Флп. 2. This was a proof-text for the doctrine of indulgences which Bellarmine, Cajetan, Salmeron, Suarez, the Rhemish annotators, and others, laid hold of, as if the merits of Paul's sufferings supplemented those of Christ, and were to be dispensed so as to procure the remission of penalty. Similarity is not of itself supplement, nor does it of necessity imply it. 4. The apostle's sufferings were those of Christ, for Christ is identified with all His people. 9. Steiger and Lücke's connection—“sufferings of Christ for His body's sake”-is wholly against the spirit of the interpretation. Chrysostom says:—“It appears a great thing which he utters, but not one of arrogance”- ἀλλ᾿ οὐκ ἀπονοίας. Since his sufferings are still incomplete, he speaks of filling up the measure of them. The reading ‘who,’ which is not well supported, can readily be accounted for. 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. . For their deaths were for themselves, and no one by his latter end paid the debt of another.” (337). 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." In Ephesians 3:13, “I desire that ye faint not at my tribulations for you, which is your glory;” in Philippians 2:11, “Yea, if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. 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. It was not a piece of new cloth on an old garment, or new wine in old bottles-an antagonism which would have happened had Paul suffered “as a murderer, or as a thief, or as an evil-doer, or as a busybody in other men's matters;” but the apostle filled up what was yet wanting in the Saviour's sympathetic sorrows, for he adds, they were endured-, ᾿εν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ—“In my flesh for his body's sake.” Storr, Bähr, Böhmer, Steiger, and Huther, connect the first clause with τῶν θλίψεων τοῦ χ.-sufferings which are in my flesh. Christ views all done to His children as if done to Himself. And this mixture they call the treasure of the Church (334), the keys of which they afterwards intrust to whom they think fit. Who now rejoice in my passion for you and fill up that which is want of the burden of Christ in my flesh for his body"s sake, which is the church. Comp. James 5:10 mentions that the suffering of the prophets is an example for us as we go through suffering. For [ huper (G5228)] you - `on your behalf,' that ye may be confirmed in resting solely on Christ (not on angels) by His glorification in my sufferings (Ephesians 3:1). 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. Paul rejoiced - how about you? Suffering shouldn"t be a burden - be happy in your circumstance even if it is in the midst of suffering. 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. Ralph Martin observes that these are sufferings which are not self imposed but those imposed upon him for the churches sake and his ministry to them. This relates. 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. ... Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more — all for only $19.99... Homily 1 Homily 2 Homily 3 Homily 4 Homily 5 Homily 6 Homily 7 Homily 8 Homily 9 Homily 10 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".". 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. 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! that it would not perhaps be justifiable to place it in the text. Christ our Perfecter perfects our service (vs. 28). Seen in the light of his union with Christ, they were transfigured and made an occasion for fellowship with Him, as well as a benefit to the body, the church. Another view proposed is that Paul makes up by present suffering for his former persecution. Winer (followed by Lightf., Findl., Moule) says . Colossians 1:24. He is doing all he is doing for them. The fact that Christ is the head of the body and if the body suffers so must also the head suffer. 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”. 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. The apostle Paul salutes the Colossians, and blesses God for their faith, love, and hope. That which is behind [ ta (Greek #3588) hustereemata (Greek #5303)] - 'the deficiencies'-all that are lacking of the That which is behind, [ ta (Greek #3588) hustereemata (Greek #5303)] - 'the deficiencies'-all that are lacking of the afflictions of Christ (note, 2 Corinthians 1:5). I help complete. . Winer explains the first compound-qui ὑστέρημα a se relictum, ipse explet; and the second-qui alterius ὑστέρημα de suo explet. The words ὑπὲρ ὑμῶν, which we connect with ἐν παθ. Paul seems to closely identify his own suffering with that of Christ"s indeed, this man was called by Jesus Christ personally. 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. 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. And, as if a certain amount of suffering was to be endured by the Church, the apostle was rapidly contributing what yet remained. 21. They urge, also, what Paul says, that he suffers for the Church. 5. There is one further thought along this line which adds weight to such a position. 24. A paraphrase might go along this line. . Joyfully did he bear it for the sake of. This inference, which a-Lapide characterizes as non male, is in direct antagonism to the whole tenor of Scripture, which represents the sacrifice of Jesus as perfect in obedience and suffering, so perfect as to need neither supplement nor repetition. The letter of St. Paul to the Colossians is an interesting epistle. This one has some possibility. It is perhaps the best form of (2), and may be right. Colossians 1 – The Greatness of Jesus Christ A. Greeting and giving of thanks. 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. νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν—“Now I rejoice in my sufferings for you.” The MSS. (9-14) Gives a glorious view of Christ. The apostle felt that his sufferings had their source in his diaconate, and therefore he gloried in them. "Christ"s afflictions" refers to the quota of sufferings the church must undergo corporately before the end of the age (cf. A second view is that Paul was saying his sufferings were similar to Christ"s. Both he and Christ suffered for believers, Christ on the cross and Paul presently. In my flesh. the tribulations of the members of the body of which He is the Head. Colossians also focuses on the divinity of Jesus. ", "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;", "But rejoice, inasmuch as ye are partakers of Christ"s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. ". An apostle may say that he endures afflictions like those of Christ; but here Paul says that he supplements the afflictions of Christ. But A B C omit "who:" 'Now I rejoice.' with as a single idea, “Christ’s sufferings in my flesh”.— . The Romanist view must be rejected on the basis of Ephesians 2:8-9 and others as well. 4:8-15; 6:4-10; 11:23-28; 12:9, 10. The Haydock commentary in the D-R Bible: When believers suffer, Christ also suffers because He indwells us (cf. The distinctive element in Christ's sufferings had and could have no parallel in those of the apostle-to wit, vicarious agony: Divine infliction and desertion-endurance of penalty to free others from bearing it. Are we willing "on my part" to fill up whatever sacrifices are needed in our own time and generation to further the gospel message? (4) The blood of Christ can"t fully cleanse you of sin (1 Peter 1:18-19). "affliction" seems to relate to being troubled and is used of sufferings due to circumstances or people that are antagonistic. (3) The death of Christ is equal in value to the good works of religious men and women. In addition, Paul"s present imprisonment was directly linked with his preaching to the Gentiles. [Note: Johnson, 475:230-31; Dunn, p114.] (4) The sufferings are those of the Church, which are still incomplete. 3. Ср. parallel to the idea that Christ suffers in His members. 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. 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." This is peculiar language, and its peculiarity has given rise to many forms of exegesis. He declares, i.e., that, succeeding to the suffering of Christ, he carries it out for the sake of His body the Church. There is no suffering which can account to anyone as merit! We need not worry about there being any error in the text for the Holy Spirit was under control as the text was being produced. Find Top Church Sermons, Illustrations, and Preaching Slides on Colossians 1:24-29. . Paul teaches that the "fullness of God" dwelled in him (1:19, 2:9). 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. Matthew 24:6; Hebrews 11:40; Revelation 6:11). Characteristics Of Effective Ministers (Colossians 1:24-19) Related Media I have become its servant by the commission God gave me to present to you the word of God in its fullness—the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints. The defect is not (as in 4) in the sufferings of the Church, but in Christ’s sufferings in Paul. Nay more, he declares that there is thus filled up what is wanting in the affliction of Christ. We don"t know if Christ suffering in the text relates to pre-cross or cross suffering or both. νῦν is not a particle of transition, as Bähr and Lücke make it, but means “at the present time;” with the chain upon my wrist, I rejoice; not, however, as if he had been sorrowful at a previous period. Nor can the words mean, on the other hand, merely “for your good,” as Meyer, De Wette, and Huther suppose; or as OEcumenius gives it, ἵνα ὑμᾶς ὠφελῆσαι δυνηθῶ, for this was an ultimate effect, and not the immediate cause of the apostle's sufferings. Such is the view of Chrysostom and Theophylact, Augustine and Anselm, of Calvin and Beza, Luther and Melancthon, Zanchius and Grotius, Vitringa and Michaelis, of Bähr and Steiger, of the Catholics Estius and a-Lapide, Davenant, Whitby, Conybeare, Doddridge, De Wette and Olshausen. On behalf of his body, which is the Church, Ellicott's Commentary for English Readers. 3. But they deny that these are mediatorial sufferings; they had “a ministerial utility”. He continues with a very clear statement backing up what has already been said "Paul attaches no atoning value whatever to his own sufferings for the church". 5. 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. Acts 9:5 "...I am Jesus, whom thou persecutest;". 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. Christ"s sufferings on the cross are not lacking in any manner. Love can make happy anywhere. (Compare Revelation 6:9-11), 24.I now rejoice. Paul’s commission, sufferings, and labours in order to their full knowledge of Christ, Colossians 1:24-29. The Apostle represents himself as filling up the deficiencies of the full measure of these sufferings. (2 Corinthians 4:10. Both suffered at the hand of man, and both suffered in innocence. The apostle, in suffering for the sake of the church, felt that he was filling up the measure of those afflictions. 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.— : “that is, the Church,” perhaps added because and occur together here, and the readers might be confused as to the precise meaning of . That we are prepared to further God"s cause, despite the personal cost--and that"s the attitude Jesus has (Philippians 2:5). ", "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. 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. Fill up that which is behind; that which remains to be yet endured. sufferings. (Isaiah 63:9.). Colossians 1:24-29, Colossians 2:1-5 The Great Secret; Colossians 2:6-23 Freedom Versus Falsehood; Colossians 3:1-17 My Heart, Christ's Home; Colossians 3:18-25, Colossians 4:1 Master Of The Home; Colossians 4:2-18 The Life Bearers; COMMENTARIES COLOSSIANS. Colossians 1:24 Revised Standard Version Catholic Edition (RSVCE) Paul’s Interest in the Colossians. And fill up what is wanting. (2 Timothy 2:10.). Suffering seems to be an integrated part of the normal Christian life. 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. 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? 10. We can offer our suffering in solidarity with the Cross of Christ for the sake of Christ’s Body, the Church (see Colossians 1:24).” It’s also worth mentioning that for those who want to delve more deeply into the contents of each individual book, Ascension is providing accompanying studies of the books of the Bible. Paul"s suffering comes as a result of the work he is doing. Many of the mediaeval Catholic interpreters understood the clause as referring to the atonement, and that its defects may be supplied by the sufferings of the saints. That was not too concise so let us try and do better. PAUL APPLE. Douglas, Editor. probably the most controversial in the letter." Cf. Paul and Christ suffer together in mystical union. 5. Paul knew that the Lord felt that what was done to His people was done to Him. Christ’s sufferings on the Cross are complete! In behalf of his body. 2. пояснения к 2Кор. tom. He could be happy because of the results of this suffering. 3. Another wanting to closely associate with Christ in suffering. Jesus was not just a great man or a super-creature, but God himself. Calovius, Carpzovius, and Seb. But, like the common phrase “the sufferings of Christ” (2 Corinthians 1:5; Philippians 3:10; 1 Peter 4:15; 1 Peter 5:1), it must moan the afflictions which He endured. What is done to them is done to him. 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. 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. We will develop this later. The term translated filled up according to Robertson has the thought of filled up in turn. 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. [Note: Johnson, 475:231.]. 1. He states of it "to fill up (ana), in turn (anti)." (Compare. J.D. 2. 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. She is afflicted, to promote her completeness in Christ. 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.— . 1. Afflictions = circumstances, burden, anguish or antagonism. If members really loved Christ as they claim, then you wouldn"t see congregations fighting and dividing over non-essentials. Paul was persecuting - killing Christians yet, Christ put it in a personal context - you persecute me. Christ's personal sufferings, which are past, and his sympathetic sufferings, which are still endured, have been distinguished thus in the old Lutheran theology of Gerhard; that the former are suffered ὑποστατικῶς, the latter σχετικῶς. Colossians. He was in prison because he preached Christ. Now I fill up in my flesh the things lacking of the afflictions of Christ. 1:13, 29, 30; см. "I am glad of the coming of Stephanas and Fortunatus and Achaicus; for that which was lacking on your part they have supplied." Fill up, [ autanapleeroo (Greek #466): am filling up with a corresponding supply]. 4. Christ"s work was not enough - Paul had to finish it in some way. ἔπαθεν ἂν καὶ ὑπέστη, καθ᾿ ὃν τρόπον καὶ πρὶν κηρύσσων καὶ εὐαγγελιζόμενος τὴν βασιλείαν τῶν οὐρανῶν. ), 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). This mode of explanation does not fix upon the pointed meaning of the genitive, which, when following θλῖψις, denotes the suffering person; Ephesians 3:13; 2 Corinthians 1:4; James 1:27. Colossians 1:24 Parallel Verses [⇓ See commentary ⇓] Colossians 1:24, NIV: "Now I rejoice in what I am suffering 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." [Note: C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon, p76.] Lightfoot omits, and thinks the abruptness characteristic of Paul. Seen in the light of his union with Christ, they were transfigured and made an occasion for fellowship with Him, as well as a benefit to the body, the church." A NOTE ON COLOSSIANS 1: 24 by Roy YATES IN Mr. Yates, of Wes'ley House, Cambridge, we greet another new contributor, and welcome his treatment of a well-known and important exegetical problem in the Pauline writings-the problem presented by Paul's reference to his "filling up what is lacking in the sufferings of Christ". Unlike some of the others, St. Paul did not personally found or visit the Church in Colossae (Colossians 2:1). In the Roman Catholic Church this is the remission of all or part of the debt of temporal punishment owed to God due to sin after the guilt has been forgiven...since the sinner is unable to do sufficient penance to expiate all his sins, he is able to draw on the spiritual treasury formed by the surplus merits of Christ, the Virgin Mary, and the saints." 2 Corinthians 2:10. In the latter case, apart from the dubious authenticity of the Epistle, Colossians 1:12 naturally continues Colossians 1:11. Meyer: ‘Paul describes his own sufferings, according to the idea of “the fellowship of the sufferings of On the other hand, but in accordance with this truth, apostates who resile from their profession, and virtually proclaim that they have discovered faith in Christ to be a dream and a delusion, are said to “crucify to themselves the Son of God afresh, and put Him to an open shame.” Again, in 2 Corinthians 1:5, the apostle says—“The sufferings of Christ abound in us,” that is, sufferings endured by Christ in us; and therefore, such being the sympathetic affinity between us, our consolation also aboundeth by Christ. The Rabbins, in their special dialect, attached a similar meaning to the phrase חבלימשׁיח-sufferings of Messiah-distributing them through various generations. ", "(1) That he 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 he had suffered greatly, yet there was much that was lacking to make him equal in this respect to the Savior; 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 his present circumstances he was fast filling up that which was lacking, so that he would have a more complete resemblance to Him. The fact that Christ '' s perspective ὑπὲρ ὑμῶν— “ now I colossians 1:24 catholic commentary. a minister of the.! That I may know him, and labours in order to their advantage neither could he suffer in some.... But our suffering colossians 1:24 catholic commentary provides those we meet the opportunity to finish in... 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