The Apostle’s Share in the Dispensation Toward the Gentiles (Colossians 1:24–29)

Having moved to showing his service to the gospel at the end of the preceding verse, holy Paul continues speaking about this until the end of the chapter. Directly: bb) this is spoken of in verses 25–27, namely: to me is appointed to serve the Church through the proclamation of God’s mystery concerning the calling of the Gentiles and their very calling. To this: aa) a brief introduction serves verse 24; and: vv) in verses 28–29 it is said: and this I am doing diligently.

Col. 1:24. Now I rejoice in my sufferings for you, and fill up that which is lacking in the afflictions of Christ in my flesh for His body’s sake, which is the Church.

“Now” can be recognized as a consequential particle: why. He said: I am a servant of the gospel, through which you were deemed worthy of such blessings. Now he says: why I rejoice, despite sufferings, or amid all sufferings, I rejoice in the successes of the gospel, and I rejoice because of you, that you have been deemed worthy of the evangelical promises. Or “now”—a particle of time; now, in my position, in my sufferings. In that case the connection with the preceding is not visible. A new speech begins; and if anyone wishes to set it in connection with the preceding, then he must establish it mentally,—think it through. Holy Chrysostom does this thus: “what is the connection here? As if not apparent, but in reality great. I, he says, ‘am a servant,’ instead of saying: I introduce nothing from myself, but proclaim the teaching of another. In the truth indeed of what is proclaimed I am so assured that even I suffer for it, and not only suffer, but also rejoice in sufferings.” So also Oecumenius with Theophylact.

“I rejoice” not in the sufferings, but: “in the sufferings.” Joy has another source. I rejoice, seeing that the work to which I am appointed proceeds successfully; I rejoice that you are partakers of the Gospel and its blessings; I rejoice also because of the certainty of hope in the future. Thus our commentators set forth this. I rejoice in sufferings: “I rejoice, looking upon what we await in the future” (holy Chrysostom); I rejoice, “knowing that by this life is acquired” (blessed Theodoret); “the Apostle makes known that he rejoices in the sufferings which he endures; because in the faith of believers he sees his success. Moreover such suffering is not in vain, when through it is acquired He for Whom it is endured, and is acquired to life” (Ambrosiaster).

“In sufferings for you.” By sufferings the Apostle means the chains which he endured, and endured because he taught the Gospel to the Gentiles in its pure form, mixing nothing from what pertains to the Law and not indulging it. Therefore, saying: “in sufferings of theirs for you,”—he certainly meant: for you, as believers from the Gentiles. If we admit that the Apostle meant suffering directly for them, then we must accept that he saw them and they are his personal disciples. Thus blessed Theodoret: “what would be the ground for him who had not seen them and not directly imparted spiritual teaching to them to say directly that he subjects himself to various dangers for them?” Oecumenius and following him Theophylact understand by: “for you”—for you, for your benefit: “I suffer for you, so that by this I may benefit you, bring you benefit.” Suffering for the gospel testifies that the preacher is so assured of the truth of the gospel as of the fact that he exists; therefore he does not hesitate to sacrifice even his life for it. And how powerfully does this influence the firmness of faith of the believers?!

But it seems better to join the word: “for you”—with: “I rejoice”: I rejoice for you, that you believe, stand in faith and are partakers of the blessings of faith. Although the Greek expression is not in favor of such understanding; but the flow of speech through this acquires greater clarity and order. I am your Apostle; therefore I rejoice in your successes and by this joy fill up the lack which I experience in sorrows for Christ the Lord.

“Because I fill up what is lacking in the sufferings of Christ.” This place is rather difficult and is interpreted differently, depending on what thoughts one connects with the words: “the sufferings of Christ, what is lacking, I fill up.” The flow of speech, it seems, justifies most of all such a thought: I rejoice for you in sufferings and thereby replenish what is taken from me by sorrows for Christ’s sake. It is simple, introduces into the flow of speech naturalness and ease for representing its content and is more in accord with the Apostle’s intent. How more can love be testified to, as when saying: joy for you replenishes all the lacks to which I am subject?

In the original there stands not: “because I fill up,” but: “and ‘I fill up’.‘All our commentators read thus. This’and”—obliges one to see in the following position a thought equivalent to the preceding, one which would serve it either in explanation or in application. “I fill up,” ἀνταναπληρόω. I fill up, ἀναπληρόω,—when something is wanting to the fullness of a whole; and ἀνταναπληρόω—means that from a whole something has been torn away and in place of that something new is acquired, by which the formed lack is replenished. The lacks of his own, or what was torn away from him, the Apostle expresses by the word: ὑστερήματα—lacks, combining under this everything of which he was deprived by the sufferings of Christ. “What is lacking in the sufferings of Christ” means not a lack of sufferings, but lacks from the sufferings of Christ, caused by these sufferings. “The sufferings of Christ”—not the sufferings which Christ the Lord Himself endures, but sufferings which are endured for Christ,—the same as the sufferings of Christ in the following place: “as the sufferings of Christ overflow to us, so also through Christ does our consolation overflow” (2 Cor. 1:5). The sufferings or sorrows of Christ deprived the Apostle of much: communion with the brethren, comforts of preaching, freedom, the feeling of security of life, peaceful sleep, food and drink and much else. They caused him great loss, produced great devastation, formed a great emptiness. But, says the Apostle, no matter how great the emptiness, however numerous the losses and lacks may be, all of them I fill up with joy for your faith and firmness in it. All that has been said together gives: I rejoice for you, for your faith and firmness in it,—in my sufferings, and by this joy I fill up all the lacks which are caused to me by these sufferings, or sorrows for Christ the Lord. What strong joy is expressed! And what firm love is testified toward the Colossians! This is what the Apostle wished to show, so that he might then have grounds to say: “what great struggle I have for you” (Col. 2:1).

The words: “in my flesh”—indicate sufferings, lacks and sorrows external, in the body and in external position caused. And the words: “for His body”—must be recognized as clarifying—“the sufferings of Christ.” With joy for you I fill up the external lacks from sorrows for Christ the Lord and for His body, which is the Church, so that it might stand, expand and enjoy well-being.

But, recognizing such interpretation as best, we do not avoid the other, most acceptable, by which “the sufferings of Christ” are recognized as sufferings which Christ endures, but not in Himself, but in the person of believers, in the present place—in the person of holy Paul,—“in my flesh; what is lacking in the sufferings of Christ” is understood as a lack of these sufferings, as if Christ the Lord has not yet endured all that is necessary, and continues to endure it, not in the sense that the sufferings and cross death of the Lord do not contain sufficient redemptive value, but in the sense that the application of the work of redemption to men requires suffering, which Christ endures in the body of the Church through mysterious, but nonetheless living union with it, as Head. The sense of the Apostle’s words therefore is thus: what is lacking in the sufferings of Christ, that I fill up by sufferings in my flesh for the Church—His body. Here are the words of holy Chrysostom on this: “‘and I fill up,’ he says, ‘what is lacking in the sufferings of Christ in my flesh.’ It seems he has said something great; but this is not a result of forgetting his measure, but the fruit of great love which he nurtures for Christ. He does not wish to recognize the sufferings as his own, but recognizes them as Christ’s and speaks as if: what I endure, I endure for Him or for His sake; therefore do not render thanks to me, but to Him: for it is He who suffers this (in me). Clearly, the Apostle expressed himself thus, wishing to attach (draw and bind) the Colossians to Christ. As if someone, being sent to someone, asked another: I beg you, go for me to such-a-one; and that one then would say: I do this for such-a-one (so also here). Therefore the Apostle is not ashamed to say that even these sufferings (which, that is, the Apostle endures) are His: for He not only died for us, but after death is ready to suffer for us. The Apostle persistently strives to show that Christ by His own body suffers for the Church, and leads the Colossians to that thought (so that they should hold in mind): not we bring you to Him, but He Himself brings you to Himself, though (apparently) we do this: for we have not taken up our own work, but His. And this is all the same as if some general, having under his command a special army, led it into battle and then was forced to leave his post; then the wounds which he ought to receive, the sub-general would receive until the end of the battle. And that in the Apostle’s case it is truly the thought that he is doing this for Christ (that is, enduring), listen: ‘for His body,’ he says, wishing thereby to say: not to you do I give this (the sorrows), but to Christ: for what ought to be suffered by Him, I suffer for Him. Behold how powerfully he expresses himself and what strong love he shows! As in the Second Epistle to the Corinthians he said: ‘in us He placed the service of reconciliation’ (2 Cor. 5:19, 18); and again: ‘on behalf of Christ we are ambassadors, as if God were pleading through us’ (2 Cor. 5:20): so also here he says the same thing: for Him I have undertaken to suffer, so that by this I might attract them more to Christ. That is: if He, having departed (through the ascension), remained still somewhat in debt, I for Him pay (the payer). Therefore he also said: I fill up ‘what is lacking,’ to show that, in his opinion, Christ has not yet endured all. For you, he says, and even after death does He suffer, if something remains lacking in this. In the Epistle to the Romans he does this in another way, saying: ‘who also intercedes for us’ (Rom. 8:34) (having said beforehand that He died, but rose and sits at the right hand of the Father), showing thereby that He was not satisfied with death alone, but even after that does infinitely much. So, he speaks thus, not exalting himself, but wishing to show that Christ even now cares for them.‘—Here are the words of Ambrosiaster:’The Apostle says that the sufferings caused to believers are inflicted on Christ Himself; because they are persecuted for His teaching,—and he speaks thus in order, on the one hand, to aggravate the guilt of the cruelty of the unfaithful, on the other—to present to believers the abundance of God’s love for them in the fact that the Son of God even now endures reproaches for them.”

The blessed Photius, in Oecumenius, interprets somewhat differently what is the filling up of the sufferings of Christ. According to him, the sufferings of Christ are filled up not by Christ’s sufferings, but by ours. Christ suffered for us; we ought to repay Him for this by our sufferings for Him. But to do this fully there is no possibility: for Christ’s suffering has infinite value, and ours—what?! Nevertheless, the more we suffer, the more we approach the measure of Christ’s sufferings, and every new suffering of ours ever fills up and is filled up with what is still lacking in our sufferings to the measure of Christ’s sufferings. And this very thought is in holy Paul in the present place. Here are his words: “Christ, who bore insults, mockery and scourgings and was crucified for us, not only paid all for us, but paid in infinite measure, beyond word and reason. Through this we also became debtors to Him, that is, we ought, instead of those infinite and world-saving sufferings, ourselves to endure and bear all sufferings and sorrows for Christ and His body, so as to repay what Christ suffered for us. But to repay this fully, so that our sufferings also be like and equal to Christ’s and no lack be in them against those, is impossible. However much and whatever we might have suffered, there will still be much remaining that is lacking against the sufferings of Christ. For how can it be repaid that the Master suffered for the servant by the servant suffering for the Master? Clearly how unequal and uneven this is. Or how can sinless suffering for sinners and their offenders be repaid by sinners suffering for their benefactor who is sinless? Therefore, however much one might suffer, wishing to pay for the sufferings of Christ, he will always be only filling up the lack of the sufferings of Christ (that is, what is lacking in his sufferings against the sufferings of Christ).”

Col. 1:25. Of which I became a minister according to the dispensation of God given to me for you, to fulfill the word of God.

“To which”—the Church of God, for which, by love for the Lord and His work, I suffered so much and bore such lacks. “I became”—was made, was appointed “a servant.” Before he said he was appointed a servant of the gospel, but here he says he was appointed a servant of the Church. At first there was no Church; there were only chosen ones and supplied with all things necessary, the builders of it; supplied with the word of the gospel and grace: “Go and teach, baptizing” (Mt. 28:19). The gospel gathered material for the building of the Church, and grace worked upon this material, adapted it for the building of the Church and placed it in its place in the building itself. Thereafter the formed Church the gospel—refreshed, vivified and strengthened. Thus, service to the Church was not and is not without service to the gospel. Therefore also here holy Paul says that he was appointed a servant of the Church: “to fulfill the word of God,”—in this fulfillment placing the chief work of his service. “To me, he says, the salvation of the Church is entrusted and committed the service of preaching, so as to fill all of you with divine teaching” (blessed Theodoret). Our other commentators make such an inference here: I am a servant, and I do nothing of myself, but fulfill what is commanded not by man; but by God. Therefore you must unquestioningly obey the servant appointed by God. Why then do you introduce Angels here? about this I did not give you a commandment (holy Chrysostom, blessed Theophylact, Oecumenius).

“According to the economy of God given to me in you.” — “According to the economy,” κατὰ τὴν οἰκονομίαν,—according to the economy of God, according to the dispensation of God. The house of God is the holy Church. The Master of this house is Christ the Lord with God the Father and the Holy Spirit. Stewards and overseers—the holy Apostles. To each of them is given his own work; given also to holy Paul his own work: “Having ascended to heaven, the Lord left us successors in the service in the work of the dispensation of the Church” (holy Chrysostom, Oecumenius, blessed Theophylact). About this distribution of services according to the dispensation of the Church the Apostle speaks here. What exactly is entrusted to him, this he indicates immediately after: “to fulfill the word of God in you,”—that is in the Gentiles. When doing this, both in the Apostle and in those reading who knew him, there could not but be reproduced in memory also how this was entrusted to him: which in the present case was so important that one cannot but suppose that the Apostle intentionally mentioned about the special arrangement of God concerning him. I am your Apostle, by God’s economy: why then do you allow others to come to you? Such a reminder of the Apostle’s special election vivified the conviction in the truth of his preaching and made it still more powerful this: why? Such an inference does holy Chrysostom make here, and following him our others.

“The word of God”—the word concerning salvation in the Lord Jesus Christ. — “To fulfill”—to fulfill or complete the work of preaching concerning this salvation, or to fulfill by it all the universe, as Apostle to the Gentiles, with whom all the universe was full. Joining the word: “to fulfill”—with the word: “according to the economy,”—we get the inference that the Apostle wished to impart: if this is according to God’s economy, then know that, only by God’s grace, as I am sufficiently able to enlighten you with the word, so also you—capable of receiving this enlightenment. Without this grace neither could I convince you,—so darkened and plunged in such ignorance,—nor could you receive such high dogmas. Not Paul’s and not your strength is this work, but God’s,—God’s economy (holy Chrysostom, blessed Theophylact). — “In you”—is placed in such a connection with the Apostle that it can be referred both to the given “in you” service, and to: “to fulfill the word of God in you.” The thought is one, wherever this word is placed: for both the service given in them is the fulfillment of the word of God,—and the fulfillment in them of the word is the perfecting of the given service.

The scope of the word: “in you”—is such: either “in you”—all Gentiles, or “in you”—Colossians, as one of the Gentiles. One need not strain to establish one definition; because the matter is not in this, but the thought both one and the other is fitting. Blessed Theodoret does not here pass up the occasion to make an inference that the Apostle himself saw the Colossians: “it is evident from this that, having seen them, he wrote the Epistle.” But by the word: “in you”—blessed Theodoret understands not only the Colossians, but the faithful throughout the whole universe.

Col. 1:26. The mystery hidden from the ages and from the generations, but now has been revealed to His saints.

Clarifies what is meant by the word of God which was entrusted to him to fulfill,—means “the mystery, hidden,” and so forth. The construction of the speech requires adding the pronoun: which, or after: “mystery,”—or before: “now.” The first is better. It will be: “the mystery, which was hidden from ages and from generations, but now has been revealed to the holy ones.” Or, if not to add: which, then “has been revealed” must be changed to: “being revealed”; so that it would be: “but now being revealed.” This mystery is the salvation of mankind in the Lord Jesus Christ. This mystery was hidden in God eternally and placed together with God’s counsel concerning the creation of the world. But the Apostle speaks not of this hiddenness, though indirectly it can be understood, but of hiddenness from ages and from generations, that is, as ages and generations began, it was always hidden; if you go back in thought, you will pass through all generations and all times and ages and nowhere find that it was known to anyone. God alone knew it; of the other beings, capable of knowing, that is, of rational creatures, no one knew it. But how did no one know it? Knowledge of it began to be opened from the very fall and then ever more and more was it being revealed? It was revealed and yet remained veiled. By God’s purposes it was not to be revealed in such definiteness in which it appeared in its fulfillment. It remained only the expectation of something great, without clear vision. And this only in the least part of mankind, in the Jewish people. As concerns the other nations, they did not even have this. But it seems holy Paul understands here especially that aspect of this mystery which concerned the Gentiles, as the following speech suggests about this (“the mystery of this among the Gentiles”). Predictions about the Saviour coming were as spoken into the ears of the Jewish people, so were assigned by them only to themselves. Participation of the Gentiles in this salvation was foreshadowed; but it was not clearly seen how this would come to pass. Therefore it might be and was thought that they could in no other way be deemed worthy of this blessing save by passing through Judaism. That the Gentiles could directly, without all things, even without circumcision, become partakers of it, was incomprehensible to any human mind. This part of the mystery was decidedly hidden and came into no one’s mind until it appeared in its actual reality. “But now has been revealed to His holy ones.” The actual revelation of the mystery preceded its understanding. And after that not all understood it, but only the holy ones, and those not by themselves, but by special revelation: “has been revealed,” ἐφανερώθη,—became evident, or clearly opened. In Acts it is told how this was accomplished, in the story of the conversion of Cornelius. Holy Chrysostom says: “‘has been revealed’; therefore this too is a work of God’s economy. ‘Has been revealed to the holy ones.’ If to the holy ones alone, then it means it is still even now hidden (from many).”

Col. 1:27. To whom God willed 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.

“Which God was pleased to make known.” It is given the thought that even from the holy ones this mystery was not revealed to all, but only to those of them to whom God was pleased to reveal it. Blessed Theophylact writes: “so that you do not ask why to the holy ones alone is the mystery revealed, and even then not to all, the Apostle added: ‘which God was pleased.’ And God’s will is always supremely wise. — He could, of course, the Apostle might have said: to the worthy, but did not say, wishing to teach humility to those who were deemed worthy of this, so that they, knowing that they received revelation by God’s blessing or grace, would humbly think about themselves and not highly, as if having received according to their worth.” By holy ones the Apostle calls all Christians. Experience showed that not all Christians, at the beginning being exclusively from Jews, understood this mystery, even after God Himself by His special action led into the Church through Apostle Peter a whole heathen family. After this began to see into it those capable, first, of course, the Apostles, but then also other believers. After this the Apostle to the Gentiles was also raised up,—and the mystery became almost universally known. Blessed Theodoret writes: “‘mystery’ the Apostle called the preaching concerning the economy, as formerly to all unknown and known to God alone. And so this, says the Apostle, which was hidden from former generations, God has now revealed ‘to the holy ones, which He was pleased,’ that is, to the Apostles, and through them to those who believed. And thereby shows that before the Law and before the ordering of the world God of all things predetermined this economy, and to us holy ones, continues the Apostle, made it known.”

“Which is the riches of the glory of this mystery among the Gentiles.” “Most excellently expressed the Apostle his thought and, wishing to show the whole weight of the appropriation of the economy of salvation to the Gentiles, from the excess of feeling seeks explanation upon explanation” (holy Chrysostom). How rich and overflowing is the glory of the mystery or economy of salvation when you look upon it in its application to the Gentiles! One must take the viewpoint from which the Jews then looked upon the Gentiles,—from which holy Paul also did not depart,—and then imagine what they became in becoming Christians,—so as to come close to the thought of the Apostle. This does holy Chrysostom: “and in others appears the great glory of this mystery (that is, of salvation in the Lord Jesus Christ); but in them (Gentiles) much more. For people more insensible than stones to suddenly be brought to the dignity of Angels, solely by means of simple words and faith alone, without any labour,—this is indeed the glory and riches of the mystery, just as if someone a dog dying of hunger and mange, vile and abominable, no longer able to move and abandoned, suddenly made him human and showed him on a royal throne. Look: they worshipped stones and earth, were captives and prisoners of the devil—and suddenly they trampled on his head, dominated over him and scourged him. Servants and slaves of demons became the body of the Lord of Angels and Archangels. Not knowing even that there is God, they suddenly became co-enthroned with God. Do you wish to see the countless steps which they crossed? It was necessary for them, first, to know that stones are not gods; secondly, that not only they are not gods, but that neither earth, nor animals, nor plants, nor man, nor heaven nor what is above heaven also is not God; thirdly, that neither stones, nor animals, nor plants, nor elements, nor the higher, nor the lower, nor man, nor demons, nor Angels, nor Archangels, nor any other of those higher powers should be worshipped by human nature. As if drawing from some deep, it was necessary for them to know that the Lord of all—He is God, that to Him alone should one serve, that the wondrous ordering of life is good, that the present death is not death, and the present life—not life, that the body will rise, will become immortal—and man will dwell with Angels. A man who stood so low, after he leaped over all these steps, Jesus Christ set on the heavens, on a throne. He who was lower than stones, placed higher than Angels, Archangels, Thrones, Dominions. Truly well said: ‘what is the riches of this mystery’? The matter is like as if someone stupid suddenly made him a philosopher. But better to say: no matter what one says, one cannot explain as it ought the thought of the Apostle.”

“Which is Christ in you.” — “Which”—stands in place of “that which,”—which the arrangement of Greek speech allows. “That which,”—that is “the riches of the glory of this mystery,—is Christ in you.” As if wishing to say: there is no need to multiply words: it is enough to say: “Christ in you.” For if He is in you, then with Him and the countless blessings, in Him given to mankind, all these are in you. In one word to say: “Christ in you.” Or thus: all this riches of the glory of this mystery consists, or is seen, in the fact that Christ is in you. “Christ in you” with His blessings. This you experience and in deed see how great and glorious this blessing is. This it is then that is “the riches of the glory of this mystery.” “Explaining what is ‘riches’ and what is—mystery, he says: ‘Christ in you,’—that is, that you have known Christ and He is in you” (blessed Theophylact).

“Christ in you – the hope of glory.” “‘By hope of glory’ the Apostle named the glory awaited” (blessed Theodoret). “For through Him we hope to obtain eternal glory. Our hope most glorious and unashamed is Christ the Lord” (blessed Theophylact). The Apostle impresses: the glory manifested upon you through this, that you have been made partakers of the economy of salvation in the Lord Jesus Christ, is certainly great, rich and overflowing; but it is only the beginning of glory. The true glory in its full splendor and magnificence is awaited in the future. The guarantee, however, that it will indeed be revealed and that you will be partakers of it, is the fact that “Christ is in you.”

Col. 1:28. Whom we proclaim, admonishing every man and teaching “in all” “wisdom, that we may present every man perfect in Christ Jesus.”

“Him,”—that is Christ the Lord,—“He, Who is above all, Who dominates over Angels and has authority over other powers, descended low, became man, endured countless torments, rose and ascended,—it is Him that ‘we proclaim,’ having received Him from on high” (holy Chrysostom). “We proclaim,” κατα­γγέλλομεν,—downward we announce Him Who sits on high at the right hand of the Father in glory and dominates over all, “as if bringing Him down from on high” (blessed Theophylact, Oecumenius). We, Apostles,—the true teachers of the universe, appointed by God and the Lord Jesus Christ, supplied with grace of the Holy Spirit and sent throughout all the earth. There is no other true preaching on earth except the one which we proclaim. Such an impression was very needful for the Colossians.

“Admonishing and teaching,” νουθετοῦντες καὶ διδάσκοντες. By this are meant the teaching methods by which first one explains the truth and then persuades of it, implants it in mind and heart; one does not stop at merely pointing out the truth, but inclines toward it and makes it submit to it. That the latter stands in the first place can be explained either by the importance of this work, or by the fact that the Apostle considered the indication of the order of these two activities of teaching to be a matter of indifference: for below (Col. 3:16) these words stand in reverse order. — Or perhaps these words show the order of bringing to Christ: first by admonition one brings to a sense of fear of God and repentance before God, and then by teaching one points out the way of reconciliation with God through faith in the Lord, Redeemer and Saviour. Or, finally, “under: ‘admonishing’—you can understand lessons of practical life, and under: ‘teaching’—the exposition of dogmas” (blessed Theophylact).

“With all wisdom,” ἐν πάσῃ σοφίᾳ. All our commentators read thus and understand by this not the subject of admonition and teaching, but the manner: with all wisdom. Holy Chrysostom says: “with all wisdom, that is, with all wisdom and understanding, or: speaking all things in wisdom. All wisdom is required here; for not everyone can comprehend this.” Oecumenius cries out: “is not extreme wisdom required in order to persuade savage Gentiles?” Blessed Theophylact adds to this also something else: “in order to teach this successfully, all wisdom is required, drawing what is needed sometimes from Scripture, sometimes from reason, sometimes from Greek writers: as holy Paul did in Athens.” The Apostle has testified concerning himself that he was all things to all, that he might save some by his preaching. Both the degree of education and the character and external circumstances of those receiving the teaching require special attention. To be able to use everything for the success of teaching is the wisdom of the teacher.

“So that we may present every man perfect in Christ Jesus.” — “Every man”—this is already being said for the third time: for also after: “teaching”—the same stands: “every man.” All our commentators read thus. Surely, the Apostle felt the need to direct the attention of the Colossians to this more, impressing that for no one among men is there any other teacher besides us, nor any other teaching. We alone are teachers for all, and one teaching for all is entrusted to us, which we strive to impart to each one, admonishing each one and teaching each one, so that we may present each one perfect in Christ Jesus. Or perhaps holy Paul wished to express the breadth and impetuousness of his love for men and their salvation. “Insatiable was his holy soul and desired to bring every man to Christ” (Oecumenius). “What do you say: ‘every man’? Yes, he says, we are concerned about this. If this is not fulfilled, it is not our fault. The divine Paul strove to make perfect every man” (holy Chrysostom, blessed Theophylact).

“So that we may present every man perfect”—the goal of admonition and teaching with all wisdom. What does “present” mean? A teacher has in view to present his students successfully at examinations; but before that he is concerned in every way to prepare them for it. The same applies to the Apostles. They also had in view to present every man perfect before the face of God at judgment; but before that all their concern was directed to making every man such. That is the further goal, and this is the immediate one. And more likely, the Apostle, saying: “so that we may present,” meant: so that we may make. To this immediate goal were directed all the labors of their admonition and teaching with all wisdom; and that—the further goal, by the achievement of this immediate one, was achieved of itself.

What is the perfection of man in Christ Jesus? Whoever, having acknowledged his utter guilt before God, repented and, fleeing by faith to the Lord Jesus, as the only Saviour, cleaved to Him with all his soul, determining to walk in His commandments without deviation, then, having been sanctified by grace through the sacraments, truly walks this path, making progress in every good work, yet placing all his hope of salvation in the one Lord alone; he stands on the true and reliable path to true perfection in Christ Jesus, and if he does not depart from it, he will assuredly reach the degree of perfection possible for him. This was all the concern of the Apostles, so that, having imparted to each one the true teaching concerning salvation in the Lord Jesus, they might turn him from sin and passions, inspire him to a pure and holy life and, arming him with the grace of the Holy Spirit, truly direct him to such a life and then keep him in it. Thus—perfect in Christ Jesus is he who believes correctly and lives according to faith blamelessly, placing all his salvation in the Lord and burning with love for Him.

Col. 1:29. For which I also labor and contend according to His working, which works in me in power.

Before the Apostle spoke of himself together with the other Apostles, but now about himself alone, showing how he is concerned with the general Apostolic work—by means of admonition and teaching to present every man perfect in Christ Jesus. — How then? “For this I also toil,” εἰς δ,—to this exactly my labors are directed, and labors not of some kind, but intense, accompanied by struggle and effort. “I am not simply concerned, he says, not as it happened; but: ‘I toil,’ ἀγωνιζόμενος,—‘I struggle,’—that is with all diligence, with all vigilance” (holy Chrysostom), “with all kinds of struggles” (blessed Theophylact), “struggling with enemies visible and invisible” (Oecumenius). Struggle presupposes both all inner effort—cares, prayers, concerns, and all external fighting and overcoming of obstacles both in those receiving the teaching and in its opponents. “In a word: I struggle—the Apostle showed that many are fighting against him” (holy Chrysostom). But, he says, “assisted by the grace of God, every labor and struggle I take upon myself willingly, so that by the teaching of the gospel I might make all men perfect” (blessed Theodoret).

“According to His working which works in me.” — Κατὰ τὴν ἐνεργουμένην,—according to His action, working in me. He stirs me up, He guides me, He strengthens me and brings every work to completion. He is the one working in me; I am only an instrument. He works; I only do not resist and refuse no labor or struggle to which He stirs me up and directs me. “The Apostle shows that everything in him is God’s work; and this not only from humility, but from truth” (holy Chrysostom). Having said: “I toil and struggle,”—he refers all his labor and struggle to Christ, speaking as if: this is not my work. He who makes me strong and sufficient for such labors and struggles with opponents, Christ is the one supplying me with effectual power.

“With power,” ἐν δυνάμει,—powerfully,—not only perceptible to the Apostle, but also visible to all. If the help of the Lord was not limited only to internal action in the Apostle, but manifested also outwardly, as external struggles lay ahead; then there is no ground not to admit that by the word: ἐν δυνάμει—is indicated also the miraculous power, which accompanied the Apostolic preaching everywhere and manifested itself in signs, as soon as necessity required. Ambrosiaster writes: “the struggle against the enemies of the gospel I led, he says, assisted by the power of signs. For whoever dared to contradict the verbal teaching, by the suggestion of the cunning devil, had to yield with shame to the power of signs.”

The last verse concerning the labors and struggles of the Apostle in the work of teaching and bringing believers to perfection serves as a transition to admonishing the Colossians.