Does "All" Mean "All?"

It's Sunday, so something different. One reason St. Francis of Assisi always appealed to me is his universalism. Most major religions focus on humans; their suffering and their paths to freedom from suffering; or paths to salvation or eternal life. As a Catholic Christian, that always seemed to me too narrow. 

The Old Testament includes the word “all” about 5,418 times. In Hebrew or Greek, scholars say, the word “all” encompasses "all mankind," "all living things" and "the universe”  or all circumstances of life:” people, places, time, possessions, abstract qualities, the cosmic realm, the natural realm, and the moral realm. 

Scholar / Commentary	Position	Source
F. F. Bruce	The parallelism between "all things" created (v. 16) and "all things" reconciled (v. 20) "leaves no doubt that the same totality is intended in reconciliation as in creation." Christ's work "has a cosmic significance" in both creation and reconciliation. The universe "has been involved in conflict with its Creator, and needs to be reconciled to Him."	Stoned-Campbell Disciple
Meyer	"All things" means "the whole of that which exists (has been created)" — "the entire universe." Cannot be restricted to intelligent beings or the Church. The non-rational creation was affected by humanity's sin and subjected to corruption; its reconciliation will be consummated when creation is transformed into its original perfection and the new heaven and new earth are established.	Bible Hub Commentaries
Expositor's Greek Testament	The natural meaning is that reconciliation embraces "the whole universe." Rejects restricting the phrase to humans or the Church. Discusses animate and inanimate nature. Angels are included as part of the heavenly world affected by sin.	Bible Hub Commentaries
Vincent's Word Studies	"All things" must be taken in the same sense as in Colossians 1:16–18: "the whole universe, material and spiritual."	Bible Hub Commentaries
Jamieson-Fausset-Brown	The Greek expression means "the whole universe of things."	Bible Hub Commentaries

To be sure, there are opposing views. Perhaps the majority of commentators affirm that non-human creation (material, cosmic, and spiritual) is included in the scope of what is “reconciled” in Colossians 1:20. 

Other interpreters restrict reconciliation to elect humans; human and angelic worlds or the Church.

Commentary positions on the restoration of non-human creation come in ranges. 

Scholar / Commentary	Position	Source
Barnes	Paul uses the neuter τὰ πάντα rather than a word for "all persons." Sin has produced disorder "not only in mind but also in matter," and the redemption plan aims "to restore everything to its original condition."	Bible Hub Commentaries
Jamieson-Fausset-Brown	"All things" means the whole creation: angels and human beings, Jews and Gentiles, the living and the dead, and animate and inanimate creation.	Bible Hub Commentaries
Meyer	τὰ πάντα is "quite general": all created things and beings. Not restricted to intelligent beings. The non-intelligent creation was affected by the Fall and awaits renewal; the final restoration includes a new heaven and a new earth.	Bible Hub Commentaries
Expositor's Greek Testament	τὰ πάντα includes "all created objects, men and things." Christ is the point of union and reconciliation for the whole creation.	Bible Hub Commentaries
Vincent	"All things" means all created beings and things, not merely intelligent beings. The restoration involves the unintelligent creation as well as humanity.	Bible Hub Commentaries
Ellicott	The reference extends to things in heaven and earth, things visible and invisible, and thrones, principalities, and powers. The unity of creation, broken by sin, is restored through the Incarnation and Atonement.	Bible Hub Commentaries
Martyn Lloyd-Jones	The harmony restored will include "harmony in people and between people, harmony on earth and in the brute creation, and harmony in heaven." Everything will be united under the headship of Christ.	Precept Austin
Philip W. Wood	Christ's mission extends "beyond the human race" and has "cosmic dimensions."	Precept Austin
William Barclay	God's purpose is that all the different strands and warring elements in the world — divisions between beasts and humans, Jews and Gentiles — be gathered into one in Jesus Christ.	Precept Austin
Cambridge Greek Testament	God's purpose is the establishment or re-establishment of "the whole creation in perfect harmony in the Christ."	Precept Austin
Gill	Explicitly says "things in heaven" are angels and "things on earth" are elect human beings. Does not mean every creature, animate and inanimate, nor all humanity.	Bible Hub Commentaries
Matthew Poole	"All things" may mean all intellectual beings or persons, especially angels and elect human beings.	Bible Hub Commentaries
Cambridge Bible	Favors a narrower reference to subjects of spiritual redemption — regenerate human beings and the angelic race. Not explicitly about the universe in the largest sense.	Bible Hub Commentaries

Perhaps a strong majority affirm non-human creation is included in reconciliation, but not all. Dissenters restrict the scope to intelligent beings or the elect.

The scope matters. 

Scholar / Commentary	Position	Source
Douglas Moo	Non-human creation is included in Christ's redemptive work. "Creation is waiting to be redeemed." Human glorification will trigger "the whole creation" being brought into glory. Creation will not simply be destroyed but "liberated," "purged or renovated," not "done away with." Paul does not use replacement language. "Too many Christians miss the importance and value of non-human creation to God."	DashHouse
C. E. B. Cranfield	The whole creation (πᾶσα ἡ κτίσις) has comprehensive scope within the sub-human sphere. Creation's plight is real but not morally culpable. Its liberation is connected to the glorification of God's children.	(Standard reference in Romans commentaries)
F. F. Bruce	"The liberty of the children of God is procured by the redemptive work of Christ, the release of creation from its bondage to decay is assured by that same redemptive work."	Stoned-Campbell Disciple
Thomas Schreiner	Affirms that creation itself — not merely humanity — will be liberated from its bondage to decay in connection with the eschatological glorification of God's people.	(Standard reference in Romans commentaries)

There is near-universal scholarly consensus that Romans 8:19–22 explicitly includes non-human creation in the scope of redemption. The debate is not whether non-human creation is included, but rather the precise nature of that liberation (renovation versus replacement, transformation versus annihilation).

The tie to St. Francis is the understanding of non-human creation. 

Scholar / Commentary	Position	Source
Matthew Poole	Includes the created universe. The Fall "maimed and disordered the whole universe." Connects with creation's groaning in Romans 8:22.	Bible Hub Commentaries
Ellicott	Includes a redeemed and newly created world. Connects with "new heavens and new earth" of 2 Peter 3:13. Does not equate with universal human salvation.	Bible Hub Commentaries
Jamieson-Fausset-Brown	Probably includes "the rectification of all the disorders of the fall."	Bible Hub Commentaries
Expositor's Greek Testament	Allows for visible-creation renewal, citing Romans 8:19–21; 2 Peter 3:13; Revelation 21:5, but emphasizes moral and spiritual elements.	Bible Hub Commentaries
Meyer	Excludes a universal renewal of the physical world from this verse, interpreting restoration as moral and spiritual.	Bible Hub Commentaries

In Revelations it is said that "I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, 'To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!'" (Rev 5:13, ESV)

That sounds congruent with passages from the “Brother sun, sister moon” language of St. Francis’ Canticle of the Sun.  

source 

“Praised be You, my Lord, with all your creatures;

especially Brother Sun, who is the day, and through whom You give us light.

Praised be You, my Lord, through Sister Moon and the stars;

in heaven You formed them clear and precious and beautiful.

Praised be You, my Lord, through Brother Wind,

and through the air, cloudy and serene,

and every kind of weather through which You give sustenance to Your creatures.

Praised be You, my Lord, through Sister Water,

which is very useful and humble and precious and chaste.

Praised be You, my Lord, through Brother Fire,

through whom You light the night;

and he is beautiful and playful and robust and strong.

Praised be You, my Lord, through Sister Mother Earth,

who sustains us and governs us and who produces

varied fruits with colored flowers and herbs.”

source 

The parallel is arguably strongest with Ps 148, which includes:

Praise him, sun and moon;

praise him, all you shining stars.

Praise him, you highest heavens

and you waters above the skies.

Praise the Lord from the earth,

you great sea creatures and all ocean depths,

lightning and hail, snow and clouds,

stormy winds that do his bidding,

you mountains and all hills,

fruit trees and all cedars,

wild animals and all cattle,

small creatures and flying birds,

In Revelations, the promise of cosmic renewal encompasses the entire created order. 

In Genesis: "And God saw everything that he had made, and behold, it was very good." (Gen 1:31, ESV). The phrase encompasses the entirety of the created order.

The theological significance might be that non-human creatures are declared good. Humans are placed within creation as accountable cultivators rather than absolute owners: caretakers and stewards rather than masters. 

Indeed, one might argue that covenants are made with all living things, not just humans. 

"Behold, I establish my covenant with you and your offspring after you, and with every living creature that is with you, the birds, the livestock, and every beast of the earth with you, as many as came out of the ark..." (Gen 9:9–10, ESV). 

The Noahic covenant explicitly includes non-human creatures alongside humans. The theological significance is that God's covenant faithfulness extends to every living creature. 

In Ps 24:1, it is declared that"the earth is the Lord's and the fullness thereof, the world and those who dwell therein." The theological significance is that God's ownership extends to the entire earth and all its contents, human and non-human alike.

Likewise, Ps 145:15 says "the eyes of all  look to you, and you give them their food in due season." The theological significance is that God's providential care extends to all living creatures, not merely humans.

Also mirroring the Canticle of the Sun is PsPs 148:1–3, 7, 10: "Praise the Lord! Praise the Lord from the heavens; praise him in the heights! Praise him, all his angels; praise him, all his hosts! Praise him, sun and moon; praise him, all you shining stars!  Praise the LORD from the earth, you great sea creatures and all deeps... Beasts and all livestock, creeping things and flying birds!"

The psalm presents a cosmic liturgy in which the entire created order is summoned to praise. Non-human creation is portrayed as an active participant in divine worship, not mere scenery for human redemption 

Isa 55:12–13 says "for you shall go out in joy and be led forth in peace; the mountains and the hills before you shall break forth into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the cypress; instead of the brier shall come up the myrtle.”

Non-human creation such as mountains, hills, trees and plant life are portrayed as actively participating in the joyful restoration. And as Psalm 150:6 says, "Let everything that has breath praise the Lord."

The modern scholarly debate on whether non-human creation is included in the scope of redemption centers on several key positions:

Position	Key proponents	Core claim
Cosmic inclusion (strong)	F. F. Bruce, N. T. Wright, Douglas Moo, Richard Bauckham, Meyer, Vincent, Alford, JFB, Lloyd-Jones, Barclay	τὰ πάντα in Colossians 1:20 and Ephesians 1:10 includes the entire created order — material, spiritual, visible, invisible. Non-human creation is a direct object of Christ's reconciling work.
Cosmic inclusion (moderate)	Matthew Poole, Barnes, Ellicott, Expositor's Greek Testament	Non-human creation is included, but with qualifications about the mode of reconciliation and the distinction between reconciliation and salvation.
Restrictive (intelligent beings only)	Gill, Cambridge Bible, Matthew Poole (alternative reading), Geneva Study Bible	τὰ πάντα should be limited to intelligent beings — angels and elect humans — not the material universe.
Moral/spiritual restoration	Meyer (on Acts 3:21), Pulpit Commentary	The "restoration of all things" is primarily moral and spiritual, not cosmic/material.
Apokatastasis (universal restoration)	Origen, Gregory of Nyssa	All rational beings will eventually be restored to God. Based on 1 Corinthians 15:28 and Acts 3:21.