# the relation of Christ's ministry to Paul's



## a mere housewife (Dec 23, 2011)

I noticed reading Colossians 1 that Paul speaks of his work for the church in 'mirror' terms (it seems) of what Christ has done. In Colossians 1:22 he says that Christ has reconciled us in his body of flesh by his death, to present us blameless and holy and irreproachable before God. Later in verses 24-28, Paul speaks of suffering in his own flesh for the church; and then speaks of 'presenting everyone perfect in Christ'. I know that Paul's work is only effectual because of this relation to Christ -- he is filling up _Christ's_ sufferings, he is presenting people _in Christ_ -- whereas Christ suffers and presents in His own proper person. Yet there has to be some sort of efficacy (in Christ's working through Him) to Paul's work as it is a vital part of their being presented.

Is this unique to his apostleship? Or is he speaking of himself as a more 'common' minister of the gospel -- so that ministers today are also suffering and presenting in this relation to Christ?

And does this relation between suffering and laboring to see people we love made 'perfect' in Him, and Christ's suffering and laboring for them, apply to other relationships or callings (wife, mother, father, daughter, etc) as well?

(I would also be grateful to just better understand the nature of the relation between Christ's ministry and Paul's, from those who have studied this more thoroughly and can explain it better?)


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## jwithnell (Dec 23, 2011)

Interesting observation! Recently I've benefited so much from a series of sermons Sinclair Ferguson preached on Colassians that I'm going to listen through them again with a notebook in hand. From another source, the verbs Paul uses in Col 1:22 show an action fully completed in the past. I wonder if 1:24a is still referring to the sufferings of Christ which have fully completed their purposes while the remainder: "... and I fill up in my flesh ..." may be turning attention to the work that is needed for the church and the gospel -- a work that will not be completed until Jesus' return. Paul had already suffered greatly for the gospel and many more have and will suffer. I'd need the Greek geeks to steer us on this one. I'm curious about a distinction made in the NIV between Christ's _body_ in vs 22 and Paul's _flesh_ in vs 24.


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## a mere housewife (Dec 23, 2011)

Jean, thank you. I always enjoy reading your thoughts on things, fellow female Vos fan .


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## jwithnell (Dec 29, 2011)

The sermon must have accurately taken root in my brain. This is what Mr. Ferguson said:



> He suffers for the body, for those who belong to the Lord Jesus Christ [quotes Col 1:24] Does he mean that somehow or another there is a shortfall in the sufferings of Christ, that Christ did not suffer enough for the salvation of the Colossians? Obviously by no means; he believes that Christ's one suffering death was sufficient for the salvation of all His people, in all of the world, for all time; he understands that as he has been united to Christ; there is not yet filled up in him a fellowship with the sufferings of Christ, a union and communion with Christ -- in his sufferings; that this is going to go on and on in his life, and on and on in the church, until finally all the ransomed of Jesus Christ will be brought full safe and secure to the heavenly glory.


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## a mere housewife (Dec 29, 2011)

Thanks Jean. I'm also reading a commentary by Edward Elton (recommended in this thread: http://www.puritanboard.com/f45/sound-reformed-colossians-commentaries-60875/) which I've found to be quite helpful on this question. It didn't work for me at the link given, but my husband had it. I had looked into Calvin and Davenant previously, but I think the Edward Elton was most helpful here. The section is unfortunately too long to paste in  but well worth reading.


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## a mere housewife (Dec 29, 2011)

(Incidentally I can't help adding, for it is true -- I mentioned recently on another thread how careful I am about what I read because of how likely I am to be swept away in some undertow of unhelpful emphasis, and tend to take book recommendations more confidently from people for whose judgment I have much respect. Paul is certainly one of them, and this is proving another instance of his sound judgment.


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## jwithnell (Dec 29, 2011)

Talk about swept away -- I initially was trying to get some clarity on Col. 2:12, then got drawn into Colossians as a whole. God is using the epistle as a knife, but one I cannot avoid. When I finish my notes on the sermon series, I'll take a look at the commentaries you mentioned. (Meanwhile, I'm drawn into some OT books from another thread. I will definitely exert some discipline on that one!)


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## a mere housewife (Jan 1, 2012)

It's quite a wonderful book. I feel too 'small minded' and read too slowly to grasp very much of Scripture in-depth so I am trying to focus on a couple books from the Old, and a couple from the New, Testament -- and my husband had Colossians on audio when I was wondering which other NT book to study  (The Gospel of John is a given, for me.) 

If I have understood things I read correctly, then the answer to my question (at least in part) is that just as Christ laid down His life for His body, the church -- so we to whom He gave Himself even physically, and who wish to give ourselves also to Him completely, should love and give ourselves for His body the church also. We are not all apostles or ministers -- some of us are just wives or mothers or daughters or sisters (or fathers or husbands etc); but we should each in our own calling set ourselves aside, and embrace whatever suffering He sends, not only because it is for our salvation but because it is for the salvation of those we love. (Not because our sufferings are efficacious like His, but because in His wisdom and providence He works all things out to save and keep His own out of the world; and He uses each of us to that end as well, wherever He has placed us). We should have a tremendous desire to see His church presented perfect before Him -- because He is our desire, and He loves and gave Himself for His church. And in union with Him we not only hold a real reflection of His desires, but each of us in our own way mirrors that giving of Himself for us.

I also think that perhaps those who are called in a more special way to ministry in the church are called in a more special way to suffer for it. It reminds me of Jeremiah especially. People often speak of how the prophets thundered and take justification from that to thunder away as they like at the people of God. But the prophets gave themselves in a special way to God's people, and the thundering cost them so much more than some light judgment they could toss off in a few moments of an otherwise engaged afternoon, for they really bore those people on their heart and bore that word in their lives in a way that cost them something -- in Jeremiah's case, really everything. I am unsure if this is stated very well (I am quite sure it could be stated much better), but it does make me so grateful for our faithful ministers.

(edit: I suppose what I am trying to say is that the authority doesn't come without the suffering. Paul cites his authority as an apostle and then goes on to speak of his call in terms of suffering.)


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## Semper Fidelis (Jan 1, 2012)

Heidi,

I wrote this a year or so ago. I hope it is useful.


*Historical Background*

Colossae was a great city: in size and population, but also in strategic importance. It was situated on a highway that linked East and West Asia and was the key to the entrance of the Lycus Valley and at the same time to the road eastward toward Apamea and the Cilician gates.[1] Laodicea was famous for the fine, black wool of its sheep. It also became a very important highway-junction, a place where the Eastern Highway met four other roads. It was a center for trade, commerce, banking operations, riches (Rev. 3:14–22) and political prestige. By the Romans, Laodicea was made the capital of a political district consisting of twenty-five towns.[2] Hierapolis was a famous spa, a city “full of self-made baths.” It was a tourist destination for people to drink the healing waters and to bathe in them. Hierapolis had its Charonion or Plutonium, which was a hole reaching far down into the earth had a vapor so deadly that it poisoned the birds that flew over it. The springs and this deep cave became a place of superstition and many temples were erected to worship false deities there.[3]

Colossae was populated by natives of Phrygia, pagans who worshiped various deities, although a large number of Jews lived there and were prosperous. Acts 2 records that Jews from Phrygia were among those present at the feast of Pentecost. Colossae was a typically pagan city, with a strong intermingling of Jews. It is very likely that the Church planter there had theological problems stemming from both pagan and Jewish ideas.[4]

The members of the Colossian church were relatively recent converts from the idolatry and sensuality of paganism. There were several dangers that represented a relapse into darkness or syncretism with it. Paul repeatedly admonishes that the Colossians must continue in their faith, must not be moved from the gospel which rather recently they had accepted, must not return to their evil works, must “put to death” such things as immorality, impurity, passion, evil desire, greed, wrath, anger, malice, slander, shameful language, and the telling of untruths (Col. 1:21–23; 2:6; 3:5–11).[5]

*Epistolary Information*

The Epistle to the Colossians is a treatise on the sufficiency of the work of Christ to bring the Colossians to knowledge of the Truth as well as to transform them in opposition to the pagan views they are falling back upon. The Epistolary aspect of Col 1:24-29 is that it falls within Paul’s unpacking of the Preeminence of Christ. He begins that idea in verse 15 and Paul’s ministry is given as an “explanation” of verse 23. His main focus is the truth of Christ and the proclamation of that truth of which Paul was made a minister. That ministry of the Word is described in Col 1:24-29.

*Specific Historical Context*

“The Colossian Heresy” was an error from false teachers who were trying to show the Colossians how they would be able to triumph over “the indulgence of the flesh.” In so many words, faith in Christ, though fine as far as it goes, was not sufficient, for Christ is not a complete Savior. Reading between the lines, one finds the word “fullness” and it’s possible they were noting that Christ could not grant the fullness of knowledge, holiness, power, joy, etc and rules and regulations were added to secure that fullness. Paul seems to interact with this in Col 2:23 noting that whatever path the false teachers are peddling will hurt rather than help the effort of controlling sensuality.[6]

Some of the characteristics of this heresy were:

a. False Philosophy (Col. 2:8) which, though claiming to have discovered secrets and to have seen visions (2:18), denied the all-sufficiency and pre-eminence of Christ. Paul states that the reason why he sets forth the greatness of Christ is that there are those who deny it and are trying to delude others into denying it also (2:2b–4; 2:8, 9; 2:16, 17). The sovereign majesty and complete adequacy of Christ as the perfect Savior and Lord is stressed in such passages as 1:13–20; 1:27, 28; 2:2–4; 2:8–10; 2:16, 17; 2:19; 3:1–4. This is basic to all that follows.[7]

b. Judaistic Ceremonialism (Col. 2:11, 16, 17; 3:11), which attached special significance to the rite of physical circumcision, to food-regulations, and to observance of special days. Paul reminds that these are all “shadows.” These types have passed away now that the antitype of Christ has fulfilled them (Col. 2:17).[8]

c. Angel-worship (Col. 1:16; 2:15; 2:18) detracted from the uniqueness of Christ, as if he were insufficient for complete salvation.[9]

d. Asceticism (Col. 2:20–23), which disciplined the physical body went beyond Judaism. The apostle notes that this is a futile path and points to Christ as the real answer to the problems of doctrine and life that trouble the Colossians (2:20–23, contrast 3:1–4).[10]

During his first Roman imprisonment, Paul received a visit from Epaphras, the “minister” of the Colossians who told Paul about the condition of the church. The report includes some good elements: faith, love, and hope were in evidence. The gospel was bearing fruit (Col. 1:1–6; 2:5). Yet, there was also the danger of slipping back into the former sinful habits. Also, false teachers were trying to delude the church by offering a solution which was no solution at all but would make matters worse (“the Colossian Heresy”). 

*Summary Description*
_
24 Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church_

Paul, even now, rejoices in his chains as he suffers for the sake of the Body of Christ, the Church. He does not consider his present affliction something of no value but considers it a thing to rejoice over that he suffers imprisonment for the sake of Christ’s body. The Colossians are reminded of Paul’s endurance in the midst of his hardships and he intends to strengthen _them_ by the reminder that believers everywhere might draw strength in the true faith. It is apropos that he states that the sufferings are “for your sake.” 

The positive aspect of this suffering is underlined by the fact that he bears in his own flesh this cross-bearing work that will be a blessing to the church. By this he reflects on the afflictions that Christ endured when he was on earth and reminds them of the Cross. Christ, Himself, is no longer on the earth to endure suffering and Paul is not stating that he is, in effect, enduring afflictions in Christ’s place as a part of His body. Paul is noting that he does his share while other believers contributed their own. Paul exuberantly points out his confidence in suffering knowing that his endurance and clear testimony to the work of the Church will help establish them in their faith.

The “lacking” Paul speaks of does not imply that there is anything lacking in the atoning value of Christ’s sacrifice. It does not mean that good works or any of his “merit” need to be added to the merits of the Lord. Christ accomplished full satisfaction and Paul glories in the Cross but the enemies of Christ still persecute His body and want to add to His afflictions. As Christ is no longer present on the earth to persecute in hatred, the enemies of Christ afflict His disciples. Christ is such a Savior and so identifies with His own that those who suffer for His sake, He considers an affliction of His own body. What the enemies of God do in order to hurt Christ are, in fact, used of Christ to strengthen His own as Paul reminds the Colossians how he his own suffering is intended to build them up.

_25 of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known,_

The Colossians indirectly owe their knowledge of salvation to Paul who was divinely appointed to minister the Word and by whose ministry the Gospel was proclaimed to them. This spiritual treasure had been entrusted to him and those who helped him in his ministry and this, Paul reminds them, was for their benefit. This stewardship was, moreover, given to Paul in order that he would give full scope to the Word of God and proclaim Christ in all his fullness and this knowledge was, in fact, made fully known to them. It was not hidden in esoteric language or revealed to only a few but was proclaimed freely and fully that the Colossians might know Christ.

_26 the mystery hidden for ages and generations but now revealed to his saints._

The word of God centers in Christ Jesus, the glorious mystery. Paul uses the term “mystery” in a way to contrast secret teachings, rites, or ceremonies. This is the way of pagan religion – to hide from the masses and reveal to an exclusive group. Paul co-opts this term to drive home a glorious truth. This mystery is not an esoteric concept but a Person! This Person, Christ Jesus, would have remained unknown but God revealed Him to his saints. This mystery was, in fact, revealed in the fullest sense in a historical reality. It had been hidden for generations – that is, not historically realized. It was in the plan of God beforehand in prophecies and in types and shadows but not historically realized.

Now, however, in the present era which began with the incarnation and even more specifically in the proclamation of the gospel to the Gentiles, this mystery was no longer hidden but made manifest to His saints. It was not revealed to a special few but to _all_ – none are excepted!

_27 To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory._

In the ages that came before, this had never been seen, but now every saint could bear witness to it and the Colossians themselves offered proof of this. There were prophecies that one day the Gentiles would be a part of God’s people but, in the divine good pleasure, those predictions did not arrive until this present time and, glory!, God had chosen _them_ to reveal the riches of the glory of this mystery in the fullness of time.

“Christ in you” reminds them that Christ has been revealed in the Gentiles and the wall of separation has been removed and perfect equality exists among all of God’s saints. It is proclaimed as the solid ground for the expectation of their future, eschatological glory. They need look no further than what Christ has accomplished in them. Christ has given evidence not only in words and deeds but in Himself. The persistent yearning for the ideal in the realm of true, spiritual beauty is realized in Him. And because his soul is beautiful, words of grace and beauty fell from his lips.[11] They possess Christ and have everything they need – the hope of glory!

_28 Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ._

It is ever Christ that Paul and his fellow laborers proclaim. This proclamation takes the form of admonition and teaching. Even in chains, Paul takes every opportunity to make known the truth and the riches which believers possess in their Savior. Paul is untiring in his pastoral labor. He desires to warn, to stir up, and to encourage. He pleads with them to build them up. It is not the admonition of a detached master but the affection of a man with a pastoral spirit who loves his spiritual children.

His teaching and doctrine are not in conflict with one another. Paul does not present Christ as an esoteric example and then speak separately of life as a practical matter divorced from the person and work of Christ but they are inseparable. Paul links his admonishment with his teaching and grounds both in the person and work of Christ. He proclaims Christ by admonishing and his teaching is always Christo-centric that the glory of Christ might permeate not only what they know but, by knowing, they might live unto Him.

It is being carried out, moreover, in all wisdom – in a practical manner in compliance with the will of God that the ministers of the Word proclaim. The goal of this ministry is that the saints might be presented to God as mature in Christ – perfectly equipped by the ministry of the Word. There is no esoteric spiritual discipline, no seeking of higher philosophy, and no attainment of hidden knowledge. No. The ministry of the Word, the knowledge of Christ and Him crucified is taught and the believers’ admonished to bring them into maturity in the knowledge of Christ who transforms them as they remain rooted in Him. This Word is powerfully used by the Spirit of God to produce evangelical faith and unites the believer to Christ Who is the root and source of all evangelical graces that produces every spiritual fruit for His own glory. The Colossians need not look elsewhere but Christ, to Whom the Word ministers, and, in Him, they are brought together into perfection to be presented to God as the Bride of Christ.

_29 For this I toil, struggling with all his energy that he powerfully works within me._

The heart of a Pastor! The heart of a man after God’s own heart! Paul is not unlike the Colossians. Lest they think that Paul derives his energy or his obedience or his strength from a different fount, Paul himself is in Christ and, like them, receives strength from the same. Paul is not content for his own spiritual well-being as if he has attained some level of religious insight and blessing but he understands that the ministry he has been entrusted with is for the good of the entire Body and he is not content to see any fall behind. He labors, with all the energy he has. He toils. He struggles. He pleads. He sees a lamb falling behind and he doubles-back to see to it that he holds forth Christ again that every saint might be brought into the sheepfold of Christ.

*Immediate context*

Paul opens his Epistle in verses 1-2 by introducing himself and his office as an Apostle by the will of God. That is, Paul was not appointed by men but by God Himself. He also indicates that Timothy, “our brother”, is with him and addresses that letter with him. His salutation is one of desiring the grace of God and the peace of God be with the saints at Colossians.

Verses 3-8 reminds the saints at Colossae that Paul never ceases to pray for them and that he continually thanks God for the faith in Christ Jesus and the love they have for the Saints. This faith is of a love laid up in heaven and they have clearly heard this word of truth, the gospel, and they along with the whole world are bearing fruit and growing from this Gospel. In other words, at the opening of this Epistle, Paul emphasizes how the Gospel bears fruit not only in their lives but the lives of all the Saints and has continued to do so ever since Epaphras first preached the Gospel to them. As is typical of many Christians who forget the goodness of the Word delivered, Paul reminds them of the Gospel they first believed in and once again commends the ministry of Epaphras who not only led them out of darkness at the first but even now ministers to them.

In verse 9-14, Paul notes that their constant intercession also includes that the Colossians would be “filled” with the knowledge of God’s will and in “…all spiritual wisdom and understanding”. How quickly do the Saints forget that they have received the full treasury. Their forgetfulness and their present circumstances have caused them to look for other sources of wisdom to grow in maturity but Paul unwaveringly reminds them that they have ever wisdom they need “…so as to walk in a manner worth of the Lord, fully pleasing to him, bearing fruit in every good work…..” Reading between the lines, is this not why they were seeking other sources of wisdom. It seems they had forgotten that it was knowledge of Christ and His excellencies that bore those out. Is it not the case that many Christians who struggle with sin forget that the Gospel does not merely come to announce Christ’s sacrifice for Sin but also His power over Sin and the definitive nature of sanctification. Paul reminds them they need look no further than what they already possess in their union with Christ in His death and resurrection. Indeed, Christ has delivered them from the “domain of darkness”. They were once slaves but no longer. Christ has broken the yoke of slavery. He has, further transferred them into His kingdom, and they _have_ redemption – they _have_ the forgiveness of sins. Indwelling Sin would have the saint believe that he still has power but Paul reminds that Sin is a vanquished foe. Sin has no slave rights over the believers – remember that you are Christ’s!

Verses 15-23 clearly establish how it is possible that Christ has accomplished this powerful work. Simply put, He is God. He is the image of God and the firstborn, the Son of God – Creation is His inheritance and He over-rules all. By Him, everything was created. There is no spirit or power or angel or any other personal or impersonal emanation that is before Him. Everything was created by Him. This remarkable Truth is even more poignant as this Creator is not a “force” or an impersonal creating activity but is a Person Who holds everything together and took on human flesh to redeem His people. He is the head and savior of His Church and the believer is to have every confidence because all power and authority rests in the Person who says: “I have reconciled you to myself” and He has made peace with God where there was once enmity through our sin. Though the Colossians were once hostile in mind and evil in deeds, Christ reconciled them by his flesh in real human history not only to take away the reproach of their sin but to present them blameless and pure before God. O foolish Colossians (O foolish Christians), why would anyone turn from that remarkable hope that is proclaimed in the Gospel. Why would anyone turn from such power and authority for true reconciliation and power for holiness that they first believed when they heard this glorious news in grace? Stand firm! This is the ministry that Paul became a minister to proclaim.

This, then, flows logically into the Summary Description above. Paul’s ministry is within the power of the Body of Christ and he reminds them of why he labors with great suffering and admonishes and teaches lest anyone would every turn away from this glorious Truth.

*Biblical and Theological context*

The Scriptures are replete with the themes of the pre-eminence of Christ. Hebrews, as one example, is an extended polemic to remind them that He is God and greater than all the types and shadows that preceded and even unpacks this “mystery” by noting that His person and work was always foretold within the plan of God but, in these last days, has burst forth in a dazzling array.

The glory of the Christian’s union with Christ is beautifully described in Ephesians 1 as the source of all Evangelical graces. It is also unpacked in Romans 6 to another audience that struggles with the assurance of a redeeming God in the light of their present battle with Indwelling Sin. 

This battle with Indwelling Sin and a turn to other “disciplines” – asceticism, righteousness by the Law, etc… is so common in the Scriptures and is even common to every Christian walk. The believer begins by the Holy Spirit and believes the glorious news that Christ has accomplished all righteousness and has made His enemies His friends. Indwelling Sin rears its ugly head and convinces the believer it has more authority than it has now that it has been put to death on the Cross for the one united to Christ. The believer then begins to doubt that God accepts Him as He once did and he turns back to deeds of the flesh to try to seek God’s acceptance. False teachers are always waiting in the wings to offer the remedy: Become circumcised like a Jew, try Gnosticism, deny your flesh, emasculate yourself, take a vow of poverty, deny the world and all other manner of things that Paul condemns as no Gospel at all.

Colossians, then, is that consistent drumbeat of the Gospel that gives battle to the Enemy and his accusations: I don’t deserve this grace but I know Who I have believed. It wakes us up from our slumber and reminds us, yet again, of the power of the Indestructible life that could not be held by death. It reminds us that, in our union with Christ, we have been died to Sin and raised in newness of life and that He possesses everything we need to give battle. It reminds us that Christ died for us while we were His enemies and how much more will He justify us now that we are His friends. We, with the Colossians, possess every inheritance, every spiritual blessing we could possibly have imagined and we need look no further than the glories of this grace and to despise every human philosophy or pagan religion that tells us to look elsewhere. God is for us, because we are in Christ, and though the whole creation be arrayed against us, those that are with us are more than those against us.

This passage finally reminds us all of the glorious privilege it is to be poured out as a drink offering for Christ. It reminds us of the seriousness of the battle against this Gospel and that we ought to never be content that a single one of God’s own is falling behind. We, like Paul in this passage, ought to plead with, to strive for, and to admonish with great fervor to ensure that all be reminded to stand firm in this faith. There is no place else to go beside the bosom of Christ. All else is destruction and lies. This ministry is a mighty privilege and a great responsibility. In this life it leads to sorrow and persecution from those that hate Christ but, in Him, we are privileged to be afflicted as we represent Him to those who would afflict Him if they still could. We endure knowing that Christ not only will one day put everything under His feet but knowing, even in the present struggle, that the endurance Christ produces within us is a testimony to others and is used by Him to build up His body and is in the glorious decree of God that His Bride, the Church, will one day stand spotless before Her Bridegroom!

[1] Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 6: New Testament commentary : Exposition of Colossians and Philemon. New Testament Commentary (6). Grand Rapids: Baker Book House.
[2] Ibid.
[3] Ibid.
[4] Ibid.
[5] Ibid.
[6] Ibid.
[7] Ibid.
[8] Ibid.
[9] Ibid.
[10] Ibid.
[11] Ibid.


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## a mere housewife (Jan 1, 2012)

Rich, that was very helpful thank you. I became quite overjoyed reading some parts of it. I am sometimes hesitant to ask questions here because I know they reflect my own ignorance; but I do often get back more than I had asked for.

One thing that crystallised from what you said is that Paul is not speaking of his own ministry and suffering as any sort of supplement to Christ's (which part I had understood from things I'd read previously), but that in the context of the epistle, the ministry he is citing of his own is _precisely that of Christ's sufficiency and fullness_ (which you made beautifully clear).

I personally do have a very good temperament for being led astray into all sorts of mysticism, asceticism, etc. (I would have been a really great tormented nun; and I'm afraid I'm a less than brilliantly practical housewife). It is hard not to feel guilty for something so small as reading Winnie the Pooh (my conscience represents this as seeking another wisdom than Christ; and yet I think ironically the idea that I can't read anything for pleasure is to seek some other wisdom than the simplicity of faith in Him: I am still very confused as to the place of other things than spiritual or necessary things). So it seems to be a very good epistle to ground myself in -- better than I initially had thought. I did note listening through it how Paul speaks of their attempts to keep their flesh under by means of asceticism as actually being an enslavement of the spirit to the body, rather than vice versa. I'll refer back to this. I should probably also get that commentary by Hendricksen.


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