C. The Preeminent Work of Christ
in the Gospel of the Mystery (1:24-29)
There
can be little doubt that Paul now turns to his own ministry in accordance to
the preeminent work of Christ. This is connected with the reference to his
being servant of the gospel (1:23). As a servant there are two elements that
confront us in this section: (1) Paul’s suffering for sake of ministry. (2) The
ministry of the mystery. Ministry and suffering are a common motif in
Scripture. The text is one paragraph. As we explore the text we see the
following points:
The
Cost of Ministry (1:24)
The
cost of ministry is hardship in the course of service and suffering endured for
its sake. However, Paul brings out first of all that hardships and suffering bring
about rejoicing. “Now I rejoice in my
sufferings for your sake” (1:23). Paul sees ministry as having a cost and
identification. The word now can
simply indicate a logical progression, but it more than likely is a reference
to his present suffering in prison (my
suffering). Pao notes that in
suffering in this context;
“Paul does not provide a
general theology of suffering, nor does he exhaust all types of suffering a
believer may encounter. Rather, Paul’s focus is on his own suffering in the
ministry of the gospel.”[1]
The
cost is suffering must be endured, but with joy. The Greek word here is the
word chairo meaning to be joyful, rejoice, or to be glad.
Suffering with joy is a common theme in Paul (cf. Romans 5:3; 8:18, 2 Cor. 4:7;
6:10; Phil. 1:18-19; 1 Thess. 1:6; 2 Tim. 1:12; 3:11). It is not that the
suffering is the cause of his joy, but he was rejoicing in the midst of
suffering. Suffering was accepted “as the unavoidable consequence of the all-important
objective of preaching the gospel.”[2] It is an
honor to be counted worthy of such sacrifice or suffering for the sake of
others and the gospel of the mystery. We are doing nothing less that sharing in
the sufferings of our Lord. It is because we are privileged to serve for His
glory that we rejoice. This principle is also seen in the life and ministry of
Peter (1 Peter 4:13-14). It should be a principle in all our lives.
The
reason for suffering is not selfishness, rather it is twofold: First is “for your sake.” This is a clear
reference to the readers of the epistle. Second, while the preceding refers to
the local assembly and believers, now he refers to the universal church: “I do my share on behalf of His body.” He
identifies this body as “the church.”
The
phrase: “in filling up what is lacking in
Christ’s afflictions” 1:24) is a difficult one and hard to understand. It
has a degree of obscurity to it. To help us understand this phrase there are a
number of things we must understand:
·
The mediaeval
Catholic Church understood this in reference to the atonement, and the sale of
indulgences.[3] It was thus to supply what was lacking in
ones salvation. It of necessity viewed the work of Christ insufficient in and
of itself. This is clearly unscriptural.
Christ’s suffering on the cross was not in any form insufficient (cf.
Rom. 3:31-26; Hebrews 10:10-24). Christ sacrificial work alone procured our
salvation (cf. 1 Peter 1:11; 5:1). WE CANNOT ADD ONE THING TO OUR SALVATION. We
are complete in Christ (Col. 2:10).
·
It speaks of
service, not salvation. Paul is speaking of his ministry and mission. Gromacki
observes: “Paul
was Christ’s substitute. Christ suffered in death to save the church, and now
Paul suffered in life to spare it.”[4] This is
reinforced by the word “affliction” (thlipseon) which is never used in regard to Christ suffering on
the cross. Rather, the word is used of the afflictions of Christ which were
suffered during His earthly ministry.[5] The word
was used of suffering, affliction, or misfortune and comes from the Greek
tragedies, to denote the bad things which befell mankind and had to be
accepted.[6] Again it
buttresses the idea of the service with Christ, not the sacrifice of Christ.
This is reinforced by Paul ministry testimonies through his epistles. Suffering
is a characteristic of ministry (cf. 2 Cor. 4:17-18; 11:23-27; Gal. 6:17).
Therefore he will boast in his suffering (Rom.
The
most confusing idea in the verse is the phrase “that which is lacking,” or “that
which is behind of the afflictions of Christ” (KJV). The Greek word for lacking or behind is hysterema, meaning a short coming; defect, need, or lacking.
There is a connection between the word fill
up and lacking which marks a
contrast. This implies that there is something that can fill up what is
lacking. Fill up (antanapleroo) is used only here in the New Testament. However
there is a related form with a prepositional prefix (anapleroo) to make up, complete, to fill the place of another,
or to supply; also appearing with what is lacking (Phil. 2:30; 1 Cor. 16:17).
Therefore it may well be that the two are synonymous. Clearly the idea is to
supplement.
In
this context it is clearly afflictions or sufferings. Suffering is a needed
element in the outworking of God’s will. Lightfoot says it implies a
distinction between the persons suffering.[7] It
denotes a correspondence of suffering. Paul is suffering that which corresponds
to the suffering of Christ’s affliction. There seem to be two major
interpretations to this.
·
First, Paul
viewed his suffering as his contribution to reducing the lacking in a divinely
appointed quota of suffering to be endured by the Christ community.[8] This
view seems weak to me.
·
Second, Paul
viewed his suffering as part of the cost of ministry. The phrase implies that
there are applications that remain to be endured by His servants. “The hardships which he
endures in the course of his apostolic service are endured for their sake,” observes Bruce.[9] Paul was
fulfilling his obligation for the behalf of Christ and His Body (the church).
Suffering in service on the behalf of Christ and His church is part of enduring
the affliction or suffering of Christ. In Philippians 3:10 he calls this the
fellowship of His sufferings, which he prays to know more fully (cf. Phil.
1:29). It is part of His commission and ministry (cf. Acts 9:16) and is clearly
brought out by the context: The church the Body of Christ (1:24c); the message
of the Mystery (1:25-26); and the mystery of our identification with Christ
(1:27). Suffering is not only an experience, but part of our identification with
Christ (cf. John 16:33; 2 Tim. 1:8). Campbell
“This includes all that is
involved in planting, developing, nurturing, instructing, teaching, and
shepherding the New Testament churches, which represented the Body of Christ in
physical manifestation.”[10]
Baker
comments that, “The
part lacking is the part that Christ did not endure in His earthly ministry but
which is to be endured by members of His Body, the Church.”[11] This
seems to be confirmed by the reference to “in
my flesh” as to where this is taking place. The Greek text literally reads:
“I fill up the [things] lacking of the
afflictions of Christ in my flesh.” As members of the body of Christ we
participate in the sufferings of Christ. We should count them in joy, as did
the Apostle Paul.
[1] Pao, COLOSSIANS
& PHILEMON, 143.
[2] Dunn, NIGTC:
COLOSSIANS AND PHILEMON, 114.
[3] Eadie,
COLOSSIANS, 88.
[4] Gromacki, STAND
PERFECT, 81.
[5] Baker,
UNDERSTANDING THE BODY OF CHRIST, 126.
[6] O’Brien, WBC:
COLOSSIANS, 75.
[7] Lightfoot, SAINT PAUL ’S EPTISTLES TO THE COLOSSIANS AND TO PHILEMON,
[New York
[8] Harris,
COLOSSIANS-PHILEMON, 60.
[9] Bruce, NICNT:
COLOSSIANS PHILEMON, AND EPHESIANS, 81.
[10] Campbell,
COLOSSIANS, 68.
[11] Baker,
UNDERSTANDING THE BODY OF CHRIST, 126.
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