| Translation | Verse | Text |
| King James | Col 1:24 | Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: |
| Word | Easton Dictionary - Definition |
| AFFLICTIONS | common to all (Job 5:7; 14:1; Ps. 34:19); are for the good of men (James 1:2, 3, 12; 2 Cor. 12:7) and the glory of God (2 Cor. 12:7-10; 1 Pet. 4:14), and are to be borne with patience by the Lord's people (Ps. 94:12; Prov. 3:12). They are all directed by God (Lam. 3:33), and will result in the everlasting good of his people (2 Cor. 4:16-18) in Christ Jesus (Rom. 8:35-39). |
| Word | American Tract Society - Definition |
| CHRIST | Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS. The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers. The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in death, yet victor over death; rich, and poor; a king, a conqueror, glorious-and a man of grief, exposed to infirmities, unknown, in a state of abjection and humiliation. All these contrarieties were to be reconciled in the person of the Messiah; as they really were in the person of Jesus. It is not recorded that Christ ever received any external official unction. The unction that the prophets and the apostles speak of is the spiritual and internal unction of grace and of the Holy Ghost, of which kings, priests, and prophets were anciently anointed, was but the figure and symbol. The name CHRIST is the official title of the Redeemer; and is not to be regarded as a mere appellative, to distinguish our Lord from other persons named Jesus. The force of many passages of Scripture is greatly weakened by overlooking this. We may get the true sense of such passages by substituting for "Christ," "the Anointed," and where Jews were addressed, "THE MESSIAH." Thus in Mt 2:4, Herod "demanded of them," the priests and scribes, "where Christ should be born," that is, the Old Testament Messiah. Peter confessed, "thou art the Messiah," Mt 16:16. The devils did the same, Lu 4:41. In later times the name JESUS was comparatively disused; and CHRIST, as a proper name, was used instead of JESUS. When we consider the relation of Christ's person, as God and man, to his official work as our Prophet, Priest, and King, and to his states of humiliation and glory; when we consider how God is in and with him-how all the perfections of God are displayed, and all the truths of God exemplified in him; when we consider his various relations to the purposes, covenants, word, and ordinances of God, and to the privileges, duties, and services of saints, in time and to eternity, we have a delightful view of him as ALL and IN ALL, Col 3:11. |
| Word | Easton Dictionary - Definition |
| CHRIST | anointed, the Greek translation of the Hebrew word rendered "Messiah" (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him "Messiah the Prince." The Messiah is the same person as "the seed of the woman" (Gen. 3:15), "the seed of Abraham" (Gen. 22:18), the "Prophet like unto Moses" (Deut. 18:15), "the priest after the order of Melchizedek" (Ps. 110:4), "the rod out of the stem of Jesse" (Isa. 11:1, 10), the "Immanuel," the virgin's son (Isa. 7:14), "the branch of Jehovah" (Isa. 4:2), and "the messenger of the covenant" (Mal. 3:1). This is he "of whom Moses in the law and the prophets did write." The Old Testament Scripture is full of prophetic declarations regarding the Great Deliverer and the work he was to accomplish. Jesus the Christ is Jesus the Great Deliverer, the Anointed One, the Saviour of men. This name denotes that Jesus was divinely appointed, commissioned, and accredited as the Saviour of men (Heb. 5:4; Isa. 11:2-4; 49:6; John 5:37; Acts 2:22). To believe that "Jesus is the Christ" is to believe that he is the Anointed, the Messiah of the prophets, the Saviour sent of God, that he was, in a word, what he claimed to be. This is to believe the gospel, by the faith of which alone men can be brought unto God. That Jesus is the Christ is the testimony of God, and the faith of this constitutes a Christian (1 Cor. 12:3; 1 John 5:1). |
| Word | American Tract Society - Definition |
| CHURCH | The Greek word translated church signifies generally an assembly, either common or religious; and it is sometimes so translated, as in Ac 19:32,39. In the New Testament it usually means a congregation of religious worshippers, either Jewish, as Ac 7:38, or Christians, as Mt 16:18 1Co 6:4. The latter sense is the more common one; and it is thus used in a twofold manner, denoting, 1. The universal Christian church: either the invisible church, consisting of those whose names are written in heaven, whom God knows, but whom we cannot infallibly know, Heb 12:23; or the visible church, made up of the professed followers of Christ on earth, Col 1:24 1Ti 3:5,15 2. A particular church or body of professing believers, who meet and worship together in one place; as the churches of Rome, Corinth, Ephesus, Philippi, etc., to which Paul addressed epistles. |
| Word | Easton Dictionary - Definition |
| CHURCH | Derived probably from the Greek kuriakon (i.e., "the Lord's house"), which was used by ancient authors for the place of worship. In the New Testament it is the translation of the Greek word ecclesia, which is synonymous with the Hebrew kahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found. There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning. Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the "Church of England," the "Church of Scotland," etc. We find the word ecclesia used in the following senses in the New Testament: (1.) It is translated "assembly" in the ordinary classical sense (Acts 19:32, 39, 41). (2.) It denotes the whole body of the redeemed, all those whom the Father has given to Christ, the invisible catholic church (Eph. 5:23, 25, 27, 29; Heb. 12:23). (3.) A few Christians associated together in observing the ordinances of the gospel are an ecclesia (Rom. 16:5; Col. 4:15). (4.) All the Christians in a particular city, whether they assembled together in one place or in several places for religious worship, were an ecclesia. Thus all the disciples in Antioch, forming several congregations, were one church (Acts 13:1); so also we read of the "church of God at Corinth" (1 Cor. 1:2), "the church at Jerusalem" (Acts 8:1), "the church of Ephesus" (Rev. 2:1), etc. (5.) The whole body of professing Christians throughout the world (1 Cor. 15:9; Gal. 1:13; Matt. 16:18) are the church of Christ. The church visible "consists of all those throughout the world that profess the true religion, together with their children." It is called "visible" because its members are known and its assemblies are public. Here there is a mixture of "wheat and chaff," of saints and sinners. "God has commanded his people to organize themselves into distinct visible ecclesiastical communities, with constitutions, laws, and officers, badges, ordinances, and discipline, for the great purpose of giving visibility to his kingdom, of making known the gospel of that kingdom, and of gathering in all its elect subjects. Each one of these distinct organized communities which is faithful to the great King is an integral part of the visible church, and all together constitute the catholic or universal visible church." A credible profession of the true religion constitutes a person a member of this church. This is "the kingdom of heaven," whose character and progress are set forth in the parables recorded in Matt. 13. The children of all who thus profess the true religion are members of the visible church along with their parents. Children are included in every covenant God ever made with man. They go along with their parents (Gen. 9:9-17; 12:1-3; 17:7; Ex. 20:5; Deut. 29:10-13). Peter, on the day of Pentecost, at the beginning of the New Testament dispensation, announces the same great principle. "The promise [just as to Abraham and his seed the promises were made] is unto you, and to your children" (Acts 2:38, 39). The children of believing parents are "holy", i.e., are "saints", a title which designates the members of the Christian church (1 Cor. 7:14). (See BAPTISM.) The church invisible "consists of the whole number of the elect that have been, are, or shall be gathered into one under Christ, the head thereof." This is a pure society, the church in which Christ dwells. It is the body of Christ. it is called "invisible" because the greater part of those who constitute it are already in heaven or are yet unborn, and also because its members still on earth cannot certainly be distinguished. The qualifications of membership in it are internal and are hidden. It is unseen except by Him who "searches the heart." "The Lord knoweth them that are his" (2 Tim. 2:19). The church to which the attributes, prerogatives, and promises appertaining to Christ's kingdom belong, is a spiritual body consisting of all true believers, i.e., the church invisible. (1.) Its unity. God has ever had only one church on earth. We sometimes speak of the Old Testament Church and of the New Testament church, but they are one and the same. The Old Testament church was not to be changed but enlarged (Isa. 49:13-23; 60:1-14). When the Jews are at length restored, they will not enter a new church, but will be grafted again into "their own olive tree" (Rom. 11:18-24; comp. Eph. 2:11-22). The apostles did not set up a new organization. Under their ministry disciples were "added" to the "church" already existing (Acts 2:47). (2.) Its universality. It is the "catholic" church; not confined to any particular country or outward organization, but comprehending all believers throughout the whole world. (3.) Its perpetuity. It will continue through all ages to the end of the world. It can never be destroyed. It is an "everlasting kindgdom." |
| Word | King James Dictionary - Definition |
| CHURCH | Assembly of called out ones. |
| Word | American Tract Society - Definition |
| FLESH | The substance of which the bodies of men and animals are composed. In the Bible, besides the ordinary sense, Job 33:25, it denotes mankind as a race, Ge 6:12 Ps 145:21 Isa 40:5-6; and all living creatures on the earth, Ge 6:17,19. It is often used in opposition to "spirit," as we use body and soul, Job 14:22; and sometimes means the body as animated and sensitive, Mt 26:41, and the seat of bodily appetites, Pr 5:11 2Co 7:1. In the New Testament, "flesh" is very often used to designate the bodily appetites, propensities, and passions, which draw men away from yielding themselves to the Lord and to the things of the Spirit. The flesh, or carnal principle, is opposed to the spirit, or spiritual principle, Ro 8:1-39 Ga 5:17. |
| Word | Easton Dictionary - Definition |
| FLESH | in the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression "heart of flesh" (Ezek. 11:19). The expression "my flesh and bone" (Judg. 9:2; Isa. 58:7) denotes relationship. In the New Testament, besides these it is also used to denote the sinful element of human nature as opposed to the "Spirit" (Rom. 6:19; Matt. 16:17). Being "in the flesh" means being unrenewed (Rom. 7:5; 8:8, 9), and to live "according to the flesh" is to live and act sinfully (Rom. 8:4, 5, 7, 12). This word also denotes the human nature of Christ (John 1:14, "The Word was made flesh." Comp. also 1 Tim. 3:16; Rom. 1:3). |
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