Colossians 3:10-11 10and since you have put on the new self who is being renewed into a knowledge according to the image of the one who created him [or her], 11where there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free, but Christ is all things and in all things.
These verses shift to the positive outcome of putting one’s life into the care of Jesus Christ as Savior and Lord. The participle that begins verse 10 is parallel to the one at the end of verse 9 and shows the reason for why the Colossians should live and think differently. There has been a fundamental change in them through the circumcision of the flesh and the embrace of the new life in Christ. A miraculous change takes place as the old life is replaced by the new life of being found in Christ. But, this new life should also be evident in obedience shown through a change of lifestyle. There is a human response required in all of this. Importantly, however, this change is not done out of human resources but divine grace. This is evident in the passive voice of the attributive participle who is being renewed. God is the one who renews as we cooperate by giving our whole selves to him.
The result of this sanctifying process is renewal and recreation into a knowledge (epignōsin). The word used here is more of an intense and personal knowledge that comes especially in relationship as one spends time with another person. This new knowledge helps one be changed into the image of the one who created him. The persons referenced in this phrase are not clear but the context of the letter and of Paul’s overall theology helps us narrow the possibilities. The image could refer to God’s or Christ’s. We have been created in the image of God but are being recreated into the image of Christ (2 Corinthians 3:18). There need not be any distinction here because the image of Christ is the perfect human representation of the image of God in which Adam and Eve were created. The masculine pronoun him (auton) is also vague. It cannot refer to the Son because he is the creator not the created (1:15-16). It likely refers to a generic person, whoever has committed his or her life to Christ. In that sense, it is inclusive of men and women.
The inclusiveness of verse 11 adds weight to this interpretation. The adverbial phrase where there is points back to the newly recreated image in God’s likeness. It is inclusive and available to all people. Paul lists some of the distinctions of his day, especially those who dealt with in his ministry and present in many early churches. We may not have those distinctions today in our churches, but there are other divisions. As long as they are morally neutral in nature (not sinful), these differences should not bring disunity.
We are all in the same position and have the same need at the foot of the cross. The end of verse 11 almost has the ring of a benediction: Christ is all things and in all things. This is not pantheism (God and nature are one) or universalism (everyone will be saved) but shows the sovereignty of Christ as the one who holds creation together. He is the focus of all things. This should have the effect at the close of this verse of drawing the Colossians’ focus back to who Christ and how his presence with them affects their church and very existence. Focusing on Christ will put the rest of life in the right perspective. Christ can unite people of different races and backgrounds together into one unity because he is the focus of it all.
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