"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 Church; whereof I was made a minister according to the dispensation of God which was given me to you-ward to fulfil the word of God, even the mystery which hath been hid from all ages and generations; but now hath it been manifested to His Saints, to Whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory."--COL. i. 24-27 (Rev. Ver.).
There are scarcely any personal references in this Epistle, until we reach the last chapter. In this respect it contrasts strikingly with another of Paul's 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 Paul's 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 be 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 Apostle's 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 body's sake, which is the Church."
The Revised Version, following the best authorities, omits the "who" with which the Authorized Version begins this verse, and marks a new sentence and paragraph, as is obviously right.
The very first word is significant: "_Now_ I rejoice." Ay; 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."