Christian Friend vol. 18, 1891, p. 113.
Nothing could show more strikingly the importance of the truth of "the mystery," and its apprehension by the saints, than the language of the apostle at the commencement of Colossians 2. In the previous chapter he tells us, that he had been made a minister of the body of Christ, "which is the Church"; that while the mystery had "been hid from ages and from generations," it was now "made manifest to His saints"; and that what expressly characterized "the riches of the glory of this mystery among the Gentiles "was Christ in them; not the expectation of the advent of a glorious Messiah, according to the hope of the Jew, but Christ in them the hope of glory, Christ already possessed - the One, who Himself ensured the glory for those in whom He deigned to be, and who, at the same time, was glory's hope.
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"Christ in you" is the leading feature of the Colossians, after the presentation of His personal glories; and Christ in the believer as the power of life, for, as we read in Colossians 3, He is our life. Hence it is the practical expression of Christ, in every trait of His character, that is to mark the Christian - the one who has died with Christ, and is risen with Him - while in this world.
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But, as we have often been taught, that which is presented in Scripture as the object of faith is always the power of life in the soul. (See Galatians 2:20.) Accordingly, no sooner has the apostle spoken of Christ in us, than he proceeds to add, "Whom we preach," etc., with the object of presenting every man perfect in Christ Jesus. The formative power of Christ in us, albeit He is in all believers, is the appropriation of Christ as unfolded to us in the Word.
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There is another reason for the introduction of verse 28, before continuing the subject of "the mystery." Until the soul is established individually, so to speak, that is, until redemption is known and enjoyed, it is impossible to apprehend the truth of the one body. Christ, therefore, must be preached to individuals first, and then when they have entered, in some measure at least, upon the blessedness arising out of redemption, deliverance, and being made meet for the inheritance of the saints in light (Colossians 1:12-14), they can be taught the truth of the Headship of Christ, and of their union with Him, as members of His body.
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This ministry, however, needs special and constant power from God, for the reason that it always excites opposition and leads to conflict. This explains the apostle's words: "Whereunto I also labour, striving according to His working, which worketh in me mightily. For I would that ye knew what great conflict I have for you." No human power, and no mere ecclesiastical statement of the truth, will avail for this service; nothing short indeed of a vessel possessed with divine energy, and one prepared for all consequences while engaged on such a mission.
All saints, moreover, are included in Paul's mission. "For you, and for them at Laodicea, and for as many as have not seen my face in the flesh." All the saints of God, all the objects of the affections of Christ, are also the objects of his service.
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His desires for them are expressed in Colossians 2:2. It is, first, that "their hearts might be comforted," or encouraged, "being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment [or "full knowledge"] of the mystery of God."* Every term here used reveals the edifying character of the knowledge of the mystery; and, it might be said, the necessity of this knowledge for all who would understand their place in it in relation to Christ, according to the mind of God. If, moreover, the object of Paul's conflict for the saints was to bring them into the understanding, even unto all riches of the full assurance of understanding, of this truth, they could not be in the current of the Spirit of God, if they remained either ignorant of or indifferent to it.
*The readings are somewhat perplexing; but there is scarcely a doubt that the words, "and of the Father and of Christ," should be omitted.
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In "the mystery of God," as we must interpret if we omit the closing words of the verse, "are hid all the treasures of wisdom and knowledge." What a mine therefore for exploration! And what a means of enrichment for the diligent saint! The manifold wisdom of God is now made known, through the Church, as we read in Ephesians 3, unto the principalities and powers in heavenly places; but the saints of this period are included in that wherein all the treasures of wisdom and knowledge are hidden, and ministered from the Head, their own place in it being part of the display of these divine treasures!
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We also learn that the apprehension of the mystery - Christ as the Head of the body the Church, of which His people are members, and therefore indissolubly one with Him, since they are united to Him by the Holy Ghost - is the best safeguard against the "enticing words" of man. When "the mystery" has its due place in the soul, there is no room for the intrusion of man or his teachings; for Christ is then everything as object, as well as in all as the power of life. "Holding the Head" becomes then our main concern, since it is from Him "all the body, by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God."