Lord reconciled all things, He also stripped the principalities and the authorities, made a

public show of them, and triumphed over them by the very same cross.

Now if we say that Col. 1: 20 teaches future universal reconciliation, we make two

statements which are contrary to these Scriptural facts, the first fact being, that in

Col. 1: 20 the reconciliation is viewed as a past completed act, and the second fact being

that at the same moment that this past reconciliation was accomplished, some of the very

same orders specified as being reconciled were spoiled, exhibited, and triumphed over. If

the word reconciliation had been future, then there would have been opportunity for

believing that it was possible that the spoiled principalities might be ultimately

reconciled. The facts as they stand show clear division and make us believe the truth is

that the principalities and authorities were either reconciled or spoiled.

The question now presents itself, Why is it that these spiritual, heavenly, invisible

beings are particularized, and what have they and their reconciliation to do with the

dispensation of the mystery?  Heb. 9: 23 makes it clear that the blood of Christ was

necessary for the cleansing of heavenly things. This aspect, however, is not dealt with to

any extent in the Scriptures.  The human side, naturally, occupies the bulk of the

revelation made to man. There is another point we have already indicated, that the

expression "in heavenly places" might be rendered "among heavenly beings." Both

the exalted position of the Church "far above all principality," and the emphasized

pre-eminence of Christ are among the most prominent features of the context, and seem

to be very closely connected with the need for the reconciliation. Whether the sin that

necessitated cleansing and reconciliation among these high beings had reference to the

high glory of the Son of God, we do not clearly see, yet the insistence which is here made

upon the recognition of His Headship would incline us to believe it to be so. Moreover,

when the Church of the One Body attains this exalted position it will then be nothing less

than "The fulness of Him, the One Who filleth all in all." This, equally with the Lord's

pre-eminence, we find in close association with the reconciliation. "For it was well

pleasing that in Him all the fulness should dwell, and through Him to reconcile all things

unto Him." "For in Him dwelleth all the fulness of the Godhead bodily, and ye are filled

to the full in Him Who is Head of all principality and authority." This reconciliation,

taken together with that of Eph. 2:, provides absolute harmony for the Church of the

One Body in every connection; its erstwhile estranged components--Jews and Gentiles--

made one and reconciled as such unto the God in one body by the cross, and the invisible

thrones, dominions, principalities, and authorities, are brought into complete harmony

with this astounding exhibition of divine grace.

The fact that universal creation is ascribed to the Son of God, while four invisible

spiritual powers are enumerated, is a point too important to be lightly brushed aside. Had

the object of the passage been to speak of the creation at large, other orders of beings

would of necessity have been included. If we insist upon the reconciliation of this

passage being co-extensive with creation, we must remember that man is only one out of

thousands of created beings, and if we do so insist, we must be prepared to believe that

every creature from the tiniest microcosm up to the highest spiritual power, is included in