soul, but we are told in I Cor. 15: 46 that the first man, quite apart from the fall, was not

spiritual. We have all borne the image of the earthly. The message of Col. 3: and

Eph. 4: is that we may now bear the image of the heavenly. The renewal in knowledge

of Col. 3: is explained as the renewal of the "spirit of your mind" in Eph. 4: The

reference in Col. 3: to being created in the image of the Creator is explained in Eph. 4:

as being "after God created in righteousness and holiness of truth" (Eph. 4: 24). In

perfect line with these passages we find in Rom. 12: 1, 2 that the presenting of the body,

now delivered from bondage, is intimately associated with "the renewing of your mind",

without which the mere outward act is shorn of power and acceptance.

Finally, in this new creation all fleshly distinctions vanish. In reading Col. 3: 11 it is

the word "where" that should be stressed, not the word "neither": "Where there is neither

Greek nor Jew." Strictly speaking, the passage reads: "Where there is not Greek and

Jew." Further, the words "But Christ is all, and in all" are for emphasis put in reverse

order in the original: "But the all and in all Christ."

This utter repudiation of self, with all its distinctions, and all its failures, this discovery

that Christ alone supplies and satisfies, is the "be-all and end-all" of true scriptural

In conclusion, we suggest that the reader should consider the article in

Volume XVIII, page 138, where consecration is seen to be the filling of the hands with

the fullness of Christ, and then the receiving back by the Lord in loving service of that

same fullness. This is but the teaching in type of what is here taught in doctrine, that

"Christ is all".

Before proceeding to the section that is before us we would notice one item that

belongs to the passage considered in our last paper. We there learned that everything was

finished so far as the old man was concerned, and that now, for the believer, Christ is all.

It is interesting to notice that in the Greek of Col. 3: 8: "But now ye also put off all

these, anger, wrath, etc.", the expression used is ta panta, not all things universally but

the all things that belong to the old creation. We are therefore glad to discover that in

verse 11 this same expression recurs, Ta panta kai en pasin Christos, "Christ is all". It is

thus that provision is made in the new creation for every item that had been repudiated in

the old.

The section before us, namely, Col. 3: 12-17, is the practical expression of the

position already laid down in verses 5-11. It is of the utmost importance to observe that

in this practical outworking it is the positive that is stressed: "put on", "even as Christ