The apostle's comprehensive view of salvation.
The work of Christ, though comprehensive enough to affect the whole universe, is so penetrative and personal that not a single human soul is overlooked in it. Note how Paul narrows his range of view from the universe to the individual: "To reconcile all things … you hath he reconciled … I was made a minister." But in his view of what the salvation of each individual was, there was no narrowness. In Colossians 1:21-23 he gives us a comprehensive view of salvation. He speaks of the past, the present, and the future.
I. WHAT WE WERE. "Alienated." True in an especial sense of the heathen Colossians (Ephesians 2:11, Ephesians 2:12; Ephesians 4:17-19), we yet must not shrink from recognizing this as a description of the natural state of all sinful men who have not yet accepted the offer of reconciliation. It thus agrees with our Lord's verdict on humanity (John 3:3). If we do not relish communion with God or conversation about him, and have no eager desire to do his will and enjoy his favour, these are clear signs of alienation, that there is a gulf between us and our Father. Such alienation does not end in mere indifference; it leads to positive enmity (Romans 8:7). This "hard saying" of Scripture can easily be justified in the court of conscience, and needs to be impressed on the hearts of the unconverted. They may feel a complacent regard towards a God of their own imagining, but a positive aversion to the living and true God, who hates iniquity and "is angry with the wicked every day." Are they subject to the Law of God?—that is the test. They are not. Both hearts and acts are in antagonism to him; "enemies in your mind in your evil works." Not to speak of those sins of the flesh from which they may have been restrained, selfishness and all its kindred sins of the Spirit are sufficient proofs of the alienation and enmity of mind in its relations to God. The lamentable indifference of men to Christ and his salvation is the crowning proof of the enmity of the heart towards God (John 3:18, John 3:19).
II. WHAT WE ARE. "Reconciled." The work of reconciliation is twofold. There was a reconciliation effected on the cross (verse 23; 2 Corinthians 5:19). There is a reconciliation still to be accomplished in the heart of every impenitent sinner (2 Corinthians 5:20). For there are two obstacles in the way of complete reconciliation—the one is in the character of God; the other, in the character of man. The first arises from God's holiness; the second, from man's wilfulness. The first was removed by the work of Christ as a propitiatory sacrifice—"that he might himself be just, and the Justifier of hint that hath faith in Jesus; the second is taken away, immediately by the work of the Holy Spirit on man's heart, but mediately through the death and resurrection of Christ and all the spiritual powers that flow therefrom (John 16:7-11; Romans 5:10). What a manifestation of" the riches of his grace which he made to abound toward us in all wisdom and prudence," thus to open a pathway by which a holy God might righteously make the first overtures of mercy to a reluctant rebel race! And was it not equally glorious to be able, without destroying man's freedom or doing any violence to his nature, to overcome his own unwillingness, and open a pathway into his sinful heart for "the peace of God which passeth all understanding"? But at what a cost this has been done! Paul never shrinks from "the offence of the cross." In the face cf false teachers at Colossae and amongst ourselves, he affirms the reality of the sacrificial death of the Divine Son in whom "all the fulness" dwelt. None but incarnate God could effect this reconciliation, and even he only "in the body of his flesh through death (Hebrews 10:5-10).
III. WHAT WE SHALL BE. "Presented faultless." That the apostle is looking forward to the future we infer from verse 23. He holds out before us the prospect of attaining that perfection of character which we are striving to attain to, but which, as an ideal, is perpetually rising and receding as we reach after it (Philippians 3:12-14). We shall gain that holiness which we now "follow" (Hebrews 12:14; 1 Peter 1:13-16). We shall be "unblamable," or "without blemish" (a sacrificial term). The precept in Romans 12:1-21. I will be perfectly fulfilled then. The confession in 1 Corinthians 4:3 will be needless then. We shall be "unreprovable." Now Christ must at least say, "I have a few things against thee," and we confess Job 9:20, etc. But then neither the accuser of the brethren, nor our own enlightened consciences, nor God himself, will reprove us (Romans 8:33, Romans 8:34). And all this "before him." We shall be pure enough to bear the scrutiny and to be happy in the presence of that God whose holiness is a consuming fire and whose presence would therefore be intolerable to a sinful soul (1 John 3:1, 1 John 3:2; Jud 1:24, 25). But there is a condition attached. Paul describes it in terms of generous confidence:" If, as I would take for granted," etc.) cf. Philippians 1:6). There is a truth to be believed ("the gospel"), a confidence to be maintained (your "faith," 2 Corinthians 1:24), and an expectation to be cherished ("hope;" cf. Hebrews 3:14; Hebrews 6:11; 1 Peter 1:3-5; Jud 1 Peter 1:20, 1 Peter 1:21). Learn:
1. Our steadfastness in Christ is the best evidence of our reconciliation by Christ, and our earnest of a presentation in glory. The loss of faith is the knell of hope.
2. Our assurance of reconciliation and our hope of final perfection are both bound up with the glorious gospel, and may be the privilege of all; for that gospel is a message of salvation for every creature under heaven.—E.S.P.