| Barnes' Notes on the Bible Whereunto I also labour - See the notes at 1 Corinthians 15:10. Striving - Greek agonizing. He taxed all his energies to accomplish this, as the wrestlers strove for the mastery in the Grecian games. According to his working - Not by my own strength, but by the power which God alone can give; see the notes at 1 Corinthians 15:10. Remarks On Colossians 1 Among the truths of practical importance taught by this chapter are the following: 1. We should rejoice in the piety of others; Colossians 1:2-8. It should be to us a subject of unfeigned gratitude to God; when others are faithful to their high calling, and when they so live as to adorn the blessed gospel. In all their faith, and love, and joy, we should find occasion for thankfulness to God. We should not envy it, or be disposed to charge it to wrong motives, or suspect it of insincerity or hypocrisy; but should welcome every account of the zeal and faithfulness of those who bear the Christian name - no matter who the persons are, or with what denomination of Christians they may be connected. Especially is this true in relation to our friends, or to those for whose salvation we have labored. The source of high, est gratitude to a Christian, in relation to his friends, should be, that they act as becomes the friends of God; the purest joy that can swell the bosom of a minister of Christ, is produced by the evidence that they to whom he has ministered are advancing in knowledge and love. 2. We should earnestly pray that they who have been much favored should be prospered more and more; Colossians 1:9-11. 3. It is a good time to pray for Christians when they are already prosperous, and are distinguished for zeal and love; Colossians 1:9-11. We have then encouragement to do it. We feel that our prayers will not be in vain. For a man that is doing well, we feel encouraged to pray that he may do still better. For a Christian who has true spiritual joy, we are encouraged to pray that he may have more joy. For one who is aiming to make advances in the knowledge of God, we are encouraged to pray that he may make still higher advances; and if, therefore; we wish others to pray for us, we should, show them by our efforts that there is some encouragement for them to do it. 4. Let us cherish with suitable gratitude the remembrance of the goodness of God, who has translated us from the kingdom of darkness into the kingdom of his dear Son; Colossians 1:12-13. By nature we, like others, were under the power of darkness. In that kingdom of sin, and error, and misery, we were born and reared, until God, in great compassion, brought us out from it, and made us heirs of light. Now, if we are true Christians, we belong to a kingdom of holiness, and knowledge, and happiness. No words can express appropriately the goodness of God in thus making us heirs of light; and not an hour of our lives should pass without a thoughtful remembrance of his mercy. 5. In the affections of our hearts let the Saviour in all things have the pre-eminence; Colossians 1:15-18. He is the image of God; and when we think of him, we see what God is - how holy, pure, benevolent. He is the first-born of all things; the Son of God; exalted to the highest seat in the universe. When we look on the sun, moon, and stars, let us remember that he created them all. When we think of the angels, let us remember that they are the workmanship of his hands. When we look on the earth - the floods, the rivers, the hills, let us remember that all these were made by his power. The vast universe is still sustained by him. Its beautiful order and harmony are preserved by him; and all its movements are under his control. So the church is under him. It is subject to his command; receives its laws from his lips, and is bound to do his will. Over all councils and synods; over all rule and authority in the church, Christ is the Head; and whatever may be ordained by man, his will is to be obeyed. So, when we think of the resurrection, Christ is chief. He first rose to return to death no more; he rose as the pledge that his people should also rise. As Christ is thus head over all things, so let him be first in the affections of our hearts; as it is designed that in every thing he shall have the pre-eminence, so let him have the pre-eminence in the affections of our souls. None should be loved by us as Christ is loved; and no friend, however dear, should be allowed to displace him from the supremacy in our affections. 6. In all our wants let us go to Christ; Colossians 1:19, "It pleased the Father that in him should all fulness dwell." We do not have a need which he cannot supply; there is not a sorrow of our lives in which he cannot comfort us; not a temptation from which he cannot deliver us; not a pain which he cannot relieve, or enable us to hear. Every necessity of body or mind he can supply; and we never can go to him, in any circumstance of life in which we can possibly be placed, where we shall fail of consolation and support because Christ is not able to help us. True piety learns day by day to live more by simple dependence on the Saviour. As we advance in holiness, we become more and more sensible of our weakness and insufficiency, and more and more disposed to live by the faith of the Son of God." 7. By religion we become united with the angels; Colossians 1:20. Harmony is produced between heaven and earth. Alienated worlds are reconciled again, and from jarring elements there is rearing one great and harmonious empire. The work of the atonement is designed to remove what separated earth from heaven; men from angels; man from God. The redeemed have substantially the same feelings now, which they have who are around the throne of God; and though we are far inferior to them in rank, yet we shall be united with them in affection and purpose, for ever and ever. What a glorious work is that of the gospel! It reconciles and harmonizes distant worlds, and produces concord and love in millions of hearts which but for that would have been alienated forever. 8. By religion we become fitted for heaven; Colossians 1:12, Colossians 1:22. We are made "meet" to enter there; we shall be presented there unblamable and unreprovable. No one will accuse us before the throne of God. Nor Satan, nor our own consciences nor our fellowmen will then urge that we ought not to be admitted to heaven. Redeemed and pardoned, renewed and sanctified, the universe will be satisfied that we ought to be saved, and will rejoice. Satan will no longer charge the friends of Jesus with insincerity and hypocrisy; our own minds will be no longer troubled with doubts and fears; and holy angels will welcome us to their presence. Not a voice will be lifted up in reproach or condemnation, and the Universal Father will stretch out his arms and press to his bosom the returning prodigals. Clothed in the white robes of salvation, we shall be welcome even in heaven, and the universe will rejoice that we are there. 9. It is a privilege to suffer for the welfare of the church; Colossians 1:24. Paul regarded it as such and rejoiced in the trials which came upon him in the cause of religion. The Saviour so, regarded it, and shrank not from the great sorrows involved in the work of saving his people. We may suffer much in promoting the same object. We may be exposed to persecution and death. We may be called to part with all we have - to leave country and friends and home, to go and preach the gospel to benighted people. On a foreign shore, far from all that we hold dear on earth, we may lie down and die, and our grave, unmarked by sculptured marble, may be soon forgotten. But to do good; to defend truth; to promote virtue; to save the souls of the perishing, is worth all which it costs, and he who accomplishes these things by exchanging for them earthly comforts, and even life, has made a wise exchange. The universe gains by it in happiness; and the benevolent heart should rejoice that there is such a gain, though attended with our individual and personal suffering. continued...
Clarke's Commentary on the BibleWhereunto I also labor - In order to accomplish this end, I labor with the utmost zeal and earnestness; and with all that strength with which God has most powerfully furnished me. Whoever considers the original words, αγωνιζομενος κατα την ενεργειαν αυτου την ενεργουμενην - εν δυναμει, will find that no verbal translation can convey their sense. God worked energetically in St. Paul, and he wrought energetically with God; and all this was in reference to the salvation of mankind. 1. The preceding chapter contains the highest truths in the Christian religion, conveyed in language peculiar to this apostle; a language never taught by man, clothing ideas as vast as the human mind can grasp, and both coming immediately from that inspiration of the Almighty which giveth understanding. 2. What the apostle says on the Godhead of Christ has already been distinctly noted; and from this we must conclude that, unless there be some secret way of understanding the 16th and 17th verses, which God has nowhere revealed, taken in their sober and rational sense and meaning they must for ever settle this very important point. Let any man of common sense and reason hear these words, whose mind had not been previously warped by any sentiment on the subject, and who only knew, in religious matters, this one great truth, that there is a God, and that he made and governs all things; and then let him be asked, Of whom doth the apostle speak this? Would he not immediately answer, He speaketh of God? As to the difficulties on this subject, we must consider them difficulties rather to our limited intellect, than as belonging to the subject. We can know but little of an infinite and eternal Being; nothing, properly speaking, but what himself is pleased to reveal. Let us receive, this with gratitude and reverence. See my discourse on the sum and substance of apostolic preaching.
Gill's Exposition of the Entire BibleWhereunto I also labour,.... In the word and doctrine, by preaching Christ, warning sinners of their danger, teaching them the way of salvation, and their duty; with this view, that, in thee great day of account, he might bring a large number of them, and set them before Christ as the seals of his ministry, as instances of the grace of Christ, and as perfect in him: striving according to his working, which worketh in me mightily; meaning either in his prayers, earnestly entreating of God that he would succeed his labours, and bless them to the conversion of many; which sense is favoured by the Syriac version, which renders it, "and make supplication"; that is, with that effectual fervent prayer, which was powerfully wrought in him: or in his ministry, combating with many enemies, fighting the good fight of faith; not in his own strength, but through the power of Christ; which enabled him to preach the Gospel far and near, in season and out of season; which supported his outward man, and strengthened his inward man for that service, and made it effectual to the good of the souls of many: some refer this to the signs, wonders, and miracles, which Christ wrought by him, for the confirmation of the Gospel; but the other sense, which takes in both the power by which he was assisted in preaching, both in body and soul, and that which went along with his ministry to make it useful to others, is to be preferred.
Vincent's Word StudiesI labor (κοπιῶ) Unto weariness. See on Luke 5:5. The connection with the following ἀγωνιζόμενος contending in the arena, seems to show that I labor has the special sense of labor in preparing for the contest. The same combination occurs 1 Timothy 4:10, where the correct reading is ἀγωνιζόμεθα we strive for ὀνειδιζόμεθα we suffer reproach; and there is a similar combination, Philippians 2:16, run and labor. So Ignatius, Epistle to Polycarp, 6: "Labor ye one with another (συγκοπιᾶτε); strive together (συναθλεῖτε, see Philippians 1:27); run together, suffer together, go to rest together, arise together" (the last two probably with reference to the uniform hours prescribed for athletes under training). So Clement of Rome: "Who have labored (κοπιάσαντες) much, and contended (ἀγωνισάμενοι) honorably" (ii. 7). See on 1 Corinthians 9:24-27. Striving (ἀγωνιζόμενος) From ἀγών originally an assembly, a place of assembly, especially for viewing the games. Hence the contest itself, the word being united with different adjectives indicating the character of the contest, as ἱππικός of horses; γυμνικός gymnastic; μουσικός of music; χάλκεος, where the prize is a brazen shield, etc. Generally, any struggle or trial. Hence the verb means to enter a contest, to contend, to struggle. The metaphor is a favorite one with Paul, and, with the exception of three instances (Luke 13:24; John 18:36; Hebrews 12:1), the words ἀγών contest and ἀγωνίζομαι to contend are found only in his writings. See 1 Timothy 6:12; 2 Timothy 4:7; 1 Corinthians 9:25 (note); 1 Thessalonians 2:2. Working (ἐνέργειαν) From ἐνεργής ἐν in, ἔργον work; lit. being in or at work. See on 1 Corinthians 16:9. Ἐνέργεια is the state of being at work; energy, efficiency. Used only of superhuman energy, good or evil. Which worketh (τὴν ἐνεργουμένην) Kindred with the preceding. See on James 5:16.
Geneva Study BibleWhereunto I also labour, striving according to his working, which worketh in me mightily.
People's New Testament 1:29 According to his working. Christ within us is a life and a power. If we conquer the flesh and give ourselves entirely up to him he will work mightily.
Jamieson-Fausset-Brown Bible Commentary29. Whereunto-namely, "to present every man perfect in Christ." I also labour-rather, "I labor also." I not only "proclaim" (English Version, "preach") Christ, but I labor also. striving-in "conflict" (Col 2:1) of spirit (compare Ro 8:26). The same Greek word is used of Epaphras (Col 4:12), "laboring fervently for you in prayers": literally, "agonizing," "striving as in the agony of a contest." So Jesus in Gethsemane when praying (Lu 22:44): so "strive" (the same Greek word, "agonize"), Lu 13:24. So Jacob "wrestled" in prayer (Ge 32:24-29). Compare "contention," Greek, "agony," or "striving earnestness," 1Th 2:2. according to his working-Paul avows that he has power to "strive" in spirit for his converts, so far only as Christ works in him and by him (Eph 3:20; Php 4:13). mightily-literally, "in power."
Matthew Henry's Concise Commentary1:24-29 Both the sufferings of the Head and of the members are called the sufferings of Christ, and make up, as it were, one body of sufferings. But He suffered for the redemption of the church; we suffer on other accounts; for we do but slightly taste that cup of afflictions of which Christ first drank deeply. A Christian may be said to fill up that which remains of the sufferings of Christ, when he takes up his cross, and after the pattern of Christ, bears patiently the afflictions God allots to him. Let us be thankful that God has made known to us mysteries hidden from ages and generations, and has showed the riches of his glory among us. As Christ is preached among us, let us seriously inquire, whether he dwells and reigns in us; for this alone can warrant our assured hope of his glory. We must be faithful to death, through all trials, that we may receive the crown of life, and obtain the end of our faith, the salvation of our souls.
Matthew Henry's Whole Bible CommentaryVerses 12-29 Here is a summary of the doctrine of the gospel concerning the great work of our redemption by Christ. It comes in here not as the matter of a sermon, but as the matter of a thanksgiving; for our salvation by Christ furnishes us with abundant matter of thanksgiving in every view of it: Giving thanks unto the Father, v. 12. He does not discourse of the work of redemption in the natural order of it; for then he would speak of the purchase of it first, and afterwards of the application of it. But here he inverts the order, because, in our sense and feeling of it, the application goes before the purchase. We first find the benefits of redemption in our hearts, and then are led by those streams to the original and fountain-head. The order and connection of the apostle's discourse may be considered in the following manner:- I. He speaks concerning the operations of the Spirit of grace upon us. We must give thanks for them, because by these we are qualified for an interest in the mediation of the Son: Giving thanks to the Father, etc., v. 12, 13. It is spoken of as the work of the Father, because the Spirit of grace is the Spirit of the Father, and the Father works in us by his Spirit. Those in whom the work of grace is wrought must give thanks unto the Father. If we have the comfort of it, he must have the glory of it. Now what is it which is wrought for us in the application of redemption? 1. "He hath delivered us from the power of darkness, v. 13. He has rescued us from the state of heathenish darkness and wickedness. He hath saved us from the dominion of sin, which is darkness (1 Jn. 1:6), from the dominion of Satan, who is the prince of darkness (Eph. 6:12), and from the damnation of hell, which is utter darkness," Mt. 25:30. They are called out of darkness, 1 Pt. 2:9. 2. "He hath translated us into the kingdom of his dear Son, brought us into the gospel-state, and made us members of the church of Christ, which is a state of light and purity." You were once darkness, but now are you light in the Lord, Eph. 5:8. Who hath called you out of darkness into his marvellous light, 1 Pt. 2:9. Those were made willing subjects of Christ who were the slaves of Satan. The conversion of a sinner is the translation of a soul into the kingdom of Christ out of the kingdom of the devil. The power of sin is shaken off, and the power of Christ submitted to. The law of the Spirit of life in Christ Jesus makes them free from the law of sin and death; and it is the kingdom of his dear Son, or the Son of his peculiar love, his beloved Son (Mt. 3:17), and eminently the beloved, Eph. 1:6. 3. "He hath not only done this, but hath made us meet to partake of the inheritance of the saints in light, v. 12. He hath prepared us for the eternal happiness of heaven, as the Israelites divided the promised land by lot; and has given us the earnest and assurance of it." This he mentions first because it is the first indication of the future blessedness, that by the grace of God we find ourselves in some measure prepared for it. God gives grace and glory, and we are here told what they both are. (1.) What that glory is. It is the inheritance of the saints in light. It is an inheritance, and belongs to them as children, which is the best security and the sweetest tenure: If children, then heirs, Rom. 8:17. And it is an inheritance of the saints-proper to sanctified souls. Those who are not saints on earth will never be saints in heaven. And it is an inheritance in light; the perfection of knowledge, holiness, and joy, by communion with God, who is light, and the Father of lights, Jam. 1:17; Jn. 1:5. (2.) What this grace is. It is a meetness for the inheritance: "He hath made us meet to be partakers, that is, suited and fitted us for the heavenly state by a proper temper and habit of soul; and he makes us meet by the powerful influence of his Spirit." It is the effect of the divine power to change the heart, and make it heavenly. Observe, All who are designed for heaven hereafter are prepared for heaven now. As those who live and die unsanctified go out of the world with their hell about them, so those who are sanctified and renewed go out of the world with their heaven about them. Those who have the inheritance of sons have the education of sons and the disposition of sons: they have the Spirit of adoption, whereby they cry, Abba, Father. Rom. 8:15. And, because you are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, Gal. 4:6. This meetness for heaven is the earnest of the Spirit in our heart, which is part of payment, and assures the full payment. Those who are sanctified shall be glorified (Rom. 8:30), and will be for ever indebted to the grace of God, which hath sanctified them. II. Concerning the person of the Redeemer. Glorious things are here said of him; for blessed Paul was full of Christ, and took all occasions to speak honourably of him. He speaks of him distinctly as God, and as Mediator. 1. As God he speaks of him, v. 15-17. (1.) He is the image of the invisible God. Not as man was made in the image of God (Gen. 1:27), in his natural faculties and dominion over the creatures: no, he is the express image of his person, Heb. 1:3. He is so the image of God as the son is the image of his father, who has a natural likeness to him; so that he who has seen him has seen the Father, and his glory was the glory of the only-begotten of the Father, Jn. 1:14; 14:9. (2.) He is the first-born of every creature. Not that he is himself a creature; for it is proµtotokos paseµs ktiseoµs-born or begotten before all the creation, or before any creature was made, which is the scripture-way of representing eternity, and by which the eternity of God is represented to us: I was set up from everlasting, from the beginning, or ever the earth was; when there was no depth, before the mountains were settled, while as yet he had not made the earth, Prov. 8:23-26. It signifies his dominion over all things, as the first-born in a family is heir and lord of all, so he is the heir of all things, Heb. 1:2. The word, with only the change of the accent, proµtotokos, signifies actively the first begetter or producer of all things, and so it well agrees with the following clause. Vid. Isidor. Peleus. epist. 30 lib. 3. (3.) He is so far from beginning himself a creature that he is the Creator: For by him were all things created, which are in heaven and earth, visible and invisible, v. 16. He made all things out of nothing, the highest angel in heaven, as well as men upon earth. He made the world, the upper and lower world, with all the inhabitants of both. All things were made by him, and without him was not any thing made which was made, Jn. 1:3. He speaks here as if there were several orders of angels: Whether thrones, or dominions, or principalities, or powers, which must signify either different degrees of excellence or different offices and employments. Angels, authorities, and powers, 1 Pt. 3:22. Christ is the eternal wisdom of the Father, and the world was made in wisdom. He is the eternal Word, and the world was made by the word of God. He is the arm of the Lord, and the world was made by that arm. All things are created by him and for him; diĠ autou kai eis auton. Being created by him, they were created for him; being made by his power, they were made according to his pleasure and for his praise. He is the end, as well as the cause of all things. To him are all things, Rom. 11:36; eis auton ta panta. (4.) He was before all things. He had a being before the world was made, before the beginning of time, and therefore from all eternity. Wisdom was with the Father, and possessed by him in the beginning of his ways, before his works of old, Prov. 8:22. And in the beginning the Word was with God and was God, Jn. 1:1. He not only had a being before he was born of the virgin, but he had a being before all time. (5.) By him all things consist. They not only subsist in their beings, but consist in their order and dependences. He not only created them all at first, but it is by the word of his power that they are still upheld, Heb. 1:3. The whole creation is kept together by the power of the Son of God, and made to consist in its proper frame. It is preserved from disbanding and running into confusion. 2. The apostle next shows what he is as Mediator, v. 18, 19. (1.) He is the head of the body the church: not only a head of government and direction, as the king is the head of the state and has right to prescribe laws, but a head of vital influence, as the head in the natural body: for all grace and strength are derived from him: and the church is his body, the fulness of him who filleth all in all, Eph. 1:22, 23. (2.) He is the beginning, the first-born from the dead, archeµ, proµtotokos-the principle, the first-born from the dead; the principle of our resurrection, as well as the first-born himself. All our hopes and joys take their rise from him who is the author of our salvation. Not that he was the first who ever rose from the dead, but the first and only one who rose by his own power, and was declared to be the Son of God, and Lord of all things. And he is the head of the resurrection, and has given us an example and evidence of our resurrection from the dead. He rose as the first-fruits, 1 Co. 15:20. (3.) He hath in all things the pre-eminence. It was the will of the Father that he should have all power in heaven and earth, that he might be preferred above angels and all the powers in heaven (he has obtained a more excellent name than they, Heb. 1:4), and that in all the affairs of the kingdom of God among men he should have the pre-eminence. He has the pre-eminence in the hearts of his people above the world and the flesh; and by giving him the pre-eminence we comply with the Father's will, That all men should honour the Son even as they honour the Father, Jn. 5:23. (4.) All fulness dwells in him, and it pleased the Father it should do so (v. 19), not only a fulness of abundance for himself, but redundance for us, a fulness of merit and righteousness, of strength and grace. As the head is the seat and source of the animal spirits, so is Christ of all graces to his people. It pleased the Father that all fulness should dwell in him; and we may have free resort to him for all that grace for which we have occasion. He not only intercedes for it, but is the trustee in whose hands it is lodged to dispense to us: Of his fulness we receive, and grace for grace, grace in us answering to that grace which is in him (Jn. 1:16), and he fills all in all, Eph. 1:23. III. Concerning the work of redemption. He speaks of the nature of it, or wherein it consists; and of the means of it, by which it was procured. 1. Wherein it consists. It is made to lie in two things:-(1.) In the remission of sin: In whom we have redemption, even the forgiveness of sins, v. 14. It was sin which sold us, sin which enslaved us: if we are redeemed, we must be redeemed from sin; and this is by forgiveness, or remitting the obligation to punishment. So Eph. 1:7, In whom we have redemption, the forgiveness of sins, according to the riches of his grace. (2.) In reconciliation to God. God by him reconciled all things to himself, v. 20. He is the Mediator of reconciliation, who procures peace as well as pardon for sinners, who brings them into a state of friendship and favour at present, and will bring all holy creatures, angels as well as men, into one glorious and blessed society at last: things in earth, or things in heaven. So Eph. 1:10, He will gather together in one all things in Christ, both which are in heaven and which are on earth. The word is anakephalaioµsasthai-he will bring them all under one head. The Gentiles, who were alienated, and enemies in their minds by wicked works, yet now hath he reconciled, v. 21. Here see what was their condition by nature, and in their Gentile state-estranged from God, and at enmity with God: and yet this enmity is slain, and, notwithstanding this distance, we are now reconciled. Christ has laid the foundation for our reconciliation; for he has paid the price of it, has purchased the proffer and promise of it, proclaims it as a prophet, applies it as a king. Observe, The greatest enemies to God, who have stood at the greatest distance and bidden him defiance, may be reconciled, if it by not their own fault. 2. How the redemption is procured: it is through his blood (v. 14); he has made peace through the blood of his cross (v. 20), and it is in the body of his flesh through death, v. 22. It was the blood which made an atonement, for the blood is the life; and without the shedding of blood there is no remission, Heb. 9:22. There was such a value in the blood of Christ that, on account of Christ's shedding it, God was willing to deal with men upon new terms to bring them under a covenant of grace, and for his sake, and in consideration of his death upon the cross, to pardon and accept to favour all who comply with them. IV. Concerning the preaching of this redemption. Here observe, 1. To whom it was preached: To every creature under heaven (v. 23), that is, it was ordered to be preached to every creature, Mk. 16:15. It may be preached to every creature; for the gospel excludes none who do not exclude themselves. More or less it has been or will be preached to every nation, though many have sinned away the light of it and perhaps some have never yet enjoyed it. 2. By whom it was preached: Whereof I Paul am made a minister. Paul was a great apostle; but he looks upon it as the highest of his titles of honour to be a minister of the gospel of Jesus Christ. Paul takes all occasions to speak of his office; for he magnified his office, Rom. 11:13. And again in v. 25, Whereof I am made a minister. Observe here, (1.) Whence Paul had his ministry: it was according to the dispensation of God which was given to him (v. 25), the economy or wise disposition of things in the house of God. He was steward and master-builder, and this was given to him: he did not usurp it, nor take it to himself; and he could not challenge it as a debt. He received it from God as a gift, and took it as a favour. (2.) For whose sake he had his ministry: "It is for you, for your benefit: ourselves your servants for Jesus' sake, 2 Co. 4:5. We are Christ's ministers for the good of his people, to fulfil the word of God (that is, fully to preach it), of which you will have the greater advantage. The more we fulfil our ministry, or fill up all the parts of it, the greater will be the benefit of the people; they will be the more filled with knowledge, and furnished for service." (3.) What kind of preacher Paul was. This is particularly represented. [1.] He was a suffering preacher: Who now rejoice in my sufferings for you, v. 24. He suffered in the cause of Christ, and for the good of the church. He suffered for preaching the gospel to them. And, while he suffered in so good a cause, he could rejoice in his sufferings, rejoice that he was counted worthy to suffer, and esteem it an honour to him. And fill up that which is behind of the afflictions of Christ in my flesh. Not that the afflictions of Paul, or any other, were expiations for sin, as the sufferings of Christ were. There was nothing wanting in them, nothing which needed to be filled up. They were perfectly sufficient to answer the intention of them, the satisfaction of God's justice, in order to the salvation of his people. But the sufferings of Paul and other good ministers made them conformable to Christ; and they followed him in his suffering state: so they are said to fill up what was behind of the sufferings of Christ, as the wax fills up the vacuities of the seal, when it receives the impression of it. Or it may be meant not of Christ's sufferings, but of his suffering for Christ. He filled that which was behind. He had a certain rate and measure of suffering for Christ assigned him; and, as his sufferings were agreeable to that appointment, so he was still filling up more and more what was behind, or remained of them to his share. [2.] He was a close preacher: he preached not only in public, but from house to house, from person to person. Whom we preach, warning every man, and teaching every man in all wisdom, v. 28. Every man has need to be warned and taught, and therefore let every man have his share. Observe, First, When we warn people of what they do amiss, we must teach them to do better: warning and teaching must go together. Secondly, Men must be warned and taught in all wisdom. We must choose the fittest seasons, and use the likeliest means, and accommodate ourselves to the different circumstances and capacities of those we have to do with, and teach them as they are able to bear. That which he aimed at was to present every man perfect in Christ Jesus, teleios, either perfect in the knowledge of the Christian doctrine (Let us therefore, as many as are perfect, be thus minded, Phil. 3:15; 2 Tim. 3:17), or else crowned with a glorious reward hereafter, when he will present to himself a glorious church (Eph. 5:27), and bring them to the spirits of just men made perfect, Heb. 12:23. Observe, Ministers ought to aim at the improvement and salvation of every particular person who hears them. Thirdly, He was a laborious preacher, and one who took pains: he was no loiter, and did not do his work negligently (v. 29): Whereunto I also labour, striving according to his working, which worketh in me mightily. He laboured and strove, used great diligence and contended with many difficulties, according to the measure of grace afforded to him and the extraordinary presence of Christ which was with him. Observe, As Paul laid out himself to do much good, so he had this favour, that the power of God wrought in him the more effectually. The more we labour in the work of the Lord the greater measures of help we may expect from him in it (Eph. 3:7): According to the gift of the grace of God given unto me, by the effectual working of his power. 3. The gospel which was preached. We have an account of this: Even the mystery which hath been hid from ages, and from generations, but is now made manifest to his saints, v. 26, 27. Observe, (1.) The mystery of the gospel was long hidden: it was concealed from ages and generations, the several ages of the church under the Old-Testament dispensation. They were in a state of minority, and training up for a more perfect state of things, and could not look to the end of those things which were ordained, 2 Co. 3:13. (2.) This mystery now, in the fulness of time, is made manifest to the saints, or clearly revealed and made apparent. The veil which was over Moses's face is done away in Christ, 2 Co. 3:14. The meanest saint under the gospel understands more than the greatest prophets under the law. He who is least in the kingdom of heaven is greater than they. The mystery of Christ, which in other ages was not made known unto the sons of men, is now revealed unto his holy apostles and prophets by the Spirit, Eph. 3:4, 5. And what is this mystery? It is the riches of God's glory among the Gentiles. The peculiar doctrine of the gospel was a mystery which was before hidden, and is now made manifest and made known. But the great mystery here referred to is the breaking down of the partition-wall between the Jew and Gentile, and preaching the gospel to the Gentile world, and making those partakers of the privileges of the gospel state who before lay in ignorance and idolatry: That the Gentiles should be fellow-heirs, and of the same body, and partakers together of his promise in Christ by the gospel, Eph. 3:6. This mystery, thus made known, is Christ in you (or among you) the hope of glory. Observe, Christ is the hope of glory. 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. 4. The duty of those who are interested in this redemption: If you continue in the faith, grounded and settled, and be not moved away from the hope of the gospel which you have heard, v. 23. We must continue in the faith grounded and settled, and not be moved away from the hope of the gospel; that is, we must be so well fixed in our minds as not to be moved from it by any temptations. We must be stedfast and immovable (1 Co. 15:58) and hold fast the profession of our faith without wavering, Heb. 10:23. Observe, We can expect the happy end of our faith only when we continue in the faith, and are so far grounded and settled in it as not to be moved from it. We must not draw back unto perdition, but believe unto the saving of the soul, Heb. 10:39. We must be faithful to death, through all trials, that we may receive the crown of life, and receive the end of our faith, the salvation of our souls, 1 Pt. 1:9. |
