IT has often been asked: “What does it mean to be in Christ?” The question involves a very important doctrine, which many Christians have difficulty in understanding. With a desire to help them, we propose a few remarks.
First of all, let it be stated, the words, “in Christ,” belong essentially to Paul’s epistles, and refer to a doctrine, which lies at the very foundation of his teaching. When we say, they belong essentially to Paul’s epistles, we do not mean, they are exclusively found there; but that they refer to a doctrine which is peculiarly his, as administrator of the grace of God. Paul, it must be remembered, was the apostle of the uncircumcision (Gentiles); Peter was the apostle of the circumcision (Jews). As administrators of God’s grace, these apostles had their own peculiar sphere, for apostolic authority and action. This should always be borne in mind.
When Jesus was on earth, He called twelve disciples to be with Him. They accompanied Him, up to the time of His death, and were eye-witnesses of His life and works. This fitted them to testify of Him, for they could declare what they had seen and heard, during the years they were in His company. But it could not be said they were in Him, while He was on earth.
The time came, when He, the Shepherd, was smitten, and they, the sheep, were scattered, every one to his own (John 16:32). When He was risen from the dead, He gathered them again. This was on new ground—resurrection ground. Their link with Him on earth was severed at tile Cross, and a new link was formed with Him in resurrection.
Consequent on the Lord’s ascension and glorification, the Holy Spirit descended, and baptized that little company in the upper room at Jerusalem. In this way, the twelve apostles were endued with power for their ministry; and, in accordance with the Lord’s express commandment, they preached “repentance and remission of sins,” beginning at Jerusalem (Luke 24:45-53; Acts 2:38). They began at Jerusalem, not only because it was there the Lord had been crucified, and that grace was God’s answer to man’s evil in that wicked city, but because it was the Center of the Jewish nation, and that in this metropolis the testimony of the Gospel (such as the twelve apostles preached it) should be borne. God was still dealing with His earthly people, and He sent His testimony by the twelve apostles to that people. Thus, to the Jew first, was the Gospel preached. Peter said to the Jews, at Jerusalem, “Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities” (Acts 3:26; Rom. 1:16).
But, so long as this national distinction existed, the flood-gates of divine love could not burst open, to allow grace, in its own ocean-fullness, to flow out to man. It was reserved for Paul to do this administratively in the ways of God with man. The Gospel he preached (which he called his Gospel) was “to every creature which is under heaven” (Col. 1:23). It passed over every barrier which might have stood between Jew and Gentile, making no difference between them, as to their sinful state, and making no difference between them, as to their acceptance “in Christ.” This surpassing fullness of grace came to God’s creature, wherever it might be under heaven, irrespective of nationality, or of sinfulness—nay, the very magnitude of its sin could but give that grace occasion to display its own fullness! In speaking of “Jew,” or of “Gentile,” we think of peoples, with, or without, national privileges. In speaking of the “creature,” we think of mankind, in its widest sense. It is to mankind grace has come— “every creature which is under heaven.”
And if this grace, in its outflow from God to man, does not take account of national distinctions, no more does it take account of these, in bringing man to God. It does not merely convert a Jew, or Gentile, and leave them as converted Jew, or Gentile. It sets aside nationality, and creates both into one new man in Christ. This is “new creation.” So that, “if any man be in Christ, there is new creation” (2 Cor. 5:17). Having this standing before God in Christ, it can be said of us, “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal. 3:26-28).
It will be seen, then, our whole condition, as in Adam, is judged, and set aside; and that we, in Christ, are a new creation. God sees us, as He sees Christ; and He treats us, as He treats Him. Our standing in, and association with, Christ are so real, and so vital, that we are in the favor and acceptance of Christ. Only in the light of this precious truth can we say:
“So nigh, so very nigh to God,
I cannot nearer he;
For in the person of His Son,
I am as near as He.
“So dear, so very dear to God,
More dear I could not be;
The love wherewith He loves the Son,
Such is His love to me.”
Yes, in all the favor and acceptance of Christ, we stand before God. No distance between us, no sin on us. Iii reality, we are, as Christ is, holy and blameless, before God, in all the favor, in all the love, in all the light and glory, in which Christ is.
J. Houston.