Bible Studies in the Life of Paul Part 11

THIRD GROUP OF EPISTLES

COLOSSIANS. PHILEMON. EPHESIANS. PHILIPPIANS.

THE QUESTION AT ISSUE

+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 Question+ was the development of certain false religious beliefs among which were, "asceticism, the wors.h.i.+p 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 Attention+ has 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 WRITING OF THE EPISTLES

+The Interest+ in 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 EPISTLE TO THE COLOSSIANS

The Church at Colossae--The city of Colossae 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 Colossae 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 G.o.d is good the world could not have come directly from G.o.d. To bridge the chasm between G.o.d 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 "subst.i.tution of various ascetic abstinences and ritualistic practices (2:20) for trust in Him, the wors.h.i.+p 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 Heads.h.i.+p of Christ (2:19) and that He is the only link between G.o.d 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 G.o.d 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 Colossae about 63 A.D.

Paul also directed that it be read to the church at Laodicea (4:16).

+Princ.i.p.al 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 G.o.d.

2. Doctrinal. "The sole Heads.h.i.+p 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 G.o.d, Creator and Preserver of all things.

(c) He is the Head of the church, reconciliation is only through Him. The Colossians were reconciled to G.o.d through the mediation of Christ. It is the earnest desire of Paul that the church at Colossae 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 G.o.dhead of Christ (2:8-15). (e) Renewed warnings against errors in wors.h.i.+p; 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 G.o.d 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 Colossae and Laodicea exchange Epistles. (b) The Salutation.

THE EPISTLE TO PHILEMON

+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 Colossae (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 leaders.h.i.+p of Jesus Christ.

+Princ.i.p.al 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 EPISTLE TO THE EPHESIANS

+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 wors.h.i.+p of the G.o.ddess 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 Colossae (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.

+t.i.tle 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 ma.n.u.scripts. "On this view it may be supposed that a s.p.a.ce 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 s.p.a.ce 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 Colossae and to Philemon (Col. 4:7-9).

+Subject.+--As in Colossians, the subject is the Heads.h.i.+p of Christ (3:9-11); His person and work. G.o.d'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 G.o.d for the saving of men.

+Princ.i.p.al Divisions and Chief Points.+

1. Introduction (1:1-23). (a) Salutation. (b) Thanksgiving and Thesis (1:3-14). Unity in Christ.