The Meaning of Colossians 1:20 Explained

Colossians 1:20

KJV: 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.

YLT: and through him to reconcile the all things to himself -- having made peace through the blood of his cross -- through him, whether the things upon the earth, whether the things in the heavens.

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

ASV: 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.

KJV Reverse Interlinear

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. 

What does Colossians 1:20 Mean?

Verse Meaning

God"s ultimate purpose in all of this was to reconcile all things to Himself. The Cross made reconciliation possible. Now it is up to people to accept God"s provision and "be reconciled" to God by faith in Christ ( 2 Corinthians 5:20).
"The implication is that the purpose, means, and manner of (final) reconciliation have already been expressed by God, not that the reconciliation is already complete." [1]
". . . Paul never looks at reconciliation as mutual concession after mutual hostility. Reconciliation is manward, not Godward, in its direction. It is God"s reconciling of man "unto himself" ( Colossians 1:20). God never has had need to be reconciled to man; He has always loved man. It is easy to see the importance of holding right views here, since our attitude to Christ"s work and our very idea of God are affected." [2]
"All things" would include the angelic world and the rest of creation besides humanity. Christ"s death has dealt with the defilement sin caused as well as with its guilt.
In what sense did Christ reconcile all things in heaven to Himself, including Satan and his angels? He did not do so in the ordinary sense of bringing them into salvation but in the wider sense of bringing them into subjection to His will. [2] Christ"s death has pacified Satan and his angels. They now have to submit to Him (cf. Colossians 2:15) even as He created them. [4]
This passage ( Colossians 1:15-20) contains one of the greatest Christologies in the Bible. [5] Scholars have often referred to Colossians 1:15-18 as "The Great Christology." [6] They have also called Colossians 1:15-20 "The Christ Hymn." [7] The form of these verses is probably Hebrew rather than Greek poetry. [8] One writer argued that Paul took the Christological statements in Colossians 1:9-23 and Colossians 2:6-15 from Jewish sources rather than from his own store of theological ideas or from early Christian hymns. [9] Probably he did. Another scholar suggested that Christ"s supremacy in this passage should be understood as over the Torah, Adam, and Israel. [10] This seems unnecessarily limited to me.
"The Christ-hymn of Colossians 1:15-20 is a powerful statement about the Person and work of Jesus Christ. Christ"s supremacy is seen at every turn. The first portion focuses on His preeminent role in creation, while the second emphasizes His work as Redeemer. To any Christian, in Colosse then or elsewhere today, who may have been or is confused about Christ"s role in the world, these six verses testify to Christ"s absolute authority, which is not to be shared with any person, angel, or demon." [10]9
Thirteen Assertions about Christ in Colossians 1:15-201.He is the image of the invisible God ( Colossians 1:15).2.He is the first-born of creation ( Colossians 1:15)3.He is the originator of creation ( Colossians 1:16).4.He is the agent of creation ( Colossians 1:16).5.He is the goal of creation ( Colossians 1:16).6.He is the antecedent of creation ( Colossians 1:17).7.He is the sustainer of creation ( Colossians 1:17).8.He is the head of the church ( Colossians 1:18).9.He is the first-born from the dead ( Colossians 1:18).10.He is the preeminent one ( Colossians 1:18).11.He is the fullness of God ( Colossians 1:19).12.He is the reconciler of all things to Himself ( Colossians 1:20).13.He is the maker of peace ( Colossians 1:20).

Context Summary

Colossians 1:9-20 - Our Wondrous Privileges In Christ
Here is a paragraph which may fitly form part of our daily intercession for ourselves and others. We all need a quicker insight into God's will, and this is only acquired through the wisdom and understanding communicated by the Holy Spirit to our spirits. But that understanding is conditioned, as in Colossians 1:10, by a daily behavior which pleases God and bears fruit in every good work. It is as we slowly climb the ascent of consistent living that the landscape of God's nature expands around us. As character and knowledge grow, so will our spiritual strength; but notice that frequently such strength is needed not so much for great exploits, as for the patient bearing of the Cross, Colossians 1:11.
In view of the fact that we are being qualified for an inheritance in light, there should be a song of perennial thanksgiving proceeding from us. What a wonder that the sons of ignorance and night can dwell in the Eternal Light, through the Eternal Love! It is not enough to receive the forgiveness of sins, we must be conformed to the image of the Son, who is Himself the image of the Father, Colossians 1:15. Notice the pre-eminence of Jesus-in creation, Colossians 1:16; in the Church, Colossians 1:18; in resurrection, Colossians 1:18; and in the great enterprise of reconciliation and restoration, Colossians 1:20. Let Him be pre-eminent for us also! [source]

Chapter Summary: Colossians 1

1  After salutation Paul thanks God for the Colossians' faith;
7  confirms the doctrine of Epaphras;
9  prays further for their increase in grace;
14  describes the supremacy of Christ;
21  encourages them to receive Jesus Christ, and commends his own ministry

Greek Commentary for Colossians 1:20

Through him [δι αυτου]
As the sufficient and chosen agent in the work of reconciliation This double compound (απο κατα — apoαλλασσω — kata with καταλλασσω — allassō) occurs only here, Colossians 1:22; Ephesians 2:16, and nowhere else so far as known. Paul‘s usual word for “reconcile” is διαλλασσω — katallassō (2 Corinthians 5:18-20; Romans 5:10), though απο — diallassō (Matthew 5:24) is more common in Attic. The addition of καταλλασσω — apo here is clearly for the idea of complete reconciliation. See note on 2 Corinthians 5:18-20 for discussion of τα παντα — katallassō Paul‘s great word. The use of εις αυτον — ta panta (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Romans 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. [source]
Unto himself [αυτον]
Unto God, though αυτον — auton is not reflexive unless written ειρηνοποιησας — hauton Having made peace (ειρηνοποιος — eirēnopoiēsas). Late and rare compound (Proverbs 10:10 and here only in N.T.) from ποιων ειρηνην — eirēnopoios peacemaker (Matthew 5:9; here only in N.T.). In Ephesians 2:15 we have πληρωμα — poiōn eirēnēn (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if ευδοκησεν — plērōma be taken as the subject of τεος — eudokēsen a participial anacoluthon (construction according to sense as in Colossians 2:19). If ευδοκησεν — theos be taken as the subject of ειρηνοποιησας — eudokēsen the participle τεος — eirēnopoiēsas refers to Christ, not to δια του αιματος του σταυρου αυτου — theos (God). Through the blood of his cross 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 Colossians 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott). [source]
Having made peace [ειρηνοποιος]
Late and rare compound (Proverbs 10:10 and here only in N.T.) from ποιων ειρηνην — eirēnopoios peacemaker (Matthew 5:9; here only in N.T.). In Ephesians 2:15 we have πληρωμα — poiōn eirēnēn (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if ευδοκησεν — plērōma be taken as the subject of τεος — eudokēsen a participial anacoluthon (construction according to sense as in Colossians 2:19). If ευδοκησεν — theos be taken as the subject of ειρηνοποιησας — eudokēsen the participle τεος — eirēnopoiēsas refers to Christ, not to δια του αιματος του σταυρου αυτου — theos (God). [source]
Through the blood of his cross [ειτε τα εν τοις ουρανοις]
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 Colossians 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott). [source]
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 Colossians 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott). [source]
Having made peace [εἰρηνοποιήσας]
Only here in the New Testament. Having concluded peace; see on John 3:21. The participle is parallel with to reconcile, and marks peace-making and reconciliation as contemporaneous. The kindred εἰρηνοποιός peacemakeronly in Matthew 5:9. The phrase making peace, in which the two factors of this verb appear separately, occurs only Ephesians 2:15. [source]
To reconcile [ἀποκαταλλάξαι]
Only here, Colossians 1:21, and Ephesians 2:16. The connection is: it was the good pleasure of the Father (Colossians 1:19) to reconcile. The compounded preposition ἀπό gives the force of back, hinting at restoration to a primal unity. So, in Ephesians 2:12-16, it occurs as in Colossians 1:21, in connection with ἀπηλλοτριωμένοι alienatedas if they had not always been strangers. See on Ephesians 2:12. Others explain to reconcile wholly. For the verb καταλλάσσω toreconcile, see on Romans 5:10. [source]
All things [τὰ πάντα]
Must be taken in the same sense as in Colossians 1:16, Colossians 1:17, Colossians 1:18, the whole universe, material and spiritual. The arrangement of clauses adopted by Rev. is simpler. [source]

Reverse Greek Commentary Search for Colossians 1:20

Romans 3:25 Propitiation [ἱλαστήριον]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER-
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These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER-
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Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER-
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Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER-
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Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER-
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This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER-
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Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER-
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The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER-
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In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Psalm 50:8-14, Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER-
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The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER-
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In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
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2 Corinthians 5:18 Who reconciled us to himself through Christ [του καταλλαχαντος ημας εαυτωι δια Χριστου]
Here Paul uses one of his great doctrinal words, καταλλασσω — katallassō old word for exchanging coins. Διαλλασσω — Diallassō to change one‘s mind, to reconcile, occurs in N.T. only in Matthew 5:24 though in papyri (Deissmann, Light from the Ancient East, p. 187), and common in Attic. Καταλλασσω — Katallassō is old verb, but more frequent in later writers. We find συναλλασσω — sunallassō in Acts 7:26 and αποκαταλλασσω — apokatallassō in Colossians 1:20.; Ephesians 2:16 and the substantive καταλλαγη — katallagē in Romans 5:11; Romans 11:15 as well as here. It is hard to discuss this great theme without apparent contradiction. God‘s love (John 3:16) provided the means and basis for man‘s reconciliation to God against whom he had sinned. It is all God‘s plan because of his love, but God‘s own sense of justice had to be satisfied (Romans 3:26) and so God gave his Son as a propitiation for our sins (Romans 3:25; Colossians 1:20; 1 John 2:2; 1 John 4:10). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God‘s terms and is made possible through (δια — dia) Christ. [source]
Galatians 3:22 All [τὰ πάντα]
Neuter, all things collectively: = all men. For the neuter in a similar comprehensive sense, see 1 Corinthians 1:27; Colossians 1:20; Ephesians 1:10. [source]
Ephesians 2:16 Might reconcile [ἀποκαταλλάξῃ]
Only here and Colossians 1:20, Colossians 1:21. See on Colossians 1:20. The new man precedes the reconciling in Paul's statement, though, as a fact, the order is the reverse. The verb contains a hint of restoration to a primal unity. See on Ephesians 2:12. [source]
Ephesians 1:7 In whom [εν ωι]
Just like Colossians 1:14 with παραπτωματων — paraptōmatōn (trespasses) in place of αμαρτιων — hamartiōn (sins) and with the addition of δια του αιματος αυτου — dia tou haimatos autou (through his blood) as in Colossians 1:20. Clearly Paul makes the blood of Christ the cost of redemption, the ransom money See note on Colossians 1:9. [source]
Ephesians 2:16 And might reconcile [και αποκαταλλαχηι]
Final clause with ινα — hina understood of first aorist active subjunctive of αποκαταλλασσω — apokatallassō for which see note on Colossians 1:20, Colossians 1:22. [source]
Colossians 1:22 In His sight [κατεώπιον αὐοτῦ]
Rev., before Him. Him refers to God, not Christ. Whether the reference is to God's future judgment or to His present approval, can hardly be determined by the almost unexceptional usage of κατενώπιον beforein the latter sense, as is unquestionably the case in Ephesians 1:4. The simple ἐνώπιον beforeis used in the former sense, Luke 12:9. Ἔμπροσθεν beforeoccurs in both senses. The reference to the future judgment seems the more natural as marking the consummation of the redemptive work described in Colossians 1:20-22. Compare 1 Thessalonians 3:13, and Ephesians 5:27, which corresponds with the figure of the bride, the Lamb's wife, in Revelation 21:9sqq. This view is further warranted by the following words, if ye continue, etc., the final presentation being dependent on steadfastness. [source]
Colossians 1:19 It pleased the Father that in Him should all fullness dwell [ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER-
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There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]

Colossians 1:14 In whom [εν ωι]
In Christ as in Ephesians 1:7. This great sentence about Christ carries on by means of three relatives (εν ωι — en hōi Colossians 1:14, ος — hos Colossians 1:15, ος — hos Colossians 1:18) and repeated personal pronoun (αυτος — autos), twice with οτι — hoti (Colossians 1:15, Colossians 1:19), thrice with και — kai (Colossians 1:17, Colossians 1:18, Colossians 1:20), twice alone (Colossians 1:16, Colossians 1:20). [source]
Colossians 1:16 In him were created [εν αυτωι εκτιστη]
Paul now gives the reason It is the constative aorist passive indicative εκτιστη — ektisthē (from κτιζω — ktizō old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; Hebrews 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through “the Son of his love.” All earthly dignities are included. Have been created (εκτισται — ektistai). Perfect passive indicative of κτιζω — ktizō “stand created,” “remain created.” The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. Through him As the intermediate and sustaining agent. He had already used εν αυτωι — en autōi (in him) as the sphere of activity. And unto him (και εις αυτον — kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe (εχ — ta panta). In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Colossians 1:16 Through him [δι αυτου]
As the intermediate and sustaining agent. He had already used εν αυτωι — en autōi (in him) as the sphere of activity. And unto him (και εις αυτον — kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe (εχ — ta panta). In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Colossians 1:16 And unto him [και εις αυτον]
This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Colossians 1:22 Hath he reconciled [αποκατηλλαχεν]
First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε — apokatallagēte be ye reconciled like καταλλαγητε — katallagēte in 2 Corinthians 5:20 while D has αποκαταλλαγεντες — apokatallagentes Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see Colossians 1:20. In the body of his flesh (εν τωι σωματι της σαρκος αυτου — en tōi sōmati tēs sarkos autou). See the same combination in Colossians 2:11 though in Ephesians 2:14 only σαρκι — sarki (flesh). Apparently Paul combines both σωμα — sōma and σαρχ — sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. Through death The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι — parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι — paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους — amōmous). Without spot (Philemon 2:15). Old word α — a privative and μωμος — mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α — a privative and εγκαλεω — egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου — katenōpion autou), right down in the eye of Christ the Judge of all. [source]
Colossians 1:22 Through death [δια του τανατου]
The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι — parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι — paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους — amōmous). Without spot (Philemon 2:15). Old word α — a privative and μωμος — mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α — a privative and εγκαλεω — egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου — katenōpion autou), right down in the eye of Christ the Judge of all. [source]
James 3:18 For them that make peace [τοις ποιουσιν ειρηνην]
Dative case of the articular participle of ποιεω — poieō See Ephesians 2:15 for this phrase (doing peace), and Colossians 1:20 for ειρηνοποιεω — eirēnopoieō of Christ, and Matthew 5:9 for ειρηνοποιοι — eirēnopoioi (peacemakers). Only those who act peaceably are entitled to peace. [source]
Revelation 7:14 My lord [Κυριε μου]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας — su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας — su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:14 They which come out of the great tribulation [οι ερχομενοι εκ της τλιπσεως της μεγαλης]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:14 Made them white [ελευκαναν]
First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]

What do the individual words in Colossians 1:20 mean?

and by Him to reconcile - all things to Himself having made peace by the blood of the cross of Him through whether the things on the earth or in the heavens
καὶ δι’ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ δι’ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε ἐν τοῖς οὐρανοῖς

ἀποκαταλλάξαι  to  reconcile 
Parse: Verb, Aorist Infinitive Active
Root: ἀποκαταλλάσσω  
Sense: to reconcile completely.
τὰ  - 
Parse: Article, Accusative Neuter Plural
Root:  
Sense: this, that, these, etc.
πάντα  all  things 
Parse: Adjective, Accusative Neuter Plural
Root: πᾶς  
Sense: individually.
αὐτόν  Himself 
Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
εἰρηνοποιήσας  having  made  peace 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: εἰρηνοποιέω  
Sense: to make peace, establish harmony.
αἵματος  blood 
Parse: Noun, Genitive Neuter Singular
Root: αἷμα  
Sense: blood.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
σταυροῦ  cross 
Parse: Noun, Genitive Masculine Singular
Root: σταυρός  
Sense: an upright stake, esp.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
δι’  through 
Parse: Preposition
Root: διά  
Sense: through.
εἴτε  whether 
Parse: Conjunction
Root: εἴτε  
Sense: if … if.
τὰ  the  things 
Parse: Article, Accusative Neuter Plural
Root:  
Sense: this, that, these, etc.
γῆς  earth 
Parse: Noun, Genitive Feminine Singular
Root: γῆ  
Sense: arable land.
οὐρανοῖς  heavens 
Parse: Noun, Dative Masculine Plural
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.