KJV: Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church:
YLT: I now rejoice in my sufferings for you, and do fill up the things lacking of the tribulations of the Christ in my flesh for his body, which is the assembly,
Darby: Now, I rejoice in sufferings for you, and I fill up that which is behind of the tribulations of Christ in my flesh, for his body, which is the assembly;
ASV: 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;
| Νῦν | Now |
|
Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
|
| χαίρω | I rejoice |
|
Parse: Verb, Present Indicative Active, 1st Person Singular Root: χαίρω Sense: to rejoice, be glad. |
|
| παθήμασιν | sufferings |
|
Parse: Noun, Dative Neuter Plural Root: πάθημα Sense: that which one suffers or has suffered. |
|
| ἀνταναπληρῶ | I am filling up |
|
Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἀνταναπληρόω Sense: to fill up in turn. |
|
| τὰ | that which |
|
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
| ὑστερήματα | is lacking |
|
Parse: Noun, Accusative Neuter Plural Root: ὑστέρημα Sense: deficiency, that which is lacking. |
|
| τῶν | of the |
|
Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
|
| θλίψεων | tribulations |
|
Parse: Noun, Genitive Feminine Plural Root: θλῖψις Sense: a pressing, pressing together, pressure. |
|
| τοῦ | - |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Χριστοῦ | of Christ |
|
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
|
| σαρκί | flesh |
|
Parse: Noun, Dative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
|
| μου | of me |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
| σώματος | body |
|
Parse: Noun, Genitive Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
|
| αὐτοῦ | of Him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| ἐκκλησία | church |
|
Parse: Noun, Nominative Feminine Singular Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
|
Greek Commentary for Colossians 1:24
This is not a new note for Paul. See him in jail in Philippi (Acts 16:25) and in 2 Corinthians 11:16-33; Romans 5:3; Philemon 2:18. [source]
Very rare double compound verb (here only in N.T.) to fill It is now Paul‘s “turn” at the bat, to use a baseball figure. Christ had his “turn,” the grandest of all and suffered for us all in a sense not true of any one else. It is the idea of balance or correspondence in αντι anti as seen in Demosthenes‘s use of this verb (De Symm., p. 282), “the poor balancing the rich.” And yet Christ did not cause suffering to cease. There is plenty left for Paul and for each of us in his time. That which is lacking (τα υστερηματα ta husterēmata). “The left-overs,” so to speak. Late word from υστερεω hustereō to come behind, to be left, to fail. See Luke 21:4; 1 Thessalonians 3:10; 2 Corinthians 8:14; 2 Corinthians 9:12. For his body‘s sake As Paul showed in his exultation in suffering in 2 Corinthians 11:16-33, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also Colossians 1:18). [source]
“The left-overs,” so to speak. Late word from υστερεω hustereō to come behind, to be left, to fail. See Luke 21:4; 1 Thessalonians 3:10; 2 Corinthians 8:14; 2 Corinthians 9:12. [source]
As Paul showed in his exultation in suffering in 2 Corinthians 11:16-33, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also Colossians 1:18). [source]
Omit who. Now is temporal: in the midst of my imprisonment and sufferings, after having become a minister of the Gospel, and having preached it. [source]
Not as our idiom, rejoice in, as rejoice in the Lord, but in the midst of; while enduring. [source]
Only here in the New Testament. Lit., fill up in turn. Rev., on my part ( ἀντί ) Ἁναπληρόω tofill up occurs 1 Corinthians 14:16; 1 Corinthians 16:17; Galatians 6:2, and elsewhere. The double compound προσαναπληρόω tofill up by adding, 2 Corinthians 9:12(note); 2 Corinthians 11:9. Ἁντί onmy part offsets Christ in the next clause. Lightfoot explains well: “It signifies that the supply comes from an opposite quarter to the deficiency, and so describes the correspondence of the personal agents,” and not merely the correspondence of the supply with the deficiency. [source]
Lacking, lit., behind. Used with different compounds of πληρόω tofill, 1 Corinthians 16:17; 2 Corinthians 9:12; 2 Corinthians 11:9; Philemon 2:30. Of the afflictions of Christ. The afflictions which Christ endured; which belonged to Him: not Paul's afflictions described as Christ's because endured in fellowship with Him (Meyer); nor the afflictions which Christ endures in His Church (Alford, Ellicott, Eadie). These afflictions do not include Christ's vicarious sufferings, which are never denoted by θλίψεις tribulationsThat which is lacking of the afflictions of Christ signifies that portion of Christ's ministerial sufferings which was not endured by Him in person, but is endured in the suffering of Christians in all generations in carrying out Christ's work. Compare 2 Corinthians 1:5, 2 Corinthians 1:7; Philemon 3:10. Hence those are mistaken interpretations which explain the filling up as a correspondence of the supply with the deficiency. The correspondence is between the two parties, Christ and His followers, and the supply does not correspond with the deficiency, but works toward supplying it. The point is not the identification of Paul with Christ in His sufferings (which is true as a fact), but the distinction between Paul and Christ. Hence the present tense, I am filling up, denoting something still in process. The full tale of sufferings will not be completed until the Church shall have finished her conflict, and shall have come up “out of great tribulation” to sit at the marriage-supper of the Lamb. [source]
Connect with fill up. [source]
Σάρξ fleshis never used of a metaphorical organism like the Church, but σῶμα bodySee on flesh, Romans 7:5, sec. 3. In Colossians 1:22, flesh was used with body in order to define the reference of body to the fleshly human organism of Christ. Compare John 1:14. Here σῶμα bodyonly, defined by Church. [source]
Reverse Greek Commentary Search for Colossians 1:24
One would naturally expect Paul here to say ουτως και το σωμα του Χριστου houtōs kai to sōma tou Christou (so also is the body of Christ). He will later call Christ the Head of the Body the Church as in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:30. Aristotle had used σωμα sōma of the state as the body politic. What Paul here means is Christ as the Head of the Church has a body composed of the members who have varied gifts and functions like the different members of the human body. They are all vitally connected with the Head of the body and with each other. This idea he now elaborates in a remarkable manner. [source]
The general sense of αποστολους ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Not things suffered for Christ's sake, but Christ's own sufferings as they are shared by His disciples. See Matthew 20:22; Philemon 3:10; Colossians 1:24; 1 Peter 4:13. Note the peculiar phrase abound ( περισσεύει ) in us, by which Christ's sufferings are represented as overflowing upon His followers. See on Colossians 1:24. [source]
Overflow unto us so that we suffer like sufferings and become fellow sufferers with Christ (2 Corinthians 4:10.; Romans 8:17; Philemon 3:10; Colossians 1:24). Through Christ (δια του Χριστου dia tou Christou). The overflow (περισσευει perisseuei) of comfort comes also through Christ. Is Paul thinking of how some of the Jewish Christians in Corinth have become reconciled with him through Christ? Partnership with Christ in suffering brings partnership in glory also (Romans 8:17; 1 Peter 4:13). [source]
Ignatius was called Τεοπορος Theophoros God-bearer. See 1 Corinthians 15:31 where Paul says “I die daily” and Philemon 3:10; Colossians 1:24. [source]
Gave (εδωκεν edōken first aorist active indicative of διδωμι didōmi) to the church (the universal spiritual church or kingdom as in Colossians 1:18, Colossians 1:24) Christ as Head (κεπαλην kephalēn predicate accusative). This conception of εκκλησια ekklēsia runs all through Ephesians (Ephesians 3:10, Ephesians 3:21; Ephesians 5:23, Ephesians 5:24, Ephesians 5:25, Ephesians 5:27, Ephesians 5:29, Ephesians 5:32). [source]
Participation in Christ's sufferings. See Matthew 20:22, Matthew 20:23; and on Colossians 1:24. Compare 2 Corinthians 1:5; 1 Peter 4:13. Faith makes a believer one with a suffering Christ. [source]
Omit of the sins. The body of the flesh (compare on Colossians 1:22) is the body which consists of the flesh, flesh having its moral sense of that material part which is the seat and organ of sin, “the flesh with its passions and lusts” (Galatians 5:24; compare 1 John 2:16). See on Colossians 1:24. For the distinction between σῶμα bodyand σάρξ fleshsee on flesh, Romans 7:5, sec. 3. [source]
Compare Colossians 1:24; James 1:2, James 1:3; 1 Peter 4:13. Some connect with giving thanks, Colossians 1:12, and this is favored by the construction of the previous clauses: in every good work bearing fruit: with all power strengthened: with joy giving thanks. But Paul is not always careful to maintain the symmetry of his periods. The idea of joy is contained in thanksgiving, which would make the emphatic position of with joy inexplicable; besides which we lose thus the idea of joyful endurance (Colossians 1:24) and of joyful suffering expressing itself in thanksgiving. Compare Romans 5:3. [source]
Jesus is first also in the spiritual realm as he is in nature (Colossians 1:18-20). Paul is fond of the metaphor of the body (σωμα sōma) for believers of which body Christ is the head (κεπαλη kephalē) as seen already in 1 Corinthians 11:3; 1 Corinthians 12:12, 1 Corinthians 12:27; Romans 12:5. See further Colossians 1:24: Colossians 2:19; Ephesians 1:22.; Ephesians 4:2, Ephesians 4:15; Ephesians 5:30. [source]
Imperative active third singular of βραβευω brabeuō to act as umpire With one Head (Christ) as in Colossians 1:18, Colossians 1:24. Be ye thankful “Keep on becoming thankful.” Continuous obligation. [source]
With one Head (Christ) as in Colossians 1:18, Colossians 1:24. [source]
Late word, pressure. Tribulation (Latin tribulum) from τλιβω thlibō to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2 Thessalonians 1:4; Romans 5:3). Paul had his share of them (Colossians 1:24; 2 Corinthians 2:4) and so he understands how to sympathize with the Thessalonians (1 Thessalonians 3:3.). They suffered after Paul left Thessalonica (1 Thessalonians 2:14). [source]
First aorist active articular infinitive of purpose The shortcomings, the lacks or left-overs (Colossians 1:24). From υστερεω hustereō (υστερον husteron), to be late. [source]
The shortcomings, the lacks or left-overs (Colossians 1:24). From υστερεω hustereō (υστερον husteron), to be late. [source]
First aorist middle participle of δεχομαι dechomai probably simultaneous action (receiving), not antecedent. In much affliction (εν τλιπσει πολληι en thlipsei pollēi). Late word, pressure. Tribulation (Latin tribulum) from τλιβω thlibō to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2 Thessalonians 1:4; Romans 5:3). Paul had his share of them (Colossians 1:24; 2 Corinthians 2:4) and so he understands how to sympathize with the Thessalonians (1 Thessalonians 3:3.). They suffered after Paul left Thessalonica (1 Thessalonians 2:14). With joy of the Holy Spirit The Holy Spirit gives the joy in the midst of the tribulations as Paul learned (Romans 5:3). “This paradox of experience” (Moffatt) shines along the pathway of martyrs and saints of Christ. [source]
The participle gives the reason for his choice of affliction instead of sin: since he esteemed. “The reproach of Christ” is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. Romans 15:3; Hebrews 13:13; 2 Corinthians 1:5; Colossians 1:24; Philemon 3:14; 1 Peter 4:14. The phrase is applied to Moses as enduring at the hands of the Egyptians and of the rebellious Israelites the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ. [source]