Col 1:24-29 | Barnes | STEP | Verse 24. Who now rejoice in my sufferings for you . For you as a part of the Gentile world. It was not for the Colossians alone, but he regarded himself as suffering on account of his labours in preaching to the heathen at large. His trials at Rome had come upon him because he had maintained that the wall of partition between Jews and Gentiles was broken down, and that the gospel was to be preached indiscriminately to all mankind. See this illustrated in the Introduction, & 5. And fill up that which is behind of the afflictions of Christ . That which I lack of coming up to the sufferings which Christ endured in the cause of the church. The apostle seems to mean, (1.) that 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 Saviour; and, (4.) that he felt that it was an object to be earnestly desired to be made in all respects just like Christ , and that in his present circumstances he was fast filling up that which was lacking, so that he would have a more complete resemblance to him. What he says here is based on the leading desire of his soul--the great principle of his life--TO BE JUST LIKE CHRIST; alike in moral character, in suffering, and in destiny. . Having this strong wish, he had been led to pursue a course of life which conducted him through trials strongly resembling those which Christ himself endured; and, as fast as possible, he was filling up that in which he now fell short. He does not mean that there was anything lacking or deficient in the sufferings which Christ endured in making an atonement, which was to be supplied by his followers, so that their merits might be added to his in order to secure the salvation of men, as the Romanists seem to suppose; but that there was still much lacking on his part before he should be entirely conformed to the Saviour in his sufferings, and that his present condition was such as rapidly to fill that up. This seems to me to be the fair meaning of this expression, though not the one commonly given. The usual interpretation is, "that which remains to me of affliction to be endured in the cause of Christ." But this seems to me to be cold and tame, and not to suit the genius of Paul. In my flesh . In bodily sufferings. For his body's sake, which is the Church . . (b) "afflictions of Christ"

Colossians 1:24-29

Verse 24. Who now rejoice in my sufferings for you. For you as a part of the Gentile world. It was not for the Colossians alone, but he regarded himself as suffering on account of his labours in preaching to the heathen at large. His trials at Rome had come upon him because he had maintained that the wall of partition between Jews and Gentiles was broken down, and that the gospel was to be preached indiscriminately to all mankind. See this illustrated in the Introduction, & 5.

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

(1.) that 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 Saviour; and,

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

In my flesh. In bodily sufferings.

For his body's sake, which is the Church. Eph 1:23.

(b) "afflictions of Christ" Php 3:10 Verse 25. According to the dispensation of God. The arrangement which God has made. That is, he designed that the gospel should be preached to the Gentiles, and, in accordance with that arrangement, he has called me to be a minister. Eph 3:2.

To fulfil the word of God. Marg., "fully to preach." The Greek is, "to fill up the word of God;" the meaning is, "fully to teach and promulgate the gospel." Rom 15:19.

(1) "to fulfill" "to fully preach" Verse 26. Even the mystery. To make that mystery fully known. Eph 3:2, and Eph 3:3-9. The great doctrine, that salvation was to be proclaimed to all mankind, Paul says, had been concealed for many generations. Hence it was called a mystery, or a hidden truth.

But now is made manifest to his saints. It was communicated especially to the apostles who were appointed to proclaim it, and through them to all the saints. Paul says that he regarded himself as specially called to make this truth known, as far as possible, to mankind.

God would make known. "Willed (Gr.) to make known;" that is, he was pleased to make this known. It was concealed in his bosom until he chose to reveal it to his apostles. It was a doctrine which the Jewish people did not understand, Eph 3:5,6.

What is the riches of the glory of this mystery. The rich glory of this great, long-concealed truth. On the use of the word riches, Rom 2:4. It is a favourite word with the apostle Paul to denote that which is valuable, or that which abounds. The meaning here is, that the truth that the gospel was to be preached to all mankind, was a truth abounding in glory.

Among the Gentiles. That is, the glory of this truth is manifested by the effects which it has produced among the Gentiles.

Which is Christ in you, the hope of glory. Or, Christ among you. Margin. The meaning is, that the whole of that truth, so full of glory, and so rich and elevated in its effect, is summed up in this--that Christ is revealed among you as the source of the hope of glory in a better world. This was the great truth which so animated the heart and. fired the zeal of the apostle Paul. The wonderful announcement had burst on his mind like a flood of day, that the offer of salvation was not to be confined, as he had once supposed, to the Jewish people, but that all men were now placed on a level; that they had a common Saviour; that the same heaven was now opened for all, and that there were none so degraded and vile that they might not have the offer of life as well as others. This great truth Paul burned to communicate to the whole world; and for holding it, and in making it known, he had involved himself in all the difficulties which he had with his own countrymen; had suffered from want, and peril, and toil; and had finally been made a captive, and was expecting to be put to death. It was just such a truth as was fitted to fire such a mind as that of Paul, and to make it known was worth all the sacrifices and toils which he endured. Life is well sacrificed in making known such a doctrine to the world.

(2) "Christ in you" "among" (e) "the hope" 1Timm 1:10 Verse 28. Whom we preach, warning every man. This does not mean warning of danger, but "admonishing all of the claims of the gospel to attention." Our word warn is commonly used in the sense of cautioning against danger. The Greek word here means to put in mind; to admonish; to exhort. The idea of the apostle is, that he made it his great business to bring the offers of the gospel fairly before the mind of every man. As it had the same claims on all, as it might be freely offered to all, and as it furnished the only hope of glory, he made it the object of his life to apprize every man of it, as far as he could.

And teaching every man. Paul made it his business to instruct men, as well as to exhort them. Exhortation and warning are of little use where there is not sound instruction and a careful inculcation of the truth. It is one of the duties of the ministry to instruct men in those truths of which they were before ignorant. See Mt 28:19, 2Ti 2:25.

In all wisdom. Mt 10:16 Col 1:9. The meaning is, that he and his fellow-labourers endeavoured to manifest true wisdom in the method in which they instructed others.

That we may present every man. When we come to appear before God. 2Cor 11:2. Paul was anxious that no one to whom this gospel was preached should be lost. He believed it to be adapted to save every man; and as he expected to meet all his hearers at the bar of God, his aim was to present them made perfect by means of that gospel which he preached.

(f) "warning" Acts 20:28,31 (a) "every man" 2Ti 2:24,25 (b) "we may present" 2Cor 11:2 Verse 29. Whereunto I also labour. 1Cor 15:10.

Striving. Gr., agonizing, he taxed all his energies to accomplish this, as the wrestlers strove for the mastery in the Grecian games.

According to his working. Not by my own strength, but by the power which God alone can give. 1Cor 15:10.

REMARKS.

Among the truths of practical importance taught by this chapter are the following:--

(1.) We should rejoice in the piety of others, Col 1:2-8. It should be to us a subject of unfeigned gratitude to God, when others are faithful to their high calling, and when they so live as to adorn the blessed gospel. In all their faith, and love, and joy, we should find occasion for thankfulness to God. We should not envy it, or be disposed to charge it to wrong motives, or suspect it of insincerity or hypocrisy; but should welcome every account of the zeal and faithfulness of those who bear the Christian name--no matter who the persons are, or with what denomination of Christians they may be connected. Especially is this true in relation to our friends, or to those for whose salvation we have laboured. The source of highest gratitude to a Christian, in relation to his friends, should be, that they act as becomes the friends of God; the purest joy that can swell the bosom of a minister of Christ, is produced by the evidence that they to whom he has ministered are advancing in knowledge and love.

(2.) We should earnestly pray that they who have been much favoured should be prospered more and more, Col 1:9-11.

(3.) It is a good time to pray for Christians when they are already prosperous, and are distinguished for zeal and love, Col 1:9-11. We have then encouragement to do it. We feel that our prayers will not be in vain. For a man that is doing well, we feel encouraged to pray that he may do still better; for a Christian who has true spiritual joy, we are encouraged to pray that he may have more joy; for one who is aiming to make advances in the knowledge of God, we are encouraged to pray that he may make still higher advances; and if, therefore, we wish others to pray for us, we should show them by our efforts that there is some encouragement for them to do it.

(4.) Let us cherish with suitable gratitude the remembrance of the goodness of God, who has translated us from the kingdom of darkness into the kingdom of his dear Son, Col 1:12,13. By nature we, like others, were under the power of darkness. In that kingdom of sin, and error, and misery, we were born and reared, until God, in great compassion, brought us out from it, and made us heirs of light. Now, if we are true Christians, we belong to a kingdom of holiness, and knowledge, and happiness. No words can express appropriately the goodness of God in thus making us heirs of light; and not an hour of our lives should pass without a thoughtful remembrance of his mercy.

(5.) In the affections of our hearts let the Saviour in all things have the pre-eminence, Col 1:15-18. He is the image of God; and when we think of him we see what God is--how holy, pure, benevolent. He is the firstborn of all things; the Son of God; exalted to the highest seat in the universe. When we look on the sun, moon, and stars, let us remember that he created them all. When we think of the angels, let us remember that they are the workmanship of his hands. When we look on the earth--the floods, the rivers, the hills, let us remember that all these were made by his power. The vast universe is still sustained by him. Its beautiful order and harmony are preserved by him; and all its movements axe under his control. So the church is under him. It is subject to his command; receives its laws from his lips, and is bound to do his will. Over all councils and synods--over all rule and authority in the church--Christ is the Head; and, whatever may be ordained by man, his will is to be obeyed. So, when we think of the resurrection, Christ is chief. He first rose to return to death no more; he rose as the pledge that his people should also rise. As Christ is thus head over all things, so let him be first in the affections of our hearts; as it is designed that in everything he shall have the pre-eminence, so let him have the pre-eminence in the affections of our souls. None should be loved by us as Christ is loved; and no friend, however dear, should be allowed to displace him from the supremacy in our affections.

(6.) In all our wants let us go to Christ, Col 1:19. "It pleased the Father that in him should all fulness dwell." We have not a want which he cannot supply; there is not a sorrow of our lives in which he cannot comfort us; not a temptation from which he cannot deliver us; not a pain which he cannot relieve, or enable us to bear. Every necessity of body or mind he can supply; and we never can go to him, in any circumstance of life in which we can possibly be placed, where we shall fad of consolation and support because Christ is not able to help us. True piety learns day by day to live more by simple dependence on the Saviour. As we advance in holiness we become more and more sensible of our weakness and insufficiency, and more and more dispose& to live "by the faith of the Son of God."

(7.) By religion we become united with the angels, Col 1:20. Harmony is produced between heaven and earth. Alienated worlds are reconciled again, and from jarring elements there is rearing one great and harmonious empire. The work of the atonement is designed to remove what separated earth from heaven; men from angels; man from God. The redeemed have substantially the same feelings now which they have who are around the throne of God; and though we are far inferior to them in rank, yet we shall be united with them in affection and purpose, for ever and ever. What a glorious work is that of the gospel! It reconciles and harmonizes distant worlds, and produces concord and love in millions of hearts which but for that would have been alienated for ever!

(8.) By religion we become fitted for heaven, Col 1:21,22. We are made "meet" to enter there; we shall be presented there unblameable and unreproveable. No one will accuse us before the throne of God. Nor Satan, nor our own consciences, nor our fellow-men will then urge that we ought not to be admitted to heaven. Redeemed and pardoned, renewed and sanctified, the universe be satisfied that we ought to be saved, and will rejoice. Satan no longer charge the friends of Jesus with insincerity and hypocrisy; our own minds will be no longer troubled with doubts and fears; and holy angels will welcome us to their presence. Not a voice will be lifted up in reproach or condemnation, and the Universal Father will stretch out his arms and press to his bosom the returning prodigals. Clothed in the white robes of salvation, we shall be welcome even in heaven, and the universe will rejoice that we are there.

(9.) It is a privilege to suffer for the welfare of the church, Col 1:24. Paul regarded it as such, and rejoiced in the trials which came upon him in the cause of religion. The Saviour so regarded it, and shrank not from the great sorrows involved in the work of saving his people. We may suffer much in promoting the same object. We may be exposed to persecution and death. We may be called to part with all we have--to leave country and friends and home, to go and preach the gospel to benighted men. On a foreign shore, far from all that we hold dear on earth, we may lie down and die, and our grave, unmarked by sculptured marble, may be soon forgotten. But to do good; to defend truth; to promote virtue; to save the souls of the perishing, is worth all which it costs, and he who accomplishes these things by exchanging for them earthly comforts, and even life, has made a wise exchange. The universe gains by it in happiness; and the benevolent heart should rejoice that there is such a gain, though attended with our individual and personal suffering.

(10.) Ministers have a noble office, Col 1:24-29. It is their privilege to make known to men the most glorious truths that can come before the human mind; truths which were hid from ages and generations, but which are now revealed by the gospel. These great truths are entrusted to the ministry to explain and defend, and are by them to be carried around the world. The ministers of religion strive not for gold, and honour, and worldly pleasures; they strive in the noble effort to show to every man that he has a Saviour; that there is a heaven to which he may come; and to present every one perfect before God. With all its sacrifices and self-denials, therefore, it is an inestimable privilege to be a minister of the gospel--for there is no man who diffuses through a community so much solid happiness; there is no one, the result of whose labours reaches so far into future ages. To a benevolent heart there is no higher privilege than to be permitted to go to every man--to the poor, the tempted, the oppressed, the slave, the penitent, and the dying sinner--and to say to him that he has a Saviour, that Christ died for him, and that, if he will have it so, he may have a home in heaven. No matter whom he meets; no matter how debased and degraded he may be to whom he ministers; no matter though it be the poor slave, or the lonely wanderer on pathless sands, or the orphan, or the outcast, the herald of salvation may tell him that there is a heaven for him--a Saviour who died for him--a God who is ready to pardon and save his soul. 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 honour to be permitted to wear out life itself. Doing this, a man when he comes to die will fed that he has not lived in vain; and whatever self-denial he may practise in it; however much comfort, or however many friends he may forsake, all these things will give him no pang of regret, when from a bed of death he looks out on the eternal world.