Greek NT

24 Νῦν χαίρω ἐντοῖς παθήμασιν ὑπὲρὑμῶν, καὶ ἀνταναπληρῶτὰ ὑστερήματα τῶνθλίψεων τοῦ Χριστοῦ ἐντῇ σαρκί μου ὑπὲρ τοῦσώματοςαὐτοῦ,ὅἐστινἡἐκκλησία,25ἧςἐγενόμηνἐγὼ διάκονος κατὰ τὴνοἰκονομίαν τοῦ θεοῦ τὴνδοθεῖσάν μοι εἰς ὑμᾶςπληρῶσαιτὸνλόγοντοῦθεοῦ, 26 τὸ μυστήριοντὸἀποκεκρυμμένονἀπὸτῶν αἰώνων καὶ ἀπὸτῶν γενεῶν,— νῦν δὲἐφανερώθη τοῖς ἁγίοιςαὐτοῦ, 27 οἷς ἠθέλησενὁ θεὸς γνωρίσαι τί τὸπλοῦτος τῆς δόξης τοῦμυστηρίου τούτου ἐντοῖς ἔθνεσιν, ὅ ἐστινΧριστὸς ἐν ὑμῖν, ἡἐλπὶς τῆς δόξης· 28 ὃνἡμεῖς καταγγέλλομεννουθετοῦντες πάνταἄνθρωπον καὶδιδάσκοντες πάνταἄνθρωπονἐνπάσῃσοφίᾳ,ἵνα παραστήσωμενπάνταἄνθρωποντέλειονἐν Χριστῷ· 29 εἰς ὃ καὶκοπιῶ ἀγωνιζόμενοςκατὰτὴνἐνέργειαναὐτοῦτὴνἐνεργουμένηνἐνἐμοὶἐνδυνάμει.

La Biblia de las Américas

24 Ahora me alegro de mis sufrimientos por vosotros, y en mi car-ne, completando lo quefalta de las afliccionesdeCristo,hagomiparteporsucuerpo,queeslaiglesia, 25de la cual fuihechoministroconformea la administración deDios que me fue dadapara beneficio vuestro,a finde llevara cabo lapredicacióndelapalabrade Dios, 26 es decir, elmisterio que ha estadooculto desde los siglosy generaciones pasa-das, pero que ahora hasido manifestado a sus santos, 27 a quienesDiosquisodaraconocercuáles son las riquezasde la gloria de este miste-rioentrelosgentiles,queesCristoenvosotros, laesperanza de la gloria.28AElnosotrosprocla-mamos, amonestandoa todos los hombres, yenseñando a todos los hombres con toda sa-biduría, a fin de poderpresentar a todo hombre perfecto en Cristo. 29Y con este fin tambiéntrabajo, esforzándomesegúnsupoderqueobrapoderosamenteenmí.

NRSV

24 I am now rejoicinginmysufferings foryoursake, and in my flesh Iam completing what islacking in Christ’s afflic-tions for the sake of his body,thatis,thechurch.25 I became its servantaccordingtoGod’scom-mission that was given to meforyou, tomake thewordofGodfullyknown,26 themystery that hasbeen hidden throughout the ages and genera-tions but has now been revealedtohissaints.27To them God chose tomake known how great among the Gentiles arethe riches of the gloryof thismystery,which isChrist in you, the hopeofglory.28Itishewhomwe proclaim, warningeveryone and teachingeveryone in all wisdom,so that we may pres-ent everyone mature inChrist. 29 For this I toiland struggle with all the energythathepowerfullyinspireswithinme.

NLT

24 I am glad when I sufferforyouinmybody,forIamcompletingwhatremains of Christ’s suf-ferings for his body, thechurch.25Godhasgiv-en me the responsibilityof serving his church byproclaiminghismessagein all its fullness to youGentiles. 26 This mes-sage was kept secretfor centuries and gen-erationspast,butnow ithas been revealed to his ownholypeople.27ForithaspleasedGodtotellhispeoplethattherichesandgloryofChristareforyouGentiles,too.Forthisisthesecret:Christlivesin you, and this is yourassurance that you willshareinhisglory.28Soeverywherewego,wetelleveryone about Christ.Wewarnthemandteachthem with all the wisdom Godhasgivenus,forwewant to present them to God, perfect in their re-lationship to Christ. 29Iwork very hard at this,as I depend on Christ’smightypower thatworkswithinme.

Paul’sLettertotheColossiansStudyBible Study Session 06

Colossians 1:24-29 : Topic 4.1“The Mystery Revealed”

Study ByLorin L Cranford

cranfordville.com

An electronic copy of this study can be accessed at http://cran-fordville.com/Cranfordville/Resources.htm. These are located under Bible Study Series. The study is free and provided as a ministry of C&L Publishing, Inc.

Page 1 of Colossians Study

The Study of the Text:1

1. Whatdidthetextmeantothefirstreaders? WiththispassagewebeginatwopartstudyofPaul’sministrythatispresentedin1:24-29and2:1-5.ThefocusonthefirsttextisonPaul’sstrugglestoministerinbehalfoftheColossians.ThegospelisamysterythathasnowbeendisclosedtoGod’speople.ThesecondtextemphasizesPaul’slongingforthechurchesthathedidnotknowpersonally, inparticulartheColossians,Laodiceansandothers.TheemphasisupontheGospelasmysterycontinues.FromthesetextswegaininsightintothenatureofgospelministryasPaulexperiencedit.OutofthisshouldcomebetterunderstandingofthecallinguponeveryministerofthegospeltoserveChrist.

Historical Context: External History.InthehistoryofthecopyingoftheGreektextinverses24-29,novariationinwordingsurfacesthattheeditorsofThe Greek New Testament(4threv.edition)feltimportantenoughfortranslationsoastolistthem.Thusnoalternativereadingsarelistedinthetextappa-ratusofthisprintedGreekNewTestament. However, in theNovum Testament Graece (27th rev. edition) sevenplacesare listedwherevariationinwordingdoessurfacewhencomparingtheexistingmanuscriptcopies.2 But as we have seenpreviouslythesevariationsarestylisticinnatureaseffortstoclarifymeaningandimprovestyleofwritingbylatercopyists.Noneofthemaltersthemeaningofthetext.Consequentlywecanana-lyzetheabovetextinfullconfidencethatitreflectsthewordsthatTimothywrotedownfromPaul’sdictationofthisletter. Internal History. ThedurationofPaul’sministry fromhisconversion /calling inAD33to thewritingofthisletteraboutAD58isthehistoricalscopeofthispassage.Hisstressisonthebeginningandendingpoints,withhardlyanyreferencetothebetweenyears.Inotherplacesheprovidesmoredetailsoftheseyears,3inadditiontothesummarydescriptionofPaul’sministrybyLukeinActschapters9,13-28.Several 1Serious study of the biblical text must look at the ‘then’ meaning, i.e., the historical meaning, and the ‘now’ meaning, i.e., the contemporary application, of the scripture text. In considering the historical meaning, both elements of literary design and histori-cal aspects must be considered. In each study we will attempt a summary overview of these procedures in the interpretation of the scripture text. 2Kolosser 1,24 *μου1241 .629 .326 .323 .81 .075 2אs. 1505. 2464 pc t vgmss syh;Chr(μουisinsertedafterπαθήμασιν) Kolosser 1,27 * P46(τῆςδόξηςisomittedbythismanuscript) *τουθεουD*FGbvgmss;Ambst(τούτουisreplacedbyτουθεου) |τουא* *†οςאCDHIΨ075.0278M (ὅisreplacedbyὅς) | txt P46ABFGP33.1739.1881pc latt

Kolosser 1,28 *D*FG0278.33.614.629pc it vgmss(syp);ClAmbst(L81.1241s. 1505 pc: h.t.(πάνταἄνθρωπονisomitted) *Ιησου2אD2HΨ075.0278M lat sy(p) sa bomss (ΙησουisaddedtoΧριστῷ) | txt P46א*ABCD*FG33.81.1241s. 1739. 1881. 2464 pc b m* vgms bo; Cl Ambst [Eberhard Nestle, Erwin Nestle, Kurt Aland et al., Novum Testamentum Graece,27.Aufl.,rev.(Stuttgart:DeutscheBibelstif-tung,1993),525.] 3Oneofthemoredetaileddescriptionsisfoundin2Corinthians11:24-33,writteninthemid-50s: 2 Cor. 11:24-33 (NRSV):24FivetimesIhavereceivedfromtheJewsthefortylashesminusone.25ThreetimesIwasbeatenwithrods.OnceIreceivedastoning.ThreetimesIwasshipwrecked;foranightandadayIwasadriftatsea;26onfrequentjour-neys,indangerfromrivers,dangerfrombandits,dangerfrommyownpeople,dangerfromGentiles,dangerinthecity,dangerinthe wilderness, danger at sea, danger from false brothers and sisters; 27 in toil and hardship, through many a sleepless night, hungry and thirsty, often without food, cold and naked. 28 And, besides other things, I am under daily pressure because of my anxiety for all the churches. 29 Who is weak, and I am not weak? Who is made to stumble, and I am not indignant? 30 If I must boast, I will boast ofthethingsthatshowmyweakness.31TheGodandFatheroftheLordJesus(blessedbeheforever!)knowsthatIdonotlie.32InDamascus,thegovernorunderKingAretasguardedthecityofDamascusinordertoseizeme,33butIwasletdowninabasketthrough a window in the wall, and escaped from his hands. Otherreferencesinclude2Cor.1:3-11;4:7-12. 2 Cor. 1:3-11 (NRSV):3BlessedbetheGodandFatherofourLordJesusChrist,theFatherofmerciesandtheGodofallcon-solation,4whoconsolesusinallouraffliction,sothatwemaybeabletoconsolethosewhoareinanyafflictionwiththeconsolationwithwhichweourselvesareconsoledbyGod.5ForjustasthesufferingsofChristareabundantforus,soalsoourconsolationis

Page 2 of Colossians Study

timeshewillreflectbackonhisministryinthecitywherethechurchistowhomheiswriting.4 When viewed togetherasadepictionofalmostthreedecadesofgospelministry,thepicturethatemergesfromthesetextsischallenging,tosaytheleast.Theideaofbeingapastor,amissionary,orinotherserviceinChristianmin-istrysetforthhereisnotthatoftenpaintedbyChristianleaderstoday. Thisiscertainlynotthepictureoftoday’sTVpreachertravelingaroundinhisorherpersonaljetfrompreachingengagementtopreachingengagement,andstayinginthefinesthotelroomswhileineachlocation!5 The apostle Paul would be outraged were it possible for him to knowhowmanymodern daypreachers live.Authenticgospelministryincludessufferingandhardships!There’snogettingaroundit! Fortunately, authentic gospelministry also includes unbelievable blessings fromGod, primarily of aspiritualnature.InPaul’sexpressionsofpersonalthanksgiving,hetendstofocusuponhisrelationshipwithJesus,ratherthanontheministryGodhadgivenhim.Butinacoupleofplaceswecanseesomeinsightintohisfeelingaboutministrythatprovidesabackdroptoourtexthere. InPhilippians(4:10-20),whichwaswrittenayearorsoafterColossiansfromRome,Paulreflectsonhissenseofsatisfactioninwhatevermaterialcircumstancehefoundhimselfin.ThisispromptedbyaloveofferingbroughttohiminRomefromthechurchatPhilippibyEpaphroditus:

10 I rejoice in theLordgreatly thatnowat lastyouhaverevivedyourconcern forme; indeed,youwereconcernedforme,buthadnoopportunity toshowit.11Not that Iamreferringtobeing inneed; for IhavelearnedtobecontentwithwhateverIhave.12Iknowwhatitistohavelittle,andIknowwhatitistohaveplenty.InanyandallcircumstancesIhavelearnedthesecretofbeingwell-fedandofgoinghungry,ofhavingplentyandofbeinginneed.13Icandoallthingsthroughhimwhostrengthensme.14Inanycase,itwaskindofyoutosharemydistress.15YouPhilippiansindeedknowthatintheearlydaysofthegospel,whenIleftMacedonia,nochurchsharedwithmeinthematterofgivingandreceiving,exceptyoualone.16ForevenwhenIwasinThessalonica,yousentmehelpformyneedsmorethanonce.17NotthatIseekthegift,butIseektheprofitthataccumulatestoyouraccount.18Ihavebeenpaidinfullandhavemorethanenough;Iamfullysatisfied,nowthatIhavereceivedfromEpaphroditusthegiftsyousent,afragrantoffering,asacrificeacceptableandpleasingtoGod.19AndmyGodwillfullysatisfyeveryneedofyoursaccordingtohisrichesingloryinChristJesus.20ToourGodandFatherbegloryforeverandever.Amen.

LateronafterbeingreleasedfromRoman imprisonmentandbeforebeingre-arrestedandtakenbacktoRome,PaulexpressesprofoundgratitudeforGod’scallingtoministry;1Tim.1:12-17:

12IamgratefultoChristJesusourLord,whohasstrengthenedme,becausehejudgedmefaithfulandappointedmetohisservice,13eventhoughIwasformerlyablasphemer,apersecutor,andamanofviolence.ButIreceivedmercybecauseIhadactedignorantlyinunbelief,14andthegraceofourLordoverflowedformewiththefaithandlovethatareinChristJesus.15Thesayingissureandworthyoffullacceptance,thatChristJesuscameintotheworldtosavesinners—ofwhomIamtheforemost.16ButforthatveryreasonIreceivedmercy,sothatinme,astheforemost,JesusChristmightdisplaytheutmostpatience,makingmeanexampletothosewhowouldcometobelieveinhimforeternallife.17TotheKingoftheages,immortal,invisible,theonlyGod,behonorandglory

abundantthroughChrist.6Ifwearebeingafflicted,itisforyourconsolationandsalvation;ifwearebeingconsoled,itisforyourconsolation, which you experience when you patiently endure the same sufferings that we are also suffering. 7 Our hope for you is unshaken; for we know that as you share in our sufferings, so also you share in our consolation. 8 We do not want you to be unaware, brothersandsisters,oftheafflictionweexperiencedinAsia;forweweresoutterly,unbearablycrushedthatwedespairedoflifeitself.9Indeed,wefeltthatwehadreceivedthesentenceofdeathsothatwewouldrelynotonourselvesbutonGodwhoraisesthedead.10Hewhorescuedusfromsodeadlyaperilwillcontinuetorescueus;onhimwehavesetourhopethathewillrescueusagain,11asyoualsojoininhelpingusbyyourprayers,sothatmanywillgivethanksonourbehalffortheblessinggrantedusthrough the prayers of many. 2 Cor. 4:7-12 (NRSV):7Butwehavethistreasureinclayjars,sothatitmaybemadeclearthatthisextraordinarypowerbe-longstoGodanddoesnotcomefromus.8Weareafflictedineveryway,butnotcrushed;perplexed,butnotdriventodespair;9persecuted,butnotforsaken;struckdown,butnotdestroyed;10alwayscarryinginthebodythedeathofJesus,sothatthelifeofJesusmayalsobemadevisibleinourbodies.11Forwhilewelive,wearealwaysbeinggivenuptodeathforJesus’sake,sothatthelifeofJesusmaybemadevisibleinourmortalflesh.12Sodeathisatworkinus,butlifeinyou. 4Cf.1Cor.2:1-4:14;2Cor.1:8-4:18;Gal.1:10-2:21;1Thess.2:1-3:13.Typically,afocusonministryingeneralwillcontainreferences to his ministry among his readers prior to the writing of the letter. 5Nor is it the picture of ministry found among many of the ‘mega-church’ pastors whose salary reaches or surpasses a million USdollarsannually.Inspiteofmanyclaims,noneofthesecansaytruthfullywiththeApostlePeter(Acts3:6,NRSV):“But Peter said,‘Ihavenosilverorgold,butwhatIhaveIgiveyou;inthenameofJesusChristofNazareth,standupandwalk.’”

Page 3 of Colossians Study

foreverandever.Amen. Attheveryendofhislife,whilewritingtoTimothyPaulreflectsonhisministryasheawaitstrialagainbeforeEmperorNerointhemid60s;cf.2Tim.1:8-18:6

8Donotbeashamed,then,ofthetestimonyaboutourLordorofmehisprisoner,but join with me in suffering for the gospel,relyingonthepowerofGod,9whosavedusandcalleduswithaholycalling,notaccordingtoourworksbutaccordingtohisownpurposeandgrace.ThisgracewasgiventousinChristJesusbeforetheagesbegan,10butithasnowbeenrevealedthroughtheappearingofourSaviorChristJesus,whoabolisheddeathandbroughtlifeandimmortalitytolightthroughthegospel.11 For this gospel I was appointed a herald and an apostle and a teacher, 12 and for this reason I suffer as I do. But I am not ashamed, for I know the one in whom I have put my trust, and I am sure that he is able to guard until that day what I have entrusted to him.13Holdtothestandardofsoundteachingthatyouhaveheardfromme,inthefaithandlovethatareinChristJesus.14Guardthegoodtreasureentrustedtoyou,withthehelpoftheHolySpiritlivinginus.15You are aware that all who are in Asia have turned away from me, including Phygelus and Hermogenes. 16MaytheLordgrantmercytothehouseholdofOnesiphorus,becauseheoftenrefreshedmeandwasnotashamedofmychain;17whenhearrivedinRome,heeagerlysearchedformeandfoundme18—maytheLordgrantthathewillfindmercyfromtheLordonthatday!AndyouknowverywellhowmuchserviceherenderedinEphesus.

Nowhere inPaul’swritingswillonefinda romanticizedportrayalofChristianministry. Itbroughthimnopersonalglory,nopersonalwealth,nopoweroverpeople,noprominenceinsociety--absolutelynothingthatmodernmenoftenseekinlife.Christianministryisnoplaceforegotistsandoffersnothingthatthisworldpromises.TheesteemandreverencethatChristianshavegiventotheapostlePauloverthecenturiesis‘postfacto,’thatis,thisdevelopedlongafterPaul’sdeath.FortheapostlethesenseofdoingGod’swillwastheblessingfromtheHeavenFatherthathesought.Nothingelsemattered;certainlynotthethingstypicallyvaluedbythisworld. Ourpassagethenstandsinthispatternofpersonalreflectiononministry,andcontainsmanyinsightstypicaloftheothersbutalsoseveralthataredistinctivetoColossians.

Literary Aspects: TheliteraryaspectsofCol.1:24-29playahelpfulroleintheinterpretiveprocess.Thusitisimportanttogivecarefulconsiderationtothem. Literary Form: By1:24,wehavethebeginningof the letterbody,andperhapsearlier thanthis.7 As mentionedinpreviousstudiesinColossians,thebroadgenreof‘letter’signalstheoccasionalnatureofthecontents.PaultouchesonhisministryoutofaconcernproducedfromthereportreceivedfromEpaphras(cf.1:8)whenhearrivedatCaesareawherePaulwasunderRomanarrest.ThishasoccasionedvariousassessmentsregardingthefalseteachingandteachersatColossaethatPaulwillopposelaterintheletter(cf.esp.2:8ff.).Whether1:24-2:5shouldbeconsidereda‘defenseofPaul’sministry’ornotisquestionable.Thetextdoesnotcontain‘apologetic’tones,suchasarefoundinGal.1:10-2:21or2Cor.10-13,whichareclearlydefensesofhisministry.Thesurroundingcontext,especially1:8,suggestsasharingofone’sministrywithpeopledeeplycaringfortheapostle. Atthesmallgenrelevel,Col.1:24-29shouldbeconsideredasapersonalnarrativereflectingbackontheapostle’sunderstandingofthenatureofhisministrytotheColossianslargelyintheologicalterms.SuchnarrativesinPaul’swritingsareautobiographical,sincetheapostleisdescribinghisownexperienceratherthansomeoneelsedescribingit.ButthroughoutthewritingsofPaulthesetextsdonottakeonanestablishedformandpatternsothattheycanbelabeledasadistinctgenre. Literary Setting: Asthebelowoutlinehighlights,Col.1:24-29representsclearlytheletterbody,whichhasmost likelybegunearlier,perhapsasearlyas1:9.ThetransitioningfromProemto letterBodytakes 6Similaris2Tim.2:8-10(NRSV):“8RememberJesusChrist,raisedfromthedead,adescendantofDavid—thatismygospel,9forwhichIsufferhardship,eventothepointofbeingchainedlikeacriminal.ButthewordofGodisnotchained.10ThereforeIendureeverythingforthesakeoftheelect,sothattheymayalsoobtainthesalvationthatisinChristJesus,witheternalglory.” 7Thisiscontrarytoafewcommentatorswhoseethebodyoftheletterbeginningwitheither2:6or2:8.Virtuallyallofthesecommentatorsalsoreflectlittletrainingorskillsinliterarycriticalanalysis.Consequentlytheirmostlyundefendedclaimshavelittlecredibility.

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placein1:9-23andisachievedclearlyby1:24. Butequallyimportantistheway1:24-29islinkedto1:21-23and2:1-5,asacontinuationofthemesandtopics.TheconcludingassertionofPaulin1:23,“I,Paul,becameaservantofthisgospel,”(τοῦεὐαγγελίου...,οὗἐγενόμηνἐγὼΠαῦλοςδιάκονος)becomesthelaunchpadfor1:24-29.In1:25,Paulwillseehimselfalsoasaservantofthechurch(ἡἐκκλησία,ἧςἐγενόμηνἐγὼδιάκονος).Thus1:24-29islinkedto1:21-23closelywiththeimageofPaul

beingaservant.Additionallythe‘church’(ἡἐκκλησία) ismentionedin1:18andin1:25givenfurtherlinkagetotheprecedingmaterialreachingbackinto1:15-20.Ofcourse,Christismentionedinallthreetexts,alongwith‘gospel’ in1:21-23and1:24-29.Thestatementofministrygoalin1:28,“sothatwemaypresenteveryonematureinChrist,” (ἵναπαραστήσωμενπάνταἄνθρωποντέλειονἐνΧριστῷ)correspondstohisearlierexpressedprayergoalfortheColossians in 1:10, “so that youmay lead livesworthy oftheLord,fullypleasingtohim,asyoubearfruitineverygoodworkandasyougrowintheknowledgeofGod.”Clearly1:24-29continuesmanyoftheideas,andbuildsupontheseideas,thatwerepresentedearliertotheColossians. Then1:24-29iscloselylinkedto2:1-5aswell,withbothbeingdepictionsofPaul’sministry.Mostimportantlythethemeof‘suffering’linksthetwopassages:1:24,“in mysufferings,”ἐντοῖςπαθήμασινand2:1,“Iamstruggling”

(ἡλίκον ἀγῶνα ἔχω), even though they are different but still relatedconcepts.Mostimportantlythethemeof‘mystery’(τὸμυστήριον)linksthesetwopassages.Thequalifyingtermsaddedtothewordinbothtexts8 form acriticalcontext forunderstandingPaul’s idea.Thecommonfirstpersonnarrative perspective between the two texts further binds the two textstogether. Thusinthepatternestablishedbeginningin1:3,eachpericopeis‘linked’tothesuccessiveonebyeither‘headers’oralsobyrepeatedwordsandconcepts.Yet,eachpassageadvancesthethoughtflowforwardwithnewideas.Thisiscertainlythecasein1:24-29. Literary Structure: The blockdiagramof theoriginalGreek textvisuallyhighlights the thoughtflowinsidethepassage,andisreflectedintheratherliteralisticEnglishtranslationbelow. 1.24 Now8 I am rejoicing in my sufferings in your behalf, and9 I am filling up the missing things oftheafflictionsofChrist inmyflesh in behalf of His body, whichisthechurch, 1.25ofwhichIhavebecomeaslave, /--------------------------------------------| accordingtotheadministration of God whichwasgiventome for you in order to make full the Word of God, ------------------------------|

8Col.1:25b-26(NRSV):“tomakethewordofGodfullyknown,themysterythathasbeenhiddenthroughouttheagesandgenerationsbuthasnowbeenrevealedtohissaints.” Col.2:2b-3(NRSV):“theknowledgeofGod’smystery,thatis,Christhimself,inwhomarehiddenallthetreasuresofwisdomandknowledge.”

Outline of Colossians

PraescriptioIntroduction: 1:1-2 Superscriptio: 1:1 Adscriptio: 1:2a Salutatio: 1:2b

ProemThankfulness: 1:3-8

BodyIntercession: 1:9-12Christus Hymnus: 1:13-20Reconciliation: 1:21-23

Paul’s Ministry 1: 1:24-29Paul’s Ministry 2: 2:1-5

Christian Living 1: 2:6-15Christian Living 2: 2:16-19

Christian Legalism: 2:20-23Seeking the Heavenly Things: 3:1-4Christian Behavior: 3:5-11Getting Dressed: 3:12-17

Haustafeln: 3:18-4:1 Husband/Wife: 3:18-19 Father/Children: 3:20-21 Master/Slaves: 3:22-4:1

Admonitions and Requests: 4:2-6

ConclusioTychicus: 4:7-9Greetings: 4:10-17Closing: 4:18 Letter Validation: 4:18a Prayer Request: 4:18b Benedictio: 4:19c

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1.26whichisthemystery, that has been hidden from the ages, and from the generations, but now ----hasbeenrevealed to His saints, /-------------------------------------------------------------------| 1.27 to whom God desired to make known, Whataretheriches, of the glory of this mystery /----------| among the Gentiles, /---------------------------------------| whichisChristinyou, | the hope of glory; 1.28|whomweproclaim |warningeveryperson | and |teachingeveryperson | with full wisdom |inordertopresenteveryperson | mature |inChrist 1.29 | and forwhichIlabor agnozing in regard to the energizing in me with power.

ThissinglesentenceintheGreektextmakestwocoredeclarations(#s8and9):“Irejoice”(χαίρω)and“Ifillup”(ἀνταναπληρῶ).Bothareconceptuallyconnectedtooneanotherasattitudeandaction.Paultalksoften inhis lettersabout rejoicing.And,althoughstrangesounding tomodern readers,hespeaksaboutrejoicinginsuffering.Thesecondverb,ἀνταναπληρῶ,isfoundonlyhereinalloftheNewTestament,butispartofasetofverbswiththerootstemofπληρόω.Theconstruction,“IamcompletingwhatislackinginChrist’safflictions”(ἀνταναπληρῶτὰὑστερήματατῶνθλίψεωντοῦΧριστοῦ),isevenmorepuzzlingtomodernears.Butoffthisbasicaffirmationcomeall theexpansionelementsinvv.24b-29.Whentakenasawhole,theexpressionbecomesmoreunderstandable.Christ,Hisbodythechurch,andtheserviceofPaultothechurchareallinnerconnectedbyPaul’ssufferingsandChrist’ssuffering.

Exegesis of the Text: Paulspeaksofministryhere,butinwayswearenotaccustomedtohearingfrommodernpulpits.ThistextissomewhatparalleledbythesimilardeclarationinEphesians3:1-14(NRSV):

1ThisisthereasonthatIPaulamaprisonerforChristJesusforthesakeofyouGentiles—2forsurelyyouhavealreadyheardofthecommissionofGod’sgracethatwasgivenmeforyou,3andhowthemysterywasmadeknowntomebyrevelation,asIwroteaboveinafewwords,4areadingofwhichwillenableyoutoperceivemyunderstandingofthemysteryofChrist.5Informergenerationsthismysterywasnotmadeknowntohumankind,asithasnowbeenrevealedtohisholyapostlesandprophetsbytheSpirit:6thatis,theGentileshavebecomefellowheirs,membersofthesamebody,andsharersinthepromiseinChristJesusthroughthegospel.7OfthisgospelIhavebecomeaservantaccordingtothegiftofGod’sgracethatwasgivenmebytheworkingofhispower.8AlthoughIamtheveryleastofallthesaints,thisgracewasgiventometobringtotheGentilesthenewsoftheboundlessrichesofChrist,9andtomakeeveryoneseewhatistheplanofthemysteryhiddenforagesinGodwhocreatedallthings;10sothatthroughthechurchthewisdomofGodinitsrichvarietymightnowbemadeknowntotherulersandauthoritiesintheheavenlyplaces.11ThiswasinaccordancewiththeeternalpurposethathehascarriedoutinChristJesusourLord,12inwhomwehaveaccesstoGodinboldnessandconfidencethroughfaithinhim.13Ipraythereforethatyoumaynotloseheartovermysufferingsforyou;theyareyourglory. 3.1ΤούτουχάρινἐγὼΠαῦλοςὁδέσμιοςτοῦΧριστοῦἸησοῦὑπὲρὑμῶντῶνἐθνῶν—2εἴγεἠκούσατε

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τὴνοἰκονομίαντῆςχάριτοςτοῦθεοῦτῆςδοθείσηςμοιεἰςὑμᾶς·3κατὰἀποκάλυψινἐγνωρίσθημοιτὸμυστήριον,καθὼςπροέγραψαἐνὀλίγῳ,4πρὸςὃδύνασθεἀναγινώσκοντεςνοῆσαιτὴνσύνεσίνμουἐντῷμυστηρίῳτοῦΧριστοῦ,5ὃἑτέραιςγενεαῖςοὐκἐγνωρίσθητοῖςυἱοῖςτῶνἀνθρώπωνὡςνῦνἀπεκαλύφθητοῖςἁγίοιςἀποστόλοιςαὐτοῦκαὶπροφήταιςἐνπνεύματι,6εἶναιτὰἔθνησυγκληρονόμακαὶσύσσωμακαὶσυμμέτοχατῆςἐπαγγελίαςἐνΧριστῷἸησοῦδιὰτοῦεὐαγγελίου,7οὗἐγενήθηνδιάκονοςκατὰτὴνδωρεὰντῆςχάριτοςτοῦθεοῦτῆςδοθείσηςμοικατὰτὴνἐνέργειαντῆςδυνάμεωςαὐτοῦ—8ἐμοὶτῷἐλαχιστοτέρῳπάντωνἁγίωνἐδόθηἡχάριςαὕτη—τοῖςἔθνεσινεὐαγγελίσασθαιτὸἀνεξιχνίαστονπλοῦτοςτοῦΧριστοῦ,9καὶφωτίσαιπάνταςτίςἡοἰκονομίατοῦμυστηρίουτοῦἀποκεκρυμμένουἀπὸτῶναἰώνωνἐντῷθεῷτῷτὰπάντακτίσαντι,10 ἵναγνωρισθῇνῦνταῖςἀρχαῖςκαὶ ταῖςἐξουσίαιςἐντοῖςἐπουρανίοιςδιὰτῆςἐκκλησίαςἡπολυποίκιλοςσοφίατοῦθεοῦ,11κατὰπρόθεσιντῶναἰώνωνἣνἐποίησενἐντῷΧριστῷἸησοῦτῷκυρίῳἡμῶν,12ἐνᾧἔχομεντὴνπαρρησίανκαὶπροσαγωγὴνἐνπεποιθήσειδιὰτῆςπίστεωςαὐτοῦ.13διὸαἰτοῦμαιμὴἐγκακεῖνἐνταῖςθλίψεσίνμουὑπὲρὑμῶν,ἥτιςἐστὶνδόξαὑμῶν.

Many commentators focus on the theme ofmystery andmaking themystery known as signals of PaulreactingtoabuddinggnosticismintheChristiancommunityatColossae,andperhapsatEphesusaswell.9 If thisisthecase,theallusionsareveryobscureandnofirmconclusionsaboutthefalseteachingatColossaecanbededucedfromthistext,andevenlessfromtheEphesianstext.ThemetaphoricallanguageofPaulherecanbeaccountedforinotherways,thanasanti-Gnosticpolemic. Ministry revolvesaround twokey terms in thepassage,notablyv.25:διάκονος,andτὴνοἰκονομίαντοῦθεοῦ.Thehistoricalbackgroundandinner-connectednessofthesetwotermspresentsaclearpicture,althoughculturallyunknowninourwesternsociety.Oneofthemeaningsforδιάκονοςintheancientworldwas‘slave.’Althoughitispossibletorefertodifferenttypesofslavesbythisword,oneofitsmostcommondesignationswastospecifythehouseholdslaveswhowereresponsibleforpreparingandservingthefoodin the household. The second term, οἰκονομία, (lit., ‘the law of the house’) designated the authoritativeinstructionsgiventothevariousslavesbythechiefslave,ὁοἰκονό μος,whoansweredonlytothemasterofthehouse.Thisslavewasliterallythe‘lawofthehouse’andhadauthorityoveralltheotherslaves,andsometimesevenoverthechildrenofthemasterofthehouse. PaulsawhisministryasaslaveofGodservingspiritualnourishmentundertheinstructionsfromGodHimself, who had absolute authority in the household. Godmapped out these instructions to Paul andcommissionedhimtocarrythemout,particularlyhere,inservingspiritualnourishmenttothechurch.Thisnourishmentwasintendedtogrowthemintospiritualadults(cf.v.28b,“sothatwemaypresenteveryonematureinChrist,”ἵναπαραστήσωμενπάνταἄνθρωποντέλειονἐνΧριστῷ·). Butthisministryhaddistinctivetraitsthatcenteredaroundsuffering.

Paul’s ministry of rejoicing in suffering, v. 24a:“Iamnowrejoicinginmysufferingsforyoursake”(Νῦνχαίρωἐντοῖςπαθήμασινὑπὲρὑμῶν). Joyandsufferingarestrangecompanionsinwesternculture.Abouttheonlywaywelinkthemiswithjoyinwatchingourenemiessuffer.ButtheworldofPaulwasnotmodernwesternculture.EarlyoninPaul’sministryhehadcometorealizethepotentialvalueofsufferinghardshipsintheserviceofGod.InthemiddleofhiscareerhewrotetotheRomans(5:3-5,NRSV):

Andnotonlythat,butwe also boast in our sufferings,knowingthatsufferingproducesendurance,andenduranceproducescharacter,andcharacterproduceshope,andhopedoesnotdisappointus,becauseGod’slovehasbeenpouredintoourheartsthroughtheHolySpiritthathasbeengiventous.3οὐμόνονδέ,ἀλλὰκαὶκαυχώμεθα ἐν ταῖς θλίψεσιν,εἰδότεςὅτιἡθλῖψιςὑπομονὴνκατεργάζεται,4ἡδὲὑπομονὴδοκιμήν,ἡδὲδοκιμὴἐλπίδα.5ἡδὲἐλπὶςοὐκαταισχύνει·ὅτιἡἀγάπητοῦθεοῦἐκκέχυταιἐνταῖςκαρδίαιςἡμῶνδιὰπνεύματοςἁγίουτοῦδοθέντοςἡμῖν.

Hesawthespiritualgrowthopportunitycomingoutofsuffering,andfoundgoodinthis.DuringthissameperiodofhisministrywhenRomanswaswritten,healsoobservedthesamethingintheProemofhisletterto the Corinthians (2Cor.1:3-7,NRSV):

3BlessedbetheGodandFatherofourLordJesusChrist,theFatherofmerciesandtheGodofallconsolation,4whoconsolesusinallouraffliction,sothatwemaybeabletoconsolethosewhoareinanyafflictionwiththe

9OneshouldnotforgetthatEphesians,Colossians,andPhilemoncameasa“package”tothesechurchesfromEphesuseastwardtotheLycusValleywhereColossaewaslocated.Allthreelettersweretobereadinthesechurches.

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consolationwithwhichweourselvesareconsoledbyGod.5ForjustasthesufferingsofChristareabundantforus,soalsoourconsolation isabundant throughChrist.6Ifwearebeingafflicted, it is foryourconsolationandsalvation;ifwearebeingconsoled,itisforyourconsolation,whichyouexperiencewhenyoupatientlyendurethesamesufferingsthatwearealsosuffering.7Ourhopeforyouisunshaken;forweknowthatasyoushareinoursufferings,soalsoyoushareinourconsolation. 3ΕὐλογητὸςὁθεὸςκαὶπατὴρτοῦκυρίουἡμῶνἸησοῦΧριστοῦ,ὁπατὴρτῶνοἰκτιρμῶνκαὶθεὸςπάσηςπαρακλήσεως,4ὁπαρακαλῶνἡμᾶςἐπὶπάσῃτῇθλίψειἡμῶν,εἰςτὸδύνασθαιἡμᾶςπαρακαλεῖντοὺςἐνπάσῃθλίψειδιὰτῆςπαρακλήσεωςἧςπαρακαλούμεθααὐτοὶὑπὸτοῦθεοῦ.5ὅτικαθὼςπερισσεύειτὰπαθήματατοῦΧριστοῦεἰςἡμᾶς,οὕτωςδιὰτοῦΧριστοῦπερισσεύεικαὶἡπαράκλησιςἡμῶν.6εἴτεδὲθλιβόμεθα,ὑπὲρτῆςὑμῶνπαρακλήσεωςκαὶσωτηρίας·εἴτεπαρακαλούμεθα,ὑπὲρτῆςὑμῶνπαρακλήσεωςτῆςἐνεργουμένηςἐνὑπομονῇτῶναὐτῶνπαθημάτωνὧνκαὶἡμεῖςπάσχομεν,7καὶἡἐλπὶςἡμῶνβεβαίαὑπὲρὑμῶν·εἰδότεςὅτιὡςκοινωνοίἐστετῶνπαθημάτων,οὕτωςκαὶτῆςπαρακλήσεως.

But also he came to understand that suffering coming out ofministry possessedbenefit not just to himpersonally,butalsoforthosehesoughttohelp.ThemodelwasChristandHissufferingforthebenefitofothers.TotheCorinthiansherealizedthathissufferingsbroughtthemencouragement(παρακλήσις)tobewilling toendureafflictionsaswell.Toward theendofhisministryhewould reflect to thePhilippianshisdeep longingtobecomemorefullya ‘participant’ in thesufferingsofChrist(Phil.3:10-11,NRSV): “I want toknowChristandthepowerofhisresurrectionandthesharingofhissufferingsbybecominglikehiminhisdeath,if somehow Imay attain the resurrection from the dead,” τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεωςαὐτοῦκαὶκοινωνίανπαθημάτωναὐτοῦ,συμμορφιζόμενοςτῷθανάτῳαὐτοῦ,11εἴπωςκαταντήσωεἰςτὴνἐξανάστασιντὴνἐκνεκρῶν.HesawinChrist’ssufferinganddeathanabsolutelytotalcommitmenttothewillofGod,anddeeplylongedtoexperiencethisinhislifeaswell. Interestingly,withtheColossianshespeaksofsufferingsintheirbehalf,eventhoughhehadneverbeentoColossaeanddidnotknowthechurchpersonally(cf.Col2:1).Howcouldthisbe?HiscurrentimprisonmentbytheRomanauthoritiesprovidedtheoccasionofhiscurrentsufferingsatthetimeofthewritingoftheletter.Hewas in jail for having preached JesusChrist (cf.Acts 21:17-26:32). The Jewish religious leadershipviolentlyrejectedthisministry inJerusalemandsoughthisexecutionbytheRomans.TheytraveledfromJerusalemasfarasCaesareaPhilippi,theRomanmilitaryheadquartersfortheeasternMediterranean,inordertopresstheirfalsechargesagainstPaul(cf.Acts24:1-9).Paul’ssufferingshadnothingdirectlytodowiththeColossians,sincetheywerenotbasedonanyactionsthathehaddoneinColossae.YetPaulsawhis sufferings in Caesarea Philippi as ‘inbehalfof’theColossians(ἐντοῖςπαθήμασινὑπὲρὑμῶν).ThebenefittotheColossiansstemsoutofanencouragingexamplethatPaulwasprovidingthem.IftheyfoundreasontobefaithfultoChristintheirownsufferingsfromtheexampleofPaul,thiswasoccasionforPaultorejoiceinhissufferings. NoteveryoneinterpretedPaul’ssufferingsinsuchapositivemanner intheancientworld.Several inthechurchatCorinthhadanotherview,as2Cor.10:9-12describes.10Paul’sJudaizingopponents inthechurchesofGalatiadidnotviewsufferingashavinganypositiveministryvalue,asGal.6:12asserts.11 This raisesaseriousquestioninourcontemporaryworld:whenwe‘runfrom’sufferingforChrist,dowestandwithPaulorwiththefalseteacherswhoopposedhim?Couldourfeelingsaboutsufferingsreflectseriouslyuponthelevelofourspiritualmaturity?Paulcametounderstandadeepspiritualprincipleatworkinsuffering,andthisbroughthimgreatjoytorealizehowGodwasusinghissufferingstoadvancethegospelmessageofChrist.

Paul’s ministry of suffering completing Christ’s suffering, vv. 24b-29: “andinmyfleshIamcompletingwhatislackinginChrist’safflictionsforthesakeofhisbody,thatis,thechurch.25IbecameitsservantaccordingtoGod’scommissionthatwasgiventomeforyou,tomakethewordofGodfullyknown,26themysterythathasbeen 10“9IdonotwanttoseemasthoughIamtryingtofrightenyouwithmyletters.10Fortheysay,“Hislettersareweightyandstrong,buthisbodilypresenceisweak,andhisspeechcontemptible.”11Letsuchpeopleunderstandthatwhatwesaybyletterwhen absent, we will also do when present. 12 We do not dare to classify or compare ourselves with some of those who commend themselves. But when they measure themselves by one another, and compare themselves with one another, they do not show good sense.”As2Cor.11:28-30suggests,theseenemiesofPaulatCorinthsawhissufferingsascastingdoubtonthelegitimacyofhisapostleship;“Godwasn’ttakingcareofPaulbyallowinghimtosuffer,”theyasserted,andthusPaul’sministrywasn’ttrulyfromGod.Thisbecause--intheirtwistedview--GodprotectsHisownpeoplefromsuffering. 11“Itisthosewhowanttomakeagoodshowinginthefleshthattrytocompelyoutobecircumcised—onlythattheymaynotbepersecutedforthecrossofChrist.”

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hiddenthroughouttheagesandgenerationsbuthasnowbeenrevealedtohissaints.27TothemGodchosetomakeknownhowgreatamongtheGentilesaretherichesofthegloryofthismystery,whichisChristinyou,thehopeofglory.28Itishewhomweproclaim,warningeveryoneandteachingeveryoneinallwisdom,sothatwemaypresenteveryonematureinChrist.29ForthisItoilandstrugglewithalltheenergythathepowerfullyinspireswithinme.” (1.24bκαὶἀνταναπληρῶτὰὑστερήματατῶνθλίψεωντοῦΧριστοῦἐντῇσαρκίμουὑπὲρτοῦσώματοςαὐτοῦ,ὅἐστινἡἐκκλησία,25ἧςἐγενόμηνἐγὼδιάκονοςκατὰτὴνοἰκονομίαντοῦθεοῦτὴνδοθεῖσάνμοιεἰςὑμᾶςπληρῶσαιτὸνλόγοντοῦθεοῦ,26τὸμυστήριοντὸἀποκεκρυμμένονἀπὸτῶναἰώνωνκαὶἀπὸτῶνγενεῶν,—νῦνδὲἐφανερώθητοῖςἁγίοιςαὐτοῦ,27οἷςἠθέλησενὁθεὸςγνωρίσαιτίτὸπλοῦτοςτῆςδόξηςτοῦμυστηρίουτούτουἐντοῖςἔθνεσιν,ὅἐστινΧριστὸςἐνὑμῖν,ἡἐλπὶςτῆςδόξης·28ὃνἡμεῖςκαταγγέλλομεννουθετοῦντεςπάνταἄνθρωπονκαὶδιδάσκοντεςπάνταἄνθρωπονἐνπάσῃσοφίᾳ,ἵναπαραστήσωμενπάνταἄνθρωποντέλειονἐνΧριστῷ·29εἰςὃκαὶκοπιῶἀγωνιζόμενοςκατὰτὴνἐνέργειαναὐτοῦτὴνἐνεργουμένηνἐνἐμοὶἐνδυνάμει.). Thenextlevelofcomprehensionofthespiritualvalueofsufferingsinministryisaffirmedinvv.24b-29.Thecoreexpressionisthemostchallengingpart:“IamcompletingwhatislackinginChrist’safflictionsforthesakeofhisbody,thatis,thechurch”(καὶἀνταναπληρῶτὰὑστερήματατῶνθλίψεωντοῦΧριστοῦἐντῇσαρκίμουὑπὲρτοῦσώματοςαὐτοῦ,ὅἐστινἡἐκκλησία).Theverb/objectcombination,‘completedeficiencies’(ἀνταναπληρῶτὰὑστερήματα),seemsto implysomethinglackinginthesufferingofChrist.Yet, intheChristus Hymnus earlier in 1:15-20 the completeness ofChrist’s redemptivework is not only affirmed but enthusiasticallycelebrated.12Clearly nothing inadequateabout the salvationworkofChrist on the cross is present, andnothingneedstobesupplementedbyhumanaction. SowhatisPaultalkingabouthere?Forthelastnearlytwothousandyearsofinterpretivehistory,theanswertothisquestionhasbeendebatedamongscholars.13Thesolutionseemstolieintherealmofancient 12“15HeistheimageoftheinvisibleGod,thefirstbornofallcreation;16forinhimallthingsinheavenandonearthwerecreated,thingsvisibleandinvisible,whetherthronesordominionsorrulersorpowers—allthingshavebeencreatedthroughhimandforhim.17Hehimselfisbeforeallthings,andinhimallthingsholdtogether.18Heistheheadofthebody,thechurch;heisthebeginning,thefirstbornfromthedead,sothathemightcometohavefirstplaceineverything.19ForinhimallthefullnessofGodwaspleasedtodwell,20andthroughhimGodwaspleasedtoreconciletohimselfallthings,whetheronearthorinheaven,bymakingpeacethroughthebloodofhiscross.” 15ὅςἐστινεἰκὼντουθεουτουἀοράτου,πρωτότοκοςπάσηςκτίσεως,16ὅτιἐναὐτῷἐκτίσθητὰπάνταἐντοῖςοὐρανοῖςκαὶἐπὶτῆςγῆς,τὰὁρατὰκαὶτὰἀόρατα,εἴτεθρόνοιεἴτεκυριότητεςεἴτεἀρχαὶεἴτεἐξουσίαι·τὰπάνταδιʼαὐτουκαὶεἰςαὐτὸνἔκτισται·17καὶαὐτόςἐστινπρὸπάντωνκαὶτὰπάνταἐναὐτῷσυνέστηκεν,18καὶαὐτόςἐστινἡκεφαλὴτουσώματοςτῆςἐκκλησίας·ὅςἐστινἀρχή,πρωτότοκοςἐκτῶννεκρῶν,ἵναγένηταιἐνπᾶσιναὐτὸςπρωτεύων,19ὅτιἐναὐτῷεὐδόκησενπᾶντὸπλήρωμακατοικῆσαι20καὶδιʼαὐτουἀποκαταλλάξαιτὰπάνταεἰςαὐτόν,εἰρηνοποιήσαςδιὰτουαἵματοςτουσταυρουαὐτου,[διʼαὐτου]εἴτετὰἐπὶτῆςγῆςεἴτετὰἐντοῖςοὐρανοῖς·

13Peter O’Brien (Word Biblical Commentary: Colossians-Philemon,WordBiblicalCommentary(Dallas:Word,Incorpo-rated,2002),44:80–86providesasummaryofthishistory:

τὰὑστερήματατῶνθλιψεωντουΧριοτου.TheGreekmayberenderedby“whatislackinginChrist’safflictions,”andthefol-.TheGreekmayberenderedby“whatislackinginChrist’safflictions,”andthefol-lowingaresomeofthemoresignificantinterpretations(cf. Kremer, Leiden Christi)thathavebeensuggested:

(1)H.Windisch(Paulus und Christus. Ein biblisch-religionsgeschichtlicher Vergleich.[Leipzig:Heinrich,1934]236–50)tookthe phrase to mean that there was still something lacking in the vicarious sufferings of Christ which must be supplied by the apostle. Paulboreawaythesufferings“whichChristcouldnotcarryawaycompletely”(244).Thisviewhasbeenlargelyabandonedbyrecentscholars,andwithgoodreasons.Paul,liketheotherNTwriters,regardedthedeathofJesusasthemeansbywhichrecon-ciliationwastrulyanduniquelyaccomplished.TogonofurtherthanColossiansitselfPaulstatesthatbecauseofChrist’sdeathonthecrossallourtrespasseshavebeenforgiven(2:13,14;cf.1:12–14,19–22).Inadditiontothis,ithasbeencorrectlypointedoutbyStaab,SchweizerandothersthatnowhereelseintheNTisthephrase“Christ’safflictions”usedofhisredemptiveactorgeneralexperienceofsuffering.Instead,Paulusestheconcepts“blood,”“cross”and“death”torefertothatactofredemption.

(2)ApopularviewinseventeenthandeighteenthcenturyProtestantinterpretationwastounderstandthegenitiveτουΧριστου asobjective(orasagenitivus auctoris)sothatthephrasemeantsuffering“forthesakeofChrist.”Itwasarguedthatthiswasconsis-tent with Pauline thought (cf.2Cor4:10,11),whileActs9:16recordshowmuchPaulwillsufferforthesakeofChrist’sname.So,withthisperspective,theexegeticaldifficultiesaresaidtodisappear.PaulisnotspeakingofcompletingorfillingupthesufferingsofJesus;instead,heissufferingforChrist’ssake.Thedifficultywiththisapproach,however,isthatitdoesnotreallyexplainthephrase“whatislacking”(τὰὑστερήματα),nordoesitindicatehowtheapostlecan“fillup”thesesufferings.

(3)AnotherlineofapproachthatwaspopularamongsomeearlyinterpreterswastounderstandτουΧριστου as a genitive of qualityreferringtothesufferingsofPaul“whichresemblethoseofChrist.”GreekcommentatorssuchasPhotiusandTheodoretadoptedthislineasdidPelagiusontheLatinside,anditappearstohavebeenrevivedduringthenineteenthcenturybyMeyer,vonSodenandAbbott.Paul’ssufferingsweresimilartothedistressesexperiencedbyChrist;Christ’safflictions“areregardedasthe

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typeofallthosethatareenduredbyHisfollowersonbehalfofthechurch(Abbott,232).Butagainitmaybeasked:InwhatsensecanonemeaningfullyspeakofalackinChrist’safflictions,andhowisPaulabletoremedysuchadeficiency?

(4)AfourthapproachwhichhasbeenveryinfluentialintimespastistheChrist-mysticismview.AllthatPauldoesandsuffershappens in mystical union with Christ (cf.Gal2:20).The“afflictionsofChrist”arethosesufferingsexperiencedinmysticalfellow-shipwithhim.DeissmannandSchmid,twoexponentsofthistheory,heldthatthewordsappliedtoPaulalone,whileSchneiderandDibeliusthoughttheyreferredtothewholechurch.AdvocatesoftheChrist-mysticismapproachconsideredthatPaulcouldwriteinthiswaywithoutbringingintoquestionorreducingthesufferingofChristonearth.ThismysticunionwithChristinhisdyingandresurrection(supposedlysupportedbyPhil3:10)insomewayorotherconferredabenefitonthechurch.Lohmeyer’scriti-cisms(76–79;cf. Percy, Probleme,128–34)ofthisview,however,arestilltrenchant.Hefindsdifficultywiththewordὑστερήματα (“whatislacking”)claimingthatin“a‘mysticalsufferinginaccordancewithChrist’eithertheentiresufferingofChristispresentand ‘what is lacking’ is never perceptible, or else the personal suffering of faith remains separate from the exemplary sufferings of Christ”(Lohmeyer,77;cf.Lohse,69,70).Inotherwords,itseemsincomprehensiblehow,inthelightofthisintimatecommunionofsuffering,therecouldbeameasureofafflictionswhichstilllackedsomething.

(5)Clearlyanysatisfactoryexplanationofthepassage(asBest,Body,136,notes)musttakethewordsτάὑστερήματα seriously withoutsuggestingthatChrist’ssufferingswereinsufficienttoredeem,andexplainwhyPaul’ssufferingscanbelinkedwiththoseoftheMessiah,atthesametimeindicatingwhyheshouldrejoiceinhissufferingsforthesakeofColossians.Severalscholars(in-cluding Best, Body,136,Moule,76,Lohse,70–72,Martin,NCB,70,andZeilinger,Der Erstgeborene,82–94;note,however,thecriticismsofErnst,184,185)consideramorefruitfullineofinquiryintothemeaningof“Christ’safflictions”istheOTandJewishbackgroundwithitsapocalypticconceptionoftheafflictionsoftheendtime,thewoesoftheMessiah.Thepresenceofthedefinitearticle “theafflictionsofChrist”(τῶνθλίψεωντουΧριστου)suggestsadefiniteorwell-knownentitysuchasthebirth-pangsoftheMessiah(cf. Kremer, Leiden Christi,168).Sincetheimmediatecontextcontainsreferencestootherconceptswhichhaveanapoca-lypticring(themysterypreviouslyhiddenbutnowrevealed,v26;“therichesofthegloryofthismystery,”v27;“God’smystery,”2:2;and“inwhomallthetreasuresofwisdomandknowledgearehidden,”2:3)itisconsideredthattheattempttofindsuchassocia-tions in this disputed phrase is appropriate.

Thetermθηῖψις(“affliction”)whichstandsintheLXXforseveralHebrewtermsthatmoreorlessdenotethedistressesoflifeinvariousnuancesgaineditstheologicalsignificancefromthefactthatitpredominantlysignified“theoppressionandafflictionofthepeopleofIsraeloroftherighteouswhorepresentIsrael”(Schlier,TDNT 3, 142; cf.Zeilinger,Der Erstgeborene,84).Israelconstantlyexperienced“affliction”(θηῖψις)initshistory,forexample,theoppressioninEgyptandtheafflictionoftheexile,bothimportanteventsofsalvationhistory(Exod4:31;Deut4:29;28:47–68;Judg6:9;10:6–16;1Sam10:18,19;2Kings19:3),whiletherighteousinIsrael,accordingtothePsalms,wereafflictedtoo(Pss9:10;12:5;22:5;31:7;33:7,18,etc).InadditiontothiscontinualvisitationofthechosenpeoplebyGod,accordingtoDaniel12:1therebelongsalsoafutureἠμέραθλίψεως(“Thereisgoingtobea time of great distress,unparalleledsincenationsfirstcameintoexistence,”jb; cf.Hab3:16;Zeph1:15).SoSchlier(TDNT3,142)concludes:“ThejudgmentfulfilledinthehistoryofIsraelwillbetotallyrevealedintheeschatologicalθλῖψις.”

Jewishapocalypticwriting,withitsdoctrineofthetwoages(“thepresentage”and“thecomingage”),frequentlypicturedthe disasters and catastrophes coming upon the world (cf.Dan12:1)asapreludetotheend-timewhichwouldusherinthecom-inganointedrulerofGod.Plagues,war,famineandthelikewillfalluponmankind,andevenGod’speoplewillbecalledupontosuffer(forexamplesseeStr-B4,977–86).Whenthesehorrorsandcosmicdisordersreachtheirclimax,theirappointedlimit,theadventwillcome.Theafflictionsoftheselastdaysarecalledthe“woesoftheMessiah”(HebrewhebeelôšelMāšivah=ἡὠδὶντουΧριστου [cf.Matt24:8;Mark13:8;Paul’sexpressionαἱθλίψειςτουΧριστου,“theafflictionsoftheChrist/Messiah,”issynonymousandequivalent)astheyimmediatelyprecedethearrivaloftheanointedrulerofGod.Theyarethetravailoutofwhichthemessianicageisborn.Godhassetalimittothesesufferings,prescribingadefinitemeasurefortheafflictionswhichtherighteousandthemartyrsmustendure(1Enoch47:1–4;2Baruch30:2).

TheNT’steachingconcerningtheend-timeisnotunrelatedtotheseJewishapocalypticconceptions.Godhassetthemeasureandextentoftheseafflictions,therebylimitingthem(Mark13:19–24andparallels).However,theNTsignificantlymodifiesthisapocalypticconceptofthemessianicwoes:(a)itisnotsomeunknownfigurewhowillappearattheadvent:itwillbetheSonofManonthecloudsofheavenwhoisnoneotherthanthecrucifiedandrisenLordJesus.Thesorrowstobeenduredwillusherinhisgloriousappearingforjudgmentandsalvation.(b)WiththedeathandresurrectionoftheLordJesusChristthe“comingage”hasbeeninaugurated.ThepresentagecontinuessothatChristiansliveintheoverlapofthetwoaeons.ThewoesoftheMessiah,theafflictionsofChrist,havealreadybegunandwhentheirappointedlimithasbeenreachedthecomingagewillbeconsummatedandthis present evil age will pass away.

AllChristiansparticipateinthesesufferings;throughthemtheyenterthekingdomofGod(Acts14:22;cf.1Thess3:3,7).SufferingwithChrist isanecessaryprerequisite tobeingglorifiedwithhim(Rom8:17, εἴπερσυμπάσχομεν ἵνακαίσυνδοξα-εἴπερσυμπάσχομεν ἵνακαίσυνδοξα-σθεῶμεν).ButnoneoftheseafflictionsisabletoseparatethebelieverfromtheloveofGodinChristJesus(Rom8:38,39).Theyultimatelyleadtohopeandglory(Rom5:3),andthereistheassurancegiventhatsuchafflictionsofthepresenttime(Rom8:18,τὰπαυθματατουνυνκαιρου)arenotworthcomparingwiththatglorytoberevealed.

ἀνταναπληρῶτὰὑτερήματα…Thetermὑστέρημα(“need,”“want,”“deficiency,”BAG,849;cf. Wilckens, TDNT8,592–601)wasusedoftheabsenceofapersontowhomoneisattached(1Cor16:7;Phil2:30),andofadeficiencyinaspecificsituation(1

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Jewishcorporatethinking,ratherthaninindividualizedthinkingpresentinourwesternworld.Additionally,theconceptofMessianicwoes,thatdevelopedinintertestamentalJudaism,providessomebackgroundinsight.TheconvictionwasthatIsraelwouldgothroughtribulationsinconnectionwiththecomingoftheMessiah,andwhen thesehadbeencompleted theMessiahwouldappear.Tobeclear, the term for sufferingsbyChristusedhere,τῶνθλίψεωντοῦΧριστοῦ,isneverusedintheNewTestamentinrelationshiptoChrist’sredemptiveworkonthecross.ThuswhatChristexperiencedonthecrossisnotinPaul’smindhere.MorelikelysomethingakintowhattherisenChristsaidtoPaulontheDamascusroadisinmindhere;Acts9:4-5(NRSV):

Hefelltothegroundandheardavoicesayingtohim,“Saul,Saul,whydoyoupersecuteme?”Heasked,“Whoareyou,Lord?”Thereplycame,“IamJesus,whomyouarepersecuting.4καὶπεσὼνἐπὶτὴνγῆνἤκουσενφωνὴνλέγουσαναὐτῷΣαοὺλΣαούλ,τίμεδιώκεις;5εἶπενδέ·Τίςεἶ,κύριε;ὁδέ·ἘγώεἰμιἸησοῦςὃνσὺδιώκεις·

TherisenChristwasso identifiedwithHischurch thatpersecutionof themwaspersecutionofHim,andHe felt thepainandsuffering theywereexperiencing.Paulcame to realizeaftercoming into thechurchthatsuchpainandsufferingbybelieverswasdeeplyconnectedtoChrist feelingpainandsuffering.Thatpainandsufferingwerethelotofbelieverswasagiven;thepeopleofGodwillsufferaffliction.ButinthatChristexperiencesafflictionalso.SuchwasthewaytoChristianmaturityandformostthepathtoenteringtheKingdomofHeaven.ThusPaul’sphysical(ἐντῇσαρκίμου)sufferings(τοῖςπαθήμασιν)complemented(ἀνταναπληρῶ) the afflictions ofChrist (τῶν θλίψεων τοῦΧριστοῦ), and this advanced the cause of theGospel. Paul’s servant ministry to the church(ἧςἐγενόμηνἐγὼδιάκονος)hadaspecificobjective:“IbecameitsservantaccordingtoGod’scommissionthatwasgiventomeforyou,tomakethewordofGodfullyknown”(κατὰτὴνοἰκονομίαντοῦθεοῦτὴνδοθεῖσάνμοιεἰςὑμᾶςπληρῶσαιτὸνλόγοντοῦθεοῦ).ByGod’sassignmentPaulbecameGod’sslaveserving thespiritualnourishmentof theWordofGod.Note thathissufferingscompleted (ἀνταναπληρῶ) theafflictionsofChrist, and this is defined largely in termsof hisministry as‘making full’(πληρῶσαι)theWordofGod.Ministryinthemidstofsufferingmadethegospel‘full,’ in the sense of ‘concretizing it’ experientially.Asbelievers observedPaul enduring suffering the truth of theapostolicgospel,itwasembeddedintotheirunderstandingfardeeper. Hereisarealchallengetouslivinginapleasureorientedsociety.Contrarytotheheresyofa‘healthandwealth’gospelpreachedofteninourday,sufferinginministryisthemuchtobepreferredoption,becauseit enters usmysteriously into spiritual unionwith the sufferingChristwho feels the pain ofHis people’ssufferings.Byenduringsufferings,ourbondwiththerisenbutsufferingChristisdeepenedandstrengthenedfarmorethanintimeswithoutsuffering.TowalkawayfromthisinrefusaltoenduresufferingsistowalkawayfromthegreatestpossibleopportunitytodeepenourrelationshipwithChrist. The gospel as mystery: “26 themystery that has been hidden throughout the ages and generations buthasnowbeenrevealedtohissaints.27TothemGodchosetomakeknownhowgreatamongtheGentilesaretherichesofthegloryofthismystery,whichisChristinyou,thehopeofglory.“(τὸνλόγοντοῦθεοῦ,26τὸμυστήριοντὸἀποκεκρυμμένονἀπὸτῶναἰώνωνκαὶἀπὸτῶνγενεῶν,—νῦνδὲἐφανερώθητοῖςἁγίοιςαὐτοῦ,27οἷςThess3:10).Thepresenceofthedefinitearticleτάsuggeststhephrase“whatislackinginChrist’safflictions”referstosomethingwell-known(soLohse,71;Zeilinger,Der Erstgeborene,89)andagreeswiththeapocalypticnotionofadefinitemeasureofaf-flictiontobeenduredinthelastdays.AsGodhadsetadefinitemeasureintime(cf.4Ezra4:36,37;Gal4:4)andthelimitofthetribulations at the end (cf.Mark13:5–27)sothereisadefinitemeasureofsufferingthatistobefilledup.Thatlimitofthemessianicwoeshasnotyetbeenreached.Therearestilldeficiencies(τὰὑστερήματα)whichPaulthroughhissufferingsisintheprocessofcompleting.

Though theprecise significanceofἀντί in the verb ἀνταναπληρόω (“complete”) is not certain (it hasbeen taken tomean“inquicksuccession,”or“instead,”“forsomeoneelse”[cf.BAG,72];Lightfoot,162,163,afteracomparisonofclassicalandHellenisticGreekoccurrencesrenderedtheverb“Ifilluponmypart,”“Isupplement,”arguingthatthepreposition“signifiesthatthe supply comes from an opposite quartertothedeficiency”;whileSchweizer,84,andMoule,Idiom Book, 71, suggest it may anticipate the force of the ὐπέρwhichfollows),thesimplestinterpretationistoregardtheprefixassuggestingcorrespondence,i.e. thesupplycorrespondstothedeficiencysothatthefillingupreplaces the lack (cf.Bruce,215).

Theapostle,throughthesufferingswhichheenduresinhisownflesh(ἐντῇσαρκίμου refers to his bodily sufferings, or as Schweizer,TDNT7,136,putsit:“thereferenceistothephysicalexistenceoftheapostleasthisisexposedtoaffliction”;cf.Gal6:17:ἐντῷσώματίμου;2Cor4:10and12:7),contributestothesumtotaloftheseeschatologicalafflictions.ByhelpingtofillupthispredeterminedmeasurePaulbringstheend,thedawningofthefutureglory,somuchcloser(Lohse,71).

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ἠθέλησενὁθεὸςγνωρίσαιτίτὸπλοῦτοςτῆςδόξηςτοῦμυστηρίουτούτουἐντοῖςἔθνεσιν,ὅἐστινΧριστὸςἐνὑμῖν,ἡἐλπὶςτῆςδόξης).TothegenerationsofpeoplebeforeChrist,themessageofGodwashidden,especiallyinamostimportantaspect:itsinclusivenessofallpeoples.ButwiththecomingofChristandtheraisingupofpeoplededicatedtoGod,‘thesaints’(τοῖςἁγίοιςαὐτοῦ'),tothemwasgivenunderstandingofthismysterythatsalvationwasextendedtotheGentilesaswellastoJews.Theglory(δόξης)hereisthedivinePresenceofGodinthemidstofHispeople.TheJewsofJesus’daywereconvincedthiswastheexclusivepossessionofCovenantIsraelwithallothernationsexcluded.But,inthenewrevelation,themessagecamethatno,God’sPresencebelongedtoallpeoplewhowouldcometoHimthroughHisSon,JesusChrist.ThusinChrist,andinChristalone,istheretheexpectationofthedivinePresenceofAlmightyGod.Thisformerlyhiddenmessagenow isbeingproclaimedby thenewpeopleofGod,andPaul isoneof them ferventlyseekingtogetthewordouttotheentireworld. Paul as a herald of this hope in Christ: “28It ishewhomweproclaim,warningeveryoneandteachingeveryoneinallwisdom,sothatwemaypresenteveryonematureinChrist.29ForthisItoilandstrugglewithalltheenergythathepowerfullyinspireswithinme.”(28ὃνἡμεῖςκαταγγέλλομεννουθετοῦντεςπάνταἄνθρωπονκαὶδιδάσκοντεςπάνταἄνθρωπονἐνπάσῃσοφίᾳ,ἵναπαραστήσωμενπάνταἄνθρωποντέλειονἐνΧριστῷ·29εἰςὃκαὶκοπιῶἀγωνιζόμενοςκατὰτὴνἐνέργειαναὐτοῦτὴνἐνεργουμένηνἐνἐμοὶἐνδυνάμει). The manner of this preaching is by “warning everyone and teachingeveryoneinallwisdom”(νουθετοῦντεςπάνταἄνθρωπονκαὶδιδάσκοντεςπάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ). Warnings, admonitions to correctbehavioretc.weregivenbyPaulasapartofhispreachingofChristasthemessageofGod’shope.AlsoPaul’spreachingwasteachingeverypersonthemessageofGod’sWordwithspiritualwisdomandunderstanding.InordertofullyunderstandhowPauldidthis,oneshouldreadthecontentofhis letters.Theyare theprimeexampleofwhathe isdescribinghere to theColossians.Thiscanbesupplementedby readingLuke’s versionof his preaching found in several texts inActs chapters twelvethroughtwenty-eight. The objective of this preaching is to “presenteveryonematureinChrist”(ἵναπαραστήσωμενπάνταἄνθρωποντέλειονἐνΧριστῷ).Paulhadnointerestindevelopingspiritualelitistswhofeltthemselvessuperiortootherbelieversbecauseofsomeemotionallychargedexperience.Instead,hisobjectivethroughhisministrywastogrowthspiritualadultswhomovedfromspiritualinfancyatconversiontospiritualadulthood.Thiswouldonlybeachievedovertime,andwithmuchteachingandwarning.ComingtoChristinconversionisareligiousexperience;Christiangrowthtomaturityisaprocess. Theeschatologicalgoalisinviewhere.PaulseeshimselfchargedbyGodtofunctionasatemplepriestinbringing theofferingbeforeGod.Hiscommission is tobringChristiansgrownupasspiritualadults topresenttoGodinfinaljudgment. The intensity of this preaching is “ForthisItoilandstrugglewithalltheenergythathepowerfullyinspireswithinme.”(εἰςὃκαὶκοπιῶἀγωνιζόμενοςκατὰτὴνἐνέργειαναὐτοῦτὴνἐνεργουμένηνἐνἐμοὶἐνδυνάμει).Towardthisobjective(εἰςὃ})Paulworkedhard(κοπιῶ ')asheagonized(ἀγωνιζόμενος)overthechurchesseekingtohelpthemmovetowardspiritualmaturity.15Discipliningbelieversisnoteasyandposesrealburdenson

14“νουθετέω fut. νουθετήσω; 1 aor. ἐνουθέτησα.Pass.:aor. ptc. νουθετηθέντεςWsd12:26;pf. 2 sg. νενουθέτησαιJob38:18(s.prec.entry;Trag. et al.;PGrenfII93,3;LXX;pseudepigr.;Philo;Jos.,Ant.4,260;20,162;Did.)to counsel about avoidance or cessation of an improper course of conduct, admonish, warn, instruct w. acc. of pers.(Dio Chrys.56[73],10;Sb6263,26)Ac 20:31; 1 Cor 4:14(Wsd11:10τούτουςὡςπατὴρνουθετῶν;PsSol13:9;Jos.,Bell.1,481,Ant.3,311);Col 1:28; 3:16 (in the last two pass. w. διδάσκειν,asPla.,Leg.8,84b;Philo,Decal.);1 Th 5:12; 2 Th 3:15; Tit 1:11 v.l.;1Cl7:1;2Cl19:2.ἀλλήλους Ro 15:14;2Cl17:2.τοὺςἀτάκτους warn the idle 1 Th 5:14 (punish,asPlut.,Sertor.578[19,11]πληγαῖςν.,probablyoverstates).τὸνοἶκονHv1,3,1;alsoτὰτέκνα 1, 3, 2. τὰςχήραςκαὶτοὺςὀρφανούς 2, 4, 3. ἁμαρτάνονταςm8:10.Pass.νουθετεῖσθαιὑπότινος (Philo,DeusImm.134;Jos.,Ant.20,162a)2Cl17:3;Hv3,5,4.—DELSs.v. νόος.M-M.TW.Spicq.”[WilliamArndt,FrederickW.DankerandWalterBauer,A Greek-English Lexicon of the New Testament and Other Early Christian Literature,3rded.(Chicago:UniversityofChicagoPress,2000),679.] 15“WithvividmetaphorsPaulindicateshowheexertshimselfonbehalfoftheColossiansandotherGentileslikethem(thesingular is used again in v 29 to describe his own labors, but this implies no adverse comment on the ministry of others for he was awareoftheirfaithfullaboronbehalfofthevariouscommunities:1Thess5:12;1Cor16:16;Rom16:6).κόπος,awordusedinsecularGreekof‘abeating,’‘weariness’(asthoughonehadbeenbeaten)and‘exertion,’wastheproperwordforphysicaltirednessinducedbywork,exertionorheat(seeA.vonHarnack,“Κόπος(Κοπιᾶν)ΟἱΚοηιῶντες)imfrühchristlichenSprachgebrauch,”

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pastors.Pauldetailssomeofthisin2Cor.1:3-7(NRSV): 3BlessedbetheGodandFatherofourLordJesusChrist,theFatherofmerciesandtheGodofallconsolation,4whoconsolesusinallouraffliction,sothatwemaybeabletoconsolethosewhoareinanyafflictionwiththeconsolationwithwhichweourselvesareconsoledbyGod.5ForjustasthesufferingsofChristareabundantforus,soalsoourconsolation isabundant throughChrist.6Ifwearebeingafflicted, it is foryourconsolationandsalvation;ifwearebeingconsoled,itisforyourconsolation,whichyouexperiencewhenyoupatientlyendurethesamesufferingsthatwearealsosuffering.7Ourhopeforyouisunshaken;forweknowthatasyoushareinoursufferings,soalsoyoushareinourconsolation. 3 Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῶν οἰκτιρμῶν καὶ θεὸς πάσηςπαρακλήσεως,4ὁπαρακαλῶνἡμᾶςἐπὶπάσῃτῇθλίψειἡμῶν,εἰςτὸδύνασθαιἡμᾶςπαρακαλεῖντοὺςἐνπάσῃθλίψειδιὰτῆςπαρακλήσεωςἧςπαρακαλούμεθααὐτοὶὑπὸτοῦθεοῦ.5ὅτικαθὼςπερισσεύειτὰπαθήματατοῦΧριστοῦεἰςἡμᾶς,οὕτωςδιὰτοῦΧριστοῦπερισσεύεικαὶἡπαράκλησιςἡμῶν.6εἴτεδὲθλιβόμεθα,ὑπὲρτῆςὑμῶνπαρακλήσεωςκαὶσωτηρίας·εἴτεπαρακαλούμεθα,ὑπὲρτῆςὑμῶνπαρακλήσεωςτῆςἐνεργουμένηςἐνὑπομονῇτῶναὐτῶνπαθημάτωνὧνκαὶἡμεῖςπάσχομεν,7καὶἡἐλπὶςἡμῶνβεβαίαὑπὲρὑμῶν·εἰδότεςὅτιὡςκοινωνοίἐστετῶνπαθημάτων,οὕτωςκαὶτῆςπαρακλήσεως.

Paulmanagedthisheavyload,notinhisownstrength,butashesays,through“theenergygiventohiminthepowerofGod”(κατὰτὴνἐνέργειαναὐτοῦτὴνἐνεργουμένηνἐνἐμοὶἐνδυνάμει).ThroughtheenablingofGodalonecouldtheapostlecarrysuchaheavyburdeninministry.Byhimselfhewouldhavefailedinministryandcompromisedthegospelbywateringdownitsmessageandavoidingsufferingateverycorner.ButwiththisdivinepowerpresentinhisministryhewasabletoendurethehorriblesufferingsthatcametohimoverthelengthofhisChristianministry. What a challenge the apostle presents to us today! Is our relationship with Christ deep enough toexperiencepainandsuffering inservice throughwhichwe recognize thepresenceof the risenChrist inourlife?ForPaulthiswastheonly--absolutelytheonly--waybywhichhecouldpreachJesustoapaganworld.TobeaδιάκονοςofChristmeansbeingresponsibletofaithfullydisclosethemostpowerfulmysteryofalltime:GodlovesallhumanityanddesirestomakeitpossibleforeverypersontoenterintoHisholypresence.WeasGod’sαγιοιarechargedwiththeresponsibilitytogetthismessageouttothislostworld.Easytodo?Absolutelynot!LikePaulsaysinv.29,wewillhaveto ‘takeabeatinginagonizingstruggle’(κοπιῶἀγωνιζόμενος)toachievesuchanobjective.But,--thanksbetoGod--wearenottodothisinourownstrength,butratherinHisenergizingfromHispowerthattakesplacedeepdowninsideus(κατὰτὴνἐνέργειαναὐτοῦτὴνἐνεργουμένηνἐνἐμοὶἐνδυνάμει).Nowthisisrealministry,Christianministryinitspureexpression! 2. Whatdoesthetextmeantoustoday? FromPaul’sdepictionofhisministryuptothispointinhislife,wecanlearnmuch.Theareasofapplicationofthispassagefall,first,intounderstandingthetruenatureofChristianministryandservice,inrejectionofsomanyphoneymodelsandfalseteachingfloatingaroundinchurchcirclestoday.Wemustovercomeourculturaldistasteforpainandsufferingandrealizetheenormousspiritualbenefitsfromthelinkageofministryandsuffering.PaulopensadoorhereforprofoundunderstandingofdeepspiritualdynamicsintendedbyGodtotakeplaceinministryactions.Mostofus,Isuspect,knowverylittleaboutwhatPaulisdescribing.ZNW27[1928]1–10,andHauck,TDNT3,827–30).Itdenotedseverelaborand,togetherwithitscognateκοπιάωwasusedintheNewTestamentof:(1)workingeneral,suchasmanuallabor(2Cor6:5;11:27;Eph4:28);and(2)Christianworkinandforthecommunity.UnderthelatterheadingκοπιάωcoulddescribePaul’sapostolicministry(1Cor4:12;15:10;Gal4:11;Phil2:16;Col1:29;cf.κόπιος1Thess2:9;3:5;2Thess3:8;2Cor11:23),aswellasthetoilofotherChristians(1Thess5:12;1Cor16:16;Rom16:6,12;cf.κόπιος1Cor3:8;15:58;2Cor10:15).ThesecognatewordswerekeytermsusedofPaul’spastoraleffortsinsomeofhisearliestcorrespondence(notethereferencesin1and2Thessalonians),andinColossians1:29theemphasisisonthegreateffortexpended by one who labors unceasingly for the congregation’s welfare. “ἀγωνίζομαι(‘fight,’‘struggle,’‘engageinacontest,’BAG,15),perhapsevenastrongertermthanthepreceding,coulddenoteaphysicalconflictinwhichweaponswereused(John18:36;cf.2Macc8:16)andanathleticcontest(1Cor9:25).Pfitzner,Paul,109,110,claimsthatatverse29thisverb(aparticipleἀγωνιζόμενος)isqualifiedbyκοπιῶ(thefiniteverb),andnotviceversa,sothat both words designate the intense labor and effort of Paul toward the one goal of presenting every man perfect in Christ. So the translation‘striving’(denotingametaphoricalusage)istobepreferredtoanyreferencetostruggleorconflict(cf.1Tim4:10whereasimilarexpressionisfound:εὶςτουτο…κοπιῶμενκαὶἀγωνιζόμεθα,‘tothisendwetoilandstrive’).Pfitznerconcludesthat,althoughaconsciousreferencetotheathleticcontestishardlypresent,theverbἀγωνίζομαιstillcarrieswithittheoriginalcolor-ingofstrivingafteraspecificaimorgoal(seefurtheronἀγών,2:1).”[PeterT.O’Brien,Word Biblical Commentary : Colossians-Philemon,WordBiblicalCommentary(Dallas:Word,Incorporated,2002),44:90.]

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Second,wemustgrasptheideaofthedisclosedmysteryofGodthatallhumanityhasthroughChristthepossibilityofstandinginthedivinePresencenotonly inthis lifebutthroughouttheunendingagesofeternity.ToGod’ssaintsinChrist--alltheredeemed--hasbeengiventheresponsibilityofseeingthatthismessageofGodisbroadcasttotheentireworld.Wehaveastewardshipresponsibility(τὴνοἰκονομίαν)fromGod(τοῦθεοῦ)fordoingthis.Wearetoproclaim(καταγγέλλομεν),givewarnings(νουθετοῦντες),andteach(διδάσκοντες)toallpeople(πάνταἄνθρωπον).Thisworkistobedonewithdeepspiritualwisdom(ἐνπάσῃσοφίᾳ).And,veryimportantly,itisnotfor‘gettingsoulssaved’butrathertopresentinfinaljudgmentbeforeGodeverypersonasspirituallymatureinChrist(ἵναπαραστήσωμενπάνταἄνθρωποντέλειονἐνΧριστῷ).

1) Howdoyouapproachsuffering?

2) HaveyoucometoseethevalueofsufferingforChrist?

3) HowdoyoursufferingslinkyoutoChrist?

4) Whatkindofaburdeninministrydoesyourpastorcarry?

5) Howcommittedtoministryishe?

6) HowdeeplyareyouservingChristinministry?

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