if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the Good News which you heard, which is being proclaimed in all creation under heaven, of which I, Paul, was made a servant.
Now I rejoice in my sufferings for your sake, 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 assembly, of which I was made a servant according to the stewardship of God which was given me toward you to fulfill the word of God, the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. We proclaim him, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; for which I also labor, striving according to his working, which works in me mightily.
John Calvin 1540 · Public Domain On vv23–29 23. If ye continue. Here we have an exhortation…
23. If ye continue. Here we have an exhortation to perseverance, by which he admonishes them that all the grace that had been conferred upon them hitherto would be vain, unless they persevered in the purity of the gospel. And thus he intimates, that they are still only making progress, and have not yet reached the goal. For the stability of their faith was at that time exposed to danger through the stratagems of the false apostles. Now he paints in lively colors assurance of faith when he bids the Colossians be grounded and settled in it. For faith is not like mere opinion, which is shaken by various movements, but has a firm steadfastness, which can withstand all the machinations of hell. Hence the whole system of Popish theology will never afford even the slightest taste of true faith, which holds it as a settled point, that we must always be in doubt respecting the present state of grace, as well as respecting final perseverance. He afterwards takes notice also of a relationship which subsists between faith and the gospel, when he says that the Colossians will be settled in the faith only in the event of their not falling back from the hope of the gospel; that is, the hope which shines forth upon us through means of the gospel, for where the gospel is, there is the hope of everlasting salvation. Let us, however, bear in mind, that the sum of all is contained in Christ. Hence he enjoins it upon them here to shun all doctrines which lead away from Christ, so that the minds of men are otherwise occupied.
Which ye have heard. As the false apostles themselves, who tear and rend Christ in pieces, are accustomed proudly to glory in the name of the gospel, and as it is a common artifice of Satan to trouble men’s consciences under a false pretext of the gospel, that the truth of the gospel may be brought into confusion, Paul, on this account, expressly declares, that that was the genuine, that the undoubted gospel, which the Colossians had heard, namely, from Epaphras, that they might not lend an ear to doctrines at variance with it. He adds, besides, a confirmation of it, that it is the very same as was preached over the whole world. It is, I say, no ordinary confirmation when they hear that they have the whole Church agreeing with them, and that they follow no other doctrine than what the Apostles had alike taught and was everywhere received.
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It is, however, a ridiculous boasting of Papists, in respect of their impugning our doctrine by this argument, that it is not preached everywhere with approbation and applause, inasmuch as we have few that assent to it. For though they should burst, they will never deprive us of this — that we at this day teach nothing but what was preached of old by Prophets and Apostles, and is obediently received by the whole band of saints. For Paul did not mean that the gospel should be approved of by the consent of all ages in such a way that, if it were rejected, its authority would be shaken. He had, on the contrary, an eye to that commandment of Christ,
Go, preach the gospel to every creature; (Mark 16:15;)
which commandment depends on so many predictions of the Prophets, foretelling that the kingdom of Christ would be spread over the whole world. What else then does Paul mean by these words than that the Colossians had also been watered by those living streams, which, springing forth from Jerusalem, were to flow out through the whole world? (Zechariah 14:8.)
We also do not glory in vain, or without remarkable fruit and consolation, that we have the same gospel, which is preached among all nations by the commandment of the Lord, which is received by all the Churches, and in the profession of which all pious persons have lived and died. It is also no common help for fortifying us against so many assaults, that we have the consent of the whole Church — such, I mean, as is worthy of so distinguished a title. We also cordially subscribe to the views of Augustine, who refutes the Donatists by this argument particularly, that they bring forward a gospel that is in all the Churches unheard of and unknown. This truly is said on good grounds, for if it is a true gospel that is brought forward, while not ratified by any approbation on the part of the Church, it follows, that vain and false are the many promises in which it is predicted that the preaching of the gospel will be carried through the whole world, and which declare that the sons of God shall be gathered from all nations and countries, etc. (Hosea 1:10-11.) But what do Papists do? Having bid farewell to Prophets and Apostles, and passing by the ancient Church, they would have their revolt from the gospel be looked upon as the consent of the universal Church. Where is the resemblance? Hence, when there is a dispute as to the consent of the Church, let us return to the Apostles and their preaching, as Paul does here. Farther, lest any one should explain too rigidly the term denoting universality, Paul means simply, that it had been preached everywhere far and wide.
Of which I am made. He speaks also of himself personally, and this was very necessary, for we must always take care, that we do not rashly intrude ourselves into the office of teaching. He accordingly declares, that this office was appointed him, that he may secure for himself right and authority. And, indeed, he so connects his apostleship with their faith, that they may not have it in their power to reject his doctrine otherwise than by abandoning the gospel which they had embraced.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv23–28 To all men: whereby we learn that the Gospel…
To all men: whereby we learn that the Gospel was not shut up within the corners of Judea alone.
He purchased authority to this doctrine by his Apostleship, and taketh a most sure proof thereof, of his afflictions which he suffereth for Christ’s Name to instruct the Churches with these examples of patience.
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This second treatise of this part of the Epistle, wherein he exhorteth the Colossians not to suffer themselves by any means to be moved from this doctrine, showing and declaring that there is nowhere any other true Gospel.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv23–29 23 If ye continue in the faith grounded and…
23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;
Ver. 23. If ye continue in the faith] All the promises are made to perseverance in grace. He that continueth to the end shall be saved. Be faithful to the death, and thou shalt have a crown of life. Mat 24:13; Rev 2:10. But fugitivo nulla corona; by fleeing this is no crown, if any withdraw he falleth into hell’s mouth, Heb 10:39.
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Grounded and settled] When faith bears fruit upward, it will take root downward, and make a man as a tree by the river’s side, and not as the chaff in the fan, Psa 1:3-4, or as the boat without ballast.
Preached to every creature] That is, to every reasonable creature, Mar 16:15. Though to many we preach to no more purpose than Bede did when he preached to a heap of stones: these are unreasonable creatures, 2Th 3:2.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv23–29 If ye continue in the faith grounded and settled:…
If ye continue in the faith grounded and settled: this if doth not import the believers’ continuance in faith to depend merely upon their own free-will, or a carnal doubting of being kept to salvation, 1Pe 1:5, but infers that they are then reconciled to God when they do indeed persevere in the faith; implying that by reason of the seducers amongst them all and every one might not really have that sound faith they would be thought to have. Wherefore the apostle engageth them to prove their faith, whereby only they can have peace with God, Rom 5:1, to be real, by taking care it be well founded and firm, Mat 13:23, as a house built on a sure foundation, a tree well rooted, Eph 3:17,18; Heb 13:9.
And be not moved away from the hope of the gospel; and be not as temporary believers which have no root, Luk 8:13, or as those who want anchorhold are tossed to and fro, Eph 4:14, and put off from that hope of eternal life, set before us in the gospel, which is sure and certain, Heb 6:18,19, built upon the foundation of the prophets and apostles, Eph 2:20, the sweet promises of eternal life.
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Which ye have heard; not the works of vain philosophy which leave the minds of men unsettled, but the plain and solid doctrines of Christ, wherein the believers at Colosse had been instructed, Col 1:7.
And which was preached to every creature which is under heaven; and which the faithful apostles, according to the commission of Christ, had promulgated to every creature beneath the heavens, i.e. every rational creature here below, i.e. to all men, collectively, or nations in the world, as Col 1:6; Mat 28:19; Mar 16:15. Creature with the Hebrews doth eminently signify man, by an antonomasia, or a synecdeche, putting the general for a particular. In the original it is, in all the creature; and so it may be, in all the world, (creature being sometimes used for the system of the world, Rom 8:19-21), in opposition to Judea, i.e. in those other parts of the earth which the Greeks and Romans knew to be then inhabited: under heaven, which is a pleonasm, but of the greatest emphasis, as Act 4:12.
Whereof I Paul am made a minister; and the more to confirm them in what he had said, he adds of this gospel of reconciliation so spread, he was immediately called, Gal 1:1, and constituted to be a minister for the promulgation of it amongst the Gentiles, it being, with others, most notably committed to him, 2Co 5:19; 1Ti 1:11.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv23, 24, 25, 28 Here our apostle declares to the Colossians, how they…
Here our apostle declares to the Colossians, how they may know whether they were indeed of the number of those who were actually reconciled to God by the blood of his Son, namely, if they persevered in the faith, and continued grounded fast in their holy religion; If ye continue in the faith grounded and settled; implying, that it is the great duty of Christians, who have sat under the preaching of the gospel, to be well settled in the doctrine of faith, which they have heard and received, and that the best way to be settled, is to be well grounded; if we are not settled in religion, we can never grow in religion; an ungrounded Christian can never be a growing Christian; and if we are not well grounded in the faith, we can never suffer for the faith; for such as are sceptics in religion, will never prove martyrs for the sake of religion.
Observe, 2. The universality of that tender, which by the preaching of the gospel is made unto all sorts of sinners, of reconciliation with God, and acceptance through Christ; which gospel was preached to every creature under heaven; that is to lost mankind, to some of all sorts; not in Judea only, but amongst the Gentiles also; to every human creature, no person, no nation being refused or passed by; plainly intimating, that an indefinite and universal tender of reconciliation with God, and salvation by Jesus Christ, is made unto all person, by the preaching of the gospel.
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Happy they, whose hearts are inclined and disposed to accept of, and comply with them, who in the day of the gospel’s visitation, do know the things of their peace.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv23–29 If ye continue in the faith,.... In the doctrine…
If ye continue in the faith,.... In the doctrine of faith which they had received and embraced; and in the grace of faith, and the exercise of it which was implanted in them; and in the profession of faith which they had made: not that the virtue and efficacy of Christ's blood, sufferings, and death, and reconciliation of their persons to God thereby, depended upon their faith, and abiding in it; but that faith and continuance in it were necessary means of their presentation in unblemished holiness and righteousness; for if they had not faith, or did not abide in it or if the good work of grace was not wrought upon their souls, and that performed until the day of Christ, they could not be presented holy and blameless: this shows the necessity of the saints' final perseverance in faith and holiness, and is mentioned with this view, to put them upon a concern about it, and to make use of all means, under divine grace, to enjoy it; and nothing could more strongly incline and move unto it, than the blessed effect of Christ's death, reconciliation and the end of it, to present the reconciled ones blameless; in order to which it is necessary they should hold on and out to the end: hence the Ethiopic version reads the words, not as a condition, but as an exhortation enforced by what goes before; "therefore be ye established in the faith": it follows,
grounded and settled; not on the sandy foundation of man's own righteousness, and peace made by his own performances; but upon the foundation and rock, Christ, against which the gates of hell cannot prevail; and so shall never finally and totally fall away, being rooted and built up in him, and established in the faith of him, in the doctrines of faith, respecting peace by his blood, justification by his righteousness, and life by his death; and so continue steadfast and immovable, always abounding in his work:
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and be not moved away from the hope of the Gospel; the hope of eternal life and happiness, which as set before us in the Gospel; which that gives a good and solid ground and foundation of, in the person, blood, and righteousness of Christ; and is the instrumental means, in the hand of the Spirit, of begetting to it, and of encouraging and increasing it: the law gives no hopes of eternal life to a poor sinner; it works wrath, and ministers death; there is nothing but a fearful looking for of judgment by it; but the Gospel encourages to hope in the Lord, from the consideration of rich mercy and plenteous redemption in him; and this hope of the Gospel is an anchor of the soul, sure and steadfast, and not to be let go; this confidence and rejoicing of the hope is to be kept firm unto the end:
which ye have heard; that is, which Gospel they had heard from Epaphras their faithful minister, and that not only externally, but internally; they had heard it and believed it, and it had brought forth fruit in them; for it came to them not in word only, but in power; which is said in commendation of it, and to engage them to continue in it, and abide by it; as is also what follows:
and which was preached to every creature which is under heaven; and therefore since it was the same which was everywhere preached, they might depend upon the truth of it, should have the greater value for it, and by no means relinquish it. This must be understood not of every individual creature, even human and rational, that was then, or had been in, the world; but that it had been, and was preached far and near, in all places all over the world, to the Gentiles as well as to the Jews; who are sometimes styled "every creature", "the creature", "the whole creation", "all men", &c. see Mar 16:15 Tit 2:11; and of this, the first preaching of the Gospel by Peter after our Lord's resurrection, was an emblem and pledge, Act 2:14; and some time after that, the sound of all the apostles went into all the earth, and their words to the end of the world:
whereof I Paul am made a minister; by Jesus Christ, who appeared unto him, and called, qualified, and sent him forth as such; and this is mentioned to encourage the Colossians to abide by the truths of the Gospel, since what they had heard and received were what were everywhere preached by the faithful ministers of the word; and particularly by the apostle, who was ordained to be a teacher and preacher of it to the Gentiles. The Alexandrian copy reads, "a preacher and an apostle, and a minister"; see Ti1 2:7.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv23–28 If ye continue in the faith - Otherwise, ye…
If ye continue in the faith - Otherwise, ye will lose all the blessings which ye have already begun to enjoy. And be not removed from the hope of the gospel - The glorious hope of perfect love. Which is preached - Is already begun to be preached to every creature under heaven.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv23, 24, 25, 26, 27, 29 Verse 23. If ye continue in the faith] This…
Verse 23. If ye continue in the faith] This will be the case if you, who have already believed in Christ Jesus, continue in that faith, grounded in the knowledge and love of God, and settled-made firm and perseveringly steadfast, in that state of salvation.
And be not moved away] Not permitting yourselves to be seduced by false teachers.
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The hope of the Gospel] The resurrection of the body, and the glorification of it and the soul together, in the realms of blessedness. This is properly the Gospel HOPE.
To every creature which is under heaven] A Hebraism for the whole human race, and particularly referring to the two grand divisions of mankind, the Jews and Gentiles; to both of these the Gospel had been preached, and to each, salvation by Christ had been equally offered. And as none had been excluded from the offers of mercy, and Jesus Christ had tasted death for every man, and the Jews and Gentiles, in their great corporate capacity, had all been invited to believe the Gospel; therefore, the apostle concludes that the Gospel was preached to every creature under heaven, as being offered without restrictions or limitations to these two grand divisions of mankind, including the whole human race.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v24 Col 1:24-29. Who now rejoice in my sufferings for…
Col 1:24-29. Who now rejoice in my sufferings for you — Endured for your benefit, having been exposed to them in consequence of my preaching the gospel to you and other Gentiles; and fill up — That is, whereby I fill up; that which is behind of the afflictions of Christ — That which remains to be suffered by his members. These are termed the sufferings of Christ, 1st, Because the suffering of any member is the suffering of the whole, and of the head especially, which supplies strength, spirits, sense, and motion to all. 2d, Because they are for his sake, for the testimony of his truth. And these also are necessary for his body’s sake, which is the church — Not to reconcile it to God, which has been done by Christ’s sufferings, but for an example of patience to it, and for its further edification and establishment in grace. Whereof — Of which church; I am made a minister — Appointed to serve its best interests, and daily employed in doing so; according to the dispensation of God — Or the stewardship with which I am intrusted. See the same expression Eph 3:2. Hence the apostle calls himself and his brethren apostles, (1Co 4:1,) οικονομους μυστηριων Θεου, stewards of the mysteries of God; which is given to me for you — On your account, or for your benefit; to fulfil — Or, fully to preach, as πληρωσαι seems here to signify. Thus, Rom 15:19, πεπληρωκεναι το ευαγγελιον is translated, I have fully preached the gospel; the mystery which hath been hid from ages — Namely, that the gospel should be preached to the Gentiles, and that they should be called into the church of God without being subjected to the bondage of the Jewish law, or the ceremony of circumcision. For by the word mystery is frequently meant, not a matter hard to be understood, but a matter long concealed, and, when revealed, difficult to be believed, through the prejudices of men. Which hath been, comparatively, hid from former ages, and past generations of men, but now is made manifest to his saints — That is, to true believers in Christ, even to Gentiles as well as Jews. Though it was promised in the covenant with Abraham, and predicted that mankind should be saved by faith, this was not understood by the Jews, and therefore it is here called a mystery, or a thing kept secret, in allusion to the heathen mysteries. To whom God would make known — By revelation, confirmed by miracles, and the accomplishment of prophecies; what is the riches of the glory of this mystery — This hitherto concealed doctrine. Here the apostle proceeds to show what was the chief matter of their preaching, as also what was the manner and the end of it. Which is Christ in you — Not only among you, but in you. See on 2Co 13:5; living in you, Gal 2:20; dwelling and reigning in your hearts by faith, Eph 3:17; through the influence of his Spirit, Rom 8:9-10; Joh 14:20 : the hope of glory — The ground and source of that hope. For Christ in us as our wisdom, enlightens our minds in the knowledge of that glory; as our righteousness, he entitles us to it; as our sanctification, he makes us meet for it; and as our redemption, brings us to the enjoyment of it. Whom we preach — Who, in believers, as their hope of glory, is the subject of our preaching.
The apostle mentions next the manner of their preaching: warning every man — Namely, of the necessity, excellence, and attainableness of this blessing; and teaching, or instructing, every man — Respecting the way of attaining it; or warning every man of his duty, and teaching him how to fulfil it; and of his danger, and teaching him how to avoid it; in all wisdom — In a rational, Scriptural, and consistent manner; using solid and convincing arguments, and placing them in a clear and lucid order, and adapting the matter, manner, language, and time of our preaching, reproof, or exhortation, to the state, character, and circumstances of our hearers. That we may present, &c. — This was the end of their preaching; what they had in view in the exercise of their ministry; namely, that at the bar of God, in the day of final accounts, they might present every man perfect — Namely, having been made so while on earth; 1st, In an acquaintance with Christian doctrines, 1Co 2:6; Heb 5:12-14; Heb 6:1; Heb 2:2 d, In the possession of Christian graces, faith, hope, love to God and man, humility, resignation, patience, meekness, gentleness, long-suffering, &c., Heb 6:11; Heb 10:22; 1Jn 4:17; Col 3:12-14. 3d, In the enjoyment of Christian privileges, peace with God, a sense of his favour, adoption into his family, the Spirit of adoption, communion with God, an earnest of their future inheritance in their hearts. 4th, In the performance of all Christian duties, perfect in every good work to do his will, Heb 13:21; omitting no good work which there is an opportunity and ability to perform, and doing them all from a proper principle, namely, a principle of love to God and mankind; to a proper end, the glory of God; and in a proper spirit, a spirit of lowliness, meekness, and patience. Observe, reader, the same ought still to be the matter, manner, and end of the preaching of all God’s ministers. Whereunto — In order to which important purpose; I also labour — In the sphere appointed me, striving — With zeal and diligence; Greek, αγωνιζομενος, contending, combating, agonizing with an earnestness like that of those who contend in the Grecian games. To these the apostle fitly compared himself; because everywhere he met with the greatest opposition from evil spirits and wicked men; and in preaching the gospel he sustained toils and sufferings much greater than those which the athletes endured in their combats. According to his working — Την ενεργειαν αυτου, his energy; which worketh in, or by, me mightily — Supports me in the glorious contest, wherein otherwise I should sink, and renders my efforts effectual to accomplish the purposes intended.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv23–29 If ye continue in the faith - In the…
If ye continue in the faith - In the belief of the gospel, and in holy living. If this were done, they would be presented unblameable be fore God; if not, they would not be. The meaning is, that it will be impossible to be saved unless we continue to lead lives becoming the gospel.
Grounded - On a firm foundation; see the notes at Eph 3:17, where the same word occurs.
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And settled - Greek, “firm;” as a building is that is founded on a rock; compare Mat 7:25.
And be not moved away from the hope of the gospel - By the arts of philosophy, and the allurements of sin.
Which was preached to every creature which is under heaven - It cannot be supposed that it was literally true that every creature under heaven had actually heard the gospel. But this may mean:
(1) That it was designed to be preached to every creature, or that the commission to make it known embraced everyone, and that, so far as the provisions of the gospel are concerned, it may be said that it was a system proclaimed to all mankind; see Mar 16:15. If a vast army, or the inhabitants of a distant province, were in rebellion against a government, and a proclamation of pardon were issued, it would not be improper to say that it was made to every one of them, though, as a matter of fact, it might not be true that everyone in the remote parts of the army or province had actually heard of it.
(2) The gospel in the time of Paul seems to have been so extensively preached, that it might be said that it was proclaimed to everybody. All known countries appear to have been visited; and so zealous and laborious had been the heralds of salvation, that it might be said that the message had been proclaimed to all the world; see Col 1:6; compare the notes at Mat 24:14.
Whereof I Paul am made a minister - See the notes at Eph 3:1-7. Paul here pursues the same train of thought which he does in the Epistle to the Ephesians, where, having shown the exalted nature of the Redeemer, and the design of the gospel, he adverts to his own labors and sufferings in making it known. The object seems to be to show that he regarded it as the highest honor to be thus intrusted with the message of mercy to mankind, and considered it as a privilege to suffer in that cause.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv24–26 And fill up those things....in my flesh for his…
And fill up those things....in my flesh for his body, which is the church.[5] Nothing was wanting in the sufferings or merits of Christ, for a sufficient and superabundant redemption of mankind, and therefore he adds, for his body, which is the church, that his sufferings were wanting, and are to be endured by the example of Christ by the faithful, who are members of a crucified head. See St. John Chrysostom and St. Augustine. (Witham) --- Wanting. There is no want in the sufferings of Christ himself as head; but many sufferings are still wanting, or are still to come in his body, the Church, and his members, the faithful. (Challoner) --- St. John Chrysostom here observes that Jesus Christ loves us so much, that he is not content merely to suffer in his own person, but he wishes also to suffer in his members; and thus we fill up what is wanting of the sufferings of Christ. (St. John Chrysostom) --- The wisdom, the will, the justice of Jesus Christ, requireth and ordaineth that his body and members should be companions of his sufferings, as they expect to be companions of his glory; that so suffering with him, and after his example, they may apply to their own wants and to the necessities of others the merits and satisfaction of Jesus Christ, which application is what is wanting, and what we are permitted to supply by the sacraments and sacrifice of the new law.
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[BIBLIOGRAPHY]
Adimpleo quæ desunt; Greek: ta usteremata. See St. John Chrysostom and St. Augustine in Psalm lxxxvi. tom. 4. p. 922. B. restabant Christi passiones in corpore, vos autem estis Christi Corpus, et membra. See St. John Chrysostom, Greek: om. d. p. 109.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v24 3. Joy of the Apostle in his suffering and…
3. Joy of the Apostle in his suffering and labor
(Col_1:24-29.)
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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. Col_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, Mat_18:13; Luk_1:14; Act_15:21; 1Co_13:6; 1Co_16:17, or by διά, Joh_11:15; 1Th_3:9. Only in Luk_10:20; Php_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. Php_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 Eph_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 (Php_2:30; 1Th_3:10; 1Co_16:17; 2Co_8:13-14; 2Co_9:12; 2Co_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 2Co_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 (Act_9:14), “why persecutest thou me?” and who in the Epistle to the Ephesians (Eph_1:22; Eph_5:33; Eph_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 (Mat_10:40-42; Mat_25:31-46). Hate and persecution He had announced to them beforehand (Joh_15:18-21; Joh_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 (1Co_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 Php_3:10; Rom_8:17; 2Co_4:10 sq.; 2Ti_2:11; 1Pe_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 (2Co_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 :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.—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 (Gal_4:4; 2Co_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. Eph_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 Eph_1:22), as ὑπὲρ τοῦ σώματος ὑμῶν is an explanation of ὑπὲρ ὑμῶν.
The ministerial position of Paul. Col_1:25-27.
Col_1:25. Whereof I became a minister, ἦς ἐγενόμην ἐγὼ διάκονος.—See Col_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 Col_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 (Eph_1:10; Eph_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 Rom_15:15 (“the grace that is given to me of God”) with 1Co_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 Eph_1:22 sq. and Col_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. Rom_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.]
Col_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 Eph_3:9; Eph_3:4; Eph_1:9. The synonymous phrase (καὶ—γενεῶν), alone is new, and unique in the New Testament (yet see Eph_3:5; Eph_3:21; Act_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.] Eph_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 (2Ti_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.]
Col_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” (Eph_2:12-13) now He is among, in them (Eph_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 Col_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 1Ti_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,” Col_3:4, is similar. Joh_11:25. Comp. Eph_1:18; Eph_2:12; Rom_8:24. Bengel: Christus in nobis, per se Iætissimum; sed multo Iætius, respectu eorum, guæ revelabuntur.
Paul’s labor. Col_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 (Col_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, Col_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. Eph_6:4; Act_26:18; Rom_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 Eph_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” (1Co_1:11; 1Co_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 Col_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 Col_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.]
Col_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 (Col_4:12; Col_2:1 sq.) in care, prayer, sympathy and earnestness for sanctification, and the external “fightings” (1Ti_4:10; 1Th_2:2; Php_1:30). Chrysostom adds μετὰ πολλῆς σπουδῆς τουτέστιν μετὰ πολλῆς τῆς ἀγρυπνίας. 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, Eph_3:20, Php_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. Rom_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, 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 Joh_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:
Col_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.
Col_1:27. Christ lives among us: 1) A mystery to the unbeliever; 2) the comfort and joy of all believers.
Col_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.”
Col_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 (Col_1:23), 2. by whom it was preached. 1) Whence Paul had his ministry (Col_1:26); 2) for whose sake he has his ministry (Col_1:25); 3) what kind of a preacher Paul was; a suffering preacher (Col_1:24), a close preacher (Col_1:28), a laborious preacher (Col_1:29). 3. The gospel which was preached (Col_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:
[34]Col_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.]
[35]Col_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.]
[36]Col_1:25.—א. reads Παῦλος after εγώ, but not B. and others; probably from Col_1:23, causa nexus.
[37]Col_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.]
[39]Col_1:26.—[Rec. with A. D. K. L., Lachmann, Tischendorf, Ellicott, Wordsworth, read νυνί; א. B. C F., Alford, νῦν.—R.]
[40]Col_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.]
[41]Col_1:27.—[Ἐν ὑμῖν, literally “in you,” but here “among you” also. Braune: “bei Euch.” See Exeg. Notes.—R.]
[42]Col_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’ (1Pe_4:13; comp. Mat_20:22; Heb_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, Eph_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.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv23–29 If--"Assuming that," &c.: not otherwise shall ye be so…
If--"Assuming that," &c.: not otherwise shall ye be so presented at His appearing (Col 1:22).
grounded--Greek, "founded," "fixed on the foundation" (compare Note, see on Eph 3:17; Luk 6:48-49).
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settled--"steadfast." "Grounded" respects the foundation on which believers rest; "settled," their own steadfastness (Pe1 5:10). Co1 15:58 has the same Greek.
not moved away--by the false teachers.
the hope of the gospel-- (Eph 1:18).
which ye have heard . . . which was preached to every creature . . . whereof I . . . am . . . a minister--Three arguments against their being "moved away from the Gospel": (1) Their having heard it; (2) The universality of the preaching of it; (3) Paul's ministry in it. For "to (Greek, 'in') every creature," the oldest manuscripts read, "in all creation." Compare "in all the world," Col 1:6; "all things . . . in earth," Col 1:20 (Mar 16:15): thus he implies that the Gospel from which he urges them not to be moved, has this mark of truth, namely, the universality of its announcement, which accords with the command and prophecy of Christ Himself (Mat 24:14). By "was preached," he means not merely "is being preached," but has been actually, as an accomplished fact, preached. PLINY, not many years subsequently, in his famous letter to the Emperor Trajan [Epistles, Book X., Epistle 97], writes, "Many of every age, rank, and sex, are being brought to trial. For the contagion of that superstition [Christianity] has spread over not only cities, but villages and the country."
whereof I Paul am--rather as Greek, "was made a minister." Respect for me, the minister of this world-wide Gospel, should lead you not to be moved from it. Moreover (he implies), the Gospel which ye heard from Epaphras, your "minister" (Col 1:7), is the same of which "I was made a minister" (Col 1:25; Eph 3:7): if you be moved from it, ye will desert the teaching of the recognized ministers of the Gospel for unauthorized false teachers.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv23–29 23. If ye continue—That is, assuming your persistence in…
23. If ye continue—That is, assuming your persistence in the life of faith. A turning from the gospel to some substitute would work a forfeiture of its promised result.
Every creature—Not that all men had then actually heard it, but it is provided for all and proclaimed for all without limitation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv23–29 23. if] With a certain emphasis in the Greek,…
23. if] With a certain emphasis in the Greek, pressing on the saints the need of watching and prayer; a need which leaves untouched in their proper sphere the sure promises of the “final perseverance” of the saints.
“If we look to stand in the faith of the sons of God, we must hourly, continually, be providing and setting ourselves to strive … To our own safety our own sedulity is required. And then blessed for ever and ever be that mother’s child whose faith hath made him the child of God.” (Hooker, Sermon of Faith, at the end; see the whole Sermon.) See our notes on Php_3:11; Php_4:3.—The emphatic caution here has manifest reference to special dangers at Colossæ.
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continue in] Abide by, adhere to. So Lightfoot, having regard to the special construction of the Greek.
the faith] So A.V. and R.V. Lightfoot says “perhaps ‘your faith’ rather than ‘the faith’.” And the contrast-parallel Rom_11:23 (“if they abide not still in unbelief”) is distinctly in favour of this. The Colossians were to persist, for their very life, in the Divine simplicity of believing.
grounded] Lit., founded, built on a foundation; a perfect participle. Cp. Eph_3:17, where the basis is “love;” and Mat_7:25, where it is “a rock,” the truth of Christ. Eph_3:17 offers an instructive parallel, connecting (as this passage does) “faith” with “foundation.” It is as believing that the Christian enjoys the fixity of the word, and of the love, of God.
settled] The Greek appears elsewhere only 1Co_7:37; 1Co_15:58. Usage suggests the special thought of settled purpose; resulting here from a settled rest on eternal truth. Cp. 1Pe_2:6-9.
be not moved away] Omit ‘be.” The Greek (“moved away”) is a present participle, and suggests a state of chronic or frequent unsettlement, as new allurements away from the truth beset them. Cp. Eph_4:14.
the hope] “That blissful hope, even the appearing of the glory, &c.” (Tit_2:13); “the hope of glory” (below, Col_1:27).
of the gospel, which ye have heard] So connect. “The hope” revealed in the message of apostolic truth, brought them by Epaphras in the power of the Spirit,—this, and no rival to it, was to be their anchorage. Better, which ye heard, when you were evangelized and converted.
and which was preached] Omit “and.” Which was proclaimed; lit., “heralded.”—Cp., for this verb with “the gospel,” e.g. Mat_4:23; Gal_2:2; 1Th_2:9.—The time-reference of “was” is, so to speak, ideal; it “was” done when the Saviour, in His accomplished victory, bade it be done (Mar_16:15).
to every creature which] More lit., in all the creation which, &c. “The expression … must not be limited to man,” says Lightfoot. But it is difficult to accept this. “All creation,” in the largest sense, shall indeed in its way share the blessings of our salvation (see e.g. Rom_8:19-22; and cp. Rev_5:13). But the thought here, and Mar_16:15, is of proclamation, and reception by faith; in view of which we cannot, in any intelligible sense, bring in “rocks and stones and trees.” Context surely limits the word to “our fellow-creatures,” in the human sense.
under heaven] An hyperbole, in the technical sense; a verbal but not therefore real exaggeration, the excess of the phrase being meant only to leave a just impression of the surprise of the fact. See above on Col_1:6 (“in all the world”).—After all, if our remark on “was preached,” just above, is right, this phrase like that is ideal, and in that respect not hyperbolical.
For the exact phrase cp. e.g. Gen_1:9; Gen_6:17; Gen_7:19; Deu_2:25; Act_2:5; Act_4:12.
whereof I Paul am made, &c.] Became, when the Lord called me to it. The same phrase occurs Eph_3:7. He emphasizes his own part and lot in the ministry of the Gospel, as he has just emphasized that Gospel itself as the veritable message of God, alone authentic amidst all false Gospels. So he asserts his own commission, authentic amidst all false evangelists. Cp. for instances of a similar emphatic Ego, 2Co_10:1; Gal_5:2; Eph_3:1 (with note in this Series); Phm_1:19.
a minister] Diâconos. See above on Col_1:7.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv23–29 (23) If.—The word, as in Eph_3:2; Eph_4:21 (where see…
(23) If.—The word, as in Eph_3:2; Eph_4:21 (where see Notes), conveys a supposition hardly hypothetical—“If, as I presume;” “If, as I trust.” St. Paul cannot refrain from needful warning, but he refuses to anticipate failure.
Grounded.—Built on the foundation. Comp. Eph_2:20, “built on the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief corner-stone.”
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Settled.—The result of being so grounded. The word is used in the same sense, but without metaphorical association, in 1Co_15:58, “stedfast, unmoveable,” as here “settled and not being moved.”
The hope.—See Note on Col_1:5. Here, as there, great emphasis is laid on “hope.” But here there may possibly be reference to some ideas (like those spoken of in 2Ti_2:18) that “the resurrection was past already,” and that the hope of a true resurrection and a real heaven was either a delusion or a metaphor.
Every creature which is under heaven.—Comp. our Lord’s command, “Preach the gospel to every creature” (Mar_16:15). In idea and capacity the gospel is literally universal; although in actual reality such universality can only be claimed by a natural hyperbole.
[3. The Mission of St. Paul.
As APOSTLE OF THE GENTILES, a minister of the newly revealed mystery of their salvation, testifying to all alike by suffering and by preaching, in order “to present all perfect in Christ Jesus” (Col_1:24-29).]
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The Pulpit Commentary 1880 · Public Domain On vv23–29 If at least ye are continuing in the faith,…
If at least ye are continuing in the faith, grounded and settled. (ver. 4; Col_2:6, Col_2:7; Eph_3:18 Eph_6:10-17; Php_1:27; 1Th_3:2; 2Th_2:15; 1Co_15:2, 1Co_15:58; Gal_1:6 Gal_5:1) All that Christ has done and will do for the Colossians, yet depends on their continued faith. Eige (only Pauline in New Testament; containing "the volatile particle ge") suggests, actually (Gal_3:4) or rhetorically, (Eph_3:2 Eph_4:21) a conceivable alternative; if as appears, as one hopes, or fears, or may assume. "Are continuing in" (ejpimenete) is both "abiding by" and "adhering to" (Rom_6:1; Php_1:24, R.V; 1Ti_4:16) As present indicative, it implies a (supposed) actual state. "The faith," as regularly in the New Testament, is the act and exercise of faith (subjective), not the content or matter of faith (objective). "Grounded" or "founded," perfect passive, implies a fixed condition (Col_2:7; Eph_3:18, coupled with "rooted". (1Co_3:10-12; Eph_2:20; 2Ti_2:19; also Luk_6:48) "Settled" (eJdraiov, from edra, a seat) is opposed to "moved away," just as in 1Co_15:58. The words, and not being moved away (or, letting yourselves be moved away) put the same assumption negatively, and more specifically as he adds, from the hope of the gospel; good tidings (vers. 5, 27; Col_3:15, Col_3:24; Eph_2:12; 1Th_1:3, 1Th_1:10; 2Ti_1:9-11; 1Co_15:58; 2Co_4:13-18; 2Co_5:1-8; Rom_8:17; Heb_3:6, 14 6:11, 18, 19 10:35, 36) that which is its peculiar property and glory, the crown of Christ"s redeeming work (ver. 22), the end of his servant"s labours (ver. 28), for which, by anticipation, he already gives thanks (ver. 5). but which was directly threatened and brought in question by Colossian error. (see notes on Col_2:18 Col_3:15) (The gospel) which you heard (vers. 5, 7: notes), which was preached in all creation that is under the heaven. (ver. 6; Mar_16:15; Mat_28:19, 20 24:14) The transition from "you" to "all creation" resembles that of vers. 5, 6 (comp. vers. 20, 21). "Preached" is literally" heralded," "loudly and officially announced;" so, frequently in St. Paul, (see 2Ti_1:11) also in Mar_16:15. Greek usage does not support the interpretation which makesktisiv ("creation") equivalent to "humanity." This sense of the word, which, even in Mark, such interpreters as Bengel, Lange, Alford, reject, is quite Hebraistic and exceptional. The phrase, "all creation," the writer has already used in ver. 15; here, as there (see here), without the article (Revised Text). The universal meaning it carries there is now limited by "under the heaven." The earthly creation subject as it is to Christ, is the sphere of this proclamation, the preaching room which is to resound everywhere with the glad tidings. (comp. Psa_1:1 Psa_98:7; Isa_52:7 Isa_55:12; Rev_10:2 Rev_14:6) And with this range it was proclaimed, for from the first it claimed universal audience. Whereof I became, I Paul, a minister. (vers. 24-29; Eph_3:1-13; 1Ti_1:11-14 1Ti_2:7; 2Ti_1:11; Rom_1:5 Rom_11:13 Rom_15:15-19; 1Co_3:5, 10 9:1, 2, 16, 17; 2Co_4:1-6 2Co_6:1-10; Gal_1:1, Gal_1:15, Gal_1:16; 1Th_2:4; Act_9:15 Act_26:16-18) (For "minister," see ver. 7.) The later Epistles betray a markedly heightened sense in the apostle of the unique dignity and importance of his own position, and those who question their authenticity press this fact against them. But the difference of tone is what one would expect in "such a one as Paul the aged, and now a prisoner also of Christ Jesus". (Phm_1:9) As the Gentile Churches grew, reverence for his person deepened; and the success of his life mission became more assured, especially now that the struggle with reactionary Judaism, signalized by the Epistles of the third missionary journey, was to a large extent decided in his favour. The false teachers he is now opposing did not, we should gather, attack the apostle personally; but may rather have claimed to be on his side.
The movement of thought we have followed in vers. 15-23 proceeds from Christ"s redeeming work to the experience of the Colossians in receiving it, and the labours of the apostle in publishing it; and is parallel to that of Eph 1:20-3:13. Here, however, the second of these topics has been made quite subordinate (vers. 21-23: comp. Ephesians it.). The third is the subject of our next section.
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Vers. 23-29.
The ministry of the mystery:
In these words the apostle dwells on his own part in carrying out Christ"s work of reconciling men to God. That he does this in no boastful spirit goes without saying; but that he does so without any affectation of reserve or of modesty is equally plain. Indeed, he sets forth with unusual oral basis the glory of the Word the apostle has to proclaim, and the greatness of the work that proclamation involves: that Word, he shows, is a sublime mystery; that work a manifold ministry.
I THE WORK OF THE MINISTRY IS THE PROCLAIMING OF A BLESSED MYSTERY, The term "mystery," as Paul here twice uses it, and often in this Epistle, does not describe what is essentially incomprehensible, but rather what was hidden but is now revealed. The gospel is a mystery, but a mystery that is to be preached fully, as Bishop Lightfoot renders the word "fulfil;" a mystery that is made manifest, a mystery into which (as the word borrowed from the ancient mysteries, in ver. 28, suggests) every man may be initiated.
1. The gospel a mystery. All religion deals with mystery. Genuine mystery is the stamp of a religious divinity; false mystery is the counterfeit superstition stamps. In its aspect towards the vast, the infinite, the Divine, religion must always have some mystery to man.
2. The gospel a mystery that was long secret from man. "Hidden things belong to God." There are hidden facts and laws in nature that science has only gradually discovered or is now only gradually discovering; hidden moral meanings in nature and history that poet"s sight only can descry and poet"s song only describe. There were hidden things in religion that only holy men of old moved by the Holy Ghost could reveal.
3. The gospel is a mystery that is now fully revealed. Whatever may have been the guesses of nobler pagans, or the anticipations of patriarchs, or the predictions of prophets, all was only the pale light of very early dawn upon the hills of ancient time. It was noon when Christ lived, taught, died. The seal was broken, the secret was revealed. What secret?
4. The gospel is the revealed secret of God"s universal redeeming love.
Christ is fully proclaimed. And Christ is the Mystery. In him are all the treasures, all the wealth, of God stored away.
(1) All the mystery is revealed in Christ. As the rainbow has all possible colors in its wondrous arc, as the fabled music of the spheres has all possible tones in its chord, so in Christ is all the wisdom, all the righteousness, all the love, of God.
(2) All men may receive the blessings of this mystery. Christ, and Christ freely given to the Gentiles, and Christ freely given to be an indwelling Power in them, is the great Mystery, which, as Paul dwelt on it, made him proclaim it with newer and deepening joy. "Now," when I see the full extent of God"s mercy when I ponder his mighty, all-sufficient, all-embracing love, I rejoice, not only to proclaim, but to suffer untold sacrifices in proclaiming it to men. Anything, Paul felt and said, was worth doing, anything was worth suffering, if he might but preach the whole gospel without reserve, to all men without restriction. This leads us to notice
II THIS WORK INVOLVES COMPLETE CONSECRATION ON THE PART OF ITS MINISTERS. This consecration may, indeed often does, involve:
1. Intensity of suffering. Very bold does the assertion of the apostle seem about "filling up what is behind of the sufferings of Christ." Were his sufferings incomplete, then? No and yes. Yes; for he left work to be done that involves suffering. There must be suffering sympathy, suffering self denial, sometimes suffering death, in carrying on the work of bringing men to God. This consecration will involve:
2. Manifoldness of labour. There is the threefold function of the Christian worker denoted here. This consecration is the result of:
3. The highest constraint. U.R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv23–29 If ye continue in the faith.
Col_1:23
If ye continue in the faith.
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The condition of mans final blessedness
Mans final blessedness depends on--
I. His unswerving continuance in the faith. There is implied a continuance in--
1. The doctrines of the faith. What a man believes has a powerful influence in moulding his character. Unbelief lures the soul from its confidence, sets it adrift amidst the cross currents of doubt, and exposes it to moral shipwreck. The souls safety is ensured not by an in fatuated devotion to mere opinions, but by an intelligent and constant faith in Divine verities.
2. In the profession of the faith. The believer is a witness for the truth, and it is imperative that he should bear his testimony (Rom_10:9-10; Mat_10:32).
3. The practice of the faith. Faith supplies the motive and rule of all right conduct.
4. Continuance in the faith must be permanent. Grounded and settled. In order to permanency in the faith, the truth must be--
(1) Apprehended intelligently.
(2) Embraced cordially.
(3) Maintained courageously.
II. His unchanging adherence to the gospel hope.
1. The gospel reveals a bright future.
2. The gospel to be effectual must come in contact with individual mind. Which ye have heard. Epaphras had declared to them the Divine message.
3. The gospel is adapted to universal man. Which was preached to every creature which is under heaven.
4. The gospel invested the apostle with an office of high authority. Whereof I, Paul, am made a minister. There is an implied possibility of relinquishing our hold of gospel hope. The multiplicity and fulness of our blessings may prove a snare to us; prosperity tempts to relax watchfulness. Our retention of the gospel hope is rendered immovable--
(1) By constant prayer;
(2) Growing acquaintance with the Word of promise;
(3) Continual anticipation of future bliss. (G. Barlow.)
Our life-work
In the end of Col_1:22; Col_1:28 we learn the great object of salvation. We should be fellow-workers with God in this (Php_2:12). Like an artist student copying the work of a great master under his superintendence, we must work out the beauty of Christ in our lives, though the great Master Himself must give the finishing touch and make it perfect. Here we are told what the Christians course of conduct must be if this end is attained.
I. The foundation, the starting-point, the gospel.
1. From various expressions in the chapter we can learn what Paul means by Gospel.
(1) News of a personal Savior. (Col_1:20; Col_1:28, cf. 1Co_3:11).
(2) The blood of the Cross (Col_1:20; cf. Heb_9:22).
(3) An indwelling Saviour (Col_1:27). The searching medicine; the healing balm; the pledge and security of salvation.
2. The responsibility of the Colossians in connection with this gospel.
(1) Which ye have heard. The hearing has put them in a new position (Joh_15:24).
(2) It was preached universally. Every one now has the offer.
(3) Paul a minister of this gospel. The gospel you have heard from Epaphras your minister is mine. I got it by the revelation of Jesus Christ (Gal_1:12).
3. This gospel demands faith and hope. These, like light and heat, go together; the two poles on which Christian life turns. Faith fixes the lower end of the ladder on the Rock, and Hope rests the higher end in the promised glory.
II. Perseverance therein.
1. Faith must be kept in continual exercise. Religion is a life of faith.
(1) Continuance a necessary consequence of true faith. Three things are wanted for a good harvest--good seed, soil, sunshine, and shower. Having these the harvest is a necessity. So in spiritual things; the only thing We have to do with is the soil; the seed is good, and sunshine and shower are assured. If the soil receives and retains the Word, there must be first the blade, then the ear, etc.
(2) Here, then, is the test of faith. Is it the faith that continues and overcomes the world? That opens the soil, and draws down the roots into its bosom? That keeps the vessels filled with oil while the virgins wait? That draws the fruit-bearing sap from the True Vine?
(3) The connection of faith is not loose and wavering. Grounded like the foundation of Eddystone--a grip--an identification. Settled--seated, restful, satisfied, un-doubting.
2. Hope meanwhile is steadily maintained. We have the object of hope in two words--with Him, like Him. That consummation we are never to lose sight of. Faith helps here; it makes substantial the things hoped for, and makes evident the things not seen: the telescope which brings within the range of hopes vision the unseen. Conclusion:--
1. There is danger implied in this waning, and experience shows how real it is.
2. Steady progress inculcated. To move on the only way to keep from moving away. The unseen should act as a magnet drawing us to itself. Looking for and hasting unto. (J. J. Black, LL. D.)
Be not moved away from the hope of the gospel.
Standfast
It has cost many a soul a great struggle to obtain this hope, and when attained do not think that the conflict is over. It then becomes more fierce. Be not moved away, however--
I. From the subject of that hope. What is that? It is the hope--
1. Of full salvation, that we shall be presented holy, unblameable, etc. He that hath this hope in him purifieth himself, etc.
2. Of final perseverance, that He who has begun a good work in us will perform it until the day of Jesus Christ.
3. Of the resurrection. Christ brought not one-half, but the whole trinity of our manhood.
4. Of the second advent.
5. Of being, not in purgatory, but for ever with the Lord.
II. From the ground of that hope.
1. The rich, free, sovereign grace of God. He who could save the dying thief can save all.
2. The merit of Christ, which is the only ground on which God saves men.
3. The Divine pledge that whosoever believeth in Christ shall not perish, etc.
4. The immutability of God.
5. The infallibility of the Scriptures.
III. How we may be moved away from that hope.
1. By a conceit of ourselves. Let him that thinketh he standeth, etc.
2. By despondency. Satan does not mind whether you jump up or jump down from the rock. The least sin ought to make you humble, the greatest ought not to make you despair.
3. By false teaching. If you have been persuaded that Christ is not Divine, or not the only Priest, or that you have merit of your own, you are removed.
4. By hoping to live by feelings instead of faith.
5. By a dazzle of intellect and modern thought.
6. By persecution, sneers, and ridicule.
IV. Why we will not be moved away from that hope.
1. Because there is nothing to take its place.
2. Because if we did we should soon be in bondage.
3. Because we should become mean, miserable wretches who have deserted their Saviour.
4. Because it would be something like a soldier entrenched in an impregnable fortress accepting an invitation to come out. (C. H. Spurgeon.)
A good hope distinguished
I. Its distinguishing characteristics.
1. It is in harmony with Gods plan of salvation.
2. It springs from the work of the Holy Spirit in the heart.
3. It is grounded on the truth and power of God. Not upon impressions and feelings--no, but upon the declarations, promises, and Almighty power of Him who has laid up the hope for us in heaven.
II. Its invariable influence.
1. It produces holiness (1Jn_3:2-3).
2. It begets Christian resignation (Heb_6:18-19).
3. It enkindles pious zeal (1Th_1:3).
4. It lights up the valley of death.
Reflections:--
1. It is dismal to be without hope (Eph_2:12).
2. It is madness to deceive ourselves.
3. It is necessary to be watchful and persevering. (Congregational Pulpit.)
Changeful Christians
Oh, how many there are that are never settled. The tree which should be transplanted every week would soon die. Nay, if it were moved, no matter how skilfully, once every year, no gardener would expect fruit from it. How many Christians there be that are transplanting themselves constantly, even as to their doctrinal sentiments. There be some who believe according to the last speaker; and there be others who do not know what they do believe, but they believe almost anything that is told them. Men have come to believe that it does not matter what they do believe--who are like the weathercock upon the steeple, they will turn just as the wind blows. As good Mr. Whitfield said, You might as well measure the moon for a suit of clothes as tell their doctrinal sentiments, for they are ever changing. Now, I pray that this may be taken away from any of you, if this be your weakness, and that you may be settled. (C. H. Spurgeon.)
Immovable Christians
Cyprian, when on his road to suffer martyrdom, was told by the emperor that he would give him time to consider whether he had not better cast a grain of incense into the fire, in honour of idols, than die so degraded a death. The martyr nobly answered, There needs no deliberation in the case. John Huss was offered a pardon when at the stake, about to suffer for his attachment to Christ, if he would recant; his reply was, I am here ready to suffer death. Anne Askew when asked under similar circumstances to avoid the flames, answered, I came not here to deny my God and Master. Mr. Thomas Hawkes, an Essex gentleman, said, on a like occasion, If I had a hundred bodies, I would suffer them all to be torn in pieces, rather than recant. When the cruel Bonner told John Ardly of the pain connected with burning, and how hard it must be to endure it, with a view to leading the martyr to recant, he replied, If I had as many lives as I have hairs on my head, I would lose them all in the fire, before I would lose Christ. Galeazius, a gentleman of great wealth, who suffered martyrdom at St. Angelo, in Italy, being much entreated by his friends to recant, replied, Death is much sweeter to me with the testimony of truth, than life with its least denial. (Arrine.)
Which was preached to every creature.--There may be seven observations gathered out of this speech of the apostle.
1. That doctrine only is true which is agreeable to the doctrine of the apostles, by which the world was converted to God.
2. That no power is like the power of the Word of God. Here it converts a world in a short time. And our eyes have beheld that it hath almost in as short time restored a world of men from the power of antichrist.
3. That the words all and every one are not always in Scripture to be understood universally of all the singular persons in the world, as the universalists conceive.
4. They were but a few fishermen that did this great work, and they were much opposed and persecuted, and in some less matters they jarred sometime among themselves. Whence we may observe that doctrine may be exceeding effectual, though
(1) but few teach it;
(2) though they be but of mean estate and condition;
(3) though it be opposed by cross and contrary teaching;
(4) though it be persecuted;
(5) though the people be indisposed and nozzled in sin and superstition, as the Gentiles were;
(6) though the preacher be often restrained;
(7) though there be some dissension in less matters.
5. That in the conversion of sinners God is no respecter of persons; men of any age, nation, sex, condition, life or quality, may be converted by the gospel.
6. It is that preaching is the ordinary means to convert every creature, so as ordinarily there is none converted but by preaching.
7. If any one ask what shall become of those nations, or particular persons, that never yet heard of the gospel, I answer, the way of God in divers things is not revealed, and His judgments are a great deep. It belongs to us to look to ourselves to whom the gospel is come. (N. Byfield.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv24, 28 Chapter 1 Part 8
Chapter 1 Part 8
JOY IN SUFFERING, AND TRIUMPH IN THE MANIFESTED MYSTERY
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Col_1:24-27 (R.V.)
There are scarcely any personal references in this Epistle, until we reach the last chapter. In this respect it contrasts strikingly with another of Pauls epistles of the captivity, that to the Philippians, which is running over with affection and with allusions to himself. This sparseness of personal details strongly confirms the opinion that he had not been to Colossae. Here, however, we come to one of the very few sections which may be called personal, though even here it is rather Pauls office than himself which is in question. He is led to speak of himself by his desire to enforce his exhortations to faithful continuance in the gospel; and, as is so often the case with him in touching on his apostleship, he, as it were, catches fire, and blazes up in a grand flame, which sheds a bright light on his lofty enthusiasm, and evangelistic fervour.
The words to he considered now are plain enough in themselves, but they are run together, and thought follows thought in a fashion which makes them somewhat obscure; and there are also one or two difficulties in single words which require to be cleared up. We shall perhaps best bring out the course of thought by dealing with these verses in three groups, of which the three words, Suffering, Service, and Mystery, are respectively the centres. First, we have a remarkable view taken by the prisoner of the meaning of his sufferings, as being endured for the Church. That leads him to speak of his relation to the Church generally as being that of a servant or steward appointed by God, to bring to its completion the work of God; and then, as I said, he takes fire, and, forgetting himself, flames up in rapturous magnifying of the grand message hid so long, and now entrusted to him to preach. So we have his Sufferings for the Church, his service of Stewardship to the Church, and the great Mystery which in that stewardship he had to unveil. It may help us to understand both Paul and his message, as well as our own tasks and trials, if we try to grasp his thoughts here about his work and his sorrows.
I. We have the Apostles triumphant contemplation of his sufferings. "I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for His bodys sake, which is the Church."
The Revised Version, following the best authorities, omits the "who" with which the Authorised Version begins this verse, and marks a new sentence and paragraph, as is obviously right.
The very first word is significant: "Now I rejoice." Aye; it is easy to say fine things about patience in sufferings and triumph in sorrow when we are prosperous and comfortable; but it is different when we are in the furnace. This man, with the chain on his wrist, and the iron entering into his soul, with his life in danger, and all the future uncertain, can say, "Now I rejoice." This bird sings in a darkened cage.
Then come startling words, "I on my part fill up that which is lacking (a better rendering than behind) of the afflictions of Christ." It is not surprising that many explanations of these words have tried to soften down their boldness; as, for instance, "afflictions borne for Christ," or "imposed by Him," or "like His." But it seems very clear that the startling meaning is the plain meaning, and that "the sufferings of Christ" here, as everywhere else, are "the sufferings borne by Christ."
Then at once the questions start up, Does Paul mean to say that in any sense whatever the sufferings which Christ endured have anything "lacking" in them? or does he mean to say that a Christian mans sufferings, however they may benefit the Church, can be put alongside of the Lords, and taken to eke out the incompleteness of His? Surely that cannot be! Did He not say on the cross, "It is finished"? Surely that sacrifice needs no supplement, and can receive none, but stands "the one sacrifice for sins forever"! Surely His sufferings are absolutely singular in nature and effect, unique and all-sufficient and eternal. And does this Apostle, the very heart of whose gospel was that these were the life of the world, mean to say that anything which he endures can be tacked on to them. a bit of the old rags to the new garment?
Distinctly not! To say so would be contradictory of the whole spirit and letter of the Apostles teaching. But there is no need to suppose that he means anything of the sort. There is an idea frequently presented in Scripture, which gives full meaning to the words, and is in full accordance with Pauline teaching; namely, that Christ truly participates in the sufferings of His people borne for Him. He suffers with them. The head feels the pangs of all the members; and every ache may be thought of as belonging, not only to the limb where it is located, but to the brain which is conscious of it. The pains and sorrows and troubles of His friends and followers to the end of time are one great whole. Each sorrow of each Christian heart is one drop more added to the contents of the measure which has to be filled to the brim, ere the purposes of the Father, who leads through suffering to rest, are accomplished; and all belong to Him. Whatsoever pain or trial is borne in fellowship with Him is felt and borne by Him. Community of sensation is established between Him and us. Our sorrows are transferred to Him. "In all our afflictions He is afflicted," both by His mystical but most real oneness with us, and by His brothers sympathy. So for us all, and not for the Apostle only, the whole aspect of our sorrows may be changed, and all poor struggling souls in this valley of weeping may take comfort and courage from the wonderful thought of Christs union with us, which makes our griefs His and our pain touch Him. Bruise your finger, and the pain pricks and stabs in your brain. Strike the man that is joined to Christ here, and Christ up yonder feels it. "He that toucheth you toucheth the apple of His eye." Where did Paul learn this deep lesson, that the sufferings of Christs servants were Christs sufferings? I wonder whether, as he wrote these words of confident yet humble identification of himself the persecuted with Christ the Lord, there came back to his memory what he heard on that fateful day as he rode to Damascus, "Saul, Saul, why persecutest thou Me?" The thought so crushing to the persecutor had become balm and glory to the prisoner, -that every blow aimed at the servant falls on the Master, who stoops from amid the glory of the throne to declare that whatsoever is done, whether it be kindness or cruelty, to the least of His brethren, is done to Him. So every one of us may take the comfort and strength of that wonderful assurance, and roll all our burdens and sorrows on Him.
Again, there is prominent here the thought that the good of sorrow does not end with the sufferer. His sufferings are borne in his flesh for the bodys sake, which is the Church, -a remarkable antithesis between the Apostles flesh in which, and Christs body for which, the sufferings are endured. Every sorrow rightly borne, as it will be-when Christ is felt to be bearing it with us, is fruitful of blessing. Pauls trials were in a Special sense "for His bodys sake," for of course, if he had not preached the gospel, he would have escaped them all; and on the other hand they have been especially fruitful of good, for if he had not been persecuted, he would never have written these precious letters from Rome. The Church owes much to the violence which has shut up confessors in dungeons. Its prison literature, beginning with this letter, and ending with "Pilgrims Progress," has been among its most cherished treasures.
But the same thing is true about us all, though it may be in a narrower sphere. No man gets good for himself alone out of his sorrows. Whatever purifies and makes gentler and more Christlike, whatever teaches or builds up-and sorrows rightly borne do all these-is for the common good. Be our trials great or small, be they minute and every day-like gnats that hum about us in clouds, and may be swept away by the hand, and irritate rather than hurt where they sting-or be they huge and formidable, like the viper that clings to the wrist and poisons the life blood, they are meant to give us good gifts, which we may transmit to the narrow circle of our homes, and in ever widening rings of influence to all around us. Have we never known a household, where some chronic invalid, lying helpless perhaps on a sofa, was a source of the highest blessing and the centre of holy influence, that made every member of the family gentler, more self-denying and loving? We shall never understand our sorrows, unless we try to answer the question, What good to others is meant to come through me by this? Alas, that grief should so often be selfabsorbed, even more than joy is! The heart sometimes opens to unselfish sharing of its gladness with others; but it too often shuts tight over its sorrow, and seeks solitary indulgence in the luxury of woe. Let us learn that our brethren claim, benefit from our trials, as well as from our good things, and seek to ennoble our griefs by bearing them for "His bodys sake, which is the Church." Christs sufferings on His cross are the satisfaction for a worlds sins, and in that view can have no supplement, and stand alone in kind. But His "afflictions"-a word which would not naturally be applied to His death-do operate also to set the pattern of holy endurance, and to teach manya lesson; and in that view every suffering borne for Him and with Him may be regarded as associated with His, and helping to bless the Church and the world. God makes the rough iron of our natures into shining, flexible, sharp steel, by heavy hammers and hot furnaces, that He may shape us as His instruments to help and heal.
It is of great moment that we should have such thoughts of our sorrows whilst their pressure is upon us, and not only when they are past. "I now rejoice." Most of us have had to let years stretch between us and the blow before we could attain to that clear insight. We can look back and see how our past sorrows tended to bless us, and how Christ was with us in them: but as for this one, that burdens us today, we cannot make it out. We can even have a solemn thankfulness not altogether unlike joy as we look on those wounds that we remember; but how hard it is to feel it about those that pain us now! There is but one way to secure that calm wisdom, which feels their meaning even while they sting and burn, and can smile through tears, as sorrowful and yet always rejoicing; and that is to keep in very close communion with our Lord. Then, even when we are in the whitest heat of the furnace, we may have the Son of man with us; and if we have, the fiercest flames will burn up nothing but the chains that bind us, and we shall "walk at liberty" in that terrible heat, because we walk with Him. It is a high attainment of Christian fortitude and faith to feel the blessed meaning, not only of the six tribulations which are past, but of the present seventh, and to say, even while the iron is entering the quivering flesh, "I now rejoice in my sufferings," and try to turn them to others good.
II. These thoughts naturally lead on to the statement of the Apostles lowly and yet lofty conception of his office-"whereof (that is, of which Church) I was made a minister, according to the dispensation of God, which was given me, to you-ward, to fulfil the word of God." The first words of this clause are used at the close of the preceding section in Col_1:23, but the "whereof" there refers to the gospel, not as here to the Church. He is the servant of both, and because he is the servant of the Church he suffers, as he has been saying. The representation of himself as servant gives the reason for the conduct described in the previous clause. Then the next words explain what makes him the Churchs servant. He is so in accordance with, or in pursuance of, the stewardship, or office of administrator, of His household, to which God has called him, "to you-ward," that is to say, with especial reference to the Gentiles. And the final purpose of his being made a steward is "to fulfil the word of God"; by which is not meant "to accomplish or bring to pass its predictions," but "to bring it to completion," or "to give full development to it," and that possibly in the sense of preaching it fully, without reserve, and far and wide throughout the whole world.
So lofty and yet so lowly was Pauls thought of his office. He was the Churchs servant, and therefore bound to suffer cheerfully for its sake. He was so, because a high honour had been conferred on him by God, nothing less than the stewardship of His great household the Church, in which he had to give to every man his portion, and to exercise authority. He. is the Churchs servant indeed, but it is because he is the Lords steward. And the purpose of his appointment goes far beyond the interests of any single Church; for while his office sends him especially to the Colossians, its scope is as wide as the world.
One great lesson to be learned from these words is that Stewardship means service; and we may add that, in nine cases out of ten, service means suffering. What Paul says, if we put it into more familiar language, is just this: "Because God has given me something that I can impart to others, I am their servant, and bound, not only by my duty to Him, but by my duty to them, to labour that they may receive the treasure." That is true for us all. Every gift from the great Householder involves the obligation to impart it. It makes us His stewards and our brethrens servants. We have that we may give. The possessions are the Householders, not ours, even after He has given them to us. He gives us truths of various kinds in our minds, the gospel in our hearts, influence from our position, money in our pockets, not to lavish on self, nor to hide and gloat over in secret, but that we may transmit His gifts, and "Gods grace fructify through us to all." "It is required of stewards that a man be found faithful"; and the heaviest charge, "that he had wasted his Lords goods," lies against every one of us who does not use all that he possesses, whether of material or intellectual or spiritual wealth, for the common advantage.
But that common obligation of stewardship presses with special force on those who say that they are Christs servants. If we are, we know something of His love and have felt something of His power; and there are hundreds of people around us, many of whom we can influence, who know nothing of either. That fact makes us their servants, not in the sense of being under their control, or of taking orders from them, but in the sense of gladly working for them., and recognising our obligation to help them. Our resources may be small. The Master of the house may have entrusted us with little. Perhaps we are like the boy with the five barley loaves and two small fishes; but even if we had only a bit of the bread and a tail of one of the fishes, we must not eat our morsel alone. Give it to those who have none, and it will multiply as it is distributed, like the barrel of meal, which did not fail because its poor owner shared it with the still poorer prophet. Give, and not only give, but "pray them with much entreaty to receive the gift"; for men need to have. the true Bread pressed on them, and they will often throw it back, or drop it over a wall, as soon as your back is turned, as beggars do in our streets. We have to win them. by showing that we are their servants, before they will take what we have to give. Besides this, if stewardship is service, service is often suffering; and he will not clear himself of his obligations to his fellows, or of his responsibility to his Master, who shrinks from seeking to make known the love of Christ to his brethren, because he has often to "go forth weeping" whilst he bears the precious seed.
III. So we come to the last thought here, which is of the grand Mystery of which Paul is the Apostle and Servant. Paul always catches fire when he comes to think of the universal destination of the gospel, and of the honour put upon him as the man to whom the task was entrusted of transforming the Church from a Jewish sect to a worldwide society. That great thought now sweeps him away from his more immediate object, and enriches us with a burst which we could ill spare from the letter.
His task, he says, is to give its full development to the word of God, to proclaim a certain mystery long hid, but now revealed to those who are consecrated to God. To these it has been Gods good pleasure to show the wealth of glory which is contained in this mystery, as exhibited among the Gentile Christians, which mystery is nothing else than the fact that Christ dwells in or among these Gentiles, of whom the Colossians are part, and by His dwelling in them gives them the confident expectation of future glory.
The mystery then of which the Apostle speaks so rapturously is the fact that the Gentiles were fellow heirs and partakers of Christ. "Mystery" is a word borrowed from the ancient systems, in which certain rites and doctrines were communicated to the initiated. There are several allusions to them in Pauls writings, as for instance in the passage in Php_4:12, which the Revised Version gives as "I have learned the secret both to be filled and to be hungry," and probably in the immediate context here, where the characteristic word "perfect" means "initiated." Portentous theories which have no warrant have been spun out of this word. The Greek mysteries implied secrecy; the rites were done in deep obscurity; the esoteric doctrines were muttered in the ear. The Christian mysteries are spoken on the housetop, nor does the word imply anything as to the comprehensibility of the doctrines or facts which are so called.
We talk about "mysteries," meaning thereby truths that transcend human faculties; but the New Testament "mystery" may be, and most frequently is, a fact perfectly comprehensible when once spoken. "Behold I show you a mystery: We shall not all sleep, but we shall all be changed." There is nothing incomprehensible in that. We should never have known it if we had not been told; but when told it is quite level with our faculties. And as a matter of fact, the word is most frequently used in connection with the notion, not of concealment, but of declaring. We find too that it occurs frequently in this Epistle, and in the parallel letter to the Ephesians, and in every instance but one refers, as it does here, to a fact which was perfectly plain and comprehensible when once made known; namely, the entrance of the Gentiles into the Church.
If that be the true meaning of the word, then "a steward of the mysteries" will simply mean a man who has truths, formerly unknown but now revealed, in charge to make known to all who will hearken, and neither the claims of a priesthood nor the demand for the unquestioning submission of the intellect have any foundation in this much abused term.
But turning from this, we may briefly consider what was the substance of this grand mystery which thrilled Pauls soul. It is the wonderful fact that all barriers were broken down, and that Christ dwelt in the hearts of these Colossians. He saw in that the proof and the prophecy of the worldwide destination of the gospel. No wonder that his heart burned as he thought of the marvellous work which God had wrought by him. For there is no greater revolution in the history of the world than that accomplished through him, the cutting loose of Christianity from Judaism and widening the Church to the width of the race. No wonder that he was misunderstood and hated by Jewish Christians all his days!
He thinks of these once heathens and now Christians at Colossae, far away in their lonely valley, and of many another little community-in Judea, Asia, Greece, and Italy; and as he thinks of how a real solid bond of brotherhood bound them together in spite of their differences of race and culture, the vision of the oneness of mankind in the Cross of Christ shines out before him, as no man had ever seen it till then, and he triumphs in the sorrows that had helped to bring about the great result.
That dwelling of Christ among the Gentiles reveals the exuberant abundance of glory, To him the "mystery" was all running over with riches, and blazing with fresh radiance. To us it is familiar and somewhat worn. The "vision splendid," which was manifestly a revelation of hitherto unknown Divine treasures of mercy and lustrous light when it first dawned on the Apostles sight, has "faded" somewhat "into the light of common day" for us, to whom the centuries since have shown so slow a progress.
But let us not lose more than we can help, either by our familiarity with the thought, or by the discouragements arising from the chequered history of its partial realisation. Christianity is still the only religion which has been able to make permanent conquests. It is the only one that has been able to disregard latitude and longitude, and to address and guide conditions of civilisation and modes of life quite unlike those of its origin. It is the only one that sets itself the task of conquering the world without the sword, and has kept true to the design for centuries. It is the only one whose claims to be worldwide in its adaptation and destiny would not be laughed out of court by its history. It is the only one which is today a missionary religion. And so, notwithstanding the long centuries of arrested growth and the wide tracts of remaining darkness, the mystery which fired Pauls enthusiasm is still able to kindle ours, and the wealth of glory that lies in it has not been impoverished nor stricken with eclipse.
One last thought is here, -that the possession of Christ is the pledge of future blessedness. "Hope" here seems to be equivalent to "the source" or "ground" of the hope. If we have the experience of His dwelling in our hearts, we shall have, in that very experience of His sweetness and of the intimacy of His love, a marvellous quickener of our hope that such sweetness and intimacy will continue forever. The closer we keep to Him, the clearer will be our vision of future blessedness. If He is throned in our hearts, we shall be able to look forward with a hope, which is not less than certainty, to the perpetual continuance of His hold of us and of our blessedness in Him. Anything seems more credible to a man who habitually has Christ abiding in him, than that such a trifle as death should have power to end such a union. To have Him is to have life. To have Him will be heaven. To have Him is to have a hope certain as memory and careless of death or change. That hope is offered to us all. If by our faith in His great sacrifice we grasp the great truth of "Christ for us," our fears will be scattered, sin and guilt taken away, death abolished, condemnation ended, the future a hope and not a dread. If by communion with Him. through faith, love, and obedience, we have "Christ in us," our purity will grow, and our experience will be such as plainly to demand eternity to complete its incompleteness and to bring its folded buds to flower and fruit. If Christ be in us, His life guarantees ours, and we cannot die whilst He lives. The world has come, in the persons of its leading thinkers, to the position of proclaiming that all is dark beyond and above. "Behold! we know not anything," is the dreary "end of the whole matter"-infinitely sadder than the old Ecclesiastes, which from "vanity of vanities" climbed to "fear God and keep His commandments," as the sum. of human thought and life. "I find no God; I know no future." Yes! Paul long ago told us that if we were "without Christ" we should "have no hope, and be without God in the world." And cultivated Europe is finding out that to fling away Christ and to keep a faith in God or in a future life is impossible.
But if we will take Him for our Saviour by simple trust, He will give us His own presence in our hearts, and infuse there a hope full of immortality. If we live in close communion with Him, we shall need no other assurance of an eternal life beyond than that deep, calm blessedness springing from the imperfect fellowship of earth which must needs lead to and be lost in the everlasting and completed union of heaven.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv23–29 23. If ye continue in the faith. Their continued…
23. If ye continue in the faith. Their continued acceptance depends on their clinging to Christ who redeemed them. Grounded and settled. Having an immovable foundation, so that they could not be moved from the hope of the gospel by any wind of doctrine. Which was preached, etc. See note on verse 6 above.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv23, 24, 25, 28 Col_1:23. Grounded and settled, and not moved away.—In that…
CRITICAL AND EXPLANATORY NOTES
Col_1:23. Grounded and settled, and not moved away.—In that land of volcanic agency the readers would perceive only too readily the graphic force of this metaphor. Where stone buildings tumbled over like a house of cards, the figure of a faith, proof against all shocks, was effective (see Heb_12:28). Every creature under heaven.—The same rhetorical form of expression as in Col_1:6, affirming the universal fitness of the gospel as well as its wide dissemination. Whereof I Paul am made a minister.—Wonder that increases and unceasing gratitude are in these words—that the persecutor should serve the faith he once destroyed.
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MAIN HOMILETICS OF Col_1:23
The Condition of Man’s Final Blessedness.
The ripest fruits can only be produced and gathered by careful and unremitting culture; so the enjoyment of the final blessings of reconciliation is conditioned upon continued allegiance to the gospel and the diligent practice of its precepts. We are taught in this verse that the ultimate presentation to God of a perfectly holy and blameless character depends upon the believer’s firm and persevering attachment to the gospel. Observe:—
I. Man’s final blessedness depends upon his unswerving continuance in the faith.—The faith is a comprehensive term; it is inclusive of all the great saving truths of the gospel, and of man’s many-sided relation to them. There is implied:
1. A continuance in the doctrines of the faith.—What a man believes has a powerful influence in moulding his character. The truths submitted to our faith shed light upon matters of transcendent import and worth. The baffled and inquiring mind, straining with painful eagerness after light, finds its satisfaction and rest amid the soothing radiance of revealed truth. “In returning and rest shall ye be saved” (Isa_30:15). Unbelief lures the soul from its restful confidence, sets it adrift amidst the cross currents of bewilderment and doubt, and exposes it to moral shipwreck and irrevocable loss. The soul’s eternal safety is ensured, not by an infatuated devotion to mere opinions about certain dogmas, but by an intelligent, firm, and constant faith in divine verities.
2. A continuance in the profession of the faith.—The believer is a witness for the truth; and it is an imperative duty to bear testimony for Christ before the world (Rom_10:9-10). This is done when we unite in fellowship and service with the external Church of Christ on earth. The Church, as the representative of Christ, witnesses for Him in the life and conduct of its individual members. There is nothing binding as to the special form this witness-bearing should take in each particular case; nor is any man compelled, for the sake of profession, to wed himself to any particular branch of the Church catholic. There may be reasons that render it justifiable, and even necessary, for a man to sever himself from any given religious community and join another; but on no conceivable ground can he be liberated from the duty of an open profession of his faith in Christ; his future acceptability to God hinges on his fidelity in this duty (Mat_10:32).
3. A continuance in the practice of the faith.—Faith supplies the motive and rule of all right conduct. The test of all preceptive enactment and profession is in the life. The Christian character is developed and perfected, not by believing or professing, but by doing the will of God. The rewards of the future will be distributed according to our deeds (Rom_2:6-10).
4. Continuance in the faith must be permanent.—“Grounded and settled.” The edifice, to be durable, must be well founded, that it may settle into a state of firmness and solidity; so faith, in order to survive the storms and temptations of this world, and participate in the promised good of the future, must be securely grounded and settled in the truth. In order to permanency in the faith, the truth must be—
(1) Apprehended intelligently.
(2) Embraced cordially.
(3) Maintained courageously.
II. Man’s final blessedness depends upon his unchanging adherence to the gospel hope.—
1. The gospel reveals a bright future. It inspires the hope of the resurrection of the body, and of the glorification of it and the soul together in the eternal life of the future. Faith and hope are inseparably linked together; they mutually succour and sustain each other; they rise or fall together. Hope is the unquestioning expectation of the fruition of those things which we steadily believe. It is compared to an anchor, which, cast within the veil, fastened and grounded in heaven, holds our vessel firm and steady amid the agitations and storms of life’s tempestuous sea. The gospel is the only source of genuine, deathless hope; all hopes grounded elsewhere wither and perish.
2. The gospel to be effectual must come in contact with the individual mind.—“Which ye have heard.” Epaphras had declared to them the divine message. It had been brought to them; they had not sought it. Having heard and received the gospel, to relinquish its blessings would be inexcusable and ungrateful. In some way, either by direct preaching or otherwise, the gospel must come to man. There is no power of moral reformation in the human heart itself; the germinant principle of a better life must come from without; it is conveyed in the gospel word.
3. The gospel is adapted to universal man.—“Which was preached to every creature which is under heaven.” Already it had spread into every part of the then known world, and its power was felt in every province of the Roman empire. The fine prophetic instinct of the apostle saw the universal tendency of the gospel, and, in spirit, anticipated the fulfilment of its generous mission. His motive is to emphasise the universality of the unchangeable gospel which is offered without reserve to all alike, and to appeal to its publicity and progress as the credential and guarantee of its truth. It is adapted to all men; it proclaims its message in all lands, and is destined to win the world to Christ. The faith and hope of the believer are based, not upon the uncertain declarations of false teachers, but upon that gospel, which is unchangeable in its character and universal in its appeal and adaptability to humanity; a strong reason is thus furnished for personal steadfastness.
4. The gospel invested the apostle with an office of high authority.—“Whereof I Paul am made a minister.” Paul participated in the blessings of the gospel; he had felt its transforming power, and from his personal experience of its preciousness could, with the greater assurance and force, exhort the Colossians to continue in the faith. But in addition to this the gospel was committed to the apostle as a sacred trust and for faithful ministration; and while dwelling on the broad charity of the gospel as involving the offer of grace to the Gentiles, he is impressed with the dignity and responsibility of his office as he interjects, somewhat abruptly, but with exquisite modesty, the words, “Whereof I Paul am made a minister.” It has been said of man that he is the priest and interpreter of nature; that it is his function to observe and test phenomena, and interpret the laws that govern the material world. Another writer has said that “man is the organ of revelation for the Godhead.” God can find no adequate form of revelation for Himself in the impersonal forces of nature; only through a being in His own image can He unfold to the universe His adorable character. But the highest office to which man can be elevated is to be a ministrant of gospel light and grace to his fellow-men.
5. There is an implied possibility of relinquishing our hold of the gospel hope.—“Be not moved away from the hope of the gospel.” The words do not necessarily imply doubt, but suggest the necessity for constant circumspection, vigilance, and care. The multiplicity and fulness of our blessings may prove a snare to us; prosperity tempts us to relax watchfulness, and we are in danger of becoming a prey to the wiles of the wicked one. Our retention of the gospel hope is rendered immovable by constant waiting upon God in fervent prayer, by a growing acquaintance with the word of promise, by continually anticipating in thought the bliss of the future.
Lessons.—
1. The gospel provides the surest basis for faith and hope.
2. Man’s ultimate blessedness depends on his continued fidelity.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv24, 28 24. “Now I rejoice in sufferings in your behalf,…
ARGUMENT 7
OUR AFFLICTIONS SUPPLEMENTARY TO THOSE OF CHRIST
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24. “Now I rejoice in sufferings in your behalf, and fill up the residue of the afflictions of Christ in my flesh, in behalf of his body, which is the Church.” There is a wonderful significance in the atonement of Christ infinitely transcending all human comprehension. While “he trod the wine-press alone,” and there was none to help, yet the old dispensation is flooded with symbolic blood flowing from the dying animals four thousand years bleeding on Jewish altars. King Solomon slaughtered twenty-two thousand oxen and a hundred and twenty thousand sheep at the dedication of the temple, all these rivers of blood adumbrating the bleeding Christ on the cross. In the gospel dispensation the pagan emperors of Rome kept the blood of God’s saints flowing three hundred years, whom Romanists and Moslems soon succeeded in the bloody work of martyrdom, till history foots up the paradoxical hosts of two hundred millions of our Lord’s disciples who have followed him in his bloody track to Calvary. Besides, no tongue can tell the sufferings of God’s saints, who have never enjoyed the privilege of sealing their faith with their blood. While we all recognize our wonderful Savior as the Healer of our bodies, yet we read, Rom 8:28,
“God worketh together for good all things to them that love God.”
Hence, we see that, in a manner to us wrapped in mystery, our wonderful Savior makes all the afflictions, troubles, and trials incident to this life a great blessing to his true people; not only to the sufferers, but to others indefinitely. “All who will live godly in Christ Jesus must suffer persecution.” There are gracious possibilities and susceptibilities of the
Divine glory revealed through afflictions, which are utterly out of our reach in health and prosperity. Let us remember it is a glorious privilege and a rich source of blessing to suffer in the kingdom and patience of our adorable Savior.
25. “Whose minister I became according to the economy of God, which was given unto me for you to verify the Word of God.
26. “The mystery which was hidden from ages and from generations, and is now revealed to his saints.” This wonderful mystery, whose revealment was postponed four thousand years, is none other than the incarnation of Christ, literally the climax of all mysteries; i.e., the immaculate and incomprehensible Creator of the universe invested in mortal humanity.
The heathen Greeks and Romans had inklings of the incarnation, and often their poets described the Roman gods as visiting the earth in human form. Christ excarnate was on the earth from the days of Eden, saving all who would give him a chance. But the incarnation, the culminating glory of the mediatorial intervention, was in wisdom and mercy postponed till the myths and fables of primitive ages gave way to reliable history, competent to appropriate that greatest of all events, and transmit it securely to all subsequent ages.
27. “—Who is Christ in you the hope of glory.” The Christ nature is the second Adam created in our hearts by the Holy Ghost in regeneration.
This creation bringing the Christ nature into your heart is the only hope of glory. Hence, without the true regeneration of the Holy Spirit there is no hope beyond this fleeting life. O how radically defective is popular religion on regeneration! A Methodist bishop recently stated in presence of a large audience, “Not more than one Methodist in ten is this day living in the conscious favor of God.” What an awful defection! I remember well fifty years ago when none but class-meeting goers could be Methodists.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v29
Colossians
CHRISTIAN ENDEAVOUR
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Col 1:29.
I have chosen this text principally because it brings together the two subjects which are naturally before us to-day. All ‘Western Christendom,’ as it is called, is to-day commemorating the Pentecostal gift. My text speaks about that power that ‘worketh in us mightily.’ True, the Apostle is speaking in reference to the fiery energy and persistent toil which characterised him in proclaiming Christ, that he might present men perfect before Him. But the same energy which he expended on his apostolic office he expended on his individual personality. And he would not have discharged the one unless he had first laboured on the other. And although in a letter contemporary with this one from which my text is taken he speaks of himself as no longer young, but ‘such an one as Paul the aged, and likewise, also a prisoner of Jesus Christ,’ the young spirit was in him, and the continual pressing forward to unattained heights. And that is the spirit, not only of a section of the Church divided from the rest by youth and by special effort, but of the whole Church if it is worth calling a Church, and unless it is thus instinct, it is a mere dead organisation.
So I hope that what few things I have to say may apply to, and be felt to be suitable by all of us, whether we are nominally Christian Endeavourers or not. If we are Christian people, we are such. If we are not endeavouring, shall I venture to say we are not Christians? At any rate, we are very poor ones.
Now here, then, are two plain things, a great universal Christian duty and a sufficient universal Christian endowment. ‘I work striving’; that is the description of every true Christian. ‘I work striving, according to His working, who worketh in me mightily’: there is the great gift which makes the work and the striving possible. Let me briefly deal, then, with these two.
I. The solemn universal Christian obligation.
Now the two words which the Apostle employs here are both of them very emphatic. ‘His words were half battles,’ was said about Luther. It may be as truly said about Paul. And that word ‘work’ which he employs, means, not work with one hand, or with a delicate forefinger, but it means toil up to the verge of weariness. The notion of fatigue is almost, I might say, uppermost in the word as it is used in the New Testament. Some people like to ‘labour’ so as never to turn a hair, or bring a sweat-drop on to their foreheads. That is not Christian Endeavour. Work that does not ‘take it out of you’ is not worth doing. The other word ‘striving’ brings up the picture of the arena with the combatants’ strain of muscle, their set teeth, their quick, short breathing, their deadly struggle. That is Paul’s notion of Endeavour. Now ‘Endeavour,’ like a great many other words, has a baser and a nobler side to it. Some people, when they say, ‘I will endeavour,’ mean that they are going to try in a half-hearted way, with no prospect of succeeding. That is not Christian Endeavour. The meaning of the word--for the expression in my text might just as well be rendered ‘endeavouring’ as ‘striving’--is that of a buoyant confident effort of all the concentrated powers, with the certainty of success. That is the endeavour that we have to cultivate as Christian men. And there is only one field of human effort in which that absolute confidence that it shall not be in vain is anything but presumptuous arrogance; namely, in the effort after making ourselves what God means us to be, what Jesus Christ longs for us to be, what the Spirit of God is given to us in order that we should be. ‘We shall not fail,’ ought to be the word of every man and woman when they set themselves to the great task of working out, in their own characters and personalities, the Divine intention which is made a Divine possibility by the sacrifice of Jesus Christ and the gift of the Divine Spirit.
So then what we come to is just this, dear brethren, if we are Christians at all, we have to make a business of our religion; to go about it as if we meant work. Ah! what a contrast there is between the languid way in which Christian men pursue what the Bible designates their ‘calling’ and that in which men with far paltrier aims pursue theirs! And what a still sadder contrast there is between the way in which we Christians go about our daily business, and the way in which we go about our Christian life! Why, a man will take more pains to learn some ornamental art, or some game, than he will ever take to make himself a better Christian. The one is work. What is the other? To a very large extent dawdling and make-believe.
You remember the old story,--it may raise a smile, but there should be a deep thought below the smile,--of the little child that said as to his father that ‘he was a Christian, but he had not been working much at it lately.’ Do not laugh. It is a great deal too true of--I will not venture to say what percentage of--the professing Christians of this day. Work at your religion. That is the great lesson of my text. Endeavour with confidence of success. The Book of Proverbs says: ‘He that is slothful in his work is brother to him that is a great waster,’ and that is true. A man that does ‘the work of the Lord negligently’ is scarcely to be credited with doing it at all. Dear friends, young or old, if you name the name of Christ, be in earnest, and make earnest work of your Christian character.
And now may I venture two or three very plain exhortations? First, I would say--if you mean to make your Christian life a piece of genuine work and striving, the first thing that you have to do is to endeavour in the direction of keeping its aim very clear before you. There are many ways in which we may state the goal of the Christian life, but let us put it now into the all-comprehensive form of likeness to Jesus Christ, by entire conformity to His Example and full interpretation of His life. I do not say ‘Heaven’; I say ‘Christ.’
That is our aim, the loftiest idea of development that any human spirit can grasp, and rising high above a great many others which are noble but incomplete. The Christian ideal is the greatest in the universe. There is no other system of thought that paints man as he is, so darkly; there is none that paints man as he is meant to be, in such radiant colours. The blacks upon the palette of Christianity are blacker, and the whites are whiter, and the golden is more radiant, than any other painter has ever mixed. And so just because the aim which lies before the least and lowest of us, possessing the most imperfect and rudimentary Christianity, is so transcendent and lofty, it is hard to keep it clear before our eyes, especially when all the shabby little necessities of daily life come in to clutter up the foreground, and hide the great distance. Men may live up at Darjeeling there on the heights for weeks, and never see the Himalayas towering opposite. The lower hills are clear; the peaks are wreathed in cloud. So the little aims, the nearer purposes, stand out distinct and obtrusive, and force themselves, as it were, upon our eyeballs, and the solemn white Throne of the Eternal away across the marshy levels, is often hid, and it needs an effort for us to keep it clear before us. One of the main reasons for much that is unsatisfactory in the spiritual condition of the average Christian of this day is precisely that he has not burning ever before him there, the great aim to which he ought to be tending. So he gets loose and diffused, and vague and uncertain. That is what Paul tells you when he proposes himself as an example: ‘So run I, not as uncertainly,’ The man who knows where he is running makes a bee-line for the goal. If he is not sure of his destination, of course he zigzags. ‘So fight I, not as one that beateth the air’--if I see my antagonist I can hit him. If I do not see him clearly I strike like a swordsman in the dark, at random, and my sword comes back unstained. If you want to make the harbour, keep the harbour lights always clear before you, or you will go yawing about, and washing here and there, in the trough of the wave, and the tempest will be your master. If you do not know where you are going you will have to say, like the men in the old story in the Old Book, ‘Thy servant went no whither.’ If you are going to endeavour, endeavour first to keep the goal clear before you.
And endeavour next to keep up communion with Jesus Christ, which is the secret of all peaceful and of all noble living. And endeavour next after concentration. And what does that mean? It means that you have to detach yourself from hindrances. It means that you have to prosecute the Christian aim all through the common things of Christian life. If it were not possible to be pursuing the great aim of likeness to Jesus Christ, in the veriest secularities of the most insignificant and trivial occupations, then it would be no use talking about that being our aim. If we are not making ourselves more like Jesus Christ by the way in which we handle our books, or our pen, or our loom, or our scalpel, or our kitchen utensils, then there is little chance of our ever making ourselves like Jesus Christ. For it is these trifles that make life, and to concentrate ourselves on the pursuit of the Christian aim is, in other words, to carry that Christian aim into every triviality of our daily lives.
There are three Scripture passages which set forth various aspects of the aim that we have before us, and from each of these aspects deduce the one same lesson. The Apostle says ‘giving all diligence, add to your faith virtue,’ etc., ‘for if ye do these things ye shall never fail.’ He also exhorts: ‘Give diligence to make your calling and election sure.’ And finally he says: ‘Be diligent, that ye may be found of Him in peace, without spot, blameless.’ There are three aspects of the Christian course, and the Christian aim, the addition to our faith of all the clustering graces and virtues and powers that can be hung upon it, like jewels on the neck of a queen; the making our calling and election sure, and the being found at last tranquil, spotless, stainless, and being found so by Him. These great aims are incumbent on all Christians, they require diligence, and ennoble the diligence which they require.
So, brethren, we have all to be Endeavourers if we are Christians, and that to the very end of our lives. For our path is the only path on which men tread that has for its goal an object so far off that it never can be attained, so near that it can ever be approached. This infinite goal of the Christian Endeavour means inspiration for youth, and freshness for old age, and that man is happy who can say: ‘Not as though I had already attained’ at the end of a long life, and can say it, not because he has failed, but because in a measure he has succeeded. Other courses of life are like the voyages of the old mariners which were confined within the narrow limits of the Mediterranean, and steered from headland to headland. But the Christian passes through the jaws of the straits, and comes out on a boundless sunlit ocean where, though he sees no land ahead, he knows there is a peaceful shore, beyond the western waves. ‘I work striving.’
Now one word as to the other thought that is here, and that is
II. The all-sufficient Christian gift.
‘According to His working, which worketh in me mightily.’ I need not discuss whether ‘His’ in my text refers to God or to Christ. The thing meant is the operation upon the Christian spirit, of that Divine Spirit whose descent the Church to-day commemorates. At this stage of my sermon I can only remind you in a word, first of all, that the Apostle here is arrogating to himself no special or peculiar gift, is not egotistically setting forth something which he possessed and other Christian people did not--that power which, ‘working in him mightily,’ worked in all his brethren as well. It was his conviction and his teaching--would that it were more operatively and vitally the conviction of all professing Christians to-day, and would that it were more conspicuously, and in due proportion to the rest of Christian truth, the teaching of all Christian teachers to-day!--that that Divine power is in the very act of faith received and implanted in every believing soul. ‘Know ye not,’ the Apostle could say to his hearers, ‘that ye have the Spirit of God, except ye be reprobates.’ I doubt whether the affirmative response would spring to the lips of all professing or real Christians to-day as swiftly as it would have done then. And I cannot help feeling, and feeling with increasing gravity of pressure as the days go on, that the thing that our churches, and we as individuals, perhaps need most to-day, is the replacing of that great truth--I do not call it a ‘doctrine,’ that is cold, it is experience--in its proper place. They who believe on Him do receive a new life, a supernatural communication of the new Spirit, to be the very power that rules in their lives.
It is an inward gift. It is not like the help that men can render us, given from without and apprehended and incorporated with ourselves through the medium of the understanding or of the heart. There is an old story in the history of Israel about a young king that was bid by the prophet to bend his bow against the enemies of Israel, as a symbol; and the old prophet put his withered, skinny brown hand on the young man’s fleshy one, and then said to him, ‘Shoot.’ But this Divine Spirit comes to strengthen us in a more intimate and blessed fashion than that, for it glides into our hearts and dwells in our spirits, and our work, as my text says, is His working. This ‘working within’ is stated in the original of my text most emphatically, for it is literally ‘the inworking which inworketh in me mightily.’
So, dear brethren, the first direct aim of all our endeavour ought to be to receive and to keep and to increase our gift of that Divine Spirit. The work and the striving of which my text speaks would be sheer slavery unless we had that help. It would be impossible of accomplishment unless we had it.
‘If any power we have, it is to ill, And all the power is Thine, to do and eke to will.’
Let us, then, begin our endeavour, not by working, but by receiving. Is not that the very meaning of the doctrine that we are always talking about, that men are saved, not by works but by faith? Does not that mean that the first step is reception, and the first requisite is receptiveness, and that then, and after that, second and not first, come working and striving? To keep our hearts open by desire, to keep them open by purity, are the essentials. The dove will not come into a fouled nest. It is said that they forsake polluted places. But also we have to use the power which is inwrought. Use is the way to increase all gifts, from the muscle in your arm to the Christian life in your spirit. Use it, and it grows. Neglect it, and it vanishes, and like the old Jewish heroes, a man may go forth to exercise himself as of old time, and know not that the Spirit of God hath departed from him. Dear friends, do not bind yourselves to the slavery of Endeavour, until you come into the liberty and wealth of receiving. He gives first, and then says to you, ‘Now go to work, and keep that good thing which is committed unto thee.’
There is but one thought more in this last part of my text, which I must not leave untouched, and that is that this sufficient and universal gift is not only the means by which the great universal duty can be discharged, but it ought to be the measure in which it is discharged. ‘I work according to the working in me.’ That is, all the force that came into Paul by that Divine Spirit, came out of Paul in his Christian conduct, and the gift was not only the source, but also the measure, of this man’s Christian Endeavour. Is that true about us? They say that the steam-engine is a most wasteful application of power, that a great deal of the energy which is generated goes without ever doing any work. They tell us that one of the great difficulties in the way of economic application of electricity is the loss which comes through using accumulators. Is not that like a great many of us? So much power poured into us; so little coming out from us and translated into actual work! Such a ‘rushing mighty wind,’ and the air about us so heavy and stagnant and corrupt! Such a blaze of fire, and we so cold! Such a cataract of the river of the water of life, and our lips parched and our crops seared and worthless! Ah, brethren! when we look at ourselves, and when we think of the condition of so many of the churches to which we belong, the old rebuke of the prophet comes back to us in this generation, ‘Thou that art named the House of Israel, is the Spirit of the Lord straitened? Are these His doings?’ We have an all-sufficient power. May our working and striving be according to it, and may we work mightily, being ‘strong in the Lord, and in the power of His might!’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv26–28 (See Scofield "Mat 13:11").
mystery
(See Scofield "Mat 13:11").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v24 The apostle’s joy in his suffering and labor:
The apostle’s joy in his suffering and labor:
v. 24. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for His body’s sake, which is the Church,
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v. 25. whereof I am made a minister, according to the dispensation of God which is given to me for you to fulfill the Word of God;
v. 26. even the mystery which hath been hid from ages and from generations, but now is made manifest to His saints;
v. 27. to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory;
v. 28. whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;
v. 29. whereunto I also labor, striving according to His working, which worketh in me mightily.
Paul here shows that his ministry includes two parts, namely, to suffer for the congregation and to serve the congregation with the Word of Grace. His attitude in his sufferings is one of pure joy: Now I rejoice in my sufferings in your behalf, and fill up the lack of the afflictions of Christ in my flesh for His body’s sake, which is the Church. Paul’s imprisonment in Rome, although not severe, yet proved a suffering to his body and spirit. Instead of spending any time in repining, however, Paul felt only the highest joy in his condition as prisoner, since it was on account of his work for Christ in behalf of the Christian congregations everywhere, and therefore also in behalf of the Colossians, that he was enduring these afflictions. Incidentally Paul states that he was filling up fully what was lacking in the measure of the afflictions of Christ for the sake of His body, which is the Church. Fellowship with Christ brings with it fellowship in His sufferings, Joh 15:18-21; 2Co 4:10-11. He Himself told His disciples that any one refusing to take His yoke upon himself could not be His follower, Luk 9:23; Luk 14:27. These afflictions are severe at one time, less severe at another; they strike the Christians of one city or country, leaving those of another city and country practically unscathed. The Colossians till now had experienced little trouble, and therefore Paul, by bearing a surplus, was acting in their behalf, bearing, as it were, some of the burden which they should have carried. At the same time the sufferings of Paul advanced the interests of the Church of Christ, the whole body receiving benefit from that of one member, and that a leading member. The sufferings, afflictions, and tribulations of any individual member of the body of Christ redound to the benefit of the whole Church; it makes the Christian fellowship more intimate, it equalizes joys and sorrows, 1Co 12:22-25.
Paul now speaks of his office in the Church: Of which I have become a minister according to the stewardship of God which was given to me for you to fulfill the Word of God. Paul here calls himself a minister of the Church, which is synonymous with being a minister of the Gospel. But his office differs to some extent from that of other servants of the Church. He has been given a stewardship, an administration of God, he was made a steward of the mysteries of God, 1Co 4:1, for the whole Church. This office he is discharging toward, that is, with regard to, the Colossians and all Christians with the object of fulfilling the Word of God, of carrying out the purpose and object of bringing it into all the world, Luk 7:1; Act 19:21.
The content of this message is: The mystery that was hidden from the ages and the generations, now, however, is manifested to His saints. The proclamation of redemption in Jesus Christ was not generally made during the time of the Old Testament. Only the Jews had the preaching of the Messiah, and even they only in type and prophecy. And so far as the content of the Gospel is concerned, it is a sealed mystery to every man by nature. All this was changed by the coming of Christ, and especially after His resurrection and ascension. To every nation, to every creature, the Gospel was to be preached by His command; to every believer, whether of the Jews or of the Gentiles, the mystery is now made manifest that Jesus Christ is the Savior of all sinners.
It is of the Gentiles specifically that Paul writes: To whom God wanted to make known what is the wealth of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. That was God’s purpose and design, that the Gentiles also should come to the knowledge of salvation, should find out how rich the glory of this mystery is, should understand that Christ, as He had entered into their hearts by faith, is the center of the Gospel with His guarantee of the future blessedness in heaven. Christ and the glory of the Gospel, the certainty of salvation, in the midst of the heathen world: that is the wonderful statement which the apostle here makes See Rom 16:25-27.
That these truths may become known throughout the world is the object of Paul’s labor: Whom we preach, admonishing every man and teaching every man in all wisdom, in order that we may present every man perfect in Christ, toward which end I also labor, striving for it according to His working who works in me mightily. Christ Jesus is the subject of all Gospel-preaching, as the apostle here says, incidentally placing himself in opposition to all false teachers. Where Jesus Christ the Redeemer is not preached, there the Gospel is no longer found in its purity. But from that preaching it follows that every individual Christian should be admonished unto sanctification and taught in Christian knowledge. For it is not sufficient to lay the foundation of Christian knowledge only and then let progress take care of itself. It is God’s will rather to present every believer as a perfect man in Christ Jesus, 2Ti 3:17, instructed in all wisdom which the Word of God offers. This perfection is possible only in Christ, in the knowledge of Him, in fellowship with Him, not by works of the Law and self-righteousness. To that end Paul was working so strenuously, striving like an athlete to attain to his object. At the same time he was not relying on any natural ability, on his own reason and strength, but on the divine energy which was inspiring and strengthening him. From the Lord, in whose interests he was working, he obtained the power to do that work for His glory and for the welfare of the souls whom he could reach with his message of salvation. That same interest and aim must be the actuating and energizing force in the work of every servant of the Gospel to the end of time.
Summary
After the opening salutation the apostle writes of his prayer of thanksgiving and intercession for the Colossians, and then launches forth in a stately portrayal of Christ as the Creator, the Ruler of the universe, and the Head of the Church, in whose interests he is performing the work of his office.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv24, 28 I fill up in my flesh what is lacking…
I fill up in my flesh what is lacking of the afflictions of Christ
Paul speaks about the suffering that he continues to experience. He may be acknowledging here that there is much suffering that he and all other Christians must endure before Christ comes again, and that Christ in a spiritual sense joins with them in experiencing these hardships. Paul certainly does not mean that Christ's sufferings alone were not enough to provide salvation for the believers.
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I fill up in my flesh
Paul speaks of his body as if it were a container that could hold suffering. (See: Metaphor)
for the sake of his body, which is the church
Paul often speaks of the church, the group of all Christian believers, as if it were Christ's body. (See: Metaphor)
to fulfill the word of God
This means to bring about the purpose of God's gospel message, which is that it be preached and believed. "Word of God" here is a metonym for the message from God. AT: "to be obedient to what God has instructed" (See: Metaphor and Metonymy)
This is the secret truth that was hidden
This can be stated in active form. AT: "This is the secret truth that God had hidden" (See: Active or Passive)
for ages and for generations
The words "ages" and "generations" refer to the time period from the creation of the world until the time when the gospel was preached.
now it has been revealed
This can be stated in active form. AT: "now God has revealed it" (See: Active or Passive)
the riches of the glory of this secret truth
Paul speaks of the value of this secret truth about God as if it were a treasure of material wealth. "riches" (See: Metaphor)
Christ in you
Paul speaks of the believers as if they were actual containers in which Christ is present. This is one of his ways of expressing the union of the believers with Christ. (See: Metaphor)
the hope of glory
"so you can confidently expect to share in God's glory"
translationWords
joy
suffer
flesh
afflicted
Christ
church
servant
God
true
believe
glory
Gentile
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv23, 24, 26 1:23 preached all over the world (literally preached to…
1:23 preached all over the world (literally preached to every creature under heaven): The point of Paul’s hyperbole (exaggeration for emphasis) is that centers for preaching the Good News had been established in key cities throughout the Roman world (see also 1:6).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.