Colossians 1:24

Col_1:24

Who now rejoice in my sufferings for you.

Joy in suffering

The vast region of human sorrow is to most a dark and dreary desert. But if we saw truly we should find many streams of refreshment, many sunny spots, and on all sides evidences of the Divine tenderness. Here we find Paul at home in the region of suffering--rejoicing amid mysteries which fill most men with darkness. And no wonder, for he had been led to gather that his sufferings were supplementary to those of Christ, and essential to the well-being of the Church.

I. The sufferings of christ.

1. This is a subject of which we can know little. All the notes that have been marshalled into harmony by the great rulers of song tell most of the unexplored regions of music. The fire which sparkles from the flint when struck with steel tells most of the unspent fire within. And so all the outward manifestations of Christ suffering tells most of the inexpressible anguish of His heart. That it was terrible beyond human thought is indicated--

(1) by the prophecies concerning the Man of Sorrows;

(2) by His sudden death of a broken heart;

(3) by the exquisite sensibility of His holy nature.

2. But while it is impossible to know fully His sufferings, some facts concerning them are revealed.

(1) They were borne voluntarily for men.

(2) The spring of His sacrificing of Himself was His infinite love.

(3) Consequently His sufferings were not only compatible with His unspeakable joy, but were the cause of what was unspeakable in it (Heb_12:3).

3. Christ in His life of sacrifice declared the Fathers love for men, and in His life mirrored the life of God. God is ever spending Himself for His children, and is ever unspent. He that spared not, etc. We infer, then, that the purest joy of heaven is sacrifice, and since Christ is the firstborn among many brethren, that He should furnish the ideal of all true living; which throws light upon the text.

II. The sufferings of Paul. These were twofold; those which He voluntarily endured for the sake of the Church, and those which were personal and inevitable.

1. He did not seek suffering for its own sake, As an end it was contemptible, but as a means to the well-being of the universe it was sublime. Pauls joy was not in the suffering, but in the love of which suffering was the medium of expression. As the love of fatherland inspires the patriot to bleed for his country, so the love of men made the apostle ready to sacrifice anything for them. And as he did so he was filled with Divine ecstasy.

2. But His love for Christ was a richer source of gladness amid His suffering. We want always to know all we can about those we love. One of the great ends of Pauls life was to know Christ, and the idea of being in fellowship with Christ in His sufferings was full of glory to Him. He would be in a position for realizing more of that love which passeth knowledge. Loves fullest revelations can only be made in suffering. The mother never knew the strength and blessedness of a mothers love until her child became ill, and until she lost herself in all-consuming love for it. It has been the common testimony of Christs most afflicted ones, that in the hour of their greatest suffering they have had the profoundest sense of Christs love. Christ meets us where Loves grandest revelations are possible, There Paul rejoiced in His sufferings.

III. The supplementary character of Pauls sufferings to Christs and their subservency to the well-being of the Church.

1. There cannot be anything meritorious in suffering. After ye have done all, ye are unproftable servants. Yet there is a vicarious element in suffering borne for others. Our Lords life affected men through the idea of sacrifice. In the Cross we see sin condemned and the glory of the Divine rectitude and mercy displayed. But Christ is no longer with us, and His sufferings are over. How, then, shall we convey the idea of His self-sacrificing love? By preaching partly, but mostly in the imitation of it in the self-sacrificing lives of His people. Thus do Christians fill up that which is behind of the sufferings of Christ.

2. The sufferings of Christian people are among the chief means of deepening and enlarging their power of sympathy. In Christ sympathy was one of the mightiest forces for saving men. The bruised reed will He not break, etc. Sympathy is the secret of true blessedness and usefulness. Christ was perfected through suffering.

And in that He suffered, etc.--and by having it perfected in Himself the apostle felt that He was filling up, etc.

3. Affliction is everywhere regarded in the Scriptures as a necessity for the Christian in this world. When sanctified it breaks down our wills, subdues our hearts, moulds us more and more into the likeness of Christ. How does this affect the Church? Is it not Christs body? The increased life of the individual members then, must affect the whole body through the spiritual veins and nerves and joints which bind the members to each other, and all to Christ the Head. The lowliest sufferer, therefore, is not suffering in vain, he is filling up, etc. (H. Simon.)

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Joy in suffering

A great pleasure in giving. No pleasure so great as to be able to give or serve. Pleasure in personally going without, in order to give to another, or serve another; that is, in putting yourself to pain for the sake of another. Our sufferings really are a giving to others and serving others, though possibly we may not see how. It is very often the case that losses or pain do a great deal of good to the person who suffers them. When we know that a pain or loss of ours does some good to some one else, to some one whom we truly love, then it is a very different thing--then we rejoice in it. The mother rejoices in her pain for her child. In this way, look at the misery and sorrow in the world; to think of it as being borne, not by each one for himself, but by every one for others; as serving others in some unseen way. We shall see in the future state how our pain was borne for others, and be glad that thus we served. God has revealed to us in Christ both that His own life is a life of sacrifice and service, and that ours truly is so too. The work of making mankind perfect is helped on by all that we are called upon to bear. We help Gods work by our sorrows. They are Gods special gift to us of serving; it is Gods best gift to us--the privilege He gave His Son--to be used and sacrificed for the best and greatest end. The result which glorifies and makes good the painful part of human life is one that we cannot see. To make sacrifice for others always joyful to us, our own life must be made more perfect. (James Hinton.)

The joy of suffering for the Church

A stolid indifference to, and heroic endurance of, suffering, was not unknown to paganism. But Christianity alone has taught us to rejoice in it. Observe--

I. The representative character of the apostles sufferings.

1. He represented the suffering Saviour. We are not to suppose that Christs sufferings were incomplete. His passion was the one perfect and sufficient sacrifice for sin. No one could represent this. But while His personal sufferings are over He so thoroughly identifies Himself with His people that their afflictions become His own. Paul represented the suffering Saviour in what he endured for Him and the Church. Thus He could say, The sufferings of Christ abound in us; and so may the Church as Christs representative to-day (Mat_25:1-46.).

2. The sufferings of the apostle supplemented what was lacking in the afflictions of Christ. Fill up, Every age of the church has its measure of suffering. The church is built up by repeated acts of self-denial in successive individuals and generations. They continue the work which Christ began. The great Mediator suffered to effect our salvation; and His people, on their part, fill up the suffering needed for the perfection of their spiritual life, and for the full display of the Divine glory.

II. The vicarious character of the apostles sufferings. For his bodys sake, which is the Church.

1. The apostles sufferings for the Church

(1) confirmed the faith of her converts;

(2) were for the consolation of the Church. Whether we be afflicted, it is for your consolation and salvation. Great hearts can only be made by great troubles. The spade of trouble digs the reservoir of comfort deeper, and makes more room for the water of consolation. When James Bainham, who suffered under the reign of Henry VIII., was in the midst of the flames which had half consumed his arms and legs, he said aloud: O ye Papists, ye look for miracles, and here now you may see a miracle; for in this fire I feel no more pain than if I were in a bed of down; but it is to me a bed of roses;

(3) tended to promote its increase. The more the Egyptians afflicted the Hebrews the more they multiplied. The devils way of extinguishing goodness, is Gods way of advancing it.

III. The high-toned spirit of the apostles sufferings. Who now rejoice. Nature shrinks from suffering. It is altogether above nature to triumph in it. It is Christianity alone that inspires us with joy in tribulation. (G. Barlow.)

Suffering working perfection

Just as a certain amount of heat in the furnace is required to produce certain definite effects upon the metal, so it would seem as though a certain definite amount of suffering, recognized by the infinite wisdom of God, were necessary to work out the perfection of that body of which Christ is the Head. As we each cheerfully and thankfully bear our share, what a joy to think that, along with the Head, we are contributing in our measure to the perfecting of the whole. (W. M. H. Aitken, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Col 1:24-29. Who now rejoice in my sufferings for you — Endured for your benefit, having been exposed to them in consequence of my preaching the gospel to you and other Gentiles; and fill up — That is, whereby I fill up; that which is behind of the afflictions of Christ — That which remains to be suffered by his members. These are termed the sufferings of Christ, 1st, Because the suffering of any member is the suffering of the whole, and of the head especially, which supplies strength, spirits, sense, and motion to all. 2d, Because they are for his sake, for the testimony of his truth. And these also are necessary for his body’s sake, which is the church — Not to reconcile it to God, which has been done by Christ’s sufferings, but for an example of patience to it, and for its further edification and establishment in grace. Whereof — Of which church; I am made a minister — Appointed to serve its best interests, and daily employed in doing so; according to the dispensation of God — Or the stewardship with which I am intrusted. See the same expression Eph 3:2. Hence the apostle calls himself and his brethren apostles, (1Co 4:1,) οικονομους μυστηριων Θεου, stewards of the mysteries of God; which is given to me for you — On your account, or for your benefit; to fulfil — Or, fully to preach, as πληρωσαι seems here to signify. Thus, Rom 15:19, πεπληρωκεναι το ευαγγελιον is translated, I have fully preached the gospel; the mystery which hath been hid from ages — Namely, that the gospel should be preached to the Gentiles, and that they should be called into the church of God without being subjected to the bondage of the Jewish law, or the ceremony of circumcision. For by the word mystery is frequently meant, not a matter hard to be understood, but a matter long concealed, and, when revealed, difficult to be believed, through the prejudices of men. Which hath been, comparatively, hid from former ages, and past generations of men, but now is made manifest to his saints — That is, to true believers in Christ, even to Gentiles as well as Jews. Though it was promised in the covenant with Abraham, and predicted that mankind should be saved by faith, this was not understood by the Jews, and therefore it is here called a mystery, or a thing kept secret, in allusion to the heathen mysteries. To whom God would make known — By revelation, confirmed by miracles, and the accomplishment of prophecies; what is the riches of the glory of this mystery — This hitherto concealed doctrine. Here the apostle proceeds to show what was the chief matter of their preaching, as also what was the manner and the end of it. Which is Christ in you — Not only among you, but in you. See on 2Co 13:5; living in you, Gal 2:20; dwelling and reigning in your hearts by faith, Eph 3:17; through the influence of his Spirit, Rom 8:9-10; Joh 14:20 : the hope of glory — The ground and source of that hope. For Christ in us as our wisdom, enlightens our minds in the knowledge of that glory; as our righteousness, he entitles us to it; as our sanctification, he makes us meet for it; and as our redemption, brings us to the enjoyment of it. Whom we preach — Who, in believers, as their hope of glory, is the subject of our preaching.

The apostle mentions next the manner of their preaching: warning every man — Namely, of the necessity, excellence, and attainableness of this blessing; and teaching, or instructing, every man — Respecting the way of attaining it; or warning every man of his duty, and teaching him how to fulfil it; and of his danger, and teaching him how to avoid it; in all wisdom — In a rational, Scriptural, and consistent manner; using solid and convincing arguments, and placing them in a clear and lucid order, and adapting the matter, manner, language, and time of our preaching, reproof, or exhortation, to the state, character, and circumstances of our hearers. That we may present, &c. — This was the end of their preaching; what they had in view in the exercise of their ministry; namely, that at the bar of God, in the day of final accounts, they might present every man perfect — Namely, having been made so while on earth; 1st, In an acquaintance with Christian doctrines, 1Co 2:6; Heb 5:12-14; Heb 6:1; Heb 2:2 d, In the possession of Christian graces, faith, hope, love to God and man, humility, resignation, patience, meekness, gentleness, long-suffering, &c., Heb 6:11; Heb 10:22; 1Jn 4:17; Col 3:12-14. 3d, In the enjoyment of Christian privileges, peace with God, a sense of his favour, adoption into his family, the Spirit of adoption, communion with God, an earnest of their future inheritance in their hearts. 4th, In the performance of all Christian duties, perfect in every good work to do his will, Heb 13:21; omitting no good work which there is an opportunity and ability to perform, and doing them all from a proper principle, namely, a principle of love to God and mankind; to a proper end, the glory of God; and in a proper spirit, a spirit of lowliness, meekness, and patience. Observe, reader, the same ought still to be the matter, manner, and end of the preaching of all God’s ministers. Whereunto — In order to which important purpose; I also labour — In the sphere appointed me, striving — With zeal and diligence; Greek, αγωνιζομενος, contending, combating, agonizing with an earnestness like that of those who contend in the Grecian games. To these the apostle fitly compared himself; because everywhere he met with the greatest opposition from evil spirits and wicked men; and in preaching the gospel he sustained toils and sufferings much greater than those which the athletes endured in their combats. According to his working — Την ενεργειαν αυτου, his energy; which worketh in, or by, me mightily — Supports me in the glorious contest, wherein otherwise I should sink, and renders my efforts effectual to accomplish the purposes intended.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4. Paul’s commission, sufferings, and labours in order to their full knowledge of Christ, Col_1:24-29.

24. Now—Chained, and in his Roman prison. Love can make happy anywhere.

Sufferings—Not vicarious.

Afflictions of Christ—Not his atoning passion; that was complete on the cross. The Church is the body of which he is the Head, so that the persecutions and tribulations endured by it in its members fall upon him. He suffers if they suffer. (Isa_63:9.)

What is done to them is done to him. And, as if a certain amount of suffering was to be endured by the Church, the apostle was rapidly contributing what yet remained. Joyfully did he bear it for the sake of the Church.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 24-29. SECTION III THE APOSTLE AND HIS MISSION.

Analysis:

(1) The apostle"s ministry is at present one of suffering (ver. 24)

(2) Christ, the Hope of the Gentries, the Secret of the ages, is its theme (vers. 25-27);

(3) and its aim the individual perfection of all to whom it is addressed (ver. 28).

(4) In seeking which he is sustained by a supernatural power (ver. 29).

Now I rejoice in my sufferings for your sake (Col_4:3; Eph_3:1, 13 6:19, 20; Php_1:12, 16, 29 2:17; Phm_1:9, Phm_1:13; 2Ti_1:11, 2Ti_1:12; Act_9:16 Act_26:29) "Who" is wanting in the older manuscripts. The abruptness of expression indicates a sudden outburst of feeling. (comp. 2Co_7:9; 1Ti_1:12) "Now as these thoughts fill my mind" (Lightfoot); or, better, "In my present position (with the chain round my wrist:" Eadie). St. Paul"s sufferings as apostle of the Gentiles and in defence of their rights in the gospel so "for your sake" (Act_13:44-50 Act_22:21, Act_22:22; 1Th_2:14-16; Rom_15:16; Gal_5:11; 1Ti_2:7) were matter of joy to him as they were of benefit to them. And am filling up in my turn the things that are lacking of the afflictions of Christ (Mar_10:39; Joh_15:20; Rom_8:17; 2Ti_2:12; Php_3:10) "Am filling up" (ajnaplhrow) has the same object (uJsterhma) in Php_2:30 (comp. 2Co_9:12 2Co_11:9; 1Th_3:10) Here it is further compounded with ajnti ("over against"), which implies some sort of correspondencebetween defect and supply, say Meyer, Alford, Ellicott; but this is surely contained in the idea of filling up, whereas ajnti bears as a rule, and always in St. Paul, a distinct and pointed reference of its own. "He says not simply ajnaplhrw, but ajntanaplhrw, that is, Instead of the Lord and Master, I the slave and disciple (Photius). Christ, the Head, had borne his part, now the apostle in turn fills up his part, in the great sum of suffering to be undergone on behalf of the body of Christ (see parallels). The verb being so understood, then, with Lightfoot, we infer that "the afflictions of Christ" (a phrase peculiar.. to this passage). are:

(1) Christ"s own ministerial sufferings, endured at the hands of men. Affliction is a common term for all that Christians suffer as being in "this present evil world" (2Th_1:4-6; Rom_5:3; 2Co_4:17: comp. Joh_16:33) Such suffering is common to the Master and his servants, (Joh_15:20) and he leaves behind to each his fitting and correspondent share therein. These afflictions are "the sufferings of the Christ" in their ministerial as distinguished from their mediatorial aspect.

(2) The latter sense is, however, put on the phrase by Romanist divines, who quote the text in support of the doctrine of the merit of the saints, in contradiction to the uniform teaching of St. Paul and the whole New Testament, that the sacrifice of Christ is the sole meritorious ground of salvation for all men, leaving nothing to fill up. (vers. 20-22; Rom_3:25, Rom_3:20; 2Co_5:18, 2Co_5:19; Heb_2:9 Heb_9:26 Heb_10:14; Act_4:12 Act_13:38, Act_13:39; 1Jn_2:2; 1Pe_2:24, etc.) It is worthy of note that, unless it be in the Epistle to the Hebrews, St. Paul never uses the words "suffer," "suffering" (much less "affliction") in connection with the atoning sacrifice. He dwells rather on the objective fact itself death," "the cross," "the blood.

(3) The prevailing interpretation (Chrysostom, Augustine, down to Alford, Ellicott) finds here the afflictions of the Church (including Paul"s) made Christ"s by mystic sympathy. (Eph_5:23, Eph_5:29) But this view identifies Paul"s sufferings with his Master"s, while he expressly distinguishes them; and the idea, however beautiful in itself, is without Pauline analogy.

(4) Meyer holds the afflictions to be Paul"s own afflictions which are Christ"s by ethical identity, as belonging to the same class. This approaches (1), but is less simple grammatically, and again confuses the antithesis involved in the pointed ajnti.

(5) Other modifications of this viewafflictions coming from Christ, on account of Christ, etc. are less plausible. Dr. Gloag, in the Expositor, first series, vol. 7. pp. 224-236, fully discusses the passage and ably defends (3). In my flesh (2Co_4:10, 11 7:5; Gal_4:13, Gal_4:14) for St. Paul"s physical nature felt keenly the pangs of imprisonment, the chafing of "these bonds." And thus he puts honour on the despised flesh, as capable of such high service (see note, ver. 22). On behalf of his body, which is the Church; (ver. 18 Col_2:19; Eph_1:23 Eph_4:16 Eph_5:23; 2Ti_2:10) The interests of the Church demanded his sufferings. They are "for you" (Colossian Gentiles); but, in his view, the full possession of the gospel by the Gentiles and the existence of the Church itself were vitally bound up together. (Eph_2:15, Eph_2:21, 22 3:6) If "Christ loved the Church, and gave himself for her", (Eph_5:25) he might well in his turn suffer on the same account. The magnitude of the interests involved are measured by his greatness whose body the Church is (vers. 15-18). (On "body," see note, ver. 18.)

Vers. 24-29. Sect. 3.

The apostle and his mission.

I PAUL A MINISTER OF CHRIST. (Vers. 24, 25, 28, 29.) In this passage the apostle draws a picture of himself which, taken with the delineations furnished by him elsewhere, stands before the Church for all time as the ideal portrait of the "faithful minister" and the "good soldier of Christ Jesus," The account he gives of himself here concerns his calling, his aim, his work, and his experience.

1. The apostle styles himself

(1) minister of the gospel (ver. 23b), of the glad tidings of salvation for all men, from all sin, in Jesus Christ (Mat_1:21; Luk_1:68-79; Act_5:31 Act_13:38, Act_13:39, Act_13:47; 1Ti_2:3-7; Tit_2:11-14) "the gospel of the grace of God". (Act_20:24) It is this that he has to serve to publish, explain, apply it, to carry it everywhere and to all its practical issues. And in thus serving the gospel, he knows that he is best serving the interests of mankind (Tit_3:3-8; 2Co_4:6; Eph_5:9; Php_4:8, 9) There is no charge so serious and responsible, requiring so high a character (1Th_2:4) or so much boldness and power of utterance in its minister. (Eph_6:19, Eph_6:20)

(2) He is also minister of the Church (ver. 25) pastor and teacher as well as evangelist (Eph_4:11) And minister, means "servant." The Church does not exist for his sake, but he for the Church s sake: "We preach ourselves your servants slaves for Jesus" sake" (2Co_4:5; comp. ver. 24; (1Th_2:6-8; 1Pe_5:2, 1Pe_5:3; Joh_10:9-15 Eze 34) He has authority, which he does not hesitate to use when need arises (1Co_4:19-21; 1Co_5:1-5; 2Co_10:2-6) but it is that "which the Lord gave for edification". (2Co_10:8 2Co_13:10) To the Church he can say, "I seek not yours, but you;" "whether Paul, or Apollos, or Cephas, all are yours;" "I will most gladly spend and be spent for your souls" (2Co_12:14, 2Co_12:15; 1Co_3:22; Php_2:17; 1Th_2:8) And well may he do this, for he serves the Church for which the Lord Jesus "gave himself," which he "loves," which he "nourishes and cherishes as his own body" (ver. 24; Eph_5:25, Eph_5:29) He follows in the steps of "the good Shepherd," who "giveth his life for the sheep". (Joh_10:11)

(3) His ministry is a Divine trust, a stewardship of God (ver. 25; Eph_3:2, Eph_3:9; 1Co_4:1 1Co_9:17) He was "separated from his mother"s womb", (Gal_1:15) was "sent", (Act_22:21) "was put to ministry", (1Ti_1:12) "appointed herald and apostle and teacher of the Gentiles in faith and truth". (1Ti_2:7) And in accordance with his inward call, he was "separated" for his particular work by "the Holy Ghost," acting through the officers of the Church at Antioch. (Act_13:1-3) He is, therefore, a "minister of Christ," a "minister of God," and "steward of the mysteries of God" (2Co_11:23 2Co_6:4; 1Co_4:1) Hence the dignity and authority of his office, (Gal_1:1, Gal_1:11, Gal_1:12) and the power with which it invests him (ver. 29; 2Co_10:4, 8 12:12 13:3-6) and his responsibility for the final account (1Co_4:1-5; 2Co_5:11; Php_2:16; 1Th_2:19, 1Th_2:20; Heb_13:17) His business is to "serve the Church," but "to please. (Gal_1:10)

2. The aim of his ministry is twofold.

(1) To fulfil the word of God (ver. 25) to give it the widest possible extension, (vers. 6, 23; Rom_15:17-21; 2Th_3:1) to carry it through every "open door" (Col_4:3; 1Co_16:9; 2Co_2:12-14) and "manifest the savour of the knowledge of Christ in every place," and to carry it on to its full issue in the salvation and sanctification of all who hear it (ver. 28; Act_20:27; 1Th_2:11, 1Th_2:12; 2Th_2:13-15) And so his aim is

(2) to present every man perfect in Christ. (Ver. 28.) This is his endeavour and hope regarding every man to whom his ministry is addressed, unto which he toils hard and strives (ver. 29). His supreme reward "in the day of Christ;" his "joy and crown of glorying" (1Th_2:16; Php_2:16) will be found in the saved souls, the perfected and ripened Christian characters, whom he will be able then to present as the fruit of "the grace of God that was with him" (1Co_15:10; Eph_3:2, Eph_3:8; Rom_1:13)

3. His work is

(1) the preaching of Christ (ver. 29) crucified" (1Co_1:23 1Co_2:2) and "risen again" (1Co_15:3, 1Co_15:4; Act_17:18) "made unto us wisdom from God, and righteousness, and sanctification, and redemption"; (1Co_1:30) "Christ the Image of God" (ver. 15; 2Co_4:4) the "Firstborn of all creation" (ver. 15), "Head of the Church" (ver. 18), "Lord of both the dead and the living", (Rom_14:9) "all and in all". (Col_3:11)

(2) The admonishing and teaching of every man. (Ver. 28.) For "all have sinned" and need Christ, (Rom_3:23-26) and all have a claim on his salvation (1Ti_4:10 1Ti_2:3, 1Ti_2:4; Rom_3:29, 30 1:16; Heb_2:9; Joh_3:16, etc.) He "admonishes every man," therefore, often "with tears, (Act_20:31) of the nature and the penalties of sin, of the day of judgment and "the fear of the Lord", (2Co_5:11) of the danger of failing from grace, of the special faults or errors he may discern in him (Gal_3:1-4, etc.; 1Co_1:11, etc.) He teaches in all wisdom, supplying instruction apt for the simplest understanding and for the weakest babe in Christ, and also speaking wisdom among, the perfect, (1Co_2:6-16; 1Co_3:1-2) seeking to meet every stage and state of the Christian life, and studying the gentleness and patience (2Ti_2:24-26; 1Th_2:7) the sympathy and adaptiveness which the teacher"s work requires, (1Co_9:20-22) "teaching publicly and from house to house," "keeping back nothing that was profitable," but everything that was unprofitable (1Ti_4:6-8 1Ti_6:3-5; 2Ti_2:14-23; Tit_3:8, Tit_3:9) and plying every possible means to promote and to increase in all men "repentance toward God and faith toward our Lord Jesus Christ". (Act_20:18-21, Act_20:27)

4. In this work:

(1) His labour is intense and painful. (Ver. 29.) Work is in his eyes the one thing for which the Christian ministry is to be valued and commended. (1Th_5:12, 1Th_5:13) He is himself "in labours more abundant," and in this respect chiefly is "more a minister of Christ" than some others (2Co_11:23; comp. 1Co_15:10) No kind of toil comes amiss to him, for Christ"s sake. Claiming his "right in the gospel" to "live of the gospel as the Lord ordained," yet on grounds of expediency he cheerfully foregoes it, and "brings himself into bondage to all," "for the gospel"s sake". (1Co_9:1-23) "These hands," as he holds them up hard. and black with working at the coarse sailcloth, show how "in all things he gave us an example" of self-denying toil. (Act_20:34, Act_20:35)

(2) And now his sufferings surpass even his labours, yet they fill him with constant joy. (Ver. 24.) He is a prisoner, and his flesh rebels against "these bonds". (Act_26:29) He cannot preach abroad, or visit the Churches (Col_4:3; Eph_6:19, Eph_6:20; Php_1:25, 26) whose "care" still "presses on him daily". (2Co_11:28) Many desert him, (Col_4:11) and some even who "preach Christ" do it to injure and not to help him. (Php_1:16) Yet even in this he can rejoice. (Php_1:17, 18) He has learnt the secret of contentment. (Php_4:11) He is conscious of being "set for the defence of the gospel". (Php_1:16) His sufferings are evidently tending to its furtherance. (Php_1:12-20) The cause of the Gentile Church is being effectually served by the sacrifice he has made (Eph_3:1, Eph_3:13; Php_2:17, 18) Above all, he feels that he is treading in the steps of Christ, suffering in the same interest, carrying on the same cause; and he takes it as a gift of grace (Php_1:29) that he has thus assigned to him his special share in that which Christ has been pleased to leave, for his servants to suffer after him. How shall he not rejoice to be "as his Master"! In the two words kopiw ajgwnizomenov (ver. 29), whose full force is untranslatable, the apostle paints himself to the life, as the spiritual athlete, the great Christian champion, never flagging in his efforts nor shrinking from the heavy blows that fall upon him, till the prize of victory is won. (comp. 1Co_9:24-27; 2Co_2:14-17 2Co_4:7-18 2Co_11:23-33; Act_20:24; 2Ti_4:7, 2Ti_4:8) But while we look at him with admiration, he cries out, "It is not I, but Christ living in me; and in my poor efforts his mighty energy displays itself". (ver. 29; 1Co_15:10; 2Co_12:8, 2Co_12:9; Gal_2:20)

II CHRIST THE MYSTERY OF GOD. (Vers. 26, 27.) This is the glorious theme of St. Paul"s ministry.

1. It is the burden of the old revelation, the secret of ancient history. The great heroes of the Old Testament patriarchs, lawgivers, prophets, kings were fragmentary types of him, in their character, achievements, orsufferings (Heb_5:10; Act_7:37, etc.) The highest aspirations and anticipations of "holy men of old, moved by the Holy Ghost," were directed mysteriously all along to him, to his birth, teaching, sufferings, resurrection, to "the glory that should follow," to "the preaching of repentance and remission of sins to all nations in his name". (Luk_24:26, Luk_24:27, Luk_24:44-47) The Jewish system of worship and discipline, in its construction and design, prefigured and prepared for his advent, who was himself meanwhile secretly acting in it and speaking through it to his people (Joh_1:10, Joh_1:11; 1Co_10:4, 1Co_10:9; Heb_2:10-12 Heb_11:26) The whole history of Israel and the development of the Old Testament system unerringly pointed to this goal, where it met the blindly groping, half articulate desire of all nations. In Christ the lines of promise and of preparation, converging from the most distant ages and widely separated peoples, meet and are focussed, in this "fulness of the times.

2. But the goal was hidden, from the ages and from the generations, who stood with straining sight seeking to pierce the darkness of the future (1Pe_1:10-12; Mat_13:17) Seeing but a part of the promise, "afar off," and "at sundry times and in divers manners," they could not forecast its issue, nor piece together its scattered intimations. The Gentiles knew that they needed a Divine Saviour, and their need had become consciously extreme and desperate (1Co_1:19-21; Eph_2:12; 1Th_4:13; Act_17:23, Act_17:27) The Jews knew that he would come, but little suspected in what guise. They knew not how great and inward was their own need of him. Least of all did they expect or wish that he should be for "a light of the Gentiles, and for salvation unto the ends of the earth". (Act_13:47) those who knew most of his coming were least prepared to believe this. It is, alas! still a mystery to them. (Eph_3:4-6 Ro 11; 2Co_3:12-16)

3. This mystery brings to God"s saints, not only a Christ revealed to them, the open secret of the Old Testament, but a Christ manifested in them (ver. 27; Gal_1:16) Gentiles and Jews alike, (Act_11:17) which is a deeper secret still. How "rich" is the Divine "glory" displayed in this! With what "might" do our weak hearts need to be "strengthened that Christ may dwell through faith" therein, that so we may be "filled with all this fulness of God"! (Eph_3:16-19)

4. And therefore this mystery of God is not finished yet. (Rev_10:7 Rev_21:1-8) "Christ in you is the hope of glory" (ver. 27). Every saint of God is a new mystery to the world, and even to himself. (1Jn_3:1, 1Jn_3:2) "The manifestation of the sons of God (Rom_8:19) has still to come, when their hidden life will be made visible. The soul united to Christ and like to him will be mated with "a spiritual body", (1Co_15:44) a "body of glory". (Php_3:21) Then at last the inward and the outward, character and condition, will harmonize and be fitly matched, and "we shall be manifested with him in glory". (Col_3:3, Col_3:4) This is the Christian hope, of which "Christ in you" is the abiding pledge (Col_3:15, Eph_1:13, Eph_1:14; Rom_8:11)

Vers. 24-27.

The mission, sufferings, gospel, and preaching of the apostle.

He introduces here a somewhat abrupt reference to himself, not to vindicate his authority as an apostle, which was not challenged at Colossae, but to emphasize his mission as the apostle of the Gentiles, and to draw the Colossians into closer relations of sympathy with himself.

I THE APOSTLE"S SUFFERINGS FOR THE CHURCH "Who now rejoice in my sufferings for you, and fill up that which is lacking of the afflictions of Christ in my flesh for his body"s sake, which is the Church.

1. The nature of his sufferings. These are to be understood by his frequent reference to the afflictions of Christ.

(1) The afflictions of Christ are not

(a) afflictions borne on account of Christ;

(b) nor afflictions imposed by Christ;

(c) nor afflictions which resemble those of Christ;

(d) nor the afflictions which the apostle endures instead of Christ, as supplementing his afflictions; but the afflictions which Christ endures in his suffering Church. The Messiah was "to be afflicted in all their afflictions". (Isa_63:9)

(2) How the apostle filled up that which was lacking of Christ"s afflictions. Not as if Christ did not suffer all that was necessary to the salvation of men, but left something to be suffered by members like the apostle as a means contributory to their own salvation. Roman Catholics base upon this passage their doctrine of supererogatory merit and indulgences. Some Protestant divines think this position is to be met by distinguishing part of Christ"s sufferings as vicariously satisfactory and part as merely edifying by way of example, and represent the apostle as supplementing, not the first, but the last kind of suffering. This view is subject to the grave objection that there were no sufferings of Christ that were not vicariously satisfactory, as there were none that were not likewise designed for edification, comfort, and example. The Roman Catholic view is unsound,

(a) because it contradicts the whole tenor of Scripture (Joh_19:30; Heb_10:1-15)

(b) because it is absurd, for if the apostle supplied in his suffering what Christ failed to supply, nothing remains for other saints to supply by their sufferings.

(3) The apostle shows in the context that his work was not to redeem, but to edify the Church. What, then, is the meaning of the apostle"s statement? That the sufferings of the members of Christ are the sufferings of Christ; for the Church is his body, in which he exists, lives, and therefore suffers. All the tribulations of the body are Christ"s tribulations.

2. The design or intent of the apostle"s sufferings. "For his body"s sake, which is the Church." It was for the extension and edification of the Church. He suffers in his natural body my flesh for the mystical body. He teaches us:

(1) That we are to seek the advancement of the cause of Christ above our own personal comfort.

(2) That we ought to endure sufferings because they concern the good of others more than ourselves.

(3) That we are not to take care for the flesh or serve the flesh. (Rom_13:14; Gal_6:8)

3. The spirit in which the apostle bore his varied sufferings, "I now rejoice in my sufferings for you.

(1) Because they were the means of unspeakable blessing to the Gentiles;

(2) because they would confirm the faith of the Colossians and encourage them to bear suffering with like patience;

(3) because they would contribute to the apostle"s own ultimate blessedness. (Heb_10:34 1Pe_1:6, 1Pe_1:7)

II THE SPECIAL DISPENSATION ASSIGNED TO THE APOSTLE FOR THE BENEFIT OF THE GENTILES. "Whereof I was made a minister according to the dispensation of God which was given me to you-ward, to fulfil the Word of God; even the mystery which hath been hid from all ages and generations, but now hath it been manifested to his saints, to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the Hope of glory.

1. The apostle"s peculiar mission to the Gentiles. He calls himself here "a minister of the Church," as he has just called himself "a minister of Christ." His commission is from God himself. "A dispensation of God is given to me." God is the Dispenser of all good things to his Church. Hence we infer

(a) that the efficacy of the Word depends much upon God"s appointment of his servants;

(b) that his servants ought to be regarded with confidence and love, because they are God"s ambassadors and make the Word of God their supreme rule in dispensing the things of God;

(c) that the commission ought to be executed with all faithfulness and diligence (2Ti_4:1, 2Ti_4:2; 2Co_2:17 2Co_4:2)

2. The design of the dispensation given to the apostle. "To fulfil the Word of God." That is, to give its complete development to the Word of God give its fullest amplitude to, to fill up the measures of, its foreordained universality." Every minister is bound "to fulfil the Word of God" in his ministry,

(1) by preaching the whole counsel of God; (Act_20:27)

(2) by rightly dividing the Word of truth according to the wants of the hearers;

(3) by the application of the promises of the Word; (Luk_4:21)

(4) by bringing men to fulfil it in a gospel obedience. (Rom_15:18)

3. The long hid but now revealed mystery of the gospel.

(1) It is "Christ in you, the Hope of glory." Here is the true mystery of godliness. It is not Christ, but Christ freely given to the Gentiles.

(a) Christianity is Christ in the heart. "He dwells in our hearts by faith". (Eph_3:18) He lives in us. (Gal_2:20) He is in us (2Co_13:5) if we are not reprobates. If he is in us, then

(a) we must continue to live by faith; (Gal_2:20)

(b) we may expect to receive "all the treasures of wisdom and knowledge" that are "hid in him"; (Col_2:3)

(g) we may look for larger measures of his love; (Eph_3:18)

(d) we must keep holy hearts, for he will not dwell in an "evil heart of unbelief heart is Christ"s chamber of presence: shall we not, therefore, keep it with all diligence?

(e) the grace of Christ will be efficacious against all temptations. (2Co_12:9)

(b) Christ in the heart is the Hope of glory.

(a) He is expressly called "our Hope" (1Ti_1:2; Col_1:4, Col_1:23)

(b) He is the Hope of glory because he has, as our Forerunner, carried the anchor of our hope within the veil, and fastened it to the two immutable things the oath and the promise of God in which it was impossible that he should lie.

(c) The resurrection of Christ establishes this hope, (1Co_15:19) We should be of "all men most miserable" without it.

(d) We should read the Word, that "through patience and comfort of the Scriptures we may have hope", (Rom_15:4) seeing Christ therein as the ground of our hope for eternity.

(e) There is no hope. for man apart from Christ.

(2) The mystery was long hid from the world. Hid from ages and from generations.

(a) This does not mean that the future salvation of the Gentiles was unknown in ancient times; for the prophets are full of it. (Isa_40:3 Isa_62:2 Isa_54:1-3)

(b) But the mystery was that the Gentiles should be admitted to the blessings of salvation on equal terms with the Jews.

(3) The mystery was at last made known to the saints

(a) by revelation to the apostle; (Eph_3:5)

(b) by preaching (Col_4:4; Tit_1:3)

(c) by prophetic exposition; (Rom_16:26) and

(d) by the actual conversion of the Gentiles themselves without their conformity to Jewish usages. T. C.

Vers. 24-29.

Paul"s sufferings.

Now. This is the connecting word, and serves to bring down the time from the past (when he was made a minister) to the present when he contemplates his sufferings.

I HE REJOICES IN HIS SUFFERINGS, BECAUSE THEY WERE FOR THE BENEFIT OF THE COLOSSIANS. "I rejoice in my sufferings for your sake." He adopts a triumphant key with regard to his sufferings. He is not merely reconciled to them, but he finds them a sphere in which he has occasion for rejoicing. He does not rejoice in them as sufferings, for they wore no more pleasant to him than to others. Nor does he rejoice in them here because they were helpful to self-discipline. But he rejoices in them because they were beneficial to the Colossians. He was suffering as a witness to the gospel.

1. His sufferings may have been as prayers. The Lord looking down on them, in response to them, may have showered blessings on the Colossians.

2. His sufferings may have been as the sending of the gospel to them. Because he stood in the breach, others may have been left free to give them the gospel.

3. His sufferings may have been as a stimulus to them. Because he was courageous in enduring sufferings, their courage may have been strengthened.

II HE REJOICES IN HIS SUFFERINGS BECAUSE THEY WERE CONNECTED WITH THE AFFLICTIONS OF CHRIST. "And fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body"s sake." The language employed is very remarkable. "That which is lacking" is properly "deficiencies." The word is distributive one deficiency after another. The verb which governs "deficiencies" is a double compound. The simple verb would give this meaning, "I fill the deficiencies of the afflictions of Christ." The single compound would give this meaning, "I fill up the deficiencies of the afflictions of Christ" (stress being laid on the fact that what the apostle supplied in suffering after suffering met deficiency after deficiency in the afflictions of Christ). The double compound gives this meaning, "I on my part with suffering after suffering meet deficiency after deficiency on the part of Christ in his afflictions" (stress being laid on the opposition of persons). Protestant commentators (with the exception of Dr. Lightfoot) seem to have settled down into regarding the afflictions of Christ as those endured by Christ in the sufferings of his people. It is quite scriptural to identify Christ with the sufferings of his people; (Mat_25:31-46) but the bringing in of this identification (with nothing in the language to point to it) has the effect of obscuring the antithesis between the two persons to which the language gives prominence. It is more natural, then, with Dr. Lightfoot, to adopt the Roman Catholic exegesis, and to regard the afflictions of Christ, not as those which he endures mystically in the Church, but as those which he endured personally in his day. He did not complete these so as to preclude his people suffering after him; but Paul and others, with suffering after suffering, were meeting deficiency after deficiency in them. The Roman Catholic conclusion from this is that saints, by the merits of their sufferings, supplement the merits of the Saviour. But that is an utterly un-Pauline idea (coming in after Christ and making up the deficiencies of his merits), and certainly it is not borne out by the language which is employed here.

1. The sufferings of the apostle can be classed with the sufferings of Christ as afflictive (not meritorious). In 2Co_1:5 it is said that the

2. sufferings of Christ abounded to the Corinthians (or overflowed on them). If our sufferings are the overflowings (or surplus) of the Master"s sufferings, then they are in the same class, only, however, under the aspect in which they are presented in that passage as sufferings for which consolation is provided. The exclusion of meritoriousness is secured here by the use of the word "afflictions" (not. "cross," or "death," or "suffering of death"). It is true that in all his afflictions (and not merely in his death) he was accumulating merits for his people. But it is quite consistent with that to regard them separately (compared with ours) as providentially appointed.

3. The sufferings of the apostle can be classed with the sufferings of Christ as edifying (not meritorious). There is a generalization of the previous thought. The sufferings of the apostle were edifying, not merely to the Colossians, but to the body of Christ, which is the Church. They were as prayers, as the sending of the gospel, as stimulus for the whole body of the faithful. Even we at this day are sharing in the benefit. And, though Christ by the meritoriousness of his sufferings actually gave rise to the Church, yet we can separate (for the sake of comparison) the edifying aspects of them.

III HE REJOICES IN HIS SUFFERINGS BECAUSE THEY WERE CONNECTED WITH HIS OFFICE,

1. He was a minister of the Church. "Whereof I was made a minister." It is consonant to a Christian to suffer loss that others may be advantaged. It is certainly consonant to a minister of the Church to be afflicted (in soul and in body) that others may rejoice. He is not so much the holder of a benefice as one who wears himself out for souls. It is said of the greatest Minister of the Church that he came not to be ministered unto but to minister, and to give his life a ransom for many. And Paul, in the spirit of service, was closely assimilated to Christ. He was sowing that others might reap, labouring that others might enter on his labours.

1. He was charged with the mystery relating to the Gentiles. " According to the dispensation of God which was given me to you-ward, to fulfil the Word of God, even the mystery which hath been hid from all ages and generations: but now hath it been manifested to his saints." As a minister of the Church, he held an office of trust. He was a steward in the house of God. His office was of Divine appointment. It had reference to the Colossians, but not to them exclusively, only to them as representatives of the Gentile world. In this office he was charged to fulfil (to complete the

2. round of) a Divine declaration. This was the mystery hid from the ages and from the generations (making up the ages), but manifested (brought into the clear light) to the saints of that day.

3. This mystery was a glorious manifestation. "To whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the Hope of glory." There is glory in nature; the sun is a glorious object. There was glory in the Mosaic economy (with all its limitations). But in this mystery God was pleased, and had it in view, to make known the riches (the highest form, the greatest affluence) of glory. This was a display such as was not given elsewhere. The sphere of this display was among the Gentiles. The darkness of the background, therefore, added to the glory; but it was a glorious thing in itself. It is here described as "Christ in you, the Hope of glory." Stress is not to be laid on "in you." The first meaning is "among you," and "in you" only comes in under that. The stress of the thought is to be laid on this that to them, in the hopelessness of heathenism, Christ came as the great Hope-bringer. In Christ (not in his doctrine here, but in his Person) they had the forgiveness of sins, they had the beginning of redemption. But what they had of Christ was only the earnest of what they would yet have. What they looked forward to in the future with hope was glory (differing from the glory previously mentioned only in that it respects persons and not things). This glory is to be thought of as the highest efflorescence of our being, from the Christ within, which is synonymous with full redemption.

1. The breadth of his duties as charged with the mystery. "Whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ? There was the broadest of all subjects, viz. Christ, who has already been presented as the First, the Midst, the Last, in the universe and in the Church. This Christ they spoke of, not in a whisper (or only to the initiated), but proclaimed that men widely might hear. This bold presentation of Christ was not one sided. There was the preparing the way for Christ in admonishing (showing the need for repentance and urging to repentance), and then, as complementary to that, there was the building up in Christ in teaching (presenting Christ for faith in his qualifications and in his work). And in this they observed a universality; for it is said, with the emphasis of repetition, "admonishing every man and teaching every man. And having emphasized" every man," it is added (still having respect to universality)," with all wisdom. It was a point with the Gnostics that wisdom was to be kept back from the many.

2. According to the apostle"s teaching, there was no oligarchy of intellect (the few who had perception). There were no exclusive possessors of the Divine wisdom. There was universality in the Divine offer and intention. Another point with the Gnostics (as with others)was that only the few, the select spirits, could come to perfection; the many must be content with a lower attainment, a lower heaven. But the apostle did not go upon such principles. He saw perfection (the highest form of human existence)opened up for every man in Christ (the ideal Man), and therefore he sought to present (under God, to whom pre-eminently it belongs to present) every man perfect in Christ.

3. The spirit in which he discharged his duties. "Whereunto I labour also, striving according to his working, which worketh in me mightily." There is a recurrence from "we" to "I" (with individualizing effect). The apostle introduces a favourite metaphor of his. He painfully exercised himself in training for the conflict, and then he went down to the arena and engaged in the conflict. Thus he comes back to the sufferings with which he started. The proclamation of the gospel (so broad) was a proceeding with painful accompaniments. But, in the midst of all, he rejoiced because he was not left to his own strength, but was supernaturally supported. There was an unseen Master beside him, nerving him as he laboured (in training) and strove (in the lists); and so he laboured and strove, not according to his own poor working, but according to his (Christ"s) working that worked in him mightily. R. F.

The privilege of suffering.

Following the Revised Version, and omitting "who," we notice that there is an abruptness in the way in which the apostle breaks forth into thanksgiving at the thought of his sufferings. "Now I rejoice," etc. The underlying thought seems to be this: "If ever I have been disposed to repine at my lot, if ever I have felt my cross almost too heavy to bear, yet now, now when I contemplate the lavish wealth of God"s mercy, now when I see all the glory of bearing a part in this magnificent work, my sorrow is turned into joy" (Lightfoot). In a measure every Christian labourer may enter into Paul"s joy because he may share his motives also. We note two reasons for regarding suffering as a privilege.

I WE MAY THUS KNOW THE FELLOWSHIP OF CHRIST"S SUFFERINGS. "I fill up on my part that which is lacking of the afflictions of Christ in my flesh." The oneness of Christ and his people is the key to these mysterious words. In 1Co_12:12 even the name "Christ" is given to the body as well as the Head. The sufferings which Christians endure are endured by Christ their Head in them; e.g. (Mat_25:35, etc.; Act_9:4; 2Co_1:5; Heb_13:13. Jesus Christ during his earthly life endured sufferings which were peculiar to himself. They were vicarious, propitiatory, and meritorious. They are "finished". (Rom_6:9, Rom_6:10) But the time of suffering is not yet past. (Rom_8:23) Till the period of education and probation is past, there are afflictions of Christ yet to be filled up (cf. (Rev_21:4, Rev_21:5) They are needful for the accomplishment, not of the atoning, but of the saving work of Christ. And if he selects us to be members in whom he is pleased to fill up some of his sufferings, we may regard it as a privilege rather than as an infliction. The term for "fill up" is very emphatic. It suggests the thought of completing, in response to or in exchange for something else; as though Paul meant" He suffered for my redemption; shall I not in my turn suffer for his glory and the good of his Church?" All sufferings which we endure as Christians may be privileges because promoting the work of full salvation in our own souls. (Joh_15:2 1Pe_5:10, etc.) But when the apostle expresses his ardent desire to "know the fellowship of his sufferings", (Php_3:8-10) we think he desired to share sufferings like those of Christ so far as a saved sinner can enter into fellowship with the sinless Saviour. This may be the case:

1. When our sufferings arise from the same cause, viz. sin, whether in ourselves (2Co_7:9) or in others. Our Lord"s three recorded weepings were occasioned directly or indirectly by sin (Luk_19:41; Joh_11:33-35; Heb_5:7-9) Paul wept in sympathy with his Master (Act_20:19, Act_20:31; 2Co_2:4; Php_3:18)

2. When they are endured for the same end. (1Jn_3:8) In seeking to rescue souls from sin we must needs undergo self denial and suffering. But thus in an especial manner shall we be "filling up," etc., so that Christ may the sooner "see of the travail of his soul and be satisfied.

II WE MAY THUS RENDER VALUABLE SERVICE TO OUR FELLOW CHRISTIANS. Paul"s present sufferings as an apostle and as an ambassador in bonds at Rome were especially "for you" Gentiles. And already they were the means of conferring great benefits on his fellow Christians. (Php_1:12-14) This was a motive with the apostle at other times (2Co_1:5 2Co_4:8-15; 2Ti_2:10) It may be enjoyed by others by the persecuted (Act_5:41; Php_1:27-29) by the self-denying missionary whose heroism kindles the flame of zeal in other hearts, by earnest workers (1Th_1:6-8) and self-denying givers, (2Co_8:1, 2Co_8:2) by the invalid who can say 2Co_1:3, 4 12:9, 10; Php_4:11-13. Some of the best blessings have come to Christ"s "body, the Church," through those members of it who are selected for especial suffering. So long as Christ"s purposes are fulfilled in us we may well leave the method of our ministry calmly in his hands. Suffering may be, not a release from service or a substitute for it, but the highest form of it. We may enjoy the sacred indifference of the apostle, (Php_1:20) and look forward to an ample "recompense of reward E.S.P. (2Co_4:17, 2Co_4:18; 2Ti_2:12; 1Pe_4:12, 1Pe_4:13)

Vers. 24-29.

St. Paul"s view of His ministry.

In these verses we have a comprehensive view of the ministry of the apostle, which suggests truths respecting the nature, subject, and object of every ministry that claims to be apostolic in its spirit. He teaches us the following truths:

I THAT HIS:MINISTRY WAS A STEWARDSHIP OF THE WORD OF GOD. Twice we find the personal claim, "I;" "I Paul was made a minister.

But far from the spiral of egotism, we hear in these words the echo of such expressions of grateful humility as we find in 1Co_15:8-10; Eph_3:7, Eph_3:8; 1Ti_1:12-14. For his ministry was a "stewardship." He was entirely dependent for it on another. He went forth, not to publish the thoughts excogitated in his own mind, but to "deliver" testimonies and doctrines which he had received. (1Co_15:1-4) The "mysteries" he had to deal with were not sacraments, but truths; and he was not a priest, but a preacher "of the gospel, whereof I Paul was made a minister" (ver. 23). The stewardship was entrusted to him at his conversion. (Act_26:17, Act_26:18) From it he could not escape. (1Co_9:17) But he gloried in it (1Co_4:1, 1Co_4:2; Eph_3:8) Being a minister of Christ, he was a minister for the whole Church; "whereof," i.e. of which Church, "I was made a minister." And as such he willingly recognized himself even as a bondservant of the Church as well as of Christ (doulov) "for Jesus" sake" (2Co_4:5; see also. 1Co_9:19-23) His one aim was to be faithful, "to fulfil the Word of God" (Rom_15:19; 2Ti_4:17)

II THAT THE WORD ENTRUSTED TO HIM WAS A MYSTERY. A mystery, according to St. Paul, is a truth which was once hidden but is now revealed. It is not discovered by men, but revealed to men. This applies:

1. To the whole gospel. (Eph_6:20) Who could have discovered or even conceived God"s "way of salvation"? It was a mystery of mercy. But it is now an open secret, revealed by Christ"s own lips and through his apostles and committed to our trust (1Ti_1:11; Jud_1:3)

2. To the precious truth that was especially entrusted to St. Paul as the apostle of the Gentiles. (Eph_3:1-7) The admission of us Gentiles to all the blessings of the gospel on terms of perfect equality with the Jews was a truth which, in spite of such predictions as Gen_22:18 Isa_56:6., etc., was "hid from all ages and generations," even from the apostles of Christ during his earthly life. (Mat_10:5 Mat_15:24) Before his conversion Paul would have been shocked at it as a blasphemous heresy. But God had revealed his Son in him. (Gal_1:15, Gal_1:16)

III THAT THIS MYSTERY FOUND ITS SOLUTION IN CHRIST.

1. When in the fulness of time God, transcending the hopes of the most sanguine anticipants of a glorious future, "sent forth his Son," "his unspeakable gift," it would have been unlike God to confine so great a blessing to such a fraction of humanity as the Jews.

2. The appearing of Christ was the greatest vindication of God"s dealings with the heathen nations which in time past were suffered "to walk in their own ways". (Act_14:16)

3. The atonement of Christ explained the forgiveness of sins among Gentiles as well as Jews in all ages. (Rom_3:25, Rom_3:26)

4. The resurrection of Christ brought life and immortality to light in a world which sorrowed over its dead as having "no hope.

5. The ideal humanity of Christ ( the Son of man") pointed him out as "the Way to the Father" for all men apart from the hedges and barriers of the Jewish fold. (Joh_10:16)

6. The reception of Christ in any soul brings a new life and love and a new "hope of glory." No wonder, then, that here and elsewhere the apostle adds term to term ("riches of his glory," "exceeding riches of his grace," etc.) to describe God"s mystery of mercy for us Gentiles, "which is Christ in you the Hope of glory.

IV THAT THE PREACHING OF CHRIST AIMS AT THE PERFECTION OF MEN. (Vers. 28, 29.) We set before ourselves the highest standards. We aim to present men "perfect," in the manifold senses in which that word is used in the New Testament perfect in condition, (Heb_5:9) in knowledge, (1Co_13:12) in character, (Jud_1:24) because perfect "in Christ Jesus". (1Co_1:30) But for this end:

1. We must preach "Christ" in all his fulness, as our Immanuel, our atoning Priest, our Divine Head, our perfect Pattern, our final Judge, as "the Way and the Truth and the Life," as "all and in all.

2. We must be discriminative in our preaching "teaching," "every man" "in all wisdom.

3. We must be earnest and "labour," "striving," etc.

4. We must be dependent, trusting to Christ"s "working which worketh in me mightily. E.S.P.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Col_1:24. Fill up that which is behind of the afflictions of Christ.—R.V. “and fill up on my part that which is lacking.” How we seem to hear through these words the cry of the Head of the Church, “Why persecutest thou Me?” And now the persecutor shares the pain of Christ and those to whom it is granted as a favour to suffer for His sake (Php_1:29).

MAIN HOMILETICS OF Col_1:24

The Joy of Suffering for the Church.

A stolid indifference to suffering and a heroic endurance of the same were not unknown to the ancient pagans; but it is Christianity alone that has taught us to rejoice in afflictions; it supplies an ecstasy of emotion that renders us oblivious for the time being of encompassing trials. The apostle, as he pondered over the mighty work of reconciliation, and as he caught a glimpse of the amazing extent of divine mercy, could not but rejoice even in his sufferings. In this verse he expresses his joy that, in suffering for the Church, he supplements that which was lacking in the afflictions of Christ. Observe:—

I. The representative character of the apostle’s sufferings.—

1. The apostle represented the suffering Saviour. “The afflictions of Christ.” We are not to suppose that the sufferings of Christ were incomplete in themselves or in their value as constituting a sufficient atonement. The passion of Christ was the one full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. In this sense there could be no deficiency in Christ’s sufferings, for Christ’s sufferings being different in kind from those of His servants, the two are incommensurable. Neither the apostle nor any other could represent the expiatory and sacrificial aspect of the Redeemer’s sufferings. But while His personal sufferings are over, His afflictions in His people still continue. He so thoroughly identifies Himself with them that their trials, sorrows, persecutions, and afflictions become His own. The apostle represented the suffering Saviour in what he endured for Christ and the Church. Thus he declared to the Corinthians, “The sufferings of Christ abound in us.” The Church to-day is the representative of the suffering Saviour, and so completely is He identified with His people that He endures in them the pangs of hunger and thirst, shares their sickness and imprisonment, and reckons every act of kindness done to them as done to Himself (Matthew 25).

2. The sufferings of the apostle supplemented what was lacking in the afflictions of Christ.—“And fill up that which is behind of the afflictions of Christ in my flesh.” In harmony with the representative character of the Church, we can understand how the afflictions of every saint and martyr do supplement the afflictions of Christ. Every age of the Church has its measure of suffering. The Church is built up by repeated acts of self-denial in successive individuals and successive generations. They continue the work which Christ began. They bear their part, and supplement what is deficient in the sufferings of Christ (2Co_1:7; Php_3:10). As an apostle, Paul was a representative man, and his share in filling up what was wanting in these afflictions was considerable. In his own flesh he bore unexampled hardship, indignities, and distress. “In labours more abundant, in stripes above measure, in prison more frequent, in deaths oft.” The great Head of the Church was made perfect through suffering; so must the body be in all its relations and development. Through tribulation, more or less evident and intense, we must enter the kingdom. Suffering in itself has no virtue to elevate moral character; it is effective to this end only as it tends to fill up that which is behind of the afflictions of Christ, only as it is borne for Christ, and in the Spirit of Christ. The great Mediator suffered to effect our salvation; and His people, on their part, fill up the suffering needed for the perfection of their spiritual life and for the full display of the divine glory.

II. The vicarious character of the apostle’s sufferings.—“For His body’s sake, which is the Church.” The greater part of the suffering of the believer in this world is vicarious—is endured on behalf of others. It is thus we most nearly approach the spirit and example of Christ. St. Paul, as the pioneer missionary, the wise and edifying instructor, the diligent and anxious overseer, occupied a prominent and important position among the Churches, and his sufferings on their behalf would benefit them in many ways.

1. The apostle’s sufferings for the Church confirmed the faith of her converts.—Thousands are shy in embracing Christianity, because they shrink from the suffering it seems to involve; thousands more retire from the Christian profession for the same reason. An example like that of Paul’s—a man profoundly sincere, intensely earnest, calm and unmoved by the stoutest opposition, and triumphant amid acutest sufferings—encourages the timid and strengthens and confirms the tempted and wavering.

2. The apostle’s sufferings were for the consolation of the Church.—Writing to the Corinthians, he says: “Whether we be afflicted, it is for your consolation and salvation.” Suffering makes us more capable of sympathising with others. “Great hearts can only be made by great troubles. The spade of trouble digs the reservoir of comfort deeper, and makes more room for the water of consolation.” The richest anointing of divine comfort is bestowed in the moment of severest suffering, and the consolation of one is the consolation of many. When Mr. James Bainham, who suffered under the reign of Henry VIII., was in the midst of the flames which had half consumed his arms and legs, he said aloud: “Oh, ye Papists, ye look for miracles, and here now you may see a miracle; for in this fire I feel no more pain than if I were in a bed of down, but it is to me a bed of roses!”

3. The apostle’s sufferings for the Church tended to promote her increase.—The more the Egyptians afflicted the Hebrews the more they multiplied and grew. The devil’s way of extinguishing goodness is God’s way of advancing it. The apostle could testify, in the midst of his sufferings, that “the things which have happened to me have fallen out rather unto the furtherance of the gospel.” Suffering seals the word spoken with a sacred and impressive significance. Many a convert has been won to the truth by the irresistible example of a suffering life.

III. The high-toned spirit of the apostle’s sufferings.—“Who now rejoice in my suffering for you.” Nature shrinks from suffering. It is altogether above nature to triumph in suffering. It is Christianity alone that lifts the spirit into the tranquil region of patient endurance and inspires us with joy in tribulation. It is not a love of suffering for its own sake—not a mad, morbid craving for the ghastly honours of a self-sought martyrdom; but there is a nameless charm about the truths of Christianity that exalts the mind, thrills the soul, and transmutes sorrow into joy. Paul was imprisoned at Rome, bound in a chain for the gospel, when he wrote this epistle; but as the thoughts suggested by his theme grew in full-orbed magnificence before his mental vision—as he contemplated the lavish wealth of God’s mercy in the call of the Gentiles who constituted the greater portion of the world’s population—and as he saw all the glory of being allowed to share, and even to supplement, the sufferings of Christ, he rose above the consideration of his own personal trials, and in a sudden outburst of thanksgiving could exclaim, “Now I rejoice in my sufferings for you.” Let us not repine at our afflictions. Not only is our own soul chastened and purified; but every pang, every tear, every trial in our lot, is a contribution to the filling up of that which is still behind in the afflictions of Christ. It baptises suffering with a new meaning, and arrays it in a new dignity, when it is viewed as a grand means of promoting the perfection, the purity, and unfading glory of the whole Church.

Lessons.—

1. It is an unspeakable honour to suffer for the Church of Christ.

2. The personal experience of the grace of Christ renders suffering for Him a joy.

3. The glory of the future will outweigh all we have suffered for the Church below.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

3. Joy of the Apostle in his suffering and labor

(Col_1:24-29.)

24Who [I]34 now rejoice in my [the]35 sufferings for you, and fill up that which is behind [ὑστερήματα, deficiencies] of the afflictions of Christ in my flesh for his body’s 25sake, which is the church; Whereof I 36 am made [became]37 a minister according to the dispensation of God which is [was] given to me for you, to fulfil the word of 26God; Even [To wit] the mystery which hath been hid from ages and from generations [the ages and from the generations],38 but now39 is made manifest to his saints: 27To whom God would [willed to] make known what is the riches of the glory of this mystery among the Gentiles; which40 is Christ in [or among]41 you, the hope of glory: 28Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus [in Christ]:42 29Whereunto I also labor, striving according to his working, which worketh in me mightily.

EXEGETICAL AND CRITICAL

The joy in suffering. Col_1:24.—Now I rejoice in my sufferings for you.—“Now” marks the present, which is described by “in my sufferings for you;” precisely therein, surrounded, encompassed by sufferings “I rejoice.” [Eadie: “ ‘at the present time,’ with the chain upon my wrist:—not, however, as if he had been sorrowful at a previous period.”—R.] At other times he had his joy without bonds, in full freedom of activity for the gospel. The object of joy is not denoted by ἐν, but by ἐπί with the dative, Mat_18:13; Luk_1:14; Act_15:21; 1Co_13:6; 1Co_16:17, or by διά, Joh_11:15; 1Th_3:9. Only in Luk_10:20; Php_1:18 is the object introduced by ἐν τούτῳ. The object of his joy is that his sufferings had good fruit among the Gentiles. Comp. Php_1:12-20. It was in Rome that he had learned this; hence “now.” The bitterness of sorrow cannot disturb his joy at the sweetness of the fruit. See Eph_3:1. Hence it is incorrect to consider νῦν a particle of transition (Baehr), or of consecution, or τὰ παθήματα as the object of the joy (Grotius, Huther and others). Nor is ὑπέρ=“instead of” (Steiger), or “on account of” (wegen, Stolz), or to be joined with χαίρω. The reference is neither to the occasion of the sufferings of the Apostle to the Gentiles, nor to his example, but to the fact, that his sufferings are for the good of the Church, as indicated by what follows. [Eadie agrees with Stolz: “on account of.” He was imprisoned because of his preaching to the Gentiles. This is true, but Alford’s view agrees better with the text, context and Braune. “The preposition cannot here imply substitution—but strictly in commodum vestri, that you may be confirmed in the faith by—not my example merely—the glorification of Christ in my sufferings.” So Winer: zum Vortheil, Gram. p. 358.—R.]

And fill up that which is behind of the afflictions of Christ.—[“And am filling up fully the lacking measures of the sufferings of Christ,” Ellicott.—R.] Καί leads us forward from the subjective feeling to the objective state of the case (Meyer), but not from the particular (ὑμῶν) to the whole (Luecke); nor is it= καὶ γάρ (Baehr), nor yet=sed (Bengel). By τὰ ὑστερήματα (Php_2:30; 1Th_3:10; 1Co_16:17; 2Co_8:13-14; 2Co_9:12; 2Co_11:9); we are to understand arrears, which must be can Celled [“deficiencies,” Alford—R.]; where such are found is indicated by τῶν θλίψεων τοῦ Χριστοῦ. As in 2Co_1:5 (“the sufferings of Christ”) the meaning here is, sufferings which Christ endured.43 The Apostle, whom Christ had asked, when he persecuted the Church (Act_9:14), “why persecutest thou me?” and who in the Epistle to the Ephesians (Eph_1:22; Eph_5:33; Eph_4:12) calls Him the Head of the Church, and this His body, could speak thus without fear of being misunderstood. What befalls His own, the Master accepts as done to Himself (Mat_10:40-42; Mat_25:31-46). Hate and persecution He had announced to them beforehand (Joh_15:18-21; Joh_16:1-4). What the servants suffer is aimed at the Master. He takes it to Himself. All enemies of the Church are His enemies also, who shall be put under His feet (1Co_15:25). See Winer’s Gram. p. 178. Melanchthon: non quod ad meritum, quod plenissimum est solius Christi, sed quod ad militiæ societatem attinet. Here the Apostle treats of historical matters, phenomena and facts, behind which we must ever hold fast to a real, though invisible connexion of the Head with His Church—(here just as in Php_3:10; Rom_8:17; 2Co_4:10 sq.; 2Ti_2:11; 1Pe_4:13)—with respect to the historical development, the course of the Kingdom through the world. There is nothing whatever to indicate atonement with God [i. e., by means of these sufferings of Christ, the “deficiencies” of which Paul was filling up; this interpretation made this “a proof text for the doctrine of indulgences” among the medieval Romanists—it is doubtless thus understood still among them.—R.] As little as τὰ ὑστερήματα describes any lack or insufficiency of afflictions in themselves, so little stress can be laid upon the choice of the specially significant expression (θλίφεις) instead of the more general παθήματα (2Co_1:5). It is incorrect to understand τοῦ Χριστοῦ as meaning: similar to the sufferings of Christ (Huther and others), or for the sake of Christ (Böhmer and others), or borne auctore et auspice Christo (Luecke), or the Church directly. On ἀνταναπληρῶ placed first on the main idea, Bengel makes the excellent remark: fixa est mensura passionum, quas tota exantlare debet ecclesia; quo plus igitur Paulus ezhausit, eo minus et ipsi et poslhac et ceteris relinquitur; hoc facit communio sanctorum. While ἀναπληροῦν occurs more frequently in the New Testament, ἀνταναπληροῦν is found here only, and is rare any where. The preposition ἀντί, according to the context, refers to a filling up in view of arrears, and marks the extent and weight of the Apostle’s sufferings. It cannot be regarded as referring to Christ (instead of Christ, or: as He for me, so I now suffer for Him [vicissim]), or to the Church; not even to the fact that he had formerly persecuted Christ and afflicted the Church; although he now as a sufferer completed the sufferings which come on the Church, while as a persecutor he had formerly brought such upon it. Tittmann (Syn. I. p. 230) and Winer (de verb. comp. Colossians 3 :p. 22) explain: alterius quod deficit loco et vice supplere; not indicated here. [Eadie gives the clearest statement of the various interpretations, and mentions those who uphold them. His own view, which agrees in the main with that of Braune, Alford, Ellicott,—and of many of the best commentators from Chrysostom to our day, will appear from the following extracts: “The personal sufferings of Christ are over, but His sufferings in His people still continue. The Apostle in suffering for the sake of the Church, felt that he was filling up the measure of those afflictions. The double compound verb denotes to fill up in relation to; to fill up with something which meets the exigence, or is equivalent to the want. The Apostle filled up the sufferings of Christ not with some foreign agony that had no relation to the defect; but the process of supplement consisted of sufferings which met the deficiency, in quality and amount.—Filled up what was yet wanting in the Saviour’s sympathetic sorrows.” So Augustine on Psalms 61.—See Doctrinal notes below.—R.] A further and fuller definition of ἀνταναπληρῶ is given in the next clause: In my flesh for his body’s sake.—[In support of the above view, Wordsworth aptly remarks: “Hence the Apostle says, that I may fill up what is lacking of Christ’s sufferings in His Body; not in the Head.”—R.] The two phrases belong together; “flesh”—“body” denote the reciprocal relation; the former describes the person of the Apostle on the side which is affected by the sorrow (Gal_4:4; 2Co_4:11), the latter the organism to which benefit accrues from the sorrow endured, from the bearing of the sorrow; the individual sacrifice for the whole (Meyer) is the intent of these adverbial phrases. Comp. Eph_3:13. Steiger incorrectly joins these phrases with “the afflictions of Christ as one idea: the verb requires closer definition rather than this. [So Ellicott: ἐν τῇ σαρκί μου defines the seat, and inferentially the mode of the “filling up,”—in exquisite contrast (Meyer) with the σῶμα, which defines the object of the action.—R.]—Which is the church, is simply an explanation (see Eph_1:22), as ὑπὲρ τοῦ σώματος ὑμῶν is an explanation of ὑπὲρ ὑμῶν.

The ministerial position of Paul. Col_1:25-27.

Col_1:25. Whereof I became a minister, ἦς ἐγενόμην ἐγὼ διάκονος.—See Col_1:23. This vocation of suffering for the Church he must endure as its minister; as servant, not as master, as servant of the gospel and of the Church, qui evangelio servit, idem ecclesiæ servit (Grotius). [Eadie: “of which Church;” Ellicott: “ἦς has a faintly explanatory force,—‘I fill up, etc.—the Church, being an appointed minister thereof,—in Col_1:23 the διακονία referred to the εὐαγγέλιον, here to the Church by which the εὐαγγέλιον is preached”—R.] As servant, which he became : according to the dispensation of God which was given to me for you.—Κατὰ τὴν οἰκονομίαν τοῦ θεοῦ [gemäss der Haushalterschaft (stewardship, Alford) Gottes.—R.] defines his ministry as that of an οἰκόνομος, God as οἰκοδεσπόιης, His (τοῦ θεοῦ) is the οἰκονομία entrusted to him, he and his office belong to God. It is therefore the office, not the management, dispensatio (Eph_1:10; Eph_3:2). [Ellicott: “not the disposition of God, but the spiritual function, the office of an οἰκόνομος.”—The word is difficult to render accurately in English. “Dispensation” can remain, not from its fitness, but in lack of a better.—R.] Hence “which was given to me.” A comparison of Rom_15:15 (“the grace that is given to me of God”) with 1Co_3:10 (“the grace of God which is given unto me”) enables us to perceive that the emphasis is laid upon this, that the office, which was given to him, was of God, not that God had given it to him. The expression regards the Church [Kirche] as the house of God in connexion with the view that the congregation [Gemeinde] is the body of Christ, as in Eph_1:22 sq. and Col_2:21 sq.).—The added phrase, εἰς ὑμᾶς [“for you,” “towards you” (Alford)—R.], gives the reference, the direction of the office, which God had determined, and takes the readers as denoting, concretely and immediately, the heathen world to which they belonged.

To fulfil the word of God.—This is his allotted duty. The infinitive depends on δοθεῖσαν. [Infinitive of design.—R.] In the object the gospel is included, and thus the idea of a message, which should be carried in all directions. Hence “fulfil” implies the figure of a measure to be filled. Bengel: ad omnes perducere. Paulus ubique ad summa tendit. Comp. Rom_15:19. There indeed the locality is given; here it is indicated also by εἰς ὑμᾶς, which precedes. Hence it is not=to fulfilling the promises (Beza), that was not the affair of the Apostle, nor=to proclaim fully in extent and contents (Olshausen), nor=to preach fully (Luther), nor=to complete, as if finish the teaching of Epaphras (Fritzsche), nor=to teach as נָפַר (Flatt, Baehr and others), nor yet=to realize (Steiger),=to work out (De Wette),=to bring to full faith (Chrysostom, who connects εἰς ὑμᾶς here). [Alford seems to incline to the view of Chrysostom, but rejects the assumed connection: “to fulfil the duty of the stewardship, in doing all that this preaching of the word requires.” Ellicott: “to give its fullest amplitude to, to fill up the measure of its fore-ordained universality, not perhaps without some allusion to the οἰκονομία, which could thus be fully discharged.” So Meyer and Eadie. See Homil. Notes.—R.]

Col_1:26 defines more closely the word of God as to its purport.—The mystery which hath been hid from the ages and the generations.—See Eph_3:9; Eph_3:4; Eph_1:9. The synonymous phrase (καὶ—γενεῶν), alone is new, and unique in the New Testament (yet see Eph_3:5; Eph_3:21; Act_15:21). Beside the ages of the world, the generations of men living in them are brought into special prominence, and thus the concealment from the beginning of human history is marked. Bengel incorrectly refers αἰῶνες to angels, γενεαί to men. [Ellicott: “the mystery was the divine purpose of salvation in Christ, and more especially as the context seems to show ‘de salvandis gentibus per gratiam evangelicum’ (Davenant).—The Apostle does not say, πρὸ τῶν αἰώνων, from eternity. The expression is historical. The counsel was formed πρὸ τ. αί., but concealed ἀπο τ. αι.” Eadie seems to be incorrect in limiting “mystery” here to the salvation of the Gentiles, though it has a special reference to this.—R.]

But now is made manifest to his saints.—The Greek liked the transition from a participle to a finite verb, of course with due regard to the structure of the thought, Winer’s Gram. p. 505. [Here the transition gives prominence to the second member of the sentence, and sharpens the contrast.—R.] Eph_3:5 is parallel. Special emphasis rests upon νυνὶ δε on account of the antithesis. In contrast with ἐγνωρίσθη, which refers to knowledge, and ἀπεκαλύφθη which refers to special spiritual revelation, ἐφανερώθη is the most general and comprehensive expression, certainly not without a reference to the historical actualization, to the fact of evangelical preaching (2Ti_1:10). [Meyer observes that this manifestation took place in different ways, partly by revelation, partly by preaching and exposition, and partly by all combined. Eadie and Alford seem disposed to limit it to direct manifestation by Divine power, “at the glorification of Christ and the bestowal of the Spirit.” But the whole context refers to Paul’s ministry, hence the more extensive view, which includes preaching, is to be preferred.—R.] Thus “His saints” means all Christians, and must not be limited to the Apostles on account of the parallel passage (Baehr, Steiger, and others). Nor should “saints” be taken indefinitely (Huther), because the mystery of the reception of the Gentiles into the kingdom of God was not known by many Jewish Christians. The word is not ἐγνωρίσθη, “known;” these were? only a minority at best, and their misconception was rather respecting the mode, the immediacy of the entrance of the Gentiles. [Davenant applies it to the elect, which though true enough, is not pertinent here, see below.—R.]

Col_1:27. To whom God willed to make known, οἷς ἠθλησεν ὁ θεὸς γνωρίσαι.—This relative clause marks the design of God. Ἠθέλησεν44 is not to be limited to free grace, as, the Greeks and Reformed claim. [Chrysostom, Calvin, Beza, De Wette—modern commentators, even Eadie, object to pressing such a meaning. Alford: a legitimate inference, but not an exposition.—R.] Simply=it was His will. His design in the “making manifest” was “to make known.” Thus the view respecting the former verb is corroborated. The relative clause does not limit the force of ἄγιοι, to those who should know: οἶς is: as to whom, [quippe quibus (Meyer): as being persons “to whom,” etc. “Seing that to them it was God’s will,” etc. (Ellicott).—R.] The object of γνωρίσαι is: what is the riches of the glory of this mystery among the Gentiles.—“What is the riches” is quæ suit divitiæ not quales. On ὁ and τὸ πλοῦτος, see Winer’s Gram. p. 64. The Apostle is speaking of the wealth “of the glory of this mystery.” Δόξα is the main idea, which must not be weakened: on it depends a “wealth,” while it depends “on this mystery,” and come with the revelation of it Hence it is incorrect to render: “glorious riches” (Luther) and gloriosi hujus mysterii (Beza). Δοξα is glory, and not to be limited to “bliss” (Michaelis), “glorious results” (Chrysostom), nor yet to be extended to God’s Being, His wisdom and grace (De Wette), the Divine self-revelation (Schenkel). Calvin is excellent: “He teaches that these riches had appeared, particularly among the Gentiles; for what could be more deserving of admiration, than that the Gentiles who for so many ages had been sunk in death, and whose condition might seem altogether desperate, should suddenly be received into the family of God, and receive the inheritance of salvation?” [On the meaning of δόξα, see Alford and Ellicott.—The former, following Meyer, makes it identical with δόξα below—the latter distinguishes it, more correctly. Both would not restrict it to either a subjective or objective meaning; it partakes of both.—R.] On this account “among the Gentiles,” is to be joined with “is,” which must be supplied, not to “this mystery.” Among the Gentiles the riches of the glory of this mystery revealed in the gospel appeared in the sharpest contrast with the deepest shadows (Olshausen).

Two phrases in apposition make the sense clearer. First: which [or who] is Christ in you, [bei Euch, “among you—R.]—“Christ among the Gentiles, the greatest paradox in that age” (Bengel). First “without Christ,” “without God.” “Children of wrath by nature” (Eph_2:12-13) now He is among, in them (Eph_3:17). Ἐν ὑμῖν corresponds to ἐν ἔθνεσιν, “Christ” to “the riches of the glory of this mystery,” and ὄς marks this reference, though it conforms to the following name, not to τὸ πλοῦτος (Winer’s Gram. p. 157). [Hence the various readings do not affect the sense.—R.] The reference to “this mystery” (Huther) [Alford, Ellicott.—R.] is too restricted, and not welt-founded in grammar or fact. By “Christ” we must understand not the knowledge of Christ (Theophylact), nor the doctrine of Christ (Grotius) nor yet “from Christ” (Flatt), but Himself, His Person. “You” means the Gentiles, not simply the Colossian readers, as in Col_1:25.—Secondly: the hope of glory, in exegetical apposition with “Christ,” in whom the Gentiles have the surety for the future fruition of the glory of salvation: in Him we have here as seed, what we shall have in Him there as harvest. Entirely like 1Ti_1:1, “Jesus Christ, our hope.” [“Glory” here is future blessedness, above it has a more general reference, see Eadie, Ellicott.—R.] “Christ—your life,” Col_3:4, is similar. Joh_11:25. Comp. Eph_1:18; Eph_2:12; Rom_8:24. Bengel: Christus in nobis, per se Iætissimum; sed multo Iætius, respectu eorum, guæ revelabuntur.

Paul’s labor. Col_1:28-29. “Whom we preach, ὃν ἡμεῖς καταγγέλλομεν.—The emphasis must be laid on ἡμεῖς, which might be wanting, did not the Apostle speak in opposition to false teachers. At the same time, he notes that he does not stand alone. It does not refer directly to Timothy (Meyer), nor to Epaphras; it is doubtful whether Paul thought of particular persons. Certainly Bleek is mistaken in his view that he thought particularly of no other one than himself. [So Conybeare, who insists ever upon the singular force of ἡμεῖς.—R.] The singular which follows (Col_1:29 : κοπιῶ) forbids such an opinion. Erasmus incorrectly places the emphasis upon ὅν; “this one, not Moses or angels.”

Warning every man and teaching every man.—This gives the modality of the καταγγελεῖν. Both participles [νουθετοῦντες and διδάσκοντες] are used, Col_3:16, in another order. The first aims to affect the will, using what is already known, the other to foster knowledge, beginning indeed with what is known; it denotes the imparting of information, linked with what is known, or the extension and deepening of knowledge, and here indeed, in the second place after νουθετοῦντες, on the basis of experiences and occurrences in the present and past, with a view to the future and eternity. Eph_6:4; Act_26:18; Rom_3:23-26. Both embrace repentance and faith—not the first participle the former, and the second, the latter (Meyer). [So Ellicott, and Alford, “but not too closely or exclusively.”—R.] Nor is the first alone moral, and the second only didactic (Schenkel). Bengel too is incorrect, νουθετοῦνται, qui jam doctisunt, διδάσκονται, rudes. [For the other views, see Eadie, who, while regarding the first term as the more general, and the second as the more special,—agrees in the main with Braune’s view as given above.—R.] Both are more closely defined: in all wisdom, ἐν πάσῃ σοφίᾳ.—See Eph_1:8. There is no reason for joining it to διδάσκοντες alone, (De Wette, Meyer) [Alford, Ellicott and apparently Eadie.—R.], and the view is a perversion, which finds in it the object of the instruction (Estius and others). “Wisdom of words” (1Co_1:11; 1Co_2:1-4) is excluded, but insight into the individuality of one to be taught and admonished, into his condition, and into the-method by which it can be successfully done. [Alford: “the method of teaching.” Ellicott: “in every form of wisdom—the characteristic element in which the teaching was always to be, and to which it was to be circumscribed.” Chrysostom: μετὰ πάσης σοφίας These views are correct, but should be extended to “warning” as well.—R.]

That we may present every man perfect in Christ.—Ἵνα gives the end of the “preaching,” mediated by the “warning” and “teaching.” As in Col_1:22, παραστή σωμεν which is placed first for emphasis, is used with reference to the Judgment; so earnest a matter is it; it has not to do with men’s judgment. The offering of a sacrifice is not found in the context. “Every man” is repeated for the third time: every individual the Apostle bore on his heart. Bengel: hoc toties positum maximan habet δεινόητα ac vim, et causam continet, cur etiam ad ignotos scribal. As “perfect” each should there appear, and indeed, as the context and Col_1:22 require, in his whole being, not simply in knowledge (Chrysostom [Calvin] and others), or in justifying faith (Olshausen). Perfection is possible only “in Christ,” who alone conditions and effects this, in life and nature. By this he excludes all those false methods of voluntary asceticism, to which the false teachers guided. [Such a reference is considered doubtful by Alford and Ellicott, “in Christ” being so frequently used by the Apostle.—R.]

Col_1:29. Whereunto I also labour.—[“To which end.”—R.] The proclamation of Christ is the Apostle’s life-work (εἰς ὅ) and not simply a service, and also (καί) a painful labor (κοπιῶ) [Καί, also; besides preaching, etc.—I labor also. The relapse to the singular—“has an individualizing force, and carries on the reader from the general and common labors of preaching the gospel, to the struggles of the individual preacher” (Ellicott).—R.] This is strengthened by striving, ἀγωνιζόμενος.—By this he means both the internal conflicts of soul (Col_4:12; Col_2:1 sq.) in care, prayer, sympathy and earnestness for sanctification, and the external “fightings” (1Ti_4:10; 1Th_2:2; Php_1:30). Chrysostom adds μετὰ πολλῆς σπουδῆς τουτέστιν μετὰ πολλῆς τῆς ἀγρυπνίας. Meyer [Eadie, Alford.—R.] incorrectly limit it to internal, Grotius, Baehr and others to external conflict.

According to his working, which worketh in me mightily.—“According to his working” (ἐνέργειαν αὐτοῦ according to the context: Christ’s) denotes, that Paul is not led and limited to his own strength, but strives according to the measure of the energy of Christ, which too worketh mightily in him, Eph_3:20, Php_4:13. Paulus per se non valeret, pro eo ac Christus in eo operatur, pellet (Bengel). It is both humility and certainty of victory. As little as αὖτοῦ should be considered as referring to God (Chrysostom and others), so little is the participle to be taken as passive (Ewtius) and ἐν δυνάμει (comp. Rom_1:4) to be referred to miracles (Vatable). [Ellicott, quoting Calvin, thinks there is no reason for excluding miracles summarily, though he admits such a reference would be only secondary. Eadie makes the phrase specify “the mode of operation.” “The occurrence of the noun and a correlate verb intensifies the meaning”—Such a “working” would be “in power.” “Its ample energies clothed him with a species of moral omnipotence.”—R.]

DOCTRINAL AND ETHICAL

1. The sufferings of the Church are the sufferings of Christ. The connexion of Christ, as Lord and Head, with the Church, His Body is so close, that the sufferings of the Church are the sufferings of Christ. “We know that the unity of the head and the members is such, that the name Christ sometimes comprehends the whole body” (Calvin). “The head feels pain before the other members: thus experience teaches. For if you tread on a man’s little toe, or hurt any other one of the most insignificant members, you notice it at once in his countenance. So Christ, our Head, takes the pains of us, His members, as if they were His own, and it burdens Him, as though it befell Himself, when any sorrow meets us” (Luther). [Wordsworth quotes Augustine on Psalms 61, as follows: “Jesus Christ is one Man with His Body and His Head; the Saviour of the Body and the members of the Body are twain in one flesh; they are one in suffering, and when the iniquity of the world is past, they will be one in rest. Therefore the sufferings of Christ are not limited to Christ; nay, rather the sufferings of Christ are not except in Christ. For if you understand Christ to be both Head and Body, the sufferings of Christ are all in Christ. Hence the Apostle says ‘Ut suppleam quod desunt pressurarum Christi in carne meâ.’ Whosoever therefore thou art, if thou art a member of Christ, whatsoever thou sufferest, was lacking to the sufferings of Christ. Therefore that suffering of thine is added because it was lacking; thou art filling the measure, not making it flow over. Thou sufferest so much in thyself as was to be poured in the universal passion of Christ, who suffered in our Head, and who suffers in His members, that is, in us. The whole measure of suffering will not be filled up till the world comes to an end.”—R.] Two opinions present themselves here in opposition at either extreme: That of Meyer, that persecutions are indeed directed against Christ, but He, the victorious Ruler in Glory, cannot be passively affected by them; and Schenkel’s, that He, as Head of His Body, must even now share its feelings. The former view sunders them, and makes of Christ’s sympathy a mere phrase; the latter so confounds them in one, that the sympathy of Christ is marred and soiled by the susceptibility of the militant Church, instead of this being alleviated, purified and exalted by that.

2. The atoning and the enduring sufferings of Christ. A distinction must be made between the sufferings of Christ, which atone for sin and extirpate its corruption, and those which endure sin and its evils. The former, which He vicariously and representatively bore for us, are not here spoken of. The Romanists (Cajetan, Bellar mine, and others) are in error, in referring this passage to these only, and then regarding Paul’s sufferings as supplementary to those of Christ, and hence, as also atoning and substitutionary, founding upon this their dogma of a storehouse of superfluous good works and indulgences. According to Joh_19:30, “It is finished,” Christ’s propitiatory sufferings need no supplement and completion; neither do His sufferings remove merely the guilt of original sin, nor is atonement for sins after baptism to be sought through the saints; one needing redemption himself, cannot make atonement. [For authorities on both sides of this controversy, consult the notes of Eadie, Alford and Wordsworth.—R.] This passage does not speak of those redeeming sufferings, of the sufferings of Christ in the theological, doctrinal sense, but in the historical sense, of the sufferings of Christ in the world, of the sufferings of His Church from the world. These have a sum and extent not yet concluded, which are diminished in the onward progress to final victory, so that what the world, exhausting itself in its enmity, does to the members of Christ, turns out to the advantage of the Church, in so far as these members bear and forbear in the fellowship of their exalted Lord, the victor who sympathizes with triumphant sympathy. It is by just such suffering heroes in the Church, that she is helped out of manifold sorrow.

3. The Word of God is, as to its nature, revelation of a mystery, which would otherwise have been hidden from men, as to its tenor, testimony respecting Christ for all men. And this tenor is universal, directed to all men, is mediated by the proclamation of historical facts, begins within the man, and reaches beyond the germs and conflicts of time into perfection in eternity.

4. The ministry of the Word is an ordinance of God in and for the Church He has formed. It pre-supposes the revelation of Christ in the world, in the history of humanity, has to do with the proving of the same for each and every one by means of a proclamation, which takes hold of and advances the whole man, morally and intellectually, in will and knowledge. It should preserve, as its end, the internal sanctification and perfection unto the final Judgment, and is conditioned by the personal labors of the minister, as Christ’s energy in him.

5. Special care for Souls is very important [“every man”—R.] It begins with Christ’s special care.

HOMILETICAL AND PRACTICAL

The Christian has to be thankful for so many and so great things, which he cannot lose, that in the sorrows of time, with the prospect of eternity and bliss, he is not joyless, but should be constantly rejoicing.—The Christian may rejoice, where men rejoice, and can rejoice, where it is impossible for men. He can rejoice, when he has his child in his arms,—and over its bier also. It is a great mistake to suppose that a certain melancholy and restraint of lively emotion is joined with Christian faith and piety.—Christian joy is the echo of a higher joy, which drowns the tumult of earthly sorrow.—The springs of joy in Mount Zion and Calvary cause it to flow on without interruption, and inexhaustibly.—The Christian’s sorrow can and will bring good to the whole body and cause of Christ; in this the world’s enmity but wearies and exhausts itself, to make the Christian come forth ever brighter.—The minister of the Word labors with the Eternal on the Eternal, for eternity, more than the artist; but only when He who has contrived eternal Redemption, works upon him, and he does not resist Him.

Starke :—Preachers are not lords of the faith. but servants of the church, who have to direct all their service to the edification of the church.—The gospel is indeed made known to all the world, but is known in its truth and power only by those, who let themselves be brought thereby to faith,—Christ is in His believers, and this is the greatest mystery.—If many a teacher did not interlard his discourses with uncertain stories, fables, figures and other things of human wisdom, they would sink deeper into the hearts of men.

Rieger:—The joy of the Apostles amid their sufferings was a fruit of the sorrow of Jesus under His. In our sufferings there must often be revealed to us, amid fear and sorrow, the weakness of our flesh, but often also, amid great peace and conscious joy, the manifold power of God and His Spirit of glory. Both are wholesome. Let one force or affect nothing, but accept what and as God finds it necessary.—One must so serve the church, that the gospel be derogated in no respect; yet one must not, under the pretext of the gospel, lord it over the people, but be a helper of their joy.

Gerlach:—In a few significant words the Apostle here brings to our view the activity of a genuine preacher of the gospel; 1) he preaches the mystery of the grace of God in Christ; 2) he admonishes all sinners to repentance; 3) he instructs even the plainest, poorest, most ignorant men; 4) he seeks to guide all to perfection, will withhold the higher light and life from none, keep none in a lower grade, is never satisfied with himself, nor permits himself to be satisfied with the state of others; 5) is ever conscious that a life of labor, especially of conflict too, is allotted to him; and 6) in this life confides only in the power of God working in him mightily, which is promised him, and hence gives God the glory for all.

Schleiermacher:—He could compare his sufferings with the sufferings of Christ, because they too had their cause in the antagonism of men to the preaching, which Christ had begun, and because to him they also were a work of obedience. Now too there are more views of Redemption, more representations of the manner of the liberty of the Sons of God, and yet there is ever more to be revealed of this mystery.

Heubner:—Suffering for atonement, Christ alone and fully bore; but suffering for our preservation and for the extension of the kingdom of Christ, every Christian must bear; since Christ has left a share to each.—The gospel sermon is a universal enlistment of souls for Christ. No man is too bad. Empty and hungry souls are led to Him, with Him to be satisfied and sanctified.

Passavant :—“I do not fear the crowd of men, nor the angry outbreak of the world,” wrote Matamoras, the Spanish martyr (November, 1862), from his prison in Granada; “as a Christian I have strength enough to lift myself above the raging torrent of earthly anger;—-not through my own might, through my own powers, no, but through the strength our loving Father bestows upon me in Jesus; through Jesus, who is my Shield, an impenetrable shield, against which the whole world is weak.”—Among the poor heathen of those times as of ours, could be seen only ignorance, hollow deceits, brilliant errors and lies; crying, devilish sins and proud vices raged among the refined Greeks and the proud men in all classes of the spoiled people. The light, or the uncertain, distorted ray of a former, light, was limited to the narrow circle of nobler, minds; the yet beautiful, rare fragments of the shattered truth remained a private possession of their pupils: the more lovely souls in every nation had only the uncertain legends of the poets as a solace: the priestly utterances, the arbitrary wisdom of the sage, as light on the path of life to death; many, perhaps very many sought salvation and peace at the dumb altar of “the unknown god.”—The mystery since then has been made known to myriads of myriads; yet only the smaller part have comprehended it; to the saints alone has it been revealed in their hearts.—Without this “Christ in us” all hope beyond earth is but empty fancy, vanity and delusion; Christ among us and the clearness of His heavenly kingdom about us, only an unknown foreign land into which we have no desire to enter. Then our Christianity is but a borrowed, beautiful garment, which neither fits us nor hides our nakedness.

[Schenkel:

Col_1:24. The joy of the Christian in sorrow: 1) Its ground; 2) Its kind.—The blessing of persecution for the church of the Lord: 1) wherein it consists; 2) whereon it rests.

Col_1:27. Christ lives among us: 1) A mystery to the unbeliever; 2) the comfort and joy of all believers.

Col_1:28. The task of the evangelical sermon: 1) as to its contents; to warn and to teach; 2) as to its form; “every man in all wisdom;” 3) as to its end; to “present every man perfect in Christ.”

Col_1:29. The duty of the evangelical preacher: 1) wherein it consists—in labors and striving; 2) whereby its fulfilment becomes possible—through the help and power of Christ.—R.]

[Burkitt:—Such as are eminent in the church, and, as ministers of the gospel, do lay out themselves more abundantly in the church’s service, must expect to meet with a measure, and a full measure of suffering beyond others.—Observe the subject, the manner, the end of St. Paul’s preaching. Also his pains and diligence; the gracious help and blessed success he had, humbly and thankfully acknowledged, and ascribed to God.—R.]

[Henry:—The preaching of redemption 1. to whom it was preached (Col_1:23), 2. by whom it was preached. 1) Whence Paul had his ministry (Col_1:26); 2) for whose sake he has his ministry (Col_1:25); 3) what kind of a preacher Paul was; a suffering preacher (Col_1:24), a close preacher (Col_1:28), a laborious preacher (Col_1:29). 3. The gospel which was preached (Col_1:26-27). 1) A mystery long hidden, 2) now made manifest to the saints.—The meanest saint under the gospel understands more than the greatest prophets under the law.—The ground of our hope is Christ in the word, or the gospel revelation, declaring the nature and methods of obtaining it. The evidence of our hope is Christ in the heart, or the sanctification of the soul and its preparation for the heavenly glory.—R.]

[Eadie:—In the Divine arrangement of the spiritual house, the Apostle held a function which had special reference to the members of the gentile churches. He would not be confined within the narrow circuit of Judaism; the field on which his soul set itself was the world.—The Apostle says of himself that he did not preach, but that he fulfilled the gospel. He carried out its design—he did not narrow its purpose—he opened for it a sweep and circuit adapted to its magnificence of aim, and its universality of fitness and sufficiency. As an instrument of human regeneration, he brought it to perfection—The glory of Christians is yet to come, but it is certain. Such glory is too bright for earth, and is therefore to be enjoyed in a scene which shall be in harmony with it. Christ is the hope of this glory.—The process of sanctification begets at once the idea and the hope of perfection.—The apostolic preaching was precise and definite. The one theme was Christ, “Him first, Him last, Him midst.” Not simply His doctrine, but Himself.—What in other spheres is enthusiasm, in the Christian ministry is sobriety.—The sublime motive to present every man perfect in Christ, through the preaching of Christ, could only be realized by the conferment of Divine qualification and assistance.—Barnes:—In such a work it is a privilege to exhaust our strength; in the performance of the duties of such an office, it is an honor to be permitted to wear out life itself. Doing this, a man when he comes to die will feel that he has not lived in vain.—R.]

Footnotes:

[34]Col_1:24.—Before νῦν some MSS. read ὅς, which is wanting in א. A. B. C.; more likely to have been added for closer connexion with the preceding context, than to have been omitted. [Alford suggests that it is from the preceding termination. Rejected by all modern editors, though retained in E. V. Instead of “Who” read “I,” or better “Now I rejoice.”—R.]

[35]Col_1:24.—[The E. V. follows Rec., which inserts μου after παθήμασιν. This reading is supported by no uncial authority except א3.; rejected by all modern editors, hence not noted by Braune. The E. V. undoubtedly gives the true sense.—R.]

[36]Col_1:25.—א. reads Παῦλος after εγώ, but not B. and others; probably from Col_1:23, causa nexus.

[37]Col_1:25.—[“Became,” Alford, Ellicott, Coverdale (Test.).—R.]

[38]Ver 26.—[The article of the Greek should be retained in English, to give definiteness: ages and generations “before us,” Alford.—All older English versions omit it, however.—R.]

[39]Col_1:26.—[Rec. with A. D. K. L., Lachmann, Tischendorf, Ellicott, Wordsworth, read νυνί; א. B. C F., Alford, νῦν.—R.]

[40]Col_1:27.—[Ὅς is the reading of א. C. D. K. L. Rec; adopted by Tischendorf, Meyer, Ellicott, Wordsworth; ὅ is supported by A. B. F. G., Lachmann, Alford. Braune renders welcher, thus adopting the former reading.—R.]

[41]Col_1:27.—[Ἐν ὑμῖν, literally “in you,” but here “among you” also. Braune: “bei Euch.” See Exeg. Notes.—R.]

[42]Col_1:28.—[Ἰησοῦ is wanting in א.1 A. B. C. D.1 F. G.; rejected by Tischendorf and modern editors generally. E. V. follows Rec, which inserts it. Uncial authority slight.—R.]

[43][Meyer: “Τοῦ Χριστοῦ is a subjective genitive. Paul describes his own sufferings, according to the idea of ‘the fellowship of the sufferings of Christ’ (1Pe_4:13; comp. Mat_20:22; Heb_13:13), as ‘the afflictions of Christ,’ in case the Apostolic suffering was essentially of the same kind, which Christ had endured (the same cup, of which Christ had drunk, the same baptism, with which Christ had been baptized). The sum of these afflictions is conceived of as a definite measure, as is frequent in classical usage in similar figurative representation.—‘I rejoice in my sufferings, which I endure for you, and how great and glorious is that which I am engaged in accomplishing through these sufferings! the full completion of that which is lacking on my part in the fellowship of the sufferings of Christ.’ Very naturally his triumphant consciousness, this feeling of the greatness of the matter, led not only to the choice of the highly significant word ἀνταναπληρῶ, but to this description of the Apostle’s own afflictions in the most honorable and sublime manner, as the ‘afflictions of Christ,’ since in their kind and character they are none other than these endured by Christ Himself.”—R.]

[44][Buttman thus distinguishes θέλω and βσύλομαι: the former expresses “will combined with choice or purpose,” the latter “mere inclinations.” Prof. Hitchcock, however, claims (see his valuable note on τοῦ θελήματος, Eph_1:9) that, in the wide range of volition expressed by θέλω, the element of spontaneity is always included, while βούλομαι always implies deliberation. The former can be used of a brute, the latter of a rational being only (Ammonius). This view, if adopted, would lead to a slight modification of Braune’s exegesis, though it would also exclude the limitation to free grace. Perhaps care should be taken in applying the distinction to what is predicated of God.—R.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Chapter 1 Part 8

JOY IN SUFFERING, AND TRIUMPH IN THE MANIFESTED MYSTERY

Col_1:24-27 (R.V.)

There are scarcely any personal references in this Epistle, until we reach the last chapter. In this respect it contrasts strikingly with another of Pauls epistles of the captivity, that to the Philippians, which is running over with affection and with allusions to himself. This sparseness of personal details strongly confirms the opinion that he had not been to Colossae. Here, however, we come to one of the very few sections which may be called personal, though even here it is rather Pauls office than himself which is in question. He is led to speak of himself by his desire to enforce his exhortations to faithful continuance in the gospel; and, as is so often the case with him in touching on his apostleship, he, as it were, catches fire, and blazes up in a grand flame, which sheds a bright light on his lofty enthusiasm, and evangelistic fervour.

The words to he considered now are plain enough in themselves, but they are run together, and thought follows thought in a fashion which makes them somewhat obscure; and there are also one or two difficulties in single words which require to be cleared up. We shall perhaps best bring out the course of thought by dealing with these verses in three groups, of which the three words, Suffering, Service, and Mystery, are respectively the centres. First, we have a remarkable view taken by the prisoner of the meaning of his sufferings, as being endured for the Church. That leads him to speak of his relation to the Church generally as being that of a servant or steward appointed by God, to bring to its completion the work of God; and then, as I said, he takes fire, and, forgetting himself, flames up in rapturous magnifying of the grand message hid so long, and now entrusted to him to preach. So we have his Sufferings for the Church, his service of Stewardship to the Church, and the great Mystery which in that stewardship he had to unveil. It may help us to understand both Paul and his message, as well as our own tasks and trials, if we try to grasp his thoughts here about his work and his sorrows.

I. We have the Apostles triumphant contemplation of his sufferings. "I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for His bodys sake, which is the Church."

The Revised Version, following the best authorities, omits the "who" with which the Authorised Version begins this verse, and marks a new sentence and paragraph, as is obviously right.

The very first word is significant: "Now I rejoice." Aye; it is easy to say fine things about patience in sufferings and triumph in sorrow when we are prosperous and comfortable; but it is different when we are in the furnace. This man, with the chain on his wrist, and the iron entering into his soul, with his life in danger, and all the future uncertain, can say, "Now I rejoice." This bird sings in a darkened cage.

Then come startling words, "I on my part fill up that which is lacking (a better rendering than behind) of the afflictions of Christ." It is not surprising that many explanations of these words have tried to soften down their boldness; as, for instance, "afflictions borne for Christ," or "imposed by Him," or "like His." But it seems very clear that the startling meaning is the plain meaning, and that "the sufferings of Christ" here, as everywhere else, are "the sufferings borne by Christ."

Then at once the questions start up, Does Paul mean to say that in any sense whatever the sufferings which Christ endured have anything "lacking" in them? or does he mean to say that a Christian mans sufferings, however they may benefit the Church, can be put alongside of the Lords, and taken to eke out the incompleteness of His? Surely that cannot be! Did He not say on the cross, "It is finished"? Surely that sacrifice needs no supplement, and can receive none, but stands "the one sacrifice for sins forever"! Surely His sufferings are absolutely singular in nature and effect, unique and all-sufficient and eternal. And does this Apostle, the very heart of whose gospel was that these were the life of the world, mean to say that anything which he endures can be tacked on to them. a bit of the old rags to the new garment?

Distinctly not! To say so would be contradictory of the whole spirit and letter of the Apostles teaching. But there is no need to suppose that he means anything of the sort. There is an idea frequently presented in Scripture, which gives full meaning to the words, and is in full accordance with Pauline teaching; namely, that Christ truly participates in the sufferings of His people borne for Him. He suffers with them. The head feels the pangs of all the members; and every ache may be thought of as belonging, not only to the limb where it is located, but to the brain which is conscious of it. The pains and sorrows and troubles of His friends and followers to the end of time are one great whole. Each sorrow of each Christian heart is one drop more added to the contents of the measure which has to be filled to the brim, ere the purposes of the Father, who leads through suffering to rest, are accomplished; and all belong to Him. Whatsoever pain or trial is borne in fellowship with Him is felt and borne by Him. Community of sensation is established between Him and us. Our sorrows are transferred to Him. "In all our afflictions He is afflicted," both by His mystical but most real oneness with us, and by His brothers sympathy. So for us all, and not for the Apostle only, the whole aspect of our sorrows may be changed, and all poor struggling souls in this valley of weeping may take comfort and courage from the wonderful thought of Christs union with us, which makes our griefs His and our pain touch Him. Bruise your finger, and the pain pricks and stabs in your brain. Strike the man that is joined to Christ here, and Christ up yonder feels it. "He that toucheth you toucheth the apple of His eye." Where did Paul learn this deep lesson, that the sufferings of Christs servants were Christs sufferings? I wonder whether, as he wrote these words of confident yet humble identification of himself the persecuted with Christ the Lord, there came back to his memory what he heard on that fateful day as he rode to Damascus, "Saul, Saul, why persecutest thou Me?" The thought so crushing to the persecutor had become balm and glory to the prisoner, -that every blow aimed at the servant falls on the Master, who stoops from amid the glory of the throne to declare that whatsoever is done, whether it be kindness or cruelty, to the least of His brethren, is done to Him. So every one of us may take the comfort and strength of that wonderful assurance, and roll all our burdens and sorrows on Him.

Again, there is prominent here the thought that the good of sorrow does not end with the sufferer. His sufferings are borne in his flesh for the bodys sake, which is the Church, -a remarkable antithesis between the Apostles flesh in which, and Christs body for which, the sufferings are endured. Every sorrow rightly borne, as it will be-when Christ is felt to be bearing it with us, is fruitful of blessing. Pauls trials were in a Special sense "for His bodys sake," for of course, if he had not preached the gospel, he would have escaped them all; and on the other hand they have been especially fruitful of good, for if he had not been persecuted, he would never have written these precious letters from Rome. The Church owes much to the violence which has shut up confessors in dungeons. Its prison literature, beginning with this letter, and ending with "Pilgrims Progress," has been among its most cherished treasures.

But the same thing is true about us all, though it may be in a narrower sphere. No man gets good for himself alone out of his sorrows. Whatever purifies and makes gentler and more Christlike, whatever teaches or builds up-and sorrows rightly borne do all these-is for the common good. Be our trials great or small, be they minute and every day-like gnats that hum about us in clouds, and may be swept away by the hand, and irritate rather than hurt where they sting-or be they huge and formidable, like the viper that clings to the wrist and poisons the life blood, they are meant to give us good gifts, which we may transmit to the narrow circle of our homes, and in ever widening rings of influence to all around us. Have we never known a household, where some chronic invalid, lying helpless perhaps on a sofa, was a source of the highest blessing and the centre of holy influence, that made every member of the family gentler, more self-denying and loving? We shall never understand our sorrows, unless we try to answer the question, What good to others is meant to come through me by this? Alas, that grief should so often be selfabsorbed, even more than joy is! The heart sometimes opens to unselfish sharing of its gladness with others; but it too often shuts tight over its sorrow, and seeks solitary indulgence in the luxury of woe. Let us learn that our brethren claim, benefit from our trials, as well as from our good things, and seek to ennoble our griefs by bearing them for "His bodys sake, which is the Church." Christs sufferings on His cross are the satisfaction for a worlds sins, and in that view can have no supplement, and stand alone in kind. But His "afflictions"-a word which would not naturally be applied to His death-do operate also to set the pattern of holy endurance, and to teach manya lesson; and in that view every suffering borne for Him and with Him may be regarded as associated with His, and helping to bless the Church and the world. God makes the rough iron of our natures into shining, flexible, sharp steel, by heavy hammers and hot furnaces, that He may shape us as His instruments to help and heal.

It is of great moment that we should have such thoughts of our sorrows whilst their pressure is upon us, and not only when they are past. "I now rejoice." Most of us have had to let years stretch between us and the blow before we could attain to that clear insight. We can look back and see how our past sorrows tended to bless us, and how Christ was with us in them: but as for this one, that burdens us today, we cannot make it out. We can even have a solemn thankfulness not altogether unlike joy as we look on those wounds that we remember; but how hard it is to feel it about those that pain us now! There is but one way to secure that calm wisdom, which feels their meaning even while they sting and burn, and can smile through tears, as sorrowful and yet always rejoicing; and that is to keep in very close communion with our Lord. Then, even when we are in the whitest heat of the furnace, we may have the Son of man with us; and if we have, the fiercest flames will burn up nothing but the chains that bind us, and we shall "walk at liberty" in that terrible heat, because we walk with Him. It is a high attainment of Christian fortitude and faith to feel the blessed meaning, not only of the six tribulations which are past, but of the present seventh, and to say, even while the iron is entering the quivering flesh, "I now rejoice in my sufferings," and try to turn them to others good.

II. These thoughts naturally lead on to the statement of the Apostles lowly and yet lofty conception of his office-"whereof (that is, of which Church) I was made a minister, according to the dispensation of God, which was given me, to you-ward, to fulfil the word of God." The first words of this clause are used at the close of the preceding section in Col_1:23, but the "whereof" there refers to the gospel, not as here to the Church. He is the servant of both, and because he is the servant of the Church he suffers, as he has been saying. The representation of himself as servant gives the reason for the conduct described in the previous clause. Then the next words explain what makes him the Churchs servant. He is so in accordance with, or in pursuance of, the stewardship, or office of administrator, of His household, to which God has called him, "to you-ward," that is to say, with especial reference to the Gentiles. And the final purpose of his being made a steward is "to fulfil the word of God"; by which is not meant "to accomplish or bring to pass its predictions," but "to bring it to completion," or "to give full development to it," and that possibly in the sense of preaching it fully, without reserve, and far and wide throughout the whole world.

So lofty and yet so lowly was Pauls thought of his office. He was the Churchs servant, and therefore bound to suffer cheerfully for its sake. He was so, because a high honour had been conferred on him by God, nothing less than the stewardship of His great household the Church, in which he had to give to every man his portion, and to exercise authority. He. is the Churchs servant indeed, but it is because he is the Lords steward. And the purpose of his appointment goes far beyond the interests of any single Church; for while his office sends him especially to the Colossians, its scope is as wide as the world.

One great lesson to be learned from these words is that Stewardship means service; and we may add that, in nine cases out of ten, service means suffering. What Paul says, if we put it into more familiar language, is just this: "Because God has given me something that I can impart to others, I am their servant, and bound, not only by my duty to Him, but by my duty to them, to labour that they may receive the treasure." That is true for us all. Every gift from the great Householder involves the obligation to impart it. It makes us His stewards and our brethrens servants. We have that we may give. The possessions are the Householders, not ours, even after He has given them to us. He gives us truths of various kinds in our minds, the gospel in our hearts, influence from our position, money in our pockets, not to lavish on self, nor to hide and gloat over in secret, but that we may transmit His gifts, and "Gods grace fructify through us to all." "It is required of stewards that a man be found faithful"; and the heaviest charge, "that he had wasted his Lords goods," lies against every one of us who does not use all that he possesses, whether of material or intellectual or spiritual wealth, for the common advantage.

But that common obligation of stewardship presses with special force on those who say that they are Christs servants. If we are, we know something of His love and have felt something of His power; and there are hundreds of people around us, many of whom we can influence, who know nothing of either. That fact makes us their servants, not in the sense of being under their control, or of taking orders from them, but in the sense of gladly working for them., and recognising our obligation to help them. Our resources may be small. The Master of the house may have entrusted us with little. Perhaps we are like the boy with the five barley loaves and two small fishes; but even if we had only a bit of the bread and a tail of one of the fishes, we must not eat our morsel alone. Give it to those who have none, and it will multiply as it is distributed, like the barrel of meal, which did not fail because its poor owner shared it with the still poorer prophet. Give, and not only give, but "pray them with much entreaty to receive the gift"; for men need to have. the true Bread pressed on them, and they will often throw it back, or drop it over a wall, as soon as your back is turned, as beggars do in our streets. We have to win them. by showing that we are their servants, before they will take what we have to give. Besides this, if stewardship is service, service is often suffering; and he will not clear himself of his obligations to his fellows, or of his responsibility to his Master, who shrinks from seeking to make known the love of Christ to his brethren, because he has often to "go forth weeping" whilst he bears the precious seed.

III. So we come to the last thought here, which is of the grand Mystery of which Paul is the Apostle and Servant. Paul always catches fire when he comes to think of the universal destination of the gospel, and of the honour put upon him as the man to whom the task was entrusted of transforming the Church from a Jewish sect to a worldwide society. That great thought now sweeps him away from his more immediate object, and enriches us with a burst which we could ill spare from the letter.

His task, he says, is to give its full development to the word of God, to proclaim a certain mystery long hid, but now revealed to those who are consecrated to God. To these it has been Gods good pleasure to show the wealth of glory which is contained in this mystery, as exhibited among the Gentile Christians, which mystery is nothing else than the fact that Christ dwells in or among these Gentiles, of whom the Colossians are part, and by His dwelling in them gives them the confident expectation of future glory.

The mystery then of which the Apostle speaks so rapturously is the fact that the Gentiles were fellow heirs and partakers of Christ. "Mystery" is a word borrowed from the ancient systems, in which certain rites and doctrines were communicated to the initiated. There are several allusions to them in Pauls writings, as for instance in the passage in Php_4:12, which the Revised Version gives as "I have learned the secret both to be filled and to be hungry," and probably in the immediate context here, where the characteristic word "perfect" means "initiated." Portentous theories which have no warrant have been spun out of this word. The Greek mysteries implied secrecy; the rites were done in deep obscurity; the esoteric doctrines were muttered in the ear. The Christian mysteries are spoken on the housetop, nor does the word imply anything as to the comprehensibility of the doctrines or facts which are so called.

We talk about "mysteries," meaning thereby truths that transcend human faculties; but the New Testament "mystery" may be, and most frequently is, a fact perfectly comprehensible when once spoken. "Behold I show you a mystery: We shall not all sleep, but we shall all be changed." There is nothing incomprehensible in that. We should never have known it if we had not been told; but when told it is quite level with our faculties. And as a matter of fact, the word is most frequently used in connection with the notion, not of concealment, but of declaring. We find too that it occurs frequently in this Epistle, and in the parallel letter to the Ephesians, and in every instance but one refers, as it does here, to a fact which was perfectly plain and comprehensible when once made known; namely, the entrance of the Gentiles into the Church.

If that be the true meaning of the word, then "a steward of the mysteries" will simply mean a man who has truths, formerly unknown but now revealed, in charge to make known to all who will hearken, and neither the claims of a priesthood nor the demand for the unquestioning submission of the intellect have any foundation in this much abused term.

But turning from this, we may briefly consider what was the substance of this grand mystery which thrilled Pauls soul. It is the wonderful fact that all barriers were broken down, and that Christ dwelt in the hearts of these Colossians. He saw in that the proof and the prophecy of the worldwide destination of the gospel. No wonder that his heart burned as he thought of the marvellous work which God had wrought by him. For there is no greater revolution in the history of the world than that accomplished through him, the cutting loose of Christianity from Judaism and widening the Church to the width of the race. No wonder that he was misunderstood and hated by Jewish Christians all his days!

He thinks of these once heathens and now Christians at Colossae, far away in their lonely valley, and of many another little community-in Judea, Asia, Greece, and Italy; and as he thinks of how a real solid bond of brotherhood bound them together in spite of their differences of race and culture, the vision of the oneness of mankind in the Cross of Christ shines out before him, as no man had ever seen it till then, and he triumphs in the sorrows that had helped to bring about the great result.

That dwelling of Christ among the Gentiles reveals the exuberant abundance of glory, To him the "mystery" was all running over with riches, and blazing with fresh radiance. To us it is familiar and somewhat worn. The "vision splendid," which was manifestly a revelation of hitherto unknown Divine treasures of mercy and lustrous light when it first dawned on the Apostles sight, has "faded" somewhat "into the light of common day" for us, to whom the centuries since have shown so slow a progress.

But let us not lose more than we can help, either by our familiarity with the thought, or by the discouragements arising from the chequered history of its partial realisation. Christianity is still the only religion which has been able to make permanent conquests. It is the only one that has been able to disregard latitude and longitude, and to address and guide conditions of civilisation and modes of life quite unlike those of its origin. It is the only one that sets itself the task of conquering the world without the sword, and has kept true to the design for centuries. It is the only one whose claims to be worldwide in its adaptation and destiny would not be laughed out of court by its history. It is the only one which is today a missionary religion. And so, notwithstanding the long centuries of arrested growth and the wide tracts of remaining darkness, the mystery which fired Pauls enthusiasm is still able to kindle ours, and the wealth of glory that lies in it has not been impoverished nor stricken with eclipse.

One last thought is here, -that the possession of Christ is the pledge of future blessedness. "Hope" here seems to be equivalent to "the source" or "ground" of the hope. If we have the experience of His dwelling in our hearts, we shall have, in that very experience of His sweetness and of the intimacy of His love, a marvellous quickener of our hope that such sweetness and intimacy will continue forever. The closer we keep to Him, the clearer will be our vision of future blessedness. If He is throned in our hearts, we shall be able to look forward with a hope, which is not less than certainty, to the perpetual continuance of His hold of us and of our blessedness in Him. Anything seems more credible to a man who habitually has Christ abiding in him, than that such a trifle as death should have power to end such a union. To have Him is to have life. To have Him will be heaven. To have Him is to have a hope certain as memory and careless of death or change. That hope is offered to us all. If by our faith in His great sacrifice we grasp the great truth of "Christ for us," our fears will be scattered, sin and guilt taken away, death abolished, condemnation ended, the future a hope and not a dread. If by communion with Him. through faith, love, and obedience, we have "Christ in us," our purity will grow, and our experience will be such as plainly to demand eternity to complete its incompleteness and to bring its folded buds to flower and fruit. If Christ be in us, His life guarantees ours, and we cannot die whilst He lives. The world has come, in the persons of its leading thinkers, to the position of proclaiming that all is dark beyond and above. "Behold! we know not anything," is the dreary "end of the whole matter"-infinitely sadder than the old Ecclesiastes, which from "vanity of vanities" climbed to "fear God and keep His commandments," as the sum. of human thought and life. "I find no God; I know no future." Yes! Paul long ago told us that if we were "without Christ" we should "have no hope, and be without God in the world." And cultivated Europe is finding out that to fling away Christ and to keep a faith in God or in a future life is impossible.

But if we will take Him for our Saviour by simple trust, He will give us His own presence in our hearts, and infuse there a hope full of immortality. If we live in close communion with Him, we shall need no other assurance of an eternal life beyond than that deep, calm blessedness springing from the imperfect fellowship of earth which must needs lead to and be lost in the everlasting and completed union of heaven.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:24–2:5 Paul considers his own role in the widespread preaching of the Good News (1:23).

1:24 I am participating in the sufferings of Christ (literally I am filling up what is lacking in the sufferings of Christ): While the redemptive suffering of Christ is unique and completely finished, Christ still suffers through his people in a world hostile to the message of redemption. Christ and his church will continue to suffer until God’s purposes in this world are complete (see also Mark 13:19-23; Rom 8:17-18; 1 Thes 3:3).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Col 1:24. Νῦν, now) This is in antithesis to from (since) the day that, Col 1:9.—καὶ, and) This is to be explained thus: in my sufferings, in which I fill up in turn. And is used as but,[2] Eph 5:27.—ἀνταναπληρῶ, I fill up in turn) The measure of sufferings was fixed, which the whole Church must endure. The more of them therefore that Paul endured (drained out), the less is left for himself and others; the communion of saints produces this effect. [While the measure of sufferings destined for Paul was filling up, the Gentiles attained to the full communion (participation) of the Gospel.—V. g.] Hence the Papists infer the doctrine of merit in behalf of others, as very many errors in their system have sprung from a subtle (nice and profound) truth, received without discrimination.—ὑπὲρ, for) Eph 3:1, note.

[2] Not having spot, etc.—BUT that it should be holy, for, but holy.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Col_1:24.[61] A more precise description of this relation of service, and that, in the first place, with respect to the sufferings which the apostle is now enduring, Col_1:24, and then with respect to his important calling generally, Col_1:25-29.

ὃς (see the critical remarks) ΝῦΝ ΧΑΊΡΩ Κ.Τ.Λ.: I who now rejoice, etc. How touchingly, so as to win the hearts of the readers, does this join itself with the last element of encouragement in Col_1:23!

νῦν] places in contrast with the great element of his past, expressed by οὗ ἐγεν. κ.τ.λ., which has imposed on the apostle so many sorrows (comp. Act_9:16), the situation as it now exists with him in that relation of service on his part to the gospel. This present condition, however, he characterizes, in full magnanimous appreciation of the sufferings under which he writes, as joyfulness over them, and as a becoming perfect in the fellowship of tribulation with Christ, which is accomplished through them. It is plain, therefore, that the emphatic νῦν is not transitional (Bähr) or inferential (Lücke: quae cum ita sint); nor yet is it to be defined, with Olshausen, by arbitrary importation of the thought: now, after that I look upon the church as firmly established (comp. Dalmer), or, with Hofmann, to be taken as standing in contrast to the apostolic activity.

ἐν τοῖς παθήμ.] over the sufferings; see on Php_1:18; Rom_5:3. This joy in suffering is so entirely in harmony with the Pauline spirit, that its source is not to be sought (in opposition to Holtzmann) in 2Co_7:4, either for the present passage or for Eph_3:13; comp. also Php_2:17.

ὑπὲρ ὑμῶν] joins itself to ΠΑΘΉΜΑΣΙΝ so as to form one conception, without connecting article. Comp. on Col_1:1; Col_1:4; 2Co_7:7; Eph_3:13; Gal_4:14. Since ὙΠΈΡ, according to the context, is not to be taken otherwise than as in ὙΠῈΡ ΤΟῦ ΣΏΜ. ΑὐΤΟῦ, it can neither mean instead of (Steiger, Catholic expositors, but not Cornelius a Lapide or Estius), nor on account of (Rosenmüller, Heinrichs, Flatt; comp. Eph_3:1; Php_1:29), but simply: in commodum,[62] namely, ἵνα ὑμᾶς ὠφελῆσαι δυνηθῶ, Oecumenius, and that, indeed, by that honourable attestation and glorifying of your Christian state, which is actually contained in my tribulations; for the latter show forth the faith of the readers, for the sake of which the apostle has undertaken and borne the suffering, as the holy divine thing which is worthy of such a sacrifice. Comp. Php_1:12 ff.; Eph_3:13. The reference to the example, which confirms the readers faith (Grotius, Wolf, Bähr, and others), introduces inappropriately a reflection, the indirect and tame character of which is not at all in keeping with the emotion of the discourse.

The ὑμῶν, meaning the readers, though the relation in question concerns Pauline Christians generally, is to be explained by the tendency of affectionate sympathy to individualize (comp. Php_1:25; Php_2:17, et al.). It is arbitrary, doubtless, to supply τῶν ἐθνῶν here from Eph_3:1 (Flatt, Huther); but that Paul, nevertheless, has his readers in view as Gentile Christians, and as standing in a special relation to himself as apostle of the Gentiles, is shown by Col_1:25-27.

καί] not equivalent to ΚΑῚ ΓΆΡ (Heinrichs, Bähr), but the simple and, subjoining to the subjective state of feeling the objective relation of suffering, which the apostle sees accomplishing itself in his destiny. It therefore carries on, but not from the special (ὑμῶν) ad totam omnino ecclesiam (Lücke), since the new point to be introduced is contained in the specific ἈΝΤΑΝΑΠΛΗΡῶ … ΧΡΙΣΤΟῦ, and not in ὙΠῈΡ Τ. ΣΏΜ. ΑὐΤΟῦ. The connection of ideas is rather: I rejoice over my sufferings, and what a holy position is theirs! through them I fulfil, etc. Hence the notion of χαίρω is not, with Huther, to be carried over also to ἈΝΤΑΝΑΠΛΗΡῶ: and I supplement with joy, etc. At the same time, however, the statement introduced by καί stands related to ΧΑΊΡΩ as elucidating and giving information regarding it.

ἀνταναπληρῶ] The double compound is more graphic than the simple ἀναπληρῶ, Php_2:30; 1Co_16:17 (I fill up), since ἀντί (to fill up over against) indicates what is brought in for the making complete over against the still existing ὑστερήματα. The reference of the ἀντί lies therefore in the notion of what is lacking; inasmuch, namely, as the incomplete is rendered complete by the very fact, that the supplement corresponding to what is lacking is introduced in its stead. It is the reference of the corresponding adjustment,[63] of the supplying of what is still wanting. Comp. Dem. 182. 22: ἀνταναπληροῦντες πρὸς τὸν εὐπορώτατον ἀεὶ τοὺς ἀπορωτάτους (where the idea is, that the poverty of the latter is compensated for by the wealth of the former); so also ἀνταναπλήρωσις, Epicur. ap. Diog. L. x. 48; Dio Cass, xliv. 48: ὅσον … ἐνέδει, τοῦτο ἐκ τῆς παρὰ τῶν ἄλλων συντελείας ἀνταναπληρωθῇ. Comp. ἀντεμπίπλημι, Xen. Anab. iv. 5. 28; ἀνταναπλήθειν, Xen. Hell. ii. 4. 12; and ἀντιπληροῦν, Xen. Cyr. ii. 2. 26. The distinction of the word from the simple ἀναπληροῦν does not consist in this, that the latter is said of him, who ὑστέρημα a se relictum ipse explet, and ἀνταναπλ. of him, who alterius ὑστέρημα de suo explet (so Winer, de verbor. c. praepos. in N. T. usu, 1838, III. p. 22); nor yet in the endurance vieing with Christ, the author of the afflictions (Fritzsche, ad Rom. III. p. 275); but in the circumstance, that in ἀνταναπλ. the filling up is conceived and described as defectui respondens, in ἀναπλ., on the other hand, only in general as completio. See 1Co_16:17; Php_2:30; Plat. Legg. xii. p. 957 A, Tim. p. 78 D, et al. Comp. also Tittmann, Synon. p. 230.

τὰ ὑστερήματα] The plural indicates those elements yet wanting in the sufferings of Christ in order to completeness. Comp. 1Th_3:10; 2Co_9:12.

τῶν θλίψ. τοῦ Χριστοῦ] τοῦ Χ. is the genitive of the subject. Paul describes, namely, his own sufferings, in accordance with the idea of the κοινωνεῖν τοῖς τοῦ Χριστοῦ παθήμασι (1Pe_4:13; comp. Mat_20:22; Heb_13:13), as afflictions of Christ, in so far as the apostolic suffering in essential character was the same as Christ endured (the same cup which Christ drank, the same baptism with which Christ was baptized). Comp. on Rom_8:17; 2Co_1:5; Php_3:10. The collective mass of these afflictions is conceived in the form of a definite measure, just as the phrases ἀναπιμπλάναι κακά, ἀναπλῆσαι κακὸν οἶτον, and the like, are current in classic authors, according to a similar figurative conception (Hom. Il. viii. 34. 354, 15:132), Schweigh. Lex. Herod. I. p. 42. He only who has suffered all, has filled up the measure. That Paul is now, in his captivity fraught with danger to life, on the point (the present ἀνταναπλ. indicating the being in the act, see Bernhardy, p. 370) of filling up all that still remains behind of this measure of affliction, that he is therefore engaged in the final full solution of his task of suffering, without leaving a single ὑστέρημα in it,this he regards as something grand and glorious, and therefore utters the ἀνταναπληρῶ, which bears the emphasis at the head of this declaration, with all the sense of triumph which the approaching completion of such a work involves. I rejoice on account of the sufferings which I endure for you, andso highly have I to esteem this situation of affliction

I am in the course of furnishing the complete fulfilment of what in my case still remains in arrear of fellowship of affliction with Christ. This lofty consciousness, this feeling of the grandeur of the case, very naturally involved not only the selection of the most graphic expression possible, ἀνταναπληρῶ, to be emphatically prefixed, but also the description, in the most honourable and sublime manner possible, of the apostolic afflictions themselves as the θλίψεις τοῦ Χριστοῦ,[64] since in their kind and nature they are no other than those which Christ Himself has suffered. These sufferings are, indeed, sufferings for Christs sake (so Vatablus, Schoettgen, Zachariae, Storr, Rosenmüller, Flatt, Böhmer, and others; comp. Wetstein), but they are not so designated by the genitive; on the contrary, the designation follows the idea of ethical identity, which is conveyed in the ἰσόμοιρον εἷναι τῷ Χριστῷ, as in Php_3:10. Nor are they to be taken, with Lücke (comp. Fritzsche, l.c.), as: afflictiones, quae Paulo apostolo Christo auctore et auspice Christo perferendae erant, since there is no ground to depart from the primary and most natural designation of the suffering subject (θλῖψις, with the genitive of the person, is always so used in the N. T., e. g. in 2Co_1:4; 2Co_1:8; 2Co_4:17; Eph_3:12; Jam_1:27), considering how current is the idea of the κοινωνία of the sufferings of Christ. Theodorets comment is substantially correct, though not exhibiting precisely the relation expressed by the genitive: ΧΡΙΣΤῸς ΤῸΝ ὙΠῈΡ Τῆς ἘΚΚΛΗΣΊΑς ΚΑΤΕΔΈΞΑΤΟ ΘΆΝΑΤΟΝ … ΚΑῚ ΤᾺ ἌΛΛΑ ὍΣΑ ὙΠΈΜΕΙΝΕ, ΚΑῚ Ὁ ΘΕῖΟς ἈΠΌΣΤΟΛΟς ὩΣΑΎΤΩς ὙΠῈΡ ΑὐΤῆς ὙΠΈΣΤΗ ΤᾺ ΠΟΙΚΊΛΑ ΠΑΘΉΜΑΤΑ. Ewald imports more, when he says that Paul designates his sufferings from the point of view of the continuation and further accomplishment of the divine aim in the sufferings of Christ. Quite erroneous, however, because at variance with the idea that Christ has exhausted the suffering appointed to Him in the decree of God for the redemption of the world (comp. also Joh_11:52; Joh_19:30; Luk_22:37; Luk_18:31; Rom_3:25; 2Co_5:21, et al.), is not only the view of Heinrichs: qualia et Christus passurus fuisset, si diutius vixisset (so substantially also Phot. Amphil. 143), but also that of Hofmann, who explains it to mean: the supplementary continuation of the afflictions which Christ suffered in His earthly lifea continuation which belonged to the apostle as apostle of the Gentiles, and consisted in a suffering which could not have affected Christ, because He was only sent to the lost sheep of Israel. As if Christs suffering were not, throughout the N. T., the one perfect and completely valid suffering for all mankind, but were rather to be viewed under the aspect of two quantitative halves, one of which He bore Himself as διάκονος περιτομῆς (Rom_15:8), leaving the other behind to be borne by Paul as the ΔΙΔΆΣΚΑΛΟς ἘΘΝῶΝ; so that the first, namely, that which Jesus suffered, consisted in the fact that Israel brought Him to the cross, because they would not allow Him to be their Saviour; whilst the other, as the complement of the first, consisted in this, that Paul lay in captivity with his life at stake, because Israel would not permit him to proclaim that Saviour to the Gentiles. Every explanation, which involves the idea of the suffering endured by Christ in the days of His flesh having been incomplete and needing supplement, is an anomaly which offends against the analogy of faith of the N. T. And how incompatible with the deep humility of the apostle (Eph_3:8; 1Co_15:9) would be the thought of being supposed to supplement that, which the highly exalted One (Col_1:15 ff.) had suffered for the reconciliation of the universe (Col_1:20 ff.)! Only when misinterpreted in this fashion can the utterance be regarded as one perfectly foreign to Paul (as is asserted by Holtzmann, pp. 21 f., 152, 226); even Eph_1:22 affords no basis for such a view. As head of the Church, which is His body, and which He fills, He is in statu gloriae in virtue of His kingly office. Others, likewise, holding the genitive to be that of the subject, have discovered here the conception of the suffering of Christ in the Church, His body,[65] so that when the members suffer, the head suffers also. So Chrysostom and Theophylact (who compare the apostle with a lieutenant, who, when the general-in-chief is removed, takes the latters place and receives his wounds), Theodore of Mopsuestia, Augustine, Erasmus, Luther, Beza, Calvin, Melanchthon, Clarius, Cornelius a Lapide, Vitringa, Bengel, Michaelis, and others, including Steiger, Bähr, Olshausen, de Wette, Schenkel, Dalmer; comp. Grotius and Calovius, and even Bleek. But the idea of Christ suffering in the sufferings of His people (Olshausen: Christ is the suffering God in the worlds history!) is nowhere found in the N. T., not even in Act_9:4, where Christ, indeed, appears as the One against whom the persecution of Christians is directed, but not as affected by it in the sense of suffering. He lives in His people (Gal_2:20), speaks in them (2Co_13:3); His heart beats in them (Php_1:8); He is mighty in them (Col_1:29), when they are weak (2Co_12:9), their hope, their life, their victory; but nowhere is it said that He suffers in them. This idea, moreoverwhich, consistently carried out, would involve even the conception of the dying of Christ in the martyrswould be entirely opposed to the victoriously reigning life of the Lord in glory, with whose death all His sufferings are at an end, Act_2:34 ff.; 1Co_15:24; Php_2:9 ff.; Luk_24:26; Joh_19:30. Crucified ἐξ ἀσθενείας, He lives ἘΚ ΔΥΝΆΜΕΩς ΘΕΟῦ, 2Co_13:4, at the right hand of God exalted above all the heavens and filling the universe (Eph_1:22 f., Col_4:10), ruling, conquering, and beyond the reach of further suffering (Heb_3:18 ff.). The application made by Cajetanus, Bellarmine, Salmeron, and others, of this explanation for the purpose of establishing the treasury of indulgences, which consists of the merits not merely of Christ but also of the apostles and saints, is a Jewish error (4Ma_6:26, and Grimm in loc.), historically hardly worthy of being noticed, though still defended, poorly enough, by Bisping.

ἐν τῇ σαρκί μου] belongs to ἈΝΤΑΝΑΠΛ., as to which it specifies the more precise mode; not to τῶν θλίψ. τ. Χ. (so Storr, Flatt, Bähr, Steiger, Böhmer, Huther), with which it might be combined so as to form one idea, but it would convey a more precise description of the Christ-sufferings experienced by the apostle, for which there was no motive, and which was evident of itself. Belonging to ἀνταναπλ., it contains with ὙΠῈΡ ΤΟῦ ΣΏΜ. Ἀ. a pointed definition (σάρξ … σῶμα) of the mode and of the aim.[66] Paul accomplishes that ἈΝΤΑΝΑΠΛΗΡΟῦΝ in his flesh,[67] which in its natural weakness, exposed to suffering and death, receives the affliction from without and feels it psychically (comp. 2Co_4:11; Gal_4:14; 1Pe_4:1), for the benefit of the body of Christ, which is the church (comp. Col_1:18), for the confirmation, advancement, and glory of which (comp. above on ὑπὲρ ὑμῶν) he endures the Christ-sufferings. Comp. Eph_3:13. The significant purpose of the addition of ἘΝ Τῇ ΣΑΡΚῚ Κ.Τ.Λ. is to bring out more clearly and render palpable, in connection with the ἈΝΤΑΝΑΠΛΗΡῶ Κ.Τ.Λ., what lofty happiness he experiences in this very ἀνταναπληροῦν. He is therein privileged to step in with his mortal ΣΆΡΞ for the benefit of the holy and eternal body of Christ, which is the church.

[61] See upon ver. 24, Lücke, Progr. 1833; Huther in the Stud. u. Krit. 1838, p. 189 ff.

[62] So also Bisping, who, however, explains it of the meritoriousness of good works availing for others.

[63] Many ideas are arbitrarily introduced by commentators, in order to bring out of the ἀντί in ἀνταναπλ. a reciprocal relation. See e.g. Clericus: Ille ego, qui olim ecclesiam Christi vexaveram, nunc vicissim in ejus utilitatem pergo multa mala perpeti. Others (see already Oecumenius) have found in it the meaning: for requital of that which Christ suffered for us; comp. also Grimm in his Lexicon. Wetstein remarks shortly and rightly: ἁντὶ ὑστερήματος succedit πλήρωμα,or rather ἀναπλήρωμα.

[64] When de Wette describes our view of θλίψ. τ. Χ. as tame, and Schenkel as tautological, the incorrectness of this criticism arises from their not observing that the stress of the expression lies on ἀνταναπληρῶ, and not on τ. θλ. τ. Χ.

[65] Comp. also Sabatier, lapôtre Paul, p. 213.

[66] Steiger rightly perceived that ἐν τ. σαρκί μ. and ὑπὲρ τ. σ. ἀ. belong together; but he erroneously coupled both with τῶν θλ. τ. Χ. (the sufferings which Christ endures in my flesh for His body), owing to his incorrect view of the θλίψεις τ. Χ

[67] Hofmann thinks, without reason, that, according to our explanation of ἀνταναπληρῶ κ.τ.λ., we ought to join ἐν τῇ σαρκί μου with τῶν θλίψ. τ. Χ., as the latter would otherwise be without any reference to the person of the apostle. It has, in fact, this reference through the very statement, that the ἀνταναπληροῦν κ.τ.λ. takes places in the flesh of the apostle.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Col 1:24-29 . PAUL REJOICES THAT HIS SUFFERINGS ARE FOR THE BENEFIT OF THE CHURCH, IN WHOSE SERVICE HE FULFILS HIS DIVINELY APPOINTED TASK, OF FULLY PREACHING THE LONG HIDDEN BUT NOW REVEALED MYSTERY OF THE GOSPEL, WHICH IS UNIVERSAL IN ITS SCOPE, A TASK IN WHICH HE USES ALL THE MIGHTY STRENGTH WITH WHICH GOD HAS ENDOWED HIM.

Col 1:24 . It is usually assumed that ὃς read by the Western text is due to dittography; but it may quite as easily have fallen out through homœoteleuton as have been inserted. It is, however, omitted by such an overwhelming combination of MSS. that it would not perhaps be justifiable to place it in the text. On grounds of internal evidence a strong case can be made out for the insertion. Lightfoot omits, and thinks the abruptness characteristic of Paul. He quotes as parallels 2Co 7:9 , 1Ti 1:12 . But the connexion in the former case is uncertain; Westcott and Hort do not begin a new sentence with νῦν χαίρω ; if correctly, it is not a true parallel. But if otherwise there is not the abrupt change of subject we find here, for Paul has been speaking of his previous regret, and νῦν χαίρω follows naturally on this. In the latter case, apart from the dubious authenticity of the Epistle, Col 1:12 naturally continues Col 1:11 . On the other hand, it is very characteristic of our Epistle for transitions to be effected by the relative. Without it we have no preparation for Col 1:24 , for νῦν is not transitional. And with it the appeal to their loyalty in οὗ ἐγεν . ἐγὼ Π . διάκ . is greatly strengthened. νῦν χαίρω : “I now rejoice,” not “now, in contrast to times of repining,” or “now as I contemplate the greatness of redemption,” but simply “in my present condition as a prisoner”. Joy in suffering is a familiar Pauline idea. ἐν τοῖς παθήμασιν : not, as Meyer and Haupt, “over my sufferings,” for which ἐπὶ would have been expected (though cf. Phi 1:18 , Luk 10:20 ), but “in my sufferings,” ἐν denoting the sphere in which, not (as Ell.) both sphere in and subject over which. ὑπὲρ ὑμῶν : i.e. , for your benefit. Oltramare compares Phi 1:29 , Eph 3:1 ; Eph 3:13 , 1Pe 3:18 , and interprets “for love of you” a fine thought; but probably that is not in Paul’s mind. ἀνταναπληρῶ . The meaning of this verb is much disputed. ἀναπληροῦν is “to fill up”. ἀντι - in composition has, according to Grimm, the following senses: opposite, over against; the mutual efficiency of two; requital; hostile opposition; official substitution; but some of these do not occur with verbs. He explains it in this way: “What is wanting of the affliction of Christ to be borne by me, that I supply in order to repay the benefits which Christ conferred on me by filling up the measure of the afflictions laid upon Him”. ἀντι - on this view means “in return for”. Another view proposed is that Paul makes up by present suffering for his former persecution. Winer (followed by Lightf., Findl., Moule) says ἀναπλ . is used of him who “ ὑστέρημα a se relictum ipse explet,” and ἀνταναπλ . of him who “alterius ὑστέρημα de suo explet” (quoted in Meyer). The parallels Lightfoot quotes are intended to show that “the supply comes from an opposite quarter to the defect”. He takes the sense to be that Paul suffers instead of Christ, and translates “I fill up on my part,” “I supplement”. Abbott pertinently points out that in the two instances in which ἀναπληροῦν is used with ὑστέρημα (1Co 16:17 , Phi 2:30 ) the supply comes from an opposite quarter to the defect, and therefore we have no more reason for including this idea in ἀνταναπλ . than in ἀναπλ . The simplest explanation is that of Wetstein, “ ἀντὶ ὑστερήματος succeedit ἀναπλήρωμα ”. (So Mey., Ell., Alf., Haupt, Abb.) We thus get the idea that over against or corresponding to the previous defect comes the filling up. To Lightfoot’s criticism that this deprives ἀντὶ of its force, Ellicott replies that there is no such clear correspondence of personal agents as would be needed to substantiate the assertion. It is impossible to feel sure which of these views is right, but this is of negative importance, since it excludes arguments (such as Lightfoot’s) as to the meaning of the rest of the verse, based on the sense of this verb. τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ . Leaving out of account such interpretations as “afflictions for the sake of Christ,” or “afflictions imposed by Christ,” the following are the chief views that have been taken: (1) Many Romanist commentators explain the sufferings of Christ to be His mediatorial sufferings, left incomplete by Him and completed by His saints, Paul taking his share in this. (2) Lightfoot, Oltramare, Findlay, Haupt and others agree with (1) in taking τ . θλ . τ . Χ . as the sufferings which Christ endured on earth. But they deny that these are mediatorial sufferings; they had “a ministerial utility”. Christ suffered for the kingdom of God, and His followers must continue this. Hofmann’s view is a special form of this. Christ was sent only to Israel, and endured sufferings in His ministry to it. Paul fills up what is left of these sufferings, as Apostle to the Gentiles. (3) Meyer, followed by Abbott, thinks the afflictions are Paul’s own, and are called the afflictions of Christ, because they are of the same essential character. Since his sufferings are still incomplete, he speaks of filling up the measure of them. (4) The sufferings are those of the Church, which are still incomplete. They are called the afflictions of Christ because they are those of His body. Thus Bengel: “Fixa est mensura passionum, quas tota exantlare debet ecclesia. Quo plus igitur Paulus exhausit, eo minus et ipsi posthac et caeteris relinquitur. Hoc facit communio sanctorum.” Cremer similarly says that the defect is not in what Christ suffered, but in the communion of the Church in His sufferings. Paul concentrates on himself the hate of the world against Christ and His Church. (5) The sufferings are the sufferings of Christ, not, however, those which He endured on earth, but those which He endures in Paul through their mystical union. The defect is not (as in 4) in the sufferings of the Church, but in Christ’s sufferings in Paul. (1) must be set aside on the ground that θλίψις is not used of Christ’s atoning sufferings, for which Paul employs αἶμα , θάνατος , σταυρός . (3) must be rejected because the afflictions of Christ can hardly mean afflictions like those of Christ. (4) is to be rejected on similar grounds, the defect is in Christ’s own suffering, not in that of the Church. Besides there would be an un-Pauline arrogance in the claim that he was filling up the yet incomplete sufferings of the Church. We are thus left with (2) and (5), each of which takes “the afflictions of Christ” in the strict sense of afflictions endured by Christ Himself. We cannot, with Lightfoot, decide against (5) on the ground that ἀνταναπλ . excludes an identification between the sufferings of Paul and Christ. Hofmann’s view is very attractive on account of the context, in which Paul is speaking of his Apostleship to the Gentiles. It is perhaps the best form of (2), and may be right. It, however, labours, with (2) generally, under the objection that it implies defect in Christ’s earthly sufferings, for ὑστέρημα means defect, and also that the claim thus made to fill up the defect left by Christ is strangely arrogant. It is therefore best to accept (5). It is urged that there is no N.T. parallel to the idea that Christ suffers in His members. But, apart from Act 9:4 , Paul’s doctrine of union with Christ is such that we should almost be compelled to infer that Christ suffered in His members, even if Paul had not here affirmed it. And there is no arrogance here. For Paul does not claim to fill up the defects in Christ’s earthly suffering or in the sufferings of the Church, but in the sufferings which he has to endure in his flesh, which are Christ’s sufferings, because he and Christ are one. We should accordingly take τ . θλ . τ . Χ . with ἐν τῇ σαρκί μου as a single idea, “Christ’s sufferings in my flesh”. ἐν τῇ σαρκί μου . There is a delicate contrast between the flesh of Paul and the body of Christ. If these words were connected with ἀνταναπλ . they would probably have immediately followed. ὑπὲρ τοῦ σώματος αὐτοῦ : “on behalf of His body”. This may simply mean that the sufferings of Paul advanced the interests of the Church ( cf. Phi 1:12-14 ). But, taking into account Paul’s strong feeling of the solidarity of the Church, he probably means that apart from any furthering of the Church’s interests which his imprisonment may bring about, the suffering of one of the members must benefit the whole body; just as in a higher and fuller sense the suffering of the Head had procured salvation for the Church. Paul rejoices, not, as Abbott says the view taken of τ . θλ . τ . Χ . would involve, “because they went to increase the afflictions of Christ,” but because his afflictions, which were those of Christ also in the necessity of the case, were a blessing to Christ’s body. ὅ ἐστιν ἡ ἐκκλησία : “that is, the Church,” perhaps added because σάρξ and σῶμα occur together here, and the readers might be confused as to the precise meaning of σώματος .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

24–2:5. St Paul’s appeal based on (Col 1:24-29) his own joy in enduring suffering in order to make known the secret of Christ’s presence in their heart, and (Col 2:1-5) his personal interest in them

24–29. For myself I rejoice in sufferings endured in order to carry out the work given me of making known the secret that Christ dwells in the heart of you Gentiles, and of finally presenting each before God perfect in Christ. I toil and Christ makes His work in me effective.

(Col 1:24) Whatever I once was I now rejoice (cf. Col 1:11) in my sufferings on behalf of you, while I am always filling up (on my side answering to His) what remain over of Christ’s afflictions (part of which He bore on earth, part of which His followers must bear now) in my flesh on behalf of His whole body, the Church, (Col 1:25) Of His Church I became a minister according to the conditions of the office in God’s household given me at my conversion, to be employed in the direction of His people and specifically of you, and thus accomplish the message given me by God, (Col 1:26) the secret hidden for so many ages—but now it was suddenly made manifest to His consecrated believers—(Col 1:27) for it was to them that God freely chose to make known what the surpassing character of the abundance of the moral glory seen in this secret is among the Gentiles—the secret that Christ is in you Colossians, Christ whom you hope to possess still more fully in glory, (Col 1:28) It is He whom we (Paul, Timothy, Epaphras, unlike the false teachers) are proclaiming widely, both by warning and by teaching each person whom we meet, using wisdom. as each case requires, that we may present before God’s judgmentseat each person fully developed in Christ, (Col 1:29) with a view to which object I (not only preach but) also toil, contending according to the measure of (nothing less than) Christ’s working, which is being carried out into action in me not in thought or word only, but in manifested power.

24. νῦν. Beza’s edition of the Text. Rec. 1598 (cf. A.V.) prefixes ὅς. This was probably due to the preceding word διάκονος, but is found in the purely “Western” group D*Gdfg vulg. Ambrst.

ὅ ἐστιν. ὅς ἐστιν CD*. Cf. Col 1:27 note.

24. νῦν. See notes on Textual Criticism.

Probably νῦν is here temporal, “now” in contrast to the time before ἐγενόμην (Col 1:23, cf. Col 1:25). It thus subserves his general aim, to magnify the grace of God and the power of the Gospel.

χαίρω. St Paul’s prayer (Col 1:11) was at least accomplished in his own case, cf. also 2Co 13:9, and 1Pe 4:13.

ἐν τοῖς παθήμασιν, “in (my) sufferings.” For such had been foretold of him, Act 9:16. Among his sufferings must be included his spiritual contest (Col 2:1; cf. Col 4:12-13), as well as his imprisonment, Eph 3:1; Eph 3:13. Compared with the next clause πάθημα is more subjective, suggesting especially the sufferings felt, θλίψις more objective, suggesting the outside pressure.

ὑπὲρ ὑμῶν, “on behalf of you,” cf. Col 1:9, Col 2:1, and 2Co 1:6; 2Co 12:15. Not τοῖς ὑπὲρ ὑμῶν, for παθήματα here borrows the construction πάσχω ὑπέρ; see Winer, § 20. 2 b (p. 170, ed. 1870).

καὶ. Perhaps not merely introducing an independent sentence, but expanding and elucidating χαίρω.

ἀνταναπληρῶ†. This double compound is found here only in the Greek Bible.

ἀναπληρόω comes six times in the N.T., in two of which ὑστέρημα is its object as here, viz. 1Co 16:17, and Php 2:30.

προσαναπληρόω occurs twice in N.T., with apparently the meaning of “helping to fill up,” 2Co 9:12; 2Co 11:9. Cf. LXX.† Wis 19:4, (א) AC.

ἀντὶ here probably represents the correspondence between St Paul on the one hand and Christ on the other. So Photius, Amphil. 121 (I. p. 709, Migne), οὐ γὰρ ἁπλῶς φησιν Ἀναπληρῶ, ἀλλʼ Ἀνταναπληρῶ, τουτέστιν, Ἀντὶ δεσπότου καὶ διδασκάλου ὁ δοῦλος ἐγὼ καὶ μαθητὴς τὴν ἐκείνου διακονίαν ὑπελθών, καὶ τὰ ὑστερήματα τῶν θλίψεων αὐτοῦ ἀνταναπληρῶ.

Compare ἀνταποκρίνομαι, Rom 9:20; with this agrees too the implied contrast of ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ.

τὰ ὑστερήματα. Only twice elsewhere in the N.T. does the following genitive express the thing in which the deficiency consists: Php 2:30; 1Th 3:10. Cf. Jdg 18:10; Jdg 19:19. The plural expresses the deficiency as several items. Even St Paul could not fill up the total sum.

τῶν θλίψεων τοῦ χριστοῦ, “of the afflictions of Christ.”

A unique phrase which in such a context as this has naturally provoked much discussion.

(1) Observe indeed, that nowhere else is θλίψις clearly used of Christ. Rev 1:9, συνκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, is, at most, too indirect a reference, even if τῇ θλίψει is to be taken with ἐν Ἰησοῦ at all. Psa 22:11, ὅτι θλίψις ἐγγύς may at most be applied to Christ. Nor is even θλίβω used of Him except in its literal sense (Mar 3:9†).

Perhaps παθημάτων (2Co 1:5; Php 3:10; 1Pe 4:13) would have been used had it not just occurred.

(2) Yet the word brings out, in a way that πάθημα would not, the pressure that daily contact with sin and worldliness meant for Christ and for St Paul. It is another aspect of the ἀντιλογία which Christ endured (Heb 12:3-4). Cf., as regards believers, 1Th 3:3-4.

(3) θλίψις is used, and not any of the words that are especially employed of Christ’s atonement, e.g. σταυρός αἷμα, θάνατος.

(4) τοῦ χριστοῦ is doubtless here the personal Christ during His life on earth. His sufferings in His Divine character and for the atonement could not be imitated or shared by His followers, but those that are required for the spread of the kingdom, the conversion of souls, could and must be. It was, from the nature of things, impossible that He could save His followers such θλίψεις. He left many still to be undergone. As these were presented to St Paul he for his part filled them up. Cf. 2Co 4:7-11.

(5) Other interpretations are less probable.

(a) τοῦ χριστοῦ means the ascended Christ who suffers in the afflictions of His people. So Grotius, Ita amat Christus suos ut quae ipsi ferunt mala tanquam sibi illata sentiat. Sic Paulo vincula ferente, Christus ea quodam modo ferebat (quoted by P. Ewald). But beautiful though this thought is, there is, strictly speaking, no parallel in Scripture, for it would predicate more than sympathy, actual suffering in His present glorified state. Act 9:4, Σαούλ Σαούλ, τί με διώκεις; identifies Him indeed with His people, but does not say that He suffers. Isa 63:9, “In all their afflictions He was afflicted,” even if the right reading, is not a dogmatic statement. J. A. R. appears to adopt this interpretation in Ephesians, p. 44.

(b) τοῦ χριστοῦ is not to be taken literally, but metaphorically. St Paul really means that he is filling up the deficiencies of his own afflictions, but he can call them Christ’s because they are like His; there is an ethical identity between them. The first meaning of ἀνταναπληρῶ is then to be preferred. But such a use of χριστός is unparalleled.

ἐν τῇ σαρκί μου, where I can feel. Inclusive, of course, of all that appertains to human nature, of. Col 1:22. Of. 1Co 7:28; 2Co 4:11.

ὑπὲρ τοῦ σώματος αὐτοῦ, “on behalf of His body.” More than ὑπὲρ ὑμῶν of the preceding clause both as regards number, including all believers (cf. 2Ti 2:10), and cohesion of them all with one another and with Christ, and also as regards his own ultimate object in his afflictions—Christ and that which belongs to Him.

ὅ ἐστιν. See notes on Textual Criticism. Perhaps the most clear (contrast Col 1:18) and most direct (contrast 1Ti 3:15) way of identifying His body with the Church. See Col 1:27, Col 2:17, Col 3:14.

ἡ ἐκκλησία, Col 1:18.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

For your profit and commodity.

The afflictions of the Church are said to be Christ’s afflictions, by reason of that fellowship and knitting together, that the body and the head have the one with the other, not that there is any more need to have the Church redeemed, but that Christ showeth his power in the daily weakness of his, and that for the comfort of the whole body.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Who--The oldest manuscripts omit "who"; then translate, "Now I rejoice." Some very old manuscripts, and the best of the Latin versions, and Vulgate, read as English Version. To enhance the glory of Christ as paramount to all, he mentions his own sufferings for the Church of Christ. "Now" stands in contrast to "I was made," in the past time (Col 1:23).

for you--"on your behalf," that ye may be confirmed in resting solely on Christ (to the exclusion of angel-worship) by the glorification of Christ in my sufferings (Eph 3:1).

fill up that which is behind--literally, "the deficiencies"--all that are lacking of the afflictions of Christ (compare Note, see on Co2 1:5). Christ is "afflicted in all His people's afflictions" (Isa 63:9). "The Church is His body in which He is, dwells, lives, and therefore also suffers" [VITRINGA]. Christ was destined to endure certain afflictions in this figurative body, as well as in His literal; these were "that which is behind of the afflictions of Christ," which Paul "filled up." His own meritorious sufferings in expiation for sin were once for all completely filled up on the Cross. But His Church (His second Self) has her whole measure of afflictions fixed. The more Paul, a member, endured, the less remain for the rest of the Church to endure; the communion of saints thus giving them an interest in his sufferings. It is in reference to the Church's afflictions, which are "Christ's afflictions, that Paul here saith, "I fill up the deficiencies," or "what remain behind of the afflictions of Christ." She is afflicted to promote her growth in holiness, and her completeness in Christ. Not one suffering is lost (Psa 56:8). All her members have thus a mutual interest in one another's sufferings (Co1 12:26). But Rome's inference hence, is utterly false that the Church has a stock treasury of the merits and satisfactions of Christ and His apostles, out of which she may dispense indulgences; the context has no reference to sufferings in expiation of sin and productive of merit. Believers should regard their sufferings less in relation to themselves as individuals, and more as parts of a grand whole, carrying out God's perfect plan.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 24. Rejoice in my sufferings for you] St. Paul always considers his persecutions, as far as the Jews were concerned in them, as arising from this simple circumstance - his asserting that God had chosen the Gentiles, and called them to enjoy the very same privileges with the Jews, and to constitute one Church with them.

It was on this account that the Jews attempted his life at Jerusalem, when, in order to save it, he was obliged to appeal to Caesar; the consequences of which persecution he was now suffering in his imprisonment in Rome. See Clarke on Col 4:2.

That which is behind of the afflictions of Christ] I have still some afflictions to pass through before my race of glory be finished; afflictions which fall on me on account of the Gospel; such as Christ bore from the same persecuting people.

It is worthy of remark that the apostle does not say παθηματα, the passion of Christ, but simply θλιψεις, the afflictions; such as are common to all good men who bear a testimony against the ways and fashions of a wicked world. In these the apostle had his share, in the passion of Christ he could have none. He trod the wine press alone, of the people there were none with him.

His body's sake] Believers, both of Jews and Gentiles, who form that one body, of which Christ is the head.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

24. I now rejoice. He has previously claimed for himself authority on the ground of his calling. Now, however, he provides against the honor of his apostleship being detracted from by the bonds and persecutions, which he endured for the sake of the gospel. For Satan, also, perversely turns these things into occasions of rendering the servants of God the more contemptible. Farther, he encourages them by his example not to be intimidated by persecutions, and he sets forth to their view his zeal, that he may have greater weight. Nay more, he gives proof of his affection towards them by no common pledge, when he declares that he willingly bears for their sake the afflictions which he endures. “But whence,” some one will ask, “arises this joy?” From his seeing the fruit that springs from it. “The affliction that I endure on your account is pleasant to me, because I do not suffer it in vain.” In the same manner, in his First Epistle to the Thessalonians, he says, that he rejoiced in all necessities and afflictions, on the ground of what he had heard as to their faith. (1 Thessalonians 3:6, 7.)

And fill up what is wanting. The particle and I understand as meaning for, for he assigns a reason why he is joyful in his sufferings, because he is in this thing a partner with Christ, and nothing happier can be desired than this partnership. He also brings forward a consolation common to all the pious, that in all tribulations, especially in so far as they suffer anything for the sake of the gospel, they are partakers of the cross of Christ, that they may enjoy fellowship with him in a blessed resurrection.

Nay more, he declares that there is thus filled up what is wanting in the affliction of Christ. For as he speaks in Romans 8:29,

Whom God elected, he also hath predestinated to be conformed to the image of Christ, that he may be the first-born among the brethren.

Farther, we know that there is so great a unity between Christ and his members, that the name of Christ sometimes includes the whole body, as in 1 Corinthians. 12:12, for while discoursing there respecting the Church, he comes at length to the conclusion, that in Christ the same thing holds as in the human body. As, therefore, Christ has suffered once in his own person, so he suffers daily in his members, and in this way there are filled up those sufferings which the Father hath appointed for his body by his decree. Here we have a second consideration, which ought to bear up our minds and comfort them in afflictions, that it is thus fixed and determined by the providence of God, that we must be conformed to Christ in the endurance of the cross, and that the fellowship that we have with him extends to this also.

He adds, also, a third reason — that his sufferings are advantageous, and that not merely to a few, but to the whole Church. He had previously stated that he suffered in behalf of the Colossians, and he now declares still farther, that the advantage extends to the whole Church. This advantage has been spoken of in Philippians 1:12. What could be clearer, less forced, or more simple, than this exposition, that Paul is joyful in persecution, because he considers, in accordance with what he writes elsewhere, that we must

carry about with us in our body the mortification of Christ, that his life may be manifested in us? (2 Corinthians 4 10.)

He says also in Timothy,

If we suffer with him, we shall also reign with him: if we die with him, we shall also live with him, (2 Timothy 2:11-12)

and thus the issue will be blessed and glorious. Farther, he considers that we must not refuse the condition which God has appointed for his Church, that the members of Christ may have a suitable correspondence with the head; and, thirdly, that afflictions must be cheerfully endured, inasmuch as they are profitable to all the pious, and promote the welfare of the whole Church, by adorning the doctrine of the gospel.

Papists, however, disregarding and setting aside all these things, have struck out a new contrivance in order that they may establish their system of indulgences. They give the name of indulgences to a remission of punishments, obtained by us through the merits of the martyrs. For, as they deny that there is a gratuitous remission of sins, and allege that they are redeemed by satisfactory deeds, when the satisfactions do not fill up the right measure, they call into their help the blood of the martyrs, that it may, along with the blood of Christ, serve as an expiation in the judgment of God. And this mixture they call the treasure of the Church , the keys of which they afterwards intrust to whom they think fit. Nor are they ashamed to wrest this passage, with the view of supporting so execrable a blasphemy, as if Paul here affirmed that his sufferings are of avail for expiating the sins of men.

They urge in their support the term ὑστερήματα, (things wanting,) as if Paul meant to say, that the sufferings which Christ has endured for the redemption of men were insufficient. There is no one, however, that does not see that Paul speaks in this manner, because it is necessary, that by the afflictions of the pious, the body of the Church should be brought to its perfection, inasmuch as the members are conformed to their head. I should also be afraid of being suspected of calumny in repeating things so monstrous, if their books did not bear witness that I impute nothing to them groundlessly. They urge, also, what Paul says, that he suffers for the Church. It is surprising that this refined interpretation had not occurred to any of the ancients, for they all interpret it as we do, to mean, that the saints suffer for the Church, inasmuch as they confirm the faith of the Church. Papists, however, gather from this that the saints are redeemers, because they shed their blood for the expiation of sins. That my readers, however, may perceive more clearly their impudence, allow that the martyrs, as well as Christ, suffered for the Church, but in different ways, as I am inclined to express in Augustine’s words rather than in my own. For he writes thus in his 84th treatise on John: “Though we brethren die for brethren, yet there is no blood of any martyr that is poured out for the remission of sins. This Christ did for us. Nor has he in this conferred upon us matter of imitation, but ground of thanksgiving.” Also, in the fourth book to Bonifacius: “As the only Son of God became the Son of man, that he might make us sons of God, so he has alone, without offense, endured punishment for us, that we may through him, without merit, obtain undeserved favor.” Similar to these is the statement of Leo Bishop of Rome; “The righteous received crowns, did not give them; and for the fortitude of believers there have come forth examples of patience, not gifts of righteousness. For their deaths were for themselves, and no one by his latter end paid the debt of another.”

Now, that this is the meaning of Paul’s words is abundantly manifest from the context, for he adds, that he suffers according to the dispensation that was given to him. And we know that the ministry was committed to him, not of redeeming the Church, but of edifying it; and he himself immediately afterwards expressly acknowledges this. This is also what he writes to Timothy,

that he endures all things for the sake of the elect, that they may obtain the salvation which is in Christ Jesus. (2 Timothy 2:10.)

Also, in 2 Corinthians 1:4, that

he willingly endures all things for their consolation and salvation.

Let, therefore, pious readers learn to hate and detest those profane sophists, who thus deliberately corrupt and adulterate the Scriptures, in order that they may give some color to their delusions.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(24) Who now rejoice.—In the true reading of the original there is no relative pronoun. The sentence starts with emphatic abruptness, “Now (at this moment) I rejoice” (just as in 2Co_7:9). In all the three Epistles of the Captivity this same rejoicing is declared in himself and urged on his brethren. In Eph_3:13, “I desire that ye faint not at my tribulations for you, which is your glory;” in Php_2:11, “Yea, if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. For the same cause do ye also joy, and rejoice with me.” There, as here, the rejoicing is in suffering, not in itself, not solely because it is borne with and for Christ, but also because it is for the sake of the Church. Here, however, this idea is expressed with far greater emphasis.

Fill up that which is behind of the afflictions of Christ.—The sense of this passage is at first sight startling, but it could not have been thought difficult or doubtful, had not false inferences from it tempted men to shrink from the obvious meaning. Now, (1) the “afflictions of Christ” is a phrase not used elsewhere; for “affliction” (properly, hard and galling pressure) is the ordinary burden of life, and is generally spoken of only as coming on His servants. But, like the common phrase “the sufferings of Christ” (2Co_1:5; Php_3:10; 1Pe_4:15; 1Pe_5:1), it must moan the afflictions which He endured. It is true, as has been thoughtfully suggested (see Chrysostom and others on the passage) that we are to count as His the afflictions of His Church; but still, even if we are to include these indirect afflictions, we cannot possibly exclude the direct. Next, (2) St. Paul expressly says (in the full force of the original) that “he fills up instead” of his Master, what is still left unfinished of his Master’s afflictions. (See the passages quoted by Dr. Lightfoot in his note on this verse.) He declares, i.e., that, succeeding to the suffering of Christ, he carries it out for the sake of His body the Church. This is, indeed, nothing but a clearer and more striking expression of the truth conveyed in 2Co_1:5, “The sufferings of Christ overflow to us,” so that we bear our part, in addition to the full measure which He bore; and even in the commoner expression, to be “partaker of Christ’s sufferings” (Php_3:10; 1Pe_4:13), or “to drink of His cup and be baptised with His baptism” (Mat_20:22-23). But, (3) looking to the meaning and use of the word “afflictions,” we note that “the afflictions of Christ” must be His sufferings on earth considered simply as a part—though immeasurably the chief part—of the burden of humanity in a sinful world, They represent, not the Cross of Atonement, on which He alone could suffer—and in which any reader of St. Paul must find it absurd to suppose that he would claim the slightest share—but the Cross of struggle against sin even to death, which He expressly bade us “take up if we would follow Him.” This He has still left “behind;” this in His strength every one of His servants bears, partly for himself, partly also for others. In the former light St. Paul says, “The world is crucified to me, and I to the world” (Gal_6:14); in the latter he claims it as his highest privilege “to fill up that which is behind of the afflictions of Christ for His Body which is the Church.”

In my flesh for his body’s sake.—There is obviously an antithesis here. St. Paul suffers in his natural body for the mystical Body of Christ.

(24-29) Here (as in Ephesians 3, in the same connection) St. Paul dwells on his own mission to set forth the universal gospel to the Gentiles. In the Ephesian Epistle this declaration is made a direct introduction to practical exhortation (comp. Col. 4, 5, 6); here it leads up to the earnest remonstrance against speculative errors in Colossians 2, which precedes a similar practical exhortation. In both cases he dwells on the committal to him of a special dispensation; in both he rejoices in suffering as a means of spiritual influence; in both cases he declares the one object to be the presentation of each man perfect before Christ.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24–29. The Apostle’s joy, and labour, in his Ministry

24. Who] This word is undoubtedly to be omitted, on the evidence of documents. Read, Now I rejoice.

now] as I review the glory of our Redeemer in His Person and His Work, the scope of His Gospel, the blessedness of His service.

rejoice in my sufferings] Cp. Eph_3:1; Eph_3:13; Php_2:17-18.

“A pastor should always regard himself as the representative (vicaire) of the love of Jesus Christ towards His Church, not only for teaching, but also for suffering” (Quesnel, on this place).

fill up … afflictions of Christ] Lit., fill up, as required, the lackings of the tribulations of Christ. The verb rendered “fill up” by A.V. is a double compound (found here only in the Greek Scriptures) conveying the thought of a supply occasioned by, fitted to, a demand. (See Lightfoot’s quotations.) The word rendered “sufferings” is better “afflictions,” or more exactly “tribulations,” “troubles.” It is nowhere else in N.T. used of our blessed Lord’s experiences, though it occurs in the Psalm of the Crucifixion, 22:(21 in the LXX.)11. Its ordinary reference is not to the pains of death but to the toils and anguish of persecution, and generally to the trials of a burthened life.

Thus there is no suggestion here of any supplement added by Paul to the unique Sufferings of the Propitiator in His atoning Death; a sorrow and labour in which the Lord stood absolutely alone, unapproachable for ever by any or all of His people, “bearing their sins,” “made a curse for them.” The reference is to the toils, shame, and persecution of the Lord’s life and labour as “the Apostle of our profession” (Heb_3:1), our supreme Evangelist and Pastor. In these “troubles,” though indeed preeminent, He was not unique. He only “began to do and to teach” (Act_1:1) personally what through His members He was to carry on the end, and what was in this respect left incomplete when He quitted earth. Every true toiler and sufferer for Him and His flock contributes to the “filling up” of that incompleteness, so far as he toils and bears in Christ.

“The idea of expiation or satisfaction is wholly absent from this passage” (Lightfoot).

“The Apostle entered deep into the spirit of his suffering Master when he wrote those words, so embarrassing for the commentators, so edifying for the simple, where the sufferings of the disciple are made almost as necessary for the instruction of the Church as those of the Saviour for its redemption.” (Ad. Monod, Saint Paul, Cinq Discours, p. 55.)

in my flesh] Connect these words with “fill up,” not with “afflictions of Christ” as some expositors. True, “in all their affliction He is afflicted” (Isa_63:9); and so in a tender sense He was “afflicted in” His servant’s “flesh,” his sensibilities and powers in bodily life. But, as Lightfoot points out, this explanation here is out of harmony with the verb “fill up as required.” The thought is of tribulations necessary for the practical ends of gathering in and building up the Church.

for his body’s sake, &c.] Cp. 2Ti_2:10, a close parallel. For the sake of the glorious Head, the spiritual Body becomes Paul’s absorbing interest.

On the words “body” and “Church” see above, on Col_1:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Who now rejoice in my sufferings for you,.... The apostle, as soon as he had made mention of his being a minister of the Gospel, thinks and speaks of his "sufferings"; for those are what always more or less attend persons in such an office; they are appointed to them by God; Christ has foretold them of them; they are necessary for them; they must expect them, and patiently endure them: the apostle was under them now at this present time, for he wrote this epistle in his bonds when a prisoner at Rome, not for any immorality, any crime he had committed, but for Christ's sake, for his Gospel's sake, for the sake of the churches of Christ to whom he preached, for the confirmation of them, and so of these Colossians; and therefore he says, "for you"; and which he mentions to animate them to abide by the Gospel, for which he was suffering, that it might continue with them and others: nor was he distressed and discouraged at his afflictions, he "rejoiced" in them, because he had the presence of God in them, the Spirit of God and of glory rested on him, and God was glorified by them; he esteemed it an honour done him that grace was given, and he counted worthy to suffer for the sake of Christ; and as well knowing that he should live and reign with him, since he suffered with him and for him: and what greatly caused and increased his joy was what follows,

and fill up that which is behind of the afflictions of Christ in my flesh; by which are meant not the afflictions or sufferings of Christ in his own person; for these were all over, he was now entered into his glory, was exalted at the Father's right hand, and was crowned with glory and honour: there was nothing left behind of his sufferings, to be undergone by any of his people; he had drank of the cup and all the dregs of it; he had sustained the whole of his Father's wrath, and all the curses of the law, being abated nothing, but was made perfect through sufferings; having perfectly suffered all, he suffered once and once for all, he will suffer no more; nor is there any need of his suffering more or again, for he has finished sin, wrought righteousness, made peace, and obtained eternal redemption; nor had he any partner in his sufferings, nor did he need any, or left any part of his sufferings to be filled up by others; for he endured all and the whole, which the law and justice of God could require in his own body, in the body of his flesh through death; of these sufferings the apostle does not speak, but of such which he filled up in "his" own "flesh"; and design the afflictions of Christ in his members, which are called "his", because of that near union there is between Christ and them; so that what befalls them may be predicated of him; when anyone of them suffers, he suffers with him, as the sufferings of a part of the body are ascribed to the whole person; and because of that sympathy there is between them, he has a fellow feeling with his people in all their infirmities; in all their afflictions he is afflicted: if Saul persecutes his saints, he persecutes him; whatever injury is done to them, he takes it as done to himself, who are to him as the apple of his eye. Moreover, hereby they are conformed unto him, and made like him; as he was, so are they in this world; there is a good deal of likeness between the afflictions of Christ and his people, though in some things there is a great disparity; add to this, that the afflictions of the saints are endured for Christ's sake, for the sake of his Gospel, and the profession of his name, and therefore called his, and the more cheerfully bore by them: now of these there were some remains to be filled up by the apostle; not that all the afflictions of the whole body of Christ were to be, or have been filled up by him; there was a great deal left behind by him to be filled up by others, and which has been filling up ever since, and still is, and yet all is not fulfilled to this day, nor will be till the end of time; but he speaks only of that part and measure of them, which was to be tilled up in his flesh; he had his measure of afflictions allotted to him, great part of which he had endured already, but some remained, the measure was not yet full, though pretty near being completed, which gave him pleasure; it was just filling up, and the time of his departure was at hand, when there would be no more sorrow; for it was only while he was in the flesh he was filling up this measure, and would be quickly up; and what added to his joy was, that as these were the afflictions of Christ, and the measure of them was appointed by his heavenly Father, to be filled up by him in this mortal state, so they were

for his body's sake, which is the church; not in the room and stead of the church, and people of Christ, as were the sufferings of Christ personal; or to exempt them from sufferings who all have their share in this life; nor for their sins to make reconciliation for them, and procure the remission of them; nor to redeem them, or obtain salvation for them, all which is completed by Christ; but for their good and profit, that the Gospel might continue and be blessed to the conversion of many, for the increase of the church and additions to it, and for the furtherance of the Gospel, and that such who professed it might be established and confirmed in it, by the sufferings of the apostle for it: and such good effects did follow upon his sufferings and afflictions; they were for the consolation of many souls, the strengthening of weak believers, and causing even preachers of the Gospel to wax more confident, and more boldly preach the Gospel without fear of man.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:

Ver. 24. And fill up that which is behind] Christ suffered much for Paul; it is but meet therefore that Paul should suffer somewhat for Christ. All our troubles are but the slivers and chips, as it were, of his cross. {a} When the Jews offered our Saviour gall and vinegar, he tasted it, but would not drink. He left the rest for his Church, and they must pledge him, not to expiate sin, but for their trial and exercise.

Of the afflictions of Christ] That is (say some) of the Church; the afflictions whereof are said to be the afflictions of Christ, by reason of the sympathy between the head and the members, Act 9:4; 2Co 1:5; Heb 11:26.

For his body’s sake] For the confirmation of men’s minds in the truth of the gospel.

{a} υστερηματα, non προτεπηματα. ανταναπλησω. Vicissim rursum impleo.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Who now rejoice in my sufferings for you - For you as a part of the Gentile world. It was not for the Colossians alone, but he regarded himself as suffering on account of his labors in preaching to the pagan at large. His trials at Rome had come upon him because he had maintained that the wall of partition between Jews and Gentiles was broken down, and that the gospel was to be preached indiscriminately to all mankind; see this illustrated in the introduction, Section 5.

And fill up that which is behind of the afflictions of Christ - That which I lack of coming up to the sufferings which Christ endured in the cause of the church. The apostle seems to mean:

(1)That be suffered in the same cause as that for which Christ suffered;

(2)That he endured the same kind of sufferings, to some extent, in reproaches, persecutions, and opposition from the world;

(3)That he had not yet suffered as much as Christ did in this cause, and, though be had suffered greatly, yet there was much that was lacking to make him equal in this respect to the Saviour; and,

(4)That he felt that it was an object to be earnestly desired to be made in all respects just like Christ, and that in his present circumstances he was fast filling up that which was lacking, so that he would have a more complete resemblance to him.

What he says here is based on the leading desire of his soul - the great principle of his life - to be just like Christ; alike in moral character, in suffering, and in destiny; see the notes at Phi 3:10. Having this strong wish, he had been led to pursue a course of life which conducted him through trials strongly resembling those which Christ himself endured; and, as fast as possible, he was filling up that in which he now fell short. He does not mean that there was anything lacking or deficient in the sufferings which Christ endured in making an atonement which was to be supplied by his followers, so that their merits might be added to his in order to secure the salvation of men, as the Romanists seem to suppose; but that there was still much lacking on his part before he should be entirely conformed to the Saviour in his sufferings, and that his present condition was such as rapidly to fill that up. This seems to me to be the fair meaning of this expressions though not the one commonly given. The usual interpretation is, “that which remains to me of affliction to be endured in the cause of Christ.” But this seems to me to be cold and tame, and not to suit the genius of Paul.

In my flesh - In bodily sufferings.

For his body’s sake, which is the church - See the notes at Eph 1:23.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And fill up those things....in my flesh for his body, which is the church.[5] Nothing was wanting in the sufferings or merits of Christ, for a sufficient and superabundant redemption of mankind, and therefore he adds, for his body, which is the church, that his sufferings were wanting, and are to be endured by the example of Christ by the faithful, who are members of a crucified head. See St. John Chrysostom and St. Augustine. (Witham) --- Wanting. There is no want in the sufferings of Christ himself as head; but many sufferings are still wanting, or are still to come in his body, the Church, and his members, the faithful. (Challoner) --- St. John Chrysostom here observes that Jesus Christ loves us so much, that he is not content merely to suffer in his own person, but he wishes also to suffer in his members; and thus we fill up what is wanting of the sufferings of Christ. (St. John Chrysostom) --- The wisdom, the will, the justice of Jesus Christ, requireth and ordaineth that his body and members should be companions of his sufferings, as they expect to be companions of his glory; that so suffering with him, and after his example, they may apply to their own wants and to the necessities of others the merits and satisfaction of Jesus Christ, which application is what is wanting, and what we are permitted to supply by the sacraments and sacrifice of the new law.

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[BIBLIOGRAPHY]

Adimpleo quæ desunt; Greek: ta usteremata. See St. John Chrysostom and St. Augustine in Psalm lxxxvi. tom. 4. p. 922. B. restabant Christi passiones in corpore, vos autem estis Christi Corpus, et membra. See St. John Chrysostom, Greek: om. d. p. 109.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Who now rejoice in my sufferings for you; he confirms his call to the ministry of the gospel from his cheerfulness in his present sufferings, so that they should not be discenraged, being it highly contented him to witness and seal his doctrine by bearing his cross for them, Rev 5:2,3; 2Co 7:4; see Phi 1:14,20; 2:17. The Jews hated him and persecuted him because of his communion with the Greeks and other Gentiles, which occasioned his imprisonment at Rome, Col 2:1; 4:3,18; Ac 21:28,29; 26:17,18; Eph 3:1; yet this did not deter him from his office, but he took pleasure in doing his duty. Act 5:41; 2Ti 2:10, gladly spending himself and being spent for their souls, 2Co 12:15, for their edification and consolation, 2Co 1:6,7; Php 1:13,14.

And fill up; and, the copulative, is used as causal; fill up, not simply, but in one’s turn, implying a contradistinction between what Christ suffered for the apostle, and what the apostle suffered for Christ. Christ in his rank suffered what was necessary for my redemption; now I, in my turn, (by his gift, Phi 1:29), undergo what afflictions are useful for his glory. He purchased salvation by his cross, I advance his kingdom and cause by my combats.

That which is behind of the afflictions of Christ in my flesh: one learned man renders this clause, what remains concerning the afflictions for Christ in my flesh; however, if we conceive of things distinctly, we may retain our own translation, considering Paul’s filling up is either:

1. With respect to Christ; so he doth not mean what Christ suffered in his own proper person during his tabernacling here; for neither Paul nor any other penman of the New Testament doth use the term affliction, to express the sufferings of Christ whereby he appeased God’s wrath and satisfied his justice: that he finished in his own person when he gave up the ghost, Joh 19:30, he perfected all completely, Col 1:14,22; nothing will be required from any believer upon that account, Rom 6:9,10; Heb 10:14; there be no remains upon that account, all was filled up by Christ himself. All can be imagined that Paul should mean in this respect, would be only from Christ’s leaving an example, 1Pe 2:21; q.d. As Christ hath suffered for my salvation, so in like manner, following him, I bear his cross, suffering for his gospel and glory. Or:

2. With respect to Paul himself: the sense is, q.d. As I have borne a great part of afflictions for the name of Christ, and in his glorious communion, 2Co 1:5; Gal 6:17; 2Ti 1:8,10; so in like manner I fill up the remains of them assigned to me a member of the mystical body, in conformity to the image of him who is the Head, Rom 8:18; 1Pe 4:13. I do by little and little accomplish in my present sufferings (which make a part of it) the portion allotted to me in the same afflictions, which are accomplished and accomplishing in our brethren that are in the world, 1Pe 5:9, in time and degree according to God’s counsel, (whereby the Head was preordained to suffer, Act 4:28; 1Pe 1:20), which apportioned to every member what share it is to bear, till it be perfectly confirmed to Christ, Phi 3:10,12,21. These sufferings as Christians, 1Pe 4:13,14,16, (which the members undergo in their causes), may be said to be the afflictions of Christ:

(1.) Being for his cause and glory, the troubles they receive upon his account may be called his, the badges of his family and followers, Gal 6:17; Heb 11:26.

(2.) Because of the union between Head and members, 1Co 12:12; they being give, to the whole body, the wounds of his members are his, Act 9:4,16, he doth sympathize with them; but as he finished his work of proper sufferings while in the flesh, so the apostle’s expression intimates here, their sufferings shall not last longer than they are in the body, they need not fear any purgatory afterwards.

For his body’s sake, which is the church: and while Paul suffered here, he adds another reason for the supporting and cheering of him, viz. the usefulness of his sufferings for the whole church, the mystical body of Christ, as Col 1:18; which consideration might sweeten his bitterest afflictions, not only because it was in their service, to further their faith, that he was so persecuted, but for their edification and consolation; this was the scope of his patience, Phi 1:12-14, to encourage those who knew his testimony to embrace the truth, 2Ti 2:10. What the Rhemists and other papists infer hence, that the apostle satisfied for the sins of other believers by his sufferings, contributing to the church’s treasury of satisfactions for temporary punishments, is altogether groundless. It is brutish to conclude, because he sustained afflictions for the edification of the church, that therefore he satisfied for the sins of the church; because he was spent for the Corinthians, that he answered for their faults, 2Co 12:15; he was not crucified for any, 1Co 1:13. To take Paul’s sufferings satisfactory is to derogate from Christ’s merit; none is without sin as Christ was, and as it is necessary for him that satisfieth, Pro 20:9. Christ’s sacrifice became expiatory, being offered by the eternal Spirit, Heb 9:14; he having borne the sins of believers in his own natural body upon the cross, and that by himself, there needs no supplements (could any be found) from others, Joh 1:29; Heb 1:3,8; 1Pe 2:24; 1Jo 2:2. To conceit there is any need of human satisfactions as supplies to Christ’s sufferings, is to cross the apostle’s main drift here, Col 1:12-14,20-22; he was far from satisfying for himself, Phi 3:9,12, and shows that every man shall bear his own burden. Gal 6:5, however he should endeavour to honour Christ, and edify his church, 2Co 12:10.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Now I rejoice in my sufferings for you, and fill up - That is, whereby I fill up. That which is behind of the sufferings of Christ - That which remains to be suffered by his members. These are termed the sufferings of Christ,

1. Because the suffering of any member is the suffering of the whole; and of the head especially, which supplies strength, spirits, sense, and motion to all.

2. Because they are for his sake, for the testimony of his truth. And these also are necessary for the church; not to reconcile it to God, or satisfy for sin, (for that Christ did perfectly,) but for example to others, perfecting of the saints, and increasing their reward.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The apostle’s joy in his suffering and labor:

v. 24. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for His body’s sake, which is the Church,

v. 25. whereof I am made a minister, according to the dispensation of God which is given to me for you to fulfill the Word of God;

v. 26. even the mystery which hath been hid from ages and from generations, but now is made manifest to His saints;

v. 27. to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory;

v. 28. whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;

v. 29. whereunto I also labor, striving according to His working, which worketh in me mightily.

Paul here shows that his ministry includes two parts, namely, to suffer for the congregation and to serve the congregation with the Word of Grace. His attitude in his sufferings is one of pure joy: Now I rejoice in my sufferings in your behalf, and fill up the lack of the afflictions of Christ in my flesh for His body’s sake, which is the Church. Paul’s imprisonment in Rome, although not severe, yet proved a suffering to his body and spirit. Instead of spending any time in repining, however, Paul felt only the highest joy in his condition as prisoner, since it was on account of his work for Christ in behalf of the Christian congregations everywhere, and therefore also in behalf of the Colossians, that he was enduring these afflictions. Incidentally Paul states that he was filling up fully what was lacking in the measure of the afflictions of Christ for the sake of His body, which is the Church. Fellowship with Christ brings with it fellowship in His sufferings, Joh 15:18-21; 2Co 4:10-11. He Himself told His disciples that any one refusing to take His yoke upon himself could not be His follower, Luk 9:23; Luk 14:27. These afflictions are severe at one time, less severe at another; they strike the Christians of one city or country, leaving those of another city and country practically unscathed. The Colossians till now had experienced little trouble, and therefore Paul, by bearing a surplus, was acting in their behalf, bearing, as it were, some of the burden which they should have carried. At the same time the sufferings of Paul advanced the interests of the Church of Christ, the whole body receiving benefit from that of one member, and that a leading member. The sufferings, afflictions, and tribulations of any individual member of the body of Christ redound to the benefit of the whole Church; it makes the Christian fellowship more intimate, it equalizes joys and sorrows, 1Co 12:22-25.

Paul now speaks of his office in the Church: Of which I have become a minister according to the stewardship of God which was given to me for you to fulfill the Word of God. Paul here calls himself a minister of the Church, which is synonymous with being a minister of the Gospel. But his office differs to some extent from that of other servants of the Church. He has been given a stewardship, an administration of God, he was made a steward of the mysteries of God, 1Co 4:1, for the whole Church. This office he is discharging toward, that is, with regard to, the Colossians and all Christians with the object of fulfilling the Word of God, of carrying out the purpose and object of bringing it into all the world, Luk 7:1; Act 19:21.

The content of this message is: The mystery that was hidden from the ages and the generations, now, however, is manifested to His saints. The proclamation of redemption in Jesus Christ was not generally made during the time of the Old Testament. Only the Jews had the preaching of the Messiah, and even they only in type and prophecy. And so far as the content of the Gospel is concerned, it is a sealed mystery to every man by nature. All this was changed by the coming of Christ, and especially after His resurrection and ascension. To every nation, to every creature, the Gospel was to be preached by His command; to every believer, whether of the Jews or of the Gentiles, the mystery is now made manifest that Jesus Christ is the Savior of all sinners.

It is of the Gentiles specifically that Paul writes: To whom God wanted to make known what is the wealth of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. That was God’s purpose and design, that the Gentiles also should come to the knowledge of salvation, should find out how rich the glory of this mystery is, should understand that Christ, as He had entered into their hearts by faith, is the center of the Gospel with His guarantee of the future blessedness in heaven. Christ and the glory of the Gospel, the certainty of salvation, in the midst of the heathen world: that is the wonderful statement which the apostle here makes See Rom 16:25-27.

That these truths may become known throughout the world is the object of Paul’s labor: Whom we preach, admonishing every man and teaching every man in all wisdom, in order that we may present every man perfect in Christ, toward which end I also labor, striving for it according to His working who works in me mightily. Christ Jesus is the subject of all Gospel-preaching, as the apostle here says, incidentally placing himself in opposition to all false teachers. Where Jesus Christ the Redeemer is not preached, there the Gospel is no longer found in its purity. But from that preaching it follows that every individual Christian should be admonished unto sanctification and taught in Christian knowledge. For it is not sufficient to lay the foundation of Christian knowledge only and then let progress take care of itself. It is God’s will rather to present every believer as a perfect man in Christ Jesus, 2Ti 3:17, instructed in all wisdom which the Word of God offers. This perfection is possible only in Christ, in the knowledge of Him, in fellowship with Him, not by works of the Law and self-righteousness. To that end Paul was working so strenuously, striving like an athlete to attain to his object. At the same time he was not relying on any natural ability, on his own reason and strength, but on the divine energy which was inspiring and strengthening him. From the Lord, in whose interests he was working, he obtained the power to do that work for His glory and for the welfare of the souls whom he could reach with his message of salvation. That same interest and aim must be the actuating and energizing force in the work of every servant of the Gospel to the end of time.

Summary

After the opening salutation the apostle writes of his prayer of thanksgiving and intercession for the Colossians, and then launches forth in a stately portrayal of Christ as the Creator, the Ruler of the universe, and the Head of the Church, in whose interests he is performing the work of his office.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

As if the apostle had said, "I am not only contented with, but I greatly rejoice in, my sufferings for you converted Gentiles, and help, as much as in me lies, to fill up some part of that which is, by God’s decree, behind, unfulfilled of the sufferings of Christ in my flesh for his body’s sake which is the church."

Note here, 1. That Almighty God has decreed such a measure of sufferings to his church, whereof Christ, as the head, underwent a considerable part and proportion, when he was here upon earth, in his poverty, in his labours, in his sufferings, both in life, and at his death.

Note, 2. That there is yet a remainder of sufferings, assigned over by Christ unto his members, which must be filled up by them, whreof St. Paul had a great share, and every believer must have some share; for, as long as Christ has a member upon the earth, there will be something for that member to suffer.

Note, 3. That those sufferings which Christ’s members suffer, are the sufferings of Christ; the sufferings of the members are the sufferings of the Head, being undergone for the sake of the Head. Christ, in his natural body considered, can suffer no more; but in his mystical body, in his members, he daily suffers, and will suffer, till the measure of sufferings is filled up which God hath determined.

Quest. But why are Christ’s sufferings in and by his members thus to be prolonged, yea, perpetuated?

Ans. Not by way of satisfaction for sin, not in order to reconciliation with God, but in order to the conversion of the world, for example to others, for perfecting of their own graces, and for increasing of their glory.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ARGUMENT 7

OUR AFFLICTIONS SUPPLEMENTARY TO THOSE OF CHRIST

24. “Now I rejoice in sufferings in your behalf, and fill up the residue of the afflictions of Christ in my flesh, in behalf of his body, which is the Church.” There is a wonderful significance in the atonement of Christ infinitely transcending all human comprehension. While “he trod the wine-press alone,” and there was none to help, yet the old dispensation is flooded with symbolic blood flowing from the dying animals four thousand years bleeding on Jewish altars. King Solomon slaughtered twenty-two thousand oxen and a hundred and twenty thousand sheep at the dedication of the temple, all these rivers of blood adumbrating the bleeding Christ on the cross. In the gospel dispensation the pagan emperors of Rome kept the blood of God’s saints flowing three hundred years, whom Romanists and Moslems soon succeeded in the bloody work of martyrdom, till history foots up the paradoxical hosts of two hundred millions of our Lord’s disciples who have followed him in his bloody track to Calvary. Besides, no tongue can tell the sufferings of God’s saints, who have never enjoyed the privilege of sealing their faith with their blood. While we all recognize our wonderful Savior as the Healer of our bodies, yet we read, Rom 8:28,

“God worketh together for good all things to them that love God.”

Hence, we see that, in a manner to us wrapped in mystery, our wonderful Savior makes all the afflictions, troubles, and trials incident to this life a great blessing to his true people; not only to the sufferers, but to others indefinitely. “All who will live godly in Christ Jesus must suffer persecution.” There are gracious possibilities and susceptibilities of the

Divine glory revealed through afflictions, which are utterly out of our reach in health and prosperity. Let us remember it is a glorious privilege and a rich source of blessing to suffer in the kingdom and patience of our adorable Savior.

25. “Whose minister I became according to the economy of God, which was given unto me for you to verify the Word of God.

26. “The mystery which was hidden from ages and from generations, and is now revealed to his saints.” This wonderful mystery, whose revealment was postponed four thousand years, is none other than the incarnation of Christ, literally the climax of all mysteries; i.e., the immaculate and incomprehensible Creator of the universe invested in mortal humanity.

The heathen Greeks and Romans had inklings of the incarnation, and often their poets described the Roman gods as visiting the earth in human form. Christ excarnate was on the earth from the days of Eden, saving all who would give him a chance. But the incarnation, the culminating glory of the mediatorial intervention, was in wisdom and mercy postponed till the myths and fables of primitive ages gave way to reliable history, competent to appropriate that greatest of all events, and transmit it securely to all subsequent ages.

27. “—Who is Christ in you the hope of glory.” The Christ nature is the second Adam created in our hearts by the Holy Ghost in regeneration.

This creation bringing the Christ nature into your heart is the only hope of glory. Hence, without the true regeneration of the Holy Spirit there is no hope beyond this fleeting life. O how radically defective is popular religion on regeneration! A Methodist bishop recently stated in presence of a large audience, “Not more than one Methodist in ten is this day living in the conscious favor of God.” What an awful defection! I remember well fifty years ago when none but class-meeting goers could be Methodists.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

24. Who now rejoice. Rather, I now rejoice. My sufferings for your sake. He was a prisoner and a sufferer because he preached the gospel to the Gentiles. And fill up, etc. Christ endured afflictions for us. We must have a fellowship of his sufferings (1 Peter 4:13). Paul also suffers that he might share the afflictions of Christ. Not only did he suffer with Christ, but Christ suffers with his afflicted people. See Acts 9:4. Hence, afflictions suffered for Christ may be called his afflictions. All the suffering required for the sake of the church is behind of the afflictions of Christ.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

I fill up in my flesh what is lacking of the afflictions of Christ

Paul speaks about the suffering that he continues to experience. He may be acknowledging here that there is much suffering that he and all other Christians must endure before Christ comes again, and that Christ in a spiritual sense joins with them in experiencing these hardships. Paul certainly does not mean that Christ's sufferings alone were not enough to provide salvation for the believers.

I fill up in my flesh

Paul speaks of his body as if it were a container that could hold suffering. (See: Metaphor)

for the sake of his body, which is the church

Paul often speaks of the church, the group of all Christian believers, as if it were Christ's body. (See: Metaphor)

to fulfill the word of God

This means to bring about the purpose of God's gospel message, which is that it be preached and believed. "Word of God" here is a metonym for the message from God. AT: "to be obedient to what God has instructed" (See: Metaphor and Metonymy)

This is the secret truth that was hidden

This can be stated in active form. AT: "This is the secret truth that God had hidden" (See: Active or Passive)

for ages and for generations

The words "ages" and "generations" refer to the time period from the creation of the world until the time when the gospel was preached.

now it has been revealed

This can be stated in active form. AT: "now God has revealed it" (See: Active or Passive)

the riches of the glory of this secret truth

Paul speaks of the value of this secret truth about God as if it were a treasure of material wealth. "riches" (See: Metaphor)

Christ in you

Paul speaks of the believers as if they were actual containers in which Christ is present. This is one of his ways of expressing the union of the believers with Christ. (See: Metaphor)

the hope of glory

"so you can confidently expect to share in God's glory"

translationWords

joy

suffer

flesh

afflicted

Christ

church

servant

God

true

believe

glory

Gentile

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

24.] Transition from the mention of himself to his joy in his sufferings for the Church, and (25-29) for the great object of his ministry:—all with a view to enhance the glory, and establish the paramount claim of Christ. I now (refers to ἐγενόμην—extending what he is about to say down to the present time—emphatic, of time, not transitional merely) rejoice in (as the state in which I am when I rejoice, and the element of my joy itself. Our own idiom recognizes the same compound reference) my sufferings (no τοῖς follows: τοῖς παθήμασιν = οἷς πάσχω) on your behalf (= ὑπὲρ τ. σώμ. below; so that the preposition cannot here imply substitution, as most of the Roman Catholic Commentators (not Est., ‘propter vestram gentium salutem:’ nor Corn.-a-lap., ‘pro evangelio inter vos divulgando’), nor ‘because of you,’ but strictly ‘in commodum vestri,’ that you may be confirmed in the faith by (not my example merely, as Grot., Wolf, al.) the glorification of Christ in my sufferings), and am filling up (the ἀντί implies, not ‘vicissim,’ as Le Clerc, Beza, Bengel, al.; nor that ἀναπλ. is said of one who ‘ὑστέρημα a se relictum ipse explet,’ and ἀνταναπλ. of one who ‘alterius ὑστ. de suo explet,’ as Winer (cited by Mey.), but the compensation, brought about by the filling up being proportionate to the defect: so in ref.: in Dio Cass. xliv. 48, ὅσον … ἐνέδει, τοῦτο ἐκ τῆς παρὰ τῶν ἄλλων συντελείας ἀνταναπληρωθῇ: in Diog. Laert. x. 48, καὶ γὰρ ῥεῦσις ἀπὸ τῆς τῶν σωμάτων ἐπιπολῆς συνεχὴς συμβαίνει, οὐκ ἐπίδηλος αἰσθήσει διὰ τὴν ἀνταναπλήρωσιν, ‘on account of the correspondent supply’) the deficiencies (plural, because the θλίψεις are thought of individually, not as a mass: those sufferings which are wanting) of the tribulations of Christ in my flesh (belongs to ἀνταναπλ., not (as Aug. on Psa 100:3Psa 100:3c. 3, vol. iv. p. 1104, Storr, al.) to τῶν θλίψ. τοῦ χρ., not only because there is no article (τῶν ἐν τῇ σαρκί μου), which would not be absolutely needed, but on account of the context: for if it were so, the clause τῶν θλίψ. τ. χρ. ἐν τῇ σ. μ. would contain in itself that which the whole clause asserts, and thus make it flat and tautological) on behalf of (see on ὑπέρ above) His body, which is the Church (the meaning being this: all the tribulations of Christ’s body are Christ’s tribulations. Whatever the whole Church has to suffer, even to the end, she suffers for her perfection in holiness and her completion in Him: and the tribulations of Christ will not be complete till the last pang shall have passed, and the last tear have been shed. Every suffering saint of God in every age and position is in fact filling up, in his place and degree, the θλίψεις τοῦ χριστοῦ, in his flesh, and on behalf of His body. Not a pang, not a tear is in vain. The Apostle, as standing out prominent among this suffering body, predicates this of himself κατʼ ἐξοχήν; the ἀναπλήρωσις to which we all contribute, was on his part so considerable, as to deserve the name of ἀνταναπλήρωσις itself—I am contributing θλίψεις which one after another fill up the ὑστερήματα. Notice that of the παθήματα τοῦ χριστοῦ not a word is said (see however 2Co 1:5): the context does not concern, nor does θλίψεις express, those meritorious sufferings which He bore in His person once for all, the measure of which was for ever filled by the one sufficient sacrifice, oblation, and satisfaction, on the cross: He is here regarded as suffering with His suffering people, bearing them in Himself, and being as in Isa 63:9, “afflicted in all their affliction.” The above interpretation is in the main that of Chrys., Thl., Aug., Anselm, Calv., Beza, Luth., Melancth., Est., Corn.-a-lap., Grot., Calov., Olsh., Do W., Ellic., Conyb. The latter refers to Act 9:4, and thinks St. Paul remembered those words when he wrote this: and Vitringa (cit. in Wolf) says well, ‘Hæ sunt passiones Christi, quia Ecclesia ipsius est corpus, in quo ipse est, habitat, vivit, ergo et patitur.’ The other interpretations are 1) that the sufferings are such as Christ would have endured, had He remained longer on earth. So Phot. (in Eadie): ὅσα … ἔπαθεν ἂν κ. ὑπέστη, καθʼ ὃν τρόπον κ. πρὶν κηρύσσων κ. εὐαγγελιζόμενος τὴν βασιλείαν τῶν οὐρανῶν. 2) That the sufferings are not properly Christ’s, but only of the same nature with His. Thus Thdrt., after stating Christ’s sufferings in behalf of the Church, says, καὶ ὁ θεῖος ἀπόστολος ὡσαύτως ὑπὲρ αὐτῆς ὑπέστη τὰ ποικίλα παθήματα: and so Mey., Schl., Huther, and Winer. But evidently this does not exhaust the phrase here. To resemble, is not to fill up. 3) Storr, al., would render, ‘afflictions for Christ’s sake,’—which the words will not bear. 4) Some of the Roman Catholic expositors (Bellarmine, Cajetan, al.) maintain hence the doctrine of indulgences: so Corn.-a-lap. in addition: ‘Hinc sequitur non male Bellarminum, Salmeroneum, Franc. Suarez, ct alios Doctores Catholicos, cum tractant de Indulgentiis, hæc generalia Apostoli verba extendere ad thesaurum Ecclesiæ, ex quo ipsa dare solet indulgentias: hunc enim thesaurum voluit Deus constare meritis et satisfactionibus non tantum Christi, sed et Apostolorum omniumque Christi Sanctorum: uti definivit Clemens VI. extravagante (on this word, I find in Ducange, glossarium in voce, ‘extravagantes in jure canonico dicuntur pontificum Romanorum constitutiones quæ) extra corpus canonicum Gratiani, sive extra Decretorum libros vagantur’) unigenitus.’ But Estius, although he holds the doctrine to be catholic and apostolic, and ‘aliunde satis probata,’ yet confesses, ‘ex hoc Apostoli loco non videtur admodum solide statui posse. Non enim sermo iste, quo dicit Apostolus se pati pro ecclesia, necessario sic accipiendus est, quod pro redimendis peccatorum pœnis quas fideles debent, patiatur, quod forte nonnihil haberet arrogantiæ: sed percommode sic accipitur, quomodo proxime dixerat “gaudeo in passionibus meis pro vobis,” ut nimirum utraque parte significet afflictiones et persecutiones pro salute fidelium, ipsiusque ecclesiæ) promovenda toleratas.’ The words in italics are at least an ingenuous confession. Consult on the whole matter, Meyer’s and Eadie’s notes): of which (parallel with οὗ above: in service of which, on behoof of which) I (emphatic, resuming ἐγὼ Παῦλος above) became a minister, according to (so that my ministry is conducted in pursuance of, after the requirements and conditions of) the stewardship (see on 1Co 9:17; 1Co 4:1, al.: also Eph 1:10; Eph 3:2: not, ‘dispensation,’ as Chrys., Beza, Calv., Est., al.: the simpler meaning here seems best, especially when taken with δοθεῖσαν. ‘In domo Dei quæ est ecclesia, sum œconomus, ut dispensans toti familiæ, i.e. singulis fidelibus, bona et dona Dei domini mei,’ Corn.-a-lap.) of God (of which God is the source and chief) which was given (entrusted to) me towards (with a view to; ref.) you (among other Gentiles; but as so often, the particular reference of the occasion is brought out, and the general kept back), to (object and aim of the stewardship: depends on τ οἰκ. τ. δοθ. μοι) fulfil the word of God (exactly as in Rom 15:19, to fulfil the duty of the stewardship εἰς ὑμᾶς, in doing all that this preaching of the word requires, viz. ‘ad omnes perducere,’ as Beng., see also below: a pregnant expression. The interpretations have been very various: ‘sermonem Dei vocat promissiones … quas Deus præstitit misso ad gentes Apostolo qui Christum eis patefaceret,’ Beza: ‘finem adscribit sui ministerii, ut efficax sit Dei sermo, quod fit dum obedienter accipitur,’ Calv.: ‘ut compleam prædicationem evang. quam cœpit Christus,’ Corn.-a-lap.: ‘ut plene ac perfecte annuntiem verbum Dei: vel, secundum alios (Vatabl. al.) ut ministerio meo impleam æternum Dei verbum, i.e. propositum et decretum de vocatione gentium ad fidem: vel denique, quod probabilius est, ut omnia loca impleam verbo Dei,’ Est.: ‘valet, supplere doctrinam divinam, nempe institutione quam Epaphras inchoavit, profliganda et conficienda,’ Fritzsche ad Rom., vol. iii. p. 275, where see much more on the passage: and other interpretations in Eadie, Meyer, and De W. All the above fail in not sufficiently taking into account the οἰκον. εἰς ὑμᾶς.

Chrys. better, εἰς ὑμᾶς, φησί, πληρῶσαι τ. λόγ. τ. θεοῦ (but this connexion can hardly stand) περὶ τῶν ἐθνῶν λέγει. He goes on however to understand πληρῶσαι of perfecting their faith, which misses the reference to fulfilling his own office)

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

24-29. The apostle’s own qualification as a minister of this gospel. To him has been given the privilege of knowing and proclaiming this mystery which was hidden from former ages, namely, that of Christ dwelling in them. It is his mission to make this known, and so to admonish and teach that he may present every man perfect. This he earnestly labours to do through the power of Christ

24. νῦν Χαίρω. νῦν is not transitional (“quae cum ita sint,” Lücke), which would require οὖν or the like, but refers to present time. Now as a prisoner “with a chain upon my wrist” (Eadie). His active service as διάκονος is at present suspended, but the sufferings which it had brought upon him are a source of joy. Lightfoot understands it thus: “Now, when I contemplate the lavish wealth of God’s mercy, now when I see all the glory of bearing a part in this magnificent work, my sorrow is turned into joy.” But there is no indication of such a connexion of thought in the text.

ὄς is prefixed to νῦν in D* G, Vulg. al. (AV.). It is, doubtless, a repetition of the first syllable of διάκονος, assisted by the desire to supply a connecting link between the sentences. For examples of similar abruptness compare 2Co 7:9; 1Ti 1:12.

ἐν. Compare Php 1:18, ἐν τουτῷ χαίρω: Rom 5:3, καυχώμεθα ἐν ταῖς θλίψσιν.

After παθήμασιν, μου is added in Text. Rec. with אc and many cursives, Syr-Pesh, Arm., Eth., al.

ὑπὲρ ὑμῶν, to be connected with παθήμασιν. His sufferings had been brought on him by his labours on behalf of the Gentiles, “propter vestrum gentium salutem,” Estius, and so with a kindly personal reference he represents them as endured on behalf of the Colossians, who shared in the benefit of his ministry. The article is not required before ὑπὲρ ὑμῶν, τοῖς παθήμασιν being = οἷς πάσχω.

ἀνταναπληρῶ. This double compound is not found elsewhere in LXX or N.T. ἀναπληροῦν is found six times in N.T., twice in connexion with ὑστέρημα, 1Co 16:17; Php 2:30. προσαναπληροῦν also occurs twice with ὑστέρημα, but in a different sense, the former verb referring to a deficiency left by, the latter to one felt by, the persons mentioned. What modification is introduced in the meaning of ἀναπληροῦν by the addition of ἀντι- is disputed. ἀντι in composition with a verb does not imply “instead of another,” as Photius here takes it (τουτέστιν, Ἀντὶ δεσπότου καὶ διδασκάλου ὁ δοῦλος ἐγώ, κ.τ.λ.), but “over against,” which may be either in opposition, as ἀντιλέγω, ἀντικεῖμαι, or in correspondence, in turn, as ἀντιμετρέω, ἀντικαλέω Luk 14:12), ἀντιλαμβανόμαι, etc. Here the ἀντι- has been understood by some as referring to διακονία, the suffering now taking the place of the former active service, or as indicating that the apostle’s afflictions were in response to what Christ had done for him. It is, perhaps, sufficient to say, with Wetstein, that it indicates the correspondence with the ὑστερημα, “ἀντὶ ὑστερήματος succedit ἀναπλήρωμα.” (So Meyer, Alford, Ellicott, Eadie, Soden.) Lightfoot objects that this practically deprives ἀντι of any meaning, for ἀναπληροῦν alone would denote as much. He adopts Winer’s view, that ἀνταναπληροῦν is used of one who “alterius ὑστέρημα de suo explet,” or, as Lightfoot puts it, “that the supply comes from an opposite quarter to the deficiency.” Instances are cited in which this idea (or rather that of “a different quarter”) is expressed in the context, for example, Dion Cass. xliv. 48, ἵνʼ ὅσον … ἐνέδει, τοῦτο ἐκ τῆς παρὰ τῶν ἄλλων συντελείας ἀνταναπληρωθῇ. The requirements of this passage seem to be fully met by the idea of correspondence, as will appear if we translate: “in order that … as much as was wanting … this might be correspondingly supplied.” And in the two instances in which ἀναπληροῦν is used with ὑστεκρημα, the supply is from a different quarter from the deficiency, so that there is no more reason for including this idea in ἀνταναπλ, than in ἀναπλ.

In Demosth. (De Symm. p. 182), τούτων τῶν συμμωριῶν ἑκόστην διελεῖν κελεύω πέντε μέρη κατὰ δώδεκα ἄνδρας, ἀνταναπληροῦντας πρὸς τὸν εὐπορώτατον ἀεὶ τοὺς ἀπορωτάτους, the idea is that the poorer members should balance the rich in each μέρος, so as to equalise the μέρη. It is this idea of balance that is expressed by the ἀντι-.

Similarly the substantive ἀνταναπλήρωσις in Diog. Laert. x. 48, καὶ γὰρ ῥεῦσις ἀπὸ τῆς τῶν σωμάτων ἐπιπολῆς συνεχὴς συμβαίνει, οὐκ ἐπίδηκος αἰσθήσει διὰ τὴν ἀνταναπλήρωσιν, i.e. On account of the counter-supply, i.e. the supply which “meets” the deficiency.

It is not, perhaps, an over-refinement to suggest that ἀνταναπληρῶ is more unassuming than ἀναπληρῶ, since part of the force of the word is thrown on the idea of correspondence.

τὰ ὑτερηήματα. The plural is used because the afflictions are not regarded as a unity from which there is a definite shortcoming. Compare 1Th 3:10, τὰ ὑστερήματα τῆς πίστεως ὑμῶν where the singular would suggest that their faith, as faith, was defective, while the plural suggests that there were points in which it needed to be made perfect.

τῶν θλίψεων τοῦ Χριστοῦ. By two classes of commentators these words are understood to mean the afflictions which Christ endured. First, many Roman Catholic expositors, including Caietan, Bellar mine, and more recently Bisping, find in the passage a support for the theory that the merits of the saints constitute a treasure of the Church from which indulgences may be granted. Estius, with his usual candour, while holding the doctrine to be Catholic and apostolic, yet judges that “ex hoc Ap. loco non videtur admodum solide statui posse. Non enim sermo iste, quo dicit Ap. se pati pro ecclesia, necessario sic accipiendus est, quod pro redimendis peccatorum poenis quas fidelis debent, patiatur, quod forte nonnihil haberet arrogantiae; sed percommode sic accipitur, quomodo proxime dixerat ‘gaudeo in passionibus meis provobis’ ut nimirum utraque parte significet afflictiones et persecutiones pro salute fidelium ipsiusque ecclesiae promovendae toleratas.” It has been more fully replied (e.g. by Lightfoot) that the sufferings of Christ may be regarded from two different points of view, either as satisfactoriae or aedificatoriae. In the former sense there can be no ὑστέρημα, Christ’s sufferings and those of His servants are different in kind, and therefore in-commensurable. But in this sense θλίψις would be an unsuitable word, and, in fact, it is never applied in any sense to Christ’s sufferings. In the second point of view, however, that of ministerial utility, “it is a simple matter of fact that the afflictions of every saint and martyr do supplement the afflictions of Christ. The Church is built up by repeated acts of self-denial in successive individuals and successive generations” (Lightfoot).

It is no doubt true that these “continue the work which Christ began” (compare 2Co 1:5; 1Pe 4:13). But to say this is not to say that there was any “shortcoming” in the afflictions of Christ. His work, including His sufferings, was absolutely complete; and so far as others carry it on, their work is included in His (Php 4:13). To say that He left something “behind” is to slur over the meaning of ὑστέρημα, which does not mean something left behind, but a want of sufficiency. Nowhere in the N.T. is anything of the kind suggested. And the Colossians were the last to whom St. Paul would use, without explanation, a phrase which would be so open to misconception, as tending to foster the delusion that either saints or angels could add anything to Christ’s work. If affliction could do so, why not (it might be said) self-imposed suffering, asceticism, or gratuitous self-denial? Moreover, can it be supposed that St. Paul, who calls himself the least of saints, and not meet to be called an apostle, would express himself thus without some qualification? Lightfoot would mitigate the apparent arrogance by the remark that “the present tense, ἀνταναπληρῶ, denotes an inchoate, not a complete act.” The term “inchoate” does not seem to be justified. The present, indeed, denotes an act continuing and therefore not finished, but not incomplete as far as the present moment is concerned. Compare the instances of ἀναπληρῶ itself: Mat 13:14, ἀναπληροῦται αὐτοῖς ἡ προφητεία, κ.τ.λ.: 1Co 14:16, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου: 2Co 9:12, οὐ μόνον ἐστὶ προσαναπληροῦσα τὰ ὑστερήματα τῶν ἁγίων, ἀλλὰ καὶ περισσεύουσα, κ.τ.λ. Compare also the present of πληροῦν, Gal 5:14; Eph 5:18; Col 4:17.

A third view is adopted by Chrysostom, Theophylact, Augustine, and most expositors, ancient and modern. According to this, “the afflictions of Christ” are the sufferings of His Body, the Church, so called because “He really felt them.” So Augustine on Psa_61. says of Christ, “qui passus est in capite nostro et patitur in membris suis, id est, nobis ipsis.” And Leo, quoted by Böhmer (ap. Eadie), “passio Christi perducitur ad finem mundi,” etc. This view is adopted amongst late commentators by Alford, Ellicott, De Wette, Olshausen. But the notion that Christ suffers affliction in His people is nowhere found in the N.T. Act 9:4, “Why persecutest thou Me?” is not an instance. There the persecution of His saints is represented as directed against Him, but He is not represented as suffering from it. The idea that the glorified Christ continues to suffer, and that “His tribulations will not be complete till the last pang shall have past” (Alf.) (an idea which, as Meyer observes, would seem to imply even the thought of Christ’s dying in the martyrs), is inconsistent with the scriptural representations of His exalted state. It is true that He sympathises with the afflictions of His people; but sympathy is not affliction, nor can the fact of this sympathy justify the use of the term “afflictions of Christ,” without explanation, to mean the afflictions of His Church. This would be particularly unsuitable in the present connexion, for it would make St. Paul say that he rejoiced in His sufferings because they went to increase the afflictions of Christ.

It remains that (with Meyer, Soden, al.) we take the expression to signify the apostle’s own afflictions; and to this interpretation the readers are naturally led, first, by the word θλίψις, which is never used of Christ’s sufferings, but often of the apostle’s; and, secondly, by the defining words ἐν τῇ σαρκί μου, which are best connected with τῶν θλίψεων. For if the writer had intended them to be taken with the verb, he would doubtless have written ἀνταναπληρῶ ἐν τῇ σαρκί μου. It is said, indeed, that the words are placed here for the sake of the antithesis to τοῦ σώματος αὐτοῦ. But there would be no purpose served by emphasising this antithesis here, and to do so would only distract the attention of the reader.

Meyer, however, while adopting this view of θλ. τοῦ Χρ., connects ἐν τῇ ς. μου with the verb. On the other hand, Steiger, joining these words with θλ. τοῦ Χρ., connects both with the following: “the sufferings which Christ endures in my flesh for His body.”

That St. Paul should call his own sufferings in the service of Christ the afflictions of Christ in his flesh, is quite in accordance with other expressions of his. For instance, in 2Co 1:5 he speaks of the sufferings of Christ overflowing to him, περισσεύει τὰ παθήματα τοῦ Χριστοῦ εἰς ἡμᾶς. In Php 3:10 he speaks of knowing κοινωνία τῶν παθημάτων αὐτοῦ συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ. Again, 2Co 4:10, πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες.

The form of expression, then, need not cause any difficulty. The question what St. Paul means by calling his own troubles the afflictions of Christ in his flesh is a different one, and may be answered by saying that Christ’s afflictions are regarded as the type of all those that are endured by His followers on behalf of the Church. So Theodoret: Χριστὸς τὸν ὑπὲρ τῆς ἐκκλησίας κατεδέξατο θάνατον … καὶ τὰ ἄλλα ὅσα ὑπέμεινε, καὶ ὁ θεῖος ἀπόστολος ὡσαύτως ὑπὲρ αὐτῆς ὑπέστη τὰ ποικίλα παθήματα. Compare Mat 20:23, τὸ μὲν ποτήριόν μου πίεσθε.

ὑπὲρ τοῦ σώματος αὐτοῦ. The use of this designation was probably suggested by the mention of σάρξ. ὑπέρ is clearly not “in the place of,” but “on behalf of”; cf. ver. 7.

ὅ ἐστιν ἡ ἐκκλησία. The antithesis of σῶμα and σάρξ rendered necessary this explanation of the words σώματος αὐτοῦ. Besides, ἐκκλησία was required by the following ἐγενόμην διάκονος.

ὅ ἐστιν has not the same shade of meaning as ἥτις ἐστιν (1Ti 3:15, ἐν οἴκῳ Θεοῦ … ἥτις ἐστὶν ἐκκλησία). The former is equivalent to id est; the latter to “and such is.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Who now. Omit who. Now is temporal : in the midst of my imprisonment and sufferings, after having become a minister of the Gospel, and having preached it.

In my sufferings. Not as our idiom, rejoice in, as rejoice in the Lord, but in the midst of; while enduring.

Fill up [ανταναπληρω] . Only here in the New Testament. Lit., fill up in turn. Rev., on my part (anti). Anaplhrow to fill up occurs 1Co 14:16; 1Co 16:17; Gal 6:2, and elsewhere. The double compound prosanaplhrow to fill up by adding, 2Co 9:12 (note); 2Co 11:9. Anti on my part offsets Christ in the next clause. Lightfoot explains well : "It signifies that the supply comes from an opposite quarter to the deficiency, and so describes the correspondence of the personal agents," and not merely the correspondence of the supply with the deficiency. That which is lacking of the afflictions of Christ [τα υστερηματα των θλιψεων του χριστου] . Lacking, lit., behind. Used with different compounds of plhrow to fill, 1Co 16:17; 2Co 9:12; 2Co 11:9; Phi 2:30. Of the afflictions of Christ. The afflictions which Christ endured;

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

24–27. ‘Now when I see the full extent of God’s mercy, now when I ponder over His mighty work of reconciliation, I cannot choose but rejoice in my sufferings. Yes, I Paul the persecutor, I Paul the feeble and sinful, am permitted to supplement—I do not shrink from the word—to supplement the afflictions of Christ. Despite all that He underwent, He the Master has left something still for me the servant to undergo. And so my flesh is privileged to suffer for His body—His spiritual body, the Church. I was appointed a minister of the Church, a steward in God’s household, for this very purpose, that I might administer my office on your behalf, might dispense to you Gentiles the stores which His bountiful grace has provided. Thus I was charged to preach without reserve the whole Gospel of God, to proclaim the great mystery which had remained a secret through all the ages and all the generations from the beginning, but which now in these last times was revealed to His holy people. For such was His good pleasure. God willed to make known to them, in all its inexhaustible wealth thus displayed through the call of the Gentiles, the glorious revelation of this mystery—Christ not the Saviour of the Jews only, but Christ dwelling in you, Christ become to you the hope of glory.’

24. Νῦν χαίρω] A sudden outburst of thanksgiving, that he, who was less than the least, who was not worthy to be called an Apostle, should be allowed to share and even to supplement the sufferings of Christ. The relative ὅς, which is found in some authorities, is doubtless the repetition of the final syllable of δίακονος; but its insertion would be assisted by the anxiety of scribes to supply a connecting link between the sentences. The genuine reading is more characteristic of St Paul. The abruptness, which dispenses with a connecting particle, has a parallel in Tim. i. 12 χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ κ.τ.λ., where also the common text inserts a link of connexion, καὶ χάριν ἔχω κ.τ.λ. Compare also 2 Cor. vii. 9 νῦν χαίρω, οὐχ ὅτι κ.τ.λ., where again there is no connecting particle.

The thought underlying νῦν seems to be this: ‘If ever I have been disposed to repine at my lot, if ever I have felt my cross almost too heavy to bear, yet now–now, when I contemplate the lavish wealth of God’s mercy—now when I see all the glory of bearing a part in this magnificent work—my sorrow is turned to joy.’

ἀνταναπληρῶ] ‘I fill up on my part’, ‘I supplement.’ The single compound ἀναπληροῦν occurs several times (e.g. 1 Cor. xiv. 16, xvi. 17, Gal. vi. 2); another double compound προσαναπληροῦν twice (2 Cor. ix. 12, xi. 9; comp. Wisd. xix. 4, v.l.); but ἀνταναπληροῦν only here in the LXX or New Testament. For this verb compare Demosth. de Symm. p. 182 τούτων τῶν συμμοριῶν ἑκάστην διελεῖν κελεύω πέντε μέρη κατὰ δώδεκα ἄνδρας, ἀνταναπληροῦντας πρὸς τὸν εὐπορώτατον ἀεὶ τοὺς ἀπορωτάτους (where τοὺς ἀπορωτάτους should be taken as the subject to ἀνταναπληροῦντας), Dion Cass. xliv. 48 ἵν’ ὅσον ... ἐνέδει, τοῦτο ἐκ τῆς παρὰ τῶν ἄλλων συντελείας ἀνταναπληρωθῇ, Clem. Alex. Strom. vii. 12 p. 878 οὗτος ... τὴν ἀποστολικὴν ἀπουσίαν ἀνταναπληροῖ, Apollon. Constr. Or. i. 3 (p. 13 sq.) ἡ ἀντωνυμία ἀνταναπληροῦσα καὶ τὴν θέσιν τοῦ ὀνόματος καὶ τὴν τάξιν τοῦ ῥήματος, Ptol. Math. Comp. vi. 9 (I. p. 435 ed. Halma) ἐπεὶ δ’ ἡ μὲν ἐλλείπειν ἐποίει τὴν ἀποκατάστασιν ἡ δὲ πλεονάζειν κατά τινα συντυχίαν ἣν ἴσως καὶ ὁ Ἵππαρχος ἀνταναπληρουμένην πως κατανενοήκει κ.τ.λ. The substantive ἀνταναπλήρωσις occurs in Diog. Laert. x. 48. So too ἀνταναπλήθειν Xen. Hell. ii. 4. 11, 12 ξυνετάξαντο, ὥστε ἑμπλῆσαι τὴν ὁδόν ... οἱ δὲ ἀπὸ τῆς φυλῆς ἀντανέπλησαν ... τὴν ὁδόν. Compare also ἀντανισοῦν Themist. Paraphr. Arist. 43 B οὐδὲν κωλύει κατὰ ταὐτὸν ἄλλοθί που μεταβάλλειν ἀέρα εἰς ὕδωρ καὶ ἀντανισοῦσθαι τὸν σύμπαντα ὄγκον, and ἀντανίσωμα Joseph. Ant. xviii. 9. 7. The meaning of ἀντὶ in this compound will be plain from the passages quoted. It signifies that the supply comes from an opposite quarter to the deficiency. This idea is more or less definitely expressed in the context of all the passages, in the words which are spaced. The force of ἀνταναπληροῦν in St Paul is often explained as denoting simply that the supply corresponds in extent to the deficiency. This interpretation practically deprives ἀντί of any meaning, for ἀναπληροῦν alone would denote as much. If indeed the supply had been the subject of the verb, and the sentence had run τὰ παθήματά μου ἀνταναπληροῖ τὰ ὑστηρήματα κ.τ.λ., this idea might perhaps be reached without sacrificing the sense of ἀντί; but in such a passage as this, where one personal agent is mentioned in connexion with the supply and another in connexion with the deficiency, the one forming the subject and the other being involved in the object of the verb, the ἀντὶ can only describe the correspondence of these personal agents. So interpreted, it is eminently expressive here. The point of the Apostle’s boast is that Christ the sinless Master should have left something for Paul the unworthy servant to suffer. The right idea has been seized and is well expressed by Photius Amphil. 121 (I. p. 709 Migne) οὐ γὰρ ἁπλῶς φησιν Ἀναπληρῶ, ἀλλ’ Ἀνταναπληρῶ, τουτέστιν, Ἀντὶ δεσπότου καὶ διδασκάλου ὁ δοῦλος ἐγὼ καὶ μαθητὴς κ.τ.λ. Similar in meaning, though not identical, is the expression in 2 Cor. i. 5, where the sufferings of Christ are said to ‘overflow’ (περισσεύειν) upon the Apostle. The theological difficulty which this plain and natural interpretation of ἀνταναπληροῦν is supposed to involve will be considered in the note on τῶν θλίψεων.

τὰ ὑστερήματα] ‘the things lacking.’ This same word ὑστέρημα ‘deficiency’ occurs with ἀναπληροῦν 1 Cor. xvi. 17, Phil. ii. 30, and with προσαναπληροῦν 2 Cor. ix. 12, xi. 9. Its direct opposite is περίσσευμα ‘abundance, superfluity,’ 2 Cor. viii. 13, 14; comp. Luke xxi. 4. Another interpretation, which makes ὑστέρημα an antithesis to προτέρημα, explaining it as ‘the later’ as opposed to the earlier ‘sufferings of Christ,’ is neither supported by the usage of the word nor consistent with ἀνταναπληρῶ.

τῶν θλίψεων τοῦ Χριστοῦ] ‘of the afflictions of Christ,’ i.e. which Christ endured. This seems to be the only natural interpretation of the words. Others have explained them as meaning ‘the afflictions imposed by Christ,’ or ‘the afflictions endured for Christ’s sake,’ or ‘the afflictions which resemble those of Christ.’ All such interpretations put a more or less forced meaning on the genitive. All alike ignore the meaning of ἀντὶ in ἀνταναπληρῶ which points to a distinction of persons suffering. Others again suppose the words to describe St Paul’s own afflictions regarded as Christ’s, because Christ suffers in His suffering Church; e.g. Augustine in Psalm. cxlii. § 3 (IV. p. 1590) ‘Patitur, inquit, adhuc Christus pressuram, non in carne sua in qua ascendit in cælum, sed in carne mea quæ adhuc laborat in terra,’ quoting Gal. ii. 20. This last is a very favourite explanation, and has much to recommend it. It cannot be charged with wresting the meaning of αἱ θλίψεις τοῦ Χριστοῦ. Moreover it harmonizes with St Paul’s mode of speaking elsewhere. But, like the others, it is open to the fatal objection that it empties the first preposition in ἀνταναπληρῶ of any force. The central idea in this interpretation is the identification of the suffering Apostle with the suffering Christ, whereas ἀνταναπληρῶ emphasizes the distinction between the two. It is therefore inconsistent with this context, however important may be the truth which it expresses.

The theological difficulty, which these and similar explanations are intended to remove, is imaginary and not real. There is a sense in which it is quite legitimate to speak of Christ’s afflictions as incomplete, a sense in which they may be, and indeed must be, supplemented. For the sufferings of Christ may be considered from two different points of view. They are either satisfactoriæ or ædificatoriæ. They have their sacrificial efficacy, and they have their ministerial utility. (1) From the former point of view the Passion of Christ was the one full perfect and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. In this sense there could be no ὑστέρημα of Christ’s sufferings; for, Christ’s sufferings being different in kind from those of His servants, the two are incommensurable. But in this sense the Apostle would surely have used some other expression such as τοῦ σταυροῦ (i. 20, Eph. ii. 16 etc.), or τοῦ θανάτου (i. 22, Rom. v. 10, Heb. ii. 14, etc.), but hardly τῶν θλίψεων. Indeed θλίψις, ‘affliction,’ is not elsewhere applied in the New Testament in any sense to Christ’s sufferings, and certainly would not suggest a sacrificial act. (2) From the latter point of view it is a simple matter of fact that the afflictions of every saint and martyr do supplement the afflictions of Christ. The Church is built up by repeated acts of self-denial in successive individuals and successive generations. They continue the work which Christ began. They bear their part in the sufferings of Christ (2 Cor. i. 7 κοινωνοὶ τῶν παθημάτων, Phil. iii. 10 κοινωνίαν τῶν παθημάτων); but St Paul would have been the last to say that they bear their part in the atoning sacrifice of Christ. This being so, St Paul does not mean to say that his own sufferings filled up all the ὑστερήματα, but only that they went towards filling them up. The present tense ἀνταναπληρῶ denotes an inchoate, and not a complete act. These ὑστερήματα will never be fully supplemented, until the struggle of the Church with sin and unbelief is brought to a close.

Thus the idea of expiation or satisfaction is wholly absent from this passage; and with it is removed the twofold temptation which has beset theologians of opposite schools. (1) On the one hand Protestant commentators, rightly feeling that any interpretation which infringed the completeness of the work wrought by Christ’s death must be wrong, because it would make St Paul contradict himself on a cardinal point of his teaching, have been tempted to wrest the sense of the words. They have emptied ἀνταναπληρῶ of its proper force; or they have assigned a false meaning to ὑστερήματα; or they have attached a non-natural sense to the genitive τοῦ Χριστοῦ. (2) On the other hand Romanist commentators, while protesting (as they had a right to do) against these methods of interpretation, have fallen into the opposite error. They have found in this passage an assertion of the merits of the saints, and (as a necessary consequence) of the doctrine of indulgences. They have not observed that, if the idea of vicarious satisfaction comes into the passage at all, the satisfaction of St Paul is represented here as the same in kind with the satisfaction of Christ, however different it may be in degree; and thus they have truly exposed themselves to the reproach which Estius indignantly repudiates on their behalf, ‘quasi Christus non satis passus sit ad redemptionem nostram, ideoque supplemento martyrum opus habeat; quod impium est sentire, quodque Catholicos dicere non minus impie calumniantur hæretici.’ It is no part of a commentator here to enquire generally whether the Roman doctrine of the satisfaction of the saints can in any way be reconciled with St Paul’s doctrine of the satisfaction of Christ. It is sufficient to say that, so far as regards this particular passage, the Roman doctrine can only be imported into it at the cost of a contradiction to the Pauline doctrine. It is only fair to add however that Estius himself says, ‘quæ quidem doctrina, etsi Catholica et Apostolica sit, atque aliunde satis probetur, ex hoc tamen Apostoli loco nobis non videtur admodum solide statui posse.’ But Roman Catholic commentators generally find this meaning in the text, as may be seen from the notes of à Lapide.

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.