Colossians 3:11
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
Where there is neither Greek nor Jew,.... That is, either in Christ, after whose image the new man is created; see Galatians 5:6 or in the new man, and with respect to
regeneration; or in the whole business of salvation: it matters not of what nation a man is; this has no influence on his new birth, either to forward or hinder it; for he is never the more a new creature, a regenerate man, and interested in salvation, because he is a Jew, which he may be outwardly, and not inwardly; and he may be born again, though he is a Greek or Gentile, as the Syriac version reads; for God of his own will, and abundant mercy, and not out of respect to nations and persons, begets souls again to a lively hope of the heavenly inheritance:
circumcision or uncircumcision; a man's being circumcised in the flesh signifies nothing; this he may be, and not a new creature; for that is not true circumcision, but that which is of the heart, and in the spirit: and, on the other hand, it is no objection to a man's being born again, that he is uncircumcised in the flesh; this may be his case, and yet may be circumcised with the circumcision made without hands; neither one nor the other is of any account with God, nor makes the man either better or worse.
Barbarian, Scythian; all such were Barbarians to the Romans, that did not speak their language; and as were such also to the Greeks, who were not of their nation, and therefore Greeks and Barbarians are opposed to each other, see 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 it may be, a Persian is so accounted by the Arabians; and because the Scythians were, of all people, the most barbarous and unpolished {z}, and were had in great disdain by others, therefore the apostle mentions them, as being within the reach of the powerful and efficacious grace of God; nor were the fierceness of their dispositions, and the impoliteness of their manners, any bar unto it. Remarkable is the saying of Anacharsis the Scythian, who being reproached by a Grecian, because he was a Scythian, replied {a},
"my country is a reproach to me, but thou art a reproach to thy country.''
It matters not of what nation a man is, so be it he is but a good man; especially in Christianity, all distinctions of this kind cease. It is added,
bond or free; the grace of God in regeneration is not bestowed upon a man because he is a free man, or withheld from another because he is a bond servant. Onesimus, a fugitive servant, was converted by the Apostle Paul in prison; and whoever is called by grace, if he is a free man in a civil sense, he is Christ's servant in a religious one; and if he is a servant of men, he is, in a spiritual sense, the Lord's free man. It is not nation, nor outward privileges, nor the civil state and condition of men, which are regarded by God, or are any motive to him, or have any influence upon the salvation of men:
but Christ is all, and in all; he is "all" efficiently; he is the first cause of all things, the beginning of the creation of God, the author of the old, and of the new creation, of the regeneration of his people, and of their whole salvation: he is all comprehensively; has all the fulness of the Godhead, all the perfections of deity in him; he is possessed of all spiritual blessings for his people; and has all the promises of the covenant of grace in his hands for them; yea, all fulness of grace dwells in him, in order to be communicated to them: and he is all communicatively; he is their light and life, their wisdom, righteousness, sanctification, and redemption, their food and clothing, their strength and riches, their joy, peace, and comfort, who gives them grace here, and glory hereafter, So, with the Jews, the Shekinah is called lk, "all" {b}: and this likewise, with the Cabalists {c}, is one of the names of the living God, and well agrees with Christ, who has all things in him; and is the reason they give for this divine appellation: and Christ is "in all"; in all places, being infinite, immense, and incomprehensible, as God, and so is everywhere by his power, upholding all things by it; and in all his churches, by his gracious presence, and in the hearts of all his regenerate ones, of whatsoever nation, state, and condition they be: he is revealed in them, formed within them, and dwells in their hearts by faith; and is all in all to them, exceeding precious, altogether lovely, the chiefest among ten thousands, and whom they esteem above all creatures and things. The Arabic version reads, "Christ is above all, and in all".
{z} Vid. Justin. l. 2. c. 1, 2, 3. Plin. l. 4. c. 12. & 6. 17. Herodot. l. 4. c. 46.
{a} Laertius in Vita Anacharsis.
{b} Tzeror Hammot, fol. 28. 2.
{c} Shaare Ora, fol. 6. 1. & 22. 2. & 25. 3.