Colossians 1:24–29

In this section, Paul reflects on his own calling to be a minster of the gospel, with particular reference to the Gentiles. This leads him to comment on the glory of the gospel.

1. VI. Paul’s Costly Ministry for the Sake of the Church (1:24–29)
   1. A. Rejoicing in Suffering for the Sake of the Church (1:24–25)
   2. B. The Mystery, Once Hidden and Now Revealed (1:26–28)
   3. C. Toiling in God’s Strength (1:29)

1:24 The personal reference in 1:23 leads from a richly theological section of the letter to a deeply personal one, informed throughout by Paul’s grasp of the gospel. Verses 24–28 provide further information about Paul’s ministry, including reference in verses 24 and 28 to the hardships he had experienced. Paul’s focus remains, however, on his message.

The apostle begins this new section with a note of rejoicing (nyn chairō, “now I rejoice”). The section begins somewhat abruptly without any conjunction, a relatively unusual feature in Hellenistic Greek known as asyndeton.¹ The verb chairō is used twice in Colossians (1:24; 2:5) and frequently elsewhere in Paul’s other letters, especially 2 Corinthians and Philippians, both of which letters reflect quite extensively on Paul’s hardships. Paul’s commitment to rejoicing is not contingent on pleasant circumstances.

Paul’s reference to “filling up what is lacking in Christ’s afflictions” is initially perplexing, but becomes less so when we hold fast to the principle that less clear texts should be interpreted in the light of those that are clearer. It is clear from Paul’s writings that he sees no lack in Christ’s death. We need only to consider the emphatic way in which he has spoken of the accomplishments of Christ on the cross earlier in this same letter (cf. Col. 1:12–13, 19–22). Rather, Paul appears to have in mind the necessary future suffering of the “body of Christ,” the church. He desires to submit to such suffering so that his fellow believers might be spared. In this he demonstrates an attitude very similar to that of Jesus himself.

1:25 Paul sums up his calling as, “to make the word of God fully known.” In the Greek text, the final phrase of the verse is “the word of God,” which is followed immediately in verse 26 by “the mystery” (to mysterion).

1:26 “The mystery” is, thus, another way of speaking of God’s word or message, which is “the word of the truth, the gospel” (1:5). Here we have the first of four references to “mystery” in Colossians (1:26, 27; 2:2; 4:3). The term mysterion refers to “the unmanifested or private counsel of God.”² The NT notion of mystery is that which was once hidden but is now revealed. Indeed, the content of the mystery is explained in the very next verse. In retrospect, we can see there were already glimpses in the OT of the mystery that the Gentiles would be gathered into the people of God (e.g., Gen. 12:1–3), but for many, including Paul, these glimpses remained hidden even when in plain view. In contrast to the “mystery religions” of Paul’s day, the gospel is not hidden or accessible to only a select few.

1:27 The one who has made the mystery known is the sovereign God. He has chosen to make known the glorious message that the Gentiles have now been included in his people in Christ. This mystery, which encompasses all the richness of the gospel message, is summed up in one short phrase: “Christ in you, the hope of glory.” This expression is very condensed. The primary focus of Christian hope is not “glory” in the sense of some undefined heavenly bliss; it is Christ himself. Paul’s understanding of the mystery and of Christian hope is thoroughly Christological. Paul speaks both of “Christ in you” and of Christ seated at the right hand of God (3:1–4). While Christ is physically present in the heavenly realm, he is present in his people by the Spirit.

1:28 Paul returns to his own calling, and his emphasis falls on the relative pronoun “him”: “Him we proclaim.” Paul’s entire purpose is to make Christ known. This involves both negative (“warning”) and positive (“teaching”) aspects, with a view toward presenting “everyone mature [teleion] in Christ.” Teleios is used twice in Colossians (1:28; 4:12; cf. also the related term in 3:14). BDAG suggests that Paul is probably making an allusion to being “initiated” into a rite here.³ It is certainly possible that Paul might use the term ironically, but such a conclusion is not necessary to make sense of his usage here. The threefold repetition of “everyone” (panta anthrōpon) emphasizes that the gospel is offered to absolutely everyone and that Paul’s desire is inclusivity. It may also be an intended contrast with the exclusive nature of the mystery cults.

1:29 Paul returns to a personal reference, linking this verse with verses 23–25. He presents his efforts as a demanding struggle (language that will be picked up in the next verse) but nevertheless testifies to the “energy that he powerfully works within me” (cf. similar statements in 1 Cor. 15:10; Phil. 2:13; 4:13). It is likely that the referent of “his” and “he” is Christ, mentioned in Colossians 1:28.

It is never easy or pleasant to suffer, but it is necessary to put suffering into proper perspective. While Paul’s calling as a minister, or servant, is not typical of all Christians, his approach to suffering is instructive. He regards his suffering as a means of identifying with his Savior and also with other Christians who face suffering. In an age when many Christians in many parts of the world face extreme suffering on account of their faith in Jesus Christ, we must consider how Paul sets his own suffering (and that of others) in the context of Christ’s suffering for his people and the hope of the gospel (cf. Rom. 8:18).

Paul is also willing to toil and struggle (Col. 1:29) for the goal of presenting believers mature in Christ (v. 28). He shows a selfless attitude, seeking the good of others before his own comfort. What is more, Paul recognizes that if he is able to show determination in the face of afflictions, it is because God is at work in his life (cf. also 1 Cor. 15:10; Phil 2:13; 4:13).

The more that Paul reflects on the glory of the gospel, the more his sufferings seem of little consequence. When we face suffering, a similar deliberate choice to focus on the glory of Christ and of the gospel may prove decisive in responding positively to trying circumstances.