The Apostolic Succession of Suffering, Part III

Part II noted how Christ's vicarious suffering is a model for Christian behavior, especially for the ministry.  Jesus suffered and died for us so that the kingdom might come.  We suffer and die for others so that the fullness of the kingdom comes.  Think about the book of Acts from this perspective.  Peter, John, Stephen, James, Paul, and the entire church had to suffer so that the kingdom of Jesus could grow and advance.  Every time someone suffers or dies in the story of Acts, the kingdom expands in some way or another.

And although this sounds odd to our ears, these sufferings are for the world.  In other words, they are in some deep, mystical sense vicarious.  According to Colossians 1:24, the kind of suffering that Paul rejoices in is substitutionary.  Suffering on behalf of others, in exchange for others.  Paul makes this very clear: “I rejoice in my suffering for you . . . for the sake of his body, the church."  He suffers in exchange for the sufferings that the Colossians might have had.  His suffering means that the Colossians do not have to suffer as much as they might have.

Now, we usually reserve that word “substitutionary” for the sufferings of Christ for us on the cross.  He took the punishment we deserved.  He suffered for our sins.  But that's not the only way one can "substitute" for another.

The Apostolic Succession of Suffering, Part I

"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, 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 mystery hidden for ages and generations but now revealed to his saints" (Col. 1:24-26).

Lots of Christians steer clear of this passage in Paul's letter to the Colossians.  They are afraid that any discussion of what may be "lacking in Christ's sufferings" will water down our strong doctrine of the substitutionary atonement of Jesus for the sins of his people.  But apparently Paul didn't think so.  Otherwise he would have phrased this differently.

The place of suffering in the Apostolic ministry in the first century church needs more study.  The apostles talk about suffering a lot, more than we are comfortable with.  The Apostle Paul seems to have believed that his suffering in particular was pivotal in the progress and maturation of the developing church.  Here in Colossians 1 he "rejoices in his sufferings. . . for the sake of his body, that is the church" (24).  But he often rejoices in his afflictions and calls attention to his suffering as a model for ministry in the church.

For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake (Phil. 1.29).

For when we were with you, we kept telling you beforehand that we were to suffer affliction, just as it has come to pass, and just as you know (1 Thess. 3:4).

Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God,  who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel, for which I was appointed a preacher and apostle and teacher, which is why I suffer as I do (2 Tim. 1:8-12).