The Call to Labor in the Lord's Harvest: A Divine Commission Gospel of Thomas Saying 73

(73) Jesus said: The harvest is indeed great, but the labourers are few. But pray the Lord, that he send forth labourers into the harvest.

Title: The Call to Labor in the Lord's Harvest: A Divine Commission

In one of his teachings, Jesus imparts a profound message about the abundant harvest awaiting but the scarcity of laborers to bring it in. Through this saying, Jesus emphasizes the urgency of the task at hand and calls upon his disciples to pray for more workers to join in the divine mission.

Jesus begins by painting a vivid picture of the vastness of the harvest, symbolizing the abundance of spiritual fruit waiting to be gathered. The fields are ripe, ready for the reaping, yet the laborers are few. In this simple analogy, Jesus highlights the pressing need for more workers to engage in the spiritual harvest.

The essence of Jesus' message lies in the significance of laboring in the Lord's harvest. He echoes the sentiment expressed in Matthew 9:37-38: "The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest." Here, Jesus underscores the importance of prayer in invoking divine intervention to raise up workers for the harvest.

Furthermore, Jesus emphasizes the divine sovereignty over the harvest. He refers to Yahweh, the Lord of the harvest, indicating that the laborers are called and sent forth by God Himself. This aligns with the biblical concept of divine calling and commissioning, as seen in Isaiah 6:8, where Isaiah responds to God's call, saying, "Here I am. Send me!"

The saying also echoes the principle of divine selection, as highlighted in Matthew 22:14: "For many are called, but few are chosen." Jesus implies that while the invitation to labor in the harvest is extended to many, only a select few respond and are chosen for this noble task. These chosen laborers are characterized by their dedication, perseverance, and willingness to work tirelessly for the sake of the kingdom.

In urging his disciples to pray for more laborers, Jesus emphasizes the communal aspect of the mission. He invites believers to join together in fervent prayer, seeking God's provision for the expansion of His kingdom. This reflects the biblical injunction in Ephesians 6:18-19: "And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord's people. Pray also for me, that whenever I speak, words may be given me so that I will fearlessly make known the mystery of the gospel."

In conclusion, Jesus' teaching on the abundance of the harvest and the scarcity of laborers serves as a poignant reminder of the ongoing mission of the church. As followers of Christ, we are called to participate in the divine work of bringing in the harvest of souls. Let us heed Jesus' call to prayer and join together in earnest supplication for more laborers to be sent forth into the Lord's harvest. For in laboring together with God, we partake in His redemptive work and advance His kingdom on earth.

This is another variation on the theme 'Many are called but few are chosen' (Matthew 22.14).
The saying is about the selection of the worthy few. The worthy disciples are few hardworking field hands bringing in a large harvest.

73)## Jesus said, "The harvest [of the fruit of God's Word] is great but the laborers [Elect who toil day and night for this food] are few ["many are called but few are chosen."]. Beseech the Lord, therefore, to send out [call more] laborers to the harvest."

the Parable of the Rich Fool gospel of thomas saying 63

Saying 63

(63) Jesus said: There was a rich man who had many possessions. He said: I will use my possessions to sow and reap and plant, to fill my barns with fruit, that I may have need of nothing. Those were his thoughts in his heart; and in that night he died. He who has ears, let him hear.


Title: The Parable of the Rich Fool: Seeking True Wealth


In the Gospel of Luke, Jesus shares a poignant parable, the Parable of the Rich Fool, to impart a profound lesson about the pursuit of wealth and the priorities of the heart. Through the rich man's folly and eventual demise, Jesus warns against the perils of materialism and the importance of spiritual wealth.


The parable begins with the portrayal of a wealthy man, abundantly blessed with possessions. He contemplates his wealth and devises a plan to expand it further, focusing solely on worldly gains. "I shall put my money to use," he declares, intending to sow, reap, and fill his storehouses with material abundance. His aspirations are clear: to accumulate wealth and live a life of comfort and indulgence.


Yet, amidst his ambitious schemes, the rich man overlooks a crucial aspect—his spiritual well-being. He neglects the cultivation of virtues such as humility, generosity, and compassion. His heart is consumed by greed, blinded to the true riches that transcend earthly treasures. Jesus cautions against such shortsightedness, urging listeners to heed the deeper truths embedded within the parable.


Throughout the Scriptures, the theme of spiritual wealth resonates profoundly. In Matthew 6:19-21, Jesus advises, "Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also." This passage underscores the impermanence of earthly wealth and emphasizes the eternal significance of treasures stored in heaven.


Moreover, the parable underscores the fleeting nature of life and the uncertainty of earthly existence. The rich man's sudden demise serves as a sobering reminder of life's brevity and the unpredictability of death. Ecclesiastes 8:8 poignantly states, "No man has power over the wind to contain it; so no one has power over the day of his death." It underscores the inevitability of mortality and the importance of living with purpose and mindfulness of eternity.


The parable's moral extends beyond mere financial prudence; it speaks to the essence of human existence. It challenges individuals to evaluate their priorities and invest in pursuits that yield lasting significance. As Jesus concludes the parable, he admonishes, "Let him who has ears hear." It serves as a call to discernment, urging listeners to grasp the deeper truths concealed within the narrative.




Jesus encourages his followers to prioritize the accumulation of spiritual treasures, which are imperishable and eternal. He emphasizes the importance of seeking righteousness and cultivating a relationship with God, rather than pursuing material wealth for selfish gain.

Moreover, Jesus warns against the dangers of greed and selfishness, which blind individuals to the true purpose of life. He echoes the sentiments expressed in 1 Timothy 6:9-10: "But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs."


In essence, the Parable of the Rich Fool serves as a poignant admonition against the allure of materialism and the dangers of misplaced priorities. It invites reflection on the true essence of wealth and the eternal values that endure beyond the temporal realm. As Proverbs 23:4-5 wisely advises, "Do not wear yourself out to get rich; do not trust your own cleverness. Cast but a glance at riches, and they are gone, for they will surely sprout wings and fly off to the sky like an eagle."


Therefore, let us heed the wisdom imparted by Jesus' timeless parable, embracing spiritual wealth and investing in treasures that transcend the confines of this world. Let our hearts be enriched by faith, love, and righteousness, for therein lies true abundance and fulfillment.
Here Jesus is speaking about those not worthy of his teachings. He tells the hearer that they do not want to be like the foolish man who worked so hard for his own personal gain while neglecting his true spiritual needs. But that same night he died his soul was required of him that is taken from him we must not lay up treasure for ourselves but we must be rich toward God, for God has chosen the poor of this world.
One does not know the hour of one’s death. Life is short and it is best to make the most of it. If your labour was only for vain and empty things, than vanity and emptiness and poverty will be yours. If on the other hand, that later was for things good and noble in God’s sight and you are filled with the spirit-word. Fill your storehouse with God produce and treasures now before you die or it will be too late.




63)# Jesus said, "There was a rich man who had much money [the Keys of Knowledge - true wealth]. He said, 'I shall put my money to use [by hiding the Keys ("burying the truth in the ground") and replacing them with my own teaching so I can profit from it] so that I [in my prideful, covetness and greedy heart] may sow [the lie], reap [material benefits (the fruit of the world)], plant [grow more false churches in more cities], and fill my storehouse [keep everything for himself] with produce [the fruits of his own works], with the result that I [being a believer without faith who would take the Kingdom by force] shall lack nothing [in the world]. Such were his intentions [which were found to be evil indeed], but that same night [while he continued in his dark depraved mind in blasphemy of the holy spirit] he died [gave up the spirit and lost his soul - suffered the second death]. Let him who has [spiritual] ears hear."

The Mystical Union: Entering the Bridal Chamber with Jesus

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75) Jesus said: There are many standing at the door, but it is the solitary who will enter the bridal chamber.




The Mystical Union: Entering the Bridal Chamber with Jesus

In the sacred teachings attributed to Jesus, there lies a profound metaphorical narrative about entering the bridal chamber. Within this metaphor lies a profound spiritual truth, symbolizing the intimate union between the believer and the divine. Let us delve deeper into this allegory, exploring its significance and implications for the faithful.

In the Gospel of Matthew, Jesus speaks of the concept of the bridal chamber, imparting wisdom that transcends mere earthly understanding. He says, "There are many standing at the door, but it is the solitary who will enter the bridal chamber" (Matthew 25:1-13). This enigmatic statement carries layers of meaning, inviting contemplation on the nature of spiritual union and the path to enlightenment.

At its core, the bridal chamber symbolizes the ultimate union between the believer and Jesus, the divine bridegroom. Just as a bride joins her groom in marriage, so too does the faithful soul unite with Jesus in a mystical bond of love and devotion. This union is not merely symbolic but transformative, imbuing the believer with the qualities of the divine.

The journey to the bridal chamber begins with a solitary commitment to Jesus. In Matthew 7:7, Jesus encourages us to "ask, seek, and knock" at the door of our own spiritual understanding, rather than relying blindly on external authorities. This inner quest for truth and enlightenment distinguishes the solitary seeker from the multitude who remain spiritually deaf, entrusting their faith to religious leaders instead of forging a personal relationship with Jesus.

Baptism emerges as a pivotal rite in the journey toward the bridal chamber. Through baptism, believers symbolically enter into union with Jesus, experiencing a spiritual rebirth and purification of the soul. In John 3:5, Jesus declares, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God." Baptism thus becomes a sacred initiation into the mystical union with the divine, preparing the believer to enter the bridal chamber.

The bridal chamber signifies more than just a union between two individuals; it represents the merging of the believer's essence with that of the Savior. This concept of consubstantiality echoes Jesus' prayer for unity in John 17:21, where he petitions, "that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us." Through this profound unity, the believer becomes conformed to the likeness of Jesus, embodying his moral and spiritual attributes.

The imagery of the bridal chamber also evokes the notion of being "born from above," as articulated by Jesus in John 3:3. This spiritual rebirth transcends earthly limitations, elevating the believer to a higher plane of existence where divine communion is realized. Just as a newborn enters the world with a fresh perspective, so too does the believer emerge from the bridal chamber with renewed spiritual insight and understanding.

In essence, the journey to the bridal chamber is a solitary quest for spiritual enlightenment and union with Jesus. It requires courage to step away from the crowd and seek truth independently, as well as humility to submit to the transformative power of baptism. Yet, the rewards of entering the bridal chamber are immeasurable, as it offers the believer an intimate union with the divine and a profound sense of purpose and fulfillment.

As we reflect on Jesus' teachings regarding the bridal chamber, may we be inspired to embark on our own spiritual journey, seeking union with the divine and embracing the transformative power of baptism. For it is in the solitary quest for truth and enlightenment that we find our truest union with Jesus, the divine bridegroom, and enter into the mystical realm of the bridal chamber.


























The many who stood before the door are probably the foolish virgins of Matthew 25:1-13; only the 'solitary' or 'single one’ those who have committed themselves to Jesus can enter the bridal chamber. True marriage is the union with Jesus, the true husband and it is his bridal chamber that the believer is supposed to enter. We must enter the bridal chamber by baptism in this age or life and become married to Jesus to be like him morally and spiritually than in the age; to come we can enter into the true bridal chamber.
The male and female are united in the bridal chamber now the bridal chamber is a uniting with the divine when one is united with the Father and the Son the mystical union between the bridegroom and Anointed bride. The bridal chamber is to be made consubstantial with the Saviour that is the elect shares body and essence with the Saviour because of its oneness and union with Saviour that is why it is called the bridal chamber and this is why the saviour came to make the two one in the bridal chamber that is to be made consubstantial baptism is also called the bridal chamber because of the agreement and the inseparability of the one whom he has pot on. The bridal chamber is also to be born from above.




75)# Jesus said, "Many [are called and] are standing at the door [of the Word but cannot hear with a carnal ear thanks to putting their trust in religious leaders instead of Him], but it is the solitary [those who know that we should ask, seek and knock at our own cistern and not be led astray by false teachers ("One is your Teacher" Mat 28:8) who will enter the bridal chamber [these are set-apart from the world]."

THE DIVINE SIDE OF CHRIST

THE DIVINE SIDE OF CHRIST

THE “WORD” BEFORE THE BIRTH OF CHRIST

How did the Lord proclaim things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you remain, speaking about the Law of Nature - but I call it 'Death'. Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence. (The Treatise on the Resurrection)

E.H.H.—

the “Word” existed before the birth of Jesus Christ; but what was the Word? John answers, “The Word was God.” Jesus was “God manifest in the flesh.”

The orthodox view is that he was the Son of God incarnate.

This is the difference between orthodox and biblical belief on the point. Jesus was not the Son incarnate, but the Father manifested by the Spirit, the result being a Son, the first-born of many brethren, (Rom. 8:29) who become sons of God by adoption through Jesus Christ (Gal. 3:26; 4:5.) The “Word” is the Spirit used as the medium of the Father’s purpose. This is shown by the angel’s description of the process by which the Word became flesh (Luke 1:35.)

Christ is the work of God in a sense in which man is not, that the glory of the triumph wrought out in him may be to God, and that human nature may have no room for the self-satisfied, self-approving which is so common with man.

To see the full force of this idea we must realise the divine side of Christ. In all the discourses of Christ, the Father is brought forward as the great initiator and operator in the case. This is his style of language: "I came down from Heaven not to do mine own will, but the will of Him that sent me" (Jn. 6:38). "I am not come of myself (Jn. 6:28). 'The words that I speak unto you, I speak not of myself, but the Father that dwelleth in me, He doeth the works" (Jn. 14:10). "I am come in my Father's name" (Jn. 5:43). "I can of mine own self do nothing" (Jn. 5:30). "He that sent me is with me" (Jn. 8:29). "He that hath seen me hath seen the Father. How sayest thou, then, shew us the Father" (Jn. 14:9). So with the apostles: Paul speaks (Eph. 1:5) of the Father, "having predestinated us unto the adoption of children by Jesus Christ το HIMSELF according to the good pleasure of His will. "

Again he says (Rom. 3:23), "All have sinned and come short of the glory of God, being justified FREELY BY HIS GRACE through the redemption that is in Christ Jesus." And again, in the 1lth chapter of the same letter, at the 32nd verse: "God hath concluded them all in unbelief, that He might have mercy upon all." Again, in his second letter to the Corinthians (vv. 18-19), he tells us that God hath reconciled us unto HIMSELF by Jesus Christ; and that God was in Christ, reconciling the world UNTO HIMSELF. And again, in his letter to Titus (3:4): "The kindness and love of GOD our SAVIOUR toward man appeared, not by works of righteousness which we have done, but according to His MERCY, He saved us." And in chap. 2:11: "For the GRACE OF GOD that bringeth salvation hath appeared to all men."

It is the grace of God, then — the act of God — that we see in the introduction of Christ upon the scene to open a way for mercy with wisdom and justice. This required that he should appear in the nature of Abraham and David,which was sinful nature.

How then, some say, was he, with sinful flesh, to be sinless? God's relation to the matter is the answer. God did it. The weak flesh could not do it. Jesus was God manifest in the flesh, that the glory might be to God. The light in his face is the light of the Father's glory. As to how the Father could be manifest in a man with an independent mind, we need not trouble ourselves. We are ignorant as to how the Father performs any of the many wonders of His power —

We know a thousand things as facts, but we are utterly ignorant of the mode of invisible working by which these facts have their existence. We receive them, though we do not understand them. If it be so with things in nature, our inability to define or conceive the process need be no difficulty in the way of receiving a heavenly fact.

For who can contemplate the superhuman personage shown in the gospel account without seeing that the Father is manifest in him? When did ever man behave, act, perform, miricals like this man?

When spoke the most gifted of men like this? Is he not manifestly revealed the moral and intellectual image of the invisible God? Is he not — last Adam though he be — is he not "the Lord from heaven"?

But what are we to say to the plain declaration emanant from the mouth of the Lord himself, that the beholder looking on him, saw the Father, and that the Father within him by the Spirit — (for as he said on the subject of eating his flesh, it is the Spirit that maketh alive: the flesh profiteth nothing) — was the doer and the speaker?

By nature God cannot die, be tempted etc. It is evident that Christ was not of God's nature during his life. He was therefore totally of human nature. From our definition of the word 'nature' it should be evident that Christ could not have had two natures simultaneously. It was vital that Christ was tempted like us (Heb. 4:15), so that through his perfect overcoming of temptation he could gain forgiveness for us.

the flesh of Christ as a mixture of human with "divine substance."

God was manifest in Jesus, and that Jesus was of our nature, and "touched with the feeling of our infirmities," as Paul declares, and "tempted in all points like as we are, yet without sin."

The Deity of Christ

 The Deity of Christ

The Deity of Christ

How did the Lord proclaim things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you remain, speaking about the Law of Nature - but I call it 'Death'. Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence. (The Treatise on the Resurrection)

the “Word” existed before the birth of Jesus Christ; but what was the Word? John answers, “The Word was God.” Jesus was “God manifest in the flesh.”

The orthodox view is that he was the Son of God manifest. 

This is the difference between orthodox and biblical belief on the point. Jesus was not the Son incarnate, but the Father manifested by the Spirit, the result being a Son, the first-born of many brethren, (Rom. 8:29) who become sons of God by adoption through Jesus Christ (Gal. 3:26; 4:5.)

The “Word” is the Spirit used as the medium of the Father’s purpose. This is shown by the angel’s description of the process by which the Word became flesh (Luke 1:35.)

The Deity of Christ is not to be considered as consisting always "in an incarnation of the Father." but the Father manifested by the Spirit. The Deity of Christ is more complete now when there is no incarnation at all than it was in the days of his flesh Luke 13:32. In him dwells all the fullness of the Deity bodily Col 2:9

In what does this Deity consist? In the spirit physically corporealised. He is the Lord the spirit. God is spirit and he is the same. In what did his Deity consist in the Days of his flesh? In the same spirit resting cherub-like in measureless flowing out of spirit on the body prepared by and for itself of the seed of David according to the flesh for the doing of the will of the Father for the sanctification and redemption of the children heb 10:5-10

But this spirit and the father cannot be separated for they are one as a flame and the light of it are one. the Father dwelling in heaven in light unapproachable and the spirit radiating from him filling heaven and earth are one Father who says Do not I fill heaven and earth Jer 23:24

How the Father tabernacling in the body prepared could say "destroy this temple (a symbol of the body) and in 3 days I will rise it up John 2:19 Surely the lifeless body taken down from the cross was not Deity! Can Deity die? The Deity departed from him in death and returned at the resurrection.

The word was God. this existed before the man Christ Jesus and before everything created. Jesus was the personal embodiment of the word and therefore God manifested in the flesh." we hear not of the Son before Jesus was born in Bethlehem, but of the word we hear

article take from the Christadelphian Magazine 1873

Jesus Is a Hidden Name The Gospel of Philip

The Meaning of the Christ

Title: Understanding the Depth of Christ Consciousness

The Gospel of Philip sheds profound light on the significance of the names associated with Jesus and Christ, unraveling layers of meaning that extend beyond conventional understanding. While "Jesus" is recognized as a name, "Christ" embodies a deeper essence, transcending mere nomenclature. In essence, Jesus, the Nazarene, embodies the Christ Consciousness, representing an individual expression of the divine idea.

The intricate interplay of names and meanings becomes evident as we delve into the essence of each term. "Jesus," rooted in Hebrew, conveys the profound concept of redemption. "Nazarene," derived from "Nazara," symbolizes truth. Meanwhile, "Christ," originating from the Greek term for Messiah, embodies anointed teachings and divine wisdom.

Contrary to popular belief, "Christ" is not a surname but a manifestation of the divine idea in the form of Jesus, the Messiah. This concept is echoed in the Apostle Paul's writings, where he elucidates the metaphorical depiction of Christ as a body, with Jesus as the head and believers as the members. This mystical union emphasizes the inseparable bond between Jesus and his followers, constituting the body of Christ.

Furthermore, Paul's references highlight the transformative power of being "in Christ," signifying a new creation and a state of divine grace. This profound connection to Christ transcends mere doctrine, encapsulating a spiritual atmosphere in which believers live and act. Through baptism, individuals are clothed with Christ, becoming heirs to the promise of salvation.

The essence of Christ extends beyond a singular individual to encompass the divine-idea, embodying perfection in the Divine Mind. Christ represents the culmination of all divine attributes, including wisdom, love, and strength. Just as an architect's masterpiece encompasses a multitude of ideas, Christ embodies the fullness of divine perfection.

Central to understanding Christ is the concept of Christ Consciousness, which permeates the lives of believers. This spiritual awakening brings forth the realization of one's true self, indwelt by the essence of Christ. Through the quickening power of Truth, believers become vessels for the manifestation of Christ Consciousness in their lives.

However, many fail to recognize the proximity of Christ Consciousness due to a disconnect from their true selves. The birth of Christ Consciousness within an individual signifies the awakening to their spiritual identity, wherein the Christ of God is brought to consciousness.

In conclusion, the depth of Christ Consciousness transcends conventional understanding, encompassing the spiritual essence of Jesus, the Messiah. Rooted in divine wisdom and anointed teachings, Christ embodies the pinnacle of divine perfection. Through spiritual awakening, believers come to realize their innate connection to Christ, becoming vessels for the manifestation of Christ Consciousness in their lives. As individuals embrace their true selves, the transformative power of Christ Consciousness unfolds, illuminating the path to spiritual enlightenment and divine grace.

Jesus is a hidden name, Christ is an open one.

So Jesus is not a word in any tongue but a name they call him. 

The messengers  who were before us had these names
for him: Jesus, the Nazorean, messiah,
that is, Jesus, the Nazorean, the Christ.

The last name is Christ,
the first is Jesus,
the middle name is the Nazarene.

Messiah has two meanings, both “Christ” and “measured.”
Jesus in Hebrew is “redemption.”
Nazara is “truth.”
Christ has been measured.

The Nazarene and Jesus are they who have been measured.

The Gospel of Philip

Most think of 'Christ' as Jesus' last name. Christ, however, is the Greek term for Messiah. Jesus, the Christ, is Jesus, the Messiah.

The word "Christ" signifies anointed. Anointing means designation to official position in God's arrangement. The Christ is the instrument or channel for the blessing of mankind. The Christ is composed of Jesus, the great and mighty head, and 144,000 members. (Revelation 7:4) Christ Jesus is the head and the church his body. We ofttimes hear the expression, a body of men with a general at their head. Of the Christ the apostle says: "And he [Christ Jesus] is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell." — Colossians 1:17-19.

The Apostle Paul uses a human body to illustrate the Christ, the great mystery class; the head representing Jesus, and the other members of the body those who are of his church. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. Now ye are the body of Christ, and members in particular." — 1 Corinthians 12:12, 27.

Because we are members of his body and we are of his flesh and of his bones. This mystery is great; but I am speaking with reference to Christ and the church

For as many as have been baptized into Christ have clothed yourselves with Christ ... ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and HEIRS according to the promise" (Gal. 3:26-29). A community of such individuals as these constitutes the mystical body of Christ

the term Christ refers to the anointed message that Jesus of Nazareth taught; i.e. Jesus' teachings. When Paul called the "Christ, the 'wisdom of God' in 1Co 1:24, he assumes that the Corinthians know that the divine Sophia [wisdom] has been reinterpreted as Christ,
In 1Th 5:18, Paul said, "the saving will [logic] of God is in Christ Jesus…this use of the phrase emphasizes…the cooperation of the Father as initiator and prime cause with the Son as agent/instrument."

What can be assumed here is that Jesus brings the will (logic) of God to man in his anointed teachings. (See Jn, Chapter 1)

"To be in Christ is to be a new creation [person] (2Co 5:17)…God has reconciled man with himself through Christ [i.e., through Jesus' anointed teachings]…. Christ is not an external principle of law or doctrine, but a life and a state in which and only in which the fullness of Christian grace and virtue and the love of God is possible. Hence this phrase 'in Christ' appears to designate the element or atmosphere in which the Christian lives and acts;

In Col 1:16f 'in Christ' designates Christ the wisdom/will of God in man

In short, We think of Christ not as Jesus, but rather as Jesus' wisdom, logos, Sophia, or simply, anointed teachings.

In himself Christ has everything, be it human or angel or mystery and the father.  The Gospel of Philip

Christ is the divine-idea. Jesus is the name that represents an individual expression of the Christ idea.

Christ is the one complete idea of perfection in the Divine Mind. He is the embodiment of all divine ideas, such as wisdom, life, love, substance, and strength. In the architect's mind there may be one masterpiece, but that masterpiece is the sum of all the beautiful ideas that have come to his mind. This Christ, or perfect idea existing eternally in the Divine mind is the true, spiritual, higher self of every believer. or the Christ Consciousness. Each of the true believers has been Anointed with the spirit of Christ thus each of the true believers has within them the Christ, just as Jesus had.

Some do not realize the nearness of this Christ Consciousness , because they have not found their real selves. which is Christ in you the hope of glory

The birth of the Christ Consciousness in the life of a believer is the bringing to consciousness of the spiritual idea of the Christ of God--through the quickening power of the word of Truth

we are renewed by knowledge” (Col. iii. 10). In this, however, he does not contradict himself, but rather makes the one phrase explanatory of the other; as if he had said, “we are renewed by the Holy Spirit through knowledge.” The Holy Spirit renews or regenerates man intellectually and morally by the truth believed. “Sanctify them by thy truth,” says Jesus; “thy word, O Father, is truth” (John xvii. 17). “Ye are clean,” said he to his apostles, “through the word which I have spoken to you” (John xv. 3). God’s power is manifested through means. His Spirit is His power by which He effects intellectual, moral, and physical results. When He wills to produce intellectual and moral effects, it is by knowledge revealed by His Spirit through the prophets and apostles. This knowledge becomes power when received into “good and honest hearts”; and because God is the author of it, it is styled “the Knowledge of God” (2 Pet. i. 2), or “the word of truth” (James i. 18), by which He begets sinners to Himself as His sons and daughters. “The word of the truth of the gospel,”” the gospel of the kingdom.” “the incorruptible seed,” “the word,” “the truth as it is in Jesus,”” the word of the kingdom,”” the word of reconciliation,” “the law and the testimony,” “the word of faith,” “the sword of the spirit which is the word of God,” “the word of Christ,” “the perfection of liberty,” etc.-are all phrases richly expressive of” the power of God” by which He saves His people from their sins, and translates them into the Hope of the kingdom and glory to which He invites them. The truth is the power that makes men free indeed (John viii. 32, 36). Hence Jesus says, “My words are spirit, and they are life.” The prophets, Jesus, and the apostles were the channels through which it was transmitted to mankind; and the spirit the agent by which the knowledge was conveyed to them. Hence, the knowledge or the truth being suggested to the prophets by the spirit is sometimes styled “the spirit” (Rom. ii. 20). The spirit is to the truth as cause and effect; and by a very common figure of speech, the one is put for the other in speaking of them relatively to the mind and heart of man. So that the phrase “renewed by the holy spirit” is equivalent to renewed by the belief of the truth testified by the Holy Spirit (John xv. 26: xiv. 13-14)

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