The proposed paper will argue that τῶν θλίψεων τοῦ Χριστοῦ in Colossians 1:24 should be read with the natural force of a subjective genitive, as afflictions imposed by Christ upon the apostle. This interpretation is commended by the words of the exalted Christ concerning Paul in Acts 9:16, “For I will show him how many things he must suffer for My name’s sake” (NKJV).
As noted in the major treatises by Jacob Kremer, “Was an Den Leiden Christi Noch Mangelt” (1956), and Bruce Clark, “Completing Christ’s Afflictions” (2015), many have grappled with the unsettling confession, “I…fill up in my flesh what is lacking in the afflictions of Christ” (NKJV). As outlined by Holly Beers in her essay, “Filling up What Is Lacking in Christ’s Afflictions” (2020), a host of solutions have been offered, and yet any perusal of the literature leaves the reader with interpretations more confounding than the words themselves.
The grammatical issues revolve around the NT hapax ἀνταναπληρῶ and the genitive application of τοῦ Χριστοῦ. The question of ἀνταναπληρῶ is whether the double prefix adds further meaning. Older commentaries read this as an equivalence in quality of what is being filled (e.g. Eadie, 1985) or a distinction as to the agent supplying it (e.g. Lightfoot, 1879). More recent commentaries dispel this notion outright (e.g. D. Moo, D. Pao, and J. Sumney), but there are some holdovers who insists that the verb assumes a subsequent filling by a different contributing source (N.T. Wright and G. K. Beale). Any interpretation of this verb, however, ultimately rests upon the genitive construction τῶν θλίψεων τοῦ Χριστοῦ.
Since ὁ Χριστός may signify a singular or collective referent, several exegetical options arise. A possessive genitive suggests afflictions endured by Christ or destined for Christ’s people; if subjective, afflictions imposed by Christ; if qualitative, Christian afflictions or messianic woes upon the Church; if relational, afflictions resulting from union with Christ, endured for Christ, or corresponding those suffered by Christ (M. Harris). Such an array of possibilities has led to interpretations ranging from support for a treasury of merit and indulgences for purgatory to the apostle suffering as a world-agent of redemptive reconciliation to the Church completing the woes of Messiah on earth and thereby ushering in His ultimate reign, etc.
The approach proposed requires no exegetical contortions and presents a straightforward and canonically reasonable interpretation. Paul rejoices that his suffering is ordained by Christ, his afflicter. This interpretation complements the tenor of Colossians where Paul exults in his privilege as the minister of God’s mystery. Bolstered by his conversion story in the book of Acts, this further illuminates the Pauline corpus, where the apostle makes similar claims regarding his afflictions (2 Cor 12:7-10; Eph 3:1, 13; Phil 1:29; 1 Thess 3:3). The wider application of this for Christians, is a biblical reminder that suffering is directed by the hand of God and ordained for His glory in accomplishing His purposes.