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Paul claims to be enduring "sufferings" for the Colossians. Despite limited evidence, it's generally believed that he wrote this during his Roman imprisonment documented at the end of Acts. We know virtually nothing about Paul's life after the closure of the book of Acts, leaving the nature of these sufferings to speculation. However, Paul has mentioned enduring various trials — emotionally, spiritually, and physically — due to his ministry to gentiles. We can infer that the suffering in verse 24 might coincide with these trials, potentially shifting our chronology and suggesting an earlier epistle. Alternatively, we can assume that Paul's sufferings persisted beyond the Acts record, which is likely a safe assumption.
What is more surprising is that Paul says his sufferings in the flesh "fill up that which is behind of the afflictions of Christ." This seems to imply that the sufferings of Christ are not, in themselves, sufficient. However, it's important to clarify that Paul is not suggesting his own sufferings are necessary for any kind of redemptive purpose. The previous verses (20-22) have already established the sufferings of Christ as sufficient to "reconcile all things" (v. 20).
Paul's sufferings are endured for the benefit of the church, not for redemption. Using the metaphor of Christ's body, Paul first referred to "the body of his flesh" (v. 22), and now his suffering in his own flesh is "for his body's sake." In verse 22, Paul mentioned the “corpus christi,” whereas now he refers to the theological body of Christ. All “body of Christ” references require scrutiny to see which body is being referred to, physical or spiritual.
In Philippians 1:13, Paul states, "that my bonds in Christ are manifest in all the palace, and in all other places." Here, Paul refers to his imprisonment as his "bonds in Christ," once again linking his personal suffering to his ministry and, by extension, to Christ. This verse further supports the interpretation that Paul's sufferings are not for redemption, but for the purpose of spreading the Gospel and strengthening the church. When Paul speaks about his sufferings filling up Christ's afflictions, it is in this context of shared struggle for the sake of the Gospel, not in terms of redemption.
Paul identifies himself as a minister of the church, which he metaphorically refers to as the body of Christ: "I became a minister according to the stewardship from God that was given to me for you." The term used for "stewardship" in Greek is "οἰκονομία" (oikonomia), which refers directly to the "law of the house," or more broadly to administration or management.
Paul asserts that a new oikonomia, or dispensation, was given to him by God for the sake of the body of Christ. This is a significant claim, and it is crucial to understand what Paul means. He is not merely suggesting that he has been put in charge of existing laws or structures; instead, he argues that a new set of "house laws" or a new "administration" has been handed down to him.
This is not a minor administrative change; it represents a major shift in the understanding and practice of faith. Paul asserts that he has been entrusted with a new paradigm and set of rules governing God's relationship with humanity. This new understanding, or "oikonomia," has been given to him specifically for the benefit of the body of Christ, the collective believers. It underscores the revolutionary nature of Paul's teachings and the radical reorientation he brought to the early Christian community.
Paul's dispensation is not just a new directive, it is a groundbreaking revelation that "fulfills the word of God." Without embracing this Pauline dispensation, one's comprehension of the Bible is fundamentally incomplete, lacking the full illumination God intended. Therefore, the magnitude and significance of Paul's teachings cannot be overstated; they are an essential pillar in the practice and understanding of Christian faith.
What many Christians often overlook is the profound distinctiveness of Paul's message. While it is widely acknowledged that Paul served as the apostle to the Gentiles, and the full 27 books of the New Testament are accepted, it is often misunderstood that Paul was merely delivering the same message to a different audience. This is not the case.
Paul's message is not simply an extension or replication of the teachings that came before him. Rather, he introduces a fundamentally new message that is unique and distinct from all other teachings in the Bible. This "Pauline dispensation," as it is often called, is not merely a continuation of previous dispensations, such as the dispensation of Moses.
The only continuity that exists is that the Pauline dispensation is built upon the work of Christ, which took place during the Moses dispensation. Beyond this, there is a clear demarcation. The Pauline dispensation introduces a new "house law" or "administration," a new understanding of God's relationship with humanity, and a new practice of faith.
Thus, understanding the uniqueness and significance of the Pauline dispensation is crucial in fully grasping the teachings of the Bible. It is not merely a part of the broader narrative, but a revolutionary shift that illuminates a new path in the practice and understanding of Christian faith.
It is fundamentally shocking and profoundly disturbing that such a crucial aspect of Christian faith is so poorly understood by many believers. This is not due to a lack of intelligence or diligence on their part, but rather a misrepresentation and misinterpretation perpetuated by modern translations of the scripture.
These translations, it seems, have thrown all principles of translation to the wind, manipulating the original text to fit into a more palatable, less challenging narrative. They have done a disservice to the faithful by obscuring the true meaning of this scripture.
The Greek phrase is clear: "to fulfill the word of God." Yet, the New American Standard Bible (NASB) twists this into "so that I might fully carry out the preaching of the word of God." The English Standard Version (ESV) veers off course, stating that the dispensation is so that Paul might "make the word of God fully known". The New International Version (NIV) also strays, proclaiming that the purpose is "to present the word of God in its fullness."