(Rom. 1: 16), and the Gentile believer was warned not to vaunt himself against Israel,

seeing that he was but a "wild olive" grafted in among the natural branches (Rom. 11:).

But when we commence the Epistle to the Colossians we are conscious of a great

change. The hope that was laid up for these believers and which was made known in the

truth of the gospel, had been preached to "all the world" (Col. 1: 5, 6), and "to every

creature which is under heaven" (Col. 1: 23), and it is in immediate association with this

last quotation that Paul goes on to speak of his special ministry and the manifestation of

the mystery. Consequently we come back to Col. 1: 27, and learn that the very fact that

Christ is now "among the Gentiles" is proved by the preaching of the gospel to them,

irrespective of Israel, the once-appointed channel, now set aside. That, of itself, bespeaks

a change of dispensation.

"Christ among you" says the Apostle is "the hope of glory". The hope of Israel,

which extended right through to the last chapter of the Acts (Acts 28: 20), is not in

view here, but something distinct. This hope is the "one hope of your calling", "the hope

of His calling", "the hope that is laid up for you in heaven"; it is a hope of "glory", and

will be consummated when Christ, Who is our life, shall be made manifest, for then, said

the Apostle, "Ye shall also be made manifest with Him, in glory" (Col. 3: 4).

The mystery receives a present manifestation because Christ is among the Gentiles,

through the preached word. He is the hope of glory. The mystery receives its final

manifestation when the Church of the One Body is manifested with Him in glory. It is

good to keep these two passages, Col. 1: 27, and 3: 4, together and to remember that in

both the present anticipation and the future realization, it is Christ Himself Who is both

Manifester and Hope.

Our text in this article has been, and still is, much in dispute. The A.V. reads: "the

acknowledgment of the mystery of God, and of the Father, and of Christ" (Col. 2: 2).

The R.V. reads: "That they may know the mystery of God, even Christ." Alford reads:

"The thorough knowledge of the mystery of God", and rejects all the rest.  The

Companion Bible agrees with the reading of the R.V. Scrivener says: "We would gladly

adopt Tou Theou Christou (the R.V. reading), so powerfully do internal considerations

plead in its favour, were it but a little better supported." Hilary, who was born A.D.300,

appears to have read the passage as does the R.V.: In agnitionem sacramenti Dei

Christi--"To the recognition of the mystery of God, Christ". For what it is worth, the

Numeric New Testament, by its own peculiar method of testing, also gives this reading as

the true one.