Quo plus igitur Paulus exhausit, eo minus et ipsi posthac et caeteris relinquitur. So Conybeare, in the passage before us—“the ἀντί is introduced into ἀνταναπληρῶ, by the antithesis between the notions of πληροῦσθαι and ὑστερεῖσθαι.” Meyer's view is similar, and it is, we believe, the correct one. 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. The defect is not (as in 4) in the sufferings of the Church, but in Christ’s sufferings in Paul. (See the passages quoted by Dr. Lightfoot in his note on this verse.) Colossians 1:24 "Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church." Hebrews 11:26 "Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward." Let me put this into a theological context by giving it a high class title. καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ—“And fill up what is wanting of the afflictions of Christ.” καί is simply connective, not ἀλλά, as Bengel imagines; nor καὶ γάρ, as Bähr explains it. 6 And whether we be afflicted, [it is] for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, [it is] for your consolation and salvation. ), 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). The simplest explanation is that of Wetstein, “ succeedit ”. Love can make happy anywhere. "FOR HIS BODY"S SAKE, WHICH IS THE CHURCH"-What an attitude, especially when we hear so many members bad-mouthing the church today. 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. They were like those of Christ, endured for the benefit of others. 10. (24-29) Commentary on Colossians 1:1-8 (Read Colossians … The second reading for this Sunday is Colossians 1:24-28, for the purpose of context I’ve included Piconio’s notes on verses 21-23 and 29. He takes the sense to be that Paul suffers instead of Christ, and translates “I fill up on my part,” “I supplement”. This may simply mean that the sufferings of Paul advanced the interests of the Church (cf.Philippians 1:12-14). (Ephesians 2:8-9) The problem with this position is that Paul nowhere, here or elsewhere, indicates that other believers are to do the same thing. It might have seemed ironical that Paul was in prison, in view of what he had just said about the success of the gospel. A fourth view, the one I prefer, regards the afflictions of Christ as Christ"s actual sufferings now, not on the cross but in and through Paul whom He indwelt (cf. The noun ὑστέρημα denotes what is yet lacking, 1 Corinthians 16:17, 1 Thessalonians 3:10, Philippians 2:30; and is rendered by Theodoret λειπόμενον; and θλῖψις is pressure from evil, violent suffering. Joyfully did he bear it for the sake of the Church. ", "That I may know him, and the power of his resurrection, and the fellowship of his sufferings,", "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. "In my flesh" forms a beautiful contrast to 'His body the Church,' and answers to "in the body of His flesh" (Colossians 1:22; 2 Corinthians 4:11). Another view proposed is that Paul makes up by present suffering for his former persecution. I am expendable, the church isn"t. The church belongs to Jesus Christ (Acts 20:28). Meyer: ‘Paul describes his own sufferings, according to the idea of “the fellowship of the sufferings of Paul"s suffering comes as a result of the work he is doing. Suffering shouldn"t be a burden - be happy in your circumstance even if it is in the midst of suffering. Not a pang, not a tear is in vain. The next verse links suffering of verse five with his own suffering to get the Gospel to others. [ τοῦ σώματος αὐτοῦ ὅ ἐστιν ἡ ἐκκλησία. He quotes as parallels 2 Corinthians 7:9, 1 Timothy 1:12. The exact nature of this etc. St. Paul suffers in his natural body for the mystical Body of Christ. We don"t know if Christ suffering in the text relates to pre-cross or cross suffering or both. [Note: _ The New International Dictionary of the Christian Church. It was in his present fleshly state, and as a suffering man. 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. Colossians Chapter 1 24 Now I rejoice in my sufferings for your sake, ... Is there anything from the Fathers or any later or even modern Catholic theologians on this? The Christian must realize that he or she doesn"t live for themselves. . The scene of the apostle's conversion impressed this truth upon his mind too deeply ever to be forgotten by him: the startling challenge yet rang in his ear—“Saul, Saul, why persecutest thou me?” The Redeemer was one with the poor flock at Damascus, so soon, in Saul's imagination, to be “scattered and peeled;” for the errand of blood was directed against Him as really as agains t them. "therefore, anyone who serves the Church by widening her borders..saving her from errors, is doing the work of Christ." The reading probably arose from a homoioteleuton or repetition of the last syllable of the previous word- διάκον ος ὅς. 1. (331) 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. Barnes suggests Paul hadn"t suffered as much as Christ had suffered so needed to suffer more. 13 Let us go forth therefore unto him without the camp, bearing his reproach. they would probably have immediately followed.— : “on behalf of His body”. tom. We will develop this later. Now I rejoice. The genitive is naturally that of possession. Colossians 1:24 "Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the church, of which I became a minister according to the divine office which was given to me for you, to make the word of God fully known, the mystery hidden for ages and generations but now made manifest to his saints." But now he has reconciled in … (2 Corinthians 4:10. 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. 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. Lexicon: "the meaning is, "what is wanting in the afflictions 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 me".". We cannot adopt this view, for we do not see it fully sustained by the passages adduced in support of it. B. restabant Christi passiones in corpore, vos autem estis Christi Corpus, et membra. Christ suffered to provide salvation to all mankind, Paul suffers with Christ to get the Gospel to others, and those Paul reaches will suffer to get the Gospel to others. Christ"s work was not enough - Paul had to finish it in some way. Colossians 1:28-29; Colossians 2:1-2). 2 Corinthians 1:5-7 is a key text in understanding what Paul suggests in Colossians 1:24. The Rabbins, in their special dialect, attached a similar meaning to the phrase חבלימשׁיח-sufferings of Messiah-distributing them through various generations. There is no suffering which can account to anyone as merit! 18 For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us.". Alford: ‘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. Who now rejoice in my sufferings for you; That which is behind of the afflictions of Christ in my flesh: For his body’s sake, which is the church: καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ, καθ᾿ ὃν τρόπον καὶ πρὶν κηρύσσων καὶ εὐαγγελιζόμενος τὴν βασιλείαν τῶν οὐρανῶν, ". The verb occurs only here, and means ‘fill up fully.’ Some explain: ‘fill up in my turn,’ i.e., as Christ suffered for me, so I now suffer for Him; but the best commentators adopt the former sense, finding in the compared word a contrast between the defect and the supply which meets it. Of these every believer has his share to fill up, and ought to rejoice in it, because God with these means works out his salvation and that of his brethren. 24.Now—Chained, and in his Roman prison. P 254 Barnes Notes on Colossians. And with it the appeal to their loyalty in . (1) must be set aside on the ground that is not used of Christ’s atoning sufferings, for which Paul employs , , . But A B C omit "who:" 'Now I rejoice.' Indulgences find some area of reality in this verse I would assume. It is perhaps the best form of (2), and may be right. St. Paul had heard about the Colossian Church through a man named Epaphras (Colossians 1:7; 4:12) who informed the apostle about the struggles of this young Christian community. It is a word found in secular Greek legal documents for coming into possession of property or claiming an inheritance (Catholic Commentary on Scripture: Colossians, page 205). That He suffers thus, as is stated in Colossians 1:24, for the good of the church, is implied in his special relation of service to the latter; hence the epexegetical relative clause ἧς ἐγενόμην κ. τ. λ. Philip 3:10 may shed some light on the apostles feelings. Not a few get rid of the difficulty by giving the genitive χριστοῦ an unwonted and unwarrantable meaning, and rendering the phrase—“sufferings on account of Christ.” The idea may be in itself a correct one, but it is not the shade of idea which the genitive expresses. Colossians 1:24. Robertson mentions that this double compound verb - there you can be impressed - is the only occurance of this type of usage in the New Testament. (2) Good works can forgive sin. Paul rejoices, not, as Abbott says the view taken of . He suffered because of his Apostleship to the Gentiles, but his afflictions turned out to their advantage. An apostle may say that he endures afflictions like those of Christ; but here Paul says that he supplements the afflictions of Christ. ", "To whom ye forgive any thing, I [forgive] also: for if I forgave any thing, to whom I forgave [it], for your sakes [forgave I it] in the person of Christ;", "Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward. Those holding this view would read it this way. Brethren, when you elevate Mary to a god-like status, you must automatically lower God Himself. 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. And friend, if you find that it is just a chore to attend services, then you know that you are a long way from biblical Christianity (2 Corinthians 12:15). (4) The blood of Christ can"t fully cleanse you of sin (1 Peter 1:18-19). How did Paul fill up Christ"s suffering? He could be happy because of the results of this suffering. 2 Corinthians 11:23-28). To what lengths am I willing to sacrifice myself for the well-being of this congregation? Therefore he quickly explained that his afflictions were part of God"s plan, and he rejoiced in them. Who. both sphere in and subject over which.— : i.e., for your benefit. Which is the church; comp. Suffering seems to be an integrated part of the normal Christian life. 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. It seems, based on sufferology he is just picturing what he is doing - suffering to take the Gospel to those that need it. ", "And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with [him], that we may be also glorified together. Ephesians 3:1, which is parallel. Christ was sent only to Israel, and endured sufferings in His ministry to it. [Note: C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon, p76.] Are we willing "on my part" to fill up whatever sacrifices are needed in our own time and generation to further the gospel message? And there is no arrogance here. 4. "It is no wonder, then, that Paul rejoiced in his sufferings. Acts 9:4). Paul could rejoice because he knew his imprisonment would benefit his readers through his ministry to them in this letter if in no other way. [Note: Johnson, 475:231.]. The grammar seems to show that Paul is the one that is acting in this verse and that it is something he is doing at the present time (of the verse) and he continues to do it. But though such a thought may occur in other parts of Scripture, it does not occur in connection with such phraseology as is found in the clause before us. Calovius, Carpzovius, and Seb. A paraphrase might go along this line. See on Romans 6:1. The curious item is that anapleroo can be translated "fill up" by itself, so I must wonder why Paul added the prefix anti. And Leo, quoted by Böhmer, says-passio Christi perducitur ad finem mundi, in omnibus qui pro justitia adversa tolerant, ipse compatitur. And, as if a certain amount of suffering was to be endured by the Church, the apostle was rapidly contributing what yet remained. 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