Exegetical and Hermeneutical Commentary of Colossians 1:27

To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

27. would ] Lit., willed, or (as R.V.) was pleased. All was sovereign mercy. Cp. Mat 11:27.

the riches of the glory ] “ Riches ” is a favourite term with St Paul, in reference to Divine things. Cp. Rom 2:4; Rom 10:12; Rom 11:12; Rom 11:33 ; 1Co 1:5; 2Co 8:9 ; 2Co 9:11; Eph 1:7; Eph 2:4; Eph 2:7; Eph 3:8; Php 4:19; below, Col 2:2. For this exact phrase, so pregnant with light and joy, “ riches of glory,” see Rom 9:23; Eph 1:18 (a close parallel), Col 3:16.

“ Glory: ” the word so used gives us the thought not only of greatness, wonder, and bliss, but of God as the secret of it all.

among the Gentiles ] Lit., “ in the Gentiles.” i.e., this “wealth of glory” in the disclosed mystery is now shewn to the saints as realized in Gentile as well as Jewish believers. The “Mystery” is, in fact, the Divine plan of a Church gathered from all mankind, and filled, in its every member, and in the resulting total of its life and power, with Jesus Christ. For commentary, see the Ep. to the Ephesians, esp. Col 2:11 to Col 3:21.

which is ] “The mystery passes into the living Christ” (Bp Alexander, in The Speaker’s Commentary).

Christ in you ] The rendering “ among you ” (A.V., margin) is equally good grammatically. Alford and Ellicott adopt it, while remarking that it includes and implies “ in you.” Lightfoot, not without hesitation, thinks “ in you ” more probable. R.V. retains “ in you,” without marginal alternative. This surely is right. The deeply kindred passage in Ephesians 2 culminates with the wonderful possibility and fact of the “dwelling of Christ in our hearts by faith;” it makes this the central sanctuary, so to speak, of the work and experience of grace. In this briefer but equally intense passage it seems congruous that the climax of thought should be the same. We would say rather that “ in you ” includes and implies “ among you ” than vice vers. This appears to be, on the whole, Lightfoot’s view. He compares (besides Ephesians 3) Rom 8:10; 2Co 13:5; Gal 4:19. And see Gal 1:16; Gal 2:20; Rev 3:20.

True, “Christ in you ” is a thought not identical with “Christ dwelling in the heart.” The latter (see our notes on Eph 3:17) is so to speak the development and full realization of the former. But we mean that the tone of these words, in the light of the fuller kindred (Ephesian) passage, leads us rightly to see here the richest possible meaning in the briefer phrase.

the hope of glory ] See again Ephesians 3 for commentary. The Indwelling of the Lord in the saints, received by faith, in the power of the Holy Ghost, is connected by indissoluble links of truth and thought with the foreview of blessings “in the Church, in Christ Jesus, throughout all ages.”

Who shall discuss and analyse such a statement? It is a matter for adoring wonder, simplest faith, and a most blessed and genuine experience, now as when it was written. While our justification in Christ is, from one all-important point, the sure reason and pledge of our coming “glory” (Rom 5:1-2), Christ’s most true and living presence as the Risen One in us is, as it were, the very bud of the celestial flower, the actual dawn of the eternal day. Cp. 1Ti 1:1.

“ Glory: ” undoubtedly, in connexion with the word “ hope,” the word points to the heavenly Future, in which alike in the saint and in the Church of the saints the unveiled Face of God will develope an eternity of holy bliss and power, all drawn from Him and all spent for Him. Cp. Psa 73:24; Act 7:55; Rom 5:2; Rom 8:18; Rom 8:21; 2Co 4:17; Eph 1:18; Php 3:21; below, Col 3:4; 1Th 2:12; 2Th 2:14; 2Ti 2:10; 1Pe 5:1; 1Pe 5:4; 1Pe 5:10; Jude 24; Rev 21:11; Rev 21:23.

Fuente: The Cambridge Bible for Schools and Colleges

To whom – To the saints.

God would make known – Willed (Greek) to make known; that is, he was pleased to make this known. It was concealed in his bosom until he chose to reveal it to his apostles. It was a doctrine which the Jewish people did not understand; Eph 3:5-6.

What is the riches of the glory of this mystery – The rich glory of this great, long-concealed truth. On the use of the word riches, see the notes at Rom 2:4. It is a favorite word with the apostle Paul to denote that which is valuable, or that which abounds. The meaning here is, that the truth that the gospel was to be preached to all mankind, was a truth abounding in glory.

Among the Gentiles – That is, the glory of this truth is manifested by the effects which it has produced among the Gentiles.

Which is Christ in you, the hope of glory – Or, Christ among you. Margin. The meaning is, that the whole of that truth, so full of glory, and so rich and elevated in its effect, is summed up in this – that Christ is revealed among you as the source of the hope of glory in a better world. This was the great truth which so animated the heart and fired the zeal of the apostle Paul. The wonderful announcement had burst on his mind like a flood of day, that the offer of salvation was not to be confined, as he had once supposed, to the Jewish people, but that all men were now placed on a level; that they had a common Saviour; that the same heaven was now opened for all, and that there were none so degraded and vile that they might not have the offer of life as well as others. This great truth Paul burned to communicate to the whole world; and for holding it, and in making it known, he had involved himself in all the difficulties which he had with his own countrymen; had suffered from want, and peril, and toil; and had finally been made a captive, and was expecting to be put to death. It was just such a truth as was fitted to fire such a mind as that of Paul, and to make it; known as worth all the sacrifices and toils which he endured. Life is well sacrificed in making known such a doctrine to the world.

Fuente: Albert Barnes’ Notes on the Bible

Col 1:27

To whom God would make known what is the riches of the glory of this mystery.

The gospel mystery

The gospel is the grand secret. To the mass of mankind it was utterly unknown, and the chosen people only perceived dimly through the smoke of sacrifices anal the veil of types. It must ever have been a mystery out for revelation, and must be so still unless Christ comes to dwell within. Then all is clear.

I. The essence of this mystery is Christ. It is uncertain what is the antecedent to which–mystery, riches, or glory. If it be mystery, then Christ is the mystery of godliness; if glory, Christ is the brightness of His Fathers glory; if riches, there are the unsearchable riches of Christ. The essence of this mystery is–

1. Christ Himself: God-Man, in which connection we must remember the glorious work He undertook and finished on our behalf; and

(2) His offices, prophet, priest, king, friend, brother, head, dec. Whatever Christ is His people are in Him: crucified, dead, risen in Him; in Him we live eternally, and sit in heavenly places. This is the essence of the whole gospel, He who does not preach Christ preaches no gospel. There is no more possibility of a gospel without Christ than a day without the sun or a river without water.

2. Christ Himself and no other. Never be put off with books or conversations. Nothing short of reaching and touching Christ will serve your turn.

3. Christ Himself rather than anything which Christ gives. How different He is from all our other friends and helpers. They bring good things, but Jesus gives us Himself. He does not merely give us wisdom, righteousness, etc., He Himself is made of God all these things to us. When you are ill you are glad to see the doctor, but when you are well you want to get rid of him; but you can never do without Christ. When cured we want to see Jesus more than ever.

4. Christ alone is enough. Some hold a candle to the sun by preaching Christ and mans philosophy or priestcraft.

II. The sweetness of this mystery which is Christ in you. This is a grand advance. Christ in heaven, Christ free to poor sinners is precious, but Christ in the heart is most precious of all. A loaf is a good thing, but if we could not get it within us we should die of starvation. A medicine may be a noble cure, but if kept in the phial would do us no good. Christ in you is–

1. Christ accepted by faith. It is a wonderful thing that Christ should enter a man, but still more wonderful that He should enter by so narrow an opening as our little faith. There is the sun, yet it can come through the narrowest chink; but we should pull up the blinds, and let him shine in in all his glory. Grow in faith, then, and take in Christ more fully.

2. Christ possessed. Nothing is so much a mans own as that which is within him. Men may question whether an acre or a house is yours, but not yesterdays meal.

3. Christ experienced. There may be a valuable medicine, but it is of no efficacy to a man until it is within him. When it commences to purify and strengthen, he knows it without the testimony of others. When Christ is in you curing your sin, and filling your soul with love to holiness, then will you know the Lord.

4. Christ reigning.

5. Christ filling.

6. Christ transfiguring. You thrust a bar of iron into the fire, and keep it there till the fire enters it, it is then like fire itself. I live, yet not I, but Christ liveth in me.

III. The outlook of all this is Christ in you the hope of glory.

1. Glory. Surely that belongs to God only. Yes, but Christ says, The glory Thou hast given Me I have given them.

2. How do we know that we are to have glory?

(1) Christ makes us glorious now by His coming, which is a pledge of future glory.

(2) Christ has entered into covenant with God to bring His people home to glory.

(3) The Christ who has come to live with us will never leave us till we are glorified. (C. H. Spurgeon.)

Christ in you

I. Christ in you means Christ embraced by faith as our righteousness and strength. This is the sure ground on which we may hope for glory (Eph 3:17). When a sinners heart is opened to see the excellence of the Saviour, it inwardly embraces Him, and every discovery renews this act of inward cleaving. Then every reproach, temptation, fall, affliction, makes the soul more fully embrace Him (see Gal 4:19; Joh 15:4; Joh 17:23; Joh 17:26).

II. The effects of this union.

1. The mind of Christ is formed in the soul (1Co 2:16). The believer thinks as Christ does, and so has the spirit of a sound mind (2Ti 1:7). Not, of course, that he has the omniscience and infallibe judgment of his Lord, but up to his light he sees as Christ does.

(1) Sin to be abominable.

(2) The gospel,, its glory and completeness.

(3) The world and its vanity.

(4) Time and its value.

(5) Eternity. As did Christ he sees everything in its light.

2. The heart of Christ.

(1) There is the same love to God in both.

(2) The same aversion to Gods frown.

(3) The same love to the saints.

(4) The same compassion for sinners. (R. M. McCheyne, M. A.)

Christ in you an expanding force

When Christ once enters into a soul, by degrees He occupies the whole of it. Did you ever hear the legend of a man whose garden produced nothing else but weeds, till at last he met with a strange foreign flower of singular vitality. The story is that he sowed a handful of this seed in his overgrown garden, and left it to work its own sweet way. He slept and rose, and knew not how the seed was growing till on a day he opened the gate and saw a sight which much astounded him. He knew that the seed would produce a dainty flower and he looked for it; but he had little dreamed that the plant would cover the whole garden. So it was: the flower had exterminated every weed, till as he looked from one end to the other from wall to wall he could see nothing but the fair colours of that rare plant, and smell nothing but its delicious perfume. Christ is that plant of renown. If He be sown in the soil of your soul, He will gradually eat out the roots of all ill weeds and poisonous plants, till over all your nature there shall be Christ in you. God grant we may realize the picture in our own hearts, and then we shall be in paradise. (C. H. Spurgeon.)

Christ in you the hope of glory

I. The subject of the Apostles declaration.

1. Glory refers to the felicity of a future life as discovered by the gospel; the hope is that laid up for us in heaven. Of a life after death the Gentiles knew nothing with certainty, and the Jews only dimly. Life and immortality were brought to light by the gospel.

2. This glory was one of

(1) character, a glory to be revealed, in us–a personal perfection to adorn the world, wherein dwelleth righteousness.

(2) Condition and place. It refers to the light and participation of that incomparable splendour which emanates from the throne and pervades the residence of Deity. God is light, and dwelleth in a light Which no man can approach unto. In consistency with this the heavenly mansions are the inheritance of the saints in light; all the luminaries of heaven are excluded as unnecessary appendages in consequence of the surpassing splendour derived immediately from God and the Lamb.

II. The medium of this hope: Christ. He was the author and bestower of it. He had not only revealed the object, and imparted knowledge respecting it, But had opened the way to its enjoyment. He was the way, the truth, and the life, and they needed nothing besides. It was inconsistent with His grace and truth, omnipotence, love, and with the perfection of His work on earth, for Him to have recourse to Jewish ceremonies, personal suffering, or philosophic speculations, as a means of augumenting their confidence, or securing their possession of the anticipated eternity.

III. The senses in which Christ is in us personally and experimentally.

1. Faith in Christ as the great sacrifice. It is thus that the life is derived that can never perish, and that a union is established with Christ which will lead Him to remember us when He cometh in His kingdom. I am crucified with Christ, etc. That Christ may dwell in your hearts by faith.

2. The influence of His Spirit who effects that change in our nature which makes us meet for the inheritance, etc.

3. The habitual remembrance of His laws and the consequent exhibition in affectionate obedience (Joh 15:4; Joh 15:7; Joh 15:10-11).

Lessons–

1. The unspeakable importance and value of religion.

2. How delightful to have such a hope of glory to cling to; an anchor of the soul, sure and steadfast, among the billows and eddies of that turbulent stream on which we are embarked. (T. Binney.)

I. Glory, another word for heaven, setting forth–

1. Its excellence. Nothing is esteemed glorious but what is of transcendent worth. The Jews felt this, hence the Hebrew word signifies also weight and substance; So heaven is called an exceeding weight of glory.

2. its magnificence. Mere excellence is not glory, to be that it must be known and seen. The sun is not glorious behind a cloud; a diamond must be brought forth and polished to be glorious. So the glory of heaven consists in the discovery of its excellencies–the Father in His majesty, the Son–His grace and love, holiness, in its perfection and beauty, etc. Thine eyes shall see the King in His beauty.

II. The hope of glory. This brings us down to earth, but still with heaven in our sight. But there is a hope even of heaven not worth the having. We read of a hope that perishes, that shall be cut off like a spiders web and the giving up of the ghost. May that be destroyed, for a false hope is worse than none at all. The true hope is distinguished from this by three marks.

1. It comes down from heaven. We cannot create it; no fellow-creature can persuade us into it. It is the gift of the heavenly Spirit to the renewed heart. It resembles faith and rests on the same foundation, yet it differs from it. There is a world of glory, says faith. I am going to it, says hope.

2. It longs and looks for heaven. It is an earnest expectation like that of the storm-tossed mariner for the desired haven.

3. It carries the soul on towards heaven and makes meet for it. Every man that hath this hope in him purifieth himself, etc.

III. Christ. He is connected not with the glory but with the hope, as its foundation. Take Him away and there is no hope.

1. Christ has purchased glory for us. As sinners and rebels we were farther from it than any beggar is from a crown. But He has paid the ransom which delivers us from condemnation, and which entitles us to glory.

2. He has actually taken possession of glory for us. Hence the believers hope is connected with the ascension–The anchor of the soul, He.

3. Christ has pledged Himself to bring believers to glory.

IV. Christ in us. What this means is more than we can tell. Picture to yourselves a house, comfortless within, and falling to decay. Let a stranger enter it, he may act in two ways. He may secrete himself in some dark corner, and, watching his opportunity, do much mischief without its inhabitants even knowing he is there. Thus Satan is acting in the hearts of thousands, who little think he is near them, much less within them. But suppose that stranger to be a man of another character, and, as soon as he goes in, to throw open the windows, and to let in the air and light. See him then discovering himself to the inhabitants of it. I am come to live with you, he says, if you will let me, as your friend and brother. But this filthiness I cannot bear, nor this disorder. I love comfort and cheerfulness. And then he sets about cleansing that house, putting it in order, adorning and repairing it, strengthening its walls and closing up every fissure, so that when the wintry storm heats, no wind or rain can enter it, and nothing shake it. And then while he is doing this, he goes about enlivening it with his presence, and making the voice of joy and praise to be heard from day to day in every room of it. Oh, you would say, what an altered house! What a blessed guest has that man proved in it! Now the Lord Jesus when he enters a sinners soul acts exactly thus. (C. Bradley, M. A.)

Christ in you

This strange thing once startled an emperor. Ignatius,. who had assumed the name Theophorus to express this gospel truth, stood before him to vindicate his profession of Christianity. Who is Theophorus? haughtity asked the heathen monarch. He who has Christ in his breast, said the martyr. Dost thou, then, carry Him, who was crucified, within thee? Raising his voice with holy animation, while an almost heavenly brightness played upon his pallid countenance, the Christian hero replied, I do–I do; for it is written, I dwell in them, and walk in them! (W. H. Luckenbach.)

1. Glory is the greatest word in our language. It is one of Gods most magnificent titles. It is the object of the true believers hope, and whatever else he relinquishes he will not part with this. He lives and dies in hope.

2. This hope arises from the indwelling of the Saviour. He is in us as the source of life and the principle of action.

3. This union is not essential like that which subsists between the sacred Three; nor is it personal like that between the Divine and human natures of our Lord, nor merely an operative or influential union like that between God and His creatures; but a mystical and spiritual union, a union of affection, interest, and design. It is also mutual and reciprocal. He dwells in us, and we dwell in Him (Joh 14:23; Gal 2:20; Rev 3:20).

I. Explain and illustrate the truth of the text.

1. Christ is revealed in the gospel as the hope of glory. In order that He may be received He must be outwardly proposed by the ministration of the Word (Rom 10:14; Rev 1:2). By the discovery the gospel makes of Christs ability and willingness to save, it opens a door of hope to the vilest (Rom 15:4; Col 1:23; Heb 6:18).

2. Christ crucified is the foundation of our hope, by becoming the meritorious cause of it.

3. Christ is the hope of glory efficiently by the operation of His Spirit in our hearts (Rom 8:9). Without that any hope of salvation is visionary.

4. Christ dwelling in the heart is the evidence that He is to us the hope of glory, and by no other means can that hope be ascertained. He is our life; but in order to this He must live in us. After all that He has done and is doing for us, there is something continually to be done within (Rom 10:6-9).

II. Establish and confirm the leading sentiment.

1. Christ being in us is the best evidence of our being in Him, and the testimony of an angel could not make it more satisfactory (1Jn 5:11-12; Eph 1:3-4; 1Ti 1:9).

2. Christ in us is the nourishment of our hope. Greater is He that is in you, etc.

3. Christ in us is the pledge and earnest of our hope. To have Christ in us is the life of grace; to be with Christ is the hope of glory; and the two go together. (B. Beddome, M. A.)

The hope of glory

The late Isaac Pitt was suffering from what appeared to be an attack of rheumatic gout, from which no serious danger was apprehended. His friends were startled by the announcement of the physician, There is no hope. Another medical man was called for consultation. Doctor, said the sick man, I wish to know the very truth; do not conceal anything. Do you think I shall recover? We will do all we can, but we fear there is no hope of recovery. Thank you, he rejoined, I should like you to do all you can; but if not successful, I have a hope. A ransom has been provided, a Saviour has been sent: I accept the ransom, I believe in the Saviour. When the doctor says there is no hope for the body, this hope of glory is an anchor for the soul. (New Testament Anecdotes.)

Christ in the heart

David Hume, the great historian of England, and noted enemy of the Christian faith, once overheard his servant-man John repeating the text, Christ in you, the hope of glory. You know thats all nonsense, said Hume; I wonder that a sensible man like you can believe it. If Christ be in heaven, as you say, how can He be in you? He cant be in two places at one time. And then to be in you, I dont understand it. David Hume, said John, you wrote the History of England, and I read it page by page with great delight. You say in that history that the one redeeming feature in the life of Bloody Mary was, that when she was dying, the news came to her that Calais had been captured, and that on that occasion she raised herself up in bed, and said to her maids of honour, When I die, take out my heart, and you will find Calais written on it. Now, what more Calais written on Marys heart, than Christ on mine? Take out my heart, and you will find Christ written on it. (J. L. Nye.)

Christ in the heart the believers hope

I. Christ dwells in believers.

1. Christ is in you who truly believe in him. Faith brings Him into union with the soul.

2. Christ is in you as He engages your first affections.

3. Christ is in you as His likeness is impressed on your souls. Where this is there will be–

(1) Aversion to sin.

(2) Delight in the law of God.

(3) Zeal for the Divine glory.

(4) Habitual submission to the Divine will.

4. Christ is in you if His Spirit dwell in you–If any man have not the Spirit of Christ, etc.

II. Christ in believers is the hope of glory.

1. Their hope is founded in Christ (1Ti 1:1). Nor can the hope of a sinful creature rest anywhere else with safety.

2. Their hope is communicated by Christ.

3. Their hope is maintained by Christ. They cherish this hope as Christ is in them.

Learn–

1. The happy condition of the believer. He may rejoice in hope of the glory of God.

2. The importance of earnest endeavours to know our state before God.

3. The fallacy of that hope that is not founded on the Saviour, and productive of conformity to Him. (Congregational Remembrancer.)

The Indwelling of Christ

There are four methods by which we arrive at the knowledge of Christ.

1. The historical. Without this we cannot become acquainted with the true portraiture of Christ. It is true that one may study the Gospels intellectually, and derive from them a conception of Christ that is truly noble, but which is not vital and powerful: but this is the abuse of a right thing. The study of the work and character of Christ is antecedent and auxilliary to a true experience of Christ.

2. The theological. This is often carried to excess and abused, but none the less there is a place for it. It is a matter of transcendent interest to know whether Christ believed He was Divine. Views of the Divinity of the Saviour which run low will, averaging them through the ages, be productive of a low tone of spirituality and vice versa. Nevertheless a man may have a right theology of Christ, and yet not be possessed of Christ. It is auxilliary only.

3. The apostle taught that there was something more than this, viz., a living Christ who may be a part of our lives.

I. In order that He may be my Christ He must be one in whose hands is the whole sphere in which I live and act. Lord over all the causes which are influencing me.

1. No man ever contests in himself and strives to release himself from what is low and base, and reaches toward the higher and nobler, if he does not feel the need of God. When we are looking down we are our own gods, but when we strive upwards we feel the necessity of supernal influences.

2. Now as when I hunger, my hunger says there is food, as when my eye was made it said there was light to match it, so I know that certain struggles and yearnings point to something higher.

3. These yearnings are met in Him of whom the previous verses of this chapter point. No man who is limited by specialities, physician, teacher, friend, etc., can give me the help I need. He must be as He is, the embodiment of all power, and Lord over all.

4. But in order to this He must be mine, mine as really as if I were the only human being in the universe: not of course to the exclusion of others–but as my father was not less wholly mine because he was my brothers too.

II. In order to meet the exigency of my nature and experience I must have a Christ who loves me.

1. I cannot live without love; but human love is inadequate.

2. Yet how am I to be loved, and thus live. I can never hope to deserve it. Here the transcendent love of Christ comes in. He loves the loveless, and asks no more but that I let Him love me.

3. The consciousness of this unspeakable love is most potent and inspiring.

III. It is necessary that Christ should be in me, a Being whose love, power, and whole nature and influence I feel within developing in me the superior qualities of the spiritual elements, and giving authority and power to love and hope, and faith and conscience. And there is a direct sympathetic action of the Divine mind on ours. Indeed, we act on each other. If you sigh in the presence of another man, he will sigh; if you laugh, he will smile. And so if the heart be open and the moral nature sensitive, Christ acts upon the thought and feeling so that we are guided by Him. (H. W. Beecher.)

The Indwelling Saviour

There are three features which mark the relationship indicated by the text.

I. It is an intimate relation.

1. It is not a mere sacramental relation. That may exist and be altogether an external thing, and leave the heart possessed entirely by another than Christ.

2. The relationship between Christ and His people is not exhausted by such images as shepherd, husband, etc., which are external, however intimate. Persons may be near and yet be utter strangers.

3. This relation is internal as the branch is in the vine, than which nothing can be closer.

II. An enduring relation. All other relations, parent and child, husband and wife, teacher and scholar, are terminable; but this is not affected by the vicissitudes of time. It is everlasting; by faith now, by sight by and by.

III. An intensely practical relation.

1. There are many relations that are merely nominal and honorary, gratifying to ambition, but conveying no substantial good. It is not so with this. For Christ is in His people.

1. As the ground of their pardon and acceptance.

2. As their best Friend. We turn to a real friend–

(1) To counsel us in perplexity.

(2) To lessen our sorrow.

(3) To heighten our joys.

Jesus does all this as the best earthly friend can never do. Conclusion: The subject suggests its proud point of distinction between the man who is a Christian and the man who is not. (R. Newton, D. D.)

The true Christ of Man

is–

I. In the soul. He is not the Christ of the Book and the creed merely. He is in the soul–

1. As the chief object of love.

2. The chief subject of thought.

3. The chief sovereign of activities.

II. The inspirer of the sublimest hope. This hope is–

1. Directed to the highest object, glory. The glory of goodness, of moral assimilation with God. Hope for goodness is the virtuous hope.

2. Based on the surest foundation–Christs word and influence. (D. Thomas, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 27. The riches of the glory] God manifests to these how abundantly glorious this Gospel is among the Gentiles; and how effectual is this doctrine of Christ crucified to the salvation of multitudes.

Which is Christ in you, the hope of glory] In this and the following verse there are several remarkable particulars:-

I. We find here the sum and substance of the apostle’s preaching.

1. He preached Christ, as the only Saviour of sinners.

2. He proclaimed this Christ as being in them; for the design of the Gospel is to put men in possession of the Spirit and power of Christ, to make them partakers of the Divine nature, and thus prepare them for an eternal union with himself. Should it be said that the preposition should be translated among, it amounts to the same; for Christ was among them, to enlighten, quicken, purify, and refine them, and this he could not do without dwelling in them.

3. He preached this present and indwelling Christ as the hope of glory; for no man could rationally hope for glory who had not the pardon of his sins, and whose nature was not sanctified; and none could have pardon but through the blood of his cross; and none could have glorification but through the indwelling, sanctifying Spirit of Christ.

II. We see the manner in which the apostles preached.

1. They warned every one-they showed every man his danger; they proved that both Jews and Gentiles were under sin; and that the wrath of God was revealed against all ungodliness and unrighteousness of men; that time and life were uncertain; and that now was the day of salvation.

2. They taught every man in all wisdom-they considered the world in a state of ignorance and darkness, every man being through sin ignorant of himself and God; and the apostles taught them to know themselves, viz., that they were sinners, wretched, helpless, and perishing; and they taught them to know God, in his purity, justice, and truth, and in his mercy through Christ Jesus. Thus they instructed men in all wisdom; for the knowledge of a man’s self and his God constitutes all that is essentially necessary to be known for present and eternal happiness.

III. The end which the apostles had in view in thus preaching Christ: to present every man perfect in Christ Jesus. The words , perfect in or through Christ, signify two things: 1. That they should be thoroughly instructed in the doctrines of Christianity, so that they should know the truth as it is in Jesus. 2. That they should be made partakers of the grace of the Gospel, so that they might be saved from all their sins, and be filled with His fulness. The succeeding chapter amply proves that nothing less than this entered into the apostle’s design. Men may dispute as they please about Christian perfection, but without it no soul shall ever see God. He who is not saved from all sin here, cannot, to his joy, see God hereafter. This perfection of which the apostle speaks, and to which he laboured to bring all men, was something to be attained in and through Christ. The apostles preached Christ in the people; and they preached him as crucified for mankind. He who died for them was to live in them, and fill their whole souls with his own purity. No indwelling sin can be tolerated by an indwelling Christ; for he came into the world to save his people from their sins.

IV. We see who were the objects of the apostle’s ministry: the Jews and Gentiles; , every man, the whole human race. Every man had sinned; and for every sinner Christ had died; and he died for them that they might be saved from all their sins. The apostles never restrained the offers of salvation; they made them frankly to all, believing that it was the will of God that all should believe and be saved: hence they warned and taught every man that they might, at the day of judgment, present every man perfect in Christ Jesus; for, although their own personal ministry could not reach all the inhabitants of the earth, yet it is by the doctrines which they preached, and by the writings which they have left on record, that the earth is to be filled with the knowledge and glory of God, and the souls of men brought to the enjoyment of the fulness of the blessing of the Gospel of peace.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

To whom God would make known; he refers the manifestation purely to Gods good will and pleasure, as Christ himself doth, Mat 11:26,27; Lu 10:21; so in the like case, Rev 9:18; that having mentioned saints, none might conceit it was for foreseen faith, but the Colossians might value their privilege, reverently receive that grace which was not given to all: in short, to restrain curiosity why God would not do it otherwise or sooner, he cuts the knots of all questions, only by signifying his sovereign pleasure, he would make it known to them; elsewhere, this mystery of his will, according to his good pleasure, Eph 1:9, which was not to be touched till he thought meet to make it known.

What is the riches of the glory of this mystery among the Gentiles: some refer the glory to mystery, as glorious mystery, because it lets forth Divine glory, and promiseth it to believers, Luk 2:14; others, and the most, rather to riches, and that either as its epithet, {Col 1:11} the glorious riches of this mystery, or noting the subject, for salvation of the church amongst the Gentiles, Eph 1:18; 3:7,8. It is usual with the apostle to use the word riches to set forth abundance, Rom 2:4; 11:33; Eph 1:7; here, for the praise of the gospel, he would signify a very great and most abundant glory, far surpassing any former ministration, 2Co 3:8,18. In the law those riches {Eph 2:7} were not only imperfectly and obscurely discovered, but scatteredly with broken beams, as the sun in water when the water is disturbed; one attribute shining out in one work, another in another; but now the harmony of the Divine attributes in mans redemption shines out most fully, clearly, and gloriously, contracted in Christ, who is the object and revealer of the mystery by his Spirit, the glory whereof breaks forth with much more splendour amongst the Gentiles, Rom 15:7-9; 1Co 2:10; 2Co 3:9,18; all glory before was but a shadow to this. Col 2:17; 2Co 3:18; Gal 3:1; Heb 10:1.

Which is Christ in you; which is Christ, amongst, for, or in them, i.e. who not only was preached amongst them, but whom they possessed, and who dwelt in them by faith, Eph 3:17; the revelation being accompanied with the power of the Spirit in the translating them by his glorious power from the kingdom of darkness into his kingdom, Col 1:13; Luk 17:21; Gal 2:20; 4:19; Eph 3:5,7.

The hope of glory; so is not only the object, 1Ti 1:1, but the ground of their expectation of glory, he in whom the mystery begins and ends, 1Ti 3:16; out of whom all are hopeless of being happy, Eph 2:12, and in whom all have strong consolation, Heb 6:18.

Fuente: English Annotations on the Holy Bible by Matthew Poole

27. wouldrather as Greek,“willed,” or “was pleased to makeknown.” He resolves all into God’s good pleasure andwill, that man should not glory save in God’s grace.

whatHow full andinexhaustible!

the riches of the glory ofthis mysteryHe accumulates phrase on phrase to enhance thegreatness of the blessing in Christ bestowed by God on the Gentiles.Compare Col 2:3, “all thetreasures” of wisdom; Eph3:8, “the unsearchable riches of Christ“;Eph 1:7, “riches ofHis grace.” “The glory of this mystery”must be the glory which this once hidden, and now revealed, truthmakes you Gentiles partakers of, partly now, but mainly when Christshall come (Col 3:4; Rom 5:2;Rom 8:17; Rom 8:18;Eph 1:18). This sense is provedby the following: “Christ in you the hope of the (soGreek) glory.” The lower was the degradation ofyou Gentiles, the higher is the richness of the glory to which themystery revealed now raises you. You were “without Christ,and having no hope” (Eph2:12). Now you have “Christ in you the hope ofthe glory” just mentioned. ALFORDtranslates, “Christ among you,” to answer to “thismystery among the Gentiles.” But the whole clause,”Christ IN you (Eph3:17) the hope of glory,” answers to “this mystery,”and not to the whole sentence, “this mystery among theGentiles.” What is made known “among you Gentiles”is, “Christ in you (now by faith as your hiddenlife, Col 3:3; Gal 2:20)the hope of glory” (your manifested life). The contrast(antithesis) between “CHRISTIN YOU” now as your hidden life, and “thehope of glory” hereafter to be manifested, requires thistranslation.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

To whom God would make known,…. The spring and cause of the manifestation of the Gospel to the saints, and chosen of God, is not their works, for God does not call them with an holy calling according to them, but according to his own grace; nor any preparations and dispositions in them before such manifestation, towards the Gospel and the truths of it, for there are none such naturally in men, but all the reverse; nor a foresight of their better improvement of it, when made known, for this is not the method of divine grace, witness the instances of Sodom and Gomorrha, Tyre and Sidon; nor any holiness in them, or because they were sanctified, for they became so by the power of divine grace, through the Gospel revelation; but it is the pure sovereign good will and pleasure of God; see Eph 1:9; as appears from what they were before the Gospel came unto them, what is made known to them in it and by it; and from this, that they and not others, equally as deserving, are favoured with it:

what [is] the riches of the glory of this mystery among the Gentiles. The apostle, besides calling the Gospel a “mystery”, as before, ascribes “glory” to it; it is a glorious mystery, there is a glory in all the mysteries of it; it is a glorious Gospel, as it is often called, in its author, subject, matter, use, and efficacy: and also “riches” of glory, or glorious riches; containing rich truths, an immense treasure of them, comparable to gold, silver, and precious stones; rich blessings of justification, pardon, reconciliation, adoption, and eternal life; and rich promises, relating both to this life, and that which is to come; all which were opened and made known, not to the Jews only, but “among the Gentiles” also; who before were aliens, enemies, exceeding wicked, poor, blind, and miserable, but now, through the Gospel, were become rich and glorious, wise, knowing, and happy:

which is Christ in you, the hope of glory; this is to be connected with all that goes before: Christ is the riches of the Gospel; the riches of the divine perfections, which the Gospel more clearly displays than the works of creation or providence, are all in Christ, the fulness of them dwells in him; and this is the grace the Gospel reveals, that he, who was rich with all these, became poor to make us rich; the rich promises of the Gospel were all made to Christ, and are all yea and “Amen” in him; the rich blessings of it are all in his hands, righteousness, peace, and pardon, the riches both of grace and glory; the rich treasures of its divine truths are hid in him; and he is the substance of everyone of them: Christ is also the glory of the Gospel, inasmuch as he is the author, preacher, and subject of it; it is full of the glory of his person, both as the only begotten of the Father, and as the only Mediator between God and man; it is the glass through which this is seen: moreover, the glory of God in him is expressed hereby; the glory of his wisdom and power, of his truth and faithfulness, of his justice and holiness, of his love, grace, and mercy, and every other perfection, is eminently held forth in the Gospel; as this is great in the salvation and redemption of his people by Christ, which the Gospel brings the good news of; add to this, that that glory which the saints shall have with Christ, and will lie in the enjoyment of him to all eternity, is brought to light in the Gospel: Christ is also the mystery of the Gospel; he is one of the persons in the mystery of the Trinity; the mystery of his divine sonship, of his divine person, being God and yet man, man and yet God, and both in one person, and of his incarnation and redemption, makes a considerable part of the Gospel: and Christ, who is the sum and substance of it, is “in” his people; not only as the omnipresent God, as the author of the light of nature, as the Creator of all things, in whom all live, move, and have their beings, but in a way of special grace; and the phrase is expressive of a revelation of him in them, of their possession of him, of his inhabitation in them by his Spirit and grace, particularly by faith, and of their communion with him, in consequence of their union to him; and being so, he is the ground and foundation of their hopes of glory. There is a glory which the saints are hoping for, which the glories of this world are but a faint resemblance of; which is unseen at present, and which the sufferings of the present time are not worthy to be compared unto; what is eternal, and which Christ has entered into, and took possession of; and what will greatly consist in beholding his glory, and in everlasting communion with him; this through grace saints have a good hope of, and are waiting for, and even rejoice at times in the hope of it; of which hope Christ is the foundation; for not only the promise of it is with him, but the glory itself is in his hands; the gift of it is with him, and through him; he has made way by his sufferings and death for the enjoyment of it, and is now preparing it for them, by his presence and intercession; his grace makes them meet for it, his righteousness gives them a title to it, and his Spirit is the earnest of it, and the substance of it will be the fruition of himself.

Fuente: John Gill’s Exposition of the Entire Bible

God was pleased ( ). First aorist active indicative of , to will, to wish. “God willed” this change from hidden mystery to manifestation.

To make known (). First aorist active infinitive of (from ). Among the Gentiles ( ). This is the crowning wonder to Paul that God had included the Gentiles in his redemptive grace, “the riches of the glory of this mystery” ( ) and that Paul himself has been made the minister of this grace among the Gentiles (Eph 3:1-2). He feels the high honour keenly and meets the responsibility humbly.

Which (). Grammatical gender (neuter) agreeing with (mystery), supported by A B P Vulg., though (who) agreeing with in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of “this mystery” is “Christ in you the hope of glory” ( ). He is addressing Gentiles, but the idea of here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in Eph 3:17. He constitutes also the hope of glory for he is the of God. Christ is our hope now (1Ti 1:1) and the consummation will come (Ro 8:18).

Fuente: Robertson’s Word Pictures in the New Testament

1) “To whom God would make known” (ois ethelesin ho theos gnorisai) “To whom (the saints, the body, the Church) God willed to make known.” God willed to make known to the saints “holy ones” who followed our Lord through his ministry that after his resurrection they” the “saint-body” should be custodians of his worship and work, empowered to go into all nations, after he was gone. Read Mat 26:31-32; Mat 28:11-20; Luk 24:49-52; Act 1:8-11.

2) “What is the riches of the glory of this mystery” (ti to ploutos tes dokses tou musteriou touto) “What or that which is the riches of the ‘glory of this mystery;” The riches of the glory consisted in two truths: M-Jews and Gentiles had salvation available alike by repentance and faith, and (2) that worship positions of service no longer had any middle wall of separation or barriers in the Church. Eph 2:14-22; Eph 3:21.

3) “Among the Gentiles” (en tois ethuesin) “in the midst of or among the Gentiles.” He called from among the Gentiles a people for his name’s sake — the Church, taught these Galileeans (Jews and Gentiles) and sent them unto the Gentiles, into all the world. Act 15:14; Mat 4:13-15; Act 10:37; Mar 16:15.

4) “Which is Christ in you” (hos estin Christos en humin) which is Christ in you all,” (the Church-body). Christ is with and in the midst of his church, each congregation in their worship and service always, to empower and bless, Mat 28:20; Joh 17:20-24; Joh 20:21; Rev 1:3; Rev 1:16; Rev 1:20.

5) “‘The hope of Glory” (he elpis tes dokses) “The hope of the glory” Jesus Christ, anchor of the soul, sure and Steadfast, interceding in heaven for every believer, indwelling his church in Holy Spirit power, watches over his own children and his own bride till His coming and the resurrection, rapture, and marriage of the lamb hour (period) comes. What a hope! Heb 6:17-19; Heb 7:25; Heb 10:37; Tit 2:13.

Fuente: Garner-Howes Baptist Commentary

27. To whom God was pleased to make known. Here he puts a bridle upon the presumption of men, that they may not allow themselves to be wise, or to inquire beyond what they ought, but may learn to rest satisfied with this one thing that it has so pleased God. For the good pleasure of God ought to be perfectly sufficient for us as a reason. This, however, is said principally for the purpose of commending the grace of God; for Paul intimates, that mankind did by no means furnish occasion for God’s making them participants of this secret, when he teaches that he was led to this of his own accord, and because he was pleased to do so. For it is customary for Paul to place the good pleasure of God in opposition to all human merits and external causes.

What are the riches. We must always take notice, in what magnificent terms he speaks in extolling the dignity of the gospel. For he was well aware that the ingratitude of men is so great, that notwithstanding that this treasure is inestimable, and the grace of God in it is so distinguished, they, nevertheless, carelessly despise it, or at least think lightly of it. Hence, not resting satisfied with the term mystery, he adds glory, and that, too, not trivial or common. For riches, according to Paul, denote, as is well known, amplitude. (342) He states particularly, that those riches have been manifested among the Gentiles; for what is more wonderful than that the Gentiles, who had during so many ages been sunk in death, so as to appear to be utterly ruined, are all on a sudden reckoned among the sons of God, and receive the inheritance of salvation?

Which is Christ in you. What he had said as to the Gentiles generally he applies to the Colossians themselves, that they may more effectually recognize in themselves the grace of God, and may embrace it with greater reverence. He says, therefore, which is Christ, meaning by this, that all that secret is contained in Christ, and that all the riches of heavenly wisdom are obtained by them when they have Christ, as we shall find him stating more openly a little afterwards. He adds, in you, because they now possess Christ, from whom they were lately so much estranged, that nothing could exceed it. Lastly, he calls Christ the hope of glory, that they may know that nothing is wanting to them for complete blessedness when they have obtained Christ. This, however, is a wonderful work of God, that in earthen and frail vessels (2Co 4:7) the hope of heavenly glory resides.

(342) “ Signifient magnificence;” — “Denote magnificence.”

Fuente: Calvin’s Complete Commentary

(27) To whom God wouldi.e., God willed. The expression is emphatic. It was of Gods own pleasure, inscrutable to man. So in Eph. 1:9, we read the mystery of His will. Note also, in Eph. 1:4-6, the repeated reference to the predestination of God in His love.

The riches of the glory.See Eph. 1:18; Eph. 3:16; and Notes there.

Which is Christ in you.This mystery specially committed to St. Paul to declare is. in Eph. 3:6, defined thus, That the Gentiles should be (or, are) fellowheirs, and of the same body, and partakers of His promise in Christ by the gospel; and the nature of this promise is explained below, That Christ may dwell in your hearts by faith. Here the mystery itself is boldly defined as Christ in you; just as in 1Ti. 3:16, according to one interpretation of that difficult passage, the mystery of godliness is Christ Himself, who was manifest, &c. Here we have again a significant illustration of the difference between the characteristic ideas of the two Epistles. In the Ephesian Epistle the unity of all in Gods covenant is first put forth, and then explained as dependent on the indwelling of Christ in the heart. Here the Christ in you is all in all: the unity of all men in Him is an inference, but one which the readers of the Epistle are left to draw for themselves. On the great idea itself, in the purely individual relation, see Php. 1:21, and also Gal. 2:20; in the more general form, see Rom. 8:10; 2Co. 13:5; Gal. 4:19.

The hope of (the) glory.So in 1Ti. 1:1, The Lord Jesus Christ, which is our hope. The glory is the glorified state of perfection in heaven, wrapt in the communion with God, and so changed from glory to glory. Again we note (as in Col. 1:5; Col. 1:23) the special emphasis laid on the hope of heaven. Christ is our hope, as He is our life, i.e., the ground of our sure and certain hope of the future, as of our spiritual life in the present.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

27. God would make known Partly by an understanding of the truth, and partly by an individual experience of the glory of his salvation. What a transition for a pagan! Mystery among the Gentiles has its parallel and explication in Christ in you; Christ being the mystery; and he, dwelling in and reigning over the soul, is himself the hope of eternal glory.

Fuente: Whedon’s Commentary on the Old and New Testaments

Col 1:27. Which is Christ in you, the hope of glory, “This rich display of divine grace is all summed up in one word, That Christ is in you the hope of eternal glory. Being formed by divine grace in your hearts, he brings to you, who were once without hope, and without God in the world, (Eph 2:12.) the bright beamings of this blessed prospect;even of a glorious and holy immortality.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Col 1:27 . Not exposition of the . . , since the has for its object not the itself, but the glory of the latter among the Gentiles . In reality, subjoins an onward movement of the discourse, so that to the general . a particular element is added: “The mystery was made manifest to His saints, to them, to whom ( quippe quibus ) God withal desired especially to make known that , which is the riches of the glory of this mystery among the Gentiles.” Along with the general God had this special definite direction of His will. From this the reason is plain why Paul has written, not simply , but . The meaning that is usually discovered in , free grace , and the like (so Chrysostom, Theodoret, Calvin, Beza, and many others, including Bhr, Bhmer, de Wette; Huther is, with reason, doubtful), is therefore not the aim of the word, which is also not intended to express the joyfulness of the announcement (Hofmann), but simply and solely the idea: “He had a mind.”

] to make known , like from which it differs in meaning not essentially, but only to this extent, that by . the thing formerly hidden is designated as openly displayed (Rom 1:19 ; Rom 3:21 ; Rom 16:26 ; Eph 5:13 , et al .), and by that which was formerly unknown as brought to knowledge . Comp. Rom 16:26 ; Rom 9:22 ; Eph 1:9 ; Eph 3:3 ; Eph 3:5 ; Eph 3:10 ; Eph 6:19 ; Luk 2:15 , et al . The latter is not related to . either as a something more (Bhr: the making fully acquainted with the nature); or as its result (de Wette); or as entering more into detail (Baumgarten-Crusius); or as making aware, namely by experience (Hofmann).

. . .] what is the riches of the glory of this mystery among the Gentiles , i.e. what rich fulness of the glory contained in this mystery exists among the Gentiles , since, indeed, this riches consists in the fact ( ), that Christ is among you, in whom ye have the hope of glory. In order to a proper interpretation, let it be observed: (1) occupies with emphasis the place of the indirect (see Poppo, ad Xen. Cyrop . i. 2. 10; Khner, ad Mem . i. 1. 1; Winer, p. 158 f. [E. T. 210]), and denotes “ quae sint divitiae” as regards degree : how great and unspeakable the riches, etc. Comp. on Eph 1:18 ; Eph 3:18 . The text yields this definition of the sense from the very connection with the quantitative idea . (2) All the substantives are to be left in their full solemn force, without being resolved into adjectives (Erasmus, Luther, and many others: the glorious riches; Beza: “divitiae gloriosi hujus mysterii”). Chrysostom aptly remarks: , . Comp. Calvin: “ magniloquus est in extollenda evangelii dignitate.” (3) As is governed by , so also is governed by , and . belongs to the which is to be supplied, comp. Eph 1:18 . (4) According to the context, the cannot be anything else (see immediately below, ) than the Messianic glory, the glory of the kingdom (Rom 8:18 ; Rom 8:21 ; 2Co 4:17 , et al .), the glorious blessing of the (comp. Col 1:12 ), which before the Parousia (Rom 8:30 ; Col 3:3 f.) is the ideal ( ), but after it is the realized, possession of believers. Hence it is neither to be taken in the sense of the glorious effects generally , which the gospel produces among the Gentiles (Chrysostom, Theophylact, and many others, including Huther, comp. Dalmer), nor in that specially of their conversion from death to life (Hofmann), whereby its glory is unfolded. Just as little, however, is the of God meant, in particular His wisdom and grace, which manifest themselves objectively in the making known of the mystery, and realize themselves subjectively by moral glorification and by the hope of eternal glory (de Wette), or the splendor internus of true Christians, or the bliss of the latter combined with their moral dignity (Bhmer). (5) The genitive of the subject, , defines the as that contained in the , previously unknown, but now become manifest with the mystery that has been made known, as the blessed contents of the latter. Comp. Col 1:23 : . To take the as attribute of the mystery , is forbidden by what immediately follows, according to which the idea can be none other than the familiar one of that glory, which is the proposed aim of the saving revelation and calling, the object of faith and hope (in opposition to Hofmann and many others); Col 3:4 . Comp. on Rom 5:2 .

] , , Chrysostom. “Qui tot saeculis demersi fuerant in morte, ut viderentur penitus desperati,” Calvin.

] “ Christus in gentibus , summum illis temporibus paradoxon,” Bengel. According to a familiar attraction (Winer, p. 157 [E. T. 207]), this applies to the previous subject . ., and introduces that, in which this riches consists . Namely: Christ among you , in this it consists , and by this information is given at the same time how great it is ( ). Formerly they were (Eph 2:12 ); now Christ, who by His Spirit reigns in the hearts of believers (Rom 8:10 ; Eph 3:17 ; Gal 2:20 ; 2Co 3:17 , et al. ), is present and active among them . The proper reference of the relative to . . ., and also the correct connection of with (not with , as Storr and Flatt think), are already given by Theodoret and Oecumenius (comp. also Theophylact), Valla, Luther, Calovius, and others, including Bhmer and Bleek, whereas Hofmann, instead of closely connecting , makes this depend on , whereby the thoughtful and striking presentation of the fact “ Christ among the Gentiles ” is without reason put in the background, and becomes superfluous. Following the Vulgate and Chrysostom, is frequently referred to . : “this mystery consists in Christ’s being among you, the Gentiles,” Huther, comp. Ewald. The context, however, is fatal to this view; partly in general, because it is not the mystery itself, but the riches of its glory, that forms the main idea in the foregoing; and partly, in particular, because the way has been significantly prepared for through , while corresponds [73] to the referring to the , and the following glances back to the .

] Christ Himself, see above. Neither . (Theophylact) is meant, nor the doctrine , either of Christ (Grotius, Rosenmller, and others), or about Christ (Flatt). On the individualizing , although the relation concerns the Gentiles generally, comp. in Col 1:25 . “Accommodat ipsis Colossensibus, ut efficacius in se agnoscant,” Calvin.

] characteristic apposition (comp. Col 3:4 ) to , giving information how the forms the great riches of the glory, etc. among the Gentiles, since Christ is the hope of the Messianic , in Him is given the possession in hope of the future glory. The emphasis is on , in which the probative element lies. Compare on the subject-matter, Rom 8:24 : , and the contrast in Eph 2:12 ; 1Th 4:13 ; and on the concrete expression, 1Ti 1:1 ; Ignat. Eph . 21; Magnes . 11; Sir 31:14 ; Thuc. iii. 57. 4; Aesch. Ch . 236. 776.

[73] Hence also to be rendered not in vobis (Luther, Bhmer, Olshausen), but inter vos. The older writers combated the rendering in vobis from opposition to the Fanatics.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2171
CHRIST IN US, THE HOPE OF GLORY

Col 1:27. Christ in you, the hope of glory.

THE Gospel is a mystery; the riches of which are unsearchable, and the glory incomprehensible. But the sum and substance of it is contained in few words: it is briefly this; Christ in us, the hope of glory. In the margin of our Bibles it is translated, Christ among us, the hope of glory; and each of these translations has its zealous advocates: but we may easily and properly comprehend both, by saying, that Christ is the hope of glory to us,

I.

As revealed in the Scriptures

The way to the tree of life is guarded by a flaming sword and there is no access to it for fallen man, but by Christ, as the appointed Mediator. He, as St. Paul says, is our hope [Note: 1Ti 1:1]; and through him there is hope for all: through him,

1.

As a dying Saviour

[It is ho who has made atonement for our sins, and reconciled us to God by the blood of his cross. Through his vicarious sacrifice every sinner in the universe may come to God; seeing that he is a propitiation, not for our sins only, but also for the sins of the whole world. However great the debt which we owe to Divine justice, we may regard it all as paid by our Divine Surety; and may assure ourselves, that, if we believe in Christ, there neither is, nor ever shall be, any condemnation to us ]

2.

As a living Saviour

[It is worthy of particular observation, that in the Holy Scriptures a greater stress is laid upon the life of Christ in glory, than upon his death upon the cross. St. Peter speaks of him as our hope, in this particular view: God raised him up, and gave him glory, that our faith and hope might be in God [Note: 1Pe 1:21.]. St. paul, too, represents the life of Christ as more efficacious for our salvation than his death: Who is he that condemneth? it is Christ that died, yea, rather, that is risen again; who is even at the right hand of God, who also maketh intercession for us [Note: Rom 8:34.]. And still more forcibly, he says in another place, If when we were enemies we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life [Note: Rom 5:10.]. In heaven we view the Lord Jesus as our advocate with the Father, maintaining continually our peace with him; when we, by our innumerable departures from him, should entirely destroy all our hope of final acceptance with him. We view Him, also, as the one source of all spiritual blessings, the first cause of all the good that is in us, the protector of his people from all their enemies, and the finisher of the work of which he has been the author. It is from this view of him that the weakest of his people is enabled to say, Because he lives, I shall live also ]

But he is our hope yet more especially,

II.

As dwelling in the heart

All that the Lord Jesus Christ has done for us would be in vain, if he did not also work effectually in us. But this he does,

1.

Purifying our hearts from sin

[Our blessed Lord is said to dwell in us [Note: Eph 3:17.], and to be one with us, even as he and his Father are one [Note: Joh 17:21; Joh 17:23.]. Now it is a fact, that his people are universally, and without exception, holy. And whence comes this? Is it from any power of their own? No; it is from the mighty working of his power in us: as the Apostle says, I am crucified with Christ; nevertheless I live: yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me [Note: Gal 2:20.] Were we separate from him, we could do nothing [Note: Joh 15:5.]; but, through the mighty working of his power in us, we die unto sin and live unto righteousness, and attain a meetness for our heavenly inheritance.]

2.

Transforming us into his blessed image

[This, after all, is the crowning work of redemption. Till this is effected, we may well stand in doubt both of ourselves and others. St. Paul, addressing the Galatian converts, says, My little children, of whom I travail in birth again until Christ be formed in you, I desire to be present with you now, and to change my voice; for I stand in doubt of you [Note: Gal 4:19-20.]. To say the truth, till this is effected, nothing is done to any good purpose. It is not Christ on the cross, nor Christ in heaven, no, nor Christ in the heart, that will save us, unless his image be there formed in righteousness and true holiness. This is strongly declared by the Apostle Paul, in the third chapter of this epistle; where he says, Put on the new man, which is renewed in knowledge after the image of Him that created him; where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond, nor free; but Christ (that is, the image of Christ) is all, and in all [Note: Col 3:10-11.] But, when this great work is wrought, we need not fear: we may entertain a well-founded hope;, yea, we may have a full assurance of hope, that, where he is, there we shall be also; and that, when He, who is our life, shall appear, we also shall appear with him in glory [Note: Col 3:4.].]

Address
1.

Those who are deluding themselves with false hopes

[There is not any one who does not conceive himself entitled to indulge a hope of happiness hereafter. But, to entertain any such hope without having received the Lord Jesus Christ into our hearts by faith, is a fatal delusion. For the Apostle says, that they who are without Christ are also without hope [Note: Eph 2:12.]. You will ask, Do I wish to drive you to despair? Yes, I do; so far, at least, as to drive you out of all false refuges, and to lead you to Him who is the only Saviour of the world: and I must declare unto you, that, whatever you lay as a foundation of hope, besides that which God himself has laid, you only deceive your own souls: for other foundation can no man lay, than that which is laid, which is Jesus Christ [Note: 1Co 3:11.]. Christ is the only refuge of fallen man: nor can you have a scriptural hope of glory, till you have fled to him, and laid hold on him [Note: Heb 6:18.], and got his image enstamped upon your souls.]

2.

Those who have a good hope through grace

[Let your union with Christ be more and more confirmed, becoming daily more intimate and more abiding. It is by this that the work of grace must be carried on, and perfected within you. It is by this that the justness of your hopes must be made to appear: for every one that has a good hope in Christ will purify himself as Christ is pure, and be progressively changed into his image, from glory to glory, even as by the Spirit of the Lord. In proportion as this work advances, your hopes may well increase: and if this work decline within you, your evidences will be the less clear, and your hope be less assured. Press forward, then, for the highest possible conformity to the Saviours image; that you may already breathe, as it were, the atmosphere of heaven, and live in the constant anticipation of your future inheritance.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

Ver. 27. The hope of glory ] All the saints are said to worship in the altar, because they place all their hope of life in Christ’s death alone.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

27 .] to whom (‘quippe quibus,’ as Mey.: this verse setting forth, not the contents of the mystery before mentioned, but a separate particular, that these are persons to whom God, &c.) God willed (it is hardly justifiable to find in this word so much as Chrys. and others have done , . , and similarly Calv., Beza, and De W. Such an inference from the expression is quite legitimate: but not such an exposition . No prominence is given to the doctrine, but it is merely asserted in passing) to make known ( is not an interpretation of , nor an addition to it, nor result of it, as has been supposed: see on the reference of the verse above) what (how full, how inexhaustible this meaning of , necessarily follows from its being joined with a noun of quantity like ) is the richness of the glory of this mystery among the Gentiles ( . , . Chrys. Beware therefore of all attempts to weaken down the sense by resolving the substantives into adjectives by hendiadys. This the E. V. has here avoided: why not always? Next, as to the meaning of these substantives. All turns on . Is this the (subjective) glory of the elevated human character, brought in by the Gospel (so Chrys., Thdrt. (Calv.?)): or is it the glory of God, manifested (objective) by His grace in this mystery, revealing His Person to the Gentiles? Neither of these seems to satisfy the conditions of the sentence, in which reappears below with prefixed. On this account, we must understand it of the glory of which the Gentiles are to become partakers by the revelation of this mystery: i.e. the glory which is begun here, and completed at the Lord’s coming, see Rom 8:17-18 . And it is the glory of, belonging to, this mystery, because the mystery contains and reveals it as a portion of its contents. The richness of this glory is unfolded and made known by God’s Spirit as the Gospel is received . ., as the most wonderful display of it: the Gentiles having been sunk so low in moral and spiritual degradation. See Chr. and Calv. in Mey.), which (mystery: this is more in analogy with St. Paul’s own method of speaking than to understand of : cf. , Eph 3:8 , and , . . . 1Ti 3:16 . Besides which ( . ) ( ) is strictly parallel with, being explained by, ( ) ( )) is (consists in) Christ (Himself: not to be weakened away into . (Thl.), ‘doctrina Christi’ (Grot.): cf. Gal 2:20 ; Eph 3:17 ; 1Ti 3:16 , al.) among you (not to be confined to the rendering, ‘in you,’ individually, though this is the way in which Christ is among you: here is parallel with above: before the Gospel came they were , Eph 2:12 ), the HOPE (emphatic; explains how Christ among them was to acquaint them &c., viz. by being Himself the HOPE of that glory) of the glory (not abstract, ‘of glory:’ is, the glory which has just been mentioned).

Fuente: Henry Alford’s Greek Testament

Col 1:27 . Cf. for a partial parallel Eph 1:18 . : “inasmuch as to them God willed”; . is chosen to express the idea that the revelation had its source solely in God’s will. .: cf. Rom 9:23 , Phi 4:19 , Eph 1:18 ; Eph 3:16 . The expression does not mean the glorious riches, but rather how rich is the glory. The use of “glory” immediately after in the sense of the Messianic kingdom favours the adoption of that meaning here. But as it is an attribute of the mystery it probably expresses its glorious character. is generally taken with . . . ., and this gives an excellent sense, for it was as manifested in the Gentile mission that the glory of the Gospel was especially displayed. There is a little awkwardness, since the definition seems to make . . unnecessary. The glory of the mystery was itself . . if we take to mean among you Gentiles. This hardly justifies us in connecting the words with (Haupt), for it already has the recipients of knowledge attached to it ( ). answers . . . The riches of the glory of the mystery consist in . . . . . Usually is taken to refer to alone. Perhaps the practical difference is not great. . Haupt thinks no comma should be placed after , and that the meaning is that the special glory of the Gospel is that Christ among them is the hope of glory. But the usual view which makes, not the fact that Christ among them guarantees their future blessedness, but the presence of Christ itself, the great glory of the mystery seems much finer. . ., and not what . . is, constitutes the riches of the glory. The context shows that must mean “you Gentiles”. It does not necessarily follow from this that must be translated “among,” though this is favoured by . . It may refer to the indwelling of Christ in the heart, and this is rendered probable by the addition of . . The indwelling Christ constitutes in Himself a pledge of future glory. For this combination of the indwelling Christ with the Christian hope, cf. Rom 8:10 .

Fuente: The Expositors Greek Testament by Robertson

would = desired to. App-102.

riches. See Eph 1:7

the glory. See p. 1511.

among. App-104.

in = among, as above.

glory = the glory.

Fuente: Companion Bible Notes, Appendices and Graphics

27.] to whom (quippe quibus, as Mey.: this verse setting forth, not the contents of the mystery before mentioned, but a separate particular, that these are persons to whom God, &c.) God willed (it is hardly justifiable to find in this word so much as Chrys. and others have done- , . , -and similarly Calv., Beza, and De W. Such an inference from the expression is quite legitimate: but not such an exposition. No prominence is given to the doctrine, but it is merely asserted in passing) to make known ( is not an interpretation of , nor an addition to it, nor result of it, as has been supposed: see on the reference of the verse above) what (how full, how inexhaustible this meaning of , necessarily follows from its being joined with a noun of quantity like ) is the richness of the glory of this mystery among the Gentiles ( . , . Chrys. Beware therefore of all attempts to weaken down the sense by resolving the substantives into adjectives by hendiadys. This the E. V. has here avoided: why not always? Next, as to the meaning of these substantives. All turns on . Is this the (subjective) glory of the elevated human character, brought in by the Gospel (so Chrys., Thdrt. (Calv.?)): or is it the glory of God, manifested (objective) by His grace in this mystery, revealing His Person to the Gentiles? Neither of these seems to satisfy the conditions of the sentence, in which reappears below with prefixed. On this account, we must understand it of the glory of which the Gentiles are to become partakers by the revelation of this mystery: i.e. the glory which is begun here, and completed at the Lords coming, see Rom 8:17-18. And it is the glory of, belonging to, this mystery, because the mystery contains and reveals it as a portion of its contents. The richness of this glory is unfolded and made known by Gods Spirit as the Gospel is received . ., as the most wonderful display of it: the Gentiles having been sunk so low in moral and spiritual degradation. See Chr. and Calv. in Mey.), which (mystery: this is more in analogy with St. Pauls own method of speaking than to understand of : cf. , Eph 3:8,-and , … 1Ti 3:16. Besides which ( . ) ( ) is strictly parallel with, being explained by, () ( )) is (consists in) Christ (Himself: not to be weakened away into . (Thl.),-doctrina Christi (Grot.): cf. Gal 2:20; Eph 3:17; 1Ti 3:16, al.) among you (not to be confined to the rendering, in you, individually, though this is the way in which Christ is among you: here is parallel with above: before the Gospel came they were , Eph 2:12), the HOPE (emphatic; explains how Christ among them was to acquaint them &c., viz. by being Himself the HOPE of that glory) of the glory (not abstract, of glory: is, the glory which has just been mentioned).

Fuente: The Greek Testament

Col 1:27. ) inasmuch as being persons, to whom. An explanation.-, it was the will of God) most freely.- , the riches) [descending] upon all men; see Eph 1:7, note.-, who) for , which.- , Christ in you) The parallel expressions are, , and , in the Gentiles, and in you. Christ in (among) the Gentiles was the greatest paradox at that time. Comp. in, Eph 3:8, (17); 1Ti 3:16.[3]- , the hope of glory) Christ in us is a most delightful thing in itself, but much more delightful in respect of those things which shall be revealed, ch. Col 3:4; Eph 1:18. So Rom 5:2.

[3] Bengel, therefore, not attending to mere emphasis, also acknowledged here the same signification of the word , which Ernesti approves, in Attone Bibl. th. T. x. p. 130; but in the Germ. Vers., on the margin, he has not hesitated to intimate, that that maturer communion with Christ, which assuredly surpasses all human reason, is the delightful consequence of preaching among the Gentiles, by the quotation of Eph 3:17.-E. B.

Fuente: Gnomon of the New Testament

Col 1:27

Col 1:27

to whom God was pleased to make known-It was Gods will and grace, through no merits of the saints, to make known to them the riches of his glorious mystery among the Gentiles.

what is the riches of the glory of this mystery among the Gentiles,-God was minded to make known how abundant is the splendor with which, in the great day, those initiated on earth into the gospel privileges and blessings will be enriched. [The conception of the inclusion of all Gentile people of the whole world in the hitherto undisclosed plan of God was so inspiring to Paul that he accumulates phrase on phrase to enhance the greatness of the blessings in Christ bestowed by God on the Gentiles.]

which is Christ in you, the hope of glory:-Christ within man is the only hope of glory. This alone qualifies him for the glory that is with God. Without being fitted and qualified in character for that glory none can attain to it, none could enjoy it if it were attained. Christ Jesus as he lived here on earth is the perfect pattern of the life fitted to attain and enjoy that glory with God. Christ within us makes us like Christ in life, like him in fidelity to God and his will. Like him in cherishing humility, love, goodwill, and kindness to man. Like him in seeking happiness by denying self to make others happy. Like him in repressing evil thoughts and desires within our own souls, and cherishing those who are pure and true and good. Like him in practicing the principles that dwelt in his own breast. Faith is the means given us by which to lift our souls up to Christ that he may dwell in and work through us. But unless he dwells in our heart through faith, reproducing in our lives the life of the Son of God, our faith is vain, we are yet in our sins, we are without God and without hope in the world.

Fuente: Old and New Testaments Restoration Commentary

mystery (See Scofield “Mat 13:11”).

Christ (See Scofield “Eph 4:24”).

Fuente: Scofield Reference Bible Notes

Christ in You the Hope of Glory

To whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.Col 1:27.

1. The word mystery is one which has acquired in modern English a sense remote from its original signification. No one who recalls the original sense of the wordthe sense which it bore for pagan earswill suppose that when St. Paul talks of the mystery of the Gospel he means a doctrine which it is difficult or impossible to understand, and which has just to be accepted on authority. When an ancient Greek was initiated into the mysteries at Eleusis or Samothrace, he was not told something which he could not understand. The rites were called mysteries because they had a secret meaningnot known indeed to the world at large, but quite known and intelligible to the privileged body of the initiated. And so, when St. Paul borrows the word to express a Christian meaning, it is never a difficult or unintelligible truth that he has in view, but some truth which was once hidden, but is now revealedrevealed to all who have accepted the revelation of God in Christ. What he calls a mystery is always, indeed, a truth known only to the initiated, but the initiated for St. Paul are the whole body of baptized believers in Jesus.

As when, in the early morning of a glorious summer day, the wreathing mists hide the mountain slopes and cover the valleys beneath, then, under the breath of the freshening wind, gradually lift and open, revealing some giant mountain top lost in the sky or woods and rocks on the hillsides, a ravishing vista of varied landscape, delighting the eyes and stimulating the imagination, showing that what was at first seen was cloud-like appearance only, and making manifest the solid realities and dawning splendours behind and beyondso a glimpse has been granted to us of the great purpose of God, seen in Christ, but only so far seen as to hint at unimagined reaches beyondChrist in you, the hope of glory! St. Paul can hardly control his feelings as he approaches this theme. You have watched a smouldering match when plunged into a jar of oxygen burst into bright flame. So, when this messenger of Christ breathes the atmosphere of this Gospel, he flames forth in its celebrationpreached in all creation under heaven; whereof I Paul was made a minister!1 [Note: W. T. Davison, The Indwelling Christ, 270.]

In our own little world we have glorious sun-light flooding ourselves and bathing all things round about us, flooding ourselves and bathing us every day of every year. It is a most wonderful thing, this light. In many respects it is an impenetrable mystery and incomprehensibility. But it is not a secret. It lies open to the perception of all.

Nor are flowers secrets. In many respects there are secrets in them, and incomprehensibilities too. But in actual fact they lie open to the perception of all, and are not secrets. Nor are trees, although laden with wonders. Nor is grass, or grain, nor is winter with its frosts and snows, or summer with its fragrances, or spring with its anniversary springings, or autumn with its rainbow tints. While there are scientific and philosophic mysteries and incomprehensibilities in all these terrestrial phenomena, not one of them is a mystery in the classic sense of the term. They are, as matters of fact, things unveiled, un muffled, unmantled, lying open in Nature to every ones perception, so that he has but to look and see.

It is different with the Gospel. It does not lie quite on the surface of things around us, above us, and within us, especially in its glorious amplitude and universalities, and hence the Apostle, in his use of the word, calls it a mystery. It had once been a secret, but it was now a secret no longer, at least to him. It had once been so much of a secret that to no mind but One was it known. It lay, as the Apostle expresses it in his Epistle to the Ephesians, hid in God.2 [Note: J. Morison, Sheaves of Ministry, 37.]

2. The particular mystery which the Apostle here stands amazed at is the introduction of the Gentiles to equal privileges under the Gospel with the Jews; and, in particular, to this privilegethat Christ should make glory sure to them by dwelling in them.

Now this was what set Paul at variance with his nation. They had no quarrel with many of his opinions, but when he threatened their pride of separation they struck at his life. He might talk as he would of God, of sin, of forgiveness, but when they heard that he was bringing a heathen man into the Temple, and when they saw that, on his theories, there was no need of a Temple at all, the worshippers in Jerusalem were transformed into a murderous mob from whose clutch he had to be rescued by Roman troops. Wise men do not run the risk of martyrdom in mere stubbornness, and when Paul speaks of the mystery of Christfor which I am in bonds, he does not vaguely mean the gospel, he means the freeness of the gospel. That is what had lain hidden in the mind of God, and it was for that he was an ambassador in chains. In Eph 3:4; Eph 3:6, he is quite explicit. Ye can perceive, he says, my understanding in the mystery of Christ; to wit, that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise. That, in Pauls view, was Gods secret plan, hid from the ages and the generations, and now revealed to His holy apostles and prophets, and the text says that God willed it that this mystery should be made known among the Gentiles, not as bare fact, but as a very radiant and marvellous thing, a thing to sing about, a cause for which a man might very gladly live and die.

It is strange in looking back to see how nearly this secret of gladness was anticipated ages before. In three Psalmsthe 96th, 97th, and 98thyou will find a sudden burst of song, just as when the dawn comes and the birds awaken, and the cause of it is Pauls discovery that God is all the worlds God. Sing to the Lord a new song. He has made known his salvation. He hath openly declared his righteousness in the sight of the nations. Let the sea roar, says the poet, and the pride of its waves, the world and its people; let the tossing waves clap their hands, let the hills sing for joy before the Lord, for he cometh to judge the earth. He will judge the world with righteousness, and all the peoples with equity. It seemed as if at that time the full day of knowledge was at hand, but the time of promise passed, for God enlargeth a nation, and straiteneth it again. Hearts which had expanded to take in the world, grew narrow and parochial, and darkness descended on the face of the earth. But now the day had come, and Paul felt his time too short for all he had to do in letting men know that the great and merciful God was actually for them.1 [Note: W. M. Macgregor, Jesus Christ the Son of God, 242.]

3. Our subject is Christ in you, the hope of glory. Let us take it in this order

I.Glory.

II.The Hope of Glory.

III.Christ in you the Hope of Glory.

I

Glory

1. What is glory? In our ordinary thought it is splendour, magnificence. We think of such a saying as Solomon in all his glory was not arrayed like one of these. Or we think, more sublimely, of the words, They shall see the Son of man coming on the clouds of heaven with power and great glory (Mat 24:30). But in seeking a conception of glory suitable to our present text we should start with the incident in the Book of Exodus in which Moses desires to see the glory of God: Shew me, I pray thee, thy glory. What is Gods answer? He said: I will make all my goodness pass before thee (Exo 33:18-19). The glory of God is therefore His goodness made visible to us. We see His glory when we see Him gracious to whom I will be gracious, and shewing mercy on whom I will shew mercy. The goodness of Christ on the earth was seen as He went about doing good. That was His glory in the state of His humiliation.

I cannot see for the glory of that lightthere is to me just now such a light on the things of God that I cannot rightly see them. God is a glorious GodChrist is a glorious Christthe salvation which is in Christ Jesus with eternal glory is a very glorious object.2 [Note: Rabbi Duncan, in Memoir of John Duncan, LL.D., 485.]

2. But how is goodness made visible and seen at work in its highest manifestation? Surely in love. In the great Intercessory Prayer our Lord said, Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me. What is that glory? For, He added, thou lovedst me before the foundation of the world. This is the highest glory. It is to love and be loved. It is lovethe love of the Father to the Son and of the Son to the Fatherrecognized by men, seen, wondered at, and shared in, by men like the disciples.

Heaven is nothing but the manifestation of the Eternal One, wherein all worketh and willeth in quiet love.1 [Note: Jacob Behmen.]

God has for ages been driving the mysteries of Heaven into sentences of one syllable. He began in allegory, passed on to parable, symbol, law, prophecy, and finally put the infinite into speech that a little child can utter. The sum of all the revelation of God isLove.2 [Note: S. Chadwick.]

The Passion does more than simply manifest the glory of Jesus. It opens to us the glory of a state, or spiritual condition, of which He is Lord by all the rights of that love with which He was glorified. We are called to this state, and we abide in it through fellowship with Him; more, we abide in it through the grace of vocation. The glory of the Crucified becomes likewise the glory of the faithful soul. The great love which burned in Him is to burn in us; the same utter selflessness and unworldliness must be in us as in Him. Here is, perhaps, the point where our own personal failures and personal difficulties come to mind. Jesus was glorified by the utter sacrifice of all to the supreme demand of Divine love. We are humiliated by the occasional triumphs in us of dispositions which we have not subjected to the law of Divine love. That is our sorrow; but it should also be the concern of our souls to bring all things so completely into subjection to Christ that He may throw around us the glory of His own love. It is the glory of love in the noblest, most heroic sense. We know how often the love which stirs us in devotion is found weak in the presence of demands which would reduce self to the uttermost, or call forth our energies in work which has no visible reward. Jesus was glorified in His Passion. We are glorified as we are made one with Him in love, which is most truly human because it is most gloriously Divine.3 [Note: J. Brett, The Witness of Love, 52.]

3. And thus, last of all, the glory which is promised to the Colossians by the indwelling of Christ is that they shall be good as God is good, that their goodness shall be manifest in all mens sight, and that it shall be not merely a succession of acts of goodness but a spirit of lovesuch love in them, felt by them and exercised by them, as the love of the Father to the Son.

Recognize, then, the dignity, responsibility, destiny of human life. Glory, in the Greek doxa, the practically untranslatable word, the word that means so much, is, in this context, the perfection of poor humanity, its emergence from its dark, lustreless condition, from the imprisonment in which it is cabind, cribbd, confined, the old internal dualism gone, the lower law in the members subdued, atoned, at-one-d, to the higher. The glory of God the Father will be the emergence of humanity into the perfect freedom of the purer conditions when we shall be like the Christ, for we shall see him as he is.

Christ in me.

Who dares to grasp the truth?In him alone

The law shall be fulfilled, and only he

Who passes from the vision of the Christ

A righteousness for himapart from him

To share the fulness of the risen life

The revelation of the Christ within,

Shall please God perfectly. O if the soul

Be truly emptiedyielded up to Him,

And He in all His fulness dwell within

A Power to servea Zeal to watch and pray

A Faith to claim the promisesa Love

To sympathize and wina Patience learnt

In sorrows of His manhood, and a Crown

Won by a Crossif such a Life be ours

As He has laid within the reach of all,

No pathway is too rough for us to tread

No height beyond our reachno task too hard

To be performedno law of His too high

To be fulfilled in us. Lo! as we die

We also rise in Him and He in us!1 [Note: E. H. Divall, A Believers Songs, 86.]

4. This glory, it should be noticed, is not simply heaven, and it is not entirely future. Christ in us is the hope of the full manifestation of our character in love which never can be here; but it begins here. We love at once, as soon as we recognize that He first loved us. And St. Paul does not hesitate to call the Corinthians and Colossians with all their shortcomings, saints. Their goodness was not very visible or, perhaps, actually very great, but the possession of Christ was the assurance that they would attain to glory; and he salutes them on the way.

The immature faith of a Peter may fail and fall, but he can appeal from the very failure of his weakness to the heart of his love. Lord, thou knowest all things; thou knowest that I love thee. The victory is gradual. We go from strength to strength; the image of the earthly is gradually effacedthe image of the heavenly is perfectly produced. In spiritual experience we are conscious of the indwelling Christin yearnings for God, in holy affections and growing sympathies, in passionate consecration, in pious, fervent, joyous worship, in ineffable communion. In our relations to our brother men, the indwelling of Christ is manifested in the purity, rectitude, and benevolence of all these relations. He that abideth in me and I in him, the same bringeth forth much fruit. The religious life that does not find expression in ways of piety, holiness, and unselfishness is spurious and worthless. By their fruits ye shall know them.

Holiness means, in the first place, perfect disinterestedness, indifference to earthly and human interests. Again, it implies a mind one with God, over which no shadow of uncleanness or untruth ever passes, which seeks only to know His will, and, knowing it, to carry it out in the world. To purity and truth it adds peace and a certain dignity derived from independence of all things. It is heaven upon earthto live loving all men, disturbed by nothing, fearing nothing. It is a temper of mind which is unshaken by changes of religious opinion, which is not dependent upon outward observances of religion. Such a character we may meet with once or twice in a long life, and derive a sort of inspiration from it. And oh! that it were possible that some of us might, even in the days of our youth, find the blessedness of leading such a life in Gods presence always.1 [Note: Benjamin Jowett.]

The inward experience of a new creation, the actual formation of Christ, as the resident life within, worked mightily in Paul, and he called everybody to a similar experience. Few words have ever borne a more touching appeal than that intimate personal call to his wavering friends in Galatia: My little children, I am travailing in birth pains again for you until Christ be formed in you. To the Roman Christians he says: If Christ be in you, the sinful body is dead. To the Corinthian believers he says: Your body is a temple of the Holy Spirit which is in you. The Ephesian prayer carries us almost beyond what can be asked or thoughtthat Christ may dwell in your hearts. And the Colossian letter declares that the riches of the glory of the Divine revelation is this: Christ in you. It would be easy to multiply texts, but the mystical aspect of Pauls Gospel does not rest on isolated texts. It is woven into the very structure of his message. He cares not at all for the shell of religion. The survival of ceremonial practices are to him nothing. Circumcision, which stands in his thought for the whole class of religious performances, avails nothing. Everything turns on a new creation. His aim is always the creation of a new man, the formation of the inward man, and this inward man is formed, not by the practice of rite or ritual, not by the laying on of hands, but by the actual incorporation of Christthe Divine Lifeinto the life of the man, in such a way that he who is joined to the Lord is one Spirit. Christ is resident within, and thereby produces a new spirita principle of power, a source of illumination, an earnest of unimagined glory.1 [Note: R. M. Jones, Studies in Mystical Religion, 14.]

II

The Hope of Glory

1. If we require a little explanation of the word glory, do we not at least understand the word hope at once? If one were to ask us if Christ is being formed in us, or if we are on the way to glory, what do we answer? Very often, I hope so. Is that the Apostles hope when he says Christ in you the hope of glory? No, nor is that the sense in which the word hope is ever used in the Bible of the Christian hope.

Joy and peace are the causes of hope. But if you look again you will see near the beginning of the chapter (Romans 15) another source of itpatience and comfort of the scriptures; and I have always noted the combination of the two different occasions as full of blessed teaching. Not only the sunny and tranquil hours should produce it, but also the times when all we can do is to endure, and when all our comfort comes to us from Gods Word.1 [Note: Dr. McLaren of Manchester, 246.]

Dean Stanley used hopefulness as a test of all systems of truth. Rightly so. God is the God of hope, and His truth, like Himself, carries the atmosphere of good cheer. The falsity of medivalism appears in thisit robbed men of joy and gladness. God was the centre of darkness. His throne was iron. His heart was marble. His laws were huge implements of destruction. His penalties were red-hot cannon balls crashing along the sinners pathway. Repentance toward God was moving toward the arctics and away from the tropics. Christianity was anything but peace on earth, good will to men. Philosophers destroyed Gods winsomeness. The Reformers came in to lead men away from medievalism back to God Himself. Men found hope again in redemptive love. They saw that any conception of God that dispirited and depressed men was perverted and false. No man has done more to establish this fact than he who long ago said: Any presentation of the gospel of Jesus Christ that does not come to the world as the balmy days of May comes to the unlocked northern zones; any way of preaching the love of God in Christ which is not as full of sweetness as the voice of the angels when they sang at the Advent; any way of making known the proclamation of mercy which has not at least as many birds as there are in June and as many flowers as the dumb meadows know how to bring forth; any method of bringing before men the doctrine of salvation which does not make every one feel, There is hope for me in Godin the Divine plan, in the very nature of the organization of human life and society, is spuriousis a slander on God and is blasphemy against His love.2 [Note: N. D. Hillis, The Investment of Influence, 290.]

2. What, then, does the Bible say about hope? It speaks of the full assurance of hope. Is that the same as I hope so? It says that hope is an anchor of the soul, sure and steadfast. Ask the seaman as he throws his anchor overboard if it will hold. Does he say, I hope so? He looks at the great iron claws of it and he answers that he is sure it will hold, if there is anything to hold by. We have a hope which is placed on that Saviour and Lord who has ascended to the right hand of the Father. It entereth within the veil. There is something to hold by there. Our hope is an anchor of the soul, sure and steadfast.

Mr. Watts some time before received a letter which had moved him profoundly. It was written by a stranger to tell him in the simplest language that in a dark hour of life in a grimy northern town a photograph of his picture of Hope had arrested attention at a moment of extreme crisis. The photograph had been bought with a few remaining shillings and the message pondered, and so for one life the whole course of events had been changed. The letter concluded with these words: I do not know you, nor have I ever seen the face of him who gave me my Hope, but I thank God for the chance of that day when it came to me in my sore need. I read some of these simple words to Mr. Cecil Rhodes, and when I next looked up I saw in his moistened eyes how deeply they had touched him.1 [Note: Mrs. Watts, in George Frederic Watts, ii. 269.]

When God, of His own determinate counsel, willed to clothe His thought in a human race, and willed to train His human thought-children by the drastic process of exposure to evil, that out of the bitterness of contrast they might ultimately choose and tenaciously cleave to the good, He did it, Paul says, in hope. The creature, says the Apostle, was made subject to vanity, not willingly, but by reason of him who subjected it, in hope. Does that imply uncertainty? No. Gods hope is a shall. Therefore, he continues, the whole creation shall be delivered from the bondage of corruption into the glorious liberty of the sons of God.2 [Note: B. Wilberforce, The Hope of Glory, 17.]

Of all the virtues, hope is the most distinctively Christian (it could not, of course, enter definitely into any pagan scheme); and, above all others, it seems to me the testing virtue,that by the possession of which we may most certainly determine whether we are Christians or not; for many men have charity, that is to say, general kindness of heart, or even a kind of faith, who have not any habitual hope of, or longing for, heaven.3 [Note: Ruskin, Stones of Venice (Works, x. 399).]

The hailstorm and sunshine contended,

As I sheltered beneath the broad tree;

Each its claim to be master defended,

With furious persistency;

And so fierce was the challenge,

So even the balance,

I could not the issue foresee.

But soon the stern fight was decided,

When a bow threw its span oer the storm,

And the cold blinding tempest subsided,

While joy to my bosom leapt warm;

For that bow in the sky,

Flashed its message on high,

Let Hope all thy doubtings disarm.

Thus darkness and light through the ages,

Wrath and mercy, alternate have reigned;

Nor had all the worlds mightiest sages,

The key to the riddle attained;

Till the shining God-Man,

On the clouds wrote Heavens plan,

Perfection through suffering gained.1 [Note: T. Crawford, Hor Seren, 69.]

III

Christ in You the Hope of Glory

1. How can Christ be in us? Is He not in heaven: throned in glory everlasting? He is, yet is He in us. As to the body, He is on the throne of the Highest. The loving Man rules the courts of heaven. But He is in us as to His Spirit.

All the relations of my soul to Christ are personal, vital, and conscious. He knocks at the door of my heart, and tells me that if I will open unto Him He will come in unto me; not merely to worship with me, or to hold formal religious fellowship with me, but to sup with meto mingle with the pursuits, to inspire the joys of my common life. If I refuse to admit Him, He bewails my refusal with tears: If thou hadst known; How often would I have gathered thee! Ye will not come to me that ye might have life. He comes to me in individual recognition, in personal inspiration, in intelligent fellowship, in affectionate sympathy, in discriminating help. I speak to Him all my thoughts and feelings. I tell Him my secret in the common prayer of the congregation. He blesses me with an individual application of the common grace. I consciously hold intercourse with Him, in more intimate, uncalculating confidence than a man with his friend. He represents Himself as the Shepherd of the sheep, as calling His own sheep by name and leading them out. He goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.

How individual it all is! What a unique conception of religious life and inspiration it is! His is not a common benevolence; it is a personal, discriminating love. Mine is not a general loyalty, it is a distinctive affection and servicea worship, a consecration, and, if needs be, a martyrdom.

There is such a thing as Jeremy Taylor, in one of his chapters on Holy Living, calls the Practice of the Presence of God. Lo, I am with you alway, even unto the end of the age, says the omnipresent Master; and there is no greater need than that this presence shall be recognized and felt. It cannot be detected by the physical senses, for it is not a sensible fact. But to him who cultivates the sensibility to the unseen and exercises his inner senses to discern good and evil, the reality of the presence of Christ may become as indisputable as anything demonstrable by the bodily organs. Such communion with a personal Christ assimilates character to His likeness. We, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory.1 [Note: A. J. Gordon, How Christ came to Church, 77.]

An unknown writer has left us the following beautiful words: It is not so much working for God, or speaking for God, as living in the secret of His presence, which most glorifies Him. We must so seek to realize our Saviours presence with us and in us that our whole being shall be hushed, and quietly elevated, and controlled in every little thing. That is an inspiring picture of the life we might live. It is what God intends, for St. Paul has told us plainly, He that is joined unto the Lord is one spirit. This communion with God is surely the highest and most sacred of all attainments. If hourly we hold sweet fellowship with Christ, our moral strength will be continually invigorated, and our spiritual life can never decline. It is like the sweet gravelly bed at the foot of the flowing stream. No impurity can lodge there. It is ceaselessly purged by the river of life. Surely there is nothing higher than this to wish for.2 [Note: J. A. Clapperton, Culture of the Christian Heart, 90.]

2. There are two phrasesWe in Christ and Christ in us. We in Christ is safety: we have fled for refuge to the hope set before us in the Gospel. Christ in us is sanctification: Christ dwelling in our hearts by faith means that we are able to comprehend with all the saints, and to know the love of Christ, until we are filled unto all the fulness of God.

Think seriously, you who are in Christ, of that life in Christ which you ought to live. And how will you say, one day, that your life has been lived, according to the life of Christ, if Christ has not dwelt in the details, the constituents of that life; if your own desires, your own thoughts, your own wisdom, your own interests, your own glory, your own ease, have been the mainspring of your actions? If this has been the case from minute to minute, from hour to hour, without a thought of Christ or His word, without the influence of His Spirit, how will you be able even to suppose hereafter that you have lived in Christ?1 [Note: The Life of Csar Malan, 166.]

I saw Thee at the cross,

Where Thou didst die that we might live;

And love possessed my heart,

When Thou didst cry Forgive.

I saw Thee at the tomb,

When all Thy passion tide was oer;

I joyed to hear Thee say,

Alive for evermore.

Alive for evermore!

So when to death I shall draw nigh,

Then Thou wilt take my hand;

I shall not fear to die.

I shall not fear to die!

But worse than fear of death is sin;

So, more than help without,

I ask for Thee within.

I ask for Thee within,

Yea, in my heart victorious be!

That I transformed by love

May live my life in Thee.2 [Note: Bishop Boyd Carpenter.]

3. Christ in you. If we give due weight to phrases like this, phrases of which the New Testament is full, and which speak, as one may say, the common-sense of religion, we see once more that the thought of the Atonement is not of any external sacrifice. Rather the Atonement, so far as we are concerned, is some spiritual change, some change of the inmost soul in its relation to God. We cannot trust in an external sacrifice, not even in the death of the Son of God, if all the while we are content to go on living with quite a different spirit in our lives from His. We know how people sometimes talk about trusting in Christ, and of looking to Christ alone for salvation, as if all this were possible without the great interior change, the change of character which comes from the actual dwelling of Christ in the soul. We have heard people talk, perhaps, of trusting in Christ, and of looking to Him for salvation, when their lives showed very little of His Spirit, when their hearts seemed to be set mainly if not entirely upon the things of this world, upon material comfort and ease, if not upon money-making and pleasure, and upon the selfish enjoyment of these things, without a thought of helpfulness to others, without a notion of spending in the cause of God something like the same proportion of time and money that they spend on their own families or their own establishments, without a thought of the great needs of the world and of their responsibility for meeting them.

Thus it is that you are to conceive of the holy Jesus, or the Word of God, as the hidden treasure of every human soul, born as a seed of the Word in the birth of the soul immured under flesh and blood.

If Christ was to raise a new life like His own in every man, then every man must have had originally, in the inmost spirit of his life, a seed of Christ, or Christ as a seed of heaven.

For we cannot be inwardly led and governed by a spirit of goodness but by being governed by the Spirit of God Himself. For the Spirit of God and the spirit of goodness are not two spirits, nor can we be said to have any more of the one than we have of the other.

The Christian religion is no arbitrary system of Divine worship, but is the one true, real, and only religion of nature: that is, it is wholly founded in the nature of things, has nothing in it supernatural or contrary to the powers and demands of nature; but all that it does is only in, and by, and according to the workings and possibilities of nature.

A Christ not in us is the same as a Christ not ours.1 [Note: William Law, The Spirit of Love.]

(1) The secret of the growth of the Christ in us is the practice of quick mental concentration, in every moral crisis, upon the Presence in which we live, move, and have our being. Witness, in the hidden lives of the greatest men, the strengthening effect of this practice. Such men will make what we call mistakes (though there are no mistakes in the full purpose of Godthe mistakes are part of the purpose, and men and nations learn as much by their mistakes as by their successes). They may make mistakes; but they are kept in perfect peace, because their minds are stayed on Him.

In The Life of Gladstone, by Lord Morley, the biographer has given us glimpses, from Mr. Gladstones most private diary, of this ceaseless lifting up of the heart, always, everywhere, in every crisis. It was his custom when waiting to catch the Speakers eye, in the House of Commons, to occupy the interval in intense mental prayer. On one occasion, when Chancellor of the Exchequer, before rising to make his first great budget speech, his lips were observed moving. Members might have thought he was rehearsing his figures. His diary tells us what he was doing. He was murmuring the words of the Psalmist, Turn unto me, and have mercy upon me; give thy strength to thy servant, and save the son of thine handmaid.1 [Note: B. Wilberforce, Speaking Good of His Name.]

(2) The truest evidence of the reality of this life is that sense of common love, that thrill of common sympathy, which leads us to care for others and to work for others. Let us determine that the world shall be somewhat the better that we are living in it, and we shall be giving practical outward expression to that mystery hid from the foundation of the worldChrist in you, the hope of glory.

I remember the morning on which I came out of my room after I had first trusted Christ. I thought the old sun shone a good deal brighter than it ever had beforeI thought that it was just smiling upon me; and, as I walked out upon Boston Common and heard the birds singing in the trees, I thought they were all singing a song to me. Do you know, I fell in love with the birds. I had never cared for them before. It seemed to me that I was in love with all creation. I had not a bitter feeling against any man, and I was ready to take all men to my heart. If a man has not the love of God shed abroad in his heart, he has never been regenerated. If you hear a person get up in the prayer-meeting and begin to find fault with everybody, you may doubt whether his is a genuine conversion; it may be counterfeit. It has not the right ring, because the impulse of a converted soul is to love, and not to be getting up and complaining of every one else and finding fault.1 [Note: D. L. Moody, in Life, by his son.]

Why do I dare love all mankind?

Tis not because each face, each form

Is comely, for it is not so;

Nor is it that each soul is warm

With any Godlike glow.

Yet theres no one to whoms not given

Some little lineament of heaven,

Some partial symbol, at the least, in sign

Of what should be, if it is not, within,

Reminding of the death of sin

And life of the Divine.

There was a time, full well I know,

When I had not yet seen you so;

Time was, when few seemd fair;

But now, as through the streets I go,

There seems no face so shapeless, so

Forlorn, but that theres something there

That, like the heavens, doth declare

The glory of the great All-fair;

And so mine own each one I call;

And so I dare to love you all.2 [Note: Henry Septimus Sutton, A Preachers Soliloquy and Sermon.]

4. These signs appear when Christ is in us

(1) Life is sanctified.Sad it is that so many of the most earnest souls are looking in the wrong direction for sanctification. It comes not along any path outside of us. It journeys by the inward way. It is by the yielding up of the nature to the indwelling Christ that true holiness is achieved.

Christ is far more than One who stands behind all the developments of life, as originating Source. It is equally true that in Him all things consist. The bond of inter-relationship between all life and all lives is His essential Being. All the rhythmic order of the universe is created by the presence of the Christ, so that He is immanent, the Centre of the believers life, and transcendent, its Sphere. Wherever the Christian looks he sees the Christ. At dawning of the morning His face makes it more beautiful. When the sun goes westering, and the shadows of the evening are growing, the consciousness of His presence is sleep. When the battle thickens, He rides at the head of His battalions, and leads to victory. When peace is declared, it is His benediction falling upon the sons of men. Christ is everywhere, and to the man who knows what it is to have Christ in him, the hope of glory, whether he look up or down or out or back Christs face is there.

Christianity is in its essence devotion to a Personnot to a sacred memory, not to an ideal of conduct, not to any glorious hope for the future, but to a living Person who stands before us to-day as really as He stood before the disciples of John, as really as He stood before Pontius Pilate, some nineteen centuries ago. What shall I do, then, with Jesus Christ? This is the practical question that is left with us by the answering of our riddle; by the appearing before us of Christ, the final answer. His way of giving answer is to enter into our life as Saviour and Teacher and Friend. And it is only by our coming thus into fellowship with Him, and allowing our characters to be transformed into the likeness of His own that He can be to us in the final and complete sense the answer to our riddle. Prophet and apostle can only be understood by prophet and apostle, says Emerson. And Carlyle gives expression to the same truth when he says that the sincere alone can recognize sincerity. A spirit can be understood only by a kindred spirit. To understand another, one must have with that other some common ground; and perfect understanding can come only with perfect likeness. It is only when we begin to be like Christ that we begin to know Him as He is. And He comes to us, to open our eyes and to change our hearts, that we may both see Him and be like Him.1 [Note: J. B. Maclean, The Secret of the Stream, 34.]

(2) The character is uplifted to a throne.If He dwells in me, my nature becomes His palace, and He, my King, reigns there with unchallenged rule. He does His own sweet will therein. It is mine to obey Him. My King commands within me, and I delight to do His will. Christ in you.

Obedience in its highest form is not obedience to a constant and compulsory law, but a persuaded or voluntarily yielded obedience to an issued command; and so far as it was a persuaded submission to command, it was anciently called, in a passive sense, persuasion, or , and in so far as it alone assuredly did, and it alone could do, what it meant to do, and was therefore the root and essence of all human deed, it was called by the Latins the doing, or fides, which has passed into the French foi and the English faith.1 [Note: Ruskin, Modern Painters (Works, vii. 213).]

We are to do His will, and thus we shall gradually understand the doctrine which He has taught us concerning Himself. Thus it is that in our earthly relations we get to be acquainted with those who are higher and better than ourselves. We have first of all to learn to obey them whether we can see the reason or no; and by and by we come to see the reason, and to understand the kindness of our advisers. Thus it is that a soldier gains confidence in his general, or a patient in his physician, or a son in his father; thus it was that our Lords apostles learned by degrees to acknowledge that in Jesus Christ they beheld the glory of the only begotten of the Father, full of grace and truth; thus it is that each of us must learn to confess The Lord is in this place and I knew it not.2 [Note: Hurrell Froude.]

(3) We know the ways of God.Christ is the true inward light. The Christian does not depend so much on arguments without as on illumination within. The indwelling Christ witnesses truth to me and rejects error. Many a difficult religious problem is easily solved if Christ dwell in us. He conducts a teaching ministry within us. He settles many a point of criticism, Biblical and theological. We shall not full direction need if Christ be in us. The indwelling Christ authenticates the things of God to our intellect and heart and conscience.

There is an incident recorded by the Archbishop of Armagh, in his book Primary Convictions, which illustrates this. He tells us how on board a great Atlantic steamer he happened on one Sunday evening to take down and read a certain chapter in Darwins Descent of Man. It told him how back through inconceivable ons his origin can be traced to the amphioxus, a thing almost a worm, with scarcely a brain or rudiment of a vertebral column. From it through long lines of development can be traced the highest form of vertebrates, the human race. I retired to rest, he says, almost dismayed. The majestic induction, the colossal industry, was not to be gainsaid. But as I lay awake in my cabin I heard presently the burst of an organ, and voices went out over the starlit sea in chants and hymns. The vast ship was rushing along at over twenty miles an hour, and I could see through the little window of the porthole the water cut into white swathes of foam. What words were those? Lead, kindly Light, There is a green hill far away. Then I felt that the question is, not what man may have been, but what he is; not what he is like, but what he can do; not what organism may have been employed in moulding his body, but what he has become. The being who triumphs over the waves, who raises strains whose very sweetness giveth proof that they were born for immortality, may have come from the humble amphioxus or from something lower still, the dust of the ground; but he is the child of God by nature, and made for a yet higher sonship. Because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father. 1 [Note: G. Nickson, in The Record, Nov. 6, 1908.]

You say you want proof of the fact of God having a will which He wishes us to fulfil. But how is that to be proved to you as long as you refuse to try to fulfil the will? It is like a starving man refusing to eat until he has proof that food will nourish him. If he eats he will find the proof in himself; so will you, if you try to do Gods will, find the evidence that there is a Divine will and that it is the life of a human creature to fulfil it. You do not know what is Gods will in itself, but you know that what is right is according to that will, you can try to do what is right, and in that effort you will learn that what is right is Divine, and that only through faith in and union with the Divine is the human perfected. I dont ask you to do right because it is Gods will, but to do Gods will because it is right, and when you are in doubt as to what is Gods will, to do what your conscience bids you, and your doubt will disappear.2 [Note: Memoir of Robert Herbert Story, 153.]

(4) We have a new sense of self-reverence.If my body be His shrine can I desecrate that shrine? All wrong done to the body or to any part of human personality is sacrilege. One in whom Christ dwells must reverence himself. Such cannot be merely self-respecting, they will be self-reverentialnot self-conceited, but self-awed! Herein is the explanation of the dignity which graces many of the humblest Christians. We not seldom wonder at the refinement of spirit and of manner manifested by some who are poor and unschooled. We call it native refinement. But it is not native. It springs from the consciousness of Christ mystical. Lowly people are noble-mannered when Christ is homed in their hearts.

It was in the light of the Incarnation that men dared to speak of the human body as the temple of the Holy Ghost, of our being members of Christs body, and even dared tersely to express the place of the body in the designs of God by saying, The Lord is for the body. It was this conception that gave new value and sanction to the work of ministering to the weakly and sick, and new direction to Christian compassion and charity. It gave new importance and meaning to physical self-control, to cleanliness, to sexual purity, to abstinence; and finally it encouraged the discharge of reverent and decent offices to the bodies of the dead, with self-restraint in mourning, and uniform tenderness to the frail tenement of the human spirit. We are, indeed, guilty of sham spirituality when we forget the connexion of these things with the Incarnation of the Son of God, and their witness to that deep saying, The Lord is for the body.1 [Note: G. A. Johnston Boss, in Youth and Life, 12.]

(5) There is a fount of sweetest comfort within.What soothes amid sorrow like the consciousness of the indwelling Christ? This is a pure deep fount of consolation in the heart, more refreshing far than the most sparkling fountain by the way. How would some of you sustain the heavy burdens of life save for Christ being in you? In the extremes of pain and woe what has upheld you but this? What supported you on the sad journey to the cemetery, and on the sadder journey home again, excepting this aloneChrist in you? This glowing centre of Christian experience is ardent consolation.2 [Note: D. T. Young, The Crimson Book, 145.]

God reigns, and the Government at Washington still lives, cries Garfield to the crowd in the panic following the assassination of Lincoln. Had I not perceived the Lord was at the helm I should long ago have given up the struggle, writes Zwingli in the throes of the Reformation struggle. I lay my head to-night upon the bosom of Omnipotence is Rutherfords explanation of calmness in the presence of difficulty and loss. These are the men of whom it is true that

Looking backward thro our tears

With vision of maturer scope,

How often one dead joy appears

The platform of some better hope!3 [Note: G. Nickson, in The Record, Nov. 6, 1908.]

Christ in us!who can reach the depth and height,

The length and breadth of such a gift as this?

In weakness He is strength, in darkness light,

Amidst the worlds distress an untold bliss,

Treasures of wisdom to a simple mind,

Riches of grace the contrite heart to bless,

A clear and open vision to the blind,

And to the naked soul a comely dress;

Compared with this all other gifts are dim:

Poor in ourselves, yet we have all in Him.

With Christ in us, our glorious hope is sure;

Dwelling in Him the true and living way,

Our souls are safe, and to the end endure;

Through faith all sin and guilt on Him we lay:

See through the veil our great High Priest within,

Prepared His own redeemed ones to bless;

Himself made sin for us, who knew no sin,

That we might perfect righteousness possess;

While by His Spirit, dwelling in our hearts,

His peace, His joy, His glory He imparts.1 [Note: John Streatfeild, Musings on Scriptural Subjects.]

Christ in You the Hope of Glory

Literature

Allon (H.), The Indwelling Christ, 1.

Banks (L. A.), Sermons which have Won Souls, 445.

Burrell (D. J.), The Religion of the Future, 74.

Chapman (J. W.), Pocket Sermons, i. 1.

Davies (T.), Sermons and Homiletical Expositions, 3.

Davison (W. T.), The Indwelling Spirit, 269.

Ingram (A. F. W.), The Mysteries of God, 33.

Kuyper (A.), The Work of the Holy Spirit, 333.

McConnell (S. D.), Sons of God, 55.

Macgregor (W. M.), Jesus Christ the Son of God, 241.

Moore (E. W.), Christ in Possession, 1.

Morgan (G. C.), Christian Principles, 90.

Morison (J.), Sheaves of Ministry, 35.

Price (A. C.), Fifty Sermons, xi. 361.

Spurgeon (C. H.), Metropolitan Tabernacle Pulpit, xxix. (1883), No. 1720.

Swan (F. R.), The Immanence of Christ in Modern Life, 17.

Wilberforce (B.), Speaking Good of His Name, 91.

Wilberforce (B.), The Secret of the Quiet Mind, 13.

Wilberforce (B.), The Hope of Glory, 1.

Williams (T. R.), The Christ Within, 1.

Wilson (J. M.), Rochdale Sermons, 1.

Young (D. T.), The Crimson Book, 140.

American Pulpit of the Day, iii. 161 (Perinchief).

Christian World Pulpit, xlix. 248 (Eland); lxxvii. 120 (Ingram).

Church of England Pulpit, lviii. 14 (Forrest).

Expositor, 1st Ser., ix. 264 (Matheson); 3rd Ser., ii. 106 (Maclaren).

Guardian, Feb. 18, 1910 (Ingram); May 27, 1910 (Rashdall).

Record, Nov. 6, 1908 (Nickson).

Fuente: The Great Texts of the Bible

whom: 1Co 2:12-14, 2Co 2:14, 2Co 4:6, Gal 1:15, Gal 1:16

the riches: Col 2:3, Rom 9:23, Rom 11:33, Eph 1:7, Eph 1:17, Eph 1:18, Eph 3:8-10, Eph 3:16, Phi 4:19

Christ: Col 3:11, Luk 17:21, Joh 6:56, Joh 14:17, Joh 14:20, Joh 14:23, Joh 15:2-5, Joh 17:22, Joh 17:23, Joh 17:26, Rom 8:10, 1Co 3:16, 2Co 6:16, Gal 2:20, Gal 4:19, Eph 2:22, Eph 3:17, 1Jo 4:4, Rev 3:20

in you: or, among you

the hope: Col 1:5, Psa 16:9-11, Rom 5:2, Rom 8:18, Rom 8:19, 2Co 4:17, 1Ti 1:1, 1Pe 1:3, 1Pe 1:4

Reciprocal: Exo 37:10 – General Deu 30:11 – it is not hidden Est 1:4 – the riches Job 11:18 – because Isa 64:4 – have not Mat 11:11 – greater Mat 12:21 – General Mat 13:11 – mysteries Mat 16:17 – but Mar 12:11 – General Luk 24:47 – among Joh 7:35 – teach Joh 15:4 – I Act 13:41 – for Act 16:32 – they Rom 2:4 – riches Rom 2:7 – glory Rom 8:24 – saved Rom 10:12 – rich Rom 11:12 – the world Rom 12:12 – Rejoicing Rom 16:25 – to the 1Co 2:7 – even 1Co 4:1 – mysteries 1Co 12:13 – whether we be Jews 1Co 13:13 – hope 1Co 14:2 – howbeit 2Co 1:20 – unto 2Co 4:4 – lest 2Co 4:7 – this 2Co 6:6 – knowledge 2Co 13:5 – Jesus Christ Eph 2:12 – having Eph 3:3 – the mystery Eph 6:19 – the mystery Col 2:2 – all 1Ti 3:16 – preached 2Ti 1:10 – now 2Ti 2:10 – with Tit 1:2 – hope Tit 2:13 – blessed Heb 6:18 – the hope Heb 7:19 – a better 1Pe 1:21 – your 1Pe 3:15 – the hope

Fuente: The Treasury of Scripture Knowledge

CHRIST AND HIS PEOPLE

Christ in you, the hope of glory.

Col 1:27

The Apostle speaks of a mysterywhat is it?

In a single sentence, it is Christ in you. Looking carefully at the passage, we see that he makes certain statements respecting this mysterious union betwixt Christ and His people.

I. It is a secret.To whom God would make known what is the riches of the glory of this mystery.

II. It is a secret once hidden but now revealed.The Apostle says this mystery was hidden from ages and generations. The mystery of Christ could not be fully revealed at once. The Lord Christ was hidden in the mystery of the Divine Unity; hidden in the secret counsels of God; hidden in type and prophecy and legal ceremony; until at length in the end of the world He appeared to put away sin by the sacrifice of Himself.

III. It is a secret about indwelling.Christ in you, says the Apostle, not Christ for you. There is only one holy life. There is none holy but the Lord, and if you would be holy, you must let Christ live out His life in you.

Rev. E. W. Moore.

Illustration

The indwelling of Christ in the Christian is presented to us, as Bishop Moule says, as a normal, nay as a necessary, fact of all living Christianity; Know ye not that Jesus Christ is in you, unless ye are somehow counterfeits? (2Co 13:5). If we are in simplicity at His feet, He, thus indwelling by the Spirit, is in our being. And the indwelling in the heart, what is it but this fact realised by the faith which sees and claims it? It is not an attainment; it is a recognition. Come, and let us walk in the light of the Lord. Come, and let the Lord, humbly welcomed without misgiving, dwell in us, and walk in us, every hour of life.

Fuente: Church Pulpit Commentary

(Col 1:27.) , -To whom, or, as being persons, to whom God wished to make known what are the riches of the glory of this mystery among the Gentiles. Some suppose that has a broader and more definite meaning than , though without good foundation. [, Eph 1:9.] It is wrong on the part of many expositors to press a theological meaning upon the verb , as if it contained a special reference to free grace. It merely intimates that the Divine intention was not necessitated, and that it was God’s pleasure to instruct His people in the full bearings and adaptation of the gospel. The saints did not discover the mystery: the development of Christianity sprang neither from their philanthropy nor their ingenuity, but it was God who unfolded the mystery in all wisdom and prudence. The apostle now illustrates the character of the disclosure- (for such seems to be the preferable reading)-what is the wealth of the glory of this mystery. There is no ground for resolving the phrase into a Hebraism, and rendering it with Chrysostom, ; nor with Erasmus, gloriosa opulentia; or with Beza and Davenant, gloriosae divitiae. [Eph 1:6.] Both terms, and , are favourites of the apostle, and are employed to represent what is bright, substantial, and permanent. That mystery is enveloped in glory, and that glory has at once a solid basis and an unfading lustre. It is no halo which glimmers and disappears-no gilding which is easily effaced; but it is rich, having the weight, value, and brilliancy of gold. There is no authority for rendering, with Vatablus and Heinrichs, the interrogative by quantus. And tha t such wealth of glory may be appreciated, the apostle adds, in explanation-

, -Which is Christ in you, the hope of glory. There are various readings-the neuter being found in A, B, F, G, the Vulgate, and Latin Fathers-a reading suggested by the gender of the preceding noun. The masculine is preferable – the gender being caused by that of the following substantive . Winer, 24; Khner, 786, 3; Mar 15:16; Gal 3:16. The meaning depends very much on precision of view as to the antecedent. It is not , as Chrysostom, a-Lapide, Kistmacher, Junker, and others suppose-a supposition which yields but a bald interpretation; for it is not the mystery in itself, but the wealth of the glory of the mystery which God had disclosed to the saints. It is not the fact that Christ was among the Gentiles, but the character and relations of that fact that the apostle dwells on. Nor is the antecedent merely , as many maintain, among whom are Theodoret and OEcumenius, Meyer and Bhmer; nor simply , as Schmid holds; for the reference is not to the riches of the glory by themselves, but to those riches possessed and enjoyed by the Gentile converts. The one idea is at the same time involved in the other; the glory is not an abstraction, for it resides in the mystery, and the mystery cannot appear in nakedness, for it always exhibits this pure and imperishable lustre. The antecedent is rather the complex idea of the entire clause-not Christ in Himself, but in His novel and gracious relation to the Gentile world, as a developed and illustrious mystery. The term Christ is not to be explained away, as if it merely meant the doctrine of Christ, as is proved by the subsequent clause-whom we preach. The words are rendered by many among you, that is, in the midst of you, as in the preceding clause an d in the margin of our English Bibles. But the meaning in you is virtually implied; for Christ, as the hope of glory, was not contemplated merely, but possessed. He was not merely before them to be beheld, but in them to be felt. Pierce and Macknight render, loosely and incorrectly-Christ to you the hope of glory. This frequent allusion to the Redeemer by name-to His power and work, as the Divine source of blessing, seems to have had a reference to the views of some among the Colossians, who would have had a church without a Christ and salvation without a Saviour.

The clause is in apposition with . It is out of all rule, on the part of Erasmus, Menochius, and others, apparently following Theophylact, to render by the adjective . Nor is this glory simply that of God, nor is it the moral worth and dignity of Christians, nor yet the glory obtained in disclosing the mystery. The glory is the future blessedness of believers, as in Rom 2:7; Rom 2:10; Rom 8:18; 1Co 2:7; 2Co 4:17; 1Th 2:12; Heb 2:10; Rom 5:2. The noun is not hope as an emotion, but the foundation of it, as in 1Ti 1:1, and it is followed by the genitive of the thing hoped for, or the object of hope. The clause is well explained by Theophylact- . The life of glory rests on Christ as its author and basis-such is the blessed statement of the apostle. Let us pause for a moment over this glory, and its connection with Christ, and then we shall be able to know with the saints-what are the riches of the glory of this mystery among the Gentiles.

The glory of Christians is yet to come, but it is certain. What they so earnestly pray for, and so heartily long and labour for, shall be revealed over and beyond their anticipations. Deliverance from all evil is followed by introduction into all good. What is partially and progressively enjoyed in time, is fully and for ever possessed in heaven. The spirit in its present feebleness would bow and faint beneath the pressure of it, nay, it might die in delirious agony; but then it shall have power and stateliness not only to bear, but to enjoy the far more exceeding and eternal weight of glory. Now, no man can see Him and live-our frail humanity would be consumed by the terrible vision; but the saint is prepared to gaze with unmingled rapture on His majesty, and to live, walk, and be happy in its lustre. The mind shall be filled with light from the face of God, and the heart shall pulsate with love in eternal and undivided empire. The image of God, in all its loveliness and brilliance, shall be restored to every heart, and that heart shall enjoy uninterrupted fellowship with Him who sits upon the throne. Nothing can happen to mar or modify this communion; for though an angel were to pass between him and the throne, he could cast no shadow upon the rapt and adoring saint. Every man shall be as perfect as Christ-in soul, body, and spirit, and beyond the possibility of forfeit or relapse. The burden of sin is removed, and to the sense of oppression there shall succeed the consciousness of spiritual buoyancy and elevation; the taint of depravity is wiped away, and the joy of salvation shall mingle its aromatic fragrance with the new wine in the kingdom of our Father. The body, too, shall be raised an ethereal vehicle, no longer the prey of disease, languor, and death, but clothed in immortal youth and vigour, and so assimilated to the blessed spirit within it, as neither to cramp its movements nor confine its energies. N o pain there-no throbbing brow there-no tear on the cheek there-no sepulchre there-no symbol of mourning there-no spectacle like the apparition of Rachel weeping for her children-or like the widow of Nain following the bier of a lost and loved one. Death is swallowed up of life-the graves have been opened-they that dwell in the dust have awakened to endless minstrelsy. Nor do they dwell in a paradise restored amidst the lovely bowers, shady groves, and exuberant fruits of a second Eden. Such glory is too bright for earth, and is therefore to be enjoyed in a scene which shall be in harmony with it. See under Col 1:12.

Now, Christ is the hope of this glory. Glory had been forfeited, but Jesus interposed for its restoration. When the Saviour is received by faith, the hope of glory springs up in the bosom-a hope as strange aforetime to it as the pine and the box-tree in the desert. Christians are by nature sinners doomed to die, yet, through Christ, they exult in the promise of life. Though, in their physical frame, they are of the earth earthy, their treasure is in heaven. They can look on the Divine Judge, who must, but for Christ, have condemned them, and call him, in Jesus, their Father-God; and they can gaze on the home of angels, so far above them, and say of it, in confidence-that, too, is our home. The basis of this life is Jesus. If it be asked, why have his sins not borne down the evil-doer, and crushed him beneath the intolerable load? why has the lightning slumbered beneath the throne, and not swiftly descended on his head? why are the angry passions within him hushed, and his gloomy thoughts dissipated? whence such a change in relation and character?-the problem is solved by the statement-Christ within you. This hope rests on His objective work-for it was Christ that died. Who shall reverse the sentence of our justification, or pronounce it inconsistent with sovereign equity? And who shall condemn us? Shall sin raise its head?-He has made an end of it. Shall Satan accuse?-he has been cast out. Shall conscience alarm?-it has been purged from dead works. Or shall death frown horribly on us?-even it has been abolished. The basis of this hope of glory is also the subjective work of Christ-by His Spirit within the saint. Not only has he the title to heaven, but he gets maturity for it. The process of sanctification begets at once the idea and the hope of perfection. If one sees the block of marble assuming gradually, under the chisel, the semblance of humanity, he infers at once what form of sculptur e the artist intends. So, if there be felt within us the transforming influence of the Holy Ghost, bringing out the Divine image with more and more fulness and distinctness, can we doubt the ultimate result? Rom 15:13. Such consciousness inspires vivid expectation. In short, in whatever aspect the saints view their hope, they see it in connection with Christ. If they look behind them, the earliest dawning of it sprang from faith in His cross; if they look around them, it is sustained by the promises of Him who sealed these pledges in His blood; if they look forward and upward, it is strengthened by the nearing proximity of realization in Him who is in the midst of the throne. What a blessed change to the Gentile world! They had been described as once without Christ, but now Christ was in them; once they had no hope, but now, they had in them Him who was the hope of glory. No wonder that the apostle rejoiced in suffering for the Gentile churches, and thanked God for that arrangement which enabled him to carry out the gospel to its widest susceptibility of application, and thus develop a doctrine which had been concealed for ages. Is his language too gorgeous, when, surveying the wondrous process and the stupendous results, he speaks of the riches of the glory of this mystery among the Gentiles-Christ in you, the hope of glory? And that glory is not to be under eclipse-that Saviour is not to be selfishly concealed. No; the apostle adds, as characteristic of his grand commission and daily labour-

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Col 1:27. The pronoun ‘whom refers to the “saints” in the preceding verse. All Christians are saints, but the ones to whom the mystery was to be directly made known were the inspired preachers and writers of the New Testament. After such revelation was made known, others would also be able to understand it. That is why Paul writes in Eph 3:4, “when ye read, ye may understand my knowledge in the mystery of Christ.” The particular part of the great mystery was that which pertained to the Gentiles, namely, that they were to be given the same privileges as the Jews. Of course this is to be enjoyed through Christ (not Moses), and it is in you (the Gentiles), extending to them the hope of glory. For centuries the Jews overlooked the predictions of the Old Testament, which pointed to the final acceptance of the Gentiles.

Fuente: Combined Bible Commentary

Col 1:27. To whom God willed; it was His will, etc. Would is not strong enough; both desired and purposed are inexact. Free grace may be interred from the term, but is certainly not expressed. Gods design in thus making manifest the mystery to the saints was to make known what (both in degree and kind) is the riches, etc. Comp. on Eph 1:18; Eph 3:16. As in the parallel passage, Meyer renders: What the riches, etc., is among the Gentiles. But this seems forced.

The glory of this mystery. Some take glory here as identical with glory in the last clause of the verse; but the latter seems to have a more special reference, while here a wider sense is more appropriate, including both the grace and glory of God revealed by this gospel mystery and the glorious effects upon men (the Gentiles). The latter alone is allowable, if the word has the same reference in both clauses.

Among (lit, in) the Gentiles. Calvin: What could be more deserving of admiration than that the Gentiles, who for so many ages had been sunk in death, and whose condition might seem altogether desperate, should suddenly be received into the family of God, and receive the inheritance of salvation?

Which (mystery, or better, the riches of the glory of this mystery) is Christ in (or, among) you. As the preposition is the same, and you refers to those who were Gentiles, it is more natural to translate among you; so the best commentators from Bengel to Meyer and Ellicott. The thought of Christs dwelling in them individually is so true, and so useful for homiletical purposes, that in you will probably be preferred by most readers.

The hope of glory. In apposition with Christ, who is Himself the hope of glory, i.e., future blessedness. In Him we have here as seed, what we shall have in Him there as harvest (Braune).

Fuente: A Popular Commentary on the New Testament

Verse 27

The riches of, &c.–among the Gentiles; that is, the exceeding preciousness and value of it to the Gentiles, who were before considered beyond the reach of salvation.

Fuente: Abbott’s Illustrated New Testament

“To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:”

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

1:27 To whom God {u} would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

(u) In this way Paul restrains the curiosity of men.

Fuente: Geneva Bible Notes

That God would save Gentiles was no new revelation (e.g., Isa 49:6), but that He would dwell in them and deal with them on the same basis as He did Jews was new revelation. Those who rejected this revelation insisted that Gentiles had to become Jews before they could become Christians (cf. Act 15:1).

"At least four defining characteristics of the church are described as a mystery. (1) The body concept of Jewish and Gentile believers united into one body is designated as a mystery in Eph 3:1-12. (2) The doctrine of Christ indwelling every believer, the Christ-in-you concept, is called a mystery in Col 1:24-27 (cf. Col 2:10-19; Col 3:4; Col 3:11). (3) The church as the Bride of Christ is called a mystery in Eph 5:22-32. (4) The Rapture is called a mystery in 1Co 15:50-58. These four mysteries describe qualities that distinguish the church from Israel." [Note: Arnold G. Fruchtenbaum, "Israel and the Church," in Issues in Dispensationalism, pp. 117-18.]

Progressive dispensationalists, along with non-dispensationalists (i.e., covenant theologians), interpret the mystery of Christ in us as the realization of the Old Testament promise that God would put His Spirit within believers (Eze 36:27; cf. Eze 37:14). [Note: See Saucy, The Case . . ., pp. 167-73.] Normative dispensationalists take this mystery as new revelation that Christ would indwell believers in the church. [Note: Charles C. Ryrie, Dispensationalism Today, p. 135; idem, Dispensationalism, pp. 124-25; Wiersbe, 2:122.] The difference is not in the Spirit and Christ distinction; both positions see unity between the Spirit and Christ. The difference is the concept of the church, though both progressive and normative dispensationalists see the church as distinct from Israel. Progressives view the church as the present predicted phase of the messianic (Davidic) kingdom. Normatives see the church as distinct from the messianic (Davidic) kingdom and not predicted in the Old Testament.

"It is striking that for the third time in these opening paragraphs the theme of hope is given central place in the gospel (Col 1:5; Col 1:23; Col 1:27 . . .). This is an appropriate note on which to wind up this brief reference to the mystery of God’s purpose shaped from before the ages and generations and now moving toward its eschatological climax." [Note: Dunn, p. 123.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)