Problems of Early Christianity—The Old Faiths and the New. The Great Question. The Jewish Faith. The Heathen Faith. The New Faith in Christ. Practical Bearing upon Present Day Living. The Epistles of this Group.
The Epistle to the Galatians—The Galatians. Time of Writing. Occasion and Purpose. Principal Divisions and Chief Points.
The Epistles to the Corinthians—The Church at Corinth. The City of Corinth.
The First Epistle to the Corinthians—Occasion and Purpose. Place and Time. The Supremacy of Christ. Principal Divisions and Chief Points.
The Second Epistle to the Corinthians—Occasion and Purpose. Place and Time. Principal Divisions and Chief Points.
The Epistle to the Romans—The Church at Rome. Occasion and Purpose. Place and Time. Central Thought. Principal Divisions and Chief Points.
The Old Faiths and the New.—In this second group of Epistles, Galatians, First and Second Corinthians, and Romans, we enter upon a period of conflict in which Christianity is being defined, and differentiated from Judaism and Heathenism. No great truth ever came into the world without a battle for its right to the attention of men.
The new faith in Christ made large claims for itself. It marked an advance upon Judaism and maintained that in Christ was fulfilled all the promises made by the prophets of the coming of the Jewish Messiah. It radically antagonized the heathen religions. It had a double task to win men out of Judaism and heathenism. Only by a careful study of these great doctrinal Epistles, and the circumstances out of which they arose, can it be seen how really great was this task.
The Great Questionwas: "On what terms does God save men? Does He owe salvation to any because of what they have done, or does He bestow it as an unmerited favor upon condition of trust and self-surrender?" Paul maintained that the sole basis of salvation is the grace of God through Jesus Christ to be appropriated by faith on the part of man. This is still the great question.
The Jewish Faithhad been long in the world. Its prophets had two great themes, the Messiah and the Messianic Kingdom. All Israel, while observing feast and fast days, the precepts of the Mosaic law and offering sacrifices, looked forward to the coming of the Messiah and the establishment of His kingdom upon earth, as the supreme fulfillment of its hopes.
It is the contention of Paul in these Epistles that this Messiah has come in the person of Jesus Christ and fulfilled all the promises made to Israel, and that, through faith in Him, believers are released from the observance of the precepts of the Mosaic law.
There were two parties of Jews who sought to check the advance of the early church, with its all sufficient Savior. First, there were the Jews who denied any and every claim of Christ to be the Messiah; of this party were the rioters who drove Paul out of city after city and sought to kill him in the temple. Second, there were the Jewish Christians who "asserted that their faith was Judaism with a new prophet; that the law of Moses and Mosaic ceremonial practices were binding on Christians as well as on unbelieving Jews; that Gentile believers must first become proselytes to Judaism before they could become Christians; and lastly that circumcision was the only gateway to baptism." With the first class of Jews it was not so difficult to deal, for they were out and out antagonists, but the Jewish Christians, (who still clung to the Jewish law) were constantly making trouble not only amongst the Christian Jews, who had fully come out from under the law of Moses and expressed their faith in Christ, but also among the Christian Gentiles who had come out of the heathen religions. The masterly arguments of Paul, presented in Galatians and Romans, deal chiefly with the doctrine of justification by faith in Jesus Christ alone. In Gal. 5:1-4 he calls the return to Jewish belief and practice, "falling from grace."
The Heathen Faith.—The people of the Roman empire were idolaters. Temples for the worship of idols occupied prominent positions in every city. Some of them were very beautiful, from an architectural point of view. But the objects of worship, frequently, were of the basest sort. This worship caused a notorious laxness of view in regard to the relations between the sexes. This state of things is not overstated by Paul in his epistle to the Romans (1:18-23). It was this condition of idolatrous worship which led to the decision of the Jerusalem Council in regard to the Gentile converts (Acts 15:29). The Christianity which Paul taught called for a pure and upright life and a subjugation of human passion. We see the effects of former idolatrous lives manifesting themselves in the evils which Paul sought to correct in his letters to the Corinthians. It was no small conflict in which the Great Apostle to the Gentiles engaged when he sought to cleanse, through Christ, the base idolatrous hearts of the men of his times.
The New Faith in Christ.—Paul stands for spiritual freedom in Christ and loyalty to Him as Divine Lord without the necessity of observing the minute regulations of the Jewish ritual. He insists upon purity of soul and outward life as opposed to the laxness of the idolaters. Each individual soul is related to Christ to whom it is responsible.
Practical Bearing upon Present Day Living.—The things contended for, the evils scored in these Epistles may seem to belong to dead controversies, but they do not. While it is a fact that Christianity has freed itself from Judaism and the heathen religions have been conquered, the old evils still manifest themselves and the same remedies must be applied to them. Many to-day will do works of the law (Gal. 2:16) who have no use for Christ, or His church, thinking in this way to buy their way to God. These are the old Judaizers come to life again. They often know nothing and care less for spiritual things and heart righteousness. Sensuality, and all its attendant evils, driven from the old heathen temples, manifests itself in many ways; it still seeks to array itself in beautiful garments that it may lure many to ruin. There is need of repeating over again the arguments of Paul for a pure life lived in the faith of Jesus Christ, and the spiritual upbuilding of the soul through Him. Paul also insists upon good works as the outcome of faith, but faith must come first.
The Epistles of this Group were Writtenon the third missionary journey.
The Galatiansto whom this Epistle was addressed; who were they? The name Galatia was used in two ways. Geographically to denote the country inhabited by the Celtic tribes (who were descended from the Gauls and who formerly inhabited the country we now call France). Politically it meant the Roman province which also included "Psidia, Lycaonia, and part of Phrygia to the south of Galatia proper." It has been a question which of the two Paul intended to address in his letter. There are no particular names of churches which are specified. Many scholars think that Paul means to address his Epistle to the churches of the Roman province. In this case the letter would be sent to the churches of a wide area, and primarily addressed to those founded in the first missionary journey at Antioch, Iconium, Derbe, and Lystra (Acts 14:1-28).
Luke speaks also of a region lying roundabout Derbe and Lystra where the gospel was preached on this first journey (Acts 14:6). The passage in Galatians (2:5) in which Paul refers to the Jerusalem Council where he contended for the liberty in Christ of the Gentiles would naturally be taken to mean these first churches (however wide the application) as the Jerusalem Council was held at the close of the first missionary journey. The word Galatia may be used in the narrower sense also by Luke in speaking of the beginning of Paul's second (Acts 16:6) and third (Acts 18:23) missionary journeys. It would be natural for the Judaizers, who sought to turn back the converts of Paul to Judaism, to begin with the churches in South Galatia first.
Time of Writing.—The common opinion is that this epistle was written at Ephesus, during Paul's long stay there on his third missionary journey or between 54 and 56 A.D. Some however would place the date earlier.
Occasion and Purpose.—That which caused Paul to write this first of his great doctrinal Epistles was the teaching of certain Judaizers who had found their way into the churches of Galatia. They claimed that the Jewish law was binding upon believers in Christ, and declared that salvation was through works of the law. They insisted upon the rite of circumcision. Paul's gospel and authority were disparaged.
Paul wrote this Epistle for the purpose of showing that "faith in Christ was the sole and sufficient condition of salvation."
Principal Divisions and Chief Points.
1. Introduction (1:1-10) Salutation. Subject of the Epistle; the defection of the Galatian churches.
2. The divine commission given to Paul as an apostle (1:11-2:21). He makes a statement of his claims and gives a sketch of his life. The gospel he preached came not from man but through a revelation of Jesus Christ. All this is to show the authenticity of his claims.
3. Doctrinal. Justification is by faith (ch. 3-4). The Galatian churches had received the Spirit through faith and not by law; why should they turn back? The superiority of faith is shown by Abraham's faith. The covenant of the promise of Christ was before the law. The law is subordinate to faith, its purpose is to bring men to Christ. There is serious danger in returning to the law.
4. Practical. Application of the doctrinal teaching (ch. 5-6:10). An exhortation to stand fast in the liberty of Christ; this liberty excludes Judaism. A warning against the abuse of Christian liberty. The works of the flesh and the fruits of the Spirit. Sowing and reaping.
5. Autograph conclusion (6:11-18). Summary of the Epistle. The glory of the Apostle is in the cross of Christ. Benediction.
The Church at Corinthwas founded during Paul's second missionary journey (Acts 18:1-18). When the Apostle came to Corinth he found a home with Aquila and Priscilla and worked with them at his trade as a tent-maker. He preached in Corinth for over a year and a half. Although Paul was the means of converting Crispus, the ruler of the synagogue, and his family, he had no large success with the Jews and consequently turned to the Gentiles. The Gentiles gladly heard him and there was a great ingathering into the church.
Paul's sole purpose was to preach Christ for he says, "I determined not to know anything among you, save Jesus Christ and Him crucified" (1 Cor. 2:2).
The City of Corinthwas the largest and most important city of Greece. The commerce of the world flowed through its two harbours. The population consisted of Greeks, Jews, Italians, and a mixed multitude; it was excitable, pleasure loving, and mercurial. In this city was held a perpetual vanity fair. The vices of the east and west met and clasped hands in the work of human degradation. The Greek goddess Aphrodite had a magnificent temple in which a thousand priestesses ministered to a base worship. While it was a center of wealth and fashion it was a city of gilded vice. In the philosophical schools there was an endless discussion about words and non-essentials and a strong tendency to set intellectual above moral distinctions.
Occasion and Purpose.-It was natural that the pressure of heathen customs and practices should be very great upon this young church. It was also to be expected that parties and divisions would arise. The immediate cause of this Epistle was that strifes and divisions had arisen in the church. It was the reporting of these matters to Paul by those "of the house of Chloe" (1 Cor. 1:11) that led him to write in the way in which he did. To settle the strifes of this church and to define the relations which Christians should assume towards the political, religious, and domestic institutions of the heathen was a matter of no little delicacy and difficulty. The mastery of Paul is shown in the laying down of principles, in accordance with the gospel of Christ, that were effective not only for the Corinthian church but which are applicable to-day to all such church difficulties and the conduct of Christians towards non-Christians.
A Former Epistle.—Previous to the one now called "The First," had been written to the Corinthians (1 Cor. 5:9) and "it appears that the church had replied and requested further explanation and instruction on certain points" (5:11; 7:1; 8:1; 12:1; 16:12).
Place and Time.—This Epistle was written during Paul's long stay in Ephesus (Acts 19:10; 1 Cor. 16:19) and the date is in all probability 57 A.D.
The Supremacy of Christover all parties, His love as the touchstone of all service, and His resurrection are the great subjects of this Epistle.
Principal Divisions and Chief Points.
1. Salutation and thanksgiving (1:1-9).
2. Correction of divisions of party spirit (1:10-4:21). It having been reported to Paul that four parties were striving for mastery in the church and there was great contention; he rebukes the party spirit, sets forth the principles of his teaching, and declares that Christ alone is the center of the Christian system. Faith stands not in the wisdom of men. The only foundation is in Christ.
3. Correction of moral disorders (ch. 5-7). In consequence of the close contact of the church with heathendom grave moral evils found their way into the fold. (a) The case of an incestuous person, Paul writes that such a person is to be expelled because the leaven of evil separates men from Christ. (b) The sin of going to law in heathen courts. Christians ought to settle their own disputes. (c) Sins of the body. No man should commit a sin as his body is the temple of the Holy Ghost.
(d) Advice concerning marriage. The purpose of the gospel is not to antagonize but to Christianize the natural relations between society and the believer.
4. Correction of social and ecclesiastical misconceptions (ch. 8-14). (a) The question of eating of meats offered in idol worship is decided on the ground of love rather than knowledge. (b) The preacher of the gospel has the right to be supported by the church. (c) The true Christian liberty to be observed in the matters of eating and drinking. The proper celebration of the Lord's Supper. (d) The use and abuse of spiritual gifts.
(e) The greatness of love (ch. 13) The touchstone of all is love. (f) The end to be sought in every spiritual gift is the edification and upbuilding of the church.
5. The true doctrine of the resurrection (ch. 15), Paul lays great stress upon this doctrine. "If Christ be not risen from the dead, then is our preaching vain and your faith is also vain."
6. Parting directions, exhortations, and salutations (ch. 16).
Occasion and Purpose.—Paul was quite anxious about the reception of his first letter by the Corinthian church. Not long after its dispatch he sent Titus (2 Cor. 2:13) to see how it was received and to note whether the strife of parties had ceased, the incestuous person had been dealt with, and other matters properly adjusted. While Titus was absent on this mission Paul left Ephesus on account of the riot made by Demetrius and his fellows (Acts 19:23-41; 20:1) and went over into Macedonia (Acts 20:1). On the way, at Troas, he expected to meet Titus and was greatly disappointed in not seeing him (2 Cor. 2:12-13). It is evident that he met Titus in Macedonia and received from him the report of the condition of the Corinthian church and the manner in which his first letter had been received and acted upon (2 Cor. 7:5-16). Again it is evident, from the Epistle, that Titus brought back the encouraging news to the Apostle that the incestuous person had been dealt with and had repented, and that, as a whole, the church stood loyally by him, but still there were some who were making trouble. It was this report that was the occasion of the Second Epistle. Prof. G. B. Stevens says in regard to this letter, It reflects the mingled joy and grief of the Apostle. The earlier chapters are predominately cheerful and commendatory, the latter mainly sorrowful and severe. In the light of these facts the letter may be described as threefold: First, to encourage and instruct the church (1-7). Second, to induce the Corinthians to make a collection for the poor Judean churches (8-9). Third, to defend the writer's apostolic authority against the calumnies of his enemies (10-13).
Place and Time.—There are a number of references by the Apostle which show that this Epistle was written in Macedonia (1:15, 16; 2:12, 13; 8:1; 9:2) and shortly after Paul came out of Asia (1:8, compare Acts 20:1, 2). The time probably 57 A.D., the same year in which the First Epistle was written.
Principal Divisions and Chief Points.
1. Salutation (1:1, 2)
2. Paul's principles and ways of working (1:3-7:16). In these chapters the Apostle endeavors to remove any feeling of bitterness which may have been produced in the Corinthian church by his dealing with a certain evil in the previous Epistle. He also vindicates his spiritual ministry. He declares his love for the church and its spiritual advancement. He also declares that he has put off his visit to Corinth that he might not come in sorrow. He rejoices in the good news brought by Titus. While he is weak in body, the power is of God and the ministry is a communication of the Spirit. He asserts that he is sustained by the hope of the future life. He earnestly exhorts the church to receive and live the gospel which he preached to them, for separation from the world and unity with God. In chapter seven he rejoices that they have received his words so well.
3. The collection for the poor Christians in Jerusalem (8-9). Paul here speaks of the liberality of the Macedonian churches and the work of Titus who is sent to forward the contributions.
4. Paul's vindication of his authority as an apostle (10:1-13:10). He has been attacked in his person, character, and teaching by parties in the Corinthian church who would overthrow his authority and ruin the church. These four chapters are a magnificent setting forth of his apostolic claims. (a) His power and glory are not in his bodily presence or his letters but in the spiritual might of God. (b) His preaching is the pure gospel of Christ. In bodily labor, trials, and persecutions he has excelled them all (ch. 11). (c) He has the highest qualifications (in visions and revelations) but he will glory only in his infirmities. His object is not to boast but to put an end to the disorders in the church. (d) The Apostle declares his intention to visit the church. By the power of Christ he will not spare the evil. His desire is only for righteousness.
5. Farewell greetings and messages (13:11-14).
The Church at Rome.—When and by whom this church was founded it is not known. It is thought that the "strangers of Rome" (Acts 2:10), who were present at the day of Pentecost when the great manifestation of the Holy Spirit took place, carried back the good news and that this was the beginning of the church. It was composed of both Jews and Gentiles for Paul addresses both classes (Rom. 1:13; 9:24; 11:13; 2:17; 4:1; 9:13; 7:1; 9:1-5). This church seems to have made rapid progress (1:8). Paul was evidently acquainted with some of the Roman Christians (16:3-15).
Occasion and Purpose.—This Epistle grew out of a desire on the part of Paul to see Rome (Acts 19:21; Rom. 1:11; 15:24-28). As this would be his first visit it was no more than a courteous act that he should write to the church of this intention. Again as the Christians in Rome might have heard false and distorted reports of the gospel which he preached, Paul takes care to clearly and logically set forth the principles and doctrines which he was teaching. This letter then becomes very important as the summing up of the experience and teaching of many years of service in the cause of Jesus Christ.
Place and Time.—This Epistle was in all probability written from Corinth during Paul's stay there in the course of his third missionary journey 58 A.D. (compare Acts 19:21; 20:1-3; Rom. 16:23; 1 Cor. 1:14; 2 Tim. 4:20).
Central Thought.—The theme is justification by faith and not by works. There are four main positions. First, All are guilty before God. Second, All need a Savior. Third, Christ died for all. Fourth, We are all (through faith) one body in Him. The thought may be put in other ways, but all to the same purpose. The doctrine of sin, and the doctrine of grace; or the universality of sin and the universality of grace.
Principal Divisions and Chief Points.—There are two great sections, Doctrinal (ch. 1-11), and Practical, (ch. 12-16).
1. Introduction (1:1-15). Paul's salutation to and thanksgiving for (the faith of) the Roman church.
2. Doctrinal (1:16-11:36). (a) The great theme stated, Justification by Faith. (b) All have sinned and all are guilty, Gentiles without the law and Jews with the law have failed to attain righteousness. (c) Righteousness for all comes through faith in Jesus Christ and not by law or works; the universality of grace. Abraham was justified by faith (ch. 4). The blessedness of justification by faith in Jesus Christ (ch. 5). (d) Objections against free grace that it will multiply sin or discredit the law are taken up and answered. Thorough union with Christ on the part of the believer annihilates sin and the law has no more any power. The believer justified by his faith in Christ is dead to the law while quickened to a new and holy life by the Spirit. (e) The apparent rejection of Israel is the problem considered in chapters 9-11. The nation sought righteousness through the law and not by faith. (f) Christ is the end of the law for righteousness. (g) The restoration of Israel.
3. Practical (12-16). (a) Advice and exhortation. The Christian's duty to the church and his conduct outside of it; duty to the state and society; duty of toleration and supreme trust in Christ. (b) Salutations. Paul's apology and explanation for addressing the Roman church. Greetings to various persons and farewell words.
What can be said of the old faiths and the new? What was the great question? The Jewish faith; how fulfilled in Christ? What can be said of the heathen faith? What of the new faith in Christ? What is the practical bearing of this group of Epistles upon every day life? When written? Give some account of the Galatians. When was the Epistle to the Galatians written? What was the occasion and purpose? Give the principal divisions and chief points. What can be said of the Epistles to the Corinthians? When was the church founded? Give some account of the city. What was the occasion and purpose of writing the first Epistle to the Corinthians? What was the place and time? What the thought of Christ. Give the principal divisions and chief points. What was the occasion and purpose of writing the Second Epistle? Place and time? Give the principal divisions and chief points. When was the church at Rome founded? What was the occasion and purpose of writing the Epistle to the Romans? Time and Place? Central thought? Give the principal divisions and chief points.
The Question at Issue—The Supremacy of Christ. Reason for Raising this Question. The Answer to the Question. Present Day Attention.
The Writing of the Epistles—The Interest. The Sending of the Epistles.
The Epistle to the Colossians—The Church at Colossæ. The Occasion. Central Thought. Time and Place of Writing. Principal Divisions and Chief Points.
The Epistle to Philemon—Occasion. Principal Divisions and Chief Points.
The Epistle to the Ephesians—The City and the Church. Title and Time of Writing. Subject. Principal Divisions and Chief Points.
The Epistle to the Philippians—The City and the Church. Occasion. Objects. Time of Writing. Principal Divisions and Chief Points.
The Supremacy of Christ.—These Epistles mark a new stage in the writings of Paul. The great question discussed in the second group of Epistles was in regard to the terms of salvation. The question now at issue (in Colossians, Ephesians, Philippians) is: What is the nature, the rank, the dignity of the Mediator of salvation? Is He one of a series of Saviors? Does He belong to some angelic order (Col. 2:18), or, does He stand supreme (Col. 2:8, 9, 19) and solitary? Is He the Head and Chief of all creation (Col. 2:19; 1:16). Other matters are discussed in these Epistles, but this is the great doctrinal question and burden of the Apostle's thought.
The Reason for the Raising of this Questionwas the development of certain false religious beliefs among which were, "asceticism, the worship of angels, revelings in supposed visions and belief in emanations." These "degraded the object of faith and so destroyed its meaning and power."
The Answer to the Question.—Paul is in no doubt as to the supremacy of Christ. All his argument is to show the Deity of Christ. He holds "aloft the true object of faith namely, the supreme Divine Savior Himself, in opposition to speculation which would degrade and deny to Him the eminence which belongs to Him" (Col. 1:15-20; Eph. 1:10, 20-23; 3-9; Philippians 2:5-11).
Present Day Attentionhas been focused upon this matter of the supremacy of Christ. Was he human or divine? The arguments of Paul still hold good for a stout belief in the Divine Christ. The writings of the Great Apostle are all characterized by his grasp of fundamental things; they serve their purpose for the modern church in bringing it back to Jesus Christ as the only Savior, as they also in times past corrected the errors of the early church.
The Interestin these Epistles is heightened by the fact that they were written during Paul's first Roman imprisonment of which Luke gives all too brief an account (Acts 28:30,31). They have been called from this fact, "The Epistles of the First Imprisonment." It is a marvel that Paul with his surroundings could have written in such a masterly way and handled such lofty themes in a manner which has commanded the attention of the thinking world ever since his day and age.
The Sending of the Epistles—Colossians, Philemon, and Ephesians were evidently dispatched from Rome by the same messenger, Tychicus (Col. 4:7, 9; Eph. 6:21). Philippians was sent by the hand of Epaphroditus (Phil. 2:25; 4:18).
The Church at Colossæ—The city of Colossæ was situated about 110 miles east of Ephesus where Paul spent so long a time during his third missionary journey (Acts 19:10). We have no record of any visit of Paul to this city or how the church was founded (Col. 2:1). It is supposed that Ephaphras might have organized this church (Col. 1:7).
The Occasion(and purpose) of this Epistle was evidently the coming of Epaphras to Rome to consult Paul about the affairs of this church (1:7, 8).
In chapter 2:8-23 we have some account of the things which were troubling this Christian community and drawing them away from faith in Jesus Christ as their Savior. False teachers had appeared at Colossæ who were confusing the minds of the Christian converts. The starting point of the error of teaching was the old oriental dogma that matter is evil and the source of evil (2:8), that as God is good the world could not have come directly from God. To bridge the chasm between God and the matter of the world a long chain of intermediate beings was conceived to exist. This doctrine played havoc with the simplest moral conceptions for if matter is evil, and its source, then man's sin is not in his will, but in his body. Redemption from sin can come only through asceticism and the mortification of the flesh.
The result of all this was a lowering of the dignity of Christ, taking away His saving power and the "substitution of various ascetic abstinences and ritualistic practices (2:20) for trust in Him, the worship of angels (2:18), and a reveling in dreams and visions." "This was kindred to a type of speculation which later became rife under the name of Gnosticism."
To these ideas Paul opposed the true doctrine of the Headship of Christ (2:19) and that He is the only link between God and the universe (1:15-17). "By Him were all things created (1:16) that are in heaven and that are in earth." Christ is the only Mediator (1:13, 14). In this faith there is no place for ascetic mortification. Evil is in our unwillingness to live the life in Christ. In Christ we are dead to sin and risen with Him to a life of holiness (2:20-23; 3:1-4). Christ is not only our Redeemer (1:14) and the Head of the church, but the source of creation and its Lord (1:16, 17). We have a similar error (against which Paul warns) taught to-day by the speculative thinker, who fills the world with forces which leave no room for the working of a personal will.
Central Thought—Jesus Christ the sole Savior of men and Mediator between God and men (1:13-14), the Creator (1:16; 2:9) and Head of the church (1:18). Exhortation to follow Christ (3:1-4).
Time and Place.—This Epistle was written at Rome and sent by the messenger, Tychicus, (4:7, 8, 18) to the church at Colossæ about 63 A.D.
Paul also directed that it be read to the church at Laodicea (4:16).
Principal Divisions and Chief Points.
1. Introduction (1:1-12) Salutation. Thanksgiving for their faith and prayer for their increase and knowledge of the will of God.
2. Doctrinal. "The sole Headship of Christ" (1:13-3:4). (a) Christ the Mediator. There is redemption for us through His blood. (b) Christ, the image of the invisible God, Creator and Preserver of all things. (c) He is the Head of the church, reconciliation is only through Him. The Colossians were reconciled to God through the mediation of Christ. It is the earnest desire of Paul that the church at Colossæ should remain rooted in the faith which it had been taught. (d) Warning against wrong speculation; lest any man "through philosophy or vain deceit" obscure or cause the Colossians to deny the true Godhead of Christ (2:8-15). (e) Renewed warnings against errors in worship; Jewish observances, ordinances and asceticisms, and the adoration of angels. (f) In Christ we are dead to the rudiments of the world and risen into communion with God in Christ.
3. Practical (3:5-4:6). (a) Exhortations to cast out all sins of the unregenerate nature and to put on the new man in Christ. Then Christ will be all and in all. (b) All family and social duties are to be performed as in the sight of Christ. (c) Renewed exhortations to prayer and watchfulness.
4. Conclusion (4:7-18). (a) The mission of Tychicus and Onesimus, the greetings of the companions of Paul and his expressed desire that the churches of Colossæ and Laodicea exchange Epistles. (b) The Salutation.
Occasion.—This is the only purely personal letter of Paul that we possess. It is placed in this group because it was sent with the Epistle to the Colossians and by the same messenger, Tychicus (Col. 4:7-9). Philemon was a member (with his wife Apphia) of the church at Colossæ (Philemon 2). Onesimus was a runaway slave, belonging to Philemon, who had found his way to Rome and been converted by Paul (Philemon 10), who returned him, with this letter, to his master (Col. 4:9; Philemon 10-12).
In this letter we have a picture of the Apostle's kindness of heart and a carrying out of the principles which Paul had advocated in his First Epistle to the Corinthians (7:20-24), "Let every man abide in the same calling wherein he was called." We find also this same principle set forth, in another way, in his letter to the Colossians upon the "Supremacy of Christ." These principles will make all men brethren in Christ and every man will strive to serve Christ in his own place, whatever that place is. Paul exhorts Philemon, along this very line, to receive Onesimus not as a servant but as a brother beloved (Philemon 16).
The practical teaching of this letter upon the relations between masters and servants and employers and employees is very pertinent to the present times. The true solution of all labor troubles is that men should regard each other as brethren under the leadership of Jesus Christ.
Principal Divisions and Chief Points.
1. Salutation and Thanksgiving (1-7).
2. Statement of the object of the letter (8-21). As a favor for love's sake Philemon is asked to receive back Onesimus no longer a runaway slave but Paul's spiritual child. Emphasis is laid upon the fact that he is now a Christian brother and should be received as such.
3. Conclusion (22-25). (a) In expectation of a speedy release from imprisonment the Apostle asks that a lodging be secured for him (22 v.). (b) Salutation and benediction (23-25).
The City of Ephesus and the Church.—This city was, next to Rome, the most important visited by Paul. It was the capital of Asia Minor and a great commercial center. It was the seat of the worship of the goddess Diana.
Paul first visited the city when he was returning from his second missionary tour, but, while asked to prolong his stay, he remained only for a short time (Acts 18:19-21). During his third missionary journey he again visited the city and remained for three years (Acts 20:31, compare 19:10, 22). His success in Ephesus was very great (Acts 19:18-20, 26) and extended beyond the city. The letters to the churches at Colossæ (Col. 1:2) and Laodicea (this letter is lost) (Col. 4:16) show his care for the churches that were adjacent to Ephesus and of which we have no account of his visiting.
Title and Time of Writing.—Many scholars think that this Epistle was a circular letter written for the edification of the churches of Asia Minor and sent to the church of the capital city. This opinion is strengthened by the lack of local allusions and the naming of friends, as in other epistles. The inscription "at Ephesus" is wanting in two of the more important manuscripts. "On this view it may be supposed that a space was left in the salutation in which could be inserted the name of the particular place where the letter was being read, that the letter finally fell wholly into the keeping of the Ephesian church, and that the space was at length permanently filled by the phrase 'at Ephesus.'"
The time and place of writing was at Rome about 63 A.D. This Epistle was sent by the messenger, Tychicus, (Eph. 6:21) who also carried the letters to the church at Colossæ and to Philemon (Col. 4:7-9).
Subject.—As in Colossians, the subject is the Headship of Christ (3:9-11); His person and work. God's eternal purpose is disclosed. Christ is given sway over all things "both which are in heaven and which are on earth" (1:10, 2l). The unity of the church in Christ is set forth; the unity of the Gentile and Jewish branches in Him; the unity of all the individual members in Him. This union is spiritual and not mechanical; it is holy and pure; therefore sin is excluded. Paul looks upon this as the mystery of the ages, now revealed to him. There is one great kingdom, the risen and glorified Christ is the Head of this kingdom (1:19-23). Redemption and reception into this kingdom is through Jesus Christ (1-7).
Paul in this epistle rises above the controversies of the hour and sees in clear vision the eternal realities and the great plan of God for the saving of men.
Principal Divisions and Chief Points.
1. Introduction (1:1-23). (a) Salutation. (b) Thanksgiving and Thesis (1:3-14). Unity in Christ. He who is the Head of the church is the Center of the universe (1:10). The eternal purpose of God in Salvation is now made known. Before the foundation of the world, man and the redeemed church of Christ were in the thought of God. Christ in whom we have redemption looked forward to His mission from eternity. "Creation, nature, and redemption are all parts of one system"; in the reconciliation of the cross all orders of beings are concerned. "That in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven and which are on earth; even in Him" (1:10). (c) Prayer. A petition that the understanding of believers may be illuminated; that they may know the hope of their calling and the riches of their heritage, which comes through unity with their risen and ascended Lord.
2. Doctrinal. Unity in Christ (ch. 2-3). (a) The calling of the Gentiles out of "trespasses and sins" into a new life in Christ. (b) Jews and Gentiles are reconciled and brought together in one body by the cross; "no more strangers and foreigners but fellow citizens with the saints, and of the household of God." All built upon the foundation of Jesus Christ, through the Spirit. (c) The mystery of the universal call was made known to Paul by a new revelation. Prayer for a more full comprehension of this unity.
3. Practical. The new life in unity with Christ (4:1-6:17). (a) Exhortation to walk worthy of this new life. (b) Exhortation to gain the victory over sin "in virtue of the sense of unity with man in Christ." (c) Social duties. The regeneration and consecration in this new life of the relations of husbands and wives, children and parents, and slaves and masters, (d) Final entreaty, in the battle against the powers of evil, to put "on the whole armour of God."
4. Conclusion (6:18-24). (a) Personal. Paul requests special prayer for himself in captivity. Tychicus is commended. (b) Farewell and blessing.
The City of Philippi and the Church.—This city is notable from the fact that it was the first, in Europe, in which the gospel tidings were made known. Accounts of how Paul came to visit Macedonia and to begin the work in Philippi are given in Acts (16:10, 12-40). Going out of the city as he did by the river side, where prayer was wont to be made, and talking to a number of women about the "New Way" would not seem to be a very favorable beginning for a movement which was to produce such exceedingly large results. But Paul was so full of zeal for Christ that he seized every opportunity, no matter how small, to make Him known. This church afterwards was a great comfort to the Apostle. This letter shows how he loved it and how he exhorted them to rejoice in the Lord (4:4).
Occasion.—Paul was in prison in Rome. The Philippian converts were greatly concerned about him, therefore they sent Epaphroditus with gifts and offerings to him (4:18). This was not the first time that they had taken thought of and remembered their founder, in a similar way (4:15, 16). The Apostle was very grateful for their care (4:10-14). While in Rome, Epaphroditus was taken very sick and came near death (2:25-28). As soon as he had recovered from his sickness Paul sent him back to Philippi (2:28), with this letter. The reference to Cæsar's household shows how strong a hold Christianity was getting in Rome (4:22; 1:12-14), and that there was great boldness in proclaiming the gospel.
Objects.—It is an Epistle of thanks to the Philippians for their kindness (4:10-18) in remembering the Apostle with substantial gifts in his work and for their fellowship (1:5) in the gospel.
Another object is to give them friendly advices and warnings (2:12-24; 3:2-3, 17-21). Paul does not forget, in this connection, to remind them of Him to whom they owe a whole-hearted allegiance, their Lord and Master, Jesus Christ (4:1).
The great doctrinal object, the Supremacy of Christ, is also set forth as is markedly manifest in the Epistles of Colossians and Ephesians. The whole Christian creed, "the incarnation, passion, and exaltation of Christ" is expressed in the second chapter (2:5-11), "That at the name of Jesus every knee should bow, of things in heaven, and things in earth and things under the earth; and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father." The great end to be attained is likeness to Christ (2:5).
Time of Writing.—This epistle is generally regarded as the latest of the letters written during the first imprisonment in Rome, and in the same year with those to the churches at Colossæ, and Ephesus. It was probably sent to Philippi shortly after the other Epistles (Colossians, Philemon, and Ephesians) had been dispatched to Asia Minor.
Principal Divisions and Chief Points.—This epistle is divided into two parts.
First part (1:1-3:1).
I. Introduction (1:1-2:4). (a) Greeting. (b) Paul's thanksgiving, joy in the fellowship, and prayer for the Philippians. (c) An account of the rapid spread of the gospel in Rome and the apostle's rejoicing that Christ is preached. (d) Exhortation to unity in Christ.
2. Doctrinal (2:5-12). In this short passage we have the Christian creed in brief form. "The Godhead of Christ and His Manhood—His Pre-existence and His Incarnation—His Passion and His Exaltation."
3. Conclusion of the first part (2:13-3:1). (a) Renewed exhortation to an upright and blameless Christian life. (b) The return of Epaphroditus. (c) Farewell message.
Second part (3:2-4:23). This section seems to have been added after the letter had been finished.
1. Warnings (3:2-21). (a) Against Judaic errors. Paul could boast that he had been a good Jew and scrupulously kept the law, yet he renounced all that he might win Christ. True righteousness can come only through faith in Christ. (b) Against a false idea of the liberty of the gospel; whereby men, claiming to be Christians, walked in evil ways.
2. Final exhortations (4:1-9) to steadfastness, unity, joy, and the following of all good in Christ. Acknowledgment of gifts and benedictions (4:10-23).