If Paul’s suffering did not add merit to what was lacking in Christ’s sufferings, what did it add? The answer to this difficult question lies in the broader teaching of the New Testament in regard to the believer’s call to participate in the humiliation of Christ. Our baptism signifies that we are buried with Christ. Paul repeatedly pointed out that unless we are willing to participate in the humiliation of Jesus, we will not participate in His exaltation (see 2 Timothy 2:11–12).
Jesus suffered for us. Yet we are called to participate in His suffering. Though He was uniquely the fulfillment of Isaiah’s prophecy, there is still an application of this vocation for us. We are given both the duty and the privilege to participate in the suffering of Christ.
A mysterious reference to this idea is found in the writings of the apostle Paul: “I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church” (Col. 1:24). Here Paul declared that he rejoiced in his suffering. Surely he did not mean that he enjoyed pain and affliction. Rather, the cause of his joy was found in the meaning of his suffering. He said that he filled up “what is lacking in the afflictions of Christ.”
On the surface, Paul’s explanation is astonishing. What could possibly have been lacking in the afflictions of Christ? Did Christ only half-finish His redemptive work, leaving it to Paul to complete it? Was Jesus overstating the case when He cried from the cross, “It is finished”? What exactly was lacking in the suffering of Christ?
In terms of the value of Jesus’ suffering, it is blasphemous to suggest anything was lacking. The merit of His atoning sacrifice is infinite. Nothing could possibly be added to His perfect obedience to make it even more perfect. Nothing can be more perfect than perfect. What is absolutely perfect cannot be augmented.
The merit of Jesus’ suffering is sufficient to atone for every sin that has ever been or ever will be committed.
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