Our subject for Bible study will focus on this amazing truth that Christ is in us, all who have believed in Him as Lord and Savior. In each study, we want to notice the special emphasis which was necessary to meet various needs. The teaching of "Christ in you" was the antidote to each specific challenge faced in different situations.
The key verse is Colossians 1:27: "To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory."
For the Colossians, a mystery had been hidden but was now revealed, even to Gentiles: "Christ in you, the hope of glory." Among these believers certain philosophies and doctrines were being planted that would later blossom in Church history into teachings known as Gnosticism, which included a number of serious errors about the deity and humanity of Christ, the nature of God, and other wrong teachings. Although Gnosticism did not formally exist as such until the late 1st century and into the 2nd century, the seeds were there, so the Spirit of God refuted these things in advance through this epistle (and also especially in 1 John).
There are several "mysteries" in the New Testament. They do not refer to things that are mysterious or impossible to understand. Rather, they are things that were hidden in Old Testament times but have now been revealed. It was hidden from ages and generations past, but God Himself desired to make this truth known. "Christ in you" is something that is true as an immediate blessing at the moment of salvation.
In Ephesians we learn that the Church is in Christ; in Colossians we learn that Christ is in the Church. At that time, human philosophies were teaching the concept of "the Fullness" as some divine entity which human beings could enter; but this epistle teaches that the knowledge of the true, complete "Fullness" of the Godhead is ours through Christ.
His greatness in Colossians 1 is an essential backdrop to this subject. Christ's Person and work are beyond compare! We are told about the riches of the glory of this mystery. There are three other references to this phrase: vessels of mercy in Romans 9; our inheritance in Ephesians 1; and Christ's sufficiency for every need in Philippians 4.
Generally speaking, when we read of Christ in us, it refers to what we need on earth. When we read that we are in Christ, the emphasis is on our place now in the heavenlies; and when we read of being with Christ, this is our future in heaven.
This mystery is glorious! It is beyond compare. And there are the riches of that glory; it cannot be limited. We notice that Colossians 1:19 should really be translated that "in Him all the Fullness of the Godhead was pleased to dwell." Somehow we are given to know that the Triune God Himself was revealed in the Person of Christ.
Then we see in chapter 2 how essential this subject is. Although Paul had not taught this to the Colossians (and others) in person, he was determined to make sure they understood it. It was a conflict-- not literally, but a conflict and labor in prayer for them.
This truth would strengthen their hearts; it would unite them in love with one another. The phrase "Christ in you" is really a collective truth, although of course it's true individually as well. We have each received Christ Jesus the Lord, 2:6; but He is in His people collectively, in the Church; and this teaching should unite us. There would be a practical result of being complete in Him personally as well (1:28).
There would be full assurance of knowledge (2:2). The Hebrews needed the full assurance of hope and of faith (6:11, 10:22). But the Colossians were being challenged by philosophies of knowledge, and therefore they are told that their full assurance of this knowledge could be found in Christ. All the treasures of wisdom and knowledge are found in Him.
Since we have received Him, we are called to walk in Him (2:6). This is not automatic. It's an exhortation for each of us. Why is it that some do not respond to this calling? Perhaps a hint is found in 2:2, where the desire is for believers to acknowledge the mystery of God. We need to appreciate this truth personally.
The Colossians were in danger of being deceived by persuasive words (2:4). They might be cheated by vain teachings (2:8) or judged for not adhering to Jewish traditions (2:16). What are some of these persuasive words today? How do these errors still attack our faith?
First of all, these persuasive words are indeed deceptive. These are not the violent attacks of the enemy. They are smooth words. But they are human-centered, not Christ-centered.
We need discernment in this. For instance, philosophy is just a love of wisdom. This can be very good! This text is not a warning against a Christian studying philosophy at the university, for example. But what kind of wisdom are we going to follow? If it's man's wisdom, we will be cheated out of enjoying our position in Christ. In short, these philosophies emphasize denying yourself; indulging yourself; or lifting yourself up through ecstatic, mystical experiences.
As verse 6 stated, we want to walk in Him: rooted (strength and nourishment) and built up (an increasing testimony) in Him. Then He will give character to all that we do, and we will not be susceptible to human wisdom.
Verses 11-15 show our true position, as opposed to sweet but empty words. We are circumcised with Him in His death: the flesh and self-confidence cut off; buried, raised, and fully identified ("baptized") with Him, of which water baptism is a symbol; and made alive with Him, given a completely new kind of life.
All our trespasses have been forgiven. The law itself has been removed as our accuser. And the unseen powers of the enemy have been disarmed.
Notice the "handwriting of ordinances" that has been wiped away (2:14). Sometimes we see pictures of our trespasses being nailed to the cross of Christ: lying, cheating, lustful desires, and so on. But that's not really what this verse teaches (although it's true that all our sins were dealt with at the cross). This is actually saying that the law itself, with all its ordinances, has been nailed to the cross. The debt of its claims against us has been taken out of the way. We no longer have to respond to its demands. Instead, we are forgiven through the work of Christ.
Humanism (2:8) is all about man; Judaism (2:16-17) is all about shadows; mysticism (2:18) is all about the unseen world. But all of these things have no sway over believers who know they are complete in Christ (2:9) and who hold fast to their Head (2:19).
This passage ends with another emphasis about being knit together (2:19, compare 2:2). These human philosophies will divide us because some people are considered more spiritual or elevated in knowledge than others. If we hear someone telling us to join them so that we can be part of an elite group, we know there's something wrong! Of course we also want to be faithful Christians, and not every believer is that. But the point here is that true doctrine will always unite us while false teachings will always divide.
Second Bible study: Christ's life in us | Study 1: The mystery of Christ in us | Study 3: Reflecting Christ in the world Top
Galatians 2:20, 3:21-4:7; John 15:5
The key verse is Galatians 2:20: "I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me."
In Galatians 2:20 we are shown that Christ is living in us-- not emphasized here as the hope of glory but as the power to live a righteous life. He is also the power for unity (3:28) and the power for fruitfulness (John 15:5).
The Galatian Christians were flip-flopping between different teachings. They truly believed, but they were being influenced by the teachings of law-keeping. Therefore there had to be an operation before healing could begin; they had to know they were crucified with Christ and that Christ lived in them.
The emphasis is that I have been crucified with Christ, and "no longer live I." It's the old "I" that has died-- and yet somehow Christ still lives in me with my own personhood and individuality. Christianity does not place me into some amorphous blob in which I lose all my identity, as some religions teach. Instead, Christ is on display in my personal being now.
Why is there an emphasis on being crucified? Why not just say "died"? It's because a crucified man is not dead yet, but he is completely powerless. The law is from God and is good in itself; but there is no way we can maintain our spiritual life by keeping the law after we have first come to Christ on the basis of faith. Therefore, if we know that we are crucified with Christ, we realize that there is nothing we can contribute to our spiritual progress in terms of law-keeping.
Being crucified with Christ puts us in the place of rejection with Him. And crucifixion especially puts an end to our flesh. We have no plans of our own any longer. If righteousness came by the law, then He died in vain (2:21). The ineffectiveness of the law is summarized in Galatians 3:19-25. It could only point out our transgressions, but it could not give us life or make us righteous.
Notice Galatians 2:20 speaks about the life that we now live according to the faith of the Son of God. The life of the Christian has to be conformed to the life of faith as seen in Christ when He was on earth. It's the life of confidence in God and dependence on Him. It's a much higher standard than the law of Moses. We still have a law today: the law of Christ (Gal. 6:2). It's the life of Christ being revealed and made plain in our lives. This will supersede all natural distinctions (3:28), and we will be seen as one in Christ Jesus.
We are still prone to the influence of law-keeping in our lives, however. It holds an attraction for our flesh, whether we have been saved only a short time or even for a long time. But the law always confines, whereas the promise liberates. The law trains and guides us but does not empower us; it's faith that justifies us, not the law. Moreover, the law treats us as children, but faith calls us sons of God (4:1-5).
The law gives no life (3:21), but also the law gives no inheritance (3:18). The law can only make us good bondservants. Through Christ, however, we are made heirs of the spiritual promises of faith.
The law functioned as a tutor when we were without God; but now we have the Holy Spirit. He also reminds us, guides us, and teaches us (John 14-16), but He empowers us to respond and lives within us as well.
In Galatians 4, the thought of "children" does not mean young believers but unbelievers. The children only had the law; but through Christ every believer has the blessing and privilege of sonship. It is the position of dignity as well as honorable responsibility. Still, it is good to realize that we should indeed live up to this in the maturity of faith.
God sent forth His Son in the fullness of time. For the Galatians and for us, the fullness of time is now as we respond to God's activity in us through Christ. There are moral features that go along with sonship. As the Son, Christ was here to do His Father's will.
The Holy Spirit cries within us, "Abba, Father!" It is the cry of intimacy. And as we abide in that intimate relationship, we will bear much fruit because we will abide in Christ (John 15:5).
Third Bible study: Reflecting Christ in the world | Study 1: The mystery of Christ in us | Study 2: Christ's life in us Top
John 17:23; Romans 8:9-11 (especially verse 10); 1 John 3:23-24, 4:7-19
The key verse is John 17:23: "I in them, and You in Me;that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me."
John 17:23 tells us that Christ is in us and the Father is in Christ; and this fact will be a testimony to the world. The unity and love among believers will give force to this testimony.
John 15:5 shows that without Him there will be no fruit. Romans 8:9-11 shows that the renewing power of Christ in us will leave no room for self and will lead us in surrender to Him.
Regarding fruit-bearing, many people in the world do many good works. But only a Christian can be fruitful for God, because these are the characteristics of Christ and the things which are done so as to reflect Him. It's not here an emphasis on evangelism (although that is also spoken of as fruit elsewhere) but on the likeness of Christ in us.
We can and must do all things through Christ, Philippians 4:13. This is a matter of discipleship. In John's gospel, the Lord says we are His disciples if we abide in His word, love one another, and bear fruit (John 8:31, 13:35, 15:8). He must have the preeminence.
In John 17:23, the emphasis is that the world will know that the Father sent the Son and that the Son loves us. One day, all the world will truly know this; but it should be true now as well. We should desire to know what that love is like, the love between the Father and the Son. And that will have its impact on the way we act with one another as believers together. It will be a reflection of Christ and a testimony to the world.
This love is not a sterile thing. It's the love of intimacy as shown between the Father and the Son. That love always existed, and that eternal love is on display when believers live in the atmosphere of divine love with each other, surpassing all natural distinctions between us. These truths displayed in us will prove that Christ really was the beloved Son whom the Father sent.
This love will be like a "family resemblance" because the Father loves us just as He loves the Son. How can this be? But it is true. It is an eternal stream of love, and we are brought into it.
As we turn then to 1 John 3, we find that there is a commandment involved in love. This is the new commandment which Christ gave to His own: "Love one another as I have loved you" (John 13:35). It is a new commandment because Christ Himself is the standard. Therefore it is a high calling, and there are strong statements about the expectation of this love. It's simply what the divine nature does, 1 John 4:7.
The love of Christ controls us, 2 Corinthians 5:14. Thus, if we realize we are thinking poorly of one another, let us capture that thought and remember that we want to abide in Him and He in us.
The commandments of Christ imply His lordship; His sayings imply His headship. And the love of Christ is revealed to us so that we can be conformed to His image.
We have the responsibility to keep His commandments and also the privilege of abiding in Him. Because we are born of God (an important phrase in this epistle), we do love (4:7), but also we ought to love one another (4:11). Of all the "one anothers" in the New Testament, this is far and away the most often repeated.
What then prevents us from loving our brethren? It's often because we think we see in them something that makes them unworthy of our love. But Christ has completely satisfied God regarding all our sins, all that makes us unworthy in His sight. Therefore we should not allow such things to hinder our own love to them.
If in 1 John 4:7-10 we have the love of God for us, then we also have the love of God in us (4:11-14) and the love of God with us (4:15-19). Yet we might all agree that love so often is fading-- while at the same time we never think that it is because of us! How can we ensure that these lapses in love are not due to our own failures?
As one answer, we see that God has so loved us-- showing the extent of His love, but also showing that He loved us just as we are. And in Jude 20-21, we see the way to maintain our spiritual strength and relationships: building up ourselves (reading the Word of God and attending meetings); praying (depending on God); keeping ourselves in His love; and waiting for the Lord's mercy at His coming.
The restoration of our love for Christ is to realize His suffering love for us, Song of Solomon 5. And He has given us His Spirit, 1 John 4:13, so we can love one another. Perhaps we have even been hurt by unkind words or unjust accusations from fellow Christians. But in divine love we are still able to say, "You can't make me stop loving you." And in this way we will continue the reflection of Christ in us as a testimony to one another and to the world.
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This third Bible study was followed by a time for additional Bible teaching. Notes from that message are below.
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John 21:1-2
Each gospel has one chapter devoted to the events after the Lord's resurrection-- except John's gospel, which has two chapters. Here in John 21 we have some additional lessons given, first to seven disciples, then to one disciple; but really these are lessons for all of us.
We know something about the five named disciples. Simon Peter had denied the Lord; Thomas had demanded proof of the resurrection; Nathanael had wondered if anything good could come from Nazareth; the sons of Zebedee had sought greatness in the kingdom. And then the text mentions two other unnamed disciples; and we can say that those represent you and me.
These seven disciples had gone fishing, but they had caught nothing. Do we feel that way? Was there any fruit for God in this past year? Did I do things with Christ or without Him? The word is, "Cast the net on the other side of the boat." Cast in the other direction, with your weak hand, not in your natural strength. And then there was a great catch.
Following this, we are permitted to observe the public restoration of Peter. The Lord gave him more to do, but this time it was a lesson not for fishing but for shepherding. How necessary this is! He was even told of his own martyrdom, but he remained faithful to the end. As a result, we today are included among the beneficiaries of what God did in and through Simon Peter.
Yet there was a momentary distraction when Peter looked around first. Seeing another disciple, Peter asked what the Lord's will was for him. The response was that Peter should focus on his own walk with the Lord, leaving his fellow disciple to the Master. As we look around, we see that Christ is in our brethren too. What a privilege to reflect Him to the world together!
