"Christ is all." Wherever that new nature is found, it lives by the life of Christ. He dwells in all who possess it. The Spirit of life in Christ is in them. His blood passes into their veins. The holy desires, the new tastes, the kindling love, the clearer vision, the gentleness and the strength, and whatsoever things beside are lovely and of good report, are all His--nay, we may say, are all Himself. And, of course, all who are His are partakers of that common gift, and He is _in_ all. There is no privileged class in Christ's Church, as these false teachers in Colossæ had taught. Against every attempt to limit the universality of the gospel, whether it came from Jewish Pharisees or Eastern philosophers, Paul protested with his whole soul. He has done so already in this Epistle, and does so here in his emphatic assertion that Christ was not the possession of an aristocracy of "intelligence," but belonged to every soul that trusted Him. Necessarily, therefore, surface distinctions disappear. There is triumph in the roll of his rapid enumeration of these clefts that have so long kept brothers apart, and are now being filled up. He looks round on a world, the antagonisms of which we can but faintly imagine, and his eye kindles and his voice rises into vibrating emotion, as he thinks of the mighty magnetism that is drawing enemies towards the one centre in Christ. His catalogue here may profitably be compared with his other in the Epistle to the Galatians (iii. 28). There he enumerates the three great distinctions which parted the old world: race (Jew and Greek), social condition (bond and free), and sex (male and female.) These, he says, as separating powers, are done away in Christ. Here the list is modified, probably with reference to the errors in the Colossian Church.