John Calvin Commentary Colossians 1:24

"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;" — Colossians 1:24 (ASV)

I now rejoice. He has previously claimed authority for himself based on his calling. Now, however, he guards against the honor of his apostleship being diminished by the imprisonments and persecutions he endured for the sake of the gospel. For Satan also perversely uses these things as occasions to make God's servants more contemptible.

Furthermore, he encourages them by his example not to be intimidated by persecutions, and he displays his zeal to them, so that he may have greater influence. Indeed, he gives proof of his affection toward them by a remarkable pledge when he declares that he willingly bears for their sake the afflictions he endures. “But from where,” someone will ask, “does this joy arise?” It arises from his seeing the fruit that springs from it. “The affliction that I endure on your account is pleasant to me, because I do not suffer it in vain.” In the same manner, in his First Epistle to the Thessalonians, he says that he rejoiced in all necessities and afflictions, based on what he had heard about their faith (1 Thessalonians 3:6–7).

And fill up what is wanting. I understand the particle and as meaning for, because he assigns a reason why he is joyful in his sufferings: because he is in this matter a partner with Christ, and nothing happier can be desired than this partnership. He also brings forward a consolation common to all the devout: that in all tribulations, especially insofar as they suffer anything for the sake of the gospel, they are partakers of the cross of Christ, so that they may enjoy fellowship with him in a blessed resurrection.

Moreover, he declares that in this way what is lacking in Christ’s afflictions is filled up. For as he says in Romans 8:29,

Whom God elected, he also has predestined to be conformed to the image of Christ, that he may be the first-born among the brethren.

Furthermore, we know that there is such great unity between Christ and his members that the name of Christ sometimes includes the whole body, as in 1 Corinthians 12:12; for while discussing the Church there, he eventually concludes that in Christ the same principle applies as in the human body. Therefore, just as Christ suffered once in his own person, so he suffers daily in his members, and in this way those sufferings which the Father has appointed for his body by his decree are filled up. Here we have a second consideration, which ought to sustain our minds and comfort them in afflictions: that it is fixed and determined by God’s providence that we must be conformed to Christ in enduring the cross, and that the fellowship we have with him extends to this also.

He also adds a third reason: that his sufferings are advantageous, not just to a few, but to the whole Church. He had previously stated that he suffered on behalf of the Colossians, and he now further declares that the advantage extends to the whole Church. This advantage has been spoken of in Philippians 1:12. What could be clearer, less forced, or more simple than this explanation: that Paul is joyful in persecution because he considers, in accordance with what he writes elsewhere, that we must

carry about with us in our body the mortification of Christ, that his life may be manifested in us? (2 Corinthians 4:10).

He also says in Timothy, If we suffer with him, we shall also reign with him: if we die with him, we shall also live with him (2 Timothy 2:11–12),

and thus the outcome will be blessed and glorious. Furthermore, he considers that we must not refuse the condition which God has appointed for his Church, so that the members of Christ may have an appropriate correspondence with the head; and, thirdly, that afflictions must be cheerfully endured, since they are profitable to all the devout and promote the welfare of the whole Church by adorning the doctrine of the gospel.

Papists, however, disregarding and setting aside all these things, have devised a new scheme to establish their system of indulgences.

They give the name of indulgences to a remission of punishments, obtained by us through the merits of the martyrs. For, as they deny that there is a free remission of sins and allege that sins are redeemed by satisfactory deeds, when the satisfactions do not meet the required measure, they enlist the help of the martyrs' blood, so that it may, along with the blood of Christ, serve as an expiation in God's judgment.

And this mixture they call the treasure of the Church, the keys of which they afterwards entrust to whomever they see fit. Nor are they ashamed to distort this passage to support such an execrable blasphemy, as if Paul here affirmed that his sufferings serve to expiate the sins of men.

They adduce in their support the term ὑστερήματα (things lacking), as if Paul meant to say that the sufferings Christ endured for human redemption were insufficient. However, everyone sees that Paul speaks in this way because it is necessary that by the afflictions of the devout, the body of the Church should be brought to its perfection, since the members are conformed to their head.

I would also be afraid of being suspected of slander in repeating such monstrous things if their books did not bear witness that I am not imputing anything to them without basis. They also emphasize what Paul says: that he suffers for the Church. It is surprising that this subtle interpretation had not occurred to any of the ancients, for they all interpret it as we do, to mean that the saints suffer for the Church by confirming the Church's faith.

Papists, however, infer from this that the saints are redeemers because they shed their blood for the expiation of sins. However, so that my readers may perceive their impudence more clearly, let us grant that the martyrs, as well as Christ, suffered for the Church, but in different ways—a distinction I am inclined to express in Augustine’s words rather than my own.

For he writes thus in his 84th treatise on John: “Though we brethren die for brethren, yet no martyr’s blood is poured out for the remission of sins. This Christ did for us. Nor has he in this conferred upon us something to imitate, but a reason for thanksgiving.”

Also, in the fourth book to Bonifacius: “Just as the only Son of God became the Son of man, that he might make us sons of God, so he alone, without offense, endured punishment for us, that through him, without merit, we might obtain undeserved favor.”

Similar to these is the statement of Leo, Bishop of Rome: “The righteous received crowns, they did not give them; and from the fortitude of believers have come forth examples of patience, not gifts of righteousness. For their deaths were for themselves, and no one by his own death paid the debt of another.”

Now, that this is the meaning of Paul’s words is abundantly clear from the context, for he adds that he suffers according to the dispensation that was given to him. And we know that the ministry committed to him was not of redeeming the Church, but of edifying it; and he himself immediately afterwards expressly acknowledges this. This is also what he writes to Timothy:

that he endures all things for the sake of the elect, that they may obtain the salvation which is in Christ Jesus (2 Timothy 2:10).

Also, in 2 Corinthians 1:4, he states that he willingly endures all things for their consolation and salvation.

Therefore, let devout readers learn to hate and detest those profane sophists who thus deliberately corrupt and distort the Scriptures to give some semblance of truth to their delusions.