(24-29) Here (as in Ephesians 3, in the same connection) St. Paul dwells on his own mission to set forth the universal gospel to the Gentiles. In the Ephesian Epistle this declaration is made a direct introduction to practical exhortation (comp. Col. 4, 5, 6); here it leads up to the earnest remonstrance against speculative errors in Colossians 2, which precedes a similar practical exhortation. In both cases he dwells on the committal to him of a special dispensation; in both he rejoices in suffering as a means of spiritual influence; in both cases he declares the one object to be the presentation of each man perfect before Christ.
(24) Who now rejoice.--In the true reading of the original there is no relative pronoun. The sentence starts with emphatic abruptness, "Now (at this moment) I rejoice" (just as in 2 Corinthians 7:9). In all the three Epistles of the Captivity this same rejoicing is declared in himself and urged on his brethren. In Ephesians 3:13, "I desire that ye faint not at my tribulations for you, which is your glory;" in Philippians 2:11, "Yea, if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. For the same cause do ye also joy, and rejoice with me." There, as here, the rejoicing is in suffering, not in itself, not solely because it is borne with and for Christ, but also because it is for the sake of the Church. Here, however, this idea is expressed with far greater emphasis.
Fill up that which is behind of the afflictionsof Christ.--The sense of this passage is at first sight startling, but it could not have been thought difficult or doubtful, had not false inferences from it tempted men to shrink from the obvious meaning. Now, (1) the "afflictions of Christ" is a phrase not used elsewhere; for "affliction" (properly, hard and galling pressure) is the ordinary burden of life, and is generally spoken of only as coming on His servants. But, like the common phrase "the sufferings of Christ" (2 Corinthians 1:5; Philippians 3:10; 1 Peter 4:15; 1 Peter 5:1), it must moan the afflictions which He endured. It is true, as has been thoughtfully suggested (see Chrysostom and others on the passage) that we are to count as His the afflictions of His Church; but still, even if we are to include these indirect afflictions, we cannot possibly exclude the direct. Next, (2) St. Paul expressly says (in the full force of the original) that "he fills up instead" of his Master, what is still left unfinished of his Master's afflictions. (See the passages quoted by Dr. Lightfoot in his note on this verse.) He declares, i.e., that, succeeding to the suffering of Christ, he carries it out for the sake of His body the Church. This is, indeed, nothing but a clearer and more striking expression of the truth conveyed in 2 Corinthians 1:5, "The sufferings of Christ overflow to us," so that we bear our part, in addition to the full measure which He bore; and even in the commoner expression, to be "partaker of Christ's sufferings" (Philippians 3:10; 1 Peter 4:13), or "to drink of His cup and be baptised with His baptism" (Matthew 20:22-23). But, (3) looking to the meaning and use of the word "afflictions," we note that "the afflictions of Christ" must be His sufferings on earth considered simply as a part--though immeasurably the chief part--of the burden of humanity in a sinful world, They represent, not the Cross of Atonement, on which He alone could suffer--and in which any reader of St. Paul must find it absurd to suppose that he would claim the slightest share--but the Cross of struggle against sin even to death, which He expressly bade us "take up if we would follow Him." This He has still left "behind;" this in His strength every one of His servants bears, partly for himself, partly also for others. In the former light St. Paul says, "The world is crucified to me, and I to the world" (Galatians 6:14); in the latter he claims it as his highest privilege "to fill up that which is behind of the afflictions of Christ for His Body which is the Church."
In my flesh for his body's sake.--There is obviously an antithesis here. St. Paul suffers in his natural body for the mystical Body of Christ.
Verses 24-29. - SECTION III. THE APOSTLE AND HIS MISSION. Analysis:
(1) The apostle's ministry is at present one of suffering (ver. 24)
(2) Christ, the Hope of the Gentiles, the Secret of the ages, is its theme (vers. 25-27);
(3) and its aim the individual perfection of all to whom it is addressed (ver. 28).
(4) In seeking which he is sustained by a supernatural power (ver. 29). Verse 24. - Now I rejoice in my sufferings for your sake (Colossians 4:3; Ephesians 3:1, 13; Ephesians 6:19, 20; Philippians 1:12, 16, 29; Philippians 2:17; Philemon 1:9, 13; 2 Timothy 1:11, 12; Acts 9:16; Acts 26:29). "Who" is wanting in the older manuscripts. The abruptness of expression indicates a sudden outburst of feeling (comp. 2 Corinthians 7:9; 1 Timothy 1:12). "Now - as these thoughts fill my mind" (Lightfoot); or, better, "In my present position (with the chain round my wrist:" Eadie). St. Paul's sufferings as apostle of the Gentiles and in defence of their rights in the gospel - so "for your sake" (comp. Acts 13:44-50; Acts 22:21, 22; 1 Thessalonians 2:14-16; Romans 15:16; Galatians 5:11; 1 Timothy 2:7) - were matter of joy to him as they were of benefit to them. And am filling up in my turn the things that are lacking of the afflictions of Christ (Mark 10:39; John 15:20; Romans 8:17; 2 Corinthians 1:5; 2 Timothy 2:12; Philippians 3:10). "Am filling up" (ἀναπληρόω) has the same object (ὑστέρημα) in 1 Corinthians 16:17; Philippians 2:30 (comp. 2 Corinthians 9:12; 2 Corinthians 11:9; 1 Thessalonians 3:10). Here it is further compounded with ἀντί ("over against"), which implies some sort of correspondence - between defect and supply, say Meyer, Alford, Ellicott; but this is surely contained in the idea of filling up, whereas ἀντὶ bears as a rule, and always in St. Paul, a distinct and pointed reference of its own. "He says not simply ἀναπληρῶ, but ἀνταναπληρῶ, that is, Instead of the Lord and Master, I the slave and disciple" (Photius). Christ, the Head, had borne his part, now the apostle in turn fills up his part, in the great sum of suffering to be undergone on behalf of the body of Christ (see parallels). The verb being so understood, then, with Lightfoot, we infer that "the afflictions of Christ" (a phrase peculiar. . to this passage). are:
(1)Christ's own ministerial sufferings, endured at the hands of men. Affliction is a common term for all that Christians suffer as being in "this present evil world" (2 Thessalonians 1:4-6; Romans 5:3; 2 Corinthians 4:17: comp. John 16:33). Such suffering is common to the Master and his servants (John 15:20), and he leaves behind to each his fitting and correspondent share therein. These afflictions are "the sufferings of the Christ" in their ministerial as distinguished from their mediatorial aspect.
(2) The latter sense is, however, put on the phrase by Romanist divines, who quote the text in support of the doctrine of the merit of the saints, in contradiction to the uniform teaching of St. Paul and the whole New Testament, that the sacrifice of Christ is the sole meritorious ground of salvation for all men, leaving nothing to fill up (vers. 20-22; Ephesians 2:16; Romans 3:25, 20; 2 Corinthians 5:18, 19; Galatians 3:13; Hebrews 2:9; Hebrews 9:26; Hebrews 10:14; Acts 4:12; Acts 13:38, 39; John 1:29; 1 John 2:2; 1 Peter 2:24, etc.). It is worthy of note that, unless it be in the Epistle to the Hebrews, St. Paul never uses the words "suffer," "suffering" (much less "affliction") in connection with the atoning sacrifice. He dwells rather on the objective fact itself - "the death," "the cross," "the blood."
(3) The prevailing interpretation (Chrysostom, Augustine, down to Alford, Ellicott) finds here the afflictions of the Church (including Paul's) made Christ's by mystic sympathy (Ephesians 5:23, 29). But this view identifies Paul's sufferings with his Master's, while he expressly distinguishes them; and the idea, however beautiful in itself, is without Pauline analogy.
(4) Meyer holds the afflictions to be Paul's own afflictions which are Christ's by ethical identity, as belonging to the same class. This approaches (1), but is less simple grammatically, and again confuses the antithesis involved in the pointed ἀντί.
(5) Other modifications of this view - afflictions coming from Christ, on account of Christ, etc. - are less plausible. Dr. Gloag, in the Expositor, first series, vol. 7. pp. 224-236, fully discusses the passage and ably defends (3). In my flesh (2 Corinthians 4:10, 11; 2 Corinthians 7:5; Galatians 4:13, 14); for St. Paul's physical nature felt keenly the pangs of imprisonment, the chafing of "these bonds." And thus he puts honour on the despised flesh, as capable of such high service (see note, ver. 22). On behalf of his body, which is the Church (ver. 18; Colossians 2:19; Ephesians 1:23; Ephesians 4:16; Ephesians 5:23; 2 Timothy 2:10). The interests of the Church demanded his sufferings. They are "for you" (Colossian Gentiles); but, in his view, the full possession of the gospel by the Gentiles and the existence of the Church itself were vitally bound up together (Ephesians 2:15, 21, 22; Ephesians 3:6). If "Christ loved the Church, and gave himself for her" (Ephesians 5:25), he might well in his turn suffer on the same account. The magnitude of the interests involved are measured by his greatness whose body the Church is (vers. 15-18). (On "body," see note, ver. 18 .)
1:24-29 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.
Who now rejoice in my sufferings for you,.... The apostle, as soon as he had made mention of his being a minister of the Gospel, thinks and speaks of his "sufferings"; for those are what always more or less attend persons in such an office; they are appointed to them by God; Christ has foretold them of them; they are necessary for them; they must expect them, and patiently endure them: the apostle was under them now at this present time, for he wrote this epistle in his bonds when a prisoner at Rome, not for any immorality, any crime he had committed, but for Christ's sake, for his Gospel's sake, for the sake of the churches of Christ to whom he preached, for the confirmation of them, and so of these Colossians; and therefore he says, "for you"; and which he mentions to animate them to abide by the Gospel, for which he was suffering, that it might continue with them and others: nor was he distressed and discouraged at his afflictions, he "rejoiced" in them, because he had the presence of God in them, the Spirit of God and of glory rested on him, and God was glorified by them; he esteemed it an honour done him that grace was given, and he counted worthy to suffer for the sake of Christ; and as well knowing that he should live and reign with him, since he suffered with him and for him: and what greatly caused and increased his joy was what follows,
and fill up that which is behind of the afflictions of Christ in my flesh; by which are meant not the afflictions or sufferings of Christ in his own person; for these were all over, he was now entered into his glory, was exalted at the Father's right hand, and was crowned with glory and honour: there was nothing left behind of his sufferings, to be undergone by any of his people; he had drank of the cup and all the dregs of it; he had sustained the whole of his Father's wrath, and all the curses of the law, being abated nothing, but was made perfect through sufferings; having perfectly suffered all, he suffered once and once for all, he will suffer no more; nor is there any need of his suffering more or again, for he has finished sin, wrought righteousness, made peace, and obtained eternal redemption; nor had he any partner in his sufferings, nor did he need any, or left any part of his sufferings to be filled up by others; for he endured all and the whole, which the law and justice of God could require in his own body, in the body of his flesh through death; of these sufferings the apostle does not speak, but of such which he filled up in "his" own "flesh"; and design the afflictions of Christ in his members, which are called "his", because of that near union there is between Christ and them; so that what befalls them may be predicated of him; when anyone of them suffers, he suffers with him, as the sufferings of a part of the body are ascribed to the whole person; and because of that sympathy there is between them, he has a fellow feeling with his people in all their infirmities; in all their afflictions he is afflicted: if Saul persecutes his saints, he persecutes him; whatever injury is done to them, he takes it as done to himself, who are to him as the apple of his eye. Moreover, hereby they are conformed unto him, and made like him; as he was, so are they in this world; there is a good deal of likeness between the afflictions of Christ and his people, though in some things there is a great disparity; add to this, that the afflictions of the saints are endured for Christ's sake, for the sake of his Gospel, and the profession of his name, and therefore called his, and the more cheerfully bore by them: now of these there were some remains to be filled up by the apostle; not that all the afflictions of the whole body of Christ were to be, or have been filled up by him; there was a great deal left behind by him to be filled up by others, and which has been filling up ever since, and still is, and yet all is not fulfilled to this day, nor will be till the end of time; but he speaks only of that part and measure of them, which was to be tilled up in his flesh; he had his measure of afflictions allotted to him, great part of which he had endured already, but some remained, the measure was not yet full, though pretty near being completed, which gave him pleasure; it was just filling up, and the time of his departure was at hand, when there would be no more sorrow; for it was only while he was in the flesh he was filling up this measure, and would be quickly up; and what added to his joy was, that as these were the afflictions of Christ, and the measure of them was appointed by his heavenly Father, to be filled up by him in this mortal state, so they were
for his body's sake, which is the church; not in the room and stead of the church, and people of Christ, as were the sufferings of Christ personal; or to exempt them from sufferings who all have their share in this life; nor for their sins to make reconciliation for them, and procure the remission of them; nor to redeem them, or obtain salvation for them, all which is completed by Christ; but for their good and profit, that the Gospel might continue and be blessed to the conversion of many, for the increase of the church and additions to it, and for the furtherance of the Gospel, and that such who professed it might be established and confirmed in it, by the sufferings of the apostle for it: and such good effects did follow upon his sufferings and afflictions; they were for the consolation of many souls, the strengthening of weak believers, and causing even preachers of the Gospel to wax more confident, and more boldly preach the Gospel without fear of man.
(24) Who now rejoice.--In the true reading of the original there is no relative pronoun. The sentence starts with emphatic abruptness, "Now (at this moment) I rejoice" (just as in 2 Corinthians 7:9). In all the three Epistles of the Captivity this same rejoicing is declared in himself and urged on his brethren. In Ephesians 3:13, "I desire that ye faint not at my tribulations for you, which is your glory;" in Philippians 2:11, "Yea, if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. For the same cause do ye also joy, and rejoice with me." There, as here, the rejoicing is in suffering, not in itself, not solely because it is borne with and for Christ, but also because it is for the sake of the Church. Here, however, this idea is expressed with far greater emphasis.
Fill up that which is behind of the afflictions of Christ.--The sense of this passage is at first sight startling, but it could not have been thought difficult or doubtful, had not false inferences from it tempted men to shrink from the obvious meaning. Now, (1) the "afflictions of Christ" is a phrase not used elsewhere; for "affliction" (properly, hard and galling pressure) is the ordinary burden of life, and is generally spoken of only as coming on His servants. But, like the common phrase "the sufferings of Christ" (2 Corinthians 1:5; Philippians 3:10; 1 Peter 4:15; 1 Peter 5:1), it must moan the afflictions which He endured. It is true, as has been thoughtfully suggested (see Chrysostom and others on the passage) that we are to count as His the afflictions of His Church; but still, even if we are to include these indirect afflictions, we cannot possibly exclude the direct. Next, (2) St. Paul expressly says (in the full force of the original) that "he fills up instead" of his Master, what is still left unfinished of his Master's afflictions. (See the passages quoted by Dr. Lightfoot in his note on this verse.) He declares, i.e., that, succeeding to the suffering of Christ, he carries it out for the sake of His body the Church. This is, indeed, nothing but a clearer and more striking expression of the truth conveyed in 2 Corinthians 1:5, "The sufferings of Christ overflow to us," so that we bear our part, in addition to the full measure which He bore; and even in the commoner expression, to be "partaker of Christ's sufferings" (Philippians 3:10; 1 Peter 4:13), or "to drink of His cup and be baptised with His baptism" (Matthew 20:22-23). But, (3) looking to the meaning and use of the word "afflictions," we note that "the afflictions of Christ" must be His sufferings on earth considered simply as a part--though immeasurably the chief part--of the burden of humanity in a sinful world, They represent, not the Cross of Atonement, on which He alone could suffer--and in which any reader of St. Paul must find it absurd to suppose that he would claim the slightest share--but the Cross of struggle against sin even to death, which He expressly bade us "take up if we would follow Him." This He has still left "behind;" this in His strength every one of His servants bears, partly for himself, partly also for others. In the former light St. Paul says, "The world is crucified to me, and I to the world" (Galatians 6:14); in the latter he claims it as his highest privilege "to fill up that which is behind of the afflictions of Christ for His Body which is the Church."
In my flesh for his body's sake.--There is obviously an antithesis here. St. Paul suffers in his natural body for the mystical Body of Christ.
(1) The apostle's ministry is at present one of suffering (ver. 24)
(2) Christ, the Hope of the Gentiles, the Secret of the ages, is its theme (vers. 25-27);
(3) and its aim the individual perfection of all to whom it is addressed (ver. 28).
(4) In seeking which he is sustained by a supernatural power (ver. 29). Verse 24. - Now I rejoice in my sufferings for your sake (Colossians 4:3; Ephesians 3:1, 13; Ephesians 6:19, 20; Philippians 1:12, 16, 29; Philippians 2:17; Philemon 1:9, 13; 2 Timothy 1:11, 12; Acts 9:16; Acts 26:29). "Who" is wanting in the older manuscripts. The abruptness of expression indicates a sudden outburst of feeling (comp. 2 Corinthians 7:9; 1 Timothy 1:12). "Now - as these thoughts fill my mind" (Lightfoot); or, better, "In my present position (with the chain round my wrist:" Eadie). St. Paul's sufferings as apostle of the Gentiles and in defence of their rights in the gospel - so "for your sake" (comp. Acts 13:44-50; Acts 22:21, 22; 1 Thessalonians 2:14-16; Romans 15:16; Galatians 5:11; 1 Timothy 2:7) - were matter of joy to him as they were of benefit to them. And am filling up in my turn the things that are lacking of the afflictions of Christ (Mark 10:39; John 15:20; Romans 8:17; 2 Corinthians 1:5; 2 Timothy 2:12; Philippians 3:10). "Am filling up" (ἀναπληρόω) has the same object (ὑστέρημα) in 1 Corinthians 16:17; Philippians 2:30 (comp. 2 Corinthians 9:12; 2 Corinthians 11:9; 1 Thessalonians 3:10). Here it is further compounded with ἀντί ("over against"), which implies some sort of correspondence - between defect and supply, say Meyer, Alford, Ellicott; but this is surely contained in the idea of filling up, whereas ἀντὶ bears as a rule, and always in St. Paul, a distinct and pointed reference of its own. "He says not simply ἀναπληρῶ, but ἀνταναπληρῶ, that is, Instead of the Lord and Master, I the slave and disciple" (Photius). Christ, the Head, had borne his part, now the apostle in turn fills up his part, in the great sum of suffering to be undergone on behalf of the body of Christ (see parallels). The verb being so understood, then, with Lightfoot, we infer that "the afflictions of Christ" (a phrase peculiar. . to this passage). are:
(1) Christ's own ministerial sufferings, endured at the hands of men. Affliction is a common term for all that Christians suffer as being in "this present evil world" (2 Thessalonians 1:4-6; Romans 5:3; 2 Corinthians 4:17: comp. John 16:33). Such suffering is common to the Master and his servants (John 15:20), and he leaves behind to each his fitting and correspondent share therein. These afflictions are "the sufferings of the Christ" in their ministerial as distinguished from their mediatorial aspect.
(2) The latter sense is, however, put on the phrase by Romanist divines, who quote the text in support of the doctrine of the merit of the saints, in contradiction to the uniform teaching of St. Paul and the whole New Testament, that the sacrifice of Christ is the sole meritorious ground of salvation for all men, leaving nothing to fill up (vers. 20-22; Ephesians 2:16; Romans 3:25, 20; 2 Corinthians 5:18, 19; Galatians 3:13; Hebrews 2:9; Hebrews 9:26; Hebrews 10:14; Acts 4:12; Acts 13:38, 39; John 1:29; 1 John 2:2; 1 Peter 2:24, etc.). It is worthy of note that, unless it be in the Epistle to the Hebrews, St. Paul never uses the words "suffer," "suffering" (much less "affliction") in connection with the atoning sacrifice. He dwells rather on the objective fact itself - "the death," "the cross," "the blood."
(3) The prevailing interpretation (Chrysostom, Augustine, down to Alford, Ellicott) finds here the afflictions of the Church (including Paul's) made Christ's by mystic sympathy (Ephesians 5:23, 29). But this view identifies Paul's sufferings with his Master's, while he expressly distinguishes them; and the idea, however beautiful in itself, is without Pauline analogy.
(4) Meyer holds the afflictions to be Paul's own afflictions which are Christ's by ethical identity, as belonging to the same class. This approaches (1), but is less simple grammatically, and again confuses the antithesis involved in the pointed ἀντί.
(5) Other modifications of this view - afflictions coming from Christ, on account of Christ, etc. - are less plausible. Dr. Gloag, in the Expositor, first series, vol. 7. pp. 224-236, fully discusses the passage and ably defends (3). In my flesh (2 Corinthians 4:10, 11; 2 Corinthians 7:5; Galatians 4:13, 14); for St. Paul's physical nature felt keenly the pangs of imprisonment, the chafing of "these bonds." And thus he puts honour on the despised flesh, as capable of such high service (see note, ver. 22). On behalf of his body, which is the Church (ver. 18; Colossians 2:19; Ephesians 1:23; Ephesians 4:16; Ephesians 5:23; 2 Timothy 2:10). The interests of the Church demanded his sufferings. They are "for you" (Colossian Gentiles); but, in his view, the full possession of the gospel by the Gentiles and the existence of the Church itself were vitally bound up together (Ephesians 2:15, 21, 22; Ephesians 3:6). If "Christ loved the Church, and gave himself for her" (Ephesians 5:25), he might well in his turn suffer on the same account. The magnitude of the interests involved are measured by his greatness whose body the Church is (vers. 15-18). (On "body," see note, ver. 18 .)
and fill up that which is behind of the afflictions of Christ in my flesh; by which are meant not the afflictions or sufferings of Christ in his own person; for these were all over, he was now entered into his glory, was exalted at the Father's right hand, and was crowned with glory and honour: there was nothing left behind of his sufferings, to be undergone by any of his people; he had drank of the cup and all the dregs of it; he had sustained the whole of his Father's wrath, and all the curses of the law, being abated nothing, but was made perfect through sufferings; having perfectly suffered all, he suffered once and once for all, he will suffer no more; nor is there any need of his suffering more or again, for he has finished sin, wrought righteousness, made peace, and obtained eternal redemption; nor had he any partner in his sufferings, nor did he need any, or left any part of his sufferings to be filled up by others; for he endured all and the whole, which the law and justice of God could require in his own body, in the body of his flesh through death; of these sufferings the apostle does not speak, but of such which he filled up in "his" own "flesh"; and design the afflictions of Christ in his members, which are called "his", because of that near union there is between Christ and them; so that what befalls them may be predicated of him; when anyone of them suffers, he suffers with him, as the sufferings of a part of the body are ascribed to the whole person; and because of that sympathy there is between them, he has a fellow feeling with his people in all their infirmities; in all their afflictions he is afflicted: if Saul persecutes his saints, he persecutes him; whatever injury is done to them, he takes it as done to himself, who are to him as the apple of his eye. Moreover, hereby they are conformed unto him, and made like him; as he was, so are they in this world; there is a good deal of likeness between the afflictions of Christ and his people, though in some things there is a great disparity; add to this, that the afflictions of the saints are endured for Christ's sake, for the sake of his Gospel, and the profession of his name, and therefore called his, and the more cheerfully bore by them: now of these there were some remains to be filled up by the apostle; not that all the afflictions of the whole body of Christ were to be, or have been filled up by him; there was a great deal left behind by him to be filled up by others, and which has been filling up ever since, and still is, and yet all is not fulfilled to this day, nor will be till the end of time; but he speaks only of that part and measure of them, which was to be tilled up in his flesh; he had his measure of afflictions allotted to him, great part of which he had endured already, but some remained, the measure was not yet full, though pretty near being completed, which gave him pleasure; it was just filling up, and the time of his departure was at hand, when there would be no more sorrow; for it was only while he was in the flesh he was filling up this measure, and would be quickly up; and what added to his joy was, that as these were the afflictions of Christ, and the measure of them was appointed by his heavenly Father, to be filled up by him in this mortal state, so they were
for his body's sake, which is the church; not in the room and stead of the church, and people of Christ, as were the sufferings of Christ personal; or to exempt them from sufferings who all have their share in this life; nor for their sins to make reconciliation for them, and procure the remission of them; nor to redeem them, or obtain salvation for them, all which is completed by Christ; but for their good and profit, that the Gospel might continue and be blessed to the conversion of many, for the increase of the church and additions to it, and for the furtherance of the Gospel, and that such who professed it might be established and confirmed in it, by the sufferings of the apostle for it: and such good effects did follow upon his sufferings and afflictions; they were for the consolation of many souls, the strengthening of weak believers, and causing even preachers of the Gospel to wax more confident, and more boldly preach the Gospel without fear of man.