BRS 22.0 Prison Epistles-6!26!12

BRS 22.
0 The Prison Epistles

The New Testament epistles of Ephesians, Philippians, Colossians, and Philemon The course analyzes the four epistles commonly called The Prison Epistles, because they were written by the apostle Paul while he was imprisoned for his faith. Concentration is on introductory matters and exegesis. The course is organized in three modules: (1) Ephesians, (2) Philippians, and (3) Colossians, and Philemon. 3 semester hours of undergraduate credit. Objectives 1. Explain and analyze issues, themes, events, characters, purposes, occasions for writing, and places in connection with the history of the New Testament church. 2. Compare similar passages of scripture in Ephesians and Colossians in a written essay. Credit. Credit for the course requires a score of 70% or greater on three examinations and a writing assignment. Exam problems are multiple choice. A sample problem is given below. The specific occasion for the letter to Philemon was (A) a disagreement between two women at Colosse, (B) a list of questions presented to Paul from Philemon, (C) a man who was attempting to take over the Colossian church, (D) to prepare for the return of a runaway slave. Resources Commentaries and Internet linked reading. Foulkes, Francis. Ephesians. A vol. of Tyndale New Testament Commentaries. IVP Academic, 2008. ISBN-13:978-0-8308-4240-7 Martin, Ralph P. Philippians. A vol. of Tyndale New Testament Commentaries. IVP Academic, 2008. ISBN-13:978-0-8308-4241-4 Wright, N. T. Colossians and Philemon. A vol. of Tyndale New Testament Commentaries. IVP Academic, 2008. ISBN-13:978-0-8308-4242-1
A Letter from Your Professor

Dear Student, Ah, you have proceeded to the fun part of your spiritual journey. That is, you are now about to come face to face with one of the authors of biblical literaturethe apostle Paul. Paul is a remarkable man. Born a Jew and trained in the details of the Hebrew Bible, this man had a remarkable spiritual voyage. His early associates and leaders denied that Jesus was the Messiah. He was so zealous that he persecuted believers. He even set out to arrest believers and turn them over for heresy trials. But when he himself became convinced that Jesus is the Christ, he became one of the persecuted. Paul was relentless in his preaching. He was unafraid of any consequences. And, he bore the marks of a suffering servant.
BRS 22.0 The Prison Epistles
Paul was in prison when he wrote the epistles you are about to study. These prison epistles reveal a remarkable attitude on his part, for he was suffering for his Savior and Redeemer. This made his suffering bearable and gave it a purpose. Pauls faith was genuine; it was not for sale. He did not preach for money. By and large, he supported himself through a trade. Yet, he is tireless in his efforts to preach the gospel to people of every walk of life. One reason for this attitude is his own feeling of gratitude to God for his salvation. Through this study, you will discover what it means to be a Christian. The Prison Epistles are intended to be letters of encouragement. They remind us of the great treasure to be found through faith in Jesus Christ. Dig deeply. Contemplate what you read. The course promises to bring you a peace that passes understanding. As you proceed, be assured that we are here to assist as you have need. Your first line of contact is with your advisor. Use the advisors e-mail address to communicate your concerns. If the advisor finds your questions to be beyond the scope of his/her qualifications to answer, the advisor will refer your e-mail to me for personal attention. Your professor
Procedure
1. The course has three modules. Begin your study with Module 1. 2. As you proceed, you will be prompted to engage in activities. Keep a copy of all your written work in your portfolio (a Word document that you create). 3. At the end of Module 1, you should review the material in preparation for a multiple choice examination. 4. When you are ready for the exam, you may open it from the Course Menu. 5. Once you have completed the exam over Module 1, move on to the other modules and repeat the process. Credit for the course will require you to work through all three modules and score a minimum of 70 percent on each exam. The writing assignment at the end of the course is included as a fourth element in your grade.
Things to Know
1. Introductory matters to each epistle: date of composition, destination, occasion, purpose 2. People and places mentioned in the letters 3. Outstanding literary forms 4. Immediate background to matters discussed: Greek and Roman religion/philosophy, slavery 5. Theological content: the thought of Paul relative to God's eternal purpose, Christ, the church, redemption, relationships, Christian conduct 6. The nature of the issues addressed in each of the epistles--both Jewish and Gentile BRS 22.0 The Prison Epistles
Module 1 Ephesians The uniqueness of Ephesians Module 2 Philippians The uniqueness of Philippians Module 3 Colossians and Philemon The uniqueness of Colossians and Philemon
Extended Resources
In addition to the recommended textbooks, the following will be resourceful for substituted texts or for further study. Arnold, Clinton E. Ephesians. A vol. of Zondervan Exegetical Commentary on the New Testament. Zondervan, 2010. 544 pages. Arnold, Clinton E.; Frank Thielman; and Steven M. Baugh. Ephesians, Philippians, Colossians, Philemon. A vol. of Zondervan Illustrated Bible Background Commentary. Zondervan. 128 pages. Bruce, F. F. The Epistle to the Colossians, to Philemon, and to the Ephesians. 2nd ed. A vol. of New International Commentary of the New Testament. Eerdmans Publishing Co., 1984. 470 pages. Carson, D. A. Basics for Believers: An Exposition of Philippians. Baker Academic, 1996. 128 pages. Dunn, James D. G. The Epistles to the Colossians and to Philemon: A Commentary on the Greek Text. A vol. of New International Greek Text Commentary. Eerdmans Publishing Co., 1996. 388 pages. Fee, Gordon D. Paul's Letter to the Philippians. A vol. of New International Commentary on the New Testament. William B. Eerdmans Publishing Company, 1995. 543 pages. Lucado, Max. Book of Ephesians: Where You Belong. A vol. of Life Lessons. Thomas Nelson, 2007. 128 pages. ________. Colossians and Philemon. A vol. of Life Lessons. Thomas Nelson, 2007. 128 pages. Stott, John R. W. The Message of Ephesians. A vol. of Bible Speaks Today. IVP Academic, 1984. 311 pages. Thielman, Frank. Ephesians. A vol. of Baker Exegetical Commentary on the New Testament. Baker Academic, 2010. 520 pages. Wright, N. T. Paul for Everyone: The Prison Letters: Ephesians, Philippians, Colossians, Philemon. Westminster John Knox Press, 2004. 240 pages.

This course aims at a wholesome study of the Prison Epistles--Ephesians, Philippians, Colossians, and Philemon. The four compositions are called Prison Epistles, because the apostle Paul composed them BRS 22.0 The Prison Epistles
while he was imprisoned for preaching the gospel. The Prison Epistles quite naturally share themes and concerns. Yet, each of the four letters arose in response to a unique occasion and was written for a peculiar reason. Ephesians, Philippians, and Colossians were addressed to churches; Philemon was sent to a wealthy disciple who hosted a local church in his home. Ephesians and Colossians are the most similar. Philippians went to a location in Greece; the others went to locations in western Asia Minor (present-day st Turkey). The setting is the middle 1 century, when the Roman Empire prevailed.
Map from Grace Community Fellowship, Internet Ephesians and Colossians develop a common theme about God's will for humanity. The content of these letters has inspired the idea that God's "scheme of redemption," which was conceived before the foundation of the world, came to realization in Jesus. They both show the implications of God's work in Christ upon the individual Christian. The literary form is similar, with discussion on the theological implications of the death and resurrection of Christ. Ephesians focuses on the church as the body of Christ, while Colossians emphasizes Christ as the fullness of God. Philippians is shrouded in an atmosphere of "joy" and rallies the listeners around the common purpose they have in Christ. In may respects, the Philippian church presents an ideal portrait of what a local congregation should look like. However, an underlying current of disunity spoils that picture-perfect ideal. Teachers who do not understand the nature of the gospel threaten the doctrinal unity. Two women who have been at odds with one another threaten the organic union. The imperfect circumstance
demonstrates human frailties. Paul wrote to encourage Christians to aspire to the ideals of a fellowship of love. Philemon stands alone among the epistles featured in this course. This short work was addressed to a slave owner. The man's slave had run away from home, met Paul, and been converted to Christ. Paul convinces the slave that the proper course of action is to return to his master. Paul knows the master, who is a Christian. And he knows Roman law permits the owner to deal harshly with his runaway. Paul writes the slave owner, Philemon, to receive his slave backnot merely as a slave but as a brother in Christ. The most natural setting for Pauls imprisonment at the time of writing is Rome. This was the terminal point for a saga that began in Judea approximately three years earlier. We know from Acts of Apostles that Paul was taken into Roman custody following an uproar in Jerusalem over false accusations that he took a Gentile into an area of the temple forbidden to Gentiles (Acts 21:27-36). Following his arrest in Judea, Roman soldiers took him to Caesarea to protect him from his Jewish accusers. In Caesarea, Paul remained in prison for two years while Felix, the governor, kept hoping Paul would offer him a bribe for his release. When Festus succeeded Felix, he thought he might appease the Jewish leaders by having Paul tried in Jerusalem. At that point, Paul used his right as a Roman citizen and appealed to Caesar (Acts 25:11). Caesar at the time was Nero, a colorful and unpredictable young emperor of the Roman Empire. Paul was sent by ship to Rome, a journey that encountered adversity due to winter weather conditions. When the apostle eventually arrived in Rome about 59 or 60 C.E., he was placed under house arrest. For two years, Paul continued in this circumstance. During this time, he entertained visitors, taught, and presumably wrote the four Prison Epistles. The map below provides an orientation to the place of origin and the destination of the epistles. Richard M. Soule, 2004 Unlimited copy and distribution permission is hereby granted on the condition that this copyright notice is included.
Course organization. The course has been divided into three modules. The first entertains the letter that bears the traditional title Ephesians, a designation that suggests the primary destination of the epistle. Module 2 examines the Epistle to the Philippians, a letter to the church that existed at Philippi in Macedonia. Module 3 considers two letters that were directed to principals in the city of Colosse, in Asia Minor. The first of these, Colossians, went to the church in that city; the second, Philemon, was addressed, presumably, to a single member of the Colossian congregation. Each module is in turn organized in three units. Unit 1 provides an introduction to the epistle(s) under consideration. Unit 2 deals with exegesis. Unit 3 assists with application of the material in the present. The end result for you should be an understanding of the content of the epistles and an appropriate implementation of that content to your life. Method of study. The method chosen for this study may be described as one of discovery. The aim is to allow you, the student, to discover the meaning of the text for yourself. Obviously, some introductory material and commentary are unavoidable, if this is to be a guided tour of the epistles. But the intent of the course developer is to assist in understanding without controlling interpretation. Hence, the direction is in self-discovery with minimal human intervention in the interpretative process. Before embarking on our journey, three questions are addressed. The first is, Why should one take the time to study the Prison Epistles? The second asks, How can I know that I have understood the message of the Prison Epistles properly? The third is, Of what benefit are the Prison Epistles to me? Why study the Prison Epistles? Obviously, you have a wide choice of reading materials. Not only are there other religious and secular works, there are many other books of the Bible that beg for attention. So why does this selection stand out? The answer will become more apparent as you pursue your study. Briefly stated, the Prison Epistles open one to the gracious act of God toward bringing reconciliation between God and his human creation and reconciliation between humans themselves. This alone should provide a rationale for serious consideration of what Paul has to say. How can I understand the Prison Epistles? One may ask, If the Bible is so simple, why is there so much division in the Christian world? At the risk of oversimplification, we would suggest that the answer lies mainly in three areas: motivation, tradition, and assumptions. Paul himself recognized in one of the epistles at hand that some men preached the gospel for pure motives; others preached out of impure motives. Ones motivation can condition the results of his study. Often, one accepts a particular interpretation because it is popular and is backed up by tradition. Honest investigation, unshackled from pressure to reach a popular conclusion, calls for energy and strength of character. Laziness and prejudice become enemies of solid Bible study. Laying motivation and tradition aside for the moment, lets consider the basic assumption the student may make about the biblical text. Below are five propositions from which people choose when interpreting the Bible. You will discover the propositions are mutually exclusive. 1. Gods revelation of himself and his acts is known to us today in the Bible. When rightly understood, the reader can understand Gods intentions for humans. The Bible is correct and reliable. It defines right teaching and right human action for all people for all time. 2. The church, duly constituted, comprises the people of God. God gave his revelation to the church. Since apostles and New Testament writers were part of the church, they expressed the will of God. Likewise, those who became successors to the apostles, namely bishops and others within the hierarchy to whom the responsibility for teaching had been entrusted, speak for God with equal authority. The church, therefore, controls right teaching and right human practice. 3. The Bible is comprised of revelation from God. Individual believers are called by God and infused with the Holy Spirit so the believer can experience the Bible. The Holy Spirit interprets the Scriptures in a personal way, making the individual the controller of interpretation through what he/she perceives the Spirit to be saying. BRS 22.0 The Prison Epistles
4. The Bible contains insights into God, but the absolute truth of these insights cannot be verified. The ideas presented there are but the conjectures of the human mind and are wrapped in myth and unscientific phenomena. But since the human mind derives from God, the Bible contains sparks of truth. Yet, these sparks must be augmented with newer discoveries in both physical and metaphysical realms. Spiritualized principles can be helpful, but literal interpretation is out of the question for intelligent humans. 5. The Bible is but a fanciful tale and represents the aspirations of people in search for a God who may not even exist. The presentation of the Bible has no advantage over the presentations of other religious groups. The value of study is limited to the curious and to those who choose to follow whatever is meaningful to them. More shall be said about interpretation as we proceed. Suffice it to say here that the manner in which one looks at the Bible conditions one for the interpretive process. Questions of the Bibles nature, content, and authority are of paramount importance. In this study, we shall subscribe to the first proposition stated above, for it places authority for revelation in God, the Spirit, and a book that is assumed to be divinely inspired. Otherwise, interpretation is subject to mans own initiatives or imperfections. Each of the other four propositions makes man the court of final appeal. Since we are forced to choose between divine revelation, human intellect, and human feelings, we have chosen the first. If the Holy Spirit had a role in the revelation of the Bible, then the Spirits own interpretation must be governed by what has been written rather than by tradition or what I feel or want or imagine the Spirit to be saying to me. If Gods Spirit had no role in the Bible, then interpretation makes no difference. If I assume the Spirit was active in inspiring biblical writers, but my intellect or emotions runs counter to the Bible, then I have subjected interpretation to self, not the Spirit of God.
MODULE
1 Ephesians
Ephesians is considered first in this course for two reasons. One, the composition stands at the head of the four Prison Epistles among the books definitely attributed to the apostle PaulRomans through Philemon. Two, Ephesians is presumed to have been the initial letter written during this particular imprisonment. After we get into the text of the four epistles, you will discover a great deal of affinity between this epistle and the one addressed to the Colossians. This is due to several reasons. One, the two letters were penned by the same author at about the same time. Two, their primary concerns are quite similar. Three, Paul addressed the epistles to people who lived in the same geographical, cultural, and religious environment, although they were not in the same Roman province. Differences between Ephesians and Colossians lie basically in the particular focus of each. In Ephesians, Paul emphasizes the church as the body of Christ, whereas in Colossians, he stresses Christ as the head of the church. No doubt, the different focal points had much to do with the nature of his audience and the critical issues which each faced. Yet, similarity may be found in vocabulary and content and even the manner in which his letters unfold. The epistles to the Ephesians and to the Colossians show indications that they were to be circulated to surrounding churches. It was only a matter of time before believers in the two centers would read the others letter. So, it should be observed that while Ephesians had a primary destination, it, along with other epistles by the apostle, would be read with benefit to churches far and wide. The two millennia that have passed since their composition testify to the universality of both epistles. BRS 22.0 The Prison Epistles
Ephesians features an expanded introduction, with its major points being amplified. Content wise, the letter harmonizes with other letters written by Paul. Perhaps its greatest contribution regards the place of the church in Gods scheme of redemption. The work is useful for its theological interests and its practical encouragement. The church becomes central to Gods work of human redemption, because it consists of all those whom he saves. Regrettably, in todays world, we hear of churches with multiple names. They are separated from each other by their organization and teaching. The church Paul describes in Ephesians is not to be confused with the human tragedy of denominationalism. The church of which Paul speaks is the body of Christ. Christ himself is its only head and the savior of this body. Only God knows the extent to which a modern manifestation of that body under the rubric of church actually coincides with the divine institution. From our perspective, the modern world presents uncertainty. Our intent in this study is not to make the comparisons between what we believe to be the right church. Our aim is to set forth only what Pauls epistle to the Ephesians declares about the most significant entity on earth and then encourage you to pursue the ideals of the biblical text. We can only point you to that which fulfills the role God has defined for the fellowship of the saints. We shall begin our exploration of Ephesians with some background material, and then move on to exegesis and application. The background material consists of both biblical and extra biblical information. The presentation is calculated to raise awareness of circumstances out of which the epistle arose. Comprehension and application are the twin goals of the exegetical process. Activity. Before proceeding to Unit 1, become familiar with Ephesians through casual reading. Read the letter in one sitting. Read to gain an overall acquaintance. Do not worry about details. Explanation of details will come later. Once the reading is complete, move on to Unit 1.
Unit 1. Ephesians: Background

Since no letter is written in a vacuum of time or space, discovering the setting can prove important, if not essential, to understanding a letter. To illustrate this, lets suppose you were on a desert island and, without knowledge of the Bible, you discovered a copy of Pauls letter to the Ephesians. You may glean a great deal from the book, but you would have no context for reading the work. You would know nothing of Jesus, the Jews, or the church. Consequently, you would be at great disadvantage. You may derive great benefit from your reading, but acquaintance with the background of the Old Testament, the Gospels, the history of the church in Ephesus, and even first century society would bring greater and, perhaps, more accurate interpretation. Had there been no Ephesus, there would have been no book bearing that title. Had there been no evangelistic activity in the city, there would have been no epistle directed to Christians in this place. Had the recipients of the letter not been influenced by their surroundings, there would have been no reason for Paul to address them as he did. However, before going further into the subject of destination, we should reveal that some early manuscripts of the epistle (Sinaiticus, Vaticanus, Chester Beatty Papyrus) omit in Ephesus in the address line. They simply indicate the epistle was written to the saints, the faithful in Christ Jesus. What this suggests is that the letter may have had a wider audience than the church of one city. One need not go so far as to question the validity of the letter or to omit Ephesus from the point of destination. Tradition heavily leans toward recipients that included Christians residing in Ephesus, either primarily or in concert with Christians in other places. Omission from a few early manuscripts is hardly sufficient reason to rule against Ephesus as a destination. We know that the epistle did receive wide circulation and that some location had to be where it was either read first or where it reached a resting place.
Tradition holds Ephesus to be the primary destination for the epistle. We assume, therefore, that Ephesus was one of the churches addressed, if not the only church specifically addressed. With no other worthy candidate for the primary audience, we shall look at Ephesus and its surroundings for information on the setting. Ephesians bears many similarities to other writings by Paul. The greeting, style, and theology are consistent. Differences pertain mainly to the uniqueness of audience, purpose, and the way the apostle develops his theme. Paul addressed a given kind of theological concern in Colossians, a practical matter of unity in Philippians, and a unique situation in Philemon. He wrote the Ephesian epistle with the intent of encouraging spiritual development that derives from the relationship of Christ to the church. As in the study of any ancient literary composition, we need to inquire of certain historical circumstances and time-bound references. The plan before us is to begin with a brief analysis of the historical, cultural, and religious setting. Then, we shall trace the known history of the church in Ephesus. Rounding out the unit, we shall look at the book as a whole. Activity. In preparation for exploring the background of the epistle, read Acts 19. The reading will establish the basic storyline. It will also introduce important elements that need some enhancement, such as the worship of Artemis and other idols, the amphitheater, the prominence of Ephesus, and the city officials. a. Historical, cultural, and religious setting. The city of Ephesus, located in western Asia Minor, lies in ruins today. Visible remains reveal an amazing view of a highly cultured and accomplished city. Historical setting. Human occupation in the area dates from the 1200s B.C.E., although the legendary formation of a city there by Androklos, an exiled prince of Athens, dates from the 900s. Ephesus was invaded about 650 by the Cimmerians and destroyed. When the city reemerged, it produced some significant cultural leaders: grammarians, philosophers, painters, physicians, poets, and satirists. Under the Lydians, who came about 560, the city became wealthy and influential, but ultimately fell to Cyrus and the Persians. It remained part of the Persian Empire from 547 to 479 and under Persian influence for another century and a half. The link with the Greeks was strengthened in several concerted efforts to oust Persia from Asia Minor. With the coming of Alexander the Great in 334, the city came under Greek control. During the rule of Alexanders successors, the city passed to the control of the Seleucids of Syria and was relocated. From 263 to 197, Egypt took control of the area. Seleucid attempts to reclaim Ephesus were unsuccessful and the region fell to Eumenes II, the king of Pergamum, in 197. Eumenes childless grandson bequeathed Ephesus to the Romans. Once under Roman control, the citys economic base eroded. An insurrection in 88 B.C.E. led to the destruction of the city by the Romans. There was great loss of life in and around Ephesus, but the city gained two years of independence. Re-conquest by Rome brought greater economic hardship. Ephesus became the capital of the Province of Asia in 27, when Augustus became emperor. The city clerk mentioned in Acts 19 was the preeminent official charged with responsibility for decrees and finances. He controlled the civil assembly and answered to the proconsul.
The Celsus Library, from Ephesus, in Wikipedia Cultural setting. Already in the third century B.C.E., Ephesus had emerged as a vital center for Mediterranean commerce. The present ruins are of buildings constructed from the time of Augustus. After suffering a setback by the earthquake of 17 C.E., the city once again became the prime commercial center in the region. Its citizens enjoyed a cultured and prosperous standard of life. When Paul arrived in the city, the population probably exceeded 400,000 residents, the most of any city in the Province of Asia. Additionally, Ephesus was a center for philosophy and the bastion for the worship of Artemis. As worshipers of idols, the citizens of Ephesus would have followed an indigenous code of ethics. The culture is described as Ionian, but influences from the East as well as from Rome could be felt. What one might expect in any large city of its type could be foundagora, bath, library, temples, amphitheater. Craftsmen of all sorts, priests, and merchants worked their trades. Past time activities included the brothel and other entertainment to satisfy the cravings of men. The amphitheater, the site of the tumultuous assembly described in Acts 19, sat near the entrance to the city as one approached from the sea. It was built into the rock and had a seating capacity of about 24,000.
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From Andy Carvins website
Religious setting. The chief goddess of Ephesus, Artemis, was, in Greek mythology, the daughter of Zeus and Leto and the twin of Apollo. She became the goddess of the hills and foreststhe wild countryside. But she was also worshiped as the mother goddess. In Roman times, Artemis became associated with Diana. The worship of Artemis was not limited to Ephesus, but Ephesus became her guardian. The Ephesian temple has been called one of the seven wonders of the ancient world.
On the left is an artists rendering of the Temple of Artemis from the Internet. On the right is Artemis located in Museum Artemis of Ephesus, Efes, Turkey, from Wikipedia. BRS 22.0 The Prison Epistles
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The Jewish population of Ephesus was significant. According to Josephus, Jews in Ephesus had been granted the right to exercise their own religious customs, including keeping the Sabbath. The emperor Augustus later confirmed these privileges. The Jews were exempt from Roman military service (Antiquities of the Jews, 14.10.223-29; 16.6.1-2; 160-65). But even so, under Augustus, there was pressure on the Jews by the pagans to worship the local gods. Although the Jews of Ephesus were Hellenized, there is no record that Jews were forced to pay homage to idols. b. The church in Ephesus. For the history of the church in Ephesus, we need to begin with Acts 19. When Paul first set foot in Ephesus seven or eight years earlier, he met a dozen disciples who had not been baptized properly. With more accurate teaching, these were baptized in the name of the Lord Jesus. Then, Paul went to the synagogue, where he reasoned about the kingdom of God for three months. He withdrew from the synagogue due to opposition to his message and began daily teaching elsewhere in the city. Paul was in Ephesus for a total of three years (Acts 20:31). During the last two of those years, he taught disciples who carried the gospel throughout the Roman Province of Asia. Pauls ongoing preaching and miracles among the Gentiles in Ephesus created an economic crisis for the silversmiths, who relied on the purchase of images of Artemis. Finally, due to an uproar, Paul was forced to leave Ephesus. Spiritual warfare. Perhaps the most relevant background for appreciating the epistle to the Ephesians is that of spiritual warfare. The common battle is presented as being with principalities and powers in the heavenly places. This is plainly demonstrated in the account of Pauls preaching in Ephesus. Some unbelieving Jews attempted to drive out evil spirits by evoking the name of Jesus but were themselves afflicted by demons (Acts 19:13-16). Sorcery was widely practiced and became the focus of attention in preaching the gospel (Acts 19:19). Because the central shrine of Artemis was located in Ephesus, along with images to other gods, the gospel also targeted idolatry. The gospel was so convincing that many forsook their leading goddess. Gentile converts understood that the call of God allowed no compromise with the doctrines of demons. New believers burned their scrolls on sorcery. In the epistle, equipping oneself with armor appropriate for this spiritual battle is urged. Jews and Gentiles. A second background to Ephesians lies with Jewish-Gentile relationships. Much is said about unity in Christ and that unity is brought about through the cross. Initially, the gospel went to the Jews of Ephesus. The first converts were Jews (Acts 19:8-9). But then when Paul turned his attention to the Gentiles, a substantial Gentile group was added (Acts 19:10-27) and the numbers seem to have tilted toward the non-Jewish population (see Acts 20:21). The proportion of Jews verses Gentiles in the Ephesian church is irrelevant. What is relevant is that the wall of partition between the two groups has been broken down. Gentiles need not become Jews before becoming Christians. No doubt, some of the persons addressed in Ephesians were Jewish Christians. But references to Gentile believers are plenteous. Those who had a Gentile past (Eph. 2:1-3; 5:8) were Gentiles by birth (Eph. 2:11) and people for whom Paul was in prison (Eph. 3:1). They now must no longer live as Gentiles (Eph. 4:17). The Hebrew Scriptures. A third area that will give the reader a foundation for the study of Ephesians is Jewish literature. The Old Testament prepares one to understand the work of God in Jesus Christ. Paul speaks of the mystery that pertained to the manner in which God would fulfill his promise to Abraham to bless all peoples through his descendants. This plan was a mystery to the minds of men until God revealed it through Jesus and through the apostles (Eph. 3:3; Gal. 4:4-5; 1 Pet. 1:10-12). Many of the original readers were Jews and had knowledge of their history and the sacrificial system. The Gentiles would have had limited understanding, although Jewish religion was familiar to them. Activity. Study carefully the account of Acts 19. What was the theme of Pauls preaching in Ephesus (Acts 19:8)? What provoked the unbelievers to remain unbelievers (Acts 19:9)? What kind of reaction did preaching the gospel get from those who became believers (Acts 19:17-20)? What instigated the riot in Ephesus (Acts 19:23-27)? Would you say the gospel brings peace to all people? Why does preaching BRS 22.0 The Prison Epistles
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the gospel stir up opposition? Is it possible to preach the gospel without raising opposition? Is the gospel limited to moral living, honesty, and peace with ones neighbors? Or does it invite one into a conflict with those powers that control the unredeemed world? c. Pauls epistle to the Ephesians. Ephesians belongs to the Pauline corpus. The epistle is written in a style much like other epistles, using the typical papyrus scroll. Sentences in the Greek tend to be long and complex. The work is rich in theological content. Christology and ecclesiology receive primary attention. Authorship. Pauline authorship is attested in the opening statement and in the middle of the epistle (Eph. 1:1; 3:1). The epistle compares favorably with other letters that bear his name in form, content, and vocabulary. Additionally, writers from early church history believed it came from the hand of Paul. The epistle is alluded to by several apostolic fathers (Barnabas, Clement of Rome, Hermas, Ignatius, and Polycarp) and is included in early lists of works belonging to Paul (Marcion and Muratorian Fragment). The reasons to support Pauline authorship are weightier than denial. Date and place or origin. The date of writing appears to be about four years after Pauls visit with the Ephesian elders at Miletus. This figure is derived from adding the time of travel to Jerusalem (Acts 2023), the two years imprisonment under Felix (Acts 24:27), the journey to Rome (Acts 27:1-28:16), and some time in custody in Rome (Acts 28:17-31). The year seems to have been 61 or 62 C.E. As to the place from which Paul penned the letter, we know he was in prison when he wrote (Eph. 3:1; 4:1; 6:20). It has been held traditionally that it was from his imprisonment in Rome. Paul had earlier been taken into Roman custody when in Jerusalem, but had appealed to have his case heard by the Roman emperor (Acts 21-28). Internal evidence suggests that Ephesians and Colossians were written about the same time and from the same place. Paul commends Tychicus in both epistles and appears to use Tychicus as the bearer of both to their destinations (Eph. 6:21-22; Col. 4:7-8). The wording in Ephesians and Colossians also points to their having been written in close proximity. The close tie between Colossians and Philemon places their writing at about the same time. The circumstances surrounding Philemon, with the persons mentioned and Pauls anticipation of release, are more likely Roman circumstances. Assuming that Ephesians and Philippians were written within a year of each other, the notation regarding the presence of the palace guard (Phil. 1:13) and Caesars household (Phil. 4:22) offers further confirmation that Rome was the place of origin for all four of the Prison Epistles. Destination. As for destination of the letter that wears the name Ephesians, as noted earlier, some uncertainty persists. Traditionally, it has been held that the epistle was originally addressed to the church in Ephesus. Uncertainty comes from the fact that some of the early manuscripts omit the words in Ephesus in the greeting (Eph. 1:1). Additionally, post-apostolic figures like Marcion, Tertullian, Origen, and Basil do not seem to know this traditional conclusion. Even the internal evidence precludes making a positive identification with Ephesus or any person there. But neither is there manuscript evidence that Ephesus was originally intended for the church at Laodicea (cf. Col. 4:16) or any other place. A plausible answer to the problem is that Ephesians was a circular letter, that is, it was intended for multiple churches in several locations. The bearer of the letter was Tychicus (Eph. 6:21-22). His ultimate destination would have been Colosse (Col. 4:7-8). On that journey, he most likely would have sailed from Rome to Ephesus and then gone overland to Colosse. The Ephesian letter may have gone to the church at Ephesus first, then been carried to other locations along his journey. A particular location could have been Laodicea, hence the reference to a letter from Laodicea (Col. 4:16). The circular letter conjecture could account for a single letter to which the phrase in Ephesus was later attached and the letter from Laodicea referenced. Whether the idea of a single destinationEphesusor multiple destinations as suggested by the circular letter be accepted, the occasion for the letter remains the same. The epistle is, by its nature, more general than specific. It lacks the specific references to issues or persons found in the other Prison Epistles. If this be the case, we would expect the occasion that provoked the writing of Ephesians to BRS 22.0 The Prison Epistles
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reflect a more general need for instruction on the nature of the Christian experience. Rather than diminish the peculiarly Ephesian flavor, it testifies to a more prevalent need for the epistles teaching. Although Paul usually includes names of close friends in his letters, he elects not to do so at the close of this epistle. That may seem strange, for he knew many in the city. If the letter was originally written as a message intended for general circulation, the absence of specific names in Ephesus is understandable. Nevertheless, when Paul writes to the Ephesians, he is writing to friends and brethren whom he knows personally. He may have baptized a number of them. On his last visit in the vicinity, he met with the elders at the seacoast town of Miletus. The visit was an emotional one. In his meeting, Paul insisted that his whole time with them in the past had been as a faithful servant, although he was severely tested by plots from Jewish unbelievers (Acts 20:19). His major concern was for the future. He admonished the elders to be good shepherds of the church of God, which he bought with his own blood (Acts 20:28). This is a theme he will pick up in his epistle. Then he added the warning, I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them (Acts 20:29-30). Content. Ephesians summarizes the theology that should govern Christian thought and behavior. The theme that binds Pauls thoughts together may be expressed in the words, The church is the body of Christ (Eph. 1:22-23). The intent of the letter is to bring his readers to a life worthy of the calling you have received (Eph. 4:1-3). Activity. Study Acts 20:13-38 carefully. The passage expresses Pauls fears about apostasy. The Ephesian letter expresses similar concerns. The letter to the church contained in the Apocalypse over three decades later offers testimony to a long hard fought battle with heresy. Now, read Rev. 2:1-7. Assuming the Apocalypse was written about thirty-five years later, we get a glimpse of the history of the church since Paul wrote them. What do you learn of this history? Would you say Paul had influenced the church in Ephesus toward their staunch defense of the gospel?
Unit 2. Ephesians: Exegesis

As you begin working with Ephesians, you will note the connection of thought that runs throughout the epistle. Correct exegesis demands that you observe this phenomenon and allow it to control the interpretative procedure. Following a salutation, a complex introductory section (1:3-14) introduces the central theme. Verses 3-10 form a single sentence in the original Greek and include praise offered to God for his spiritual blessings, which he has provided through the Lord Jesus Christ, with Gods provision of forgiveness guaranteed by the Holy Spirit. The summation of God's redemptive process carries the action of God to its natural conclusion, which calls the recipients of God's grace to respond with a life of holiness. Pauls letter flows as any letter. It is broken by paragraphs of thought, yet Paul did not use headings and sub-heading to indicate divisions. There are, however, natural breaks. For example, he begins with a salutation (1:1-2) and ends with personal remarks (6:21-22) and a benediction (6:23-24). In the main body of the letter, chapter 1, verses 3-14 provide the core theological message, followed by implications (1:15-6:20). In the implication section, proper conclusions to what he has said are laid out by words like therefore, for this reason, and then (2:11; 3:1; 4:1, 25; 5:1, 7, 15). For the sake of this study, we have chosen to break the material into three arbitrary, but defined, sections: 1:1-3:21; 4:1-5:20; and 5:216:24. When we compare this epistle with others, we indeed see a lot of similaritiesespecially in the manner in which they are organized. But we also see differences. A distinguishing idea in Ephesians is the attention given to the church. This is not to say the church is absent from other writings, but it seems to receive special attention here. That fact should be noted.
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According to Ephesians, the church is the body of Christ. It is so because of God's eternal purpose, which he fulfilled in Jesus. The church is the body of the savedthose who through faith have been immersed into the death of Jesus Christ. The apostle describes the ministries of the body and the expectant behavior of its members. What may initially appear as a rather theological presentation of the church becomes a very practical mandate. As the exegesis proceeds, multiple theological concepts will surface. These will be developed more fully by Paul as he continues writing. We will note these as we advance, but we shall hold a systematic treatment of these theological themes for Unit 3. Activity. Open your Bible to Pauls Epistle to the Ephesians. Read through the epistle at your regular reading speed. Chapter headings are for the convenience of identifying particular texts, so they should not interrupt the natural flow of the text. You do not need to stop and try to understand each passage. The reading will give you a general idea of what is in the epistle and the apostles general plan. It will be helpful if you make limited notes as you read. Now, read the epistle again. This time, look for threads that tie ideas together. Look for breaks the author places in the composition. Note concepts and words that appear, especially those that reoccur. Write these out on paper. Become aware of how the substance that defines the theological aspects of the gospel leads to application. See if you can discover the natural breaks or shift of emphasis. Having completed this reading, re-read yet again at a moderate pace without making notes. From this point forward, use your Bible along with this syllabus. a. Ephesians 1-3. This first section includes three chapters. Scan the text and mark it off as follows: 1:1-2 (salutation), 1:3-14 (the purposes of God), 1:15-23 (thanksgiving for the faith of the Ephesians), 2:122 (the grace that comes through faith and the constitution of the body of Christ), and 3:1-21 (Pauls ministry). Eph. 1:1-2 Salutation. The author, Paul, writes with the authority of an apostle. Jesus originally called twelve men to whom the word apostle was eventually given. An apostle is one who has been commissioned and sent out as an official representative of the sender. Note Pauls claims to be an apostle of Christ by the will of God. The construct Christ Jesus or Jesus Christ is common in the epistles. In the Gospels, we read normally of the movements and teachings of Jesus. But in the post-resurrection, Jesus ascended to the right hand of God and was proclaimed to be both Lord and Christ (Acts 2:33-36). However, the term Christ is applied to Jesus during his ministry. Some would confess that he is the Christ and others would ask, Are you the Christ? So, indeed the term is ascribed to him before the ascension, but it becomes more the standard term after the ascension, especially in the epistles. Where the name Jesus is found, it is usually in connection with either the term Christ or Lord. As the Gospel stories indicate, Jesus was more than a prophet; he came from God and is Gods anointed one. The Greek term christos (meaning, anointed) is equivalent to the Hebrew term mashiakh (Messiah). The epistle is written to the saints in Ephesus, the faithful in Christ Jesus. The in Ephesus was addressed in our introduction in Unit 1. Saints are holy ones--those God has sanctified through Christs blood and who are faithful to his calling. They trust God and order their lives according to his nature. Grace is favor, usually defined as unmerited. Here, Paul wishes the favor and peace of God upon his readers. God is recognized as a spiritual Father and Jesus is acknowledged as both Gods anointed (Christ) and Lord. The idea of Gods favor does not carry the connotation that developed historically as something associated with a ritual. It is here simply a wish for Gods blessing upon his readers. Activity. Read the following passages that pertain to Jesus call of the Twelve, the betrayal of Judas, and his replacement. The call: Matt. 4:18-22; 9:9; 10:1-42; Mark 3:13-19; Luke 5:1-10; 9:1-6; John 1:35-51 Betrayal: Matt. 26:14-16, 47-50; 27:1-10; Mark 14:10-11; Luke 22:1-5, 47-48; John 18:1-5 BRS 22.0 The Prison Epistles
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Judas replacement: Acts 1:12-26 Now, read the next set of passages that revealed Pauls unique calling as an apostle. Note that Paul did not meet the same criteria as those who actually accompanied Jesus during his ministry. He was born out of due season and pressed into special service among the Gentiles. Pauls call: Acts 9; Gal. 1:11-2:10; 1 Cor. 10-11. Eph. 1:3-14. Beginning in verse 3, the apostle introduces the entire epistle. Who is the subject of this section? Is it not God? God is praised for his deeds. What specifically has God done? Look at verse 4. For he chose us . . . to be holy and blameless. And this was according to the purpose of his will (vv. 5, 11). So, the passage is put into a context of divine activity and divine purpose. The idea that the people Paul addresses are saints is developed here. Next, notice that Gods choosing is associated with spiritual blessing (v. 3). Gods choosing pertains to the blessing of redemption, the forgiveness of sins, and salvation (vv. 7, 13). These matters make for good news to humans who have become alienated from God through their sin. Additionally, in a cosmic sense, Gods act results in reconciliation (v. 10) and praise to his glory (vv. 12, 14). But there is more. And that pertains to how God offers redemption and accomplishes reconciliation. It is through Jesus Christ. Who is Christ? First, he is the Son of God; second, he is Lord of the redeemed (v. 3). Jesus Christ occupies a central place in the offering of Gods grace. He is more than a messenger of tidings. He is the instrument God has selected to bring about the accomplishment of his purposes. Through Christ, sinful men are adopted as Gods sons (v. 5). What else can you discover from this passage? Does it not reveal that God planned for mans redemption before creation (v. 4)? Does it not inform us of a basic nature of Godlove (v. 6)? Does it not teach us that the blood of Christ redeems man? What does this say about the crucifixion of Christ and the need of man (v. 8)? How is Gods grace defined in this context as opposed to the salutation (vv. 7-8)? What does it say about any who would deny the crucifixion and resurrection? Would that not be a rejection of all wisdom and understanding (v. 8)? We will meet the idea of Gods work as a mystery later. But the concept is that what was a mystery about Gods plan in Christ is now revealed (v. 9). The oneness of God and the unity of his created order are affirmed in Jesus Christ. The divinity of Christ does not take away from the oneness of God. Christ is the means by which Gods single nature and purpose are upheld (v. 10). What do you make of the statement that God predestined us to be adopted as his sons (v. 5) and predestined according to the plan of him who works out everything in conformity with the purpose of his will (v. 11)? Are we to see an arbitrary selection of individuals and the exclusion of others simply on the whelm of God without regard to the interest of man in spiritual affairs? Or, rather, do we see an assurance of Gods ability to execute his purposes? The qualifier is in Christ with an emphasis on Gods having planned before creation. Paul is stressing the certainty of Gods work. He predestined us to be adopted in Christ. Christs role in human redemption was in Gods mind before the worlds creation. God determined the plan and no onenot even Satancould derail it. Furthermore, the giving of the Holy Spirit to indwell each believer becomes an immediate guarantee of the redemption of those who are in Christ (vv. 13-14). Rather than suggesting individual selection, the passage affirms that salvation is in Christ! It also affirms the place of Christ in Gods intention from eternity. Eph. 1:15-23. At verse 15, Paul turns his attention to his audience and embraces them in his message. It is important to connect the preceding discussion with this set of verses. The apostle reflects on Gods work and the audiences response and says he has constantly given thanks to God for their faith and love. It follows that they are reflecting the holiness of God and are living blamelessly in his sight. What is Pauls prayer for the church? See verses 17-19a. What power is available to these Christians (verses 19b-21)? What has God done with Christ? Raised him from the dead (v. 20). Seated him at his right hand (v. 20). Placed all powers under his feet (vv. 21-22). Made him head of the church (vv. 22-23).
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Ephesians 2. The thought of the preceding flows into chapter 2. Reminding his readers that they were previously dead in their sins, they are now alive in Christ. This is not taken as a simple matter of fact, but as a mandate for faith. In 2:11, Paul begins an appeal to his readers to appreciate the impact of that message on their lives. There must be a reason why God acted as he did in Jesus. What condition made his act necessary? See v. 1. How did humankind get into this condition (vv. 2-3)? What motives drove God to bring salvation (vv. 4, 7-8)? Paul returns to the idea of Jesus resurrection and exaltation to indicate how God demonstrated his grace (vv. 6-7). Paul stresses that our salvation comes from Gods action on our behalf. In this action, God creates men to do goodnot as a basis of salvation, but as an expression of the person he has made us to be (vv. 8-10). Although there are Jewish Christians at Ephesus, Paul turns his attention at this point (v. 11) to the Gentiles believers. Unbelieving Jews commonly referred to Gentiles as uncircumcised, that is, they did not belong to Abrahams seed and were not circumcised according to Gods covenant with Abraham and the covenant at Sinai. They were outsiders to the people of Israel. And Paul says as muchthey were excluded from citizenship in Israel and foreigners to the covenants of the promise (v. 12). But that has changed in their response to Christ. In fact, Jews and Gentiles alike are reconciled both to God and to one another in the body of Christ (v. 16). The cross is critical for both Jews and Greeks. On the cross, Christ fulfilled the Law of Moses, and, in doing so, abolished the system that had governed the descendents of Israel and kept the Gentiles at bay (vv. 14-15). Because of the cross, Jews and Gentiles enter Gods spiritual family on the same terms. They have access to the Father through the one Spirit (v. 18). And all this is in keeping with Gods plan from the beginning. Paul next states the result of reconciliation (vv. 19-22). The redeemed are Gods family and form a holy temple where God indwells his people through the Holy Spirit. The Jewish temple is no longer that place where God meets his people. He meets them in their uniting together as the body of Christ. Ephesians 3. Chapter 3 begins with Paul identifying his imprisonment with his mission. That mission is to make known the mystery of Christ, which has been revealed to him by the Holy Spirit. The redemption God now extends to mankind was once a mystery. The mystery concerned Christ and was not previously understood by people living in the past. Specifically, the mystery was that through the gospel the Gentiles are heirs together with Israel (vv. 2-6). Paul was humbled by the role God had given him to preach the gospel to the Gentile world (vv. 7-9). Gods intent was to reveal his wisdom through the churchboth in its formation and through its continuing witness. Cosmically, the revealed mystery declared to the spiritual powers the spiritual victory in Christ (vv. 10-11). On the earthly plane, he declared his intent for reconciling the world. Through faith in Christ, man is able to approach God because of this reconciliation (v. 12). You will notice the prayerful attitude of the author. He is filled with emotion for his readers. He prays for his hearers (3:14-19) and lifts his voice in praise to God (3:20-21). What specifically did he pray for his readers? How does God provide inner strength? How can we comprehend the love of Christ? What does it mean to be filled with the fullness of God? Contemplation on these matters brings only an outpouring of praise to God. Note that his power works in us. Observe also that God receives glory in the church and in Christ. To recap, Paul understood his ministry to have had special benefit for his audience. He revealed to them (and to us) Gods mystery. How was that mystery revealed? What was the mystery? What role does Christ play in the mystery? What place does the church hold in the mystery? If you remove Christ from the equation, what do you have? If the church is deleted, then what? Is it not clear from this epistle that the church was ordained by God from eternity? He completed his work in Christ and the church. In the church the kingdom of God becomes a reality. We should not look forward to a physical kingdom or a personal reign of Christ on earth, the reestablishment of a physical temple, or the restoration of temple BRS 22.0 The Prison Epistles
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sacrifices. That has all given way to a better kingdomone in which God indwells his people through his Spirit, while Christ reigns from the right hand of God in the realm above. Activity. Work through chapters 1-3 carefully. Identify the major points that serves as a foundation for the exhortations. Then note that the exhortations are rooted deeply in a theological context. b. Ephesians 4:1-5:20. Chapter 4 is tied to the preceding, for the apostle commences with, "For this reason." What follows has a reason, rooted in God's acts of reconciliation. Note that chapters 3 and 4 begin in a similar way. In 3:1, Paul writes, For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles. When he opens the discussion at 4:1, he simply says, As a prisoner for the Lord. We might put these two sections together on the strength of the opening. However, upon closer analysis, the content of chapter 3 is a continuation of thought from the preceding chapters. Chapter 4, on the other hand, marks a shift to admonition. In chapter 3, Paul presents the reason he is a prisoner. In chapter 4, he builds on the implication of his imprisonment. In both instances, Paul draws from his circumstance, explains that he is confined because he is a servant of Christ, for the benefit of his Gentile readers. Eph. 4:1-5:20 can be easily divided by Pauls exhortations. The apostle urges his readers to live appropriately (4:1-13), to cease living as Gentiles (4:17-32), and to live a life of love (5:1-20). Eph. 4:1-16. This section of text is prefaced with Pauls urging his audience to live a life worthy of the calling you have received (v. 1). What are the specific elements of that life (v. 2)? After listing humility, gentleness, patience, and love, he turns to demonstrating how these define what he means by a life worthy of the calling. Inasmuch as there is one body and one Spirit, . . . one hope, . . . one Lord, one faith, one baptism, one God, it follows that believers should be one. The ministerial gifts he enumerates are given for a purpose. What is the goal of ministry? Is it not to contribute toward the unity of the body and the maturing of those who belong to it (vv.11-13). The unity for which he pleads in v. 3 is based in the nature of the body of Christ and in the nature of God and his mystery. In v. 8, Paul employs a passage from Psa. 68:18 to buttress his statement regarding the work of Christ. In the context of the psalm, the person described is God. Here, Paul applies it to Gods work in Christ. There is no way to separate Christ from God and his work of redemption (vv. 7-10). Paul pulls from the psalm the idea that gifts given to men display Gods means of announcing his mystery and lead to the fulfillment of his ideal of spiritual maturity (vv. 11-16). The object of growing to spiritual maturity is linked to what they were expected to be in Christ. It will also keep them from succumbing to erroneous teaching and deceitful teachers. Ones relationship to God revolves around Jesus Christ (vv. 14-16). Eph. 4:17-32. The demands of maturity mandate turning from former behavior (vv. 17-28) and adopting a godly manner (vv. 29-32). Paul insists that his readers no longer live as the Gentiles do (v. 17). Why is it essential to cease imbibing the spirit of the Gentile world (v. 18)? How does Paul describe the conduct of the Gentile world in general (v. 19)? What is important to remember is that the call to be Christian is a call to be like God in true righteousness and holiness (vv. 20-24). What are the traits that must be put away (vv. 25-31)? What traits are to be substituted (vv. 25-32)? What does it mean to grieve the Holy Spirit (v. 30)? Does one not disappoint or bring sorrow to the Spirit of God that lives within the believer when he/she gives way to sinful thoughts or practices? Eph. 5:1-20. The theme of this section is Be imitators of God . . . and live a life of love (vv. 1-2). There is always a rationale behind Pauls injunctions. The rationale here is clear: just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God (v. 2). Pauls description of the expectant life of the Christian is couched in terms that contrast with the life of the Gentile world described in the preceding section. What are these characteristics (vv. 3-5)? He then introduces the thought that there are some in their midst who would deceive them regarding the demands of their heavenly calling and warns them to be alert (vv. 6-7). He reminds them that they were once part of that sinful world, but
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now they have come into the light. What then are they to do with the life of darkness? What kind of practical implication does his urging have (vv. 15-20)? c. Ephesians 5:21-6:24. From the beginning of chapter 4, Paul has been admonishing his audience to pursue behavior appropriate to their calling. To this point, the admonition has been general in nature. With 5:21, he turns to more specific instruction that hinges on submission or obedience, before returning to a general charge, final greetings, and benediction. There are seven of these specific admonitions: (1) submit to one another (5:21), (2) wives, submit to your husbands (5:22-24), (3) husbands, love your wives (5:25-33), (4) children, obey your parents (6:1-3), (5) fathers, do not exasperate your children (6:4), (6) slaves, obey your earthly masters (6:5-8), and (7) masters, treat your slaves in the same way (6:9). In each instance, the relationships are reciprocal. Paul then continues with general admonition (6:10-18) and a personal request and benediction (6:19-24). The initial greetings of the epistle led into teaching on theological concepts. He concludes with the meaning of these concepts for both group and personal behavior. Eph. 5:21-6:9. The first of the seven injunctions found in this section summons each servant of Christ to submit to other servants of Christ. The term submit (hupotass) has the basic meaning of arranging under, subordinating. Given the nature of the gospel and the wording of the passage, it is hardly conceivable that Paul is speaking here of a hierarchy among Christians. After all, they are to subject themselves to each another. The term is used in a manner more in line with the idea of preferring one another without the idea of dictatorial power. As in Phil. 2:3-4, Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others. The idea is also captured in Rom. 12:10: Be devoted to one another in brotherly love. Honor one another above yourselves. The rationale is, Out of reference for Christ. Again, the Philippian passage sheds light on this. We are to have the mind of Christ, who became obedient (hupeik, meaning to give way, to submit) to death (Phil.2:8). There is nothing shameful about submission. It is characteristic of being a saint. It is a mark of the strength of character. It is essential to spirituality. Activity. With pencil in hand, examine Ephesians to see how many theological subjects you can find. List these on a sheet of paper, then attempt to diagram them to see their relationship. For example, the church is presented as the body of Christ. This creates a direct relationship between the head (Christ) and the body (the church). Other relationships may not be as clear, but they do exist, because the theology of Ephesians is unified. Look for a relationship between God and Christ, and between individual members of the body. Eph. 6:10-18. The body of the epistle concludes with a notation about the nature of the Christian struggle. The believer knows the reality of Satan in this world. Here, he is reminded of the larger spiritual battle being waged in the heavenly realm. The Ephesians knew well the power of sorcery and superstitions associated with pagan worship. To fortify the saints, Paul draws his imagery from the physical armament of a Roman soldier. But it is plain that the Christians battle is spiritual, not physical. And even though the Christian stands with other soldiers of the cross, his fight is very personal. Now that the saints have become believers in Christ, that battle intensifies. Eph. 6:19-24. Final words include personal notes. What can you learn about Tychicus (v. 21)? Tychicus first appears in the New Testament in Acts 20:4. When Paul departed Ephesus following the uproar instigated by the silversmiths, he traveled to Macedonia and Achaia, then back to Macedonia. Seven men plus Luke accompanied him. One of these men was Tychicus. The seven preceded Paul and Luke to Troas, while the two lingered in Philippi (Acts 20:1-6). Here we learn Tychicus was a native of the Province of Asia. The traveling party sailed by ship from Troas to Assos, except for Paul, who traveled by foot. Once they met at Assos, the entire party sailed to Mitylene, Kios, Samos, and Miletus, where Paul addressed the Ephesian elders (Acts 20:15-17). Then, they traveled to Cos, Rhodes, Patara, Tyre, Ptolemais, and Caesarea (Acts 21:1-8). They then traveled overland to Jerusalem (Acts 21:17). The next time we hear of Tychicus is from the Ephesian letter. He is with Paul in Rome but not in prison, for BRS 22.0 The Prison Epistles
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he is the bearer of the letter (Eph. 6:21). He is likewise the bearer of the letter to the Colossians and is accompanied by Onesimus, the slave featured in the Philemon letter (Col. 4:7). Assuming the letters of 2 Timothy and Titus were written after Pauls release from prison, Tychicus is dispatched to Ephesus, where Timothy is working (2 Tim. 4:12). He was a potential messenger to Titus, when Titus was on Crete (Tit. 3:12). The record shows Tychicus to be a trusted servant and helper of the apostle Paul. The initial greetings of the epistle led into teaching on theological concepts and then concluded with the meaning of these concepts for both group and personal conduct. A benediction closes the letter. How did Paul pronounce his benediction (vv. 23-24)?
Unit 3. Ephesians: Application and Meaning for Today

In studying the New Testament epistles, one comes to realize that the gospel includes both theological instruction and a pattern for a spiritual life. The Christian is drawn to God through the incarnate and resurrected Jesus Christ. The good news (gospel) is that God has acted on our behalf in his Son. Through his Son, he redeems those who respond to his message of salvation. The redeemed constitute Christ's body. As the body of Christ, the redeemed relate to one another in a loving relationship. Their public and personal lives bear witness to their redeemed state. Consequently, what begins as a theological concept grows and blossoms into ongoing testimony to the love that God showed in Christ. Both correct doctrine and practical application are so intertwined that they cannot be separated. Apart from one another, neither has meaning. Proper behavior rests on a foundation of God's actions; correct theology is effective only through human response. Application. Application is not an option. Neither is it something that can be done in a half-hearted manner. The true believer becomes serious about reflecting the attributes of Christ and about behaving in a way that shows he or she may be truly called a saint. As for motive, living as a saint should be less out of fear of judgment than for love and appreciation to God for life through his Son. In the end, the believer knows it is the better life, for only in Christ can true freedom be known. In him, one escapes entanglements that come from evil doing. In him, one can be truly authentic. Sometimes, application is painful. It is painful at those points that call us to change. Traditional ways confirm the expectant path that society lays down for us. Even when we learn otherwise, it is still more comfortable to continue in the familiar way. It is difficult to go against ones upbringing and pursue a path that is contrary to accepted societal norms. The critical thing to remember is that spiritual norms are very different from those of society. If not always in a standard of morality, the norms have a different foundation and a different motivation. Application can also be difficult where there are blind spots in ones thinking. Often, one is unaware of the negative signals he/she is transmitting. One may be honest in dealing with others and truthful in speech, but lack finesse, gentleness, and a caring spirit. Harmful remarks can scar relationships. Unrighteous anger can erect barriers where bridges should be built. Resentment and animosity can keep one from acting properly. The letter to the Ephesians is far from being a dead letter. Its theological content lays the foundation for the redemption of all mankind. It centers in God and his work. It also reveals Gods expectations for those he has placed in the body of Christ. Any attempt to modify the message to conform to societal norms will prove detrimental to the faith. It will only demonstrate mans unwillingness to accept the divine initiative. Specific injunctions touch every emotion of human life. No practice goes unaffected. The primary aim of the gospel implies that each persons feeling and conduct toward others will change. How one thinks and how one behaves should become aligned with divine character. There could hardly be a composition
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with a more potent message than Pauls Epistle to the Ephesians. A lifetime of application is required to put its message into effect. Meaning for today. A critical point in our discussion of Ephesians arises over the meaning of the epistle st in the 21 century. The modern world looks very different from the ancient world in some aspects of religion, customs, transportation, and technology. But the same nagging issues face usissues that fall into the moral realm, conflicts in religious ideologies, mental attitudes, and human relationships, to name a few. If one accepts the proposition that the gospel is the means through which God calls all humans, then the elements of the gospel will remain constant, regardless of societal changes. But personal application is simply one area that the epistle begs for application. A second is the epistles meaning for the modern church. a. Theological issues. Numerous theological concepts are found in the epistlemore than we can discuss in this course. Certainly, the work of God in Christ is preeminent, but a doctrine that receives more specific attention here than elsewhere is that of the church. The church as the body of Christ rises out of Gods work in Christ. Paul stresses the purpose of God and the culmination of that purpose in Christ. Culmination in Christ led to the constitution of the churchthe called out people of Godas Christs body. We shall examine briefly five topics in this section: God, Christ, the Holy Spirit, the church, and the saints. We shall hold other theological themes for later and discuss them under the next two subheadings. Theology, meaning a word about God, is often used to embrace a whole range of ideas that relate to God. But then, topics that focus on some aspect of theology are given other names. The study of Christ is called christology. The study of the Holy Spirit is known as pneumatology. An examination of the church is referenced as ecclesiology. We begin with God, the overarching personality, for he is indeed at the center of the message of Ephesians. God. From the opening verse, Paul makes it clear that the foundation of his thought is the person and activity of God. The will and purpose of God lie at the base of his actions (1:1, 5, 9, 11). The source of his authority is his calling to be an apostle (1:1); the source of his teaching is divine revelation (3:2-6). There is one God (4:6). Because he is righteous and holy, contrary nature cannot endure, for Gods wrath will be poured out upon the disobedient (5:6). The disobedient are not just those who fail to recognize God; they are vile by all standards of righteousness (4:18-19, 25-5:5). But because he loves his creation (1:4; 2:4; 6:23), God provides spiritual blessings (1:3). God himself enables redemption through Jesus Christ (1:4-5, 7, 11). The redeemed are created anew to be like God in righteousness and holiness (1:4; 4:24; cf. 5:1-2); they become reconciled to him (2:16). The reconciled are called saints (1:1, 15, 18; 2:19; 3:18; 4:12; 5:3; 6:18), because they have been set apartmade holyby God through the redeeming work of Jesus Christ. The unredeemed are separated from God (1:18); the redeemed are now the people of God and belong to him in a special way (2:19; 3:8; 4:12). God is Father to the redeemed (1:2; 3:14; 4:6; 5:20), having adopted them as sons (1:5). God is the source of grace, both for the Christian and for Pauls ministry (1:2, 7; 2:5-6; 3:7). It is he who has revealed the mystery (1:9; 3:3) of his will and wisdom, and laid out the type of life the redeemed should live (1:9; 2:10; 3:3). In doing so, God becomes approachable by humans (3:12). Christ. God is the Father of Jesus Christ in a unique sense (1:3). The expression is figurative, of course, not literal in any physical way. God did not have sex with Mary. The Father is also the God of our Lord Jesus Christ (1:7), and he loves the Son (1:6).
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Jesus Christ plays an essential role in Gods redemptive act. Christ is Lord (1:2; 4:5, 17; 5:8, 10, 17, 20; 6:1, 4, 7-8; 6:23-24), but he is not the Father. The spiritual blessings God provides are found in Christ (1:3-5, 7, 11). Redemption is through Christs blood (1:7). Christ is the one in whom God brings all things together in the fullness of time (1:10). God forgives in Christ (4:32), who also brings light to the living (5:14). Gods power to effect salvation is manifest in the resurrection of Christ (1:20). Christ is now elevated to the right hand of God above all powers and authorities (1:20-22). He is the head of the church and its savior (1:22-23; 5:23, 25-27). In Christ, God makes people alive spiritually (2:4) and extends his grace (2:5, 8). God has raised up the believers with Christ and seated them with him the heavenly realms (2:6). The saints are Gods workmanship in Christ (2:9). Separation from God is also described as being separated from Christ (2:12). Men and women are brought near to God through Christs blood (2:13). Christ brings peace between Jew and Gentile (2:1418). Gods mystery is described as the mystery of Christ (3:4)that is, through the gospel, Gentiles are heirs together with Israel, members of one body and share the promises of Christ (3:6). The whole body of saints is joined in Christ, who is the head of that body (4:15-16). Christ is the chief cornerstone of Gods household (2:20), the one through whom the redeemed become a holy temple (2:21). In Christ, God builds the dwelling in which he lives by his Spirit (2:22). The riches of Christ are inexhaustible (3:9). Christ is the depository of knowledge (4:13). Like God, Christ manifests incredible love (3:18; 5:2; 5:25). Christ gives gifts as he chooses (4:7). A slave of Christ does the will of God (6:6). Submission to one another is out of reverence for Christ (5:21). Husbands and wives relate to each other properly when their relationship is like that between Christ and the church. A slaves loyalty to his master is determined by his relationship to Christ (6:5-6). Christ dwells in human hearts through faith (3:17). The Holy Spirit. The role of the Holy Spirit is also important to human redemption. The Spirit is the Christians guarantee of the completion of Gods redemptive act (1:13-14). With the Spirit the redeemed are sealed for the day of redemption (4:30). The Holy Spirit is credited with making Gods mystery known to mankind (3:5; 6:17). For that reason, the saints are encouraged to make use of the sword of the Spirit, which is the word of God, in their struggle against spiritual powers (6:17). There is one Spirit (4:4), just as there is one God and one Christ. Through the Spirit, the saints have access to God (2:18). They are strengthened through the Spirit (3:16). They are created as a habitation for God through the Spirit (3:5). For these reasons, the saints are to make every effort to be filled with the Spirit (5:18) and maintain unity (4:3). Otherwise, the Holy Spirit is grieved (4:30). The work of God, Christ, and the Holy Spirit are so integrated that there can be no competition or conflict. All glory goes to the Father (1:12, 14). God acts only out of purpose and in the interest of eternal good. Whatever he does is to his praise. So, if God acts in Christ, it serves his purpose and results in praise to his name (1:6). Would he have done something against himself? Paul speaks of the fullness of God (3:19), the fullness of Christ (4:13), and the fullness of the church (1:23). They are all interrelated. God receives glory in Christ (3:21). Activity. Review the entire epistle and note the full range of activity attributed to divinity. It is not simply a matter of reading these ideas, but realizing that the whole scope of redemptive theology rests upon the work of God, Christ, and the Holy Spirit. We are not interesting here in exploring the detail involved in the later historical discussions regarding the trinity. We are interested in discovering what Paul has to say about God, Christ, and the Spirit. The language of the text accents three persons but emphasizes the onenessone God, one Lord, and one Spirit. Since God works in and through Christ and the Holy Spirit, neither detracts from God; God is glorified in Christ. There is no room for multiple gods. Neither is there limitation placed on God the Father for doing his work. BRS 22.0 The Prison Epistles
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The church. The word church is used nine times in Ephesiansall in a theological context. This is more than in the other Prison Epistles combined. Seven times the image of the church as the body of Christ is found (1:23; 2:16; 4:4, 12, 16; 5:23, 30). Similar terminology is found six times in Colossians but not at all in Philippians and Philemon. The church becomes the witness through which God reveals his manifold wisdom (3:10). Glory is given to God in the church (3:21). Christ loved the church, giving himself for it (5:25). The church is subject to Christ, because he is its head and he nourishes it (5:23-24, 29). It is glorious (5:27). The husband-wife relationship is a mystery as is Christ and the church (5:32). The kingdom, noted in the Gospels, Acts, eleven epistles, and the Apocalypse, is mentioned only once in Ephesians, where it is said to belong to both God and Christ (5:5). Church and kingdom are not synonymous, but they generally refer to the people of Godso named because they are called out (church) or belong to the reign of God (kingdom). In Ephesians, the term kingdom refers to the company of those saved eternally. The church is not my church or your church. It is Christs church. As the body of Christ, the church consists of those whom God has called to himself. One does not join the church; God adds those who are covered by Christs blood. They are mutually members of Christs body. Together, individual members of that body are constituted a holy community among whom God dwells. The saints. As for what followers of Christ are called, the term saints appears more often in the epistles than any other term. We commonly meet the word disciples in the Gospels and Acts and find believers mentioned in Acts and 1 Timothy. But in the epistles, the term saints is used to designate those whom God has made holy and set apart for his purposes. Surprisingly, the word Christian is employed only three times in the New Testament. The manner in which the different terms are used simply indicates a characteristic or a relationship. It would be proper to call Gods redeemed people disciples, Christians, or believers if one is speaking of their relationship with Christ. But if one is describing the redeemed in the light of what God has made them to be through Christs blood, it would be more accurate to call them saints. The term saints is heard less often today probably because of the history of its use in the Catholic Church. Over time, Catholics began to use the term in reference to a special class of persons who, because of their more exemplary lifestyle, could be called upon to offer petitions for other people. Behind the thought is the Catholic belief that the church consists of both the dead and living and that the deceased can pray for a person as well as a living person can pray. Included in this dogma is the belief that Mary is the primary person in this chain of intercessions and that Christ is less able to represent us before God directly without the assistance of other righteous people. Gradually, the term was reserved for deceased persons who had been officially recognized by the Catholic Church as saints. The term should be reclaimed as one that describes all those who have been made holy in the blood of Christ in baptism. In so doing, it should never communicate a holier-than-thou-attitude, for the only claim to sainthood is through Gods grace and Christs blood. The redeemed are called saints alongside other appropriate terms. But they are so, not because of an evolved concept of intercession, but because of who they are. The New Testament knows only of saints who pray directly to God through Jesus Christ, who is our sole representative, with the assistance of the Holy Spirit in the process. b. The Christian life. Ephesians is noteworthy for its practical interests. The apostle gives attention to the rationale for holy and righteous living, and then makes application to a number of stations of life. The goal of a book like Ephesians is to bring its readers to a life worthy of the calling of God (Eph. 4:1). We shall isolate three areas for application: congregational behavior, personal conduct, and social relationships. Congregational behavior. Because believers in Christ have been united in the body of Christ and since Christ has broken down barriers, a prime goal is unity (Eph. 4:3). In the preceding section, we looked at
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the oneness of the body from a theoretical standpoint. Here, we should concentrate on the mechanics of making unity a reality. The body is the place where God reconciles people of different ethnic, racial, economic, social, and language orientations. Perhaps there are two points to this issue. One, the local church is obliged to make the gospel known to people of different backgrounds. Two, the church is obligated to accept and integrate people of different backgrounds. In todays diverse societies, the local church tends to reflect the dominant characteristic of its members. In time, the dominant characteristic drives others away or creates separate assemblies for them. But Paul points toward unity and peace, not separateness and alienation. Where there are differences too great to overcomesuch as languagethe church should take greater care to increase the fellowship, while providing for language needs. Activity. Now, what are we to make of the theology of Ephesians? Take you Bible, run the references, and note on paper the important elements. In your own words, describe God as revealed in Ephesians. Describe Christ. Describe the Holy Spirit. What is the relationship between the church and salvation? If you are a Christian, review the congregation you attend. If you are not a Christian, do not be afraid to analyze local churches. List the differences that exist among the people. What is being done to include people from diverse backgrounds? What practices are currently undercutting the efforts to be one body? You might also be surprised at the distance some churches seem to be from the one presented in Ephesians. But do not despair or grow discouraged. What others fail to do will not negate the message of the epistle. Just keep looking. Examine your own feeling toward people of different ethnic, social, and economic backgrounds. What areas of your thinking need to be adjusted to break the barrier between you and your fellow Christian? What about your attitude toward the poor or the rich? What is your general attitude about people of different ethnic backgrounds? Perhaps a first step is to invite someone of a different status into your home. Demonstrate your love in a concrete way. Go out of your way to visit with people in the church assembly who are not your best friends. Personal conduct. Because Christians have been created to be like God in true righteousness and holiness (Eph. 4:35), they should behave accordingly. Does this mean they can, on their own, achieve holiness and righteousness? No, for the idea is that, while holiness and righteous can be attained only in and through Christ, the Christian has responsibility to reflect a new spiritual image. Social relationships. The Christian life is lived in close relationships. These relationships may be those that reflect ones employment or ones family. Besides the general relationship that Christians have with one another (5:21), three specific relationships are highlighted in Ephesians. These include husbands and wives (5:22-33), children and parents (6:1-4), and slaves and masters (6:5-9). Activity 1: The one another relationship (5:21). Review this passage. Note the languagesubmit to one another. What does this imply, especially regarding ones own will? Pay attention especially to the motive for the submissionout of reference to Christ. Is this a simple honor or does it go deeper and have meaning relative to the nature of the body of Christ and the fact of redemption? What meaning does it have for you in your own circumstance? Activity 2: Wives and husbands (5:22-33). This relationship has two sides: the wife side and the husband side. Study the passage closely. Before you bring any preconceived notions to the meaning of submission, examine it in context. The theological context provides meaning that social contexts miss. Activity 3: Children and parents (6:1-4). The relationship between children and parents may have meaning from the social order: parents are older and wiser and must care for children until they are grown. But within a spiritual context, there is deeper meaning. The child obeys, not because he has no other choice when he is small, but because this is the right thing to do before God. On the other side, the BRS 22.0 The Prison Epistles
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father has a special obligation to the child. Consider the meaning of the passage and make the appropriate application in your own life. Activity 4: Slaves and masters (6:5-9). At first reading, you may assume this one has no application today. However, there are principles embedded in the statement that can be applied to an employeeemployer relationship. These include giving a full days work for a days pay, being honest in all dealings with the employer or company, respecting ones superiors and fellow employees. c. Ministry and worship. Practical theologyi.e., theology in practicereceives considerable attention by Paul. His talk of different ministries and their service to the body of Christ indicates that the Christian cannot live unto himself. While personal relaxation, meditation, and diversion are important, they do not relieve the saints from responsibility toward others. The emphasis on individualism found in the West clouds the issue, for it tends to make a persons own self-centeredness the most important thing in life. Ministry. The list of ministries in Ephesians (4:11) is set in the context of corporate service within the church community. Obviously, some of these ministries lie now in the past (e.g., the apostles). But others are continuing and have a profound impact on the local church (e.g., teachers). Paul includes himself among the apostles (Eph. 1:1). He is one duly sent forth by Jesus. The account of his conversion and commission is recorded in Acts 9:1-19. God had selected Paul to carry the name of Christ to the Gentiles as well as to Israel. Hence, he, like the men Jesus chose while on earth, was a specially chosen and commissioned person to preach the gospel. The term apostle (apostolos) applies to anyone who is sent forth on a unique mission with the authority of a superior. In the sense that Jesus commissioned specific men to perform a unique task in presenting the gospel to the world, the apostolic commission is complete. The New Testament does not know of successors to the apostles. And even later, when the concept of apostolic succession began to develop, it did not mean that there were actually new apostles appointed. The term referred to persons who, in the line of the apostles, carried forward the work of a local church. So, apostles were part of the ministry in the first century, but the church in the following centuries had no persons who fit those qualifications or who assumed their unique role. The second mentioned group in the ministry list is prophets. From an Old Testament perspective, a prophet was one who was commissioned to proclaim Israels sin, called the people back to God as outlined in the Torah, and pronounce future events. The New Testament also knows persons called prophets. When noted specifically, a prophet may forecast a famine (Acts 11:27-28) or otherwise be engaged in setting forth a message relative to the gospel (cf. Acts 13:1; Rom. 12:6; 1 Cor. 11:4; 14:3, 39). Acts 21:9 reveals that women were also found to prophesy. We surmise that the work of the prophets in the early church was to bring special revelation regarding the gospel or events associated with the gospel. These appear to have been specially endowed and may have received their gift from the apostles. As for the continuation of the prophetic office, we do know that in the second century the prophetic office was discredited due to exaggeration and heresy of the messengers. A critical matter to consider is the function of the prophets. If a major function was to provide revelation, then either that revelation was complete with the writing of the New Testament or continuing revelations are yet with us. If one assumes continuing revelations beyond the New Testament corpus, then he must be prepared for one of two situations. He becomes open to the claims of present-day persons, even when their messages contradict the New Testament. Or, he will find prophetic utterances irrelevant, because they duplicate the teachings of the New Testament. The third mentioned group is that of evangelists. Two people in the New Testament are actually noted evangelists: Philip (Acts 21:8) and Timothy (2 Tim. 4:5). The term means, one who announces good tidings. Pauls usage suggests there were many who performed evangelistic activity. Perhaps all of Pauls companions could have been called evangelists. The term seems to have been used to describe preachers of the gospel who did not fill the role of an apostle or prophet. Travel was not an inherent part of the meaning of the term, but it does suggest working among the unbelievers in an attempt to bring them to faith. However, Timothys assignment in Ephesus was more faith building than initial
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proclamation. The work of an evangelist does not depend upon special charismatic gifts; it assumes the person is well prepared in the knowledge of scripture. In the next instance, it is difficult to determine whether Paul intended two categories or one. The Greek puts the twopastors and teachersinto a construct that suggest one category may have been implied. A good case can be made either way. As for pastors (shepherds, from a root that means to protect), this is the only time in the English New Testament when the Latin word pastor is used for men in a ministerial role in the church. The term has other uses with respect to Israels leaders and Jesus himself. Israels shepherds had been unfaithful; Jesus is the good shepherd. The work of spiritual shepherding is given first to Peter in the post-resurrection (John 21:16). Pasturing or shepherding is what elders are expected to do as overseers of Gods flock (1 Pet. 5:2). While the idea of protecting and shepherding is rather general, Paul suggests here that the primary task was delegated to a group of men who were variously called pastors, shepherds, overseers, elders, presbyters. The confusion for the English reader is due to the inconsistency in translating the Greek New Testament. Three basic Greek words are involved: poimn (shepherd, pastor), episkopos (bishop, overseer), and presbyter (elder). The terms are used interchangeably, but they are not synonymous. In the New Testament context, they designate a plurality of men in each congregation who are responsible for its well-being. Pauls policy was to appoint elders in each location where there were men with the requisite qualities (Acts 14:23; 1 Tim. 3:1-7; Tit. 1:5-9). The work of the elders-pastors-bishops was essential in a climate where saints needed encouragement and where heresy was a present threat. In post-apostolic times, a head elder rose to symbolize unity. He was eventually given the title of bishop, one of the terms that, in the first century, pertained to all the elders. As a hierarchy developed, the New Testament order became less recognizable. Then, in the days of the Protestant Reformation, when the higher clerical order of the Catholic Church was not recognized, the Protestant churches chose to continue the practice of calling the local leader the pastor. That practice has continued into modern times where, in one way or another, a local leader of the church has become a single pastor, with elders and others being given a supportive role. If one were truly to use the New Testament order as a guide for the church today, the church would look significantly different organizationally than it does now. Where there are men with the qualities laid out by Paul, the church would have a group of men who performed the most critical parts of the pastoral rolebringing persons to maturity through positive teaching and through defending the faith against heresy. As for teachers, the question that arises from Ephesians is whether the idea of teacher further describes the work of the pastors or whether teachers constitute a separate category. It can function either way. Pastors, by their very nature, were teachers as they fed the flock and guarded them against heresy. But this does not preclude the idea that others taught as well. However, in the context, Paul is talking about unity and maturity. He uses four categories: apostles, prophets, evangelists, and pastor-teachers. Worship. Rather than explicit instructions and commentary about private and corporate worship, much of what is said on the subject is implicit. However, Paul dwells on prayer and singing as vital parts of the saints activity. Modern Christians can learn much about prayer by analyzing the prayers of Paul. Outstanding characteristics include praise to God for his redeeming acts (1:3; 3:20-21), thanksgiving over the faith of specific believers, and requests to God to give them wisdom to know him better and an enlightened heart to know hope and Gods power (1:15-19). Pauls prayer for his audience asked for strengthening with power through the Spirit so Christ can dwell in their hearts through faith. He also requested for them the power to grasp the love of Christ and the love that surpasses knowledge (3:16-19). Paul asked his readers to pray for him as well. His request for prayer was that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel (6:19). Thanksgiving is rendered to God (5:20), who is worthy of praise (1:6, 12, 14). It is directed to God in the name of Jesus Christ (5:20). The saints pray for other saints (6:18). Prayer in the Spirit (6:18; cf. Jude 20) can mean both in an appropriate manner and with the Spirits assistance (Rom. 8:26-27). What is the content of this kind of prayer? BRS 22.0 The Prison Epistles
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Worship also includes singing of psalms, hymns and spiritual songs by making music in the heart to the Lord (5:19). The reference to psalms is to the common Jewish practice of singing from the Book of Psalms. Hymns echoes the Greek practice of singing praises of another. Spiritual songs refer to the nature of the songs and so could qualify the hymns. The distinction between the three words is not important. The manner of singing (making music in the heart to the Lord) and the nature of the songs (with lyrics that have spiritual depth and correct theological meaning) are primary interests of the apostle. Only in this way (rather than being filled with intoxicating wine) can the saints offer to God the respect he deserves. Although an argument can go both ways, the evidence suggests that singing by the early saints was without instrumental accompaniment. Instruments were added later. The singing was more like chants. Paul does not include all the items of worship mentioned elsewhere in the New Testament as, for example, the Lords supper. It was not his intent to provide a worship manual or a theological dictionary. His letter captures the essence of Gods activity and mans expectant response.
Conclusion
We have reached the end of our formal study of Ephesians. But, hopefully, this will not be the end of your own consideration of the epistles rich content. Its message remains relevant. The task of application now resides in your hands.
When you have studied the material on Ephesians thoroughly, you should be ready for the first exam. You may locate the exam link on the Course Menu.
MODULE
2 Philippians
Pauls epistle to the Philippians is addressed to Christians in a city of Macedonia. Paul was the first emissary of the gospel to reach Philippi, so he had a special relationship with the church there. That may explain one reason why the epistle is somewhat more personal than the one he wrote to the Ephesians. But another reason rests on the positive response these saints had made to the gospel Paul preached. Doctrine is certainly a major concern within the letter, but you will sense a great outpouring of emotion. No doubt, a reason for Pauls strong feelings for the Philippians is the spirit that these saints manifested. Their faith ran deep. Their love was genuine, being expressed in actions that words cannot explain. Unlike the Galatians, whose fickle nature allowed them to be distracted and even question Pauls work, the Philippians never hesitated to show their support for him. An emotional attachment drew the two parties together. The Philippian saints had endeared themselves to him over time through their gifts. They knew his physical needs and supplied them as they had opportunity. Paul, in turn, became uplifted through witnessing the faith of his spiritual children. Several themes emerge in Philippians that under gird the work. These include the apostles sense of joy, his reliance on Christ, and his profound desire for unity among believers. The themes assume a theological base that places the incarnation and crucifixion of Christ at the center of faith and salvation. In fact, everything that is spiritual derives from the activity of Christ. Remove Christ from Philippians and you have cut out the heart of the gospel and the rationale for spiritual life. The book of Philippians is quite helpful in encouraging the proper spirit that should prevail among Christians. Even a casual reading of the epistle testifies that Christianity is not comprised of a series of rules and regulations. The keeping of regulations does not make people followers of God. In fact, a BRS 22.0 The Prison Epistles
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religion of rules leads away from God, for it tends to place man in control of his destiny rather than God. Further, a religion based in rules misses the point of the spiritual condition of man and the remedy. True religion is a way of the heart. And this way of the heart comes from imbibing the heart of Christ. The path of faith includes obedience to be sure, but the path itself is laid out by God and requires following his Son. As one follows Christ, one demonstrates faith through reflecting the spirit of Christ. Christ has demonstrated the ultimate attitude through his suffering. Not only in those circumstances where all is going well and people are treating us politely, but our spirits should reflect his in the most difficult of times. A product of following the way of Christ is joy. A religion of rules cannot produce the joy that Christ brings to the human breast. Joy removes the compulsion for revenge, the despair that accompanies selfcentered quests, and the emptiness of worldly attainment. Joy rises from confidence in God and the guarantees brought by Jesus Christ. One of the most difficult achievements belonging to the way of Christ is unity. Commitment to God cultivates a heart that seeks oneness with fellow believers. In the light of Philippians, it is inconceivable that a person who claims to be at peace with God could be at enmity with fellow believers or harm someone who has yet to know the love of God. The epistle demonstrates how the gospel of Christ affects lives of ordinary people and how it transforms them. Activity. In preparation for Unit 1 below, become introduced to the epistle through a first reading.
Unit 1. Philippians: Background

Philippi was a much different city from Ephesus. It was located in Macedonia, not Asia. It was not known as the gatekeeper for a famous Greek goddess, though its roots were Greek. Philippi did not share the long history, size, or significance of Ephesus. It did not boast a large Jewish community. Philippi was unique for its own reasons. Yet, the two cities had much in common. Greek culture and Roman rule created an environment that is greatly different from the society surrounding the current world citizen. Yet again, the human situation joins us with them in a manner that makes the gospel just as pertinent as it was then. The Romans, who re-established Philippi as a colony for retired soldiers, redefined the character of the new city. Like every city Paul visited, Philippi presents a unique milieu for the gospel. And one cannot help but appreciate the character of the church at Philippi, a character that may reflect cultural circumstances as well as the constituency of inhabitants. The character of the church there demonstrates that local churches have unique personalities just as individuals are different from each other. Understanding something of the setting can be beneficial to interpreting Pauls epistle to the Philippians. If the author mentions some feature of the society that is the cause for some concern, then the more information one can gather about the feature will help the understanding of the problem and the authors response. Or, if one knows the make-up of the population, one can be a better judge as to the significance of the discussion. For example, there appear to have been few Jews in Philippi, but Judaizing teachers were confronting the church. Was the threat real? Did the Judaizers have sympathizers within the Philippian church? The answers to these questions are unclear, but judging from the tone of the epistle, the threat was not as strong as it had been elsewhere, particularly in Galatia. Here is a case where we have limited information, but what we have is handy. It may also be interesting to look for any generalities about the population that would lend information about the church. Here are some hints as to why. Crete was known for its reputation: Cretans are always liars, evil brutes, lazy gluttons, a feature that made it more difficult to create elders (Tit. 1:12). Corinth was a crossroads that brought all sorts of undesirable conduct. Opposition to idolatry easily stirred Ephesus (Acts 16:23-40). A large and angry Jewish population in Thessalonica made the work of
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preaching more difficult (Acts 17:1-15; 1 Thess. 3:1-5). In contrast, the tone of the Philippian letter and the absence of extreme ideologies and opposition point toward a more placid environment. Perhaps this is why the letter is less terse than others. A relatively peaceful circumstance does make living the Christian life more pleasant. A most significant background event is the relationship that the Philippians had with Paul after he left the city. The beauty of this relationship is seen most clearly as it contrasts with his relationship with the Galatians believers. The Galatians had welcomed Paul as though he were an angel and loved him to the extent that they would have torn out their eyes and given them to him (Gal. 4:14-15). But later, their spiritual condition changed and this affected the relationship. The Galatians were foolish and bewitched (Gal. 3:1). Paul thought he might have wasted his efforts on them (Gal. 4:11). They were devouring one another (Gal. 5:15). By relying on the law for their salvation, they had fallen from grace (Gal. 5:4). By contrast, the Philippians had not suffered the deep divisions found in Galatia. They had not been overcome with the teachings of the Judaizers; they sent to Pauls needs continually. In spite of all human efforts not to allow circumstances to effect relationships, the attitude of the Philippians bonded the apostle and his fellow believers in an astounding way. a. Historical, cultural, and religious setting. Philippi has a unique setting among the epistles of the New Testament. Its unique history has no doubt contributed to the nature of its population. Its culture was a mix of Roman and Greek customs. Both history and culture played a role in its religious character. Philippis location in Macedonia may suggest a very Grecian distinction. But the citys re-founding for the benefit of retiring Roman military officers changed its original character. Hence, it had a strong Roman flavor. By Pauls day, Philippi had become the leading city of the district. Historical setting. Philippi had it origins in 356 B.C.E., when King Philip II of Macedon founded the city for strategic purposes. From here, nearby gold mines could be secured as well as the path of the eastwest trade route. The city functioned autonomously until Philip V merged it with the Kingdom of Macedon. The Kingdom fell to the Romans in 167 B.C.E. The small city continued but decreased in importance thereafter. We do know that it contained walls, a Greek theater, a Roman forum, and a temple. Philippi was the site of a decisive Roman Civil War battle won by Mark Antony and Octavian against Marcus Junius Brutus and Cassius in 42 B.C.E. Soldiers released following the battle colonized the city. After Octavian became emperor of Rome twelve years later, more Roman soldiers retired there. Hence, the population became more Roman as did its legal system. The city was governed by military officers appointed by Rome. Because of its position near the gold mines, the city was quite prosperous. The river bank where Paul met Lydia and other worshipers lies west of the city.
Ruins of the center of the city: the forum in the foreground, the market and the basilica in the background (from Philippi, in Wikipedia).
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Cultural setting. Paul mentions the praetorian guard (Phil. 1:13) in connection with his imprisonment. The praetorian guard was a unique attachment of soldiers assigned to guard the emperor. This would have been at the place of Pauls imprisonment at Rome. But the Philippians would have been aware of the guards function and the role they played within the Roman Empire. The first convert in Philippi was Lydia, a purple cloth merchant (Acts 16:14). Material made of purple was refined and worn by exclusive people. Lydia was very religious. She was a native of Thyatira, a city of Asia Minor. The second convert mentioned was a Roman jailer. From the account in Acts, we conclude that the Roman officials held the jailer responsible for his prisoners. His contemplation of taking his own life after an earthquake when he supposed his prisoners had escaped indicates that he himself faced death upon their escape. Religious setting. The Jewish background of the church in Philippi serves an important function when it comes to understanding parts of the epistle. This would be especially true for the third chapter, where Paul talks of those who would drive Christians back to observing demands of the law of Moses. Also important is Pauls own background as a dedicated Jew prior to his conversion. Pauls visit occurred about 50 C.E. and was followed by two additional visits, in 56 and 57. His letter came five years later. Pauls journeys and work outside Philippi also figures into the picture of the epistle. While he reminds his readers of his activity (Phil. 4:15-16), the book of Acts fills in details of his ministry after leaving the city. Activity. Review Acts 16-17. b. The church in Philippi. Paul initially visited Philippi because of a vision. Intending to travel through Phrygia in Asia, he saw in a vision a man calling him to preach the gospel in Macedonia. When he arrived there, he did what he normally did. He looked for Jews, because they provided the natural beginning place for preaching in a new city. Presumably, few Jews resided in Philippi, for rather than go to a synagogue, he found a small band of Jews and god-fearers assembled on a river bank. This suggests the absence of a sufficient number of Jewish men to organize a synagogue. One of those who heard Pauls message about Christa god-fearerbelieved and was baptized, as were others of her household (Acts 16:6-15). Interestingly, Paul saw a man in his vision, but the first convert was a woman. Lets analyze the passage a little more. From the account of Pauls visit to Philippi, the first converts were worshipers of God in a Jewish setting. One by name of Lydia heard Paul present the gospel along with other women. The account tells only of the baptism of Lydia and her family. Following her baptism, Lydia invited Paul into her house, saying, If you consider me a believer in Lord, . . . come and stay at my house (Acts 16:15). The statement suggests that Lydia was a god-fearer and not a Jew. Her urging of Paul to stay in her house is understood as a test of fellowship. Did Paul really practice what he preached? Would this Jew stay in the home of a Gentile? Evidently, Paul continued to go to the place of prayer, where the slave girl possessed by a spirit of divination interrupted him. Her owners were Gentiles. Over the course of days, the girl kept shouting concerning Paul and Silas, These men are servants of the Most High God, who are telling you the way to be saved. When Paul cast out the unclean spirit that had invaded her, the owners of the slave girl dragged Paul and Silas before the civil authorities. They charged them, saying, These men are Jews, and are throwing our city into an uproar by advocating customs unlawful for us Romans to accept or practice. The townspeople joined sides with the owners against the outsiders. The magistrates ordered them to be stripped and beaten. Then, they placed them in a secure place within the prison with their feet fastened in stocks (Acts 16:16-24). While in prison and praying and singing, an earthquake shook the prison doors open and loosened every prisoners chains. The jailer was about to take his own life for fear that he had lost his prisoners. But just BRS 22.0 The Prison Epistles
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then, Paul announced that all the prisoners were in place, the jailer, a Gentile, was duly convicted that God had interceded. He and his family were taught further and were baptized. In the morning, the officials came to release Paul and Silas. Upon learning they were Roman citizens, they realized they had acted improperly toward them. From the events reported in Acts, we know of only two households who constituted the church. We must remember, first, that the account in Acts is sketchy by design. In the intervening years, the church had grown to be large enough to have bishops and deacons (Phil. 1:1). How many Jews became believers in Philippi is uncertain, but given the lack of a synagogue, the number was probably small. Other matters may be learned about the church in Philippi from the book of Philippians. It was a community of faith and love, a caring people, who expressed their faith in concrete ways. The church engaged in prayer. It was threatened by false teachers and had experienced a bit of disunity. Otherwise, the Philippian church seemed to be in better health than most. c. Pauls epistle to the Philippians. From the opening of the epistle, we learn that the author is Paul, the apostle. Paul had spent Christian life preaching the gospel across the Roman world. Approaching the end of his life journey, he finds time and occasion to write to those wonderful brethren whom he loved dearly. At the time of his writing, Paul was in prison (Phil. 1:7, 12-14, 17). The reason for his imprisonment dates from his experience with Jewish leaders in Jerusalem who became hostile to those who preached that Jesus was the Messiah. The Romans took him into custody to protect his life. It is interesting that no formal charge was placed against Paul, but in spite of Jewish malice and Roman corruption, he made his way to Rome as a Roman citizen to appear before Caesar. While he waited for the disposition of his case, Paul evidently wrote this letter. Timothy joined Paul in the address (1:1), but the language of the text reveals that Paul is the real author. He begins with I thank God every time I remember you (1:3) and continues with the use of the first person throughout the letter. Timothy joined Paul in sentiment. Perhaps he actually penned the epistle as Paul dictated it. We do not know for sure. The destination of the epistle is to all the saints in Christ Jesus at Philippi, together with the overseers and deacons (1:1). The saints are those God has sanctified in Christ. Just as in Ephesians, the term describes the believers or Christians who made up the church in Philippi. Assuming that the Epistle to Philemon was written near the time of Colossians and Ephesians, while Paul was in prison in Rome, the date of writing Philippians should be placed a little later, say about 62 C.E. Aristarchus, Demas, Epaphras, Luke, and Mark were with Paul when he wrote Colossians and Philemon (Eph. Col. 4:10-14; Phile. 23), but no mention is made of them in this letter. Paul is sending Epaphroditus (long form for Epaphras) back to the Philippians (Phil. 2:25). Otherwise, only Timothy appears to be with Paul when Epaphroditus departs for Philippi (see Phil. 2:19-20). The occasion that provokes Paul to write at this time is friction that threatens the unity of the church. First, Paul acknowledges that the Philippians are going through suffering similar to that he has experienced. Pauls suffering came from those who opposed the gospel and turned their meanness on him (Phil. 1:15-17, 27-30). Judaizing teachers were threatening the faith of the Philippians (Phil. 3:1-3). Additionally, two women, who had labored with Paul in the gospel, were locked in conflict (Phil. 4:2-3). In view of the circumstance in Philippi, Paul emphasizes being united with Christ and having his attitude (Phil. 2:1-5). There is nothing more damaging to the faith and threatening to the unity of the church than divergent ideas about the nature of the gospel. An underlying theme of the Philippian epistle is joy and rejoicing. But the joy that underscores the epistle is not the kind that comes from being happy over some physical achievement or a massive financial landfall. It is the joy that accrues from a relationship with God through Jesus Christ. This joy is evident even in persecution, for it is founded on faith.
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The underlying reason for Paul to write is less evident from the text itself. The spirit of Philippians is upbeat. Paul has reason to be pleased with the faith of the Philippian believers. Their spiritual health seems better than that at Corinth and Galatia. If we were to undertake an effort to outline the epistle, the most evident divisions would appear as the salutation and prayer (1:1-11), body (1:3-4:9), and closing remarks and salutation (4:10-23). Subdivisions could be made, but they would be artificial. We shall reserve subdivisions for the exegesis portion. Activity. Take pencil and paper and write down what you believe to be the major reasons why Paul wrote to the Philippians. Can you detect what may have been the central tenets of those who sought to lead the people astray? Might there be multiple reasons why Paul was moved to write at this time?
Unit 2. Philippians: Exegesis

The letter to the Philippians is one of the most uplifting of Paul's epistles. There appear to be fewer problems that demand attention at Philippi than in other places. Paul does not need to defend his apostleship; the saints at Philippi do not need to prove their love. Although Paul himself is in prison, he finds reason to rejoice because of the ultimate victory that God promises in Christ. The tone of the epistle is, therefore, one of joy throughout. This joy is not happiness in the worldly understanding, but resignation and peace of mind. Following a salutation, Paul begins with an expression of thanks and prayer for the Philippians. Suffering persecution for the name of Christ is taken joyfully, even though Pauls opponents gloat in the fact that the apostle is suffering. One's claim to social position, economic well-being, or civil rights become unimportant in the face of the gift of redemption made possible by Christ. Therefore, rejoicing is rooted in one's relationship with Christ, not in what one possesses of this world's goods. Possessions cannot rightly be used to judge ones spiritual state. Neither can civil status be cited as a measure of distinguishing spiritual qualities. The centerpiece of Philippians is certainly Jesus Christ, who left the side of God to become obedient unto death on the cross. God exalted him to the highest place and demands that all confess him as Lord. Believers are united with one another only because they have been united with Christ. This reality governs and underscores the reason for their interactions. Therefore, they should pursue the mind of Christ. Finding the peace of God, believers who have the mind of Christ aspire to what is true, noble, right, pure, lovely, and admirable. They will pursue what is good, even if they suffer for doing do. And they will do so in solidarity with their Savior. Sensing the authors circumstances, his attitude toward those circumstances, his theological understanding, the situation facing his audience, key ideas presented in the epistle, and his admonition to his readers all play a role in exegesis. To overlook any of these items can threaten the exegetical process. For that reason, it is important for the student to read the text closely. He/she should reserve final conclusions regarding the text until these questions are answered as well as they can be. Any interpretation should be in line with the expressed ideas found within other biblical texts, yet the context of a given passage will govern the message intended by the author. Now, lets ready ourselves for exegeting the epistle. Exegesis is a matter of drawing the meaning from the text. This is the meaning the author intended his primary audience to hear. The primary audience is a group of ChristiansJew and Gentilewho lived in the city of Philippi in the early 60s C.E. It is in this setting that the inherent meaning of the text is to be sought, not in a modern context. The modern context is reserved for the hermeneutical or application phase. Proper application depends on solid exegesis. Activity. Exegesis begins with reading the text. So, your first step is a fresh reading of the biblical text of Philippians. You will be impressed with the general tenderness of its tone. In contrast to Galatians and 1 Corinthians, the work addresses people who have a better grasp of the gospel. Here, the situation is not
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as stressed because of some great threat to the church. True, some caution is needed in the face of those who lead them astray (3:2-3) and there is tension between two women (4:2-3). But the severity of the problem seems less threatening. a. Philippians 1-2. The letter flows nicely from beginning to end. The section under immediate review begins with a salutation (1:1-2) and a prayer, which introduces the body (1:3-11). The apostle takes notice of insincere proclaimers, but he is, nevertheless, pleased that the gospel is preached (1:12-18). He expresses joy over the Philippians dedication and encourages them in the face of persecution (1:1930). The apostle did not divide his epistle into chapters and verses. These were added later for easy reference. Chapter 1, as we have it divided, contains the salutation, Paul's thanksgiving and prayer, and the apostle's initial encouragement in the face of difficulties. Chapter two continues the thought with exhortation and ends with Pauls plans to send someone to inquire personally of their well-being. Phi. 1:1-2. Paul refers to himself and Timothy only as servants of Christ Jesus. The two are followers not of a man named Jesus, but of Christ Jesus. The word Christ means anointed, and is equivalent to the Hebrew Messiah. The epistle is addressed to the saints in Christ Jesus at Philippi, together with the overseers and deacons. Paul knows his audience to be saints. As he had done in his address to the Ephesians (Eph. 1:1), Paul calls the believers in Philippi saints. The term is not exclusive for the followers of Christ, but it is distinctive. Saints are those whom God has set apart for his service, those who have been redeemed by the blood of Christ. God has made all those who are in Christ to be saints, because they have been redeemed and made part of Gods holy people (see 1 Cor. 1:2). The making of saints is not a human endeavor and it is not connected with an extraordinary life as judged by the church. All Christians are saints without gradation. Here and elsewhere, the New Testament knows only of living saints. The overseers are bishops. These bishops are the same as elders (presbyters) and pastors (shepherds) noted in other places (Acts 20:17; Eph. 4:11; 1 Tim. 3:1-7; Tit. 1:5-9; 1 Pet. 5:1-3). Their role is to care for the church much like shepherds look after their sheep. The letter is not addressed to the bishop of the church, but to the bishops, plural. Even then, the letter is intended for the entire congregation. Deacons are servants as well, with an appointed role (1 Tim. 3:8-13). Exact duties are not specified, but may be illustrated by the events of Acts 6:1-7). Pauls salutation consists of a pronouncement of grace and peace upon his audience. Grace refers to unmerited favor and peace is described later as the peace of God, which transcends all understanding (4:7). But this is no ordinary wish for good will on Pauls part. The grace and peace he promises derive from God and Christ and exceed the well-wishing of a friend. Note the connection between the Father and Christ (the anointed one). What title is given to Jesus? Phil. 1:3-11. In his prayer, Paul is joyful and confident. He is joyful because the Philippians have continually furnished his needs. He is confident that God will complete his work with the Philippian saints (vv. 3-8). His specific prayer is that their love may grow and, in the end, they may be pure and blameless until the day of Christ (vv. 9-11). The day of Christ is an expression that refers to the day when God will bring this world to its conclusion. The opponents Paul mentions came, probably, outside of the Philippian church. Phil. 1:12-30. It should not be surprising that, due to his close relationship with the Philippians, Paul engages in personal musings. The Philippians are aware of his circumstances related to preaching the gospel. He adds that his imprisonment has resulted in a hearing among the palace guard and elsewhere (v. 13). But he is aware that not everyone has a good motive in preaching the gospel (v. 15).
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Phil. 2:1-11. Paul knows being in Christ brings encouragement because of the hope of the gospel. And this encouragement intensifies with the unity of the body. So, he appeals to his audience to take advantage of blessing. Activity. Examine the passage (vv. 1-5) and note the aspects of encouragement that accrue from being united in Christ. Paul further defines unity in a personal way. Be likeminded. Do nothing out of selfish ambition or vain conceit. Be humble. Count others better than yourself. Look to the interests of others before looking to your own. The rationale lies with the example of Jesus Christ. Verses 6-11 contain a hymn, either quoted by Paul or written by Paul. The hymn extols Christ, for he and his work lie at the heart of the gospel. Activity. Analyze the passage (vv. 6-11). Identify the markers that identify Christ. Phil. 2:12-13. Note the path to salvation. The means to salvation lies with God, for he works in us according to his purpose. The believer aims toward blamelessness and purity in Gods eyes, but can only move in that direction from a position of fear and trembling. Phil. 2:14-18. This section is a continuation of thought found in the foregoing verses. It provides an extension of what it means to have God work within us according to his good purpose. Phil. 2:14-18. In verse 12, we noted that one should act out of fear and trembling. Does this mean that God is a harsh God? No. But God should be respected in view of the day of Christ or judgment. Judgment will be against all unrighteousness. One does not fear the judgment of God if one is in Christ and is diligent in the pursuit of spiritual thoughts and conduct. Phil. 2:19-30. Paul adds personal thoughts here. He hopes to send Timothy to minister to them and, eventually, he himself hopes to come. Meanwhile, Paul is sending Epaphroditus, whom the Philippians sent to care for Pauls needs. b. Phil. 3:1-4:9. Paul urges the Philippians to rejoice (3:1), and then issues a warning against Judaizers (3:2-16). He urges them to remember their citizenship is in heaven (3:17-21) and stand firm in the Lord (4:1). He makes a special appeal to two women to solve their differences (4:2-3). He returns to general encouragement (4:4-7), and appeals for right thinking (4:8-9). Phil. 3:1-4:1. The use of the word finally may look toward the end of the epistle, but the word also functions to place emphasis on the conclusion to which he is moving. It seems as though he is reaching the climax: Finally, . . . rejoice in the Lord! But before he can close, he has a few other matters to discuss. A urgent matter is that of the Judaizing teachers who behave like dogs. The apostle clarifies his characterization of these false teachers. They pose the same arguments as he has faced throughout his ministrythose who put confidence in the flesh. That is, he is battling those who claim a person must keep the Law of Moses in order to be saved. Circumcision, administered to every male child on the eighth day of life, was a sign of Gods covenant with Abraham, a prescription of the Law, and a prerequisite for Gentile to becoming a true child of Abraham. The gospel of Jesus Christ is the good news that salvation is found in Christ without dependency upon the Law or circumcision. Paul is describing those would insist otherwise. The attainment of resurrection comes through the resurrection of Jesus Christ, not through keeping the Law of Moses (3:1-11). Paul concludes this section with personal testimony about his own journey of faith. His confidence is no longer in the attainment of righteousness through keeping the law, but through Jesus Christ. The final prize is a heavenly one (3:12-14). Turning to the recipients of his letter, Paul encourages one and all to follow his example of having turned from righteousness based on law to righteousness based on faith. This will demand vigilance, for those BRS 22.0 The Prison Epistles
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who would destroy their faith through returning to law for justification are persistent. They are, however, enemies of the cross of Christ and will be judged for their enmity (3:15-4:1). Activity. Examine the following verses more closely. One often hears in the general population, I am free to do as I want! How would you assess this sentiment in light of Pauls urging, Follow my example and Take note of those who live according to the pattern we gave you (3:17)? Does this mean we are to follow Paul rather than Christ? Does it indicate that Paul developed a code of ethics for his followers? Is a Christian really free to pursue his own interests and desires? What do you make of the statement, Many live as enemies of the cross of Christ? What causes one to become an enemy of Christ? What is the end for an enemy of Christ? How are these enemies described? What did Paul mean by Their mind is on earthly things? In what way does Paul contrast Christians with the enemies of Christ? What is the culmination for Christians? Phil. 4:2-3. Euodia and Syntyche are two women in the church at Philippi. What do you think is the conflict between the two? Is there any detail that would tell you precisely the nature of the conflict? What can we know of their previous service in relation with Paul? How does Paul suggest the conflict be resolved? Phil. 4:4-7. Again, Paul calls on his readers to rejoice. This is followed by a series of exhortations. They are to cultivate gentleness, relieve their anxieties, a pray. If they do this, the peace of God will descend upon them. Phil. 4:8-9. Now, as a concluding exhortation, the apostle calls upon the saints at Philippi to set their thoughts upon things that are true, noble, right, pure, lovely, and admirable. c. Phil. 4:10-23. This is the close of the epistle, where Paul expresses gratitude for the Philippians assistance and, at the same time, unveils a wholesome attitude regarding the goods of this world. The section reveals the affection Paul and the saints at Philippi have for each other. Paul would have been insensitive if he had not acknowledged the love of his friends. He would have seemed cold if he had not expressed his own care for them. It is in places like this that we see the heart of biblical literature. One finds God, not in commands to be obeyed, but in the demonstration of his love for us and in the love saints have for one another. One should not be surprised to find such sentiments in the biblical canon. As you work through this section, observe the context in which the apostle makes a statement about his own circumstance (4:10-13), thanks the Philippians for their continued gifts toward his needs (4:14-20), sends greetings (4:21-22), and pronounces grace upon them (4:23). Reading the passage should bring tears of joy to your heart. Phil. 4:10-13. Paul ends his epistle much as he began. In 1:18 he spoke of his own sense of joy in Christ. In the body of the epistle, he encouraged his readers to find that same attitude. Now, in the final mention of the term, Paul returns to his own rejoicing. The apostle knows the Philippians have never lost concern for him, even though his circumstance was such that they were limited in the ways they could express it. But of more importance is the attitude he expresses in periods of need. Over time, he has known what it means to have abundance and then to be in want. He presents a core idea in the Christian faith: contentment in ones circumstances is a measure of ones spirituality. Contentment is the attitude one should have during all seasons of life. Phil. 4:14-20. Paul expresses thanks to the Philippians for their repeated gifts to fill his need. What two specific occasions does he mention? What other churches had shown such kindness? What was Pauls attitude toward those who had not supplied his needs? Who brought the last gift from the Philippians? How does Paul characterize the Philippians gifts? What response did the Philippians giving evoke within Paul? BRS 22.0 The Prison Epistles
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Verse 20 holds the key to Pauls joy in the Lord. He lives to the glory of God, not to his own persona. That is why he often refers to himself as a servant of Christ. When Paul left Philippi, he traveled to Thessalonica. Although he was in Thessalonica for a brief period, the new believers in Philippi followed his moves closely (Acts 16:40-17:9). Personal contact in some manner would have established transpired. Paul was not a forgotten itinerate; he was now a brother in the Lord. His lot was their lot. Phil. 4:21-23. The epistle ends with greetings. Note that the ones included in his final greeting are the same as addressed in verse 1the saints. Observe also that Paul is joined in his greeting by other saints, by brothers who are with him, and by those who belong to Caesars household. The reference to Caesars household is probably to servants and others who are attached to the service of the emperor and who have become Christians. Paul began the epistle with wishing the grace of God and Christ on the Philippian saints. It is fitting that he should end it with grace. Hence, the epistle is bracketed with divine favor.
Unit 3. Philippians: Application

The epistle is filled with practical matters as pertains to the Christian lifestyle. First, Pauls own relationship with the Philippians and theirs to him reveal qualities of spirituality. Paul delivered the gospel to them, and they in turn demonstrated their love and appreciation through repeated gifts on his behalf. The bond that held them in Christ fed the relationship. At the same time, Paul could express joy over their spiritual treasure. Much of what Paul has to say is related to attitudes. The virtues he encourages can only derive from a proper state of mind. His statement, Your attitude should be the same as that of Christ (2:5), rises from the core of Christian theology. The Christian is obligated to imbibe the Spirit of Christ in his thinking, in his behavior, in his associations, and in his deeds. Attitude and motivation are prerequisites to ritual and religious actions. Paul talks much of joy and rejoicing. From a common point of view, there was nothing joyful about his life. He was persecuted repeatedly. But through realizing what Christ had done for him and being dedicated to Gods call to represent him faithfully, he could have not lived otherwise. It was not in his suffering per se that he found joy, but in his suffering for Christ. The occasion and purpose of suffering make a big difference. The epistle demonstrates how the gospel of Christ affects lives of ordinary people and how it transforms them. Other faith systems may put emphasis on contemplative thought, on withdrawal from society, on good works, or on proper ritual. But the gospel of Jesus Christ emphasizes the act of God in providing human redemption and then reveals that the appropriate response is in keeping with the nature of God. The gospel presents a single standard for righteous living. Unbecoming behavior is to be laid aside by all saints, regardless of age, gender, or function within the body of Christ. What made the difference for Paul was that being an apostle was not his job. It was his life. Consequently, he never considered he was owed anything for his service. He never punched a time clock or, as far as we know, took a vacation. He never negotiated a higher wage or requested health benefits or turned in an expense account. He did not complain about the hours, the accommodations, the food, or the transportation. He never refused an assignment. Paul was a servant through and through, who knew the meaning of being a follower of Christ.
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Activity. Work through Philippians and note on paper various points that can have a present application. Be aware of your own circumstances and those of a given congregation in your area. Here are some suggestions for beginning your list: prayer and thanksgiving, attitudes toward those who would discredit or harm you, your attitude when suffering for Christ, unity among brethren, Gods work in your life, your ability to be joyful, your thoughts. Once you have listed points that call for application, develop a procedure for implementing these. In some instances, the application may be personal; in other cases, application may require joint participation with others. Whatever the case, identification of the particulars for application is just the first step. A strategy for implementing change may entail a good deal of planning, discussion, and activity. a. Theological issues. Unlike Ephesians and Colossians, Philippians does not, on the surface, appear to address heavy theological themes. The major enemy of the church is Judaizing teachers, but even here we do not find the discussion about the law that we find in Ephesians and Colossians, let alone Romans and Galatians. The comments are more descriptive about the nature of the false teachers. There is no discussion about the theology of the church, but there is plenty that speaks of the life of the believer. Having said the above, we must add that Philippians is filled with theological ideas. God. The epistle assumes the place of God in the scheme of things without the details regarding his role in redemption that meets us in Ephesians and Colossians. Nonetheless, the epistle abounds with theological references. God is our Father (1:2). Prayers, petitions, and thanksgivings are addressed to God (1:3; 4:6). God is called to be Pauls witness (1:8). A life filled with righteousness brings glory and praise to God (1:11). The gospel is the word of God (1:14); it is God who saves people (1:28); it is Gods nature that Jesus shares (2:6). God exalted Christ and will receive glory when all men confess him (2:911) and it is God who works within the saints according to his good purpose (2:13). Blameless people are children of God (2:14). God had mercy on Epaphroditus when he was ill (2:27). Righteousness comes from God (3:9), who calls one to a heavenly prize (3:14). God makes clear what is necessary (3:15) and grants peace (4:7, 9). Gifts to fellow saints become a fragrant offering, an acceptable sacrifice, pleasing to God (4:18). God meets human needs (4:19). To God belongs eternal glory (Phil. 4:20). Christ. Philippians contains one of the most sublime statements of christology to be found. Even though Christ was in very nature God and shared equality with him, he became a servant in human likeness and humbly submitted to death on the cross. Therefore, God exalted him to his right hand and ultimately brings every tongue to confess that he is Lord (1:5-11). Where else can one find a more definitive statement about Christ? The mind of Christ. Commonly, when we speak of theology, we intend intellectual thinking as opposed to the practice of ones faith. But the two cannot be separated. What Paul instructs the Philippians regarding the mind of Christ, joy, and unity is either theological or is founded on theology. The mind of Christ has no meaning outside his relation to God. Otherwise, the mind of Christ is no better than the mind of any man. But because in him the fullness of God dwells, the mind of Christ takes on a unique meaning. Likewise, there can be no joy without the freedom that Christ brings. The unity that is urged on the Philippians is more than a suggestion. It is an essential element to living as a Christian. In our day, it is common for religious figures to assume titles that set them apart from others, especially from those who have not been ordained or those of a subordinate class of ministers. Perhaps the salutation of Paul is telling. He prefers to be known as a servant of Christ. Paul had a right to claim status before conversion (3:4-9), but all that was given up in Christ. There is precedent for this. Jesus himself had said, But you are not to be called Rabbi, for you have only one Master and you are all brothers. And do not call anyone on earth father, for you have one Father, and he is in heaven. Nor are you to be called teacher, for you have one Teacher, the Christ. The greatest among you will be your servant. For whoever exalts himself will be humbled, and whoever humbles himself will be exalted (Matt. 23:9-12). When contention broke out among his disciples for position, Jesus responded, The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves (Luke 22:25-26). BRS 22.0 The Prison Epistles
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The point to be made is that the kingdom of God is unlike that of secular society. Unbelievers have no constraints against reaching for power, status, and position. But believers know their salvation comes from above. Therefore, they behave as servants to others who constitute Gods spiritual family. If they fall into the pit with the unbelievers in this regard, then how can the kingdom of God be different from the kingdom of men? They may be teachers, but they respond to this calling with humility and fear (Jas.3:1). b. The Christian life. As you know by now, much of what is found in Philippians about the Christian life is couched in the language of joy and rejoicing. From the text, we learn why joy is such an important part of the Christians worldview. Those who have lived under an oppressed political or religious system cannot know the meaning of joy until they find the peace of Christ. Those whose unending selfish appetites are never satisfied will find the quality of life found in Christ elusive. Joy is not found in having things, but in liberation from the desire for things in order to fill some self-centered craving. This is not to suggest one should do without physical necessities. Nor does the gospel condemn games, hobbies, or pleasures that build the body, relax the mind, or please an appetite. Of course, some such activities may have evil applications, but the point is that a realization of the blessing of salvation accrues in Christ, not in possessions, fun, and food. Genuine joy lies in a heart that has been born from above. It is an attitude that transcends ones actual state of affairs. While joy is the attitude that a Christian manifests because of liberation in Christ, certain virtues will also be present as marks of the saints. These include gentleness, freedom from anxiety, prayerfulness, thanksgiving, spiritual thoughts, and contentment (4:4-9, 11). Christianity is far more than a belief system, although faith in God and Christ form the foundation on which the Christian life is built. One does not seek God through trying to attain a righteous life; one finds God through the gospel and then lives out the implications of a new life that God has created. Paul understood supremely the cost of discipleship. He knew suffering for the name of Christ is a price to pay for spiritual freedom. He knew that enemies of righteousness will oppose those who speak for the truth and who live according to the Spirit. But this would not deter him, for he knew his citizenship was from above and his hope lay in the work of Christ. The idea of contentment is strong (4:11-19). It is important to realize that no one owns us anything, especially people of the world. God supplies needs; reliance and hope are in him. Contentment is not an easy quality to cultivate, given the nature of mans makeup. And when one lives in a place where freedom to do pretty much as one pleases, one comes to view freedom as a mandate to have and to enjoy. If denied, one feels cheated and resents those who may be to blame. According to scripture, contentment is an attitude that rests on the proposition that life does not consist of the abundance of ones possessions. We should not assume that contentment encourages laziness, sloppy workmanship, or a non-caring attitude. Contentment has nothing to do with the lack of industry, carelessness of grooming, appearance, or unsightly living conditions. The Christian will demonstrate a good work ethic, perform beyond what is demanded, appear modestly, demonstrate appreciation for the environment, and go out of his/her way to show kindness to others. Activity. The time has come for you to take stock of your own life. Open your Bible to Philippians. With a pencil and paper at hand, work through the epistle and write down the items that pertain to practical Christian living. As a starter, you will note prayer and thanksgiving (1:3-6), mutual assistance (1:1:5), acknowledgement of the work of God (1:6), the common fellowship enjoyed by all believers brought about by Gods grace (1:7), love (1:9), purity (1:10), motives (1:15), attitude (1:18), etc. Pick up at this point and continue the search. The striking thing about what you will find through this activity is that in the end, you will not have produced a list of virtues. Rather, you will have discovered a whole new outlook on life. This outlook will make the implementation of the virtues sensible. Their implementation leads to a fresh and contented life.
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Work through this modern situation. John lives in a country which oppresses Christians. When he became a Christian, he lost his job, his family withdrew from him, and his friends forsook him. How can be cultivate joy in his life? c. Ministry and worship. Both ministry and worship constitute key components to the practice of faith. Faith is lived out in private, in open society, and in Christian community. The Christian community assembles to praise God, to celebrate unity with one another and with Christ, and to receive encouragement in spiritual struggles. We really do not find a manual for worship anywhere in the New Testament. Philippians, like other New Testament books, assumes worship to be a regular part of the Christians life. Aspects of that worship may be carried out in private. But some aspects, such as the Lords Supper, singing, and teaching have special significance within the community. Remember, the letter to the Philippians was written to people familiar with worship and Paul found little reason to address bad practices as such. The threat from Judaizers and the disunity manifest by Euodia and Syntyche were enough for him to address an issue that impaired their worship. As for ministry, there were certain functions necessary for the Christian community to mature. Paul makes reference to some of these without providing details. So, here again, the recipients of the letter were aware of the various ministries among them and there was no reason for Paul to go into specifics. Details much be sought elsewhere. Ministry. A matter of significance to the discussion of ministry is found in the address. Paul directs the letter to all the saints in Christ Jesus who are at Philippi, together with the overseers and deacons (1:1). The letter offers insight into how local churches may have been organized in the absence of a resident apostle or inspired prophets. The address indicates the community of Christ consists of persons whom God has consecrated as his own possession. They are not set apart from their overseers, but they are noted in a manner that indicates their overseers care for the body of Christ. The same is said of deacons, who serve the body. The simple form of governance within the early church emphasizes the communal association that the church was created to be. The presence of single bishops in local congregations was unknown in the first century. The first we hear of a governing bishop comes from Ignatius, in the early second century. Further insight on the work of bishops can be found in 1 Timothy and Titus. Activity. Create on paper a pattern of leadership for a congregation based on 1 Timothy 3 and Titus 1. Now, in the absence of persons qualified to be named elders and deacons, create a model of leadership for a small cell church. Note that the church at Philippi did not have elders at the beginning because of its size. But, in time, men were developed so they could serve. Worship. Only one reference is made to worship in Philippians (3:3). The Greek word here (latreu) means to serve or offer homage and may indicate public worship in this context. The context is sufficient to establish that worship was a vital part of Christian activity. Worship may not be peculiar to the saints of God. But for the saints, worship takes on a unique character. In distinction from the Judaizers, who rely on law for justification, the saints worship by the Spirit of God. They glory in Christ Jesus. And they put no confidence in the flesh (3:3). Implicitly, the disunity resulting from the spat between Euodia and Syntyche and the contention of the Judaizing teachers nullify any claims they may make for acceptable worship. One may easily conclude that proper worship arises from people who are united and who manifest the attitude of Christ. The lives of people who worship reflect that which is appropriate to those God has sanctified. Explicitly, items found in corporate worship are found in the epistle. Pauls notation about prayer offers insight into the way prayer may have been employed in the first century church. Paul can hardly write without mentioning it. His prayers are constant, and they are specific. He thanks God frequently for the BRS 22.0 The Prison Epistles
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saints in Christ. He is especially attentive to their unity and partnership in the gospel. His petition is that the Philippians love may lead to knowledge and insight so they will be pure and blameless in the day of judgment (1:3-11). Surely, prayer was part of the Christian assembly at Philippi. Activity. From what you know of Pauls prayer, what do you think prayer in the assembly might have included? Would it have been stiff and rote, or was it more likely to have been spontaneous? Would it not have been filled with praise and petition for Paul and the spread of the gospel? If mention was made of the Philippians themselves, what specifically do you think they may have prayed? Develop some prayers of your own that fit the general model. How would you deal with conflict in the church? Note Jesus admonition. When you have studied the material on Philippians thoroughly, you should be ready for the second exam. You may locate the exam link on the Course Menu.
MODULE
3 Colossians and Philemon
The book of Colossians stands as a monument to Gods work, the person of Jesus Christ, and the nature of the Christian life. It is both theological and practical. The short letter to Philemon manifests the ideal Christian attitude that should prevail in human relations. The second work is especially useful as it reveals how the gospel affects both conduct and attitude that run contrary to popular thinking. Both epistles are simultaneously simple and complex. Or, to put it another way, Colossians and Philemon open to us the most sublime thoughts about God, yet they do so without overwhelming us with philosophic or speculative thought. Because of their nature, both compositions deal with matters essential to spirituality. Colossians presents the basis of spirituality and, along with Philemon, exposes the rationale for spiritual attitudes and behavior. They make it clear that spirituality is not dictated. The gospel cannot be reduced to a series of commands. It opens one to a relationship with God rooted in his love and reciprocated by love. Pauls epistles may be ancient by todays standards, but they are not outdated. If Christianity is true, then the content of these letters is true, for the letters unveil the essence of the gospel and are consistent with other books of the Bible. The content in concept and principle forms the basis of Christian faith and practice. The ideas presentedsuch as the divinity of Christare to be believed if the idealssuch as setting the heart on things aboveare to be valid. Perhaps the gospel would have been complete without these two epistles. But richness in comprehension would certainly be lacking. Neither of the two letters lays out a new theological path nor contradicts other biblical presentations. They reinforce the gospel story for new audiences and thereby offer insight and encouragement. Their occasional nature demonstrates the personal interest God has in humanity and the personal interest we should have for one another. Many similarities exist between Ephesians and Colossians. The two epistles were written about the same time. They were addressed to audiences that shared common concerns. However, internal evidence suggests that some acute ideas had surfaced at Colosse that led the apostle to make a different emphasis in his letter to the Colossian church. Christological considerations compelled Paul to dwell more specifically on the fullness of God in Christ. Philemon may be set in the culture of the Roman Empire. But that does not detract from its message or invalidate its principles. In Philemon, one sees the beauty of a relationship where one can press another for right action on the basis of a common bond in Christ. Being in Christ makes all the difference in the world. BRS 22.0 The Prison Epistles
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Philemon is not alone among New Testament compositions directed to individuals. Other letters appear in the New Testament that are addressed to a single individual. But none of these are similar to Pauls letter to Philemon. First and Second Timothy and Titus were written to evangelists to assist them in their work. Johns second epistle was addressed to an unknown lady and her children, and Johns third letter went to his friend, Gaius. The occasion and circumstances are totally different. This phenomenon further illustrates the nature of the New Testament writings. And this is as it should be, given the fact that the gospel is not a rack of commandments, as one would expect to find in a religious system based on law. In a system based on law, what is important is not the love of God or the grace of God or the outpouring of Gods genuine interest in mankind. In such as system, God can appear as rather austere, harsh, and unsympathetic. But in a system based on the true nature of God, one sees Gods love demonstrated in numerous ways. His revelation will demonstrate his concerns and his unexpected good will toward the creatures he loves. It only follows that his followers will manifest the same Spirit toward God, toward fellow saints, and even toward the enemies of God. Activity. Examine Matthew 5 and craft some prayers in which you speak to God about your oppressors and enemies.
Unit 1. Colossians and Philemon: Background

Every literary composition has a background. It has an author. It partakes of one or more literary genre. Some occasion prompted the author to write it. It has an historical and a cultural setting. It relies on a given language to carry its intended meaning. It is subject, to some extent, to the limitations of human language. All literary productions are, therefore, accommodations to the human spirit. Whether it has meaning and application beyond its time and occasion may be determined by its content. What distinguishes biblical literature from secular literature is not so much the conventions of writing as source, content, and purpose. The claim that biblical writing reflects the activity of God and is inspired by the Holy Spirit is sufficient to make one stop and reflect. But other writings may make similar claims. The Bible will prove true and trustworthy through its declarations. Yet, on our part, a measure of faith is required. Either one believes or does not believe in the spiritual reality of which the Bible speaks. Either one accepts or rejects the claims it makes regarding Jesus. Evidence is presented that must be weighed, but the ultimate decision regarding the Bible must be made by faith. The two compositions before us have affinity with letters penned during the first century. They are similar in their formal Hellenistic structure, though they the New Testament letters are unique in content. There is no distinction between a letter and an epistle. An epistle is a letter, being a translation of the Greek word epistolos. So whether one calls them letters or epistles is more a matter of semantics than substance. Since the Bible is comprised of occasional compositions, when one picks up the epistle to the Colossians or to Philemon, one expects to find messages crafted for people in specific circumstances. That is not to say the books are of human origin or even governed by human themes. But it is to recognize the nature of biblical scripture. The writings convey the will of God within human parameters. Hence, divine revelation should not be viewed as esoteric thought that only a special class can understand. The content often runs counter to conventional wisdom, but it is simple and consistent with its source. Colossians and Philemon are occasional, because a particular situation prompted the author to craft the two pieces. For that reason, the material that made its way into each of these letters is for a purpose and serves as a means to an end. Consequently, the selectivity of the ideas integrated into the compositions was governed by some circumstance. Additionally, the choice of genre, organization, vocabulary, and themes played a role in the actual shape and content of the epistles.
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Colossians bears a message that is rooted in the acts of God; it is written in a manner that indicates the author has a personal interest in the recipients. Pauls personal appeal to Philemon goes beyond friendship and evokes action that rests in faith. Colossians is one of the most foundational works of the New Testament due to its interest in christology. Philemon is one of the most personal letters in the New Testament. Activity. At this point, you should read through the epistles. Read them as though they were written to you personally. Once you have done that, we will look at known introductory material. A general introduction to the people addressed and to the epistles themselves will heighten your sensibility to the content. a. Historical, cultural, and religious setting. Pauls epistles to the Colossians and to Philemon belong to history. They were born at a particular time in history; they speak to real situations; they are set within a cultural environment. Even though much of that past environment is buried in time, we are confident we can recover sufficient amounts of that background to bring forth a faithful interpretation of the epistles at hand. In this instance, knowledge of certain background information is beneficial but not essential. Historical setting. Colosse was a city in Anatolia or Asia Minor. The ruins of the city now rest in southwest Turkey, east of Ephesus. Located in the area of Phrygia on the Lycus River, Colosse was near the road leading from the Euphrates River Ephesus and a dozen miles south of Laodicea. The city was noted for its wool and engaged in trade. Colosse was a relatively small city and insignificant place in the first century. Cultural setting. The city of Colosse was thoroughly Hellenized. The citizens spoke the Greek language, worshiped Greek gods, and practiced Grecian manners. They enjoyed the benefits of a refined civilization. Laws governing the Roman Empire during the first century allowed for the institution of slavery. Owners had exclusive rights over their slaves, whom they entrusted to important tasks. Should a slave run away, he was subject to punishment on his return. Religious setting. Belonging to the region of Phrygia, Colosse was identified with a province that was fiercely loyal to the Roman Empire. The people of this province expressed outwardly their loyalty to the emperor by creating the cult of the emperors. No overt mention of the cult is made within the text of Colossians. Yet, it would not take much imagination for the non-Christian population to see that the gospel called for exclusive faith in Christ rather than Caesar. Among the introductory matters, one of the major concerns will be the identification of the Colossian heresy. It is doubtful if you will find a definitive identification. Learn to look for both similarities and differences between the Colossian heresy and Gnosticism. Read with a critical mind, and constantly ask for the evidence. While it may be fruitful to know the teachings of Gnosticism, there is a larger and more important concern at hand. First, what are the particulars in the Colossian heresy as laid out by the biblical text itself? Secondly, what issues in today's world echo the same threats to the gospel of Jesus Christ? Scholarly attempts to identify the Colossian heresy have been unsuccessful in settling the matter to everyones satisfaction. Three general positions have been suggested: one has to do with Jewish legalism; a second centers on liberalism; and a third points to pagan ideology. Is it possible to discover the precise nature of the problem at Colosse? The first inkling of the problem is in Col. 2:4, where Paul says, I tell you this so that no one may deceive you by fine-sounding arguments. But are we to understand from that that there was an effort underway in Colosse to undermine the faith of the church? Then we read on to verse 8, See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ. Either the threat is potential or it is already in real time. What appears in context is some teaching based in Greek philosophy. However, in verse 16, he BRS 22.0 The Prison Epistles
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adds, Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day (cf. also 2:20-21). These items are clearly Jewish and reflect the work of Judaizers. Working from the statement of Paul that runs counter to the heresy, it is logical to assume that the heresy somehow denied the position of Christ as the image of the invisible God, the one by whom all things were created, the one in whom all of Gods fullness dwells, and the one through whom God reconciled all things to himself (1:15-20; 2:9-10). The heresy would also deny that everyone is made perfect in Christ and that in Christ are hidden all the treasures of wisdom and knowledge (1:29; 2:3). The context could easily apply to a philosophical source, were it not for the direct reference to the requirement being forced by Judaizers. Even the language of admonition is set within a Jewish vocabulary, In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ (2:11). Those who fostered the heresy seem to have been Jewish Christians or at least Jews who were loyal to the Law of Moses. Even though indications are that the church in Colosse was predominantly Gentile (cf. 1:21 27; 2:13), they would have been bothered by those who insisted that parts of the Law must be observed as a condition of salvation. Reference to the ideas presented by the Judaizers as philosophy would not have been uncommon for the time. If we conclude that the heresy at Colosse related to the demands by Jewish Christian teachers, there is certainly reason to believe that the story of Christ is also contrary to Greek philosophy. The sword of Paul cuts both ways. Greek philosophy would have disavowed Pauls contention that God had created the world through Christ, who became flesh as the Jewish Messiah. Later, Gnosticism would echo similar characteristics, without the insistence on keeping the Law. So, what is at stake is not just one summation of the heresy, but a composite of heretical ideas that came from different directions. It just happens that the primary spear at Colosse came from Judaizers. But the greater heresy, which incorporated the same conceptsdenial of the crucifixion, resurrection, and exaltation of Christwould characterize all antiChrist movements. Such denials have persisted to the present day. So critical is the christology of Colossians that every generation has been able to identify it as the bulls eye when it comes to unbelief. Activity. Make a list of what you perceive to be threats to the church today that are similar to those at Colosse. b. The church in Colosse. Consider first how the church began in Colosse. Though information is meager, Col. 1:5-6 indicates that its beginning was like that of all other churches. What specifically did the Colossian people hear that began to produce fruit among them? Verse 7 indicates the person from whom they initially heard the gospel. What is his name? How is Epaphras described? Of whom is he a faithful minister? Is the term intended to be a formal title, or a description of a servant in the kingdom of God? What indications do you find in the epistle that others beside Paul had connections with, or at least took an interest in, the church at Colosse? See 1:1; 4:7-18. From all indications, the church at Colosse was rather small numerically, although no numbers are given to indicate its true size. The letter is addressed to the holy and faithfully brothers in Christ at Colosse (Col. 1:2). Examine the letter. Is there any mention made of overseers (elders, presbyters) or deacons as at Philippi and elsewhere? Having elders and deacons in each local congregation of believers was normal, as Paul ordained elders in each (Acts 14:23). He also provided Timothy with a list of qualities that elders and deacons should possess (1 Tim. 3:1-13). He left Titus in Crete with instructions to appoint elders in every city and gave him instructions regarding their qualities (Tit. 1:5-9). Perhaps the reason Ephesians is not so addressed is that, as some believe, it was originally a circular letterintended for several congregations, some of whom may not have had elders and deacons. We can only speculate, but the lack of notice of resident workers suggests a small, rather than a large, church at Colosse. Keep in mind, however, that the lack of mention of elders at Colosse does not prove there were none. Is there any evidence in the letter to the Colossians that Philemon was himself a member of the Colossian church? See Col. 4:9. What do you make of the statement that places Onesimus in Colosse? May it be that the mention of Epaphras to both the Colossians and to Philemon places them at the same location? Archippus is addressed in both letters and done so in a manner that suggests he is a
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worker in the Colossian church and that this is the church that meets in Philemons house (Col. 4:17; Phile. 2). Then, there is Apphia, the sister who is with Philemon. Could this be Philemons wife, a relative, or a female worker (Phile. 2)? Some answers must remain tentative due to lack of confirmation. What else can be learned about the church in Colosse? First, the church manifested the essential qualities of faith, hope, and love. The members there had been responsive to the gospel that was consistent with true preaching elsewhere. Their love for all the saints suggests they were united with other believers and demonstrated that love in some manner (1:4-8, 23; 2:5). Second, we know the church to have been a mix of Jews and Gentiles, slave and free (1:21; 2:13-16; 3:11; 4:11-12; cf. Philemon). The threat of disharmony came from Judaizing teachers, not from the common membership. Those who sought to disturb the church were men who delighted in giving an air of humility, but whose message denied Christ his rightful place (2:4, 16-19). Third, Paul held out great hope for the church. He probably would not have prayed as he did for their spiritual growth had they not been so inclined. However, the saints in Colosse stood in the same need for spiritual encouragement as Christians everywhere. The church appears to have been receptive to Pauls message; there is not the sense of uncertainty as in Galatians. Fourth, we would surmise a need for further teaching on the person of Christ, his accomplishments, and the implications of being in Christ for daily living. The teaching was necessary for strengthening their faith against the Judaizers. In like manner, life application that comes out of a correct christology differed from a life constructed around legal demands. c. Pauls epistles to the Colossians and to Philemon. The composition we call Colossians is an epistle or letter written to a group of Christiansa churchin the city of Colosse. The small letter to Philemon was addressed to a slaveholder named Philemon, who lived, presumably, in the same city. The source of Pauls information about the circumstances in Colosse probably came from Epaphras (Col. 1:7; 4:12). Neither Acts nor Pauls writings indicate that he ever visited Colosse. Colossians. Even a casual examination of the epistle reveals it to be a substantial theological piece, yet it is heavily practical. It is theological in that it speaks of God and his work of reconciliation. It is practical in that its prescriptions touch human life at the deepest levels. The practical aspects are rooted in the theological so that one cannot be separated from the other. What can be known about the author(s) of Colossians? Look at Col. 1:1. Is the author Paul the apostle or is the letter co-authored by Paul and the younger Timothy? How do we speak of Paul as the author and yet Timothys name occurs in the opening line as being a sender of the letter? Note the use of we in vv. 3-4, 9. Then, examine v. 23ff. together with 4:18. What conclusion do you draw? Does it sound like Timothy joins Paul and perhaps even pens the letter, while the thoughts are fully those of Paul? For an introduction to Paul, read Acts 7:54-58; 9:1-31; 11:25-28:31. For more on Timothy, see Acts 16:13 and the two epistles Paul writes to Timothy. Paul was in prison when he wrote (Col. 1:24; 4:10, 18). The circumstances fit those that surrounded the writing of Ephesians. You may want to review the material found in the introductory material in Module 1. Philemon. Perhaps the first observation one makes of Pauls Epistle to Philemon is that it is brief. One also observes that it is addressed to one man and to a particular situation that involves a slave owner and a slave. The epistle is unique in this respect among Pauls writings, but it is kin to the last two epistles of John. Regarding authorship, the letter identifies the author as Paul, a prisoner of Christ Jesus. Timothy is said to join Paul in the address, but an internal note, plus the use of the first person pronoun, makes it clear that this too is a letter from Paul. Paul wrote from prison (Phile. 1, 9, 23).
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The Epistle of Philemon is a personal letter from Paul to his Christian brother, Philemon. In the letter, the apostle appeals to Philemon to receive his runaway slave, Onesimus, who has now become a Christian. Slaves consisted of persons forced to perform certain work. Paul appears to be writing to a man who is the host for the church in Colosse (Phile. 2; cf. Col. 4:9). Some have taken the notation Prepare a guest room for me, because I hope to be restored to you in answer to your prayers (Phile. 22) to be an indication that the writing took place near the conclusion of Pauls Roman imprisonment. This should not be taken as conclusive that Paul was indeed released shortly thereafter. Comments in Philippians suggest that he would serve longer and that perhaps Paul wrote the letter near the middle of his imprisonment rather than toward its close. The story we piece together about Onesimus is that he was a runaway who made his way to Rome. Here, he met Paul, who was under house arrest but was active in teaching the gospel to those who came to him. Onesimus was one of these. After hearing the gospel from Paul, Onesimus became a Christian (Phile. 10). Since then, he had been of benefit to Paul (Phile. 11, 13). Paul felt obligated to send Onesimus back to Philemon, whom he seemed to know from some previous occasion and led to the Lord (Phile. 19).
Unit 2. Colossians and Philemon: Exegesis

This unit is given to exegesis. Here, we shall seek to draw out the meaning of Colossians and Philemon. One can deduce the meaning properly only by comprehending the intended message of the author. Exegesis is done in the context of the original setting of each epistle. It cannot be done in the context of tradition or of present situations without being skewed. The interpreters greatest challenge will be to set aside the notion of what he wants a passage to say and allow the authors words to stand as they are written. Exegesis marks the beginning of the hermeneutical process, a process that embraces interpreting the biblical text in light of todays situations. Hence, two stages constitute meaningful Bible study. The first stage is to understand the text from the point of view of the authors intention for his original audience. The second stage is to make proper application in the current readers circumstances. The rules governing sound exegesis may be stated in five statements: 1. Read the whole composition with a view toward understanding what the author intended to convey. 2. Interpret each passage as part of the content of the whole epistle. 3. Interpret the entire epistle in harmony with other books of the Bible. 4. Consider the message of each book within its historical and cultural context. 5. Give special attention to the authors literary forms, themes, and vocabulary. One further notation is important. The process outlined above establishes control for the study of scripture. In doing so, we assume the Scriptures are both inspired and authoritative. But in a quest to make the Bible relevant, there is the urge to skip the seemingly dry and tedious process of minute exegesis and hasten to the live, vibrant process of experience an indwelt message. But remember, it was the Spirit that inspired the original message. If we fail to understand the Spirits message at that point, we may well miss that message through a personal interpretation that runs counter to what the Spirit had to say in the original text. And if the modern perception is understood as Spirit led, then we have a problem with the Spirit contradicting himself. However, the problem is not with the Spirit. The problem is with me. If I interpreter of the Spirit through a feel-good method, I may fail to realize the true intent of the Spirits original message. In so doing, I base my religion on self rather than the Spirits true words.
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As you study Colossians, note the essential role of Christ. Do you detect any heresy that may have occasioned the letter? If so, what are its characteristics? How exclusive is the gospel in the present time? Some scholars conclude that the Colossian heresy was Gnosticism. The roots of Gnosticism may indeed be seen here, but whether the system was fully developed, as it was a century later is open to question. A larger question is whether the context will support the idea that the heresy was principally Gnostic. Was it even of Gentile origin? When you have finished Colossians and are ready to explore Philemon, apply the same exegetical principles as you do for Colossians. Understand the letter in keeping with the Christian message and the historical setting. Activity. Fresh reading always yields a harvest of good insights. So, before you proceed with the commentary below, read Colossians in one sitting. As you read the various parts of the Colossian epistle, look for overall themes and concerns. Look for links that join various paragraphs, for one thought leads to another. Do not hesitate long in searching for themes and links, as this will interrupt your train of thought in this initial reading. The goal at this point is an overview and familiarity. a. Colossians 1:1-2:19.In preparation for analyzing the Colossian epistle, see if you identify a leading idea within the epistle. What do different passages contribute toward finding the central message? Read again Col. 1:1-2:3. Did you notice the customary greeting? Paul, joined by Timothy, address the church at Colosse. The author opens with a customary prayer for the well-being of his audience. In this prayer, he introduces the kingdom of God's beloved Son. From this point forward, the emphasis is on the Son, who is the image of the invisible God. The divine wisdom accessible in Christ belongs to the great mystery of God, which has now been revealed. Col. 1:1-2. This is the salutation. The salutation tells you who is writing and to whom the epistle is written. It also contains a greeting. Of special interest is the manner in which the apostle addresses the recipientsholy and faithful brothers in Christ at Colosse. The greeting is significant. The significance is not in the phrase Grace and peace to you, but acknowledgement that grace and peace come from God our Father. Not only do grace and peace come from God, but God is our Father. Why is this significant? Col. 1:3-14. Following a salutation, Paul launches his message to the Colossians. Pursuant to his usual pattern, he begins with a prayer. That prayer is a key to what he has to say to his audience. To whom does Paul address his prayers? God? Christ? The Holy Spirit? An angel? The virgin Mary? A saint? Precisely how does Paul address God? What do you think is the difference in the way he mentions God as our Father in verse 2 and in the note that God is the father of our Lord Jesus Christ in verse 3? Study the prayer of Paul carefully. Whereas many private and public prayers of contemporary Christians deal with those who are sick, Paul was ultimately concerned with the power to overcome spiritual foes. The focus of his prayer indicates a sense of dependency upon God in a way not known among the idolatrous Greeks and Romans. When you analyze Pauls prayer, you will observe that it is a prayer of thanksgiving (verse 3) and a request (verse 9). What was the basis for Pauls thanksgiving? Because of their faith in Christ and love for the saints? Thinking reflectively, Why did the Colossians express faith and love? Because of the hope laid up for them in heaven? Where did the Colossians hear about a hope laid up in heaven? In the word of the truth, the gospel? What is bearing fruit and growing? The gospel? What specifically had the Colossians heard and understood? The grace of God? From whom had the Colossians heard the gospel? Epaphras? Paul? Timothy? How is Epaphras described? What is suggested by his being a faithful minister of Christ? Is there any indication that he had any special title or position or commission?
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How did Paul know of the Colossians love? Through a letter or through a personal report? What was Pauls reaction to the report by Epaphras? Did he pray constantly for the Colossians? Over what was he grieved? Is there any indication he was he puzzled at the Colossian situation? Did Paul question the accuracy of the report he had received about the circumstances? What does Paul say as to the source of the Colossians love? The (Holy) Spirit? What was the request in Pauls prayer for the Colossians? That they may be healthy? That they may escape persecution? Or that they may be filled with the knowledge of Gods will in spiritual wisdom and understanding? What was the goal of Pauls prayer for the Colossians? That they may be prosperous? Or that they may lead a life worthy of the Lord, fully pleasing, and bearing fruit and increasing in the knowledge of God? What further desire did Paul have for the Colossians? That they may be strengthened with power for endurance and joyful patience. Paul encouraged the Colossians to give thanks. Taking into account what they had received from God, what might have constituted the content of their prayers? Might it have been thanksgiving to God for delivering them from the dominion of darkness, forgiveness of sins, qualifying them to share in the inheritance of the saints in light, and transferring them into the kingdom of Christ? With regard to Jesus, how has Paul described him from verses 1-14? Note the following. Paul is his apostle. Pauls addressees are constituted brethren in Christ. Jesus is Lord. The Colossians faith was placed in him. Epaphras is his minister. He is Gods beloved Son. The kingdom belongs to Christ. In Christ, God provided redemption, i.e., the forgiveness of sins. Col. 1:15-23. The transition to verse 15 does not represent a break in Pauls thought, for in this section of verses, the apostle amplifies on what he has just said. His attention is drawn to Christ. How does Paul describe Christ? The image of the invisible God, the first born of all creation. How does Paul explain what he means by the first-born of all creation? In him all things were created through and for him. Does he imply Christ was himself created? That is ruled out by his explanation. He stands at the head of all things and holds them together. To what is the church compared? What is Christs relationship to the church? Is Jesus not the image of the invisible God? Is he not the head of the body, the church? With respect to his position as head of the body, he is the beginning, the first born from the dead. If this is true, what is his position? What is meant by preeminent one? What is unique about Jesus Christ? All the fullness of God dwells in him. Through him God reconciled all things on earth and in heaven. How? Was it not through the blood of the cross. What did Christs blood do for sinful people? Enabled them to be presented holy, blameless, and irreproachable before God. On what condition? If you continue in the faith. Paul addressed the Colossians as an apostle, that is one commissioned by Christ. But he speaks of himself as a minister, that is, a servant. Col. 1:24-2:7. Paul indicates his interest in the Colossians and the reason for that interest. Note that Paul stated his rationale in 1:28-2:3. Look at the reason Paul gave for his eagerness to serve the Colossians (1:24). Observe that he also addresses Christians who reside in the nearby city of Laodicea (2:1). Be aware that he knows the dangers that surround these peopledangers perpetrated by deceivers (2:4). The words of the apostle have an intended action on the part of his readers. He directed them to continue to grow in their faith in Christ (2:6-7).
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Belief in Jesus Christ as the one in whom the fullness of God dwells carries implications for a certain lifestyle. Paul knows the dangers that lurk amidst sinister plotters to destroy the new faith, so he becomes passionate as he admonishes his readers to hold onto Christ. They should be aware of short-comings of counter arguments. They should understand the place of traditions and their limitations in defining spiritual matters. Activity. Before reading the commentary on the next section, review Col. 2:4-23 and see if you can discover the key elements within the so-called Colossian heresy. Note both the denial of a true christology and a dependency upon ritual and asceticism. There are always tendencies to revert to forms of powerless activity, just as in the days of ancient Israel. Col. 2:8-19. Your task is to identify those elements that deter growth in faith. Review carefully the passage. It may be that the potential destructive elements before the Colossians are derived from two sources: Greek philosophy and Judaism, or perhaps Judaizing content influenced and/or cast as philosophy. The emphasis is on the tendency to bind the keeping of regulations found in Judaism regulations pertaining to observance of days and food restrictions. The essential matter is not regulations, but the person and work of Christ. As for the worship of angels (2:18), we do not have enough information to know the particulars of his statement. The idea could have relevance in both Jewish and Gentile camps. The author of Hebrews seemed equally concerned about understanding the position and role of angels (Hebrews 1). The Colossians were encouraged to keep their distance from those who would subvert the gospel through an undue reverence for angels. b. Colossians 2:20-4:18. It would be a mistake to think the portion of text marked 2:20-8-4:18 is independent of the preceding verses. Likewise, dividing the text is somewhat artificial. Chapters and verses serve as reference points rather than division or section markings. We should think of the entire epistle as a whole, where the latter portion is a continuation of the first. What we observe is that the first part lays the rationale for specific admonition that follows in the last part. We have chosen to break the text between 2:19 and 2:20 because Paul seems to shift to more specific admonition based on the work of Christ and their reconciliation. That division may have been made between 2:5 and 2:6, except 2:9-12 seems to link the text more directly with the earlier section. Before analyzing the text, you should re-read Col. 2:20-4:8. As you read, you may want to run the biblical references on the personalities noted. This will provide a first hand introduction to the people and the role they played in their own locations. These include fellow travelers and converts. Some will continue in the faith; at least one, Demas, will depart for the world's pleasures. It is the occasional and personal nature of the epistle that makes it unique for the people of Colosse. The core gospel is the same regardless of location, yet the message set forth in the letter has local application. Col. 2:20-23. The language of the text indicates that Paul is building on the theological components of faith. The theological are far from irrelevant propositions. They beg for implementation in personal and corporate living for the saints. Now, since you died with Christ, certain rituals which they previously used to maintain a relationship with God are no longer useful. Activity. Write out the specific rules they were accustomed to following. Is there anything wrong with the practices outlined? Then, why are they not useful to the saints? Col. 3:1-17. The connection between the preceding section of text and this one should be evident from the opening statement, Since, then, you have been raised with Christ (3:1). The preceding one plays off their death with Christ; this one with their being raised with Christ. Paul has already indicated this took
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place at the time of their immersion (2:11-12). Here, he follows through with the expectations that follow ones sanctification. Activity. Look at 3:1. Why must a Christian set his/her heart on spiritual things? Review 2:12 for fuller meaning. How does one find assurance that God will have compassion on the day of judgment? If God is arbitrary and can change his mind, there can be no assurance at all. So, where does one find assurance? Is it not in the resurrection of Jesus and in his exaltation to the right hand of God? The reappearance of Jesus at the end of the age is not to try again to establish a physical kingdom on earth or to head an army to kill the unbelievers. His coming is to enable his faithful ones to appear with him in glory (3:4). What kind of behavior is to be put aside (2:5-10)? What is the spiritual character that is proper for Gods chosen people (3:12-17)? Col. 3:18-4:6. After giving general admonition in the preceding verses, Paul turns to people in unique roles. He offers specific instruction to husbands, wives, children, fathers, slaves, and masters. Then he returns to general encouragement. What specific instruction does he give to each group? What does Paul means when he says, Wives, submit to your husbands, as is fitting to the Lord? For commentary, see Module 1 (Ephesians 5). Col. 4:7-18. As is customary, Paul closes his epistles with personal greetings and remarks. This personal touch reinforces the true nature of Christianity. Christianity is about redemption and brotherhood. Each of the persons named has a special place in Paul's heart. Some appear elsewhere in the New Testament. The epistle is framed with a salutation and a benediction. As one would expect in a letter, Paul includes personal matters. Having given his instruction and encouragement, the apostle commends Tychicus, who will bear the letter to the Colossians. Accompanying Tychicus will be Philemons runaway slave (see the book of Philemon in section c, below).
c. Philemon. The short epistle carries a profound message. It addresses an issue that is personal, but which has wide implications. Perhaps the impact is heightened by the authors approach. Instead of speaking out against slavery, he spoke of Christian behavior under slavery. Keep in mind that slavery was practiced within the Roman Empire. Simply because it is not prevalent in todays world does not render the epistle obsolete. The principles pertain to how Christians should respond to one another in legal relationships. Briefly, the person to whom the letter is primarily addressed, Philemon, has a runaway slave whom Paul is sending back to his legal owner. Both owner and slave are now Christians. The primary question at issue is, In what way does becoming a Christian change the behavior of both slave holder and slave? Paul's brief letter to Philemon is unique in its brevity and in its occasion. Although Paul wrote personal epistles to Timothy and Titus, these were for the purpose of admonishing them in their work as evangelists. When he wrote to Philemon, he made a personal appeal to this godly man to make a Christlike response to a personal circumstance. Activity. Read Philemon and see what you can glean from it. One question that will surely arise is that of the propriety of slavery. While the New Testament does not outright condemn slavery, the gospel impacts any societal injustice. The way Christians live within existing political or societal systems is addressed outside Philemon. Here, the major concern is how a master and his slave are to relate to each other as brothers in Christ.
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Phile. 1-3. The salutation reveals the person writing, all the persons who are addressed, and a greeting. The writer is Paul the apostle, who is in prison when he writes. But how does he characterize his imprisonment? His younger helper, Timothy, joins Paul in writing. The placement of Philemons name indicates he is the primary recipient of the letter. This is verified by the text of the epistle. However, two other individuals are included in the addressApphia our sister and Archippus our fellow soldier. Further, the letter is addressed to the whole church that meets in Philemons home. From the letter itself, what can be known of Philemon? What do you make of the notation, the church that meets in your home? Phile. 4-21. These verses contain the kernel of the message. First, observe that Paul begins with mention of Philemon in his prayers. What is the basis of his prayers for Philemon (see vv. 5, 7)? What is the substance of Pauls prayer for his friend (v. 6)? On what ground does Paul appeal to Philemon to take back his servant Onesimus? Even though Onesimus might continue to be Philemons slave legally, what is now to be the new relationship (v. 16)? Phile. 22-25. The closing or benediction brings the letter to a climax. Go back to Col. 1:7; 4:12 and review the connection of Epaphras to the Colossian church as a whole. Who does Paul mention as his fellow prisoner? What role does this fellow-prisoner play in the epistle? Who are also mentioned as Pauls fellow-workers? How does Paul close his letter? Do you see the connection of the content of the letter with Christ and his grace? Activity. Write out what you believe may have been the atmosphere in the church that met in Philemons house after the letter was read aloud.
Unit 3. Colossians and Philemon: Application

The second task (application) follows the first (exegesis), because the initial task governs proper application. The second task is as important as the first, for without application, the study of a biblical text is irrelevant. The nature of biblical scripture makes for an incomplete life without due application. For this reason, the study of scripture contrasts with the study of any other literature. Generally speaking, secular authors write for the enlightenment and enjoyment of their readers. They may hope to influence patterns of behavior, but their words are rarely to be understood as a matter of spiritual life or spiritual death. In this unit, we shall consider how these letters relate to the Christians life in modern times. Two propositions govern the process: (1) proper application rests upon true understanding of the authors intent and (2) application presumes a link between the past and the present. So, the task of hermeneutics is to move from the actual meaning of a text to an application that the text supports. Hermeneutics must connect with the original text, but it will not always connect in the same way. Sometimes, the circumstance referred to in the text may be identical or nearly so with a given modern circumstance. At other times, the circumstance may be analogous in some particular but not in the whole. And then, there will be cases where the circumstances are totally different, but a principle can be adapted to a modern occasion. You can see, therefore, that the process of application demands care and skill. We begin with the supposition that Colossians and Philemon indeed have a place in modern life. Realizing that circumstances differ from time to time and from place to place, we should expect to find similar, but not identical, situations between these two works and the modern age. For example, the specific heresy Paul notes at Colosse may very similar to what you face in your own particular situation. On the other hand, it may be similar to some other divisive teaching facing a local congregation. Still further, since Roman slavery has disappeared, we may be forced to look for principles that need application. BRS 22.0 The Prison Epistles
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In all cases, biblical texts must be respected and the context observed. The modern person is not justified in distorting the text or the meaning for the purpose of making application. If the application a person wants to make cannot be supported with a given text, then the link between the two should not be made. The objective of the application section is to suggest ways the epistles may be appropriated into modern life. We shall suggest several circumstances in the hope that you may find the suggestions helpful, as well as in conformity with the biblical text. Be reminded that the epistles inform both ones theology and personal life. The latter area relates to individual behavior and ones relationship to the body of Christ. Not all possible applications of Colossians and Philemon will speak directly to any one persons current situation. For that reason, this section attempts to identify several circumstances that may fit your need and help you see how to make proper implementation. In those cases that do not fit your circumstance, we hope you can use these to help others as the occasion arises. Application involves you in two ways: first in personal growth and second in ministering to others. In Philemon, one sees the beauty of a relationship where one can press another for right action on the basis of a common bond in Christ. Even if we do not face a master-slave relationship, principles are discovered within the text that has general application in other settings. a. Theological issues. We begin with theological issues, because if the theology is weak or inaccurate, the foundation will not support the believers faith. The Colossian letter is full of theology, so we will be selective. The major theological themes include God, Christ, redemption and salvation, and the church and the kingdom of God. God. The identity of God is of great importance. Different religions of the world may recognize a plurality of gods or even a single God. But they will differ critically in their view of the Supreme Being. According to Colossians, Paul is an apostle by the will of God (1:1, 24). Grace and peace come from God, who is our spiritual Father (1:2, 6). Prayer, worship in song, and ones life are addressed to God, who is also the Father of Christ (1:3, 9, 12; 3:16-17; 4:12). The goal of the Christian is to grow in the knowledge of God and be strengthened according to his glorious might (1:10-11), as it is God who brings about spiritual growth (2:19). It is God who rescues humans from the dominion of darkness and provides their redemption (1:12-13, 27). Gods own pleasure has been served in the work of Christ, for it is through Christ that God reconciles the world (1:19-22). God is the author of the mystery of salvation that has now been revealed (2:2-3). God raised Christ from the dead and God made us alive through that resurrection (2:9-15). God grants assurance of life; in time, the wrath of God will visit the unredeemed (3:36). Christians are Gods chosen people and it is he who recreates men in his image (3:10-11). God opens doors for his message (4:3). The kingdom belongs to God (4:11). The only mention of God in Philemon is with reference to prayer (v. 4). Christ. Paul makes it clear in Colossians that a proper view of Jesus Christ is essential to receiving the spiritual wholeness that God provides. In summary, we have discovered from Colossians that Jesus is not known simply as Jesus. The term Christ is associated with his earthly name to indicate he is more than a good man and a faithful prophet. He is both Lord and Messiah. He now sits at the right hand of God. The reason for that is quite simple: Jesus Christ is the image of the invisible God, the head of creation, the one in whom all things are held together, the guarantor of resurrection, the one in whom all the fullness of God dwells, and the reconciler of all men to God. All this is true, because it is traceable to God. God acted in Jesus Christ to grant forgiveness of sins and demonstrate victory over the spiritual powers of darkness. In Philemon, Paul writes as a prisoner of Christ (vv. 1, 9, 23). The Lord Jesus is the object of faith, in whom every good thing may be found (vv. 5-6). The relationship between Paul and Philemon is not physical or simply one between friends. The relationship is in Christ (vv. 8, 16), a relationship that provides spiritual benefit and refreshment between believers (v. 20). Grace comes from Christ, because he is Lord (v. 25).
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Forgiveness of sins and reconciliation. The concepts of forgiveness and reconciliation lie at the heart of the gospel message. Activity. Look through Colossians and write out the key concepts you find in the epistle pertaining to forgiveness and reconciliation. Then, look at Philemon and note how these same principles apply to Philemon. The church and the kingdom of God. Gods work on earth includes formation of the church and extending his spiritual rule. Activity. Write out the features of the church and kingdom of God. Develop what you find into a paragraph that describes both entities. b. The Christian life. Reconciliation with God and other humans begins with God. It then requires active participation from the person whom God has reconciled. Consequently, all reconciliation, whether it be with God or mankind, is tied to Gods act in Jesus Christ. If it were to begin with man and depend upon man, then God would no longer be needed. Men and women could simply follow Gods commands and be declared his sons and daughters without having his sins atoned. He might even claim to be following God while hating those who do not know him. To fight against unbelievers makes one an unbeliever as well, for hostility is a sign of opposition to God. God will indeed judge each person, but the present human task is reconciliation. The means to reconciliation is theological, but the implications are practical. Both are essential to bone fide Christian faith. We shall highlight two ideas: (1) the matter of becoming a Christian and (2) expectant Christian behavior. Becoming a Christian. First, let us consider the situation of the unbeliever. Because salvation is in Christ, life outside Christ is described as that of an alien and an enemy of God due to evil behavior (Col. 1:21). Keep in mind, the underlying assumption is that those whose sins have not been covered by the blood of Christ cannot hope for salvation when they stand before God in judgment. The whole thrust of the epistle is to describe the plight of the unredeemed man and the means to salvation. Consequently, the unredeemed state is one in which a person is both lost and responsible before God for his unbelief. The apostle describes the life of the unbeliever as being dead in sin and captive of a sinful nature. Furthermore, in this condition, one is under the control of demonic powers and authorities (Col. 2:13, 15). The unbeliever will then ask, How can a condemned person like me find forgiveness and peace with God? Before going farther, the unbeliever must understand that his/her plight need not be fatal. God himself has provided the remedy. That remedy is found in Jesus Christ. But how? Here is where one must see Jesus for who he really is. What does the letter say about becoming a Christian? The crucial element in salvation lies in identification with Jesus Christ. Only through this identification can one become part of the fullness of God. For one to become redeemed, one is buried with him [i.e., Christ] in baptism and raised with him through . . . faith in the power of God, who raised him from the dead (Col. 2:12). Though not the normal procedure, you may find yourself in a circumstance where you wish to become a Christian and you know no other Christian around you. You do not know what to do or where to turn. First, you must be sure you understand who Jesus is. You may need to supplement what you know of Jesus from Colossians through reviewing one of the Gospels. The Gospel of John is a good choice. Then, you should realize that before one is baptized into Christ, one must be truly wish to turn toward a life that is informed by the mind of Christ. Repentance, a turn around in life, is necessary, for otherwise the decision to be baptized is meaningless. You should find a few trusted people who can assist you with baptism. Christians are preferred, as they understand what you are doing. However, if no Christians can be found, you may approach someone who will baptize you. Baptism is total immersion of the body in water. So, you will need an ocean, river, pool, or tub large enough for you to be submerged. Before the baptism, you should make a public confession that you believe that Jesus is the BRS 22.0 The Prison Epistles
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Christ, the Son of God. You are not afraid of making this confession before others, but there is no need to exhibit this confession in a manner that will bring unnecessary hardship or persecution. Use good judgment; neither fear nor invite persecution. Either the person baptizing will ask if you believe Jesus to be the Son of God or you will volunteer such a statement. Upon this confession, the person baptizing you will should declare that he is baptizing you in the name of the Father, Son, and Holy Spirit unto the remission of your sins. Then he lowers you into the water, usually back first, then raises you out of the water. You need no special person to do the baptizing, for the act does not depend upon person officiating; the act is for you! Expectant Christian behavior. Becoming a Christian brings change in life-style. In the letter, Paul speaks of perfection in Christ (Col. 1:28) fullness in Christ (Col. 2:9), and appearing with Christ in glory (Col. 3:4). Connected with these conditions is an array of statements that portray the correct life style for a believer. The act of becoming a Christian begins with a conviction that Jesus is the Son of God in whom the fullness of God dwells. Salvation rests with the atoning death of Christ and his resurrection from the dead. As one is immersed in water into Christ, he is clothed with him/her and given assurance that God forgives his/her sins and sanctifies him/her unto a life of righteous behavior. It is inconsistent for one to think that salvation comes before baptism into Christ. It is likewise inconsistent to believe that after baptism one can live as he/she pleases. Baptism marks a transition from the old life to the new life. As the word of Christ indwells the Christian, this new life is lived unto God (3:1-17). c. Ministry and worship. The areas of ministry and worship are both concerns of the two epistles, though in an indirect way. One should not make more of a situation than is present within the text, but the absence of overt leadership is absent in both Colossians and Philemon. Philemon is understandable, for it is directed to a single individual, although in conjunction with others. But Colossians is addressed to a congregation. Ministry. Are we to assume that, in the absence of the mention of elders and deacons, they did not exist in Colosse? If so, the case is interesting because we seem to have a letter addressed to a church without a visible leadership. How then can Pauls injunctions be put into effect without established leadership roles? Perhaps the key lies in the function of Epaphras. Epaphras is temporarily absent from Colosse, having delivered a report to Paul. Evidently he does not return as the bearer of this letter that carries instruction from the apostle. He is described as Pauls fellow servant and as a faithful minister of Christ on either Paul or the Colossians behalf. He wears no title (Col.1:7; 12). There is also Archippus, whom Paul addresses in the benediction. Archippus is instructed to complete the work you have received in the Lord (Col. 4:17). Of course, the lack of mention of specific leaders at Colosse does not mean there were none. Perhaps Philemon is such a one. The absence of any specific mention of leadership at Colosse provides an opportunity to speak creatively, for there are many small clusters of Christians around the world who have limited leadership. Yet, in reality, even if there are only a few people meeting, there must be leadership. When someone suggests a place to meet, another prepares the Lords supper, someone else leads a prayer, another pitches a song, and someone discusses a passage of scripture, leadership is present. Surely, this type was found in Colosse (cf. Phile. 1-2). In many places, this informal leadership may be all that existsor all that is necessary. In time, when the group expands and produces men who can serve as elders and deacons, these should be appointed. Perhaps then, someone can be engaged as a full-time, salaried worker. But this is not necessary for a church to be fully functional or even to grow. It is a mistake to think that church assemblies depend upon some ordained person or even a salaried person. The church is a community of people who can provide their own services. Worship. Since Paul addressed a group of Christians who were accustomed to meeting together for praise and the honor of God, there are several conclusions to be drawn from the epistle about corporate worship. First, there is the kind of prayer, which he admonished them to pray. They also sang. Inasmuch as the epistle was addressed to the group, it is reasonable that the letter was read aloud while the BRS 22.0 The Prison Epistles
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Christians were assembled. So, the precedent is established for the reading of Colossiansand other scripturesin public. It also follows that some comments regarding the teaching, expounding, or encouragement based on the content of the epistle would be in order. He also speaks of the songs, which the group would sing and identifies their kindpsalms, hymns, and spiritual songs (3:16). Elsewhere in the New Testament, one learns about the Lords supper or communion (1 Cor. 11:17-26) and financial offerings to alleviate the needs of the brethren (1 Cor. 16:1-2; 2 Cor. 8-9). If you find yourself in a situation where you have become a new Christian and you cannot find others with whom to worship, look around you. There are perhaps believers nearby who are in a similar situation. Discretely inquire of other believers. When you find one or more, then agree to a time to worship together. Worship is properly conducted on the first day of the weekSunday. But it is not limited to the first day. Early Christians met on the first day and on other days as well. Spend time in praying and singing. Observe the Lords supper frequently. It will provide you with strength in your spiritual battles and will unify the local saints. The supper is a memorial feast that recalls the death, resurrection, and coming of Jesus Christ. It is normally a Sunday event, observed with the eating of a small piece of unleavened bread and a small amount of grape juice or wine. It is not how much is consumed but what and for what purpose. The supper also testifies to the unity that binds Christians together in a reconciled state. As the opportunity arises, Christians contribute of their finances to assist with some worthy work. In the early church, the money usually went to relieve poor saints in other locations, although the Philippians supplied Pauls unspecified needs.
Conclusion
The ultimate object of Bible study is the glory of God. There are personal benefits as well. Through the study of scripture, one comes to stand in awe of God and appreciate his love and redemptive acts. The path passes through several stages. These are, in successive order, knowing, understanding, and acting or implementation. In the final analysis, one comes to know God and have assurance of eternal life with him. Knowing. First, one must come to know about God and his redeeming act in Jesus Christ. Uncovering the pure facts about God and his acts often takes careful investigation and analysis. Perhaps the biggest obstacle to knowledge is laziness. Understanding. A second stage is understanding. Facts have meaning as they are understood within context. The death of Christ may be a fact, but it is hardly comprehensible without the context of an atoning sacrifice. Likewise, victory over the power of Satan makes no sense without a context of the resurrection and the exaltation of Christ. An obstacle to understanding is the willingness to accept someone elses interpretation without first-hand investigation. God has given us the ability to do critical thinking and we are held responsible for the use of that gift. Implementing. Putting the cognitive into effect must follow understanding. Facts may relate to either abstract or concrete formulations. An abstract formulation pertains to conceptual thinking; concrete formulation pertains to tangible substance. For example, to speak of love is to consider it in a conceptual way; to demonstrate love through some action makes it concrete. Paul could say to Philemon, I appeal to you on the basis of love (Phile. 9). But Philemon would have to receive Onesimus as a brother for that love to become concrete (Phile. 17). Only in the context of reconciliation do any of the Prison Epistles take on real meaning. No matter how many facts are known, how well they are understood, and regardless of the skill of the owner of those facts, factual knowledge is totally useless unless it finds application. Part of that application is found in ministryserving others.
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Christians do not live in isolation. They belong to a community of believers who share the same redemptive benefits. Because they have the mind of Christ, they are anxious to reach out to othersto tell them of the love of God in Christ. No ordination is necessary for the saint of God to proclaim the Good News. One need not be ordained to baptize people into Christ or to teach and perform acts of service in Christs name. Even though we have come to the end of the course, learning and application need not cease. Truly, they should both be only beginning. The course will have missed its mark if you lay aside your quest for spiritual maturity, for the maturation process for the Christian is life-long. One never ceases learning about God and one never stops working on his relationship with God and with other people. This course is but a reminder of the quality of life that awaits the return of the Savior. God freely makes redemption from the condemnation of sin available. It is our choice as to whether we will respond to him. We would be reminded that a day is coming when we shall meet him face to faceeither as redeemed or unredeemed persons. When you have studied the material on Ephesians thoroughly, you should be ready for the third exam. You may locate the exam link on the Course Menu. After completing the exam, proceed to complete the graded assignment and upload to the system. If you cannot upload the assignment, e-mail it to administrator@nationsu.org.
Graded Assignment for BRS 22.0

COMPARING COLOSSIANS AND EPHESIANS Pauls prayers, commendations, teaching Prayed that both churches would grow in the knowledge of the Lord, and gain spiritual wisdom and understanding Hoped both would know the will of the Lord Commended for faith and love Ephesians Colossians
1:17
1:9-10
5:17
1:9
1:15
1:4, 8
Redemption Christ provided
1:7
F1:14
Paul uses a metaphor (body) in both Colossians and Ephesians. You will need to understand the meaning of metaphor to complete this assignment. Figurative language presents a descriptive truth, rather than propositional truth and is more concrete (not just abstract and theoretical). It provides an efficient and compact presentation of ideas; figurative language is emotional, engaging, and easier to remember. A metaphor compares two things that are not alike but have something important in common. The metaphor provides an image in a concise and specific way. When someone says, I am a night owl, we know this is a comparison of a persons sleep patterns to the sleep patterns of an owl.
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Assignment Read the scriptures below and compare them. Ephesians 1:22-23 4:15-16 Colossians 1:18, 24 2:19
Write a paper that follows these expectations: 1. Maximum of 2 pages (250-500words in length) 2. Identify the body metaphor Paul used. 3. Briefly explain why unity and love are so important to Christs church. 4. Show how Pauls use of metaphor helps you better understand the meaning. 5. Write a rough draft and then refine and edit your final copy. *Written assignment for BRS 22.0 developed by Lloyd Woods M.A. Liberty Baptist Theological Seminary for NationsUniversity
Grading Criteria for the Written Assignment

Your essay will be read by a professional reader, who will be asking these questions: 1. Did the student describe how the "body" metaphor is used by Paul to describe the function of the church? 2. Did the student explain why unity and love are important values in a Christian's life? 3. Did the student develop his/her ideas within one to two pages?
After completing the exam, you asked to complete the Course Evaluation. The link to the Course Evaluation can be found under the Course Summary on the Course Menu.
Course developed by Mac Lynn STD, San Francisco Theological Seminary D.Admin. (hon.), The International University
NationsUniversity
West Monroe, Louisiana, U.S.A. June 2012
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BRS 22.0 Prison Epistles-6!26!12

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BRS 22.

0 The Prison Epistles

A Letter from Your Professor

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

Unit 1. Ephesians: Background

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

From Andy Carvins website

Unit 2. Ephesians: Exegesis

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

Unit 3. Ephesians: Application and Meaning for Today

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

Unit 1. Philippians: Background

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

Unit 2. Philippians: Exegesis

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

Unit 3. Philippians: Application

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

3 Colossians and Philemon

Unit 1. Colossians and Philemon: Background

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

Unit 2. Colossians and Philemon: Exegesis

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

Unit 3. Colossians and Philemon: Application

BRS 22.0 The Prison Epistles

BRS 22.0 The Prison Epistles

Graded Assignment for BRS 22.0

Redemption Christ provided

BRS 22.0 The Prison Epistles

Grading Criteria for the Written Assignment

West Monroe, Louisiana, U.S.A. June 2012

BRS 22.0 The Prison Epistles

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