Colossians 1:24-29

3. Joy of the Apostle in his suffering and labor

(Colossians 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. Colossians 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, Matthew 18:13; Luke 1:14; Act 15:21; 1 Corinthians 13:6; 1 Corinthians 16:17, or by διά, John 11:15; 1 Thessalonians 3:9. Only in Luke 10:20; Philippians 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. Philippians 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 Ephesians 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 (Philippians 2:30; 1 Thessalonians 3:10; 1Co 16:17; 2 Corinthians 8:13-14; 2 Corinthians 9:12; 2 Corinthians 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 2 Corinthians 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 (Acts 9:14), “why persecutest thou me?” and who in the Epistle to the Ephesians (Ephesians 1:22; Ephesians 5:33; Ephesians 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 (Matthew 10:40-42; Matthew 25:31-46). Hate and persecution He had announced to them beforehand (John 15:18-21; John 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 (1 Corinthians 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 Philippians 3:10; Romans 8:17; 2 Corinthians 4:10 sq.; 2 Timothy 2:11; 1 Peter 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 (2 Corinthians 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 3:0 :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 61:0.—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 (Galatians 4:4; 2 Corinthians 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. Ephesians 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 Ephesians 1:22), as ὑπὲρ τοῦ σώματος ὑμῶν is an explanation of ὑπὲρ ὑμῶν.

The ministerial position of Paul. Colossians 1:25-27.

Colossians 1:25. Whereof I became a minister, ἦς ἐγενόμην ἐγὼ διάκονος.—See Colossians 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 Colossians 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 (Ephesians 1:10; Ephesians 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 Romans 15:15 (“the grace that is given to me of God”) with 1 Corinthians 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 Ephesians 1:22 sq. and Colossians 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. Romans 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.]

Colossians 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 Ephesians 3:9; Ephesians 3:4; Ephesians 1:9. The synonymous phrase (καὶ—γενεῶν), alone is new, and unique in the New Testament (yet see Ephesians 3:5; Ephesians 3:21; Acts 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.] Ephesians 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 (2 Timothy 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.]

Colossians 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” (Ephesians 2:12-13) now He is among, in them (Ephesians 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 Colossians 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 1 Timothy 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,” Colossians 3:4, is similar. John 11:25. Comp. Ephesians 1:18; Ephesians 2:12; Romans 8:24. Bengel: Christus in nobis, per se Iætissimum; sed multo Iætius, respectu eorum, guæ revelabuntur.

Paul’s labor. Colossians 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 (Colossians 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, Colossians 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. Ephesians 6:4; Acts 26:18; Romans 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 Ephesians 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” (1 Corinthians 1:11; 1 Corinthians 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 Colossians 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 Colossians 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.]

Colossians 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 (Colossians 4:12; Colossians 2:1 sq.) in care, prayer, sympathy and earnestness for sanctification, and the external “fightings” (1 Timothy 4:10; 1 Thessalonians 2:2; Philippians 1:30). Chrysostom adds μετὰ πολλῆς σπουδῆς τουτέστιν μετὰ πολλῆς τῆς . 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, Ephesians 3:20, Philippians 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. Romans 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 61:0, 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 John 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:

Colossians 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.

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

Colossians 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.”

Colossians 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 (Colossians 1:23), 2. by whom it was preached. 1) Whence Paul had his ministry (Colossians 1:26); 2) for whose sake he has his ministry (Colossians 1:25); 3) what kind of a preacher Paul was; a suffering preacher (Colossians 1:24), a close preacher (Colossians 1:28), a laborious preacher (Colossians 1:29). 3. The gospel which was preached (Colossians 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:

Colossians 1:24; Colossians 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.]

Colossians 1:24; Colossians 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.]

Colossians 1:25; Colossians 1:25.—א. reads Παῦλος after εγώ, but not B. and others; probably from Colossians 1:23, causa nexus.

Colossians 1:25; Colossians 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.]

Colossians 1:26; Colossians 1:26.—[Rec. with A. D. K. L., Lachmann, Tischendorf, Ellicott, Wordsworth, read νυνί; א. B. C F., Alford, νῦν.—R.]

Colossians 1:27; Colossians 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.]

Colossians 1:27; Colossians 1:27.—[Ἐν ὑμῖν, literally “in you,” but here “among you” also. Braune: “bei Euch.” See Exeg. Notes.—R.]

Colossians 1:28; Colossians 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’ (1 Peter 4:13; comp. Matthew 20:22; Hebrews 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, Ephesians 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.]