[“Saul, Saul, why do you persecute me?” (, We have a work to do – in which Christ shares. Paul and Christ suffer together in mystical union. He suffers if they suffer. Many of the mediaeval Catholic interpreters understood the clause as referring to the atonement, and that its defects may be supplied by the sufferings of the saints. We should accordingly take . The meaning of this verb is much disputed. Carson, p50.]. 9. ἔπαθεν ἂν καὶ ὑπέστη, καθ᾿ ὃν τρόπον καὶ πρὶν κηρύσσων καὶ εὐαγγελιζόμενος τὴν βασιλείαν τῶν οὐρανῶν. Christ's meritorious sufferings in expiation for sin were once for all completely filled up on the cross, and need not supplementing; but His Church (His second Self) has her complete measure of afflictions fixed, which He regards as His. Winer (followed by Lightf., Findl., Moule) says . He mentions that Christ"s personal suffering is over, yet there is much suffering to come within the church for His sake. That we are prepared to further God"s cause, despite the personal cost--and that"s the attitude Jesus has (Philippians 2:5). (2 Timothy 2:10.). Col 1:24 "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:". 4. (2) Good works can forgive sin. If these words were connected with . It is true, as has been thoughtfully suggested (see Chrysostom and others on the passage) that we are to count as His the afflictions of His Church; but still, even if we are to include these indirect afflictions, we cannot possibly exclude the direct. The next verse links suffering of verse five with his own suffering to get the Gospel to others. (Barclay p. 126) (b) Jesus said that if we seek to walk in His steps, i.e. His joy was not on account of his sufferings, but ‘in’ them: while thus suffering he yet rejoiced. (1) must be set aside on the ground that is not used of Christ’s atoning sufferings, for which Paul employs , , . Leaving out of account such interpretations as “afflictions for the sake of Christ,” or “afflictions imposed by Christ,” the following are the chief views that have been taken: (1) Many Romanist commentators explain the sufferings of Christ to be His mediatorial sufferings, left incomplete by Him and completed by His saints, Paul taking his share in this. This relates. Here, however, this idea is expressed with far greater emphasis. B. restabant Christi passiones in corpore, vos autem estis Christi Corpus, et membra. They urge in their support the term ὑστερήματα, (things wanting,) as if Paul meant to say, that the sufferings which Christ has endured for the redemption of men were insufficient. (Isaiah 63:9.). 11. the word thlipseon (AV [NASB and NIV], "afflictions") is never used in the New Testament of the atoning sufferings of Christ. Revelation, but that revelation does not seem to be Paul"s point here. Now, (1) the “afflictions of Christ” is a phrase not used elsewhere; for “affliction” (properly, hard and galling pressure) is the ordinary burden of life, and is generally spoken of only as coming on His servants. But the connexion in the former case is uncertain; Westcott and Hort do not begin a new sentence with ; if correctly, it is not a true parallel. Paul"s point was not that his sufferings relieved the Colossians of their share of sufferings for Christ (cf. This may simply mean that the sufferings of Paul advanced the interests of the Church (cf.Philippians 1:12-14). 1:1 Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, 1:2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ. The simplest explanation is that of Wetstein, “ succeedit ”. 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