11. Where there is neither Jew. He has added this intentionally, that he may again draw away the Colossians from ceremonies. For the meaning of the statement is this, that Christian perfection does not stand in need of those outward observances, nay, that they are things that are altogether at variance with it. For under the distinction of circumcision and uncircumcision, of Jew and Greek, he includes, by synecdoche, (441) all outward things. The terms that follow, barbarian, Scythian, (442) bond, free, are added by way of amplification.
Christ is all, and in all, that is, Christ alone holds, as they say, the prow and the stern — the beginning and the end. Farther, by Christ, he means the spiritual righteousness of Christ, which puts an end to ceremonies, as we have formerly seen. They are, therefore, superfluous in a state of true perfection, nay more, they ought to have no place, inasmuch as injustice would otherwise be done to Christ, as though it were necessary to call in those helps for making up his deficiencies.
(441) Synecdoche, a figure of speech, by which a part is taken for the whole. — Ed.
(442) Howe supposes that Paul “may possibly refer here to a Scythian who, having an inclination to learning, betook himself to Athens, to study the principles of philosophy that were taught there. But meeting one day with a person that very insolently upbraided him on the account of his country, he gave him this smart repartee: ‘True indeed it is, my country is a reproach to me; but you, for your part, are a reproach to your country.’” — Howe’s Works, (Lond. 1822,) vol. 5, p. 497. — Ed.