Jesus was all and in all

JESUS WAS ALL AND IN ALL
EDITED BY GLENN PEASE
Colossians3:11 Here there is no Greek or Jew,
circumcisedor uncircumcised, barbarian,Scythian,
slave, or free, but Christ is all and is in all.
BIBLEHUB RESOURCES
All Distinctions Obliterated In Christ
Colossians 3:11
T. Croskery
Where there cannotbe Greek and Jew, circumcisionand uncircumcision,
barbarian, Scythian, bondman, freeman: but Christ is all, and in all. The old
distinctions which separatedman from man can have no existence in the new
spiritual life.
I. NATIONAL DISTINCTIONSARE ABOLISHED IN CHRIST. "Greek and
Jew." The peculiar privilege of Abraham's natural seedis gone. Mercyis
shown on exactly similar terms to Jew and to Gentile. Thus is manifest that
catholicity of the gospelwhich the Gnostics repudiated.

II. RITUALISTIC DISTINCTIONSARE ABOLISHED. "Circumcisionand
uncircumcision." The errorists in Galatia would have imposed circumcision
on the Gentile Christians, but neither circumcision nor the want of it availed
anything in Christ's kingdom, but "a new creation" (Galatians 6:15). Thus,
while it was an advantage to be born a Jew rather than a Gentile, it was none
to become as a Jew by conforming to its ritual (1 Corinthians 7:19).
III. NO DISTINCTIONIS RECOGNIZED AS TO CIVILIZATION OR
REFINEMENT."Barbarian, Scythian." The barbarian was the foreigner, the
Scythian the savage.The gospelturns the barbarian into a brother, and lifts
even the Scythians - the lowesttype of barbarians - into the dignity of
Christian fellowship.
IV. SOCIAL DISTINCTIONSARE ABOLISHED. "Bondman, freeman."
The gospelhas placedthem on one level of religious privilege.
V. CHRIST HAS OBLITERATED ALL THESE DISTINCTIONS."But
Christ is all, and in all." He has absorbed them all into himself, filling the
whole sphere of human life in its widest varieties of development. He dwells in
all, their true Centre; for the life of all believers is "hid with Christ in God."
This fact places the saints under immense obligations. Theymust consecrate
all to Christ and resignall to his wise and loving will. - T. C.

Biblical Illustrator
Where there is neither Greek nor Jew.
Colossians 3:11
The high level
T. Davies, Ph. D.
I. THE GOSPELPRODUCES THE NEW MAN.
1. Before man is made anew all influences fail to produce the change. The
glories of heavennever move him to praise, the riches of the earth never touch
his gratitude. Like a withered tree, which receives no benefit from sunshine or
shower, gracious influences made no impression.
2. But thrown into the crucible and mould of the Cross, he comes out a new
man. New thoughts crowdthe theatre of his mind, new emotions flower in the
garden of his soul, new prospects enliven his future, and impelled by new
convictions he builds up a new character. Whenignorant become learnedand
subjects kings, there is less change than when lions become lambs, and God's
enemies His friends.
3. The new man is possible to all. You cannotmake poets, painters, musicians,
soldiers, statesmenofall men, but the gospelcan renovate all.

II. THE GOSPELUNITES MANKIND UNDER ONE HEAD.
1. There were distinctions.(1) The national contrastbetweenJew and Greek
was strong. The boastof race, achievements, culture, etc., createdmutual
contempt. Those who gloried in Alexander and Socrateswere scornfully
reminded of David and Solomon.(2)The religious distinction was still
sharper.(3)That betweenhigh and low was observedwith rigour, there being
no middle class.
2. All these distinctions must be sunk and the race come up by another way.(1)
All men must humble themselves in the sight of God. The gospeldoes not
propose to readjust these various claims, but to press regenerationon all. Paul
once prided himself on his distinctions, but they vanished in view of the great
question, "Whatmust I do to be saved?"(2)The gospelleads to an exaltation
which leaves the most exalted human stations behind. Stars shine brightly till
the sun appears. The barbarian at the foot of the Cross is higher than Caesar
on his throne. He who embraces Christis rich, while the millionaire who
trusts in riches is poor.
III. THE GOSPELASSIMILATES HUMAN LIFE TO THAT OF CHRIST.
1. Christ absorbs every other condition which influences the mind. The river
which flows overmountain and dale preserves its name and identity all the
way to its mouth — then it is lost. So with him whose life-streams flow
towards Christ, they will be absorbedin the oceanof His love. We surrender
all to the claims of the Cross.
2. Christ is seenand felt in all the relations of life. Nature, duty, etc., which
before were Christless, are now full of Christ.

3. As Christ is all in all and we in Him, therefore all things are ours.
(T. Davies, Ph. D.)
Christ is all
Christ is all
C. H. Spurgeon.
There are two worlds, the old and the new. These are peopled by two sorts of
manhood, the old man, and the new man, concerning whom see verses 9, 10.
I. WHAT THERE IS NOT IS THE NEW. When we come to be renewedafter
the image of Him that createdus, we find an Obliteration of —
1. Nationaldistinctions: "Where there is neither Greek nor Jew." Jesusis The
Man. In the broadestsense He is neither Jew nor Gentile. Jesus furnishes us
with a new patriotism, loyalty, and clanship, which we may safelyindulge to
the utmost.
2. Ceremonialdistinctions: "There is neither circumcisionnor
uncircumcision." The separating rite is abolished, and the peculiar privilege
of a nation born after the flesh is gone with it.
3. Socialdistinctions:"There is neither bond nor free." We are enabled
through Divine grade to see that these distinctions are —

(1)Transient.
(2)Superficial.
(3)Of small value.
(4)Nonexistentin the spiritual realm.Whata blessedblending of all men in
one body is brought about by our Lord Jesus!Let us all work in the direction
of unity.
II. WHAT THERE IS IN THE NEW. "Christis all and in all."
1. All our culture. In Him we emulate and excelthe "Greek."
2. All our revelation. We glory in Him even as the "Jew" gloriedin receiving
the oracles ofGod.
3. All our ritual. We have no "circumcision." All Scriptural ordinances are of
Him.
4. All our simplicity.
5. All our natural traditions. He is more to us than the freshestideas which
cross the mind of the "Barbarian."

6. All our unconquerableness and liberty. The "Scythian "had not such
boundless independence as we find in Him.
7. All as our Master, if we be "bond." Happy servitude of which He is the
head!
8. Our Magna Charta:yea, our liberty itself if we be "free."Conclusion:
"Christ all and in all" furnishes a test question for us.
1. Is Christ so greatwith us that He is our all?
2. Is Christ so broadly and fully with us that He is all in our all?
3. Is He, then, all in our trust, our hope, our assurance,our joy, our aim, our
strength, our wisdom — in a word, "allin all"?
4. If so, are we living in all for Him?
5. Are we doing all for Him, because He is all to us?
(C. H. Spurgeon.)
But Christ is all in all

T. Watson.
Here in the text Christ is said to be all; but in what sense is Christ all?
1. Christ is all by way of eminency; all goodthings are eminently to be found
in Him, as the sun doth virtually containin it the light of the lesserstars.
2. Christ is all, by way of derivation; all goodthings are transmitted and
conveyedto us through Christ; as your rich commodities, jewels, and spices
come by sea, so allheavenly blessings sailto us through the red sea of Christ's
blood; "through Him and to Him are all things." Christ is that spiritual pipe,
through which the golden oil of mercy empties itself into the soul. Christ must
needs be all, for "in Him dwelleth all the fulness of the Godhead." He hath a
partnership with God the Father;"all things that the Father hath are Mine;"
so that there is enough in Him to scatterall our fears, to remove all our
burdens, to supply all our wants;there can be no defectin that which is
infinite. It shows us the glorious fulness of Jesus Christ; "He is all in all."
Christ is a panoply, a magazine and storehouse ofall spiritual riches: you may
go with the bee from flowerto flower, and suck here and there a little
sweetness,but you will never have enough till you come to Christ, for Be is
"all in all."Now, in particular, Christ is in all six respects:
1. Christ is all in regard of righteousness — "He is made to us righteousness."
2. Christ is all in regard of sanctification — "He is made to us sanctification."
This doth tune and prepare the soul for heaven;it turns iron into gold; it
makes the heart which was Satan's picture, Christ's epistle. There must be
first our days of purification before our days of glorification. What a blessed
work is this! A soul beautified and adorned with grace, is like the firmament
bespangledwith glittering stars. But whence is this? Christ is all; He is made
to us sanctification;He it is that sends His Spirit into our hearts to be a

refiner's fire, to burn up our dross, and make our graces sparkle like goldin
the furnace; Christ ariseth upon the soul"with healing in His wings."
3. Christ is all in regard of Divine acceptance. As Josephdid present his
brethren before Pharaoh, and brought them into favour with the king, so the
Lord Jesus carries the name of the saints upon His breast, and presents them
before His Father, so bringing them into repute and honour. Through the red
glass everything appears of a red colour;through the blood of Christ we look
of a sanguine complexion, ruddy and beautiful in God's eyes.
4. Christ is all in regard of Divine assistance;a Christian's strength lies in
Christ. Whence is it a Christian is able to do duty, to resisttemptation, but
through Christ's strengthening?
5. Christ is all in regard of pacification;when conscienceis in an agony, and
burns as hell in the sense of God's wrath; now Christ is all, He pours the palm
of His blood into these wounds, He maketh the storm a calm. Christ doth not
only make peace in the court of heaven, but in the court of conscience;He not
only makes peace above us, but within us.
6. Christ is all in regard of remuneration; He it is that crowns us after all our
labours and sufferings. If Christ be all, it shows whata vast disproportion
there is betweenChrist and the creature;there is as much difference as
betweenens and nihil; Christ is all in all, and the creature is nothing at all —
"wilt thou set thine eyes on that which is not?" In all our spiritual wants we
should repair to Christ as Jacob's sons did to their brother Joseph. He opened
all the store-houses,and "gave to his brethren corn and provision for the
way." Thus the Lord hath made Christ our Joseph;"in whom are hid all
treasures." IfChrist be all, see here the Christian's inventory, how rich is he
that hath Christ! he hath all that may make him completely happy. Plutarch

reports that the wife of Phocionbeing askedwhere her jewels were, she
answered, "Myhusband, and his triumphs are my jewels!" so, if a Christian
be asked, where are his riches, he will say, "Christ is my riches." How could a
Christian sit down satisfiedwith Christ? "Christ is all." What though he
wants other things, is not Christ enough? If a man hath sunshine, he doth not
complain he wants the light of a candle. Thou hast Christ with all His
perquisites and royalties!Suppose a father should deny his sonfurniture for
his house, but should settle all his land upon him, had he any cause to
complain? If God denies thee a little furniture in the world, but in the
meantime settles His land upon thee, He gives thee the field wherein the pearl
of price is hid, hast thou any cause to repine? A Christian that wants
necessaries, yethaving Christ, he hath the one thing needful; "ye are complete
in Him." What! complete in Christ, and not content with Christ? If Christ be
all, see the deplorable condition of a Christless person;he is poor, he is worth
nothing; "thou are wretched, miserable, and poor," etc.The sadness ofa man
that wants Christ will appear in these seven particulars.
1. He hath no justification.
2. He that wants Christ, wants the beauty of holiness; Jesus Christis a living
spring of grace;"full of grace and truth."
3. He that wants Christ, wants His freedom; "if the Son make you free, you
shall be free indeed."
4. He that wants Christ, hath no ability for service.
5. He that wants Christ, hath no consolation;Christ is called"the consolation
of Israel." A Christless soulis a comfortless soul.

6. He that wants Christ, hath no salvation.
1. If Christ be all, then seta high valuation upon Jesus Christ; "to you which
believe, He is precious."
2. If Jesus Christ be all, then make sure of Christ; never leave trading in
ordinances, till you have gottenthis pearl of price. In Christ there is the
accumulation of all goodthings.And that I may persuade all to get Christ, let
me show what an enriching blessing Christ is.
1. Christ is a supreme good; put what you will in the balance with Christ, He
doth infinitely outweigh. Is life sweet? Christis better: He is the life of the
soul; "His loving: kindness is better than life."
2. Christ is a sufficient good;He who hath Christ, needs no more; he who hath
the ocean, needs notthe cistern.
3. Christ is a sanctifying good, He makes every condition happy to us, He
sweetensall our comforts, and sanctifies all our crosses.
4. Christ is a select, choice good. Godshows more love in giving us Christ,
than in giving us crowns and kingdoms.
5. Christ is such a good, as without which nothing is good, without Christ
health is not good, it is fuel for lust: riches are not good, they are golden

snares;ordinances are not good, though they are goodin themselves, yet not
goodto us.
6. Christ is an enduring good;other things are like the lamp, which while it
shines it spends, the heavens "shall wax old like a garment."
7. Christ is a diffusive, communicative good;He is full, not only as a vessel,
but as a spring, He is willing to give Himself to us.But how shall I get a part in
Christ?
1. See your need of Christ, know that you are undone without Him.
2. Be importunate after Christ. "Lord, give me Christ, or I die!"
3. Be content to have Christ, as Christ is offered,A Prince and a Saviour.
1. Make Christall in your understanding, be ambitious to know nothing but
Christ. What is it to have knowledge in physic — to be able with Esculapius
and Galento discourse of the causesand symptoms of a disease,and what is
proper to apply, and in the meantime to be ignorant of the healing under
Christ's wings? What is it to have knowledge in astronomy — to discourse of
the stars and planets, and to be ignorant vi Christ, that bright morning-star
which leads to heaven? We cannot know God but through Christ.
2. Make Christall in your affections. Love nothing but Christ; love is the
choicestaffection, it is the richestjewelthe creature hath to bestow;O if
Christ be all, love Him better than all!

3. Make Christall in your abilities, do all in His strength, "be strong in the
Lord, and in the power of His might." When you are to resista tentation, to
mortify a corruption, do not go out in your ownstrength, but in the strength
of Christ: "be strong in the Lord."
4. Make Christall in your aims; do all to His glory.
5. Make Christall in your affiance;trust to none but Christ for salvation; the
Papists make Christ something, but not all.
6. Make Christall in your joy. "God forbid that I should glory, save in the
cross ofour Lord Jesus Christ." When a Christian sees a deficiencyin
himself, he may see an all-sufficiencyin his Saviour: "happy is that people
whose Godis the Lord!" That servant needs not want who hath his master's
full purse at command: he needs not want who hath Christ, for "Christ is all
and in all."
(T. Watson.)
Christ is all
J. Fletcher, D. D.
The doctrine of the text —
I. ACCOUNTS FOR THE ESSENTIALSIMILARITY OF CHRISTIAN
CHARACTER. Innumerable are the causes ofdiversity — constitutional
peculiarities, external circumstances, accidentalassociations. Butamidst all
these, whether men are slaves or freemen, rude or civilized, etc., the Christian

principle equalizes all, us forming a common centre, a standard under which
all are enlisted, the source of their felicity, the rejoicing of their hearts. Christ
is all in all.
1. To those who believe in Him.
2. In all the felicities of an eternallife.
II. ILLUSTRATES THE TRUE UNITY OF THE CHURCH. To produce
unity uniformity has been attempted, but this is different from oneness of
spirit. No visible accordanceby subscribing to formularies or uniting in
observancescanrealize unity. There will be a period when this will be
realized; but amidst all that separates, amidstall that enemies and friends
have done to injure the cause', there is a realand effective unity between
Christians. Bring believers of every age, class, name together, and one chord
will vibrate in every heart, one topic be the theme of every song, one principle
the life of all. They are all in Christ and therefore one: one in relationship,
sympathy, joy, sorrow, hope.
III. PROVES THE UNIVERSALITY OF THE CHRISTIAN
DISPENSATION. This is the religion of man; adapted to him wherever you
find him, whether scorchedby Indian suns or blanched by northern snows.
All men are lost; Christianity comes to save all men. The religion of Christ,
unlike any other, has nothing localor restrictive. There are no circumstantials
in it to narrow its range. This universality —
1. Is founded on the condition of man in all circumstances.

2. Is proved by its actual results wherever received.
3. Is provided for by the security of the everlasting covenant.
4. Is guaranteedto the Church by the presence of Christ.
IV. CONSTITUTESTHE GREAT SUBJECT OF THE CHRISTIAN
MINISTRY, AND ASSIGNS THE TRUE CAUSE OF ITS EFFICIENCY. "I
if I be lifted up," etc.
V. EXHIBITS AN ADEQUATE SOURCE OF CONSOLATION AND
SUPPORT IN THE PROSPECTOF DEATHAND ETERNITY.
1. It secures a victory over the king of terrors.
2. It ensures an abundant entrance into heaven.
(J. Fletcher, D. D.)
Christ is all
These three words are the essenceofChristianity. If our hearts really go along
with them it is well. If not we have much to learn. Christ is all.
I. IN ALL THE COUNSELS OF GOD CONCERNINGMAN.

1. There was a time when this earth had no being, where was Christ then?
(John 1:1; Philippians 2:6; John 17:5, 24;Proverbs 7:23).
2. There came a time when this earth was createdin its present order. Where
was Christ then? (John 1:3; Colossians 1:16;Hebrews 1:10; Proverbs 8:27-
30).
3. There came a day when sin enteredthe world. Where was Christ then?
(Genesis 3:15).
4. There came a time when the world seemedburied in ignorance of God. For
4,000 years the nations of the earth appeared to have cleanforgottenthe God
that made them (1 Corinthians 1:21). What did Christ do then? Left His
eternal glory and came down to provide a salvation.
5. There is a time coming when sin shall be castout from this world (Romans
8:22; Acts 3:21; 2 Peter3:13; Isaiah 11:9). Where shall Christ be then? And
what shall He do? (Matthew 24:30;Revelation11:15;Psalm 2:8; Philippians
2:10-11;Daniel 7:14).
6. There is a day Coming when all men shall be judged. Where will Christ be
then? (John 5:22; Matthew 25:32;2 Corinthians 5:10). Now, if any think little
of Christ, he is very unlike God. He is of one mind and God of another. In all
the eternalcounsels of Godthe Father, in creation, redemption, restitution,
and judgment Christ is all (John 5:23).
II. IS THE INSPIRED BOOKS WHICH MAKE UP THE BIBLE.

1. It was Christ crucified who was setforth in every Old Testamentsacrifice
(1 Peter3:18).
2. It was Christ to whom Abel lookedwhen he offered a better sacrifice than
Cain (Hebrews 11:4).
3. It was Christ of whom Enochprophesied in the days of abounding
wickednessbefore the flood (Jude 1:15).
4. It was Christ to whom Abraham lookedwhen he dwelt in tents in the land
of promise (John 8:56).
5. It was Christ of whom Jacobspoke to his sons, as he lay dying (Genesis
49:10).
6. It was Christ who was the subject of the ceremoniallaw. The sacrifices,
altar, priesthood, etc., were emblems of Christ and His work (Galatians 3:24).
7. It was Christ to whom God directed the attention of Israelby all the
miracles of the wilderness (1 Corinthians 10:4; John 3:14).
8. It was Christ of whom the Judges were types.
9. It was Christ of whom David was a type.

10. It was Christ of whom all the prophets from Isaiah to Malachispoke (1
Peter1:11).
11. It is Christ of whom the whole New Testamentis full. The Gospels are
Christ living among men; the Epistles are Christ explained and exalted; the
Acts are Christ proclaimed. What is the Bible to you? A book of goodmoral
precepts, or one in which "Christ is all and in all"? If not the latter you have
used it to little purpose. You are like a man who studies the solarsystem and
leaves out the sun.
III. IN THE RELIGION OF ALL TRUE CHRISTIANS. Christ is all —
1. In a sinner's justification before God(Ephesians 3:12; Romans 3:26).
Wherewith shall man come before God? Shall we say we have done our duty,
and bring forward prayers, morality, church-going? Which of these will stand
God's searching inspection? None. We must come through Jesus.
(1)His righteousness is the only robe which can coverus.
(2)His name our only shibboleth at the gate of heaven.
(3)His blood the only mark that can save us from destruction.
2. In a "Christian's sanctification."
(1)No man is holy till he is united to Christ (John 15:5).

(2)None grows in holiness excepthe abide in Christ (Colossians 2:6-7).
3. In a Christian's comfort in time present. A savedsoul has many sorrows
and trials, which were unbearable but for Christ (Philippians 2:1). Jesus is a
brother born for adversity (Hebrews 4:15). We talk of the preciousness of
sympathy, but there is none like that of Christ (Psalm 94:19; Psalm124:5). In
Him alone there is no failure. Rich men are disappointed in their wealth,
learned men in their books, husbands in their wives, etc., statesmenin their
places;but none was ever disappointed in Christ.
4. In a Christian's hopes for time to come. He has a goodhope, the worldly
man has none. It is a blessedhope (Titus 2:13; Psalm62:5).
IV. IN HEAVEN.
1. Like the altar in Solomon's temple Christ will be the grand object in heaven
(Revelation5:6; Revelation21:23).
2. His praise will be our eternalsong (Revelation5:12-13).
3. His service will be our one occupation(Revelation7:15).
4. His presence will be our one everlasting enjoyment (Revelation 22:4; Psalm
17:15). All this being the ease, then Christ ought to be all in all.

V. IN THE VISIBLE CHURCH Splendid buildings, gorgeousceremonies,
troops of ordained men are nothing in the sight of Godif Christ be not
magnified.
VI. IN THE CHRISTIAN MINISTRY. Its one work is to lift up Christ.
Conclusion:Learn —
1. The utter uselessness ofa Christless religion.
2. The enormous folly of joining anything with Christ in the matter of
salvation.
3. If you want to be saved to apply direct to Christ.
4. If you be Christians dealwith Him as if you really believed this; trust Him
far more than you have ever done.
(Bishop Ryle.)
Christ is all
C. H. Spurgeon.
I. BY WHOM THIS TRUTH IS RECOGNIZED.
1. There are many to whom Christ is nothing; He scarcelyenters into their
thoughts.

2. There are others to whom Christ is something but not much. They are
anxious to save themselves, and use the merits of Christ as a sort of make
weight to their own slight deficiencies.
3. Others think Him to be much but not all, and so want to feel more, repent
more, before they acceptHim.
4. Some regard Christ as all in some things, in justification, e.g., but not
sanctification, whereas itis said that He is "made unto us wisdom," etc. There
is no point betweenthe gates of hell and the gates ofheaven where a believer
has to say, Christ fails me here and I must rely on my ownendeavours.
5. This is a truth which every believerrecognizes, and on which the Church, in
spite of its divisions, is one. The man who cannotsay this is no Christian, the
man who can is.
II. WHAT THIS TRUTH INCLUDES.
1. Christ is all by way of(1) Nationaldistinction. As a man I may rejoice that I
am an Englishman, but not with the same joy as that I am a Christian. A
Christian foreigner is more allied to me than a godless Briton.(2)Subject for
glorying. The Greek said, "We are a nation of heroes, remember Sparta";but
when he joined the Church he boastedof a nobler victory through the Cross.
So the Jew laid aside his national traditions; the Scythian spoke the language
of Canaanas correctly as his Greek brother; the slave was no longera slave
when he breathed the air of a Christian Church.(3) Sinful national customs.
Eachaskedno more, What did my ancestors do? but what does Christ bid me
do?

2. Christ is all to us —(1) Godwards. We need a Mediator; Christ is that.
"Who shall lay anything to the charge of God's elect?"(2)Before ourenemies.
Satan, and the world with all its vicissitudes.(3)Within ourselves. If we look
into our inner nature we see all manner of deficiencies;but when we see
Christ there we know that He will destroy the works ofthe devil and perfect
that which He has begun in us.
3. Christ is all.(1) For us. "The Lord hath laid on Him the iniquity of us all."
"He made Him to be sin for us," etc.(2)To us. We have no other hope but in
His righteousness.(3)In us. Whateverthere is in us that is not of Christ will
have to come out. Christ on the cross savedus by becoming Christ in the
heart.
4. Shift the kaleido scope;Christ is all.(1) The channel of all. All the love and
mercy of God flow through Him. Other conduits are dry, but this is always
full.(2) The pledge of all. "He that spared not His own son," etc.(3)The sum of
all. When we travel we need only to take money which answerethall things.
So Christ has the sub stance of all good.
5. Christ is all
(1)we desire;
(2)canconceive.
III. WHAT THIS TRUTH INVOLVES.

1. The excellence ofChrist. Of whom else could this be said? There are many
goodthings in this world, but nothing that is goodfor everything. Some plants
may be goodmedicine but not goodcordial; but the plant of renown is good
every way. Goodclothing is not able to stay your hunger, but Christ is the
bread of heavenand the bestrobe.
2. The safety and blessednessofthe believer. Christ is all that he will as well as
does want; but we are devoid of all when destitute of Christ.
2. A rebuke for the doubts of many seekers. "Ihave not this or that," but
Christ has it if it be goodfor anything.
4. A rebuke for the coldness ofsaints, If Christ be all, how is it we prize and
love Him so little?
5. A means of measuring young converts. We ought not to expect them to be
philosophers or divines. Is Christ all in all to them? If so, welcome them.
6. A measure for ministers. Is Christ all in their preaching?
7. A help to estimate our devotions.
IV. WHAT THIS TRUTH REQUIRES — the exhibition of a Christlike life.
(C. H. Spurgeon.)

Christ all in all
S. P. Sprecher, D. D.
— Christianity is simply Christ. Without His person there is nothing left that
is distinctively Christian. Other religions may be separatedfrom their
founders; and we rosy take any feature awaywithout destroying its force. But
separate any truth of Christianity from Christ and it has lost its peculiar
character. Christ is the all in all —
I. OF CHRISTIAN MORALITY. Even sceptics admit the extraordinary
reformatory effectof Christianity. This is not due to any new truth of morals
Christ gave to the world. His system is original in the new form and power
given to truth. It would be absurd to deny the claim of an inventor to
originality, simply because the materials of his machine were knownbefore.
But the peculiar power which has made Christian morality so effective is the
living person of Jesus. Embodied in Him the truth is seenand felt and loved as
never before, We first love Him and then we love the purity, charity, etc.,
which make Him "the altogetherlovely," and enthusiasm for these follows.
When the sun has set, the mountains, plains, and rivers may be still visible,
but their glory has gone. When the person of Jesus is removed from His moral
system, its precepts and maxims are there still, but their charm has gone.
II. OF CHRISTIAN PHILANTROPHY. There is no such self-sacrificeand
devotion as in Christianity. Witness the history of missionary and charitable
effort. Its secretinspiration is "The love of Christ constraineth us," There are
other motives, and Christians feel them as much as non-Christians — the
beauty of self-sacrifice, the fine sentiment of humanity, the grandeur of heroic
effort. But the grand inspiration is as Paul puts it. A child will work wonders
under the approving eye of father or mother. A soldierwill fight marvellously
under the eye of his captain. A Highland chief fell; and his clan thinking him
slain beganto waver, but raising himself on his elbow he called, "My children,
I am not dead, I am looking at you." That turned defeatinto victory. At the

battle of Ivry Henry IV. said, "My children, when you lose sight of your
colours rally to my white plume. You will always find it in the way to glory."
So when every other motive fails; when the flags of humanity, sentiment, duty
have gone down, the Christian rallies round the Captain of his salvation.
III. OF CHRISTIAN CONSOLATION. It is not in any new philosophy of
suffering, or philosophical way of looking at it, that the Christian finds that
peace which the world knows not nor can give. Take to an afflicted Christian
even Paul's "These light afflictions," etc., and you elicit no peculiar response.
But speak to him of the personallove and sympathy of Jesus;say, "In all thy
affliction He is afflicted";point out to him in the dark valley he is treading the
bloody foot-prints of his Redeemer;show him in the furnace "one like unto
the Sonof Man," and mark the different effect.
IV. OF THE CHRISTIAN PLAN OF SALVATION. Conclusion:Learn —
1. The folly of that cant about retaining all that is essentialin Christianity
without the person of Christ.
2. That to be a Christian is to be in personalcommunion with Christ.
(S. P. Sprecher, D. D.)
Christ all in all
R. P. Buddicomb, M. A.
I. FOR THE RIGHTEOUSNESS OF THE CHURCH. He is the Lord our
Righteousness. "He hath made Him to be sin for us," etc.

II. IN A SINNER'S ACCEPTANCEBEFOREGOD. "No man cometh to the
Father but by Me."
III. FOR THE SANCTIFICATION OF BELIEVERS. "Made unto us...
sanctification."
IV. FOR THE ASSISTANCE OF A SAINT'S WEAKNESS. "Presenthelp in
time of trouble." "My graze is sufficient for thee."
V. FOR THE TRANQUILITY OF THE CHRISTIAN'S SOUL. "We have
peace with God through our Lord Jesus Christ." "The peace ofGod which
passethall understanding," etc.
VI. IN THE GRACIOUS REWARDS OFFEREDTO HIS DISCIPLES.
"Father, I will that... they be with Me." Inferences:
1. How greatthe difference betweenChrist as our portion, and all those
sources ofcomfort which earth canafford. The one is "the fountain of living
waters," the other "brokencisterns." All are yours if ye are Christ's.
2. The believer should glory in none but Him.
3. How deplorable the condition of those who have no interest in Him.
4. Let us make Him all in all to ourselves.

(1)In our understandings;
(2)affections;
(3)ability;
(4)every aim and action.
(R. P. Buddicomb, M. A.)
The Lord Jesus Christ all in all
W. Jay.
I. There are some persons who have no essentials intheir creed, and others no
circumstantials.(1)Some seemperfectly regardless ofdoctrinal principles; it is
nothing to them whether they address the Supreme Being as "Jehovah, Jove
and Lord," whether Christ is Divine or merely human, and whether His
sacrifice is an atonementor an example.(2)Others regard everything as
equally important, and lay as much stress upon discipline as on doctrine, on
the mode of administer. ing an ordinance as upon the ordinance itself, and
plead as much for "mint, anise," etc., as for the weightiermatters of the
law.(3)While one of these parties has no room for faith, the other has no room
for charity. Both extremes are to be avoided.
2. Surely there are differences between things, betweenspeculative opinion
and a practicaltruth, the ornament of a bridge and the key-stone of an arch, a
man maimed and a man dead. The Scriptures, therefore, diminish the value of

inferior things in religion, and magnify the importance of the superior ones.
Hence, it everywhere shows that Christ is all in all. This is so —
I. IN THE OPERATIONS OF DIVINE GRACE.
1. Redemption. "Ye are bought with a price," and this price is "the precious
blood of Christ."
2. Justification. "ByHim all that believe are justified from all things." Men
talk of making their peace with God. That is made "by the blood of Christ's
cross";all that is required is to acceptit.
3. Renovation. We are "new creatures in Christ Jesus."
4. Perseverance. The righteous hold on their way not by their own resolutions
and efforts, but because He is able to save to the uttermost. We are "more
than conquerors through Him."
5. Glorification. "WhenChrist, who is our life, shall appear," etc.
II. IN THE TESTIMONYOF SCRIPTURE.The Bible is a revelation of
Christ, and is therefore called "the Word of Christ." Christ is all in all.
1. in the historical part. In Adam you see him as the head and representative
of his people; in Noah, as the restorerof the new world; in Isaac, as a burnt
offering; in Joseph, as humbled and exalted, and the saviour of his father's

house; in Aaron, as a high priest; in Moses,as a lawgiver; in Joshua, as the
leaderand commander of the people; in Solomon, as the Prince of Peace;in
Jonah, rising again the third day.
2. In the Levitical part, which was a shadow of which He is the body.
Everything in this dispensationreminds us of Christ: the smitten rock, of His
refreshment; the manna, of the Breadof Life; the mercy seat, ofHis
propitiation; the passover, ofHis blood sprinkled on the consciencesecuring
us from the avenger;the sacrifices, ofHis atonement.
3. In the prophetical part. "To Him gave all the prophets witness." "The
testimony of Jesus is the spirit of prophecy."
4. The promissory part. The promises are only "exceeding greatand
precious," as they are "Yea and Amen in Him."
5. The evangelicalpart.
6. The epistolary part.
III. IS THE WORKOF THE MINISTRY.
1. In its institution. When He ascendedonhigh He gave gifts to men, and gave
some apostles, etc., "forthe work of the ministry."
2. In its commission. "Go ye into all the world."

3. In its qualification. He only canmake men "able ministers of the New
Testament."
4. In its successes. He confirms the word by signs following.
5. In its theme. "God forbid that I should glory," etc. All other themes radiate
from or converge in Him — God, providence, heaven.
IV. IN THE ESTIMATION OF HIS PEOPLE.
1. This applies to Abraham, who "rejoicedto see his day"; to Moses,who
esteemedHis "reproachgreaterriches than the treasures of Egypt"; to Job,
who knew that his Redeemerlived; to David, to whom He was "fairerthan the
children of men"; to the Church, in whose sight He is "altogetherlovely";to
Simeon, who saw in Him God's salvation;to Paul, who esteemedall things loss
for the excellencyof His knowledge;to the first Christians, who exclaimed,
"Whom not having seenwe love";to the noble army of martyrs, who said,
"We cannot dispute for Him, but we canburn for Him."
2. This applies to His own people now, for He is all in all in their thoughts,
desires, experience, actions.
(W. Jay.)
Christ is a Christian's all

1. By a Christian is meant:(1) Negatively:not those who have nothing more to
declare them such than their baptism and professions (Revelation3:1). We
accountthem monsters who have faces of men and limbs of beasts, and they
are religious monsters who have the faces of Christians and the lives of
pagans.(2)Positively:those who are Israelites indeed.
2. To such Christ is all (1 Corinthians 1:30). We are foolish, but Christ is our
"wisdom";we are guilty, but He is our "righteousness";we are polluted, but
He is our "sanctification";we are lostand undone, but He is our
"redemption"; we are empty, He is a full fountain; we are necessitous and
indigent, in Him dwells all fulness of everything (Colossians 1:19;Colossians
2:3, 9, 10). The rich merchant was none the poorerfor parting with all for the
pearl of great price (Matthew 3:45-46).
3. When ever so much is said, there cannot be a greaterword than "all." The
Greeks deemedit an excellencyto speak much in few words; "an oceanof
matter: in a drop of words." The apostle gives us here gold in the wedge,
which we are to beat out. The two names given by the ancient philosophers to
God were "The Being," and "The All." These the apostle gives to Christ.
Physicians speak ofan universal medicine, but Jesus is a true panacea. There
are thousands of cases in which no other canhelp, but not one in which Christ
cannot help fully.
I. WHEREIN CHRIST IS ALL.
1. To all Christians, to free them from whatevermight hinder their
salvation.(1)Sin. This he does(a)by expiating its guilt, and so removing the
wrath of God (Ephesians 5:6; Romans 8:1). This neither legalsacrifices nor
goodworks could do; but Christ not only frees us from condemnation but
confers the adoption of children (Romans 8:14-16).(b) By cleansing its
pollution (Zechariah 13:1), and restoring us to purity (Isaiah 1:18).(c)By
conquering its tyranny, and reigning Himself where it once held sway.(d) By

redeeming us from its bondage, and giving us the glorious liberty of the
children of God.(2) The oppositions of Satan, his wiles and subtleties. These
are of greatimportance, as our first parents knew; and we, though redeemed,
are not exempt from them (2 Corinthians 11:3). But Christ hath spoiledhim
(Colossians2:15), and led captivity captive (Ephesians 4:8). Christ is all, and
in that we may rely for resisting power.(3)The disturbances, allurements,
discouragements,smiles and frowns of a profane world. Be of goodcheer,
Christ hath overcome it: live by faith in Him who is your all, and you will
overcome.
2. To fill the souls of believers with all that goodwhich may capacitate them
for happiness. The experience ofgrace is essentialforthe enjoyment of glory.
Heaven must be brought down into our souls, before we canascend thither
(Colossians1:12;Ephesians 5:5). We are by nature unmeet, and could we
enter heaven in a state of nature, it would not be heaven for us (Romans 8:6,
7), because alldelight arises from the suitableness ofobject to subject. Now
Christ is all in this respect(John 1:16; John 10:10; Ephesians 5:8; Ephesians
2:5-10).
3. To fill all ordinances with power. These are means of salvation, and
through His concurrence effectualmeans. Yet they are but empty pipes unless
Christ is pleasedto fill them, who "filleth all in all" (Ephesians 1:23). It is He
who baptizes with the Holy Ghost; and in the preaching of the Word speaks to
the heart (Luke 24:32). While the disciples fished alone they caught nothing;
but when Christ came they caught multitudes (John 21:3-6).
4. To fill every condition with comfort. The bestcondition is not good without
Him, nor the worstbad with Him (Psalm84:10; Psalm73:25; Psalm63:3).
The sense ofChrist's love enabled Paul to overcome all adversaries (Romans
8:38, 39).

5. To furnish us with strength to persevere. The way to heaven is no smooth
and easyway (Matthew 7:14; Acts 14:22): and inasmuch as the crownis
reservedfor the head of perseverance (Revelation2:10), we require a strength
greaterthan our own (Romans 7:24). In ourselves we cando nothing (John
15:5; 2 Corinthians 3:5), but in Him who is our all; we can do all things
(Philippians 4:13). Thus the Christian is complete in Christ (Colossians 2:10).
II. HOW IS CHRIST OUR ALL?
1. Negatively:not so as to excuse us from all endeavours. Christ's sufficiency
does not excuse, but engage our industry (Philippians 2:12-13). It is God who
does all; therefore, do all you can.
2. Positively:(1) By wayof impetration, inasmuch as our salvationwas His
purchase. Whence is it that they who have brought themselves under the
deserts of hell, may have the hopes, means, and first fruits of heaven? All are
the price of Christ's blood (Ephesians 5:25-27;Acts 20:28;John 15:13). It was
by His own blood that He enteredheaven, and openedthe door for all who are
incorporatedinto Him (Hebrews 9:12; Hebrews 10:19, 20).(2)By way of
application, inasmuch as He brings home the blessings He has purchasedinto
the soulof His people. He has not only purchased salvationfor them, but them
for it: not only the possibility of heaven, but the proprietorship, and this is
necessaryto every comfort. What are the treasures ofthe Indies to him who
only hears of them? Mere stories. Whatare the glories ofheaven to him
deprived of the enjoyment of them? Mere torments. But we enjoy all in
Christ. What the root is to the tree, the vine to the branches, the head to the
body, all this is Christ to believers (Colossians2:7; John 15:1, 5; Ephesians
1:22-23), viz., not only a treasury of all good, but a fountain continually
streaming down blessings into our souls.

III. WHAT ADVANTAGE IS IT TO HAVE OUR ALL IN CHRIST.
1. Becauseoursalvation canbe in no hands so safe as Christ's. Had it been in
ours, alas for us; but in His who is able to save to the utmost it is secure.
Hence, as we can have no other Saviour beside Him, we cannothave any other
like Him (Acts 4:12).
2. Becauseoursalvation could have been in no wayso comfortable. As God
has the glory of every attribute, so Christians have the comfort of every
attribute in this way of salvation.Application:
1. If Christ be all, then there is no ground for despondency, either from your
own deficiencies orthose of creature helps. You need nothing since Christ is
your all.(1) You have the sum of all. Though you have not estates,friends,
worldly comforts, you have Christ, who more than makes up for the want of
them. The cisternmay well be dispensed with by him who lives at the
fountain; and the light of a candle by him..., who enjoys the sun (2
Corinthians 6:10).(2) You have the pledge of all (Romans 8:82).
2. What cause have we to be thankful for Christ (Genesis 32:10;Ephesians
1:3).
3. How greatis their folly and misery who keepat a distance from Christ.
(John 5:40; Ephesians 2:12).
4. That Christ may be all in all to you.(1) Labour to get your judgments
settled in the belief that all things in the world are nothing without Christ.(2)
Castout" all inmates which, because they are unmeet companions for Christ,

may hinder His taking possessionof your souls. The ark and Dagoncouldnot
stand togetherin the same room (Amos 3:3).(3) Accept Christ on His own
terms.(4) Measure allthings by their reference to Christ.(5) Be serious in
resolving this greatquestion — Whether Christ who is all to sincere
Christians is all to you.(a) Are you conformable unto Christ (Romans 8:9;
Philippians 2:5; 1 Corinthians 6:17; 2 Corinthians 5:17).(b) Are you all to
Him in your affections (Psalm63:3; Psalm 73:5; Hebrews 11:26; Matthew
10:87); in your acknowledgements(1 Corinthians 15:10; Ephesians 5:20); in
your contentment and satisfaction(Hebrews 3:17-18);in your dependencies
and expectations;in your designs and aims (Philippians 1:20).
(W. Whitaker, A. M.)
Christ everything to the Christian
W. Jay.
The happiness we derive from creatures is like a beggar's garment;it is made
up of pieces and patches, and is worth very little after all. But the blessedness
we derive from the Saviouris simple and complete. In Him all fulness dwells.
He is coevalwith every period. He is answerable to every condition. He is a
Physicianto heal, a Counsellorto advise, a King to govern, a Friend to
sympathise, a Fatherto provide. He is a Foundation to sustain, a Rootto
enliven, a Fountain to refresh. He is the Shadow from the heat, the Bread of
Life, the Morning Star, the Sun of Righteousness — all and in all. No creature
can be a substitute for Him, but He cansupply the place of every creature.
(W. Jay.)
Christ all in all in death
FosterRutherford when dying said, "He has indeed been a precious Christ to
me; and now I feel Him to be my rock, my strength, my rest, my hope, my joy,

my all in all." RobertNewtonsaid, "Christ Jesus the Saviour of sinners and
life of the dead. I am going, going, going, to glory! Farewell, sin! farewell,
death! Praise the Lord!"
COMMENTARIES
Ellicott's Commentary for English Readers
(11) Where there is neither . . .—This passage naturally suggests comparison
with Galatians 3:28. “There is neither Jew nor Greek;there is neither bond
nor free; there is neither male nor female: for ye are all one in Jesus Christ.”
In comparing the passages(passing by the insertion here of “circumcisionnor
uncircumcision,” which is simply explanatory of “Jew norGreek”)we notice
in this—(1) The insertion of “barbarian, Scythian.” This insertion is clearly
intended to rebuke that pride of intellect, contemptuous of the unlearned,
which lay at the root of Gnosticism. The “barbarian” was simply the foreigner
(comp. 1Corinthians 14:11);the “Scythian” was the savage, towards whom
the contempt implied for the “barbarian” assumedexplicitness, and reached
its climax. (2) The omissionof “male nor female.” In the Oriental society, as in
Galatia, the dignity of women neededto be assertedagainstsupposed
inferiority. In Greek orGræcisedsociety, as at Corinth, Ephesus, and
Colossæ, the new “freedom” of the gospelwas aptto be abused to license;
hence it was rather the “subjection” of womenwhich needed to be suggested.
(Comp. 1Corinthians 11:3-16;1Corinthians 14:34-35;Ephesians 5:22-24;and
1Timothy 2:11-15.)(3) Whereas in the GalatianEpistle the stress is laid on the
unity of all with one another in Christ, here (as usual) the greattruth is that
“Christ is all things and in all.” In 1Corinthians 15:28 we have this phrase
applied to God, in contradistinctionto the office of the Son in His mediatorial
kingdom. Here it is in reference to that kingdom that it is used. In it Christ
(see Ephesians 1:23)“fills all in all;” and by His universal mediation all “life is
hid with Him in God.” He is all that canbe needed, and that both “in all

things” and “in all persons.” Butunder both aspects the catholicity of the
gospelis equally brought out; here by the direct union of all alike with Christ,
there by the resulting unity of all with one another.
Matthew Henry's Concise Commentary
3:5-11 It is our duty to mortify our members which incline to the things of the
world. Mortify them, kill them, suppress them, as weeds or vermin which
spread and destroy all about them. Continual opposition must be made to all
corrupt workings, and no provision made for carnal indulgences. Occasionsof
sin must be avoided: the lusts of the flesh, and the love of the world; and
covetousness,whichis idolatry; love of present good, and of outward
enjoyments. It is necessaryto mortify sins, because if we do not kill them, they
will kill us. The gospelchanges the higher as well as the lowerpowers of the
soul, and supports the rule of right reasonand conscience,overappetite and
passion. There is now no difference from country, or conditions and
circumstances oflife. It is the duty of every one to be holy, because Christ is a
Christian's All, his only Lord and Saviour, and all his hope and happiness.
Barnes'Notes on the Bible
Where there is neither Greek nor Jew - See this fully explained in the notes at
Galatians 3:28. The meaning here is, that all are on a level; that there is no
distinction of nation in the church; that all are to be regardedand treatedas
brethren, and that therefore no one should be false to another, or lie to
another.
Circumcision nor uncircumcision - No one is admitted into that blessedsociety
because he is circumcised; no one is excluded because he is uncircumcised.
That distinction is unknown, and all are on a level.
Barbarian - No one is excluded because he is a barbarian, or because he lives
among those who are uncivilized, and is unpolished in his manners; see the
word "barbarian" explained in the notes at Romans 1:14.

Scythian - This word does not occurelsewhere in the New Testament. The
name Scythian is applied in ancientgeographyto the people who lived on the
north and northeastof the Black and Caspianseas, a regionstretchings
indefinitely into the unknown countries of Asia. They occupiedthe lands now
peopled by the Monguls and Tartars. The name was almost synonymous with
barbarian, for they were regardedas a wild and savage race.The meaning
here is, that even such a ferocious and uncivilized people were not excluded
from the gospel, but they were as welcome as any other, and were entitled to
the same privileges as others. No one was excluded because he belongedto the
most rude and uncivilized portion of mankind.
Bond nor free - See the notes at Galatians 3:28.
But Christ is all, and in all - The greatthing that constitutes the uniqueness of
the church is, that Christ is its Saviour, and that all are his friends and
followers. Its members lay aside all other distinctions, and are known only as
his friends. They are not known as Jews and Gentiles;as of this nation or
that; as slaves or freemen, but they are knownas Christians; distinguished
from all the rest of mankind as the united friends of the Redeemer;compare
the notes at Galatians 3:28.
Jamieson-Fausset-BrownBible Commentary
11. Where—Translate, "Wherein," namely, in the sphere of the renewedman.
neither … nor … nor … nor—Translate as Greek, "There is no such thing as
Greek and Jew (the difference of privilege betweenthose born of the natural
seedof Abraham and those not, is abolished), circumcision and
uncircumcision (the difference of legalstanding betweenthe circumcisedand
uncircumcised is done away, Ga 6:15)—bondman, freeman." The present
Church is one calledout of the flesh, and the present world-course (Eph 2:2),

wherein such distinctions exist, to life in the Spirit, and to the future first
resurrection:and this because Satanhas such powernow over the flesh and
the world. At Christ's coming when Satanshall no longerrule the flesh and
the world, the nations in the flesh, and the word in millennial felicity, shall be
the willing subjects of Christ and His glorified saints (Da 7:14, 22, 27; Lu
19:17, 19;Re 20:1-6; 3:21). Israel in Canaanwas a type of that future state
when the Jews, so miraculouslypreserved distinct now in their dispersion,
shall be the central Church of the Christianized world. As expressly as
Scripture abolishes the distinction of Jew and Greek now as to religious
privileges, so does it expressly foretellthat in the coming new order of things,
Israelshall be first of the Christian nations, not for her own selfish
aggrandizement, but for their good, as the medium of blessing to them.
Finally, after the millennium, the life that is in Christ becomes the power
which transfigures nature, in the time of the new heaven and the new earth;
as, before, it first transfigured the spiritual, then the political and social
world.
Scythian—heretofore regardedas more barbarian than the barbarians.
Though the relationof bond and free actually existed, yet in relation to Christ,
all alike were free in one aspect, and servants of Christ in another (1Co 7:22;
Ga 3:28).
Christ is all—Christ absorbs in Himself all distinctions, being to all alike,
everything that they need for justification, sanctification, and glorification
(1Co 1:30; 3:21-23;Ga 2:20).
in all—who believe and are renewed, without distinction of person; the sole
distinction now is, how much eachdraws from Christ. The unity of the divine
life sharedin by all believers, counterbalances alldifferences, evenas greatas
that betweenthe polished "Greek"andthe rude "Scythian." Christianity

imparts to the most uncivilized the only spring of sound, socialand moral
culture.
Matthew Poole's Commentary
He prevents the reasoning of those, who did not neglectregeneration, and
place religion in more externals, showing that in the new man, or true
sanctification, and real Christianity, there was sufficient to save us, in
communion with Christ, without those external observances false teachers did
stickle for as necessary.
If there there is neither Greek nor Jew;God, in effectually calling persons
into a state of regeneration, had no regard to those known distinctions then in
the world, of those who were born of the Gentiles or the seedof Abraham,
Matthew 3:9 John 8:39 Romans 2:11 10:12 Romans 11:7,11,12:See Poole on
"Galatians 3:28".
Circumcision nor uncircumcision; he works upon those who are not
circumcised, as well as on those who are circumcised, now Christ is come,
Galatians 5:6 6:15, since which the posterity of Japheth, constituting the
greaterpart of the Gentile church, do dwell in the tents of Shem, according to
Noah’s prophecy, Genesis 9:27, comparedwith Balaam’s, Numbers 24:24.
Shem and Ham are not excluded, yet (a learned man observes)the faith of
Christ from the ages ofthe apostles hath flourished most hitherto in Europe,
and the parts of Asia where Japheth’s lot lay; and as of old some of the latter
might, so we know of the former many of late have passedinto America. Upon
the apostle’s adding
Barbarian, Scythian, without conjunction either compulative or disjunctive,
some have inquired whether these two should be balancedin the like
opposition with the former? And it may be said, there is no more necessityfor

such exactness here, than elsewhere in the like form of speech, Romans 8:39 1
Corinthians 3:22: and the most think here is an increase of the oration,
understanding by
Scythian (which is now more strictly the Tartarian) the most barbarous of the
Barbarians. Yet, because the Grecians sometime accountedthe world, besides
themselves, (who were polished with human learning and philosophy),
Barbarians, if any think there ought to be an opposition betweenthe
Barbarian and Scythian, then by Barbarian(i.e. in the philosophers’
reckoning)may be understood the Jews;by Scythian, the Gentiles. So Jew,
circumcision, Barbarian, as in a parallel, are opposedto Gentile,
uncircumcision, Scythian. ForScythians being numerous, thereby some used
to express the nations, ( as Symmachus translates Genesis 14:9, Tidal king of
the Scythians), and so reckonthe whole world might be divided into the Jews
and Scythians, no otherwise than into circumcisedand uncircumcised.
Bond nor free; as to acceptance withGod in Christ, the distinctions of people
were abolishedwith their observances andpolities, because, some where they
were more free, having milder laws;some where they were more servile,
having more severe laws, whichwas an indifferent thing now as to their being
in Christ, concernedto submit to certain honestlaws, ordinances of
magistrates, 1 Peter2:13, though not Judaic or judicial ones. In every
condition, high or low, whether of service or freedom, Acts 10:34,35 1
Corinthians 7:20-22, whosoeverhath put on the new man in Christ is
accepted. Neitherthe eloquence of the philosopher nor the rudeness of him
who is uncultivated, neither the liberty of the freeman nor the bondage of the
slave, doth further or obstruct the work of the new creation.
But Christ is all, and in all; but they that are truly interested in Christ, have
really put him on, they are certainly privileged with that which answers all,
they are indeed the blessedwith faithful Abraham, whether they be of his seed

according to the flesh, yea or no, Psalm32:2 Galatians 3:7-9; having put on
Christ, Romans 13:14, they are all complete in him, Colossians 2:10. He is all
things to and in all those who are renewed, both meritoriously and
efficaciously, 1 Corinthians 1:30 15:10 Galatians 2:20: being by fiath one with
him who hath all, they have all, Ephesians 3:17, either for their present
support or their eternal happiness, Acts 4:12.
Gill's Exposition of the Entire Bible
Where there is neither Greek nor Jew,....Thatis, either in Christ, after whose
image the new man is created;see Galatians 5:6 or in the new man, and with
respectto
regeneration;or in the whole business of salvation: it matters not of what
nation a man is; this has no influence on his new birth, either to forward or
hinder it; for he is never the more a new creature, a regenerate man, and
interestedin salvation, because he is a Jew, which he may be outwardly, and
not inwardly; and he may be born again, though he is a Greek orGentile, as
the Syriac version reads;for God of his own will, and abundant mercy, and
not out of respectto nations and persons, begets souls againto a lively hope of
the heavenly inheritance:
circumcisionor uncircumcision; a man's being circumcisedin the flesh
signifies nothing; this he may be, and not a new creature; for that is not true
circumcision, but that which is of the heart, and in the spirit: and, on the
other hand, it is no objectionto a man's being born again, that he is
uncircumcised in the flesh; this may be his case, and yet may be circumcised
with the circumcisionmade without hands; neither one nor the other is of any
accountwith God, nor makes the man either better or worse.
Barbarian, Scythian; all such were Barbarians to the Romans, that did not
speak their language;and as were such also to the Greeks,who were not of
their nation, and therefore Greeks and Barbarians are opposedto eachother,
see Romans 1:14 and so they are here in the Syriac version, which reads

"Greek" and"Barbarian". The Arabic version, instead of "Barbarian",
reads "Persian", because itmay be, a Persianis so accountedby the
Arabians; and because the Scythians were, of all people, the most barbarous
and unpolished (z), and were had in greatdisdain by others, therefore the
apostle mentions them, as being within the reach of the powerful and
efficacious graceofGod; nor were the fiercenessoftheir dispositions, and the
impoliteness of their manners, any bar unto it. Remarkable is the saying of
Anacharsis the Scythian, who being reproachedby a Grecian, because he was
a Scythian, replied (a),
"my country is a reproachto me, but thou art a reproachto thy country.''
It matters not of what nation a man is, so be it he is but a goodman; especially
in Christianity, all distinctions of this kind cease. Itis added,
bond or free; the grace ofGod in regenerationis not bestowedupon a man
because he is a free man, or withheld from another because he is a bond
servant. Onesimus, a fugitive servant, was convertedby the Apostle Paul in
prison; and whoeveris calledby grace, if he is a free man in a civil sense, he is
Christ's servant in a religious one; and if he is a servant of men, he is, in a
spiritual sense, the Lord's free man. It is not nation, nor outward privileges,
nor the civil state and condition of men, which are regardedby God, or are
any motive to him, or have any influence upon the salvationof men:
but Christ is all, and in all; he is "all" efficiently; he is the first cause of all
things, the beginning of the creationof God, the author of the old, and of the
new creation, of the regenerationof his people, and of their whole salvation:
he is all comprehensively; has all the fulness of the Godhead, all the
perfections of deity in him; he is possessedof all spiritual blessings for his
people; and has all the promises of the covenantof grace in his hands for

them; yea, all fulness of grace dwells in him, in order to be communicated to
them: and he is all communicatively; he is their light and life, their wisdom,
righteousness, sanctification, andredemption, their food and clothing, their
strength and riches, their joy, peace, and comfort, who gives them grace here,
and glory hereafter, So, with the Jews, the Shekinahis called "all" (b): and
this likewise, withthe Cabalists (c), is one of the names of the living God, and
well agrees withChrist, who has all things in him; and is the reasonthey give
for this divine appellation: and Christ is "in all"; in all places, being infinite,
immense, and incomprehensible, as God, and so is everywhere by his power,
upholding all things by it; and in all his churches, by his gracious presence,
and in the hearts of all his regenerate ones, ofwhatsoevernation, state, and
condition they be: he is revealedin them, formed within them, and dwells in
their hearts by faith; and is all in all to them, exceeding precious, altogether
lovely, the chiefestamong ten thousands, and whom they esteemabove all
creatures and things. The Arabic versionreads, "Christ is above all, and in
all".
(z) Vid. Justin. l. 2. c. 1, 2, 3. Plin. l. 4. c. 12. & 6. 17. Herodot. l. 4. c. 46. (a)
Laertius in Vita Anacharsis. (b) Tzeror Hammot, fol. 28. 2.((c) Shaare Ora,
fol. 6. 1. & 22. 2. & 25. 3.
Geneva Study Bible
{9} Where there is neither Greek nor Jew, circumcisionnor uncircumcision,
Barbarian, Scythian, bond nor free: but Christ is all, and in all.
(9) He tells them againthat the Gospeldoes not refer to those external things,
but true justification and sanctificationin Christ alone, which have many
fruits, as he reckons them up here: but he commends two things especially,
that is, godly harmony, and continual study of God's word.
EXEGETICAL(ORIGINAL LANGUAGES)

Meyer's NT Commentary
Colossians 3:11. Where all the separating diversities have ceased, by which
those phenomena of malevolence and passionmentioned in Colossians3:8
were occasionedand nourished. Comp. Galatians 3:28, of which passageBaur
indeed sees here only an extended and climactic imitation.
ὅπου]where there is not, etc.; namely there, where the old man has been put
off, and the νέος κ.τ.λ. put on, Colossians3:10. It represents the existing
relation according to localconception, like the Latin ubi, i.e. qua in re, or in
quo rerum statu, like the localἵνα; comp. Kühner, ad Xen. Mem. iii. 5. 1;
Ellendt, Lex. Soph. II. p. 331 f. The relation is one objectively real, historically
occurring (comp. Galatians 3:28;Romans 10:12; 1 Corinthians 12:13),
present in renewedhumanity. Consequently ὅπου is not to be referred to the
ἐπίγνωσις, and to be interpreted within which, i.e. in the Christian
consciousness(Schenkel);but just as little is the relative clause to be joined
immediately with εἰς ἐπίγνωσιν κατʼεἰκόνα κ.τ.λ. so that it affirms that there,
where this image is found, all contrasts, etc., have vanished; so Hofmann in
connectionwith his erroneous explanation of εἰς ἐπίγνωσιν κατʼεἰκόνα κ.τ.λ.,
see on Colossians 3:10.
Respecting ἔνι, equivalent to ἔνεστι, see on Galatians 3:28.
Ἕλλην κ. Ἰουδ.]national diversity, without taking Ἕλλην, however, with
Chrysostom, Theophylact, and others, in the sense of proselyte.
περιτ. κ. ἀκροβ.]theocratic diversity.[152]
βάρβαρος κ.τ.λ.]In the increasing vividness of conceptionthe arrangementby
pairs is dropped, and the nouns are placed beside eachother asyndetically.

Paul does not couple with βάρβαρος, as he does againin the case ofΔΟῦΛΟς,
its opposite, which was alreadyadduced (Ἕλλην, comp. on Romans 1:14), but
proceeds by wayof a climax: Σκύθης. Bengel(comp. Grotius) well says:
“Scythae … barbaris barbariores;” they were included, however, among the
barbarians (in opposition to Bengel, who thinks that the latter term indicates
the Numidians). For instances in which the Scythians are termed
βαρβαρώτατοι (comp. also 2Ma 4:47; 3Ma 7:5), see Wetstein. We may infer,
moreover, from the passage, thatamong the Christians there were even some
Scythians, possibly immigrants into Greek and Roman countries.
ἀλλὰ τὰ πάντα … Χριστός] the dividing circumstances named, which,
previous to the putting on of the ΝΈΟς ἌΝΘΡΩΠΟς, were so influential and
regulative of socialinterests and conduct, have now—a fact, which was
beyond doubt not recognisedby the Jewishprejudice of the false teachers—
since the Christian renovation (comp. 2 Corinthians 5:17) ceasedto exist in
the fellowshipestablishedby the latter (ideal expressionof the thought: their
morally separating influence is abolished); whereas Christis the sum total of
all desires and strivings, and that in all individuals, without distinction of
nations, etc.; He “solus proram et puppim, ut aiunt, principium et finem
tenet” (Calvin). All are one in Christ, Galatians 3:28; Galatians 5:15;Romans
10:12;1 Corinthians 12:13;Ephesians 2:14. Comp. on this use of the τὰ πάντα
in the sense ofpersons, who pass for everything, 1 Corinthians 15:28;Herod.
iii. 157, vii. 156;Thuc. viii. 95. 1; Dem. 660. 7; Hermann, ad Viger. p. 727.
Χριστός] the subjectput at the end with greatemphasis. He, in all His
believers (ἐν πᾶσι) the all-determining principle of the new life and activity, is
also the constituent of the new sublime unity, in which those old distinctions
and contrasts have become meaningless and as it were no longerexist. The
Hellene is no longer other than the Jew, etc., but in all it is only Christ, who
gives the same specific characterto their being and life.

[152]For even a Ἕλλην might be circumcisedand thereby receivedinto the
theocracy.—Thetactthat Ἕλλην stands before. Ἰουδ (it is otherwise in
Galatians 3:28; 1 Corinthians 12:13;Romans 10:12, et al.) ought not to be
urged, with Holtzmann, following Baur and Hökstra, againstthe originality of
the passage.Pauldoes not arrange the designations mechanically, as is evident
from the secondclause. Holtzmann, however, justly denies, in opposition to
Mayerhoff and Hökstra, that the arrangementis so inserted in antagonismto
the Jewishpeople.
Expositor's Greek Testament
Colossians 3:11. Cf. Galatians 3:28. He has been speaking ofsins inconsistent
with brotherly love, angerand falsehood. Suchsins are incompatible with
Christianity, which has abolishedeven those deep distinctions that divided
mankind into hostile camps. In the splendid sweepofthe greatprinciple,
which has cancelledthe most radical differences of nationality, ceremonial
status, culture and socialposition, all minor causes ofstrife are necessarily
included. The solventof national, racial and even religious hate cannot be
powerless before the petty strifes of a Christian church.—ὅπου οὐκ ἔνι:
“where there cannot be”, ὅπ. seems to refer to “the new man,” not to
“knowledge” or“the image”. In the new man createdby God all these
distinctions vanish. ἔνι seems not to be for ἐνεστι, as used to be said, but, as
Buttmann maintained, a form of ἐν. Winer-Schmiedel says “ἔνι is the older
form of ἐν, and has the significance ofἔνεστιν”.—Ἕλλην κ.τ.λ. The first two
pairs contain opposites, in race and then in religion. Forthe third pair Paul
cannot employ an antithesis, since Ἕλλ., the contrastto βάρ., has alreadybeen
used in the sense ofGentile. He therefore adds to barbarian the Scythian as
the extreme example—Scythae barbaris barbariores (Beng.)—but reverts to
the method of oppositionin the last pair. The order Έλλ. κ. Ἰουδ. is unusual,
and perhaps due to the fact that he is writing to Gentiles, but in Galatians
3:28 he is writing to Gentiles too. The usual order is resumed in περ. κ. ἀκρ.
In δοῦλ. ἐλεύθ. he may have a reference to Philemon and Onesimus, but the
terms occur also in the Galatianlist.—πάντα καὶ ἐν πᾶσιν Χριστός. This
expresses the thought that Christ is all, and that He is in all the relations of
life; πᾶσιν is neuter, and Χ. is placed at the end for emphasis. Since He is all,

and all things are one in Him, He is the principle of unity, through whom all
the distinctions that mar the oneness ofmankind are done away.
Cambridge Bible for Schools andColleges
11. where] “in” “the new Man.” This phrase is a further suggestionof the
inner reference to Christ as the New Man which we find in this passageand
the Ephesianparallel. Certainly the language of locality accords betterwith
such a reference than with a reference merely to the regenerate state ofthe
Christian.
there is neither] The Greek is emphatic; there exists neither. “Notmerely the
fact but the possibility” is negatived(Lightfoot). In Christ, such differences
cannot breathe.
Greek nor Jew]Cp. Romans 10:12; 1 Corinthians 12:13;Galatians 3:28 (a
close verbal parallel). The word Hellên in such antithetical places “denotes all
nations not Jews that made the language, customs and learning of the Greeks
their own” (Grimm’s N.T. Lexicon, ed. Thayer). In this sense it is used e.g.
John 7:35, where A.V. renders “Gentiles.” Seetoo Acts 11:20 (true reading),
Acts 14:1, &c.
circumcisionnor uncircumcision] Cp. Romans 2:25-27;Romans 3:30; 1
Corinthians 7:19; Galatians 5:6; Galatians 6:15;and see Ephesians 2:11.
barbarian, Scythian] The word barbaros, in Greek, first denoted a speakerof
an unintelligible language, and so a non-Greek, whateverhis state of society
or culture. It thus included the Romans, and in pre-Augustan Latin writers is
even used as a synonym for Latin. But “from the Augustan age the name
belongedto all tribes which had no Greek or Romanaccomplishments”
(Liddell and Scott, Greek Lexicon).

“Scythian:”—anintensification of the previous word. The Scythians, a
wandering race, akinprobably to the modern Turks, were regarded by both
Greeks andJews as the wildest of wild tribes, (though the opposite view,
strangely, had been takenby early Greek thought, idealizing the unknown.
Thus Æschylus (cent. 5 b.c.) calls the Scythians “well-ordered”).—Lightfoot
points out that to the Jews the Scythians were speciallya name of terror and
savagery, forin the reign of Josiahthey had poured into Palestine (Herodotus
i. 105–6);an invasion not recorded in Scripture, but perhaps indicated in
Jeremiah1:13-16;Ezekiel38-39.
bond nor free] Cp. 1 Corinthians 12:13; Galatians 3:28;Ephesians 6:8 (with
notes in this series on Colossians 3:5); and see 1 Corinthians 7:22.—Onesimus
and Philemon would be at hand as living illustrations of this brief but
wonderful statement.
but Christ is all and in all] More exactly, to paraphrase, but all things, and in
all (persons), are—Christ. Such was the union of every believer with Him, that
eachwas to eachan embodiment as it were of His presence and life. In this
respectall differences, national, ritual, educational, social, were assimilatedin
the eyes of faith and love. Facts ofrace, history, status, were not indeed
contradicted, but they were overruled, and transfigured into mere varying
phases of a central union in the Lord, Who shone equally through all His
members.
This short sentence is at once a radicalcontradiction to some of the deepest
prejudices of classicalpaganismand of (distorted) Judaism, and a wonderful
positive revelation.
Bengel's Gnomen

Colossians 3:11. Ὅπου)where, i.e. in whom, or in which thing.—οὐκ ἔνι, there
is not present) In the estimationof Godand of believers there is present
neither Jew, etc.—Ἕλληνκαὶ Ἰουδαῖος, Greekand Jew)The concrete for the
abstract, as afterwards also Christ is used: for circumcisionand
uncircumcision, which occurpresently, are abstractnouns.—ἀκροβυστία,
uncircumcision) Even the Greek might have been circumcised. Therefore the
mention of uncircumcision renders the expressionmore distinct.—Βάρβαρος,
Σκύθης, Barbarian, Scythian) These two words, put by Asyndeton without a
conjunction, make equally a pair (συζυγίαν)as bond, free. The Greeks were
on the west, the Jews on the east;the Barbarians on the south (for Scaliger
shows that the term Barbarians is an Arabic word properly applied to the
Numidians), the Scythians on the north, more barbarous than the barbarians
(properly so-called). And with this impression Anacharsis, as Galenrelates,
was reproachedby, I know not whom, ὅτι βάρβαρος εἴη καὶ Σκὐθης, that he
was a barbarian, and [what is tantamount to] barbarous, a Scythian. Every
nation, as it prefers some one other nation to itself, so again, under whatever
pretext, prefers itself to all the rest. Therefore the Barbarian, as occupying the
middle place betweenthe Greeks and Scythians, gave the palm to the Greek,
but at the same time consideredhimself superior to the Scythian. Faith takes
awaythis distinction. Perhaps at Colosse there were one or two Scythian
Christians.—τὰ πάντα καὶ ἐν πᾶσι Χριστὸς, Christ is all and in all) The
apposition is Χριστὸς (ὤν) τὰ πάντα καὶ ἐν πᾶσι. A Scythian is not a Scythian,
but Christ’s. A barbarian is not a barbarian, but Christ’s. Christ is all, and
that too in all, who believe. The new creature is in Christ, Colossians3:10;
Galatians 6:15.
Pulpit Commentary
Verse 11. - Where there is (or, can be) no Greek and Jew, circumcisionand
uncircumcision, barbarian, Scythian, bondman, freeman (Galatians 3:28;
Galatians 6:15; Ephesians 2:14-18;Ephesians 4:25; 1 Corinthians 12:13;
Romans 15:5-12;Philemon 1:15, 16; John 17:20-23;Luke 22:24-27;John
13:12-17). Thatἔνι means "canbe," "negativing, not merely the fact, but the
possibility," is doubtful in view of 1 Corinthians 6:5 (RevisedText). "In
Christ" these distinctions are non-existent. There is no place for them. These
and the following words indicate the sphere, as "unto knowledge"the end,

and "afterthe image" the ideal or norm, of the progressive renewalto be
effectedin the Colossianbeliever. It can be carried on only where and so far
as these distinctions are setaside. The "new man" knows nothing of them.
The enmity betweenGreek and Jew being removed, the malice and falsehood
that grew out of it will disappear(vers. 8, 9: comp. Romans 15:7; Ephesians
4:25). In Galatians 3:28 "Jew" stands first, and the distinction of sex is added.
The distinctions here enumerated appear as lookedat from the Greek side.
Only here in the New Testamentdoes "Greek"precede "Jew"(comp.
Romans 1:16; 1 Corinthians 12:13, etc.). "Barbarian" (Romans 1:14) and
"Scythian" (only here in the New Testament)are togetheropposedto
"Greek,"and imply want of culture rather than alien nationality, the
Scythian being the rudest of barbarians (see Lightfoot's full note). Such terms
of contempt would, in Asia Minor, be commonly applied by Greeks to the
native population. The party who affectedphilosophic culture (Colossians 2:8,
23) may, perhaps, have applied them to simple, uneducated Christians (see
note on Colossians1:28). (On "circumcision," seeColossians 2:11;and for the
connectionwith ver. 9, comp. Galatians 6:15.)For "bond" and "free," a
division then pervading societyuniversally, comp. Galatianlist. Onesimus and
Philemon are doubtless in the apostle's mind. On this relationship he enlarges
in the next section(Colossians 3:22-4:1). The four pairs of opposedterms
representdistinctions
(1) of race,
(2) of religious privilege,
(3) of culture,
(4) of socialrank. But Christ is all things, and in all (Colossians1:15-20;
Colossians 2:9, 10; Colossians 3:4, 17;Ephesians 1:3, 10, 22, 23; Ephesians

2:13-22;Ephesians 3:8, 19;Philippians 1:21; Philippians 3:7-14;Philippians
4:19; Galatians 2:20; Galatians 5:2, 4; Romans 5:10; Romans 8:32, 39).
"Christ" stands at the end of the sentence, with accumulatedemphasis. The
Church regards and values eachman in his relation to Christ, and bids every
other considerationbow to this. He is "all things" - our common centre, our
standard of reference, andfount of honour, the stun of all we acknowledge
and desire;and he is "in all" - the common life and soul of his people, the
substance of all we experience and possessas Christians. The second"all" is
masculine (so most commentators, from Chrysostomdownwards), referring
more speciallyto the classesjustenumerated. Similarly, in Ephesians 4:6:
comp. Colossians 1:27;Ephesians 3:17; Galatians 1:15;Galatians 2:20;
Galatians 4:19. (While he is "in all," it is equally true that all are "in him:"
comp. John 15:4; John 17:23, 26.)Just as in the spiritual sphere, and in the
relations betweenGod and man, Christ is shown to be all, so that
"principalities and powers" are comparativelyinsignificant (Colossians 1:16;
Colossians 2:9, 10, 15); so in the moral sphere, and in the relations between
man and man. All human distinctions, like all angelic offices, must pay
homage to his supremacy, and submit to the reconciling unity of his kingdom
(Ephesians 1:10).
Vincent's Word Studies
Where there is (ὅπου ἔνι)
Where, in the renewedcondition; there is, better, as Rev., can be: ἔνι
strengthenedfrom ἐν in signifies not merely the factbut the impossibility:
there is no room for.
Greek, Jew, etc.
Compare Galatians 3:28. National, ritual, intellectual, and socialdiversities
are specified. The reference is probably shaped by the conditions of the
Colossianchurch, where the form of error was partly Judaistic and
ceremonial, insisting on circumcision; where the pretense of superior

knowledge affectedcontemptfor the rude barbarian, and where the
distinction of master and slave had place as elsewhere.
Circumcision
For the circumcised. So Romans 4:12; Ephesians 2:11;Philippians 3:3.
Barbarian, Scythian
See on 1 Corinthians 14:11. The distinction is from the Greek and Roman
point of view, where the line is drawn by culture, as between the Jew and the
Greek it was drawn by religious privilege. From the former stand-point the
Jew ranked as a barbarian. Scythian. "More barbarous than the barbarians"
(Bengel). Hippocrates describes them as widely different from the rest of
mankind, and like to nothing but themselves, and gives an absurd description
of their physical peculiarities. Herodotus describes them as living in wagons,
offering human sacrifices, scalping andsometimes flaying slain enemies,
drinking their blood, and using their skulls for drinking-cups. When a king
dies, one of his concubines is strangledand buried with him, and, at the close
of a year, fifty of his attendants are strangled, disemboweled, mounted on
dead horses, and left in a circle round his tomb. The Scythians passedthrough
Palestine on their road to Egypt, b.c. 600, and a trace of their invasion is
supposedto have existedin the name Scythopolis, by which Beth Sheanwas
known in Christ's time. Ezekielapparently refers to them (38, 39)under the
name Gog, which reappears in Revelation. See onRevelation20:8.

PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Colossians 3:11 a renewalin which there is (2SPAI)no distinction between
Greek and Jew, circumcisedand uncircumcised, barbarian, Scythian, slave
and freeman, but Christ is all and in all.
Greek:hopou ouk eni (2SPAI) hellen kaiIoudaios, peritome kaiakrobustia,
barbaros, Skuthes, doulos, eleutheros, alla [ta] panta kaien pasin Christos
BGT ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος,περιτομὴ καὶ ἀκροβυστία,βάρβαρος,
Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ [τὰ] πάντα καὶ ἐν πᾶσιν Χριστός. (Col3:11
BGT)
ESV Here there is not Greek and Jew, circumcisedand uncircumcised,
barbarian, Scythian, slave, free; but Christ is all, and in all.
KJV Where there is neither Greek nor Jew, circumcisionnor uncircumcision,
Barbarian, Scythian, bond nor free: but Christ is all, and in all.
NET Here there is neither Greek nor Jew, circumcisedor uncircumcised,
barbarian, Scythian, slave or free, but Christ is all and in all.
NLT In this new life, it doesn't matter if you are a Jew or a Gentile,
circumcisedor uncircumcised, barbaric, uncivilized, slave, or free. Christ is
all that matters, and he lives in all of us.

Phillips: In this new man of God's designthere is no distinction between
Greek and Hebrew, Jew or Gentile, foreigner or savage, slave orfree man.
Christ is all that matters for Christ lives in them all.
Wuest: in which state there cannotbe Greek or Jew, circumcisionor
uncircumcision, Barbarian, Scythian, slave, or free man, but Christ is all
things and in all things
YLT where there is not Greek and Jew, circumcisionand uncircumcision,
foreigner, Scythian, servant, freeman -- but the all and in all -- Christ.
A RENEWALIN WHICH THERE IS NO DISTINCTION BETWEEN :
hopou ouk eni (3SPAI):
Ps 117:2; Isa 19:23, 24, 25; 49:6; 52:10;66:18, 19, 20, 21, 22; Jer 16:19;Hos
2:23; Amos 9:12; Micah4:2; Zec 2:11; 8:20, 21, 22, 23; Mal 1:11; Mt 12:18,
19, 20, 21; Acts 10:34,35;13:46, 47, 48; 15:17;26:17,18;Ro 3:29; 4:10,11;
9:24-26;Ro 9:30,31;10:12;15:9, 10, 11, 12, 13; 1Cor 12:13;Gal 3:28; Eph 3:6
Colossians 3 Resources -Multiple Sermons and Commentaries
BARRIERS DIVIDING PEOPLE
ARE BROKEN DOWN IN CHRIST
A Renewal - Not in Greek text. Added for continuity of the previous
description of the the old man who is abolishedand the new man has been
created. Paul's point is that not only are sinful habits and attitudes of the old
man abolished, but the new man also results in breaking down of the the

barriers that divide men in their unconverted state. Racialbarriers are
broken down in Christ. Cultural barriers are broken down in Christ. Social
and religious barriers are brokendown in Christ! The renewalis in essence all
encompassing, fornow all belong to ONE BODY, CHRIST.
In which (hópou compound relative adverb from poú = where)when used of
place it means where, in which or what place. The "place" describedis the
renewedstate of the "new man" in Christ, i.e., in Christ there are no class
distinctions. People are not born equal in terms of mental capacity, physical
capacity, etc, and so there is no such thing as true equality in this life.
Christianity changes that because regenerationbrings true equality to people.
There is (éni is the contractionof énesti= there is, third personsingular
present active indicative). The verb as used here signifies not only the factbut
the impossibility. The thrust of the Greek is "in which state there continually
cannot be".
Paul declaredto the Galatians
"There is neither Jew nor Greek, there is neither slave nor free man, there is
neither male nor female; for you are all one in Christ Jesus."(Gal3:28)
All those who are one with Jesus Christ are one with eachother. All believers
share the same privilege and position. Within the body of Christ all have the
same relationship to God. All are of equal value.
No is the Greek word ou signifying absolute negation. In other words "There
absolutely does not exist… " is the force of this statement.

Spurgeon- In the new life there is no distinction of race and nationality. We
are born into one family; we become members of Christ’s body; and this is the
one thing we have got to keepup—separationfrom all the world beside:no
separations in the church, no disunion, nothing that would cause it, for we are
one in Christ, and Christ is all. Now, as we have to put off these things, that is
the negative side: that is the law’s side, for the law says, “Thoushalt not”—
“Thou shalt not.” But now look at the positive side. Whenever you hear
certain very wise brethren say, “Such-and-sucha promise in the Bible is for
Israel, not for the Gentiles,” do not you be misled in the leastby their
assertion;but just quote this text to them: “There is neither Greek nor Jew,
circumcisionnor uncircumcision, Barbarian, Scythian, bond nor free: but
Christ is all, and in all.” These distinctions all vanish when once we come to
Christ; we are one in him, and every promise to believers is goodto all who
are in Christ Jesus, for “Christ is all, and in all.”
Lightfoot - “Notonly does the distinction not exist, but it cannot exist. It is a
mundane distinction, and therefore has disappeared.”
Regenerationbrings true equality. People are not equal physically, mentally
or economicallyin this life. Only the gospelcanplace people on equal footing
with God and others.
The Christian church should have no barriers for Christ breaks down all
barriers and accepts allpeople who come to Him. Christians should be
building bridges, not walls.
In Christ all distinctions are transcended;at the foot of the cross the ground is
level.

GREEKAND JEW CIRCUMCISED OR UNCIRCUMCISED BARBARIAN
SCYTHIAN: Hellen kai Ioudaios peritoms kai akrobustia, barbaros skuthe:
Circumcision 1 Corinthians 7:19; Galatians 5:6; 6:15
Barbarian Acts 28:2,4;Romans 1:14; 1 Corinthians 14:11
The Greek (Héllēn) when he is converted, becomes a new being, with a new
citizenship, a new allegiance. Now he is not so much a Greek but is in facta
Christian. The same reasoning holds for eachof the categoriesPaullists. The
result is a unity in one body with One Head, Christ Jesus.
The Greek and Jew (Ioudaíos), the latter circumcised(peritome) and the
former, uncircumcised, (akrobustia)were separatedby seemingly
insurmountable racial and religious barriers. o label someone as
uncircumcised means to designate somebodyas not being a Jew and,
therefore, outside of the promises.
Circumcised(4061)(peritome from perí = around + témno = cut off) refers
literally to cutting and removal of the foreskin. As discussedbelow both the
Old and New Testamentalso use the conceptof circumcision in a figurative or
metaphoricalsense.
Uncircumcision (203)(akrobustia from ákron= the extreme + búo = cover)
means uncircumcised(the foreskinnot cut off) or uncircumcision and thus
referred to the prepuce or foreskin.

The Jew and the Greek had nothing to do with eachother. The world of the
New Testament, as our day, was full of divisions betweenpeople. The Greek
lookeddown on slaves and barbarians and Scythian. The Greek was the
aristocratof the Roman world and lauded it over anyone who was not Greek
in his culture.
The Jew lookeddownon the Gentile. Jews refusedto enter a Gentile house,
would not eat a meal cookedby Gentiles and would not buy meat prepared by
Gentile butchers. When Jews returned to Israel, they showedtheir disdain for
Gentiles by shaking off the dust from their clothes and sandals. Even the
apostles were reluctantto acceptGentiles as equal partners in the church (cf.
Acts 10-11). The Pharisee wouldpray eachmorning,
“I thank Thee, God, that I am a Jew, not a Gentile; a man, not a woman; and
a freeman, and not a slave.”
Yet all these distinctions are removed in Christ. (see note) (see also discussions
of in Christ and in Christ Jesus)The gospelbroke down every barrier, so that
Jew and Gentile became one in Christ.
Paul describedthat supernatural transactionEphesians writing that
"But now in Christ Jesus you who formerly were far off have been brought
near by the blood of Christ. ForHe Himself is our peace, who made both
groups into one, and broke down the barrier of the dividing wall, by
abolishing in His flesh the enmity, which is the Law of commandments
containedin ordinances, that in Himself He might make the two into one new
man, thus establishing peace, andmight reconcile them both in one body to
God through the cross, by it having put to death the enmity. And He came and

preachedpeace to you who were far away, and peace to those who were near;
for through Him we both have our accessin one Spirit to the Father." (Eph
2:13, 14,1 5, 16, 17, 18).
Barbarian (915)(barbaros) strictly means stammering, stuttering or uttering
unintelligible sounds and so was used to describe strange speechor foreign
language. The Greeks usedthe word of any foreignerignorant of the Greek
language and the Greek culture, whether mental or moral, with the added
notion after the Persianwar, of rudeness and brutality. When someone spoke
in another language, it sounded to the Greeks like “bar-bar-bar,” or
unintelligible chatter.
Paul’s point is that God is no respecterof persons—the gospelmust reach
both the world’s elite and its outcasts
Vine adds that barbaros
"properly meant one whose speechis rude, or harsh; the word is
onomatopoeic, indicating in the sound the uncouth characterrepresentedby
the repeatedsyllable bar–bar and hence, in the mouth of a Greek it meant
anything that was not Greek, language, people orcustoms. With the spreadof
Greek language and culture, it came to be used generallyfor all that was non-
Greek. In time it acquired the additional meaning of rude or uncivilized. Used
pejoratively, ‘barbarian’ demeanedthose lacking Hellenistic culture as crude,
coarse,boorish, savage,orbestial "
And so as you can imagine a fellowshipcomposedof all the people groups
mentioned in this verse was unthinkable in the ancientworld. Yet that is

preciselywhat happened in the church. Christ demolished the cultural
barriers separating men.
Scythian (4658)(skuthes)is used only here and describes a group , above all
barbarians, were hated and feared. They were a nomadic, warlike people who
invaded the Fertile Crescentin the seventh century before Christ. The
Scythians were notorious for their savagery.
Vincent writes that Scythians (Skúthes)
"More barbarous than the barbarians” (Bengel). Hippocrates describes them
as widely different from the restof mankind, and like to nothing but
themselves, and gives an absurd description of their physical peculiarities.
Herodotus describes them as living in wagons, offering human sacrifices,
scalping and sometimes flaying slain enemies, drinking their blood, and using
their skulls for drinking-cups. When a king dies, one of his concubines is
strangledand buried with him, and, at the close of a year, fifty of his
attendants are strangled, disemboweled, mounted on dead horses, and left in a
circle round his tomb." (Vincent, M. R. Word studies in the New Testament.
Vol. 3, Page 1-504).
Robertson- a Scythian was simply the climax of barbarity (Word Pictures in
the New Testament)
SLAVE, FREEMAN:doulos eleutheros:
1Cor7:21,22;Eph 6:8

Slave (1401)(doulos [word study] from deo = to bind giving a greatpicture of
the sense ofthe noun doulos)a person held in servitude as the chattel of
another and under their master's total control. A socialbarrier existed
betweenthe slave and the freeman.
Aristotle referred to a doulos as “a living tool.”
Both slaves and freemen were saved and became brothers in Christ because
they
“were all baptized into one body, whether Jews or Greeks,whetherslaves or
free” (1Cor12:13).
Paul told Philemon to view Onesimus, his runaway slave,
“no longeras a slave, but more than a slave, a beloved brother” (Philemon
16).
Freeman(1658)(eleutheros - verb form = eleutheroo)refers primarily to
freedom to go whereverone likes and described a personin the Grecian
culture who was capable ofmovement and so called "the free one". They were
free sociallyand politically allowing for self-determination.
The unity of slave and freeman was dramatically demonstrated in the arena of
Carthage in AD 202. Perpetua, a young woman from a noble family and
Felicitas, a slave girl, facedmartyrdom for Christ. As they faced the wild

beasts, they joined hands. Slave and free woman died togetherfor the love of
the same Lord.
Grant Richison - "Regardlessof the level of culture or civilization, eachethnic
group seems to be able to point to some other group regardedas uncivilized.
We cannotexcuse racismon the basis of class orbackground. Jesus sets aside
all our education, background, nationality and experience. Jesus breaksdown
socialbarriers. Jesus sets aside national, religious, cultural and social
distinctions. God's Word says that there is one place where everyone is equal
and that is at the footof the cross. There is no ultimate answerto race
problems because of the degeneracyofthe human being. We can legislate
rights but we cannot legislate the heart. Slavery was rampant in Paul's day. In
the Devil's world there is no solution to the inequalities of life. There never
will be an ultimate solutionto the socialand racial problems except the
gospel… It comes as a shock to religious people that all they need to be
acceptable to God is the Lord Jesus Christ. There is no need for catechism,
baptism or joining a church. Christ is all we need for salvation. Moreover,
Christ is all we need for the Christian life. We do not getmore of him than we
have. He is a person and we do not receive a personon the installment plan
(Jn 1:16). Since we receivednew life in Christ we receivedChrist fully. All we
need to do is learn to appropriate him personally to our experience (2Co 4:10;
Phil 1:20,21)." (Today's Word)
BUT CHRIST IS ALL AND IN ALL: alla (ta) panta kai en pasin Christos:
Col 2:10; 1Co 1:29,30;3:21, 22, 23;Gal 3:29; 6:14; Php 3:7, 8, 9; 1Jn 5:11,12;
2Jn 1:9
Jn 6:56,57;14:23;15:5; 17:23; Ro 8:10,11;Gal 2:20; Eph 1:23; 3:17; 1Jn 5:20

All is the plural panta which is more inclusive than the singular pan would
have been.
Lightfoot paraphrases this verse as follows…
Christ is all things and in all things. Christ has dispossessedand obliterated
all distinctions of religious prerogative and intellectualpreeminence and social
caste;Christ has substituted Himself for all these;Christ occupies the whole
sphere of human life and permeates all its developments.
Christ has obliterated the words barbarian, master, slave, all of them and has
substituted the word adelphos (brother).
Matthew Henry explains all in all this way…
There is now no difference arising from different country or different
condition and circumstance of life: it is as much the duty of the one as of the
other to be holy, and as much the privilege of the one as of the other to receive
from God the grace to be so. Christ came to take down all partition-walls, that
all might stand on the same level before God, both in duty and privilege. And
for this reason, because Christis all in all.
Christ is a Christian's all, his only Lord and Saviour, and all his hope and
happiness. And to those who are sanctified, one as well as another and
whateverthey are in other respects, he is all in all, the Alpha and Omega, the
beginning and the end: he is all in all things to them.

MacDonald- For the Christian these worldly distinctions are no longerof
importance. It is Christ who really counts. He is everything to the believer and
in everything. He represents the center and circumference ofthe Christian’s
life. (Believer's Bible Commentary : Old and New Testaments. Nashville:
Thomas Nelson)
KJV Study Bible - To the redeemedChrist is all; that is, He is everything, and
He is what matters most to them. And Christ is … in all; that is, He dwells in
all believers." (KJV Study Bible. Nashville: Thomas Nelson)
Wuest - One heart now beats in all. The pulsating life of the Lord Jesus is the
motive power. One mind guides all, the mind of Christ. One life is lived by all,
the life of the Lord Jesus produced by the Holy Spirit in the various
circumstances and relations of eachindividual believer’s experience." (Wuest,
K. S. Wuest's Word Studies from the Greek New Testament:Studies in the
Vocabulary of the Greek New Testament:Grand Rapids: Eerdmans)
Johnsonwrites in Bibliotheca Sacra (Jan, 64)
"The new man lives in a new environment where all racial, national, religious,
cultural and socialdistinctions are no more. Rather, Christ is now all that
matters and in all who believe. The statement is one of the most inclusive in
the New Testamentand is amply supported by the pre-eminence of Christ in
New Testamenttheology. It is a particularly appropriate statementfor the
Colossians and affords an excellentsummary statement of the teaching of the
letter. There are three realms, relevant to the Colossians, in which He is all.
He is everything in SALVATION; hence there is no place for angelic
mediation in God's redemptive work (cf. Col 1:18, 19, 20, 21, 22;2:18 ). He is
everything in SANCTIFICATION;hence legality and asceticismare out of
place in the Christian life (cf. Col 2:16-23). He is our life (Col 3:3, 4). Finally,

He is everything necessaryfor human SATISFACTION;hence there is no
need for philosophy, or the deeds of the old man (Col1:26, 27, 28 ; 2:3, 9, 10).
He fills the whole life, and all else is hindering and harmful." (Bibliotheca
Sacra 121:481 Jan1964 - Studies in the Epistle to the Colossians PartX:
Christian Apparel)
Hendriksen sums this sectionup commenting that
Christ, as the all-sufficient Lord and Savior, is all that matters. His Spirit-
mediated indwelling in all believers, of whateverracial-religious, cultural, or
socialbackgroundthey be, guarantees the creationand gradualperfection in
eachand in all of “the new man, who is being renewedfor full knowledge
according to the image of him who createdhim.” Thus, most appropriately,
the very theme of the entire letter, namely, “Christ, the Pre-eminent One, the
Only and All-Sufficient Savior,” climaxes this passage. (Hendriksen, W., &
Kistemaker, S. J. New TestamentCommentary Set, 12 Volumes. Grand
Rapids: BakerBook House)
><>><>><>
Octavius Winslow devotionals on Col3:11…
JANUARY 15. "Christ is all, and in all." Colossians 3:11. -- Anything, even if
it be the blessedproduction of the Eternal Spirit of God, which takes the place
of Christ, which shuts out Christ from the soul, is dangerous. In the great
work of salvation, Christ must be everything or nothing; from Him solely,
from Him entirely, from Him exclusively, must pardon and justification be
drawn. Whatever, then, rises betweenthe souland Christ- whateverwould
tend to satisfy the soul in His absence-whateverwould take His place in the

Jesus was all and in all

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was all and in all

Similar to Jesus was all and in all (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was all and in all