Colossians 1:24

νῦν. Beza’s edition of the Text. Rec. 1598 (cf. A.V.) prefixes ὅς. This was probably due to the preceding word διάκονος, but is found in the purely “Western” group D*Gdfg vulg. Ambrst.

ὅ ἐστιν. ὅς ἐστιν CD*. Cf. Colossians 1:27 note.

24. νῦν. See notes on Textual Criticism.

Probably νῦν is here temporal, “now” in contrast to the time before ἐγενόμην (Colossians 1:23, cf. Colossians 1:25). It thus subserves his general aim, to magnify the grace of God and the power of the Gospel.

χαίρω. St Paul’s prayer (Colossians 1:11) was at least accomplished in his own case, cf. also 2 Corinthians 13:9, and 1 Peter 4:13.

ἐν τοῖς παθήμασιν, “in (my) sufferings.” For such had been foretold of him, Acts 9:16. Among his sufferings must be included his spiritual contest (Colossians 2:1; cf. Colossians 4:12-13), as well as his imprisonment, Ephesians 3:1; Ephesians 3:13. Compared with the next clause πάθημα is more subjective, suggesting especially the sufferings felt, θλίψις more objective, suggesting the outside pressure.

ὑπὲρ ὑμῶν, “on behalf of you,” cf. Colossians 1:9; Colossians 2:1, and 2 Corinthians 1:6; 2 Corinthians 12:15. Not τοῖς ὑπὲρ ὑμῶν, for παθήματα here borrows the construction πάσχω ὑπέρ; see Winer, § 20. 2 b (p. 170, ed. 1870).

καὶ. Perhaps not merely introducing an independent sentence, but expanding and elucidating χαίρω.

ἀνταναπληρῶ†. This double compound is found here only in the Greek Bible.

ἀναπληρόω comes six times in the N.T., in two of which ὑστέρημα is its object as here, viz. 1 Corinthians 16:17, and Philippians 2:30.

προσαναπληρόω occurs twice in N.T., with apparently the meaning of “helping to fill up,” 2 Corinthians 9:12; 2 Corinthians 11:9. Cf. LXX.† Wis 19:4, (א) AC.

ἀντὶ here probably represents the correspondence between St Paul on the one hand and Christ on the other. So Photius, Amphil. 121 (I. p. 709, Migne), οὐ γὰρ ἁπλῶς φησιν Ἀναπληρῶ, ἀλλʼ Ἀνταναπληρῶ, τουτέστιν, Ἀντὶ δεσπότου καὶ διδασκάλου ὁ δοῦλος ἐγὼ καὶ μαθητὴς τὴν ἐκείνου διακονίαν ὑπελθών, καὶ τὰ ὑστερήματα τῶν θλίψεων αὐτοῦ�.

Compare ἀνταποκρίνομαι, Romans 9:20; with this agrees too the implied contrast of ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ.

τὰ ὑστερήματα. Only twice elsewhere in the N.T. does the following genitive express the thing in which the deficiency consists: Philippians 2:30; 1 Thessalonians 3:10. Cf. Judges 18:10; Judges 19:19. The plural expresses the deficiency as several items. Even St Paul could not fill up the total sum.

τῶν θλίψεων τοῦ χριστοῦ, “of the afflictions of Christ.”

A unique phrase which in such a context as this has naturally provoked much discussion.
(1) Observe indeed, that nowhere else is θλίψις clearly used of Christ. Revelation 1:9, συνκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, is, at most, too indirect a reference, even if τῇ θλίψει is to be taken with ἐν Ἰησοῦ at all. Psalms 22:11, ὅτι θλίψις ἐγγύς may at most be applied to Christ. Nor is even θλίβω used of Him except in its literal sense (Mark 3:9†).

Perhaps παθημάτων (2 Corinthians 1:5; Philippians 3:10; 1 Peter 4:13) would have been used had it not just occurred.

(2) Yet the word brings out, in a way that πάθημα would not, the pressure that daily contact with sin and worldliness meant for Christ and for St Paul. It is another aspect of the ἀντιλογία which Christ endured (Hebrews 12:3-4). Cf., as regards believers, 1 Thessalonians 3:3-4.

(3) θλίψις is used, and not any of the words that are especially employed of Christ’s atonement, e.g. σταυρός αἷμα, θάνατος.

(4) τοῦ χριστοῦ is doubtless here the personal Christ during His life on earth. His sufferings in His Divine character and for the atonement could not be imitated or shared by His followers, but those that are required for the spread of the kingdom, the conversion of souls, could and must be. It was, from the nature of things, impossible that He could save His followers such θλίψεις. He left many still to be undergone. As these were presented to St Paul he for his part filled them up. Cf. 2 Corinthians 4:7-11.

(5) Other interpretations are less probable.
(a) τοῦ χριστοῦ means the ascended Christ who suffers in the afflictions of His people. So Grotius, Ita amat Christus suos ut quae ipsi ferunt mala tanquam sibi illata sentiat. Sic Paulo vincula ferente, Christus ea quodam modo ferebat (quoted by P. Ewald). But beautiful though this thought is, there is, strictly speaking, no parallel in Scripture, for it would predicate more than sympathy, actual suffering in His present glorified state. Acts 9:4, Σαούλ Σαούλ, τί με διώκεις; identifies Him indeed with His people, but does not say that He suffers. Isaiah 63:9, “In all their afflictions He was afflicted,” even if the right reading, is not a dogmatic statement. J. A. R. appears to adopt this interpretation in Ephesians, p. 44.

(b) τοῦ χριστοῦ is not to be taken literally, but metaphorically. St Paul really means that he is filling up the deficiencies of his own afflictions, but he can call them Christ’s because they are like His; there is an ethical identity between them. The first meaning of ἀνταναπληρῶ is then to be preferred. But such a use of χριστός is unparalleled.

ἐν τῇ σαρκί μου, where I can feel. Inclusive, of course, of all that appertains to human nature, of. Colossians 1:22. Of. 1 Corinthians 7:28; 2 Corinthians 4:11.

ὑπὲρ τοῦ σώματος αὐτοῦ, “on behalf of His body.” More than ὑπὲρ ὑμῶν of the preceding clause both as regards number, including all believers (cf. 2 Timothy 2:10), and cohesion of them all with one another and with Christ, and also as regards his own ultimate object in his afflictions—Christ and that which belongs to Him.

ὅ ἐστιν. See notes on Textual Criticism. Perhaps the most clear (contrast Colossians 1:18) and most direct (contrast 1 Timothy 3:15) way of identifying His body with the Church. See Colossians 1:27; Colossians 2:17; Colossians 3:14.

ἡ ἐκκλησία, Colossians 1:18.