The Romanist view must be rejected on the basis of Ephesians 2:8-9 and others as well. 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. 1:1 Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, 1:2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ. 7 And our hope of you [is] stedfast, knowing, that as ye are partakers of the sufferings, so [shall ye be] also of the consolation.". Again, in Hebrews 13:13, Christians are exhorted to “go forth unto Him without the camp, bearing His reproach;” not reproach on His account, but the reproach which is His, and which He still bears in us, through our living connection with Him. 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. . 9. Some might apply this to the idea that all saints are to suffer in some manner to fill up something. And with it the appeal to their loyalty in . That was not too concise so let us try and do better. 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. An apostle may say that he endures afflictions like those of Christ; but here Paul says that he supplements the afflictions of Christ. It was Paul"s turn to suffer. Love can make happy anywhere. Yet Paul wrote here of Christ"s sufferings. Abbott pertinently points out that in the two instances in which is used with (1 Corinthians 16:17, Philippians 2:30) the supply comes from an opposite quarter to the defect, and therefore we have no more reason for including this idea in . Carson, p50.]. Other translations of Colossians 1:24 bring out Paul’s meaning more clearly: “I am glad when I suffer for you in my body, for I am participating in the sufferings of Christ that continue for his body, the church” (NLT); and “Now I rejoice in my sufferings on your behalf. The problem here is the fact that the need is in Christ"s suffering not in Paul"s. "(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." Ellicott: ‘And am filling up fully the lacking measures of the sufferings of Christ.’ It is generally agreed among recent commentators that the last phrase means ‘afflictions belonging to Christ;’ Christ mystical, not Christ corporeally, is suggested by the latter part of the verse. 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. (Compare Revelation 6:9-11), 24.I now rejoice. Grounded and settled (τεθελεωμένοι καὶ ἑδραῖοι) This is a statement of fact. They were like those of Christ, endured for the benefit of others. See on Romans 6:1. Nay, more, we are informed in Hebrews 11:26, that Moses esteemed “the reproach of Christ greater riches than the treasures in Egypt.” Now, according to the Old Testament, the God of the theocracy, the Jehovah of the burning bush, the Angel of the covenant, is none other than He who became incarnate; so that, while Moses, as His representative, incurred special and ungrateful obloquy, that obloquy is termed the reproach of Christ, of Him who sent him, and who was personated by him. 9. (2) Lightfoot, Oltramare, Findlay, Haupt and others agree with (1) in taking . 2 Corinthians 1:5-7 "For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 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. () To argue that Mary and the Saints had so many good deeds to their account, that they didn"t need them all to get to heaven, must logically mean: (1) Mary and others didn"t need the grace of God (Ephesians 2:8-9). 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”. 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. Paul rejoiced - how about you? 3. (4) is to be rejected on similar grounds, the defect is in Christ’s own suffering, not in that of the Church. . 24. the full completion of that which is lacking on my part in the fellowship of the sufferings of Christ.”‘ He might well term them ‘the afflictions of Christ.’. What Paul is actually saying: (a) His sufferings don"t cleanse anyone of sin, rather, Jesus died so people could become Christians, but effort needs to be put forth to spread that message, to extend the borders of the kingdom, to keep the church that Jesus died for strong in the faith. (4) God Himself can"t provide anything more "cleansing" that the good deeds performed by fallible human beings. . One view is that the phrase "Christ"s afflictions" refers to the quota of sufferings the church must undergo corporately before the end of the age (cf. This Christ did for us. And the Colossian church was largely Gentile in composition. Ephesians 1:23. Christ suffered for us eternally but was taken home so couldn"t finish the suffering needed to build His church thus Paul was called to fill up or complete the suffering needed for the church's beginnings. Christ was sent only to Israel, and endured sufferings in His ministry to it. The apostle Paul salutes the Colossians, and blesses God for their faith, love, and hope. He declares, i.e., that, succeeding to the suffering of Christ, he carries it out for the sake of His body the Church. tom. Christ’s sufferings on the Cross are complete! Christ suffered for the kingdom of God, and His followers must continue this. Robinson and Schrader give ἀντί a reference to the Colossians-who “in your room fill up;” while Fritzsche, in a note under Romans 15:19, suggests the notion of accumulation-in malis perferendis aemulans. Others, as OEcumenius, give it the sense of equivalent repayment for the sufferings which Jesus endured for us; or, as Gerhard has it, quoted in Bähr—“as Christ suffered for my redemption, it is but fitting that I should, in my turn, vicissim, suffer for the advancement of His glory.” This view is also held by Bähr, Böhmer, and Tittmann. Oltramare compares Philippians 1:29, Ephesians 3:1; Ephesians 3:13, 1 Peter 3:18, and interprets “for love of you”—a fine thought; but probably that is not in Paul’s mind.— . If you view it as burden or anguish of Christ you eliminate many problems. Lightfoot omits, and thinks the abruptness characteristic of Paul. Now I rejoice. 5. A third view is that the sufferings of Christ to which Paul referred are those sacrificial works the Lord left for believers to perform. "FOR HIS BODY"S SAKE, WHICH IS THE CHURCH"-What an attitude, especially when we hear so many members bad-mouthing the church today. The individual affliction is for the benefit of the whole Body; comp. He states of it "to fill up (ana), in turn (anti)." [Note: Ibid, 475:229-30. 2. Paul teaches that the "fullness of God" dwelled in him (1:19, 2:9). 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. But now he has reconciled in … Home > Fathers of the Church > Homilies on Colossians (Chrysostom) Homilies on Colossians. And thus, in the last place, we are brought to the common interpretation-that these sufferings are named the afflictions of Christ because He really endured them; they were His, for He really felt them. 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. We, therefore, must reject any conception of a treasury of merit, such as Roman Catholics allow, composed of Christ"s sufferings plus the sufferings of the saints and dispensed as indulgences. I think what we see in Colossians 1:24 is the living out of Jesus' words in Mark 8:35, "Whoever wishes to save his life shall lose it; and whoever loses his life for my sake and the gospel's shall save it." . 2 Corinthians 1:5-7 is a key text in understanding what Paul suggests in Colossians 1:24. In addition, Paul"s present imprisonment was directly linked with his preaching to the Gentiles. Those holding this view would read it this way. especially his determination to work in Ephesus, despite the opposition (1 Corinthians 16:8-9). This advantage has been spoken of in Philippians 1:12. is “to fill up”. Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ's afflictions. Ср. 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." 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. Papists, however, gather from this that the saints are redeemers, because they shed their blood for the expiation of sins. What sacrifices need to be made today by members of the church to see that the church is growing, strong and sound in our own time? 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. - on this view means “in return for”. . The lexicon says it is a combination of two words. than in . 2 Corinthians 2:10 "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;" Paul relates to Christ very closely. We cannot, with Lightfoot, decide against (5) on the ground that . This exegesis is supported by Tertullian, Schoettgen, Elsner, Storr, Pierce, Rosenmüller, Flatt, Böhmer, Burton, and Trollope, but it cannot be grammatically defended. 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. (Isaiah 63:9.). He is doing all he is doing for them. 6. Fill up that which is behind; that which remains to be yet endured. They are still defective; for much remains to be endured in this world. The next verse links suffering of verse five with his own suffering to get the Gospel to others. 24.Now—Chained, and in his Roman prison. The apostle's sufferings were those of Christ, for Christ is identified with all His people. They were His own. Chrysostom says:—“It appears a great thing which he utters, but not one of arrogance”- ἀλλ᾿ οὐκ ἀπονοίας. Which is the church; comp. 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? 12. 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. The Haydock commentary in the D-R Bible: The apostle, in suffering for the sake of the church, felt that he was filling up the measure of those afflictions. 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, ". 4. . 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. This one has some possibility. Christ: i.e. What is lacking in regard to Christ’s afflictions? (329) 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. He was confined for safety, and having on his trial appealed to Caesar, he was carried to Rome, and pending the investigation kept a prisoner there. He had upset many people by preaching to non-Jews (Acts 22:21-22), "AND FILL UP ON MY PART THAT WHICH IS LACKING OF THE AFFLICTIONS OF CHRIST IN MY FLESH FOR HIS BODY"S SAKE, WHICH IS THE CHURCH". 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. Paul didn"t rejoice in suffering, because he enjoyed pain. The more Paul, a member, endured, the less remain for the rest of the Church, the communion of saints giving them an interest in His sufferings (1 Corinthians 12:26). 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. 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