now – in directing every cultural activity in submission and obedience to God.
With this in mind, let us briefly look at life as a reconciler.
Living as a Reconciler
In 2 Corinthians 5.18 we are told that, “God, who through Christ reconciled us to himself and gave us the ministry of reconciliation.” Although the context of this passage speaks of our role in sharing the Gospel with others and encouraging them to be reconciled to God, I believe that based upon the implications of Colossians 1.20 that we too are to serve as reconcilers of God’s creation.
First off, don’t think that I mean creation or cultural activities need to be saved, or that a new society can be perfectly recreated. This is not the case at all.
What I am saying is this: creation and culture are to be subjected to God’s sovereign rule, commands, desires, and values. Jesus Christ lays claim to it all (Ephesians 1.20-21). Speaking on this same accord, Abraham Kuyper remarked, “There is not one square inch of the entire creation about which Jesus Christ does not cry out, ‘This is mine! This belongs to me!’”
Practically speaking, there are two general ways that we are to live our lives as reconcilers: cultural creators and cultural redeemers.
Cultural Creators
Since God’s original command to create culture was not abrogated by the Fall, these activities are to continue today. From starting and raising Godly families, to beginning new businesses, making new art, planting new churches, schools, hospitals, and conducting new scientific research. As Christians we are called to continue God’s command creating culture (I hope that you don’t take this as creating a Christian sub-culture, alone).
Cultural Redeemers
Not only are we to create culture, but we are to redeem culture as well, beginning where we find ourselves today. We see this no clearer than in 1 Corinthians 7.17-24:
Only let each person lead the life that the Lord has assigned to him, and to which God has called him. This is my rule in all the churches…Each one should remain in the condition in which he was called…So, brothers, in whatever condition each was called, there let him remain with God.
Whatever cultural activity you find yourself in when called of God to believe in Jesus Christ as your savior, it is in this position that you are to remain. The position that you find yourself in is the very position that God has assigned and called you to fulfill. From this passage above, it is quite clear that God has a purpose for you where you are at and not some undisclosed point in the future.
So, are you an actor, actress, artist, businessman or woman, comedian, educator, farmer, journalist, musician, politician, trash collector, or trucker? If so, this is where the LORD has assigned and called you to serve and it is in this capacity that the LORD has asked for you to remain – not indefinitely – to serve as a cultural redeemer.
As I’ve said earlier, this is accomplished by directing everything in submission and obedience to God. Does the business you are associated with honor God, or do they look to exploit customers? Do your comedic routines exalt God and encourage others, or are they filled with mockery? Is your educational philosophy built upon humanism and evolution, or does it derive from a Christian worldview?
At this point, it’s important to reiterate a quote from my previous posttaken from Albert Wolters, “To the degree that these realities fail to live up to God’s creational design for them, they are misdirected, abnormal, or distorted” (pg. 59). In whatever way that cultural activities do fail to live up to God’s designs, they need to be directed towards this end once again, not further away by abandoning our role and responsibilities.
The main point that I’m trying to make is this, many people live under the guise that certain activities – such as those listed above – are somehow non-important and to be avoided. This is not the case at all. Moreover, due to prevailing cultural influences, the role of Christianity in shaping the culture is being pushed to the sideline, demonized as evil in some cases, mocked by many, and abandoned in large part by the church.
I hope that over the last three weeks you have seen that all forms of culture were not done away with in the Fall, but rather distorted by the entrance of sin. It is for this reason that Christ needed to reconcile creation and culture itself to its original and good purpose. If you have placed your faith in Jesus Christ, this is the work that He has called you to carry out upon His behalf.
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Colin
on Jun 14th, 2010
@ 7:42 pm:
Jesse,
My first thought as I read through the above – is that all this culture reconcilers and culture creators seems a massive stretch from what the NT give us … simply don't we have enough to be getting on with rather than worrying about things that are not commanded and (I don't think really even hinted at)
Col 1 v 20 speaks of Christ reconciling … not us … I think it is a massive jump to encourage people to be doing things that are not in the context of the 2 Cor 5 v 18, which as you says 'speaks of our role in sharing the Gospel with others and encouraging them to be reconciled to God' ?
I think I would make a broader point too that we should be balancing out some of this stuff with with Petrine emphasis on us as sojourners, that to me is clear as opposed to working from the implications (from Col 1 and 2 Cor 5) …
Colin
Jesse
on Jun 14th, 2010
@ 9:01 pm:
Colin:
Thanks for stopping by and chatting.
I don’t really think you disagreed with what I said above. Apart from your pithy comments on Col. 1.20, you just made some general statements. With that I encourage you to read my post on 6 Keys to Disagreeing Well.
To say what I wrote above are not commanded nor even hinted at in the Bible doesn’t do much for conversation. I know there isn’t much ground that can be covered in a comment, but this is nothing short of a Red Herring. After reading the post I linked to above, I would encourage you to be more specific when disagreeing to safeguard against generalizations.
Is it a jump from Col 1.20? I don’t think so. Why do you think it’s a jump? If Christ has reconciled “all things” to Himself, how does He go about reconciling “all things” if not through His people?
In regards to your Petrine point, the Scriptures don’t oppose themselves. Not sure if this is what you were getting at, so correct me if I’m wrong, but it sounds like you’re contending for the internal inconsistency of the Bible.
We are not to flee the world and cultural activities, but rather engage them distinctly as Christians, living as citizens of heaven in the here and now.
I’m actually finishing a book that deals with this issue, especially in relationship to Christianity and Democracy. What I’m implicitly doing is blending the traditional Reformed (Transformative) and Anabaptist (Separatist) positions to form a balanced approach to political involvement.
Looking forward to hearing back from you.
Cheers, Jesse
Colin
on Jun 15th, 2010
@ 3:31 pm:
Jesse,
Thankyou for your response …
'If Christ has reconciled “all things” to Himself, how does He go about reconciling “all things” if not through His people?' – I think this would be an example of what I see as a 'jump' … there would seem to be lots of things in the 'all things' which are outside the cultural lives of Christians, which we cannot even begin to seek to reconcile (the falleness exhibited in nature being one that springs to mind).
Ephesians 2 would seem to me to set out the reconcilation we are to be involved in … with God and with his people ??? Is there anything else in the NT to suggest otherwise ?
Colin
Jesse
on Jun 15th, 2010
@ 1:32 pm:
Colin,
Thanks for writing back and clarifying your point.
With what you said, how does that disprove what I’ve said above? Did or did not Christ reconcile “all things?” What is more, you have to deal with Paul’s clarifying statement that he just didn’t mean people, but all things, “whether things on earth or things in heaven” (cf. Col. 1.16)
Just because we cannot reconcile some facets of creation (i.e. weather, platonic shifting, etc…) doesn’t invalidate Paul’s point that Christ has reconciled “all things.” How would it?
Your point with Eph. 2 is a valid point for those passages and does shed light on meaning, but in terms of defining what is meant in Col. 1.20 it’s a Red Herring.
It’s like I said before, the Bible is internally consistent and what is said in one point (Col. 1.16, 20) is not contradicted or invalidated at another point (Eph. 2). If anything these points are to be understood as coherent, like two blades in a pair of scissors or two wings on a bird.
Now, are you asking if there is anything that indicates that we are to be involved in any sort of reconciliatory work outside of evangelism? If so, this would then strike to the heart of evangelism and social responsibility.
If this is what you’re getting at, on Justin Taylor’s Blog someone left some questions for you there that would be a good place to start. Also, I would encourage you to read this post on Christianity and the “World” How Misunderstanding the Meaning of “World” Can Lead Christians to Removing Themselves From It.
If this is not what you’re getting at, then just let me know.
Cheers, Jesse
Colin
on Jun 22nd, 2010
@ 10:21 am:
Jesse,
Sorry for taking a while to come back … life gets busy on times …
I should of said before but yes I do agree with you that the Bible is completely internally consistant.
Now you seem to be using this fact (that the Bible is consistant) to argue that Christ reconciling to himself all things (Col 1 v 20) is linked to the Christian's role as having a ministry of reconciliation (2 Cor 5 v 18). And this means some ongoing role for the Christian / Church in reconciliation as cultural creators and cultural redeemers. This is beyond what I have outlined (ie Christians proclaiming people being reconciled to God through Christ and people being reconciled to each other when they come to Christ) ?
Am I right so far ? I don't want any more red herrings !!!
Jesse Wisnewski
on Jun 22nd, 2010
@ 1:47 pm:
@ Colin:
No problem
What I'm emphasizing in our conversation is the thrust of Col. 1.20, which you still need to address:
Did or did not Christ reconcile “all things?” What is more, you have to deal with Paul’s clarifying statement that he just didn’t mean people, but all things, “whether things on earth or things in heaven” (cf. Col. 1.16)
and
Is it a jump from Col 1.20? I don\\'t think so. Why do you think it’s a jump? If Christ has reconciled “all things” to Himself, how does He go about reconciling “all things” if not through His people?
Cheers, Jesse
Colin
on Jun 22nd, 2010
@ 2:09 pm:
Jesse,
Do you have Peter O'Brien's commentary on Colossians ?
He makes the point that the reconciliation that Paul is talking about in Col 1 v 20 refers to a past event … and yes it is the reconciliation of all things (beyond God people and people and other people in the Church) but it has been done already by Christ . Therefore what is refered to here does not have ongoing aplication for us in that we need to be involved (in that reconciliation), Christ has done it already.
p55 – 6
The 'reconciliation of all things' ought to be understood in our judgement, with Lohse to mean that the universe has been reconciled in that heaven and earth have been brought back into their divinely created and determined order … the universe is again under its head and cosmic peace has returned.
Jesse
on Jun 22nd, 2010
@ 3:31 pm:
Hey Colin,
Good to hear from you.
Yes, I have O’Brien’s commentary. I’ll look at it later this evening.
Off the top of my head, if this work of reconciliation has already been done, completed, finished – which in a sense it has since the Greek verb is in the aorist form – and everything has been brought back to it’s “divinely created and determined order” in which “cosmic peace” has returned, can you please explain why we’re not currently experiencing this?
Based upon my unscientific observations, seems like we’re seeing the complete opposite.
It’s also important for us to remember, just because a verb is in the aorist tense doesn’t mean that it insinuates a completed action in the past. It’s important to parse verbs to better understanding the meaning of the word in its context.
Cheers, Jesse
Colin
on Jun 22nd, 2010
@ 8:33 pm:
'if this work of reconciliation has already been done, completed, finished – which in a sense it has since the Greek verb is in the aorist form – and everything has been brought back to it’s “divinely created and determined order” in which “cosmic peace” has returned, can you please explain why we’re not currently experiencing this?'
O'Brien makes the point (also on p56) that reconciliation in this context refers also to pacification. He says that v 20 is to be understood in the light of God's triumph in Christ over the principalities and powers (2 v 15) – which the 'all things' expands to the whole universe.
can you please explain why we’re not currently experiencing this?'
Is it not that trusty phrase .. the 'already but not yet' ?
Jesse
on Jun 22nd, 2010
@ 6:08 pm:
Well, that’s an interesting phrase that insinuates quite a bit, especially the inauguration of the Kingdom of God through the life, death, and resurrection of Christ that will be consummated after the Final Judgment. Personally, I believe this position actually lends further support for the thrust of this post.
If it’s O.K. with you, I say we hold off on that since it would take us off our immediate topic. If not, just let me know.
Now that you agree Christ has reconciled everything, my question from before still remains,
“If Christ has reconciled “all things” to Himself in a real historical sense (i.e. “already”) how does He go about reconciling “all things” today if not through His people?”
Cheers, Jesse.
Colin
on Jun 23rd, 2010
@ 9:39 am:
'If Christ has reconciled “all things” to Himself in a real historical sense (i.e. “already”) how does He go about reconciling “all things” today if not through His people?”
I don't think you have shown through your citation of Col 1 v 20 that this should be an ongoing concern of God's people (in terms of something to be acted on – this strikes me as indicative rather than imperative), after all O'Brien's exegesis shows that this has been done by Christ (and not through his people). Do you have access to Murray Harris's 2 Corinthians commentary ? On p435 he lists all the reconciliation references in Paul. Interestingly Col 1 v 20, is the only one which relates to 'all things' (ie it means 'things' beyond people) – all the others either relate to the reconciliation of God and people or of people to people.
Col 1 v 20 then refers to something Christ has done (and in the past) – 2 Cor 5 v 18 – refers to the ongoing reconciliation work of Christians – the ministry of preaching etc the reconciliation of God and people …
Jesse
on Jun 23rd, 2010
@ 2:13 pm:
Hey Colin,
It appears we’re back to where we left off earlier. If Christ has reconciled “all things” to Himself (past tense), then why are things not that way? What was the point of Him doing this in the past? What implications doe Christ reconciliatory work have for us today? (hold this thought for a moment).
In your emphasis of the past event you’re overlook how this works-out in history and today. So, if “all things” were reconciled to Him in the past, how are “things” today reconciled to Him?
I think this last point is very important based upon the context of this passage.
In the context of this verse, namely Col. 1.15-20, “all things” have been created through and for Christ (1.16). In Him “all things” hold together (1.17). He is to be preeminent in “all things” (1.18).
How else is Christ to be preeminent in “all things” today if we don’t make Him preeminent in our lives and sphere of influence? If He sovereign over all and has reconciled “all things” to Himself, how does He do this today?
Cheers, Jesse
Colin
on Jun 23rd, 2010
@ 8:29 pm:
Thankyou for your interactions and I agree I we have gone around in a circle … Thankyou for your patience.
'How else is Christ to be preeminent in “all things” today if we don’t make Him preeminent in our lives and sphere of influence?'
I do wonder if you have missed the point to Col 1 v 15 – 20 here – surely the point here is that Christ being pre eminent is nothing to do with us … because Christ is pre eminent for all the reasons laid out in Col 1 v 15 – 20 – all things are holding together in Him – isn't this enough to make him sovereign over all ?
If I wanted to read further on this – where would I go to ? I have read Wolters, half of Kuyper's Lectures on Calvinism (I got a bit bogged down) and Wright's Surprised by Hope … is there anyone else who encapsulates your views well ?
God bless
Colin
Jesse
on Jun 23rd, 2010
@ 6:38 pm:
No problem. It’s been a pleasure chatting with you.
I wouldn’t say that either one of us have missed the point of these passages, I think you’re failing to grasp their significance.
What is the significance of Christ’ preeminence and reconciliation of “all things?” What are we to do with this truth that Christ is sovereign over everyone and thing, that all has been created through Him and for Him?
Yes, regardless of what we think, say, do, or believe, Christ is and will remain sovereign. Yet His sovereignty does not mitigate our role and responsibilities in directing everyone and thing to Him.
For instance, it is in His authority overall that we are commanded to go and make disciples of all the nations (Matt. 28.18-20). We are to point people to faith in Jesus Christ as the sovereign Lord and King that each and every single one of us are held accountable too.
In a similar vein of thought, this is what leads me to my conclusion about the implications of Col. 1.15-20 and other supporting New Testament texts, such as Matt. 28.16-20; Rom. 11.36; 1 Cor. 8.6; Eph. 1.19-23; Rev. 4.11. All-in-all it is the doctrine of God’s sovereignty that leads me to embrace and contend for His sovereignty over everyone and everything.
Good question about reading material. I guess my particular position leans towards neo-Calvinism; however, apart from the works of Kuyper and Wolters that you referenced above, I don’t think I’ve read anything else within this tradition apart from articles and blog posts.
With the following texts, I’m not saying they’re saying the same thing I am, but they have influenced by perception:
These authors, as well as countless others that don’t come immediately to mind, helped me to better understand the problem of dualism in the Western Culture (In the words of Schaeffer, the Upper and Lower Story) and the myth of neutrality.
Hope this helps. Cheers, Jesse