Exegetical and Hermeneutical Commentary of Colossians 3:11
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.
11. where ] “ in ” “ the new Man.” This phrase is a further suggestion of the inner reference to Christ as the New Man which we find in this passage and the Ephesian parallel. Certainly the language of locality accords better with such a reference than with a reference merely to the regenerate state of the Christian.
there is neither ] The Greek is emphatic; there exists neither. “Not merely the fact but the possibility” is negatived (Lightfoot). In Christ, such differences cannot breathe.
Greek nor Jew ] Cp. Rom 10:12 ; 1Co 12:13; Gal 3:28 (a close verbal parallel). The word Helln in such antithetical places “denotes all nations not Jews that made the language, customs and learning of the Greeks their own” (Grimm’s N.T. Lexicon, ed. Thayer). In this sense it is used e.g. Joh 7:35, where A.V. renders “ Gentiles.” See too Act 11:20 (true reading), Act 14:1, &c.
circumcision nor uncircumcision ] Cp. Rom 2:25-27; Rom 3:30; 1Co 7:19; Gal 5:6; Gal 6:15; and see Eph 2:11.
barbarian, Scythian ] The word barbaros, in Greek, first denoted a speaker of an unintelligible language, and so a non-Greek, whatever his state of society or culture. It thus included the Romans, and in pre-Augustan Latin writers is even used as a synonym for Latin. But “from the Augustan age the name belonged to all tribes which had no Greek or Roman accomplishments” (Liddell and Scott, Greek Lexicon).
“ Scythian: ” an intensification of the previous word. The Scythians, a wandering race, akin probably to the modern Turks, were regarded by both Greeks and Jews as the wildest of wild tribes, (though the opposite view, strangely, had been taken by early Greek thought, idealizing the unknown. Thus schylus (cent. 5 b.c.) calls the Scythians “ well-ordered ”). Lightfoot points out that to the Jews the Scythians were specially a name of terror and savagery, for in the reign of Josiah they had poured into Palestine (Herodotus i. 105 6); an invasion not recorded in Scripture, but perhaps indicated in Jer 1:13-16; Ezekiel 38-39.
bond nor free ] Cp. 1Co 12:13; Gal 3:28; Eph 6:8 (with notes in this series on Col 3:5); and see 1Co 7:22. Onesimus and Philemon would be at hand as living illustrations of this brief but wonderful statement.
but Christ is all and in all ] More exactly, to paraphrase, but all things, and in all (persons), are Christ. Such was the union of every believer with Him, that each was to each an embodiment as it were of His presence and life. In this respect all differences, national, ritual, educational, social, were assimilated in the eyes of faith and love. Facts of race, history, status, were not indeed contradicted, but they were overruled, and transfigured into mere varying phases of a central union in the Lord, Who shone equally through all His members.
This short sentence is at once a radical contradiction to some of the deepest prejudices of classical paganism and of (distorted) Judaism, and a wonderful positive revelation.
Fuente: The Cambridge Bible for Schools and Colleges
Where there is neither Greek nor Jew – See this fully explained in the notes at Gal 3:28. The meaning here is, that all are on a level; that there is no distinction of nation in the church; that all are to be regarded and treated as brethren, and that therefore no one should be false to another, or lie to another.
Circumcision nor uncircumcision – No one is admitted into that blessed society because he is circumcised; no one is excluded because he is uncircumcised. That distinction is unknown, and all are on a level.
Barbarian – No one is excluded because he is a barbarian, or because he lives among those who are uncivilized, and is unpolished in his manners; see the word barbarian explained in the notes at Rom 1:14.
Scythian – This word does not occur elsewhere in the New Testament. The name Scythian is applied in ancient geography to the people who lived on the north and northeast of the Black and Caspian seas, a region stretchings indefinitely into the unknown countries of Asia. They occupied the lands now peopled by the Monguls and Tartars. The name was almost synonymous with barbarian, for they were regarded as a wild and savage race. The meaning here is, that even such a ferocious and uncivilized people were not excluded from the gospel, but they were as welcome as any other, and were entitled to the same privileges as others. No one was excluded because he belonged to the most rude and uncivilized portion of mankind.
Bond nor free – See the notes at Gal 3:28.
But Christ is all, and in all – The great thing that constitutes the uniqueness of the church is, that Christ is its Saviour, and that all are his friends and followers. Its members lay aside all other distinctions, and are known only as his friends. They are not known as Jews and Gentiles; as of this nation or that; as slaves or freemen, but they are known as Christians; distinguished from all the rest of mankind as the united friends of the Redeemer; compare the notes at Gal 3:28.
Fuente: Albert Barnes’ Notes on the Bible
Col 3:11
Where there is neither Greek nor Jew.
Comparing the enumeration here with that in Gal 3:28, we mark this difference. In Galatians the abolition of all distinctions is stated in the broadest way by the selection of three typical instances: Religious prerogative, Jew and Greek; social ,caste, bond and free; natural sex, male and female. Here, on the other hand, the examples are chosen with special reference to the circumstances of the Colossian Church.
1. The Judaism of the Colossian heretics is met by Greek and Jew, and as it manifested itself especially in enforcing circumcision, this is further emphasized by circumcision nor uncircumcision.
2. Their Gnosticism is met by Barbarian, Sythian. They laid special stress on intelligence, penetration, gnosis. The apostle offers the full privileges of the gospel to barbarians even of the lowest type. In Rom 1:14 the division Greek and Barbarian is almost synonymous with wise and unwise.
3. Special circumstances connected with an eminent member of the Colossian Church had directed his attention at this moment to the relation of master and slaves. Hence he cannot leave the subject without adding bond, free. (Bishop Lightfoot.)
The high level
I. The gospel produces the new man.
1. Before man is made anew all influences fail to produce the change. The glories of heaven never move him to praise, the riches of the earth never touch his gratitude. Like a withered tree, which receives no benefit from sunshine or shower, gracious influences made no impression.
2. But thrown into the crucible and mould of the Cross, he comes out a new man. New thoughts crowd the theatre of his mind, new emotions flower in the garden of his soul, new prospects enliven his future, and impelled by new convictions he builds up a new character. When ignorant become learned and subjects kings, there is less change than when lions become lambs, and Gods enemies His friends.
3. The new man is possible to all. You cannot make poets, painters, musicians, soldiers, statesmen of all men, but the gospel can renovate all.
II. The gospel unites mankind under one head.
1. There were distinctions.
(1) The national contrast between Jew and Greek was strong. The boast of race, achievements, culture, etc., created mutual contempt. Those who gloried in Alexander and Socrates were scornfully reminded of David and Solomon.
(2) The religious distinction was still sharper.
(3) That between high and low was observed with rigour, there being no middle class.
2. All these distinctions must be sunk and the race come up by another way.
(1) All men must humble themselves in the sight of God. The gospel does not propose to readjust these various claims, but to press regeneration on all. Paul once prided himself on his distinctions, but they vanished in view of the great question, What must I do to be saved?
(2) The gospel leads to an exaltation which leaves the most exalted human stations behind. Stars shine brightly till the sun appears. The barbarian at the foot of the Cross is higher than Caesar on his throne. He who embraces Christ is rich, while the millionaire who trusts in riches is poor.
III. The gospel assimilates human life to that of christ.
1. Christ absorbs every other condition which influences the mind. The river which flows over mountain and dale preserves its name and identity all the way to its mouth–then it is lost. So with him whose life-streams flow towards Christ, they will be absorbed in the ocean of His love. We surrender all to the claims of the Cross.
2. Christ is seen and felt in all the relations of life. Nature, duty, etc., which before were Christless, are now full of Christ.
3. As Christ is all in all and we in Him, therefore all things are ours. (T. Davies, Ph. D.)
Christ is all.–
Christ is all
There are two worlds, the old and the new. These are peopled by two sorts of manhood, the old man, and the new man, concerning whom see verses 9, 10.
I. What there is not is the new. When we come to be renewed after the image of Him that created us, we find an Obliteration of–
1. National distinctions: Where there is neither Greek nor Jew. Jesus is The Man. In the broadest sense He is neither Jew nor Gentile. Jesus furnishes us with a new patriotism, loyalty, and clanship, which we may safely indulge to the utmost.
2. Ceremonial distinctions: There is neither circumcision nor uncircumcision. The separating rite is abolished, and the peculiar privilege of a nation born after the flesh is gone with it.
3. Social distinctions: There is neither bond nor free. We are enabled through Divine grade to see that these distinctions are–
(1) Transient.
(2) Superficial.
(3) Of small value.
(4) Nonexistent in the spiritual realm.
What a blessed blending of all men in one body is brought about by our Lord Jesus! Let us all work in the direction of unity.
II. What there is in the new. Christ is all and in all.
1. All our culture. In Him we emulate and excel the Greek.
2. All our revelation. We glory in Him even as the Jew gloried in receiving the oracles of God.
3. All our ritual. We have no circumcision. All Scriptural ordinances are of Him.
4. All our simplicity.
5. All our natural traditions. He is more to us than the freshest ideas which cross the mind of the Barbarian.
6. All our unconquerableness and liberty. The Scythian had not such boundless independence as we find in Him.
7. All as our Master, if we be bond. Happy servitude of which He is the head!
8. Our Magna Charta: yea, our liberty itself if we be free.
Conclusion: Christ all and in all furnishes a test question for us.
1. Is Christ so great with us that He is our all?
2. Is Christ so broadly and fully with us that He is all in our all?
3. Is He, then, all in our trust, our hope, our assurance, our joy, our aim, our strength, our wisdom–in a word, all in all?
4. If so, are we living in all for Him?
5. Are we doing all for Him, because He is all to us? (C. H. Spurgeon.)
But Christ is all in all
Here in the text Christ is said to be all; but in what sense is Christ all?
1. Christ is all by way of eminency; all good things are eminently to be found in Him, as the sun doth virtually contain in it the light of the lesser stars.
2. Christ is all, by way of derivation; all good things are transmitted and conveyed to us through Christ; as your rich commodities, jewels, and spices come by sea, so all heavenly blessings sail to us through the red sea of Christs blood; through Him and to Him are all things. Christ is that spiritual pipe, through which the golden oil of mercy empties itself into the soul. Christ must needs be all, for in Him dwelleth all the fulness of the Godhead. He hath a partnership with God the Father; all things that the Father hath are Mine; so that there is enough in Him to scatter all our fears, to remove all our burdens, to supply all our wants; there can be no defect in that which is infinite. It shows us the glorious fulness of Jesus Christ; He is all in all. Christ is a panoply, a magazine and storehouse of all spiritual riches: you may go with the bee from flower to flower, and suck here and there a little sweetness, but you will never have enough till you come to Christ, for Be is all in all.
Now, in particular, Christ is in all six respects:
1. Christ is all in regard of righteousness–He is made to us righteousness.
2. Christ is all in regard of sanctification–He is made to us sanctification. This doth tune and prepare the soul for heaven; it turns iron into gold; it makes the heart which was Satans picture, Christs epistle. There must be first our days of purification before our days of glorification. What a blessed work is this! A soul beautified and adorned with grace, is like the firmament bespangled with glittering stars. But whence is this? Christ is all; He is made to us sanctification; He it is that sends His Spirit into our hearts to be a refiners fire, to burn up our dross, and make our graces sparkle like gold in the furnace; Christ ariseth upon the soul with healing in His wings.
3. Christ is all in regard of Divine acceptance. As Joseph did present his brethren before Pharaoh, and brought them into favour with the king, so the Lord Jesus carries the name of the saints upon His breast, and presents them before His Father, so bringing them into repute and honour. Through the red glass everything appears of a red colour; through the blood of Christ we look of a sanguine complexion, ruddy and beautiful in Gods eyes.
4. Christ is all in regard of Divine assistance; a Christians strength lies in Christ. Whence is it a Christian is able to do duty, to resist temptation, but through Christs strengthening?
5. Christ is all in regard of pacification; when conscience is in an agony, and burns as hell in the sense of Gods wrath; now Christ is all, He pours the palm of His blood into these wounds, He maketh the storm a calm. Christ doth not only make peace in the court of heaven, but in the court of conscience; He not only makes peace above us, but within us.
6. Christ is all in regard of remuneration; He it is that crowns us after all our labours and sufferings. If Christ be all, it shows what a vast disproportion there is between Christ and the creature; there is as much difference as between ens and nihil; Christ is all in all, and the creature is nothing at all–wilt thou set thine eyes on that which is not? In all our spiritual wants we should repair to Christ as Jacobs sons did to their brother Joseph. He opened all the store-houses, and gave to his brethren corn and provision for the way. Thus the Lord hath made Christ our Joseph; in whom are hid all treasures. If Christ be all, see here the Christians inventory, how rich is he that hath Christ! he hath all that may make him completely happy. Plutarch reports that the wife of Phocion being asked where her jewels were, she answered, My husband, and his triumphs are my jewels! so, if a Christian be asked, where are his riches, he will say, Christ is my riches. How could a Christian sit down satisfied with Christ? Christ is all. What though he wants other things, is not Christ enough? If a man hath sunshine, he doth not complain he wants the light of a candle. Thou hast Christ with all His perquisites and royalties! Suppose a father should deny his son furniture for his house, but should settle all his land upon him, had he any cause to complain? If God denies thee a little furniture in the world, but in the meantime settles His land upon thee, He gives thee the field wherein the pearl of price is hid, hast thou any cause to repine? A Christian that wants necessaries, yet having Christ, he hath the one thing needful; ye are complete in Him. What! complete in Christ, and not content with Christ? If Christ be all, see the deplorable condition of a Christless person; he is poor, he is worth nothing; thou are wretched, miserable, and poor, etc.
The sadness of a man that wants Christ will appear in these seven particulars.
1. He hath no justification.
2. He that wants Christ, wants the beauty of holiness; Jesus Christ is a living spring of grace; full of grace and truth.
3. He that wants Christ, wants His freedom; if the Son make you free, you shall be free indeed.
4. He that wants Christ, hath no ability for service.
5. He that wants Christ, hath no consolation; Christ is called the consolation of Israel. A Christless soul is a comfortless soul.
6. He that wants Christ, hath no salvation.
1. If Christ be all, then set a high valuation upon Jesus Christ; to you which believe, He is precious.
2. If Jesus Christ be all, then make sure of Christ; never leave trading in ordinances, till you have gotten this pearl of price. In Christ there is the accumulation of all good things.
And that I may persuade all to get Christ, let me show what an enriching blessing Christ is.
1. Christ is a supreme good; put what you will in the balance with Christ, He doth infinitely outweigh. Is life sweet? Christ is better: He is the life of the soul; His loving: kindness is better than life.
2. Christ is a sufficient good; He who hath Christ, needs no more; he who hath the ocean, needs not the cistern.
3. Christ is a sanctifying good, He makes every condition happy to us, He sweetens all our comforts, and sanctifies all our crosses.
4. Christ is a select, choice good. God shows more love in giving us Christ, than in giving us crowns and kingdoms.
5. Christ is such a good, as without which nothing is good, without Christ health is not good, it is fuel for lust: riches are not good, they are golden snares; ordinances are not good, though they are good in themselves, yet not good to us.
6. Christ is an enduring good; other things are like the lamp, which while it shines it spends, the heavens shall wax old like a garment.
7. Christ is a diffusive, communicative good; He is full, not only as a vessel, but as a spring, He is willing to give Himself to us.
But how shall I get a part in Christ?
1. See your need of Christ, know that you are undone without Him.
2. Be importunate after Christ. Lord, give me Christ, or I die!
3. Be content to have Christ, as Christ is offered,
A Prince and a Saviour.
1. Make Christ all in your understanding, be ambitious to know nothing but Christ. What is it to have knowledge in physic–to be able with Esculapius and Galen to discourse of the causes and symptoms of a disease, and what is proper to apply, and in the meantime to be ignorant of the healing under Christs wings? What is it to have knowledge in astronomy–to discourse of the stars and planets, and to be ignorant vi Christ, that bright morning-star which leads to heaven? We cannot know God but through Christ.
2. Make Christ all in your affections. Love nothing but Christ; love is the choicest affection, it is the richest jewel the creature hath to bestow; O if Christ be all, love Him better than all!
3. Make Christ all in your abilities, do all in His strength, be strong in the Lord, and in the power of His might. When you are to resist a tentation, to mortify a corruption, do not go out in your own strength, but in the strength of Christ: be strong in the Lord.
4. Make Christ all in your aims; do all to His glory.
5. Make Christ all in your affiance; trust to none but Christ for salvation; the Papists make Christ something, but not all.
6. Make Christ all in your joy. God forbid that I should glory, save in the cross of our Lord Jesus Christ. When a Christian sees a deficiency in himself, he may see an all-sufficiency in his Saviour: happy is that people whose God is the Lord! That servant needs not want who hath his masters full purse at command: he needs not want who hath Christ, for Christ is all and in all. (T. Watson.)
Christ is all
The doctrine of the text–
I. Accounts for the essential similarity of Christian character. Innumerable are the causes of diversity–constitutional peculiarities, external circumstances, accidental associations. But amidst all these, whether men are slaves or freemen, rude or civilized, etc., the Christian principle equalizes all, us forming a common centre, a standard under which all are enlisted, the source of their felicity, the rejoicing of their hearts. Christ is all in all.
1. To those who believe in Him.
2. In all the felicities of an eternal life.
II. Illustrates the true unity of the church. To produce unity uniformity has been attempted, but this is different from oneness of spirit. No visible accordance by subscribing to formularies or uniting in observances can realize unity. There will be a period when this will be realized; but amidst all that separates, amidst all that enemies and friends have done to injure the cause, there is a real and effective unity between Christians. Bring believers of every age, class, name together, and one chord will vibrate in every heart, one topic be the theme of every song, one principle the life of all. They are all in Christ and therefore one: one in relationship, sympathy, joy, sorrow, hope.
III. Proves the universality of the Christian dispensation. This is the religion of man; adapted to him wherever you find him, whether scorched by Indian suns or blanched by northern snows. All men are lost; Christianity comes to save all men. The religion of Christ, unlike any other, has nothing local or restrictive. There are no circumstantials in it to narrow its range. This universality–
1. Is founded on the condition of man in all circumstances.
2. Is proved by its actual results wherever received.
3. Is provided for by the security of the everlasting covenant.
4. Is guaranteed to the Church by the presence of Christ.
IV. Constitutes the great subject of the Christian ministry, and assigns the true cause of its efficiency. I if I be lifted up, etc.
V. Exhibits an adequate source of consolation and support in the prospect of death and eternity.
1. It secures a victory over the king of terrors.
2. It ensures an abundant entrance into heaven. (J. Fletcher, D. D.)
Christ is all
These three words are the essence of Christianity. If our hearts really go along with them it is well. If not we have much to learn. Christ is all.
I. In all the counsels of God concerning man.
1. There was a time when this earth had no being, where was Christ then? (Joh 1:1; Php 2:6; Joh 17:5; Joh 17:24; Pro 7:23).
2. There came a time when this earth was created in its present order. Where was Christ then? (Joh 1:3; Col 1:16; Heb 1:10; Pro 8:27-30).
3. There came a day when sin entered the world. Where was Christ then? (Gen 3:15).
4. There came a time when the world seemed buried in ignorance of God. For 4,000 years the nations of the earth appeared to have clean forgotten the God that made them (1Co 1:21). What did Christ do then? Left His eternal glory and came down to provide a salvation.
5. There is a time coming when sin shall be cast out from this world (Rom 8:22; Act 3:21; 2Pe 3:13; Isa 11:9). Where shall Christ be then? And what shall He do? (Mat 24:30; Rev 11:15; Psa 2:8; Php 2:10-11; Dan 7:14).
6. There is a day Coming when all men shall be judged. Where will Christ be then? (Joh 5:22; Mat 25:32; 2Co 5:10). Now, if any think little of Christ, he is very unlike God. He is of one mind and God of another. In all the eternal counsels of God the Father, in creation, redemption, restitution, and judgment Christ is all (Joh 5:23).
II. Is the inspired books which make up the bible.
1. It was Christ crucified who was set forth in every Old Testament sacrifice (1Pe 3:18).
2. It was Christ to whom Abel looked when he offered a better sacrifice than Cain (Heb 11:4).
3. It was Christ of whom Enoch prophesied in the days of abounding wickedness before the flood (Jud 1:15).
4. It was Christ to whom Abraham looked when he dwelt in tents in the land of promise (Joh 8:56).
5. It was Christ of whom Jacob spoke to his sons, as he lay dying (Gen 49:10).
6. It was Christ who was the subject of the ceremonial law. The sacrifices, altar, priesthood, etc., were emblems of Christ and His work (Gal 3:24).
7. It was Christ to whom God directed the attention of Israel by all the miracles of the wilderness (1Co 10:4; Joh 3:14).
8. It was Christ of whom the Judges were types.
9. It was Christ of whom David was a type.
10. It was Christ of whom all the prophets from Isaiah to Malachi spoke (1Pe 1:11).
11. It is Christ of whom the whole New Testament is full. The Gospels are Christ living among men; the Epistles are Christ explained and exalted; the Acts are Christ proclaimed. What is the Bible to you? A book of good moral precepts, or one in which Christ is all and in all? If not the latter you have used it to little purpose. You are like a man who studies the solar system and leaves out the sun.
III. In the religion of all true christians. Christ is all–
1. In a sinners justification before God (Eph 3:12; Rom 3:26). Wherewith shall man come before God? Shall we say we have done our duty, and bring forward prayers, morality, church-going? Which of these will stand Gods searching inspection? None. We must come through Jesus.
(1) His righteousness is the only robe which can cover us.
(2) His name our only shibboleth at the gate of heaven.
(3) His blood the only mark that can save us from destruction.
2. In a Christians sanctification.
(1) No man is holy till he is united to Christ (Joh 15:5).
(2) None grows in holiness except he abide in Christ (Col 2:6-7).
3. In a Christians comfort in time present. A saved soul has many sorrows and trials, which were unbearable but for Christ (Php 2:1). Jesus is a brother born for adversity (Heb 4:15). We talk of the preciousness of sympathy, but there is none like that of Christ (Psa 94:19; Psa 124:5). In Him alone there is no failure. Rich men are disappointed in their wealth, learned men in their books, husbands in their wives, etc., statesmen in their places; but none was ever disappointed in Christ.
4. In a Christians hopes for time to come. He has a good hope, the worldly man has none. It is a blessed hope (Tit 2:13; Psa 62:5).
IV. In heaven.
1. Like the altar in Solomons temple Christ will be the grand object in heaven (Rev 5:6; Rev 21:23).
2. His praise will be our eternal song (Rev 5:12-13).
3. His service will be our one occupation (Rev 7:15).
4. His presence will be our one everlasting enjoyment (Rev 22:4; Psa 17:15). All this being the ease, then Christ ought to be all in all.
V. In the visible Church Splendid buildings, gorgeous ceremonies, troops of ordained men are nothing in the sight of God if Christ be not magnified.
VI. In the Christian ministry. Its one work is to lift up Christ. Conclusion: Learn–
1. The utter uselessness of a Christless religion.
2. The enormous folly of joining anything with Christ in the matter of salvation.
3. If you want to be saved to apply direct to Christ.
4. If you be Christians deal with Him as if you really believed this; trust Him far more than you have ever done. (Bishop Ryle.)
Christ is all
I. By whom this truth is recognized.
1. There are many to whom Christ is nothing; He scarcely enters into their thoughts.
2. There are others to whom Christ is something but not much. They are anxious to save themselves, and use the merits of Christ as a sort of make weight to their own slight deficiencies.
3. Others think Him to be much but not all, and so want to feel more, repent more, before they accept Him.
4. Some regard Christ as all in some things, in justification, e.g., but not sanctification, whereas it is said that He is made unto us wisdom, etc. There is no point between the gates of hell and the gates of heaven where a believer has to say, Christ fails me here and I must rely on my own endeavours.
5. This is a truth which every believer recognizes, and on which the Church, in spite of its divisions, is one. The man who cannot say this is no Christian, the man who can is.
II. What this truth includes.
1. Christ is all by way of
(1) National distinction. As a man I may rejoice that I am an Englishman, but not with the same joy as that I am a Christian. A Christian foreigner is more allied to me than a godless Briton.
(2) Subject for glorying. The Greek said, We are a nation of heroes, remember Sparta; but when he joined the Church he boasted of a nobler victory through the Cross. So the Jew laid aside his national traditions; the Scythian spoke the language of Canaan as correctly as his Greek brother; the slave was no longer a slave when he breathed the air of a Christian Church.
(3) Sinful national customs. Each asked no more, What did my ancestors do? but what does Christ bid me do?
2. Christ is all to us–
(1) Godwards. We need a Mediator; Christ is that. Who shall lay anything to the charge of Gods elect?
(2) Before our enemies. Satan, and the world with all its vicissitudes.
(3) Within ourselves. If we look into our inner nature we see all manner of deficiencies; but when we see Christ there we know that He will destroy the works of the devil and perfect that which He has begun in us.
3. Christ is all.
(1) For us. The Lord hath laid on Him the iniquity of us all. He made Him to be sin for us, etc.
(2) To us. We have no other hope but in His righteousness.
(3) In us. Whatever there is in us that is not of Christ will have to come out. Christ on the cross saved us by becoming Christ in the heart.
4. Shift the kaleido scope; Christ is all.
(1) The channel of all. All the love and mercy of God flow through Him. Other conduits are dry, but this is always full.
(2) The pledge of all. He that spared not His own son, etc.
(3) The sum of all. When we travel we need only to take money which answereth all things. So Christ has the sub stance of all good.
5. Christ is all
(1) we desire;
(2) can conceive.
III. What this truth involves.
1. The excellence of Christ. Of whom else could this be said? There are many good things in this world, but nothing that is good for everything. Some plants may be good medicine but not good cordial; but the plant of renown is good every way. Good clothing is not able to stay your hunger, but Christ is the bread of heaven and the best robe.
2. The safety and blessedness of the believer. Christ is all that he will as well as does want; but we are devoid of all when destitute of Christ.
2. A rebuke for the doubts of many seekers. I have not this or that, but Christ has it if it be good for anything.
4. A rebuke for the coldness of saints, If Christ be all, how is it we prize and love Him so little?
5. A means of measuring young converts. We ought not to expect them to be philosophers or divines. Is Christ all in all to them? If so, welcome them.
6. A measure for ministers. Is Christ all in their preaching?
7. A help to estimate our devotions.
IV. What this truth requires–the exhibition of a Christlike life. (C. H. Spurgeon.)
Christ all in all
Christianity is simply Christ. Without His person there is nothing left that is distinctively Christian. Other religions may be separated from their founders; and we rosy take any feature away without destroying its force. But separate any truth of Christianity from Christ and it has lost its peculiar character. Christ is the all in all–
I. Of Christian Morality. Even sceptics admit the extraordinary reformatory effect of Christianity. This is not due to any new truth of morals Christ gave to the world. His system is original in the new form and power given to truth. It would be absurd to deny the claim of an inventor to originality, simply because the materials of his machine were known before. But the peculiar power which has made Christian morality so effective is the living person of Jesus. Embodied in Him the truth is seen and felt and loved as never before, We first love Him and then we love the purity, charity, etc., which make Him the altogether lovely, and enthusiasm for these follows. When the sun has set, the mountains, plains, and rivers may be still visible, but their glory has gone. When the person of Jesus is removed from His moral system, its precepts and maxims are there still, but their charm has gone.
II. Of Christian philantrophy. There is no such self-sacrifice and devotion as in Christianity. Witness the history of missionary and charitable effort. Its secret inspiration is The love of Christ constraineth us, There are other motives, and Christians feel them as much as non-Christians–the beauty of self-sacrifice, the fine sentiment of humanity, the grandeur of heroic effort. But the grand inspiration is as Paul puts it. A child will work wonders under the approving eye of father or mother. A soldier will fight marvellously under the eye of his captain. A Highland chief fell; and his clan thinking him slain began to waver, but raising himself on his elbow he called, My children, I am not dead, I am looking at you. That turned defeat into victory. At the battle of Ivry Henry IV. said, My children, when you lose sight of your colours rally to my white plume. You will always find it in the way to glory. So when every other motive fails; when the flags of humanity, sentiment, duty have gone down, the Christian rallies round the Captain of his salvation.
III. Of Christian Consolation. It is not in any new philosophy of suffering, or philosophical way of looking at it, that the Christian finds that peace which the world knows not nor can give. Take to an afflicted Christian even Pauls These light afflictions, etc., and you elicit no peculiar response. But speak to him of the personal love and sympathy of Jesus; say, In all thy affliction He is afflicted; point out to him in the dark valley he is treading the bloody foot-prints of his Redeemer; show him in the furnace one like unto the Son of Man, and mark the different effect.
IV. Of the Christian plan of salvation. Conclusion: Learn–
1. The folly of that cant about retaining all that is essential in Christianity without the person of Christ.
2. That to be a Christian is to be in personal communion with Christ. (S. P. Sprecher, D. D.)
Christ all in all
I. For the righteousness of the Church. He is the Lord our Righteousness. He hath made Him to be sin for us, etc.
II. In a sinners acceptance before God. No man cometh to the Father but by Me.
III. For the sanctification of believers. Made unto us sanctification.
IV. For the assistance of a saints weakness. Present help in time of trouble. My graze is sufficient for thee.
V. For the tranquility of the Christians soul. We have peace with God through our Lord Jesus Christ. The peace of God which passeth all understanding, etc.
VI. In the gracious rewards offered to His disciples. Father, I will that they be with Me. Inferences:
1. How great the difference between Christ as our portion, and all those sources of comfort which earth can afford. The one is the fountain of living waters, the other broken cisterns. All are yours if ye are Christs.
2. The believer should glory in none but Him.
3. How deplorable the condition of those who have no interest in Him.
4. Let us make Him all in all to ourselves.
(1) In our understandings;
(2) affections;
(3) ability;
(4) every aim and action. (R. P. Buddicomb, M. A.)
The Lord Jesus Christ all in all
I. There are some persons who have no essentials in their creed, and others no circumstantials.
(1) Some seem perfectly regardless of doctrinal principles; it is nothing to them whether they address the Supreme Being as Jehovah, Jove and Lord, whether Christ is Divine or merely human, and whether His sacrifice is an atonement or an example.
(2) Others regard everything as equally important, and lay as much stress upon discipline as on doctrine, on the mode of administering an ordinance as upon the ordinance itself, and plead as much for mint, anise, etc., as for the weightier matters of the law.
(3) While one of these parties has no room for faith, the other has no room for charity. Both extremes are to be avoided.
2. Surely there are differences between things, between speculative opinion and a practical truth, the ornament of a bridge and the key-stone of an arch, a man maimed and a man dead. The Scriptures, therefore, diminish the value of inferior things in religion, and magnify the importance of the superior ones. Hence, it everywhere shows that Christ is all in all. This is so–
I. In the operations of Divine grace.
1. Redemption. Ye are bought with a price, and this price is the precious blood of Christ.
2. Justification. By Him all that believe are justified from all things. Men talk of making their peace with God. That is made by the blood of Christs cross; all that is required is to accept it.
3. Renovation. We are new creatures in Christ Jesus.
4. Perseverance. The righteous hold on their way not by their own resolutions and efforts, but because He is able to save to the uttermost. We are more than conquerors through Him.
5. Glorification. When Christ, who is our life, shall appear, etc.
II. In the testimony of Scripture. The Bible is a revelation of Christ, and is therefore called the Word of Christ. Christ is all in all.
1. in the historical part. In Adam you see him as the head and representative of his people; in Noah, as the restorer of the new world; in Isaac, as a burnt offering; in Joseph, as humbled and exalted, and the saviour of his fathers house; in Aaron, as a high priest; in Moses, as a lawgiver; in Joshua, as the leader and commander of the people; in Solomon, as the Prince of Peace; in Jonah, rising again the third day.
2. In the Levitical part, which was a shadow of which He is the body. Everything in this dispensation reminds us of Christ: the smitten rock, of His refreshment; the manna, of the Bread of Life; the mercy seat, of His propitiation; the passover, of His blood sprinkled on the conscience securing us from the avenger; the sacrifices, of His atonement.
3. In the prophetical part. To Him gave all the prophets witness. The testimony of Jesus is the spirit of prophecy.
4. The promissory part. The promises are only exceeding great and precious, as they are Yea and Amen in Him.
5. The evangelical part.
6. The epistolary part.
III. Is the work of the ministry.
1. In its institution. When He ascended on high He gave gifts to men, and gave some apostles, etc., for the work of the ministry.
2. In its commission. Go ye into all the world.
3. In its qualification. He only can make men able ministers of the New Testament.
4. In its successes. He confirms the word by signs following.
5. In its theme. God forbid that I should glory, etc. All other themes radiate from or converge in Him–God, providence, heaven.
IV. In the estimation of His people.
1. This applies to Abraham, who rejoiced to see his day; to Moses, who esteemed His reproach greater riches than the treasures of Egypt; to Job, who knew that his Redeemer lived; to David, to whom He was fairer than the children of men; to the Church, in whose sight He is altogether lovely; to Simeon, who saw in Him Gods salvation; to Paul, who esteemed all things loss for the excellency of His knowledge; to the first Christians, who exclaimed, Whom not having seen we love; to the noble army of martyrs, who said, We cannot dispute for Him, but we can burn for Him.
2. This applies to His own people now, for He is all in all in their thoughts, desires, experience, actions. (W. Jay.)
Christ is a Christians all
1. By a Christian is meant:
(1) Negatively: not those who have nothing more to declare them such than their baptism and professions (Rev 3:1). We account them monsters who have faces of men and limbs of beasts, and they are religious monsters who have the faces of Christians and the lives of pagans.
(2) Positively: those who are Israelites indeed.
2. To such Christ is all (1Co 1:30). We are foolish, but Christ is our wisdom; we are guilty, but He is our righteousness; we are polluted, but He is our sanctification; we are lost and undone, but He is our redemption; we are empty, He is a full fountain; we are necessitous and indigent, in Him dwells all fulness of everything (Col 1:19; Col 2:3; Col 2:9-10). The rich merchant was none the poorer for parting with all for the pearl of great price (Mat 13:45-46).
3. When ever so much is said, there cannot be a greater word than all. The Greeks deemed it an excellency to speak much in few words; an ocean of matter: in a drop of words. The apostle gives us here gold in the wedge, which we are to beat out. The two names given by the ancient philosophers to God were The Being, and The All. These the apostle gives to Christ. Physicians speak of an universal medicine, but Jesus is a true panacea. There are thousands of cases in which no other can help, but not one in which Christ cannot help fully.
I. Wherein Christ is all.
1. To all Christians, to free them from whatever might hinder their salvation.
(1) Sin. This he does
(a) by expiating its guilt, and so removing the wrath of God (Eph 5:6; Rom 8:1). This neither legal sacrifices nor good works could do; but Christ not only frees us from condemnation but confers the adoption of children (Rom 8:14-16).
(b) By cleansing its pollution (Zec 13:1), and restoring us to purity (Isa 1:18).
(c) By conquering its tyranny, and reigning Himself where it once held sway.
(d) By redeeming us from its bondage, and giving us the glorious liberty of the children of God.
(2) The oppositions of Satan, his wiles and subtleties. These are of great importance, as our first parents knew; and we, though redeemed, are not exempt from them (2Co 11:3). But Christ hath spoiled him (Col 2:15), and led captivity captive (Eph 4:8). Christ is all, and in that we may rely for resisting power.
(3) The disturbances, allurements, discouragements, smiles and frowns of a profane world. Be of good cheer, Christ hath overcome it: live by faith in Him who is your all, and you will overcome.
2. To fill the souls of believers with all that good which may capacitate them for happiness. The experience of grace is essential for the enjoyment of glory. Heaven must be brought down into our souls, before we can ascend thither (Col 1:12; Eph 5:5). We are by nature unmeet, and could we enter heaven in a state of nature, it would not be heaven for us (Rom 8:6-7), because all delight arises from the suitableness of object to subject. Now Christ is all in this respect (Joh 1:16; Joh 10:10; Eph 5:8; Eph 2:5-10).
3. To fill all ordinances with power. These are means of salvation, and through His concurrence effectual means. Yet they are but empty pipes unless Christ is pleased to fill them, who filleth all in all (Eph 1:23). It is He who baptizes with the Holy Ghost; and in the preaching of the Word speaks to the heart (Luk 24:32). While the disciples fished alone they caught nothing; but when Christ came they caught multitudes (Joh 21:3-6).
4. To fill every condition with comfort. The best condition is not good without Him, nor the worst bad with Him (Psa 84:10; Psa 73:25; Psa 63:3). The sense of Christs love enabled Paul to overcome all adversaries (Rom 8:38-39).
5. To furnish us with strength to persevere. The way to heaven is no smooth and easy way (Mat 7:14; Act 14:22): and inasmuch as the crown is reserved for the head of perseverance (Rev 2:10), we require a strength greater than our own (Rom 7:24). In ourselves we can do nothing (Joh 15:5; 2Co 3:5), but in Him who is our all; we can do all things (Php 4:13). Thus the Christian is complete in Christ (Col 2:10).
II. How is Christ our all?
1. Negatively: not so as to excuse us from all endeavours. Christs sufficiency does not excuse, but engage our industry (Php 2:12-13). It is God who does all; therefore, do all you can.
2. Positively:
(1) By way of impetration, inasmuch as our salvation was His purchase. Whence is it that they who have brought themselves under the deserts of hell, may have the hopes, means, and first fruits of heaven? All are the price of Christs blood (Eph 5:25-27; Act 20:28; Joh 15:13). It was by His own blood that He entered heaven, and opened the door for all who are incorporated into Him (Heb 9:12; Heb 10:19-20).
(2) By way of application, inasmuch as He brings home the blessings He has purchased into the soul of His people. He has not only purchased salvation for them, but them for it: not only the possibility of heaven, but the proprietorship, and this is necessary to every comfort. What are the treasures of the Indies to him who only hears of them? Mere stories. What are the glories of heaven to him deprived of the enjoyment of them? Mere torments. But we enjoy all in Christ. What the root is to the tree, the vine to the branches, the head to the body, all this is Christ to believers (Col 2:7; Joh 15:1; Joh 15:5; Eph 1:22-23), viz., not only a treasury of all good, but a fountain continually streaming down blessings into our souls.
III. what advantage is it to have our all in Christ.
1. Because our salvation can be in no hands so safe as Christs. Had it been in ours, alas for us; but in His who is able to save to the utmost it is secure. Hence, as we can have no other Saviour beside Him, we cannot have any other like Him (Act 4:12).
2. Because our salvation could have been in no way so comfortable. As God has the glory of every attribute, so Christians have the comfort of every attribute in this way of salvation.
Application:
1. If Christ be all, then there is no ground for despondency, either from your own deficiencies or those of creature helps. You need nothing since Christ is your all.
(1) You have the sum of all. Though you have not estates, friends, worldly comforts, you have Christ, who more than makes up for the want of them. The cistern may well be dispensed with by him who lives at the fountain; and the light of a candle by him , who enjoys the sun (2Co 6:10).
(2) You have the pledge of all (Rom 8:32).
2. What cause have we to be thankful for Christ (Gen 32:10; Eph 1:3).
3. How great is their folly and misery who keep at a distance from Christ. (Joh 5:40; Eph 2:12).
4. That Christ may be all in all to you.
(1) Labour to get your judgments settled in the belief that all things in the world are nothing without Christ.
(2) Cast out all inmates which, because they are unmeet companions for Christ, may hinder His taking possession of your souls. The ark and Dagon could not stand together in the same room (Amo 3:3).
(3) Accept Christ on His own terms.
(4) Measure all things by their reference to Christ.
(5) Be serious in resolving this great question–Whether Christ who is all to sincere Christians is all to you.
(a) Are you conformable unto Christ (Rom 8:9; Php 2:5; 1Co 6:17; 2Co 5:17).
(b) Are you all to Him in your affections (Psa 63:3; Psa 73:5; Heb 11:26; Mat 10:37); in your acknowledgements (1Co 15:10; Eph 5:20); in your contentment and satisfaction (Heb 3:17-18); in your dependencies and expectations; in your designs and aims (Php 1:20). (W. Whitaker, A. M.)
Christ everything to the Christian
The happiness we derive from creatures is like a beggars garment; it is made up of pieces and patches, and is worth very little after all. But the blessedness we derive from the Saviour is simple and complete. In Him all fulness dwells. He is coeval with every period. He is answerable to every condition. He is a Physician to heal, a Counsellor to advise, a King to govern, a Friend to sympathise, a Father to provide. He is a Foundation to sustain, a Root to enliven, a Fountain to refresh. He is the Shadow from the heat, the Bread of Life, the Morning Star, the Sun of Righteousness–all and in all. No creature can be a substitute for Him, but He can supply the place of every creature. (W. Jay.)
Christ all in all in death
Foster Rutherford when dying said, He has indeed been a precious Christ to me; and now I feel Him to be my rock, my strength, my rest, my hope, my joy, my all in all. Robert Newton said, Christ Jesus the Saviour of sinners and life of the dead. I am going, going, going, to glory! Farewell, sin! farewell, death! Praise the Lord!
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Where there is neither Greek nor Jew] In which new creation no inquiry is made what nation the persons belonged to, or from what ancestry they had sprung, whether in Judea or Greece.
Circumcision nor uncircumcision] Nor is their peculiar form of religion of any consideration, whether circumcised like the Jews, or uncircumcised like the heathens.
Barbarian, Scythtian] Nor whether of the more or less tractable of the nations of the world; for although knowledge, and the most refined and sublime knowledge, is the object to be attained, yet, under the teaching and influence of the blessed Spirit, the most dull and least informed are perfectly capable of comprehending this Divine science, and becoming wise unto salvation.
Bond nor free] Nor does the particular state or circumstances in which a man may be found, either help him to or exclude him from the benefit of this religion; the slave having as good a title to salvation by grace as the freeman.
But Christ is all, and in all.] All mankind are his creatures, all conditions are disposed and regulated by his providence, and all human beings are equally purchased by his blood. He alone is the source whence all have proceeded, and to him alone all must return. He is the Maker, Preserver, Saviour, and Judge of all men.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He prevents the reasoning of those, who did not neglect regeneration, and place religion in more externals, showing that in the new man, or true sanctification, and real Christianity, there was sufficient to save us, in communion with Christ, without those external observances false teachers did stickle for as necessary.
If there there is neither Greek nor Jew; God, in effectually calling persons into a state of regeneration, had no regard to those known distinctions then in the world, of those who were born of the Gentiles or the seed of Abraham, Mat 3:9; Joh 8:39 Rom 2:11; 10:12; Rom 11:7,11,12; See Poole on “Gal 3:28“.
Circumcision nor uncircumcision; he works upon those who are not circumcised, as well as on those who are circumcised, now Christ is come, Gal 5:6; 6:15, since which the posterity of Japheth, constituting the greater part of the Gentile church, do dwell in the tents of Shem, according to Noahs prophecy, Gen 9:27, compared with Balaams, Num 24:24. Shem and Ham are not excluded, yet (a learned man observes) the faith of Christ from the ages of the apostles hath flourished most hitherto in Europe, and the parts of Asia where Japheths lot lay; and as of old some of the latter might, so we know of the former many of late have passed into America. Upon the apostles adding
Barbarian, Scythian, without conjunction either compulative or disjunctive, some have inquired whether these two should be balanced in the like opposition with the former? And it may be said, there is no more necessity for such exactness here, than elsewhere in the like form of speech, Rom 8:39; 1Co 3:22; and the most think here is an increase of the oration, understanding by
Scythian (which is now more strictly the Tartarian) the most barbarous of the Barbarians. Yet, because the Grecians sometime accounted the world, besides themselves, (who were polished with human learning and philosophy), Barbarians, if any think there ought to be an opposition between the Barbarian and Scythian, then by Barbarian (i.e. in the philosophers reckoning) may be understood the Jews; by Scythian, the Gentiles. So Jew, circumcision, Barbarian, as in a parallel, are opposed to Gentile, uncircumcision, Scythian. For Scythians being numerous, thereby some used to express the nations, ( as Symmachus translates Gen 14:9, Tidal king of the Scythians), and so reckon the whole world might be divided into the Jews and Scythians, no otherwise than into circumcised and uncircumcised.
Bond nor free; as to acceptance with God in Christ, the distinctions of people were abolished with their observances and polities, because, some where they were more free, having milder laws; some where they were more servile, having more severe laws, which was an indifferent thing now as to their being in Christ, concerned to submit to certain honest laws, ordinances of magistrates, 1Pe 2:13, though not Judaic or judicial ones. In every condition, high or low, whether of service or freedom, Act 10:34,35; 1Co 7:20-22, whosoever hath put on the new man in Christ is accepted. Neither the eloquence of the philosopher nor the rudeness of him who is uncultivated, neither the liberty of the freeman nor the bondage of the slave, doth further or obstruct the work of the new creation.
But Christ is all, and in all; but they that are truly interested in Christ, have really put him on, they are certainly privileged with that which answers all, they are indeed the blessed with faithful Abraham, whether they be of his seed according to the flesh, yea or no, Psa 32:2; Gal 3:7-9; having put on Christ, Rom 13:14, they are all complete in him, Col 2:10. He is all things to and in all those who are renewed, both meritoriously and efficaciously, 1Co 1:30; 15:10; Gal 2:20; being by fiath one with him who hath all, they have all, Eph 3:17, either for their present support or their eternal happiness, Act 4:12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. WhereTranslate,”Wherein,” namely, in the sphere of the renewed man.
neither . . . nor . . . nor .. . norTranslate as Greek, “There is no suchthing as Greek and Jew (the difference of privilegebetween those born of the natural seed of Abraham and those not, isabolished), circumcision and uncircumcision (the difference oflegal standing between the circumcised and uncircumcised is doneaway, Ga 6:15) bondman,freeman.” The present Church is one called out of the flesh,and the present world-course (Eph2:2), wherein such distinctions exist, to life in the Spirit, andto the future first resurrection: and this because Satan has suchpower now over the flesh and the world. At Christ’s coming when Satanshall no longer rule the flesh and the world, the nations in theflesh, and the word in millennial felicity, shall be the willingsubjects of Christ and His glorified saints (Dan 7:14;Dan 7:22; Dan 7:27;Luk 19:17; Luk 19:19;Rev 20:1-6; Rev 3:21).Israel in Canaan was a type of that future state when the Jews, somiraculously preserved distinct now in their dispersion, shall be thecentral Church of the Christianized world. As expressly as Scriptureabolishes the distinction of Jew and Greek now as to religiousprivileges, so does it expressly foretell that in the coming neworder of things, Israel shall be first of the Christian nations, notfor her own selfish aggrandizement, but for their good, as the mediumof blessing to them. Finally, after the millennium, the life that isin Christ becomes the power which transfigures nature, in thetime of the new heaven and the new earth; as, before, it firsttransfigured the spiritual, then the political and social world.
Scythianheretoforeregarded as more barbarian than the barbarians. Though the relationof bond and free actually existed, yet in relation to Christ, allalike were free in one aspect, and servants of Christ in another(1Co 7:22; Gal 3:28).
Christ is allChristabsorbs in Himself all distinctions, being to all alike, everythingthat they need for justification, sanctification, and glorification(1Co 1:30; 1Co 3:21-23;Gal 2:20).
in allwho believe andare renewed, without distinction of person; the sole distinction nowis, how much each draws from Christ. The unity of the divine lifeshared in by all believers, counterbalances all differences, even asgreat as that between the polished “Greek” and therude “Scythian.” Christianity imparts to the mostuncivilized the only spring of sound, social and moral culture.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Where there is neither Greek nor Jew,…. That is, either in Christ, after whose image the new man is created; see Ga 5:6 or in the new man, and with respect to
regeneration; or in the whole business of salvation: it matters not of what nation a man is; this has no influence on his new birth, either to forward or hinder it; for he is never the more a new creature, a regenerate man, and interested in salvation, because he is a Jew, which he may be outwardly, and not inwardly; and he may be born again, though he is a Greek or Gentile, as the Syriac version reads; for God of his own will, and abundant mercy, and not out of respect to nations and persons, begets souls again to a lively hope of the heavenly inheritance:
circumcision or uncircumcision; a man’s being circumcised in the flesh signifies nothing; this he may be, and not a new creature; for that is not true circumcision, but that which is of the heart, and in the spirit: and, on the other hand, it is no objection to a man’s being born again, that he is uncircumcised in the flesh; this may be his case, and yet may be circumcised with the circumcision made without hands; neither one nor the other is of any account with God, nor makes the man either better or worse.
Barbarian, Scythian; all such were Barbarians to the Romans, that did not speak their language; and as were such also to the Greeks, who were not of their nation, and therefore Greeks and Barbarians are opposed to each other, see Ro 1:14 and so they are here in the Syriac version, which reads “Greek” and “Barbarian”. The Arabic version, instead of “Barbarian”, reads “Persian”, because it may be, a Persian is so accounted by the Arabians; and because the Scythians were, of all people, the most barbarous and unpolished z, and were had in great disdain by others, therefore the apostle mentions them, as being within the reach of the powerful and efficacious grace of God; nor were the fierceness of their dispositions, and the impoliteness of their manners, any bar unto it. Remarkable is the saying of Anacharsis the Scythian, who being reproached by a Grecian, because he was a Scythian, replied a,
“my country is a reproach to me, but thou art a reproach to thy country.”
It matters not of what nation a man is, so be it he is but a good man; especially in Christianity, all distinctions of this kind cease. It is added,
bond or free; the grace of God in regeneration is not bestowed upon a man because he is a free man, or withheld from another because he is a bond servant. Onesimus, a fugitive servant, was converted by the Apostle Paul in prison; and whoever is called by grace, if he is a free man in a civil sense, he is Christ’s servant in a religious one; and if he is a servant of men, he is, in a spiritual sense, the Lord’s free man. It is not nation, nor outward privileges, nor the civil state and condition of men, which are regarded by God, or are any motive to him, or have any influence upon the salvation of men:
but Christ is all, and in all; he is “all” efficiently; he is the first cause of all things, the beginning of the creation of God, the author of the old, and of the new creation, of the regeneration of his people, and of their whole salvation: he is all comprehensively; has all the fulness of the Godhead, all the perfections of deity in him; he is possessed of all spiritual blessings for his people; and has all the promises of the covenant of grace in his hands for them; yea, all fulness of grace dwells in him, in order to be communicated to them: and he is all communicatively; he is their light and life, their wisdom, righteousness, sanctification, and redemption, their food and clothing, their strength and riches, their joy, peace, and comfort, who gives them grace here, and glory hereafter, So, with the Jews, the Shekinah is called , “all” b: and this likewise, with the Cabalists c, is one of the names of the living God, and well agrees with Christ, who has all things in him; and is the reason they give for this divine appellation: and Christ is “in all”; in all places, being infinite, immense, and incomprehensible, as God, and so is everywhere by his power, upholding all things by it; and in all his churches, by his gracious presence, and in the hearts of all his regenerate ones, of whatsoever nation, state, and condition they be: he is revealed in them, formed within them, and dwells in their hearts by faith; and is all in all to them, exceeding precious, altogether lovely, the chiefest among ten thousands, and whom they esteem above all creatures and things. The Arabic version reads, “Christ is above all, and in all”.
z Vid. Justin. l. 2. c. 1, 2, 3. Plin. l. 4. c. 12. & 6. 17. Herodot. l. 4. c. 46. a Laertius in Vita Anacharsis. b Tzeror Hammot, fol. 28. 2. c Shaare Ora, fol. 6. 1. & 22. 2. & 25. 3.
Fuente: John Gill’s Exposition of the Entire Bible
Where (). In this “new man” in Christ. Cf. Ga 3:28.
There cannot be ( ). is the long (original) form of and is to be understood. “There does not exist.” This is the ideal which is still a long way ahead of modern Christians as the Great War proved. Race distinctions (Greek H and Jew ) disappear in Christ and in the new man in Christ. The Jews looked on all others as Greeks (Gentiles). Circumcision () and uncircumcision () put the Jewish picture with the cleavage made plainer (cf. Eph 2). The Greeks and Romans regarded all others as barbarians (, Ro 1:14), users of outlandish jargon or gibberish, onomatopoetic repetition (–).
A Scythian () was simply the climax of barbarity, bar-baris barbariores (Bengel), used for any rough person like our “Goths and Vandals.”
Bondman (, from , to bind),
freeman (, from , to go). Class distinctions vanish in Christ. In the Christian churches were found slaves, freedmen, freemen, masters. Perhaps Paul has Philemon and Onesimus in mind. But labour and capital still furnish a problem for modern Christianity.
But Christ is all ( ). Demosthenes and Lucian use the neuter plural to describe persons as Paul does here of Christ. The plural is more inclusive than the singular would be.
And in all ( ). Locative plural and neuter also. “Christ occupies the whole sphere of human life and permeates all its developments” (Lightfoot). Christ has obliterated the words barbarian, master, slave, all of them and has substituted the word (brother).
Fuente: Robertson’s Word Pictures in the New Testament
1) “Where there is neither Greek no Jew” (hopou ouk eni Hellen kai loudios) “Where have not any place Greek and Jew;” In the “new man,” “new nature,” there exists no “race-tie”–the new nature has or holds no race. This does not mean however, that a Jew, Greek, or other ethnic loses his race ties in regeneration. Paul was still a Jew, Act 21:29; and Apollos, Act 18:24.
2) “Circumcision nor uncircumcision” (peritome kai akrobustia) “circumcision and uncircumcision;” In the new nature of regeneration neither circumcision nor uncircumcision made one acceptable to or gave one preference over another in holiness, Gal 5:6; Gal 6:15.
3) “Barbarian, Scythian, bond nor free” (Barbaros, Skuthes, doulos, eleutheros) “Barbarian, Scythian, slave, freeman;” when one was saved as a Jew, Greek, Barbarian, Scythian, slave, or freeman, the person’s racial or social or ethnic identify was not Divinely transformed, but he did receive a liberation from the slavery of sin over the soul, no matter what his social state was or remained, 1Co 7:17-24.
4) “But Christ is all, and in all (alla panta kai en pasin Christos) “But Christ (is) all things and in all,” The new nature of Christ, Divine holiness, is in the “new man,” “inner man,” after man’s spirit is born of God’s spirit in the experience of the new birth, 2Co 5:21; Joh 3:5-7; Joh 6:63; and this new nature of holiness should be reflected in word and deed by every true believer in Christ. This does not mean that one is to disregard or try to destroy his Jew, Greek, or racial identity after he becomes a Christian. Those who use the fact that “in Christ” there exists no racial nature pervert the Scriptures when they argue for amalgamation of the races, for the Scriptures also affirm that “in Christ Jesus” the new nature, there is neither “male nor female;” but people remain the same sex for life after conversion. See Gal 3:28.
Fuente: Garner-Howes Baptist Commentary
11. Where there is neither Jew. He has added this intentionally, that he may again draw away the Colossians from ceremonies. For the meaning of the statement is this, that Christian perfection does not stand in need of those outward observances, nay, that they are things that are altogether at variance with it. For under the distinction of circumcision and uncircumcision, of Jew and Greek, he includes, by synecdoche, (441) all outward things. The terms that follow, barbarian, Scythian, (442) bond, free, are added by way of amplification.
Christ is all, and in all, that is, Christ alone holds, as they say, the prow and the stern — the beginning and the end. Farther, by Christ, he means the spiritual righteousness of Christ, which puts an end to ceremonies, as we have formerly seen. They are, therefore, superfluous in a state of true perfection, nay more, they ought to have no place, inasmuch as injustice would otherwise be done to Christ, as though it were necessary to call in those helps for making up his deficiencies.
(441) Synecdoche, a figure of speech, by which a part is taken for the whole. — Ed.
(442) Howe supposes that Paul “may possibly refer here to a Scythian who, having an inclination to learning, betook himself to Athens, to study the principles of philosophy that were taught there. But meeting one day with a person that very insolently upbraided him on the account of his country, he gave him this smart repartee: ‘True indeed it is, my country is a reproach to me; but you, for your part, are a reproach to your country.’” — Howe’s Works, (Lond. 1822,) vol. 5, p. 497. — Ed.
Fuente: Calvin’s Complete Commentary
(11) Where there is neither . . .This passage naturally suggests comparison with Gal. 3:28. There is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female: for ye are all one in Jesus Christ. In comparing the passages (passing by the insertion here of circumcision nor uncircumcision, which is simply explanatory of Jew nor Greek) we notice in this(1) The insertion of barbarian, Scythian. This insertion is clearly intended to rebuke that pride of intellect, contemptuous of the unlearned, which lay at the root of Gnosticism. The barbarian was simply the foreigner (comp. 1Co. 14:11); the Scythian was the savage, towards whom the contempt implied for the barbarian assumed explicitness, and reached its climax. (2) The omission of male nor female. In the Oriental society, as in Galatia, the dignity of women needed to be asserted against supposed inferiority. In Greek or Grcised society, as at Corinth, Ephesus, and Coloss, the new freedom of the gospel was apt to be abused to license; hence it was rather the subjection of women which needed to be suggested. (Comp. 1Co. 11:3-16; 1Co. 14:34-35; Eph. 5:22-24; and 1Ti. 2:11-15.) (3) Whereas in the Galatian Epistle the stress is laid on the unity of all with one another in Christ, here (as usual) the great truth is that Christ is all things and in all. In 1Co. 15:28 we have this phrase applied to God, in contradistinction to the office of the Son in His mediatorial kingdom. Here it is in reference to that kingdom that it is used. In it Christ (see Eph. 1:23) fills all in all; and by His universal mediation all life is hid with Him in God. He is all that can be needed, and that both in all things and in all persons. But under both aspects the catholicity of the gospel is equally brought out; here by the direct union of all alike with Christ, there by the resulting unity of all with one another.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Where In this new order of humanity, of which Christ is the head and representative, no class distinction of worth, or privilege, or disability is recognized, whether based on national differences, as Greek and Jew; on previous religious forms, as circumcised and uncircumcised; on lowness in culture, as Barbarian and Scythian; or on social position, as bond and free. These differences remain as between man and man, but none of them affects their relation to Christ. He is all. Every thing centres in him, and he becomes every thing to them who love him. He is also in all believers, dwelling in them, and so bringing all into union with himself, and brotherhood with each other.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman, but Christ is all in all.’
Once likeness to Christ becomes the objective all these divisions fall away. No Christian will want to be either one alternative or the other. They will want only to be His. They want their thoughts to be taken up with Him, as He is in the heavenlies where Christ is all. They want to be fully possessed and indwelt by Christ, to be ‘in Christ’. Thus all other distinctions become irrelevant. There is no pride of religion, or pride of race, or pride of status with the true Christian. He wants only to be a Christ-man.
The Jews thought themselves superior to the Greeks, the circumcision thought themselves superior to the uncircumcision, the Greeks thought themselves superior to the Barbarians, and included the Jews among these, all thought themselves superior to the Scythians (the savageness of the Scythians was proverbial), but in Christ all these distinctions are done away. And even social status was irrelevant. For in Christ bondmen and freemen were equal. The former were no longer to be seen as chattels but as brothers, and of equal value in the sight of God.
Fuente: Commentary Series on the Bible by Peter Pett
Col 3:11. Where there is neither Greek, &c. St. Paul’s main design in this Epistle was, to establish the Colossians in theiradherence to the gospel mystery of the calling of the Gentiles, and maintaining their freedom against the Jewish dogmatizers; and though he had already concluded that matter, yet, having it very much at his heart, he takes an occasion here, in the midst of quite other things, to drop a word with relation to it. The sense of the verse is, that,in the point of obtaining acceptance with God, our regard must be paid solely to Christ; upon him alone we must depend, and not upon the Mosaic law, or any other person or thing whatever:that cordial faith in Christ is the only term on which God insists for justification; and that this is the case in all, or among all men, let them be Jews, or let them be Gentiles; of whatever nation, or whatever condition, it matters not. Upon this term alone they should be received into favour, without submitting to the ordinances which the Judaizers would gladly obtrude upon them. The Apostle seems to make use of a kind of climax in mentioning the Scythians, as they were reckoned more barbarous than any other barbarous nation.
Fuente: Commentary on the Holy Bible by Thomas Coke
Col 3:11 . Where all the separating diversities have ceased , by which those phenomena of malevolence and passion mentioned in Col 3:8 were occasioned and nourished. Comp. Gal 3:28 , of which passage Baur indeed sees here only an extended and climactic imitation .
] where there is not, etc.; namely there, where the old man has been put off, and the . . . put on, Col 3:10 . It represents the existing relation according to local conception, like the Latin ubi , i.e. qua in re , or in quo rerum statu , like the local ; comp. Khner, ad Xen. Mem . iii. 5. 1; Ellendt, Lex. Soph . II. p. 331 f. The relation is one objectively real, historically occurring (comp. Gal 3:28 ; Rom 10:12 ; 1Co 12:13 ), present in renewed humanity. Consequently is not to be referred to the , and to be interpreted within which, i.e . in the Christian consciousness (Schenkel); but just as little is the relative clause to be joined immediately with . . . so that it affirms that there, where this image is found , all contrasts, etc., have vanished; so Hofmann in connection with his erroneous explanation of . . ., see on Col 3:10 .
Respecting , equivalent to , see on Gal 3:28 .
. .] national diversity, without taking , however, with Chrysostom, Theophylact, and others, in the sense of proselyte .
. . .] theocratic diversity. [152]
. . .] In the increasing vividness of conception the arrangement by pairs is dropped, and the nouns are placed beside each other asyndetically. Paul does not couple with , as he does again in the case of , its opposite , which was already adduced ( , comp. on Rom 1:14 ), but proceeds by way of a climax : . Bengel (comp. Grotius) well says: “Scythae barbaris barbariores;” they were included , however, among the barbarians (in opposition to Bengel, who thinks that the latter term indicates the Numidians ). For instances in which the Scythians are termed (comp. also 2Ma 4:47 ; 3Ma 7:5 ), see Wetstein. We may infer, moreover, from the passage, that among the Christians there were even some Scythians , possibly immigrants into Greek and Roman countries.
] the dividing circumstances named, which, previous to the putting on of the , were so influential and regulative of social interests and conduct, have now a fact, which was beyond doubt not recognised by the Jewish prejudice of the false teachers since the Christian renovation (comp. 2Co 5:17 ) ceased to exist in the fellowship established by the latter (ideal expression of the thought: their morally separating influence is abolished); whereas Christ is the sum total of all desires and strivings, and that in all individuals , without distinction of nations, etc.; He “solus proram et puppim, ut aiunt, principium et finem tenet” (Calvin). All are one in Christ, Gal 3:28 ; Gal 5:15 ; Rom 10:12 ; 1Co 12:13 ; Eph 2:14 . Comp. on this use of the in the sense of persons , who pass for everything , 1Co 15:28 ; Herod. iii. 157, vii. 156; Thuc. viii. 95. 1; Dem. 660. 7; Hermann, ad Viger . p. 727.
] the subject put at the end with great emphasis. He , in all His believers ( ) the all-determining principle of the new life and activity, is also the constituent of the new sublime unity, in which those old distinctions and contrasts have become meaningless and as it were no longer exist. The Hellene is no longer other than the Jew, etc., but in all it is only Christ, who gives the same specific character to their being and life.
[152] For even a might be circumcised and thereby received into the theocracy. The tact that stands before . (it is otherwise in Gal 3:28 ; 1Co 12:13 ; Rom 10:12 , et al .) ought not to be urged, with Holtzmann, following Baur and Hkstra, against the originality of the passage. Paul does not arrange the designations mechanically, as is evident from the second clause. Holtzmann, however, justly denies, in opposition to Mayerhoff and Hkstra, that the arrangement is so inserted in antagonism to the Jewish people.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2184
CHRIST IS ALL
Col 3:11. Christ is all, and in all.
MEN are ever ready to value themselves upon their natural endowments, their civil distinctions, or their religious privileges; and to imagine that a preeminence in these things gives them some kind of claim to honour and respect, even from God himself. But nothing which a natural man can possess, will give him any such advantage over others as shall entitle him to boast, as though his salvation were in any measure of, or from, himself: the most learned Greek must be indebted to divine teaching as much as the unlettered Scythian; and the Jew that has been admitted into covenant with God by circumcision, be as much saved by the blood and righteousness of Christ as an uncircumcised or idolatrous barbarian: the free-man has no superiority above the slave; all stand upon the same footing with respect to salvation; all without exception are dependent upon Christ for all their mercies: in all cases, relating to all persons, and to all the circumstances of each, the creature is nothing, and Christ is all; he is all in all. We shall,
I.
Illustrate this truth
If we consult the Scriptures, or our own experience, Christ will be found all in procuring, imparting, maintaining, and completing our salvation.
1.
In procuring it
[Who amongst the sons of men first suggested to our Lord the plan of saving our ruined race through the sacrifice of himself? Who assisted him in performing the mighty work which he had undertaken? Did he not tread the winepress of Gods wrath alone [Note: Isa 63:3.]? When he finished transgression, made an end of sin, made reconciliation for iniquity, and brought in an everlasting righteousness, there was none with him; he looked and there was no man; therefore his own arm brought salvation [Note: Isa 59:16.]. Who can add to the work Which he has accomplished? Who can bring forth any works of supererogation or perfection that shall eke out his righteousness, or give weight and efficacy to his sacrifice? Surely Christ alone must be acknowledged as the author of eternal salvation [Note: Heb 5:9.].]
2.
In imparting it
[The state of mankind may be fitly compared to the dry bones in Ezekiels vision [Note: Eze 37:1-3.]: they are altogether incapable of exerting themselves in the way of godliness, or of performing the functions of the spiritual life. He who commanded Lazarus to come forth from the grave, and who calls himself the resurrection and the life, must quicken them, or they will remain to all eternity dead in trespasses and sins. If we choose him, and love him, it is because he has first chosen us, and loved us [Note: Jer 31:3. Joh 15:16.]. There is not a saint on earth that must not say, By the grace of God, I am what I am [Note: 1Co 15:10.]. It is not of blood, or of the will of the flush, or of the will of man, that we are born, but of God [Note: Joh 1:13.]. Through the pride of our hearts indeed, we are too apt to boast: but who amongst us has any thing which he has not received [Note: 2Co 4:7.]? Who must not trace up to God both his disposition to will, and his ability to do what is right and good [Note: Php 2:13.]? Nothing but the most consummate pride can hinder us from confessing, that salvation is, not of him that willeth, or of him that runneth, but of God that sheweth mercy [Note: Rom 9:16.]: and that, if we have been saved and called with an holy calling, it has not been according to our works, but according to Gods eternal purpose and grace [Note: 2Ti 1:9.].]
3.
In maintaining it
[Nothing is more evident than our inability to maintain our natural life: however careful we be in the use of means, we cannot secure our bodies against the effects of disease or accident. The preservation of our spiritual life is yet further beyond the reach of our foresight or our skill. If left by God for one moment, we shall fall. If Adam, even in Paradise, yielded to temptation, notwithstanding he was a perfect man, how much more shall we, who are full of evil? St. Paul acknowledges that, notwithstanding all the grace he had received, he had not in himself a sufficiency even to think a good thought [Note: 2Co 3:5.]. As water ceases to flow when its communication with the fountain is cut off, or as light is instantly extinguished as soon as the rays of the sun are intercepted, so all spiritual life would cease in us for ever, if Christ, who is our life [Note: Col 3:4.], should for one instant withhold his quickening influence [Note: Joh 15:5. ]. From hence it is that we are necessitated to live entirely by faith in the Son of God, and to receive continually out of his fulness [Note: Gal 2:20.].]
4.
In completing it
[While we continue in the body, we shall be as dependent upon Christ for every thing, as we have been at any period of our existence. He who has been the author, must also be the finisher of our faith [Note: Heb 12:2.]: the same Zerubbabel who laid the foundation of this spiritual work, must finish it with his own hands, in order that, when the head-stone shall be brought forth with shoutings, we may cry, Grace, grace unto it for ever [Note: Zec 4:7-9.]. Indeed, it is not only to the end of life that Christ will carry on his work, but long after we have mouldered in the grave; he will raise us up again at the last day [Note: Joh 6:39-40.], appoint us our proper portion, exalt us to his throne of glory, and be the continued source of our happiness through all eternity [Note: Rev 7:17; Rev 21:23.].]
This being a truth of infinite importance, we shall endeavour to,
II.
Improve it
It is not a mere assent to this doctrine that will profit our souls, but the application of it to our hearts and consciences. Let us then apply it
1.
For reproof
In how strong a light does the guilt of worldly men appear when viewed through the medium of this truth! God assures us that no distinctions of whatever kind will effectually make us happy; and that the happiness of all must be altogether in, and through Christ. The worldling, on the contrary, declares, by his practice at least, that the world, and not Christ, is the true source of rational enjoyment. What is this but to make God a liar? and shall this be deemed a light offence in the day of judgment? But this subject more particularly condems the self-righteous. These, instead of looking to Christ for the free, unmerited, and continued exercise of his grace, are ready to boast that they are not as other men, and to go forth in a dependence on their own strength and goodness: instead of regarding him as their entire wisdom, righteousness, sanctification, and redemption, they transfer much of his glory to themselves; instead of making him their all, they make him almost nothing. Do such persons honour Christ? or can they expect to be honoured by him before the assembled universe? Even true believers will see much cause to be ashamed, when they reflect how low their thoughts of Christ have been, and how cold their devoutest affections towards him Above all, the ministers of the Gospel, even the most faithful amongst them, have reason to be ashamed. They know that they, who neglect Christ, neglect their all; and that the consequences of that neglect will be inexpressibly dreadful: should not then their eyes run down with tears day and night for the pride and ignorance of their people? Should they not beseech them, yea, and entreat God for them, with floods of tears, if that by any means they might prevail on some to embrace the Saviour? Have they not reason to tremble lest the blood of multitudes who perish should be required at their hands? Surely they, who are ready to condemn their zeal, should rather pity them, and pray for them, and encourage their activity to the utmost.]
2.
For direction
[They who are inquiring, what shall we do to be saved? have here the shortest and plainest direction that can be given them: if they remember that Christ is all, and heartily endeavour to make him their all, they can never perish. Their danger arises not less from their aversion to exalt the Saviour, than it does from the love of worldly and carnal lusts; yea, it is far easier to mortify any vicious habit whatever, than to bring the soul to an unfeigned acquiescence in Christ as our all: we are always wanting to retain some ground of self-preference, and self-complacency: but, if ever we be saved by him, we must lie in his hands as new-born infants, and be contented to be washed, justified, and sanctified by him alone [Note: 1Co 6:11.] The drooping and doubting Christian may also find in these words the very direction which he most of all stands in need of. Doubts and fears arise, either from a defective view of Christ all-sufficiency, or from an apprehension of our own want of meetness to participate his benefits: we wish to see ourselves purified in some measure, in order that we may be warranted to lay hold on the promises: whereas the Scripture teaches us, first to lay hold on the promises as sinners, that by them we may become saints, and cleanse ourselves from all filthiness both of flesh and spirit [Note: 2Co 7:1.]. We mean not to encourage sin of any kind; God forbid: but we must go to Christ as having nothing in ourselves, that in him we may have all.]
3.
For comfort
[Doubtless, to those who determine to abide in sin, no consolation whatever can be administered, for the wrath of God does, and ever will, abide upon them: but to those who would forsake sin, though they be now the very chief of sinners, our text affords unspeakable comfort. They are not to heal themselves in part, and then to apply to the Physician, but to go to Christ just as they are, and to cast themselves entirely upon him. O that some might be encouraged to flee to him for refuge! for as he must be all in the very best of men, so he is willing to be all to the vilest of the human race: him that goeth unto him he will in no wise cast out As for the true believer, the subject before us is the one ground of all his comfort: if Christ were not to be his all, he would absolutely despair; because he knows that without Christ he can do nothing: but. knowing also the all-sufficiency and faithfulness of Christ, he commits himself cheerfully into his hands, confident that he who hath begun the good work in him, will perform it to the end [Note: Php 1:6.], and preserve him blameless to his heavenly kingdom.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
DISCOURSE: 2185
THE IMPORTANCE OF SANCTIFICATION
Col 3:11. Christ is all, and in all [Note: The Author, in the preceding Discourse, has treated this text as commentators in general have done, in reference to our justification before God. But he apprehends on further consideration, that it refers rather to our sanctification. In either sense, the position is true, that Christ is all; but the latter interpretation seems more exactly to convey the mind of the Spirit in this passage. The reader, by comparing the two Discourses, will be enabled to judge for himself.].
IN order to ascertain the true sense of any passage of Scripture, two things are to be attended to: we should mark the scope of the context, and compare the terms or phrases with similar passages of Holy Writ. By separating these canons of interpretation, we shall often overlook the true meaning of God word, and put upon it a forced construction; whereas, if we unite them, we shall almost always find its just import.
It is undeniable that the verses which precede and Follow our text refer to sanctification [Note: See ver. 114.]; nor is there any thing which properly relates to our justification: and therefore we have a strong presumptive ground for interpreting the words of our text in reference to the new nature, which is spoken of in the verse immediately before it: nor could any thing but the peculiarity of the expression lead one for a moment to look for any other sense. But it seems that to interpret the word Christ, as meaning the image of Christ, or the New Man, is to take a great, and almost an unwarrantable, liberty with Scripture. Nevertheless, if we compare some other passages with the text [Note: See 2Co 13:5. where Christ in us must be understood of his image, because it is that whereby we are to ascertain whether we be in the faith. See also Gal 4:19. where Christ formed in us cannot be understood of Christ personally, but of Christ spiritually, i.e. of his image. Above all, see Rom 13:14. where the very metaphor which occurs in our context, is used. Put on the new man, says our context, for Christ, i. e. the putting on of Christ, or of the new man, is all. And, in the passage referred to, is the very expression, Put ye on the Lord Jesus Christ.], we shall find that we are fully authorized to put this construction upon it, and that there is no necessity to understand it in any other way than that which the context so evidently requires.
The meaning then of the words before us is simply this. We should be daily putting off our old and corrupt nature, and be putting on a new and holy nature; because nothing else will be at all regarded by God: whatever advantages we possess, we have nothing, if we be not holy: on the other hand, whatever disadvantages we labour under, we shall suffer no loss, if we be holy: for the image of Christ on the soul is all, in all persons, and under all circumstances: where that is, God will be pleased; and where that is not, he will be eternally displeased.
In order to confirm this momentous truth, we shall shew, that, in the eyes of God, our restoration to the Divine image is all in all. It is,
I.
The one scope of all his plans
What did he design in the redemption of the world at large?
[When first he determined to rescue man from perdition, he decreed that he would create us anew in Christ Jesus unto good works, in which he ordained that we should walk [Note: Eph 2:10.].
The means which he used for the accomplishment of our salvation had especial respect to this end, not to save us in our sins, hut from them [Note: Mat 1:21. Act 3:26.].
He sent his only dear Son to take our nature, and in that nature to live, to die, to rise again. But in all this he aimed, not at our happiness merely, but our restoration to the image which we had lost [Note: Gal 1:4. 1Pe 1:18-19; 1Pe 2:24. Tit 2:14.]. This is specified in terms peculiarly strong and energetic, in order that we may not overlook this truth as if it were only of secondary importance [Note: Eph 5:25-27.].
He gave his Holy Spirit also for the same end: he gave him to humble us [Note: Joh 16:8-11.], to renew us [Note: Tit 3:5-6.], to mortify all our vile lusts and passions [Note: Rom 8:13.], to fashion us after the Divine image [Note: Eph 4:23-24. with 2Co 1:22. A seal is an impress of the Divine image; and an earnest is the commencement of heavenly purity and joy.], and to perfect that image in our souls [Note: 2Co 3:18.].]
What does he design in imparting that redemption to individuals?
[Wherefore did he choose any of us from before the foundation of the world? It was that we might be holy, and without blame before him in love [Note: Eph 1:4.]. Why has he revealed his grace in our hearts? It was to teach us, that, denying ungodliness and worldly lusts, we should live righteously, soberly, and godly in this present world [Note: Tit 2:11-12.]. If he apply his promises to our souls, or hide his face from us, it is alike for our profit, that we may be partakers of his holiness [Note: 2Co 7:1. with Heb 12:10.]. Whatever be his dispensations towards us, this is his will, even our sanctification [Note: 1Th 4:3]; and this is his ultimate design in all, even to carry on the good work he has begun [Note: Phill. 1:6.], to sanctify us wholly [Note: 1Th 5:23.], and to perfect that which concerneth us [Note: Psa 138:8.].]
But holiness is also,
II.
The one object of his regard
Nothing but that is regarded by him in this world
[The external ordinances of religion are not only worthless, but even, hateful, in his sight, if destitute of solid piety [Note: Isa 1:11-16.]. On the other hand, the smallest particle of genuine goodness is not overlooked by him [Note: 1Ki 14:13.]. Even the semblance of it has sometimes been rewarded by him, in order that he might shew to mankind how great a value he has for it, where it really exists [Note: 1Ki 21:29.]. One single disposition is declared by him to be of great price in his sight [Note: 1Pe 3:4.]. The purposes which have never been realized in act, are highly commended by him [Note: 1Ki 8:18.]. And wherever he sees a person labouring to do his will, he invariably reveals to him his love in a more abundant measure [Note: Joh 14:23.], and communicates to him his richest blessings [Note: Isa 58:10-11.].]
Nothing but that will be regarded by him in the world to come
[When we shall stand at the judgment-seat of Christ, the inquiry will be, not, what we have professed, but what we have done [Note: Mat 7:21-23; Mat 25:31-46.]: and a Gentile who has served God according to the light that he enjoyed, will be preferred before the Christian, who has not made a suitable improvement of his superior advantages [Note: Rom 2:25-27]. Apparently trivial occurrences will be noticed in that day; and rewards will be dispensed, not according to the greatness and splendour of our actions, but according to their intrinsic qualities, and to the principle evinced by them [Note: Mat 10:42.]. We must not indeed imagine that there is any merit in our poor services, for there is imperfection in them all; and, if we had done all that is commanded us, we should be only unprofitable servants: but God delights in holiness; and wherever he beholds it, he will, of his own grace and mercy, bestow upon it a proportionate reward, exalting those to the highest thrones in glory, who have made the greatest improvement of the talents committed to them [Note: Mat 25:19-23.].
There will be no distinction made, except what is grounded on the different degrees of conformity to the Divine image which the different individuals have attained. God will not respect the circumcised more than the uncireumcised, or the rich and learned more than the poor and illiterate. In all persons equally the image of Christ will be sought for; and the possession, or want of it, will determine their eternal state: Christ will then be, as he now is, all, and in all]
We conclude with inquiring, Who amongst you is like-minded with God?
1.
Ye children of this world
[How far are ye from according with God. With him, Christ is all; with you, the world. If ye may but enjoy the pleasures, the honours, the riches of the world, ye care not about the image of Christ: to be rich in faith and good works is not the object of your ambition: that you leave to the old, the sick, the enthusiasts. But ah! if Christ be all, as indeed he is, think what a vanity you are pursuing: think how poor ye will be in the day of judgment; and how you will then execrate your present ways. Be persuaded to be wise in time: and beg without delay that Christ may be made unto you wisdom, and righteousness, and sanctification, and redemption [Note: 1Co 1:30.].]
2.
Ye self-deceiving professors
[How many are there in the Church, who will talk about Christ, and speak of him as the ground of all their hopes, while yet they are shamefully destitute of his image! Yes, grievous it is to say, that there are many vain-talkers and deceivers now, as well as in the apostolic age; many that are proud and passionate; many that are earthly-minded and covetous; many that are unchaste and lewd; many that are deceitful in their words, and dishonest in their dealings; many, in short, whose tempers, and dispositions, and conduct, are a disgrace to their profession. Know ye, if such there be here present, that ye are as unlike to God as Satan himself is; and that all your knowledge, all your experiences, and all your professions, will only aggravate your condemnation, if you die in your present state [Note: Job 36:13.]. You do well to rely on Christ, and to make him your all in point of dependence; but know for a certainty, that, however you may pretend to trust in him, you never can he saved by him, unless you become new creatures [Note: 2Co 5:17.]: for without holiness no man shall see the Lord [Note: Heb 12:14].]
3.
Ye true believers
[You can appeal to God that you are like-minded with him in this grand point; and that you desire as much to be saved from sin, as to be delivered from hell itself. This is a blessed evidence that ye are born of God [Note: 1Jn 3:10.]. While ye are thus panting after holiness, ye have nothing to fear: your faith is sound [Note: Jam 2:22.]. your hope is scriptural [Note: 1Jn 3:3.], and saving [Note: Rom 5:5; Rom 8:24.]. Go on then from grace to grace, from strength to strength [Note: 2Pe 3:18.]. Be daily putting off the old man with its lusts [Note: ver. 8, 9.], and putting on the new man with all its characteristic graces [Note: ver. 12, 13.]. Be growing up thus into Christ in all things as your living Head [Note: Eph 4:15.] till you have arrived at the full measure of the stature of Christ [Note: Eph 4:13.]: and when you have attained a perfect meetness for the enjoyment of your God, you shall be like him, and with him for ever. [Note: 1Jn 3:2.]]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
Ver. 11. Christ is all, and in all ] Not only in the hearts of men, but in all things else, , in the neuter gender. This second Adam hath filled all things again; neither is there anything else required to justification and salvation.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Col 3:11 . Cf. Gal 3:28 . He has been speaking of sins inconsistent with brotherly love, anger and falsehood. Such sins are incompatible with Christianity, which has abolished even those deep distinctions that divided mankind into hostile camps. In the splendid sweep of the great principle, which has cancelled the most radical differences of nationality, ceremonial status, culture and social position, all minor causes of strife are necessarily included. The solvent of national, racial and even religious hate cannot be powerless before the petty strifes of a Christian church. : “where there cannot be”, . seems to refer to “the new man,” not to “knowledge” or “the image”. In the new man created by God all these distinctions vanish. seems not to be for , as used to be said, but, as Buttmann maintained, a form of . Winer-Schmiedel says “ is the older form of , and has the significance of ”. . . . The first two pairs contain opposites, in race and then in religion. For the third pair Paul cannot employ an antithesis, since ., the contrast to ., has already been used in the sense of Gentile. He therefore adds to barbarian the Scythian as the extreme example Scythae barbaris barbariores (Beng.) but reverts to the method of opposition in the last pair. The order . . . is unusual, and perhaps due to the fact that he is writing to Gentiles, but in Gal 3:28 he is writing to Gentiles too. The usual order is resumed in . . . In . . he may have a reference to Philemon and Onesimus, but the terms occur also in the Galatian list. . This expresses the thought that Christ is all, and that He is in all the relations of life; is neuter, and . is placed at the end for emphasis. Since He is all, and all things are one in Him, He is the principle of unity, through whom all the distinctions that mar the oneness of mankind are done away.
Fuente: The Expositors Greek Testament by Robertson
neither. App-105.
Jew, Sc. Compare Gal 1:3, Gal 1:28.
Barbarian. See Act 28:2.
Scythian. Regarded by the ancients as the lowest type of barbarians.
bond. App-190.
all, he. See Eph 1:23.
Fuente: Companion Bible Notes, Appendices and Graphics
Col 3:11. ) where, i.e. in whom, or in which thing.- , there is not present) In the estimation of God and of believers there is present neither Jew, etc.- , Greek and Jew) The concrete for the abstract, as afterwards also Christ is used: for circumcision and uncircumcision, which occur presently, are abstract nouns.-, uncircumcision) Even the Greek might have been circumcised. Therefore the mention of uncircumcision renders the expression more distinct.-, , Barbarian, Scythian) These two words, put by Asyndeton without a conjunction, make equally a pair () as bond, free. The Greeks were on the west, the Jews on the east; the Barbarians on the south (for Scaliger shows that the term Barbarians is an Arabic word properly applied to the Numidians), the Scythians on the north, more barbarous than the barbarians (properly so-called). And with this impression Anacharsis, as Galen relates, was reproached by, I know not whom, , that he was a barbarian, and [what is tantamount to] barbarous, a Scythian. Every nation, as it prefers some one other nation to itself, so again, under whatever pretext, prefers itself to all the rest. Therefore the Barbarian, as occupying the middle place between the Greeks and Scythians, gave the palm to the Greek, but at the same time considered himself superior to the Scythian. Faith takes away this distinction. Perhaps at Colosse there were one or two Scythian Christians.- , Christ is all and in all) The apposition is () . A Scythian is not a Scythian, but Christs. A barbarian is not a barbarian, but Christs. Christ is all, and that too in all, who believe. The new creature is in Christ, Col 3:10; Gal 6:15.
Fuente: Gnomon of the New Testament
Col 3:11
Col 3:11
where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman;-In Christ there are no distinctions of the flesh-no distinct nationalities or states. By the law of Moses, all had to be circumcised, and become as children of Abraham or Jews, to become the people of God.
but Christ is all, and in all.-This does not mean that those of different states and sexes do not have different duties to perform, suited to their different faculties and conditions, but all shall be the children of God without reference to these conditions. [To have Christ is to have all things-for he is himself all that his servants need. And in all his servants, as himself all things to them, Christ is. In the slave Christ is his liberty; in the Scythian, as his civilization and culture. And since Christ includes in himself the whole world of mans need, and dwells in all his servants, all human distinctions have in the new life passed utterly away. National and social barriers there cannot be where Christ is.]
Fuente: Old and New Testaments Restoration Commentary
there: Psa 117:2, Isa 19:23-25, Isa 49:6, Isa 52:10, Isa 66:18-22, Jer 16:19, Hos 2:23, Amo 9:12, Mic 4:2, Zec 2:11, Zec 8:20-23, Mal 1:11, Mat 12:18-21, Act 10:34, Act 10:35, Act 13:46-48, Act 15:17, Act 26:17, Act 26:18, Rom 3:29, Rom 4:10, Rom 4:11, Rom 9:24-26, Rom 9:30, Rom 9:31, Rom 10:12, Rom 15:9-13, 1Co 12:13, Gal 3:28, Eph 3:6
circumcision: 1Co 7:19, Gal 5:6, Gal 6:15
Barbarian: Act 28:2, Act 28:4, Rom 1:14, 1Co 14:11
bond: 1Co 7:21, 1Co 7:22, Eph 6:8
but: Col 2:10, 1Co 1:29, 1Co 1:30, 1Co 3:21-23, Gal 3:29, Gal 6:14, Phi 3:7-9, 1Jo 5:11, 1Jo 5:12, 2Jo 1:9
and: Joh 6:56, Joh 6:57, Joh 14:23, Joh 15:5, Joh 17:23, Rom 8:10, Rom 8:11, Gal 2:20, Eph 1:23, Eph 3:17, 1Jo 5:20
Reciprocal: Gen 7:9 – General Gen 12:3 – in thee Exo 12:48 – shall be Exo 12:49 – General Num 15:15 – One Num 19:10 – it shall be Deu 29:11 – the hewer Psa 115:13 – He will bless Isa 19:25 – Blessed Eze 17:23 – under Eze 37:19 – Behold Eze 47:22 – they shall have Joe 2:29 – General Mat 8:6 – my Mat 8:11 – That Mat 12:50 – do Mat 22:11 – which Mat 22:42 – What Mar 7:26 – Greek Joh 12:20 – Greeks Joh 17:21 – they all Joh 17:26 – and I Act 2:18 – on my servants Act 10:11 – and a Act 14:1 – Greeks Act 15:9 – put Act 19:10 – both Rom 2:9 – of the Jew Rom 3:22 – for there Rom 4:9 – Cometh 1Co 7:18 – being 1Co 10:17 – we being 1Co 12:6 – all 1Co 15:28 – all in all 2Co 5:16 – know we no Gal 3:16 – which Eph 1:10 – he Eph 2:11 – Uncircumcision Eph 2:14 – both Col 1:19 – General Col 1:27 – Christ 1Ti 6:2 – because they are brethren Rev 13:16 – free
Fuente: The Treasury of Scripture Knowledge
ALL AND IN ALL
Christ is all, and in all.
Col 3:11
How little can we see of Christ but a bare and faint outline! Why, it will take all eternity to exhaust that subject; it will take all eternity to learn how good, how wise, how great, how holy, how merciful is Christ. The Apostle seems to have got that idea here in the words of our text. He does not speak of His attributes, but he gathers up all into one cluster, and in six monosyllables he tells us Christ is all, and in all.
There are just two thoughts: first, Christ is all and in all in the Bible; secondly, Christ is all and in all in redemption.
I. Christ is all and in all in the Bible.Wherever you open it I care not, you will come to Christ in the Bible. You will find as you read that book that everywhere, if we look for Him, everywhere we shall find the Christ.
(a) We go back to the Old Testament, and there in the heart of the Jewish administration we see the Lamb, the offering appointed by God and by Moses through God, smoking upon the altar, the Lamb of sacrifice for sin offered to God, and we say, Behold the Lamb of God, Which taketh away the sin of the world. We go on, and turn over any page, and we are sure to encounter Christ. We come on to Isaiah, the evangelical prophet, and we find him declaring, For unto us a Child is born, unto us a Son is given, and the government shall be upon His shoulder; and His name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace. I go back to the first book in the Bible, and there I find in Genesis that Jacob with his last breath tells us, Unto him shall the gathering of the people be. I come to the last chapter of the Old Testament in Malachi, and find it declared, Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.
(b) I come into the New Testament, and there, of course, I expect to find Him. Christ in the Gospels; every miracle, Christ in the miracle; every parable, Christ in the parable; and afterwards in the Acts of the Apostles, the early story of ChristianityChrist in them all. I go on and find Christ in all the Epistles. I am just going to close the Book, and I find Christ in the Apocalypse, and the last word which He speaks to us after, shall I say, His Ascension, through His inspired and loving Apostle John, is, Behold, I come quickly. Christ is everything, then, in the Bible, all and in all.
II. Christ is all and in all in redemption.We were under condemnation through sin. It was Christ Who came down from heaven to earth and said, Deliver him from going down to the pit: I have found a ransom. We are slaves through sin. It was Christ Who came and gave deliverance to the captives and opened the prison doors. We were in darkness: it is Christ Who says, I am the Light of the world. And when we come to Him He gives us of the Bread of life. But more than this, we want to know as sinners how we can be justified before God. Well, here we have itthrough redemption: being justified freely by His grace through the redemption that is in Christ Jesus. But we want to know more than this. We want to know that we shall never be overtaken by the consequences of this sin. How do I know that I shall never come into condemnation? There is therefore now no condemnation to them which are in Christ Jesus. Wherever you look for redemption you will find an answer to your fears, and a clearing of all your sins through Christ, if you just look up to Him Who achieved this great redemption for us.
Rev. Canon Fleming.
Fuente: Church Pulpit Commentary
(Col 3:11.) -Where there is neither Greek nor Jew. The first adverb refers to the preceding clause, in which sphere of renewal, or simply, the idea of locality being so far sunk, in which thing; as in 2Pe 2:11; Pro 26:20. The peculiar term is supposed by many to be the contracted form of . Phavorinus defines it by , . Others regard it as the simple preposition in the Ionic form; the notion of the verb, as Khner says, being so subordinate that it is dropt. Such is the view of Robinson, Buttmann, and Winer, etc. But in this place the idea of the preposition is already expressed by . There is also the analogy of other prepositions similarly used, such as and . Perhaps the supposition of the Etymologicum Magnum is correct, that is elliptical, leaving the reader to supply what part of the verb the syntax requires. In all the places of the New Testament where it is used it is preceded by , and expresses a strong negation. Gal 3:28; Jam 1:17. There is probably in the phrase the idea also of inner existence-where there does exist any inner distinction of Greek or Jew.
The apostle now specifies various mundane distinctions.
, , , , , . The first pair is the natural distinction of Greek and Jew. The noun , as opposed to , means a Greek proper, and as opposed to , signifies one belonging to the Greek world, and perhaps viewing that world as the representative of that civilized heathenism which was brought into close and extensive correspondence with Palestine. Rom 1:14; Rom 1:16; Rom 2:9; Gal 3:28. The noun means a Jew, originally and merely one of the tribe of Judah; but latterly, as that tribe on its return from Babylon was so ascendant, it came to denote any one of the Hebrew race. There is no ground for the idea of the Greek expositors that means a proselyte, and a native Jew- , as Chrysostom has it. The second couple of epithets points out a religious distinction- , circumcision and uncircumcision. The circumcision is the Jewish world, as Abraham’s progeny, with the seal of the covenant in its flesh, and distinguished by its theocratic privileges, while the uncircumcision is non-Israel, or all the world beyond the chosen seed, and destitute of religious blessing. It has been said that the apostle uses four pairs of terms, but he drops the use of the , and there is no contrast between –barbarian-Scythian. While the epithet applied to the whole world beyond Israel, there were various distinctions in that world itself. The Hellenic section was elevated by refinement and culture, but other portions were debased and wretched. The two terms now under review appear to differ only in intensity. The Scythian is one at the lowest point of barbarism, as we might say-a negro, or even a Hottentot-a savage, or even a Bushman. The Scythian races, represented by the modern Tartar or Cossack races of Asia and Eastern Europe, were regarded as at the bottom of the scale. Scythians, according to Josephus, were -while Herodotus calls them cannibals-. Cicero against Piso uses a similar climax-quod nullus in Barbaria. Quis hoc facit ulla in Scythia tyrannus? The next two terms represent a social distinction, , -bond, free, a distinction very common in those countries and times. Some manuscripts, and those of high authority, insert a before , such as A, D1, E, F, G. It might be used as in the two first couples, for there is a contrast. There are thus three forms of distinction expressed, and one implied-national distinction, religious distinction, and social distinction; and there is also implied the secular distinction between civilization and savagism. The apostle completes his thoughts by adding-
-But Christ is all and in all. The phrase is idiomatic. Christ is everything to all of them having the new man. To one and all of them He is everything, so far as the sufficiency, offer, and enjoyment of salvation are concerned, or as the apostle says in the similar passage in Galatians, ye are all one in Christ Jesus.
Now, the meaning of the apostle is not that a man loses nationality on becoming a Christian; or that social rank is obliterated by admission into the church. The blood of Javan was not changed in a Greek, nor the blood of Abraham in a Jew, when both met in a spiritual kingdom. The rude manners of the Scythian might be refined by his faith, but he did not lose his peculiarity of colour or configuration. The chain of the slave was not broken by his religion, any more than the circumcision of the Jew was erased. But the meaning of the apostle is-
First, That such distinctions do not prevent the on-putting of the new man. In other words, such differences of nation, religion, culture, and social position, do not interfere with the adaptation, the offer, or the reception and the results of the gospel. It is fettered by no geographical limits, by no local or lineal peculiarities. The Greek is not nearer Christ for his philosophy, nor the Scythian more distant for his want of it. The incision of the ceremonial knife gave no preference to the Jew, nor was the absence of it any drawback to the Gentile. The slave was as welcome as the freeman-the wandering nomade as the polished citizen. Whatever a man’s descent or race, his creed or rites; whatever his language or pursuits, his colour or climate, his dwelling or usages, his position or character-the gospel comes to him with special offer, and adaptation, and completeness, and having embraced it he will feel its renewing power. It does not insist on the Gentile submitting to the Abrahamic rite, nor require the Jew to be initiated into the wisdom of the Greek; it does not stand aloof from the slave till he burst his chain, nor does it command the barbarian to master an alphabet or win the civic franchise ere it can save and change him. No; it comes alike to the synagogue and to the temple, with equal fitness to freedom and to servitude; with equal fulness, freeness, and tenderness to the citizen in the forum and to the wanderer on the wide and solitary steppe. All adventitious distinctions are levelled at its just and loving glance.
Secondly, It is taught by the apostle, that in the church, the sphere of the new man’s activity and enjoyments, prior and external distinctions, do not modify the possession of spiritual privilege and blessing. In the spiritual commonwealth, no partition is erected between Jew and Greek; the barbarian is not degraded to a lower seat, nor is any outer court appropriated for the Scythian. The slave does not obtrude though he mingle his voice in the same song of spiritual freedom with his master, and drink out of the same sacramental cup. The Tartar in his sheepskin may kneel with the citizen in his mantle, and each break with the other that bread which is the communion of the body of Christ. Nay, the faith of the untutored savage may be more earnest, childlike, and fearless in its reliance; may be a fuller source of gladness and triumph than the faith of him whose philosophy may have prompted him to ask other reasons than Scripture may have given, and to fortify his belief with arguments which the simple disciple did not want, and could not understand.
Oh, it needs not that one enjoy the erudition of the schools in order to be taught of God! The graces of civilization are not the necessary soil for the graces of the Spirit. Secular enfranchisement is not indispensable to fellow-citizenship with the saints. In the sphere of the new man, those distinctions which obtain in the world exercise no disturbing or preventive influence. That new man has broken all the ties of the old man, and is not more akin to one race than to another, has no affinities of blood, is not circumscribed by national boundaries, or forbidden by the inequalities of social rank, and by whomsoever assumed, he may be fully possessed. This is the glory of Christianity, that as it is developed in the church, it has none of the barriers or predilections which the epithets of this verse indicate as obtaining in the world, and dividing it into jealous and exclusive ranks and castes, but is at once and fully enjoyed by all the believing possessors of our common humanity. The idea of Theophylact, that the verse refers to the absence of distinctions in the other world, is wholly opposed to the scope and context.
The apostle now particularizes certain graces which they were to assume. He had specified the sins which marked the old man, and now he signalizes those virtues which are connected with the new man. Ye have put on the new man, and ye enjoy the all-sufficiency of Christ-therefore, , ye must manifest your possession of the following elements of Christian character-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 3:11. This verse does not mean that the groups named cannot be in Christ, but that in Him no distinctions are made for or against any of them. When Greek is used in contrast with Jew it means a Gentile. Circumcision and uncircumcision also mean Jew and Gentile, because that rite was a distinguishing mark between the two from a national standpoint. Barbarian means a foreigner, and Scythian means a class of people considered below the average in culture and intelligence. Bond and free refer to slaves, and those not under slavery. All of these classes have equal right to be in Christ upon obedience to the Gospel, and when they comply with it, they are united as one religious group in Him.
Fuente: Combined Bible Commentary
Col 3:11. Where, in the region of the new creation, in contrast with that in which the old man dwelt, there is not (not only does the distinction not exist, but it cannot exist; Lightfoot) Greek and Jew, no division as respects nationality, circumcision and uncircumcision, as respects religion, Barbarian, Scythian, as respects civilization (Scythians, more barbarous than the barbarians; Bengel), bondman, freeman (so Ellicott), as respects social condition. Comp. Gal 3:28. He perhaps does not say bond and free because these relations actually subsisted: but the persons in them were not thus regarded in Christno man is, as a Christian, bond nor free (Alford).
But Christ is all and in all But, strongly adversative, presents the contrast with the world of carnal men, where all these distinctions not only exist, but are emphasized and control the conduct. The first all is neuter, the second probably masculine: all things and in all persons. Ellicott: Christ is the aggregation of all things, distinctions, prerogatives, blessings, and moreover is in all, dwelling in all, and so uniting all in the common element of Himself. The order of the Greek places the word Christ last for emphasis, and the entire clause is in accord with the theme of the Epistle: Christ the Head of all things.
Fuente: A Popular Commentary on the New Testament
Where, that is, in which state of renovation, or under the present gospel-dispensation, there is found with God no respect to any man’s person or nation, as before there was under the legal dispensation; now Jew and Gentile, male and female, bond and free, circumcised and uncircumcised, everyone that feareth God, and worketh righteousness, is accepted of God, through Christ, who is all, in all things, to all believers:
But how is Christ all in all unto his people?
Thus, his teaching is all in all in the work of illumination, his Spirit is all in all in the work of conversion, his death is all in all in the work of satisfaction, his righteousness is all in all in the matter of our justification, his grace is all in all in our satisfaction, his intercession is all in all in our acceptation, his peace is all in all in our consolation, his power is all in all in our resurrection, his presence is all in all in our glorification.
O blessed Jesus! art thou thus all to me? I will labour to be all to thee; I will give thee all that I am, my soul with all its faculties, my understanding, my heart, and my affections, particularly my love and my hatred, my joy and my sorrow, my hope and my fear, my body with all its members: For thou hast created, redeemed, and wilt glorify the body as well as the soul; and therefore I will glorify thee with my body and with my spirit, which is thine: I will also give thee all that I have, by consecrating it all to the service of Christ, and resigning up all to the will of Christ, and will intitle thee to all that I do, by making thy word my rule, and thy glory my end, in all my actions and undertakings.
Fuente: Expository Notes with Practical Observations on the New Testament
ARGUMENT 15
BROTHERHOOD OF THE SAINTS
11. What a contrast the religion of Jesus, reaching its Briarean arms around the world, gathering the Caucasian, the Mongolian, the Ethiopian, the Jew, the Mohammedan, the Buddhist, the Brahmin, the Romanist, and all the infinitely diversified Protestant sects into one universal brotherhood, filling the globe with Christian philanthropy, flooding the nations with holy benefactions, and making the plains resound and the mountains reverberate the praises of God! How decisive the contrast with the poor selfish sectarian religions filling the world with jargon, logomachy, and confusion! Gods ways are always right and successful. You see this wonderful eleventh verse concludes the paragraph on sins extermination. All of the sects let old Adam live. If they did not, then sectarian ecclesiasticisms would collapse forever, and perfect love inundate them in a sea of glory. The metropolitan pulpits must defend the man of sin, and make room for him, or carnal power is at an end.
12. We are nominated in conversion, and elected in sanctification. Sin goes out to make room for grace. Hence, following this wonderful paragraph on sins extermination (Col 3:5-11) we have election and perfect love, and the beautiful graces of goodness, humility, meekness, and long suffering, constituting the substratum of perfect loves gorgeous temple.
13. Delighting to forgive all wrongs. So you wish somebody would treat you like a dog, so you will have a chance at the amiable blessing of forgiveness. Two neighbors living on adjoining lots fell out, quarreled, and fought, utterly stopping all comers and goers till the grass grew green over the path. One of them happens at a glorious revival, gets a knockdown conviction, rolls and cries at the mourners bench till two oclock, and passes gloriously into life. I can not go to bed for thinking of my neighbor; but must go to see him. Arriving at four in the morning, he knocks at the door. Who is that? It is Bill Johnson. Go away, you scoundrel, or I will kill you! But I want to tell you how I love you, and how mean I have treated you. O, do please forgive me for treating you so mean. Why, Bill, what is the matter with you? Glory to God! I got religion tonight, and wont you please forgive me? The door is thrown wide open. O Bill, I have been a heap meaner to you than you have to me. If they get religion after that sort, I must go to that meeting, too; for I am the meanest man in the world. So he goes, gets gloriously converted, and they live like David and Jonathan.
14. In all of these things, Divine love, which is the bond of perfection. The crucifixion of old Adam is negative sanctification. Then perfect love fills the vacuum, and inundates the soul, making your life a constant sunshine, and keeping old Adam out forever; for he can only live in the jungles of depravity, all of which have been transformed into fruitfulness and added to Immanuels lands.
15. In justification you have peace with God, but in sanctification the peace of God. Here it says the peace of Christ. Christ never had the peace of pardon, as he never had any sins to be pardoned. But he always had the peace of purity. as he always had a pure heart. Hence, you must get sanctified wholly, if you would have the peace of Christ; i.e., the peace of God. You see this follows that paragraph on sins extermination. If you will quit believing human creeds, written and oral, and believe the Bible, giving all your sins and all your doubts to the devil, where they belong, you learn the truth of sins destruction. So long as you believe unsanctified preachers, who seek to bring the standard down to their level, you will never enjoy the unutterably sweet experience of entire sanctification, as your attainment will never rise above your faith; but, glory to God it will come up to it.
16. Let the Word of Christ dwell abundantly in your hearts, in all wisdom teaching and admonishing one another. O what a blessing to us and to others to have the Word of Christ dwelling richly in us! It is our duty to be well posted in the Word of God, and freely give others the full benefit of our knowledge, not only teaching one another, but admonishing either the other, freely correcting the faults we see in one another in perfect love, enlightened by the Holy Ghost in the fear of God. O what a blessing God will thus make us to one another! Psalms, hymns, spiritual songs; what a contrast this with the old pipe-organ, the senseless preludes, interludes, and postludes, with the jargon of Satans choir squealing out an operatic song! God, help us to get back to the New Testament!
17. We are to do everything in the name of the of Jesus. Can you follow the senseless, extravagant fashions, wear jewelry, put on needless ornamentation in His name? Can you attend the theater and horserace in His name, taking him with you? Can you prevail on him to go with you to sociables, card parties, and festivals?
Fuente: William Godbey’s Commentary on the New Testament
“Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.”
It would seem Paul is trying to say, and does so quite effectively, that there is no class within the church – all have value to God and we are all His children – that should be the standard of treatment within the church.
This has been the basis of many unpopular decisions in churches. We had a friend in Nebraska that was approached by a mixed marriage couple seeking membership. It caused great upset to many I his church. He and the board settled on this passage and accepted the couple into the church membership. Some, sadly did not accept the pastor’s and board’s position.
As my friend was telling me this it crossed my mind – what would have happened had Faith and I presented ourselves for membership – a Swede and an Englishman. How dare we allow such things into the Lord’s church.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
3:11 {9} Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.
(9) He tells them again that the Gospel does not refer to those external things, but true justification and sanctification in Christ alone, which have many fruits, as he reckons them up here: but he commends two things especially, that is, godly harmony, and continual study of God’s word.
Fuente: Geneva Bible Notes
There is no national or racial distinction that determines one’s acceptability to God nor is there any religious, cultural, or social distinction. Jesus Christ is essentially all that we need for new birth and growth. He indwells every believer and permeates all the relationships of life. "In all" probably means that Christ is everything (cf. 1Co 15:28; Gal 3:28). [Note: See C. F. D. Moule, The Epistles . . ., pp. 121-22.] A barbarian was one who did not know Greek; his or her language was foreign. Scythians originated from the Black Sea and Caspian Sea area, and the Greeks thought of them as the lowest type of barbarian. [Note: See McGee, 5:358.]
"The new man lives in a new environment where all racial, national, religious, cultural and social distinctions are no more. Rather, Christ is now all that matters and in all who believe. The statement is one of the most inclusive in the New Testament and is amply supported by the pre-eminence of Christ in New Testament theology. It is a particularly appropriate statement for the Colossians and affords an excellent summary statement of the teaching of the letter. There are three realms, relevant to the Colossians, in which He is all. He is everything in salvation; hence there is no place for angelic mediation in God’s redemptive work (cf. Col 1:18-22; Col 2:18). He is everything in sanctification; hence legality and asceticism are out of place in the Christian life (cf. Col 2:16-23). He is our life (Col 3:3-4). Finally, He is everything necessary for human satisfaction; hence there is no need for philosophy, or the deeds of the old man (Col 1:26-28; Col 2:3; Col 2:9-10). He fills the whole life, and all else is hindering and harmful." [Note: Johnson, 481:28.]