BOOK REVIEW
Pauline Epistles
پولوس رسول کے خطوط
Introduction
Paul
the Apostle (Greek: Παῦλος Paulos; c. 5 – c. 67), original name Saul of Tarsus
(Greek: Σαῦλος Saulos), was an apostle (though not one of the Twelve Apostles)
who taught the gospel of Christ to the first-century world. He is generally
considered one of the most important figures of the Apostolic Age. Known as Saul prior to his ministry,
Paul was born of Hebrew parents about A.D. 5, or a few years earlier, in Tarsus , a city of Cilicia .
He later became a Roman citizen and also became fluent in speaking and writing
in the Greek language. He was brought up in boyhood in Jerusalem , where he was taught by Gamaliel.
Before he became a Christian missionary, he was a Pharisee. His trade was
tent-making.
After his
miraculous conversion in A.D. 37, he participated in missionary expeditions. On
the first journey (A.D. 45-47), Barnabas was his partner. On the second journey
(A.D. 50-54), Silas (or Silvanus) was his partner. For part of the third
journey (A.D. 50-54), Luke was his partner. Paul was imprisoned in Jerusalem in A.D. 58, in Cæsarea from A.D. 58-60, and in Rome from A.D. 61-63 and
from A.D. 65-67. In the
mid-30s to the mid-50s, he founded several churches in Asia Minor and Europe . Paul used his status as both a Jew and a Roman
citizen to advantage in his ministry to both Jewish and Roman audiences.
Fourteen
of the twenty-seven books in the New Testament have traditionally been
attributed to Paul, and approximately half of the Acts of the Apostles deals
with Paul's life and works. Seven of the epistles are undisputed by scholars as
being authentic, with varying degrees of argument about the remainder. The
Pauline authorship of Hebrews, already doubted in the 2nd and 3rd centuries but
almost unquestioningly accepted from the 5th to the 16th centuries, is now
almost universally rejected by scholars. The other six are believed by some
scholars to have come from followers writing in his name, using material from
Paul's surviving letters and letters written by him that no longer survive.
Other scholars argue that the idea of a pseudonymous author for the disputed
epistles raises many problems.
Thirteen letters, also called epistles, which are
ascribed to the apostle Paul are included in the holy scriptures of the New Testament
Church
- Romans
- 1 Corinthians
- 2 Corinthians
- Galatians
- Ephesians
- Philippians
- Colossians
- 1 Thessalonians
- 2 Thessalonians
- 1 Timothy
- 2 Timothy
- Titus
- Philemon
His epistles continue to be deeply rooted in the theology, worship, and
pastoral life in the Roman and Protestant traditions of the West, as well as
the Orthodox traditions of the East. Among the many other apostles and
missionaries involved in the spread of the Christian faith, his influence on
Christian thought and practice has been characterized as being as "profound
as it is pervasive". Augustine of Hippo developed Paul's idea that
salvation is based on faith and not "works of the law". Martin
Luther's interpretation of Paul's writings heavily influenced Luther's doctrine
of sola fide.
Summary: Letters of St.
Paul
Romans
During
the winter of 57–58 A.D.
Paul was in the Greek city of Corinth Corinth , he wrote the longest single letter
in the New Testament, which he addressed to “God’s beloved in Rome St. Paul
Because
he is not personally familiar with the Roman church, Paul begins his letter by
introducing himself. He has been “called to be an apostle,” and his mission is
“to bring about the obedience of faith among all the Gentiles” (1:1–5). Paul follows his
introduction with a flattering greeting to the Roman church, and expresses his
desire to preach in Rome
Paul
begins with a discussion of the state of humanity before the possibility of
salvation through faith in Jesus. He tells how Gentiles worshipped idols,
disdaining devotion to God, and how Jews failed to follow the law properly,
acting hypocritically by proclaiming allegiance to Jewish law while
surreptitiously sinning. Paul says that God’s ancestral promise to the Jews,
symbolized by circumcision, does not bring automatic salvation: “A person is a
Jew who is one inwardly, and real circumcision is a matter of the heart—it is
spiritual” (2:29). Paul concludes, “We have
already charged that all, both Jews and Greeks, are under the power of sin” (3:9).
Paul
teaches that salvation from sin is only possible through faith. Paul cites the
example of the biblical patriarch Abraham, who received God’s blessing and
passed it on to his descendents through “the righteousness of faith” (4:13). The free gift of grace, Paul continues, unearned
and undeserved, is a product of God’s love manifested toward the unworthy.
Whereas Adam’s fall brought sin and death into the world, Jesus’s sacrifice
brought grace and life. The importance of baptism, Paul explains, is that
baptism initiates a new life of grace and purity: the sinner symbolically dies,
baptized into the death of Jesus, and the person who emerges is “dead to sin
and alive to God in Christ Jesus” (6:11). Christians,
then, must be governed by holiness, not by sin: holiness alone will lead to
eternal life. Jewish law ceases to be binding: the law arouses sinful passions,
and as beings dead to sin, Christians become dead to the law. Paul urges the
Romans to live not “according to the flesh” but rather by the Spirit (8:4). Through the Spirit, all believers become
spiritual children of God, called by God to glory. This potential is a source
of strength for the Christian: “If God is for us, who is against us?” (8:31).
Paul’s
next topic is the problem of reconciling the doctrine of salvation through
faith in Christ with the Old Testament promise of the salvation of the Jewish
people. This section begins with a lamentation, as Paul, who was himself born a
Jew, expresses his wish to help the Israelites, the supposed firstborn children
of God. But he goes on to explain that the Christian covenant of grace is by no
means a betrayal of Abraham’s covenant with God. Those who have faith in Jesus,
who believe “with the heart,” are “children of the promise,” the spiritual
children of Israel Israel
Finished
with his exposition of Christian doctrine, Paul embarks upon a lengthy
exhortation to the Romans, advising them on the proper means of living a Christian
life. Harmony, humility, and love are his main concerns. He urges charity,
forbearance, and submission. Paul returns to the apocalyptic theme on which he
dwells in his other letters. He says that it is doubly important to act
righteously in an apocalyptic age. In a long segment, Paul mandates tolerance
and freedom of religious conscience within the church. The strong in faith are
not to judge and reject the weak in faith—that is, those who have given up
Jewish law are to accept the observances of those who continue to practice
Jewish law. Paul finishes this section with a set of Old Testament quotations
about the worship of God spreading among all nations. Paul concludes his letter
with a section in which he discusses his own ministry, proving his authority
through a discussion of his credentials: “I have reason to boast of my work for
God” (15:17). He informs the Romans that he is
preparing to bring the contributions of the Greek and Macedonian churches to Jerusalem
In
this letter, the apostle Paul writes about the relationship of the Christian
faith to the unbelievers, particularly the unbelieving Jews. The apostle
upholds the validity and holiness of the Mosaic Law while passionately
defending the doctrine that salvation comes only in Christ, by faith and by
grace. He discourses powerfully about the meaning of union -with Christ through
baptism and the gift of the Holy Spirit. He urges great humility on the part of
the gentile Christians toward Israel, and calls with great pathos and love for
the regrafting of the unbelieving Jews to the genuine community of God which is
in Christ Who is Himself from Israel “according to the flesh”
(9:5) for the sake of its salvation and that of all the world.
The
end of the letter is a long exhortation concerning the proper behavior of
Christians, finally closing with a long list of personal greetings from the
apostle and his co-workers, including one Tertius, the actual writer of the
letter, to many members of the Roman Church, urging, once more, steadfastness
of faith.
The
letter to the Romans is read in the Church’s liturgical lectionary during the
first weeks following the feast of Pentecost. Selections from it are also read
on various other liturgical occasions, one of which, for example, is the
sacramental liturgy of baptism and chrismation. (6:3-11)
First Corinthians
There
is a general consensus among scholars that 1
Corinthians was written by the important early Christian missionary Paul of
Tarsus. In late 56 or early 57 A.D, Paul was in the city of Ephesus
in Asia Minor . The first Christian community
in Corinth
Paul
begins 1 Corinthians with a greeting to “the church of God
that is in Corinth
Paul
enumerates various immoral tendencies of the Corinthian Christians. He cautions
them to condemn sexual immorality within the church. Membership in the
community of the faithful, he teaches, means that the church faithful must
adjudicate moral matters amongst themselves, chastising and expelling sinners.
In response to questions put to him about specific confusions over religious
practice, Paul sets forth a principle that becomes embedded in church doctrine:
“To the unmarried . . . I say: it is well for them to remain unmarried as I am.
But if they are not practicing self-control, they should marry” (7:8–9). Paul advocates
freedom of conscience within the bounds of faith. He does not mandate
circumcision, although many early Christians, who were practically all Jewish,
assumed that circumcision was a prerequisite for conversion to Christianity.
Paul declares it permissible to eat food dedicated to false gods, provided that
one does not compromise the conscience of another Christian by doing so.
In a
break from his instruction, Paul spends Chapter 9
discussing his own case. He sees himself as a man who has sacrificed everything
to preach the Gospel, forgoing material comfort and becoming all things to all
people. Returning to his moral instruction, Paul invokes the example of the
ancient Israelites, who were punished for their immorality and faithlessness,
and exhorts the Corinthians to avoid idolatrous worship and sexual immorality.
He explains to them that while it is not forbidden to eat certain foods, it is
best to avoid offending people and to respect the consciences of others. Paul
then speaks on public worship. He says that women must cover their heads during
prayer, while men must pray with heads bared. When the Lord’s Supper is
commemorated, it must be celebrated in true communal fashion, and must be
preceded by careful self-inspection.
In
Chapters 12 and 14,
Paul speaks of the regulation of spiritual gifts in the church of believers.
There are many instances in the Corinthian church of people prophesying and
speaking in tongues. These spiritual gifts are important because they help to
strengthen the community. All gifts, and all believers, are indispensable to
the church. Each believer is a part of the incarnated body of Jesus, and each
fulfills his or her own particular function. But Paul prioritizes prophecy,
with its clarity of message, over speaking in tongues, which is generally
indecipherable and therefore cannot provide instruction to the community. Paul
interrupts this discussion of spiritual gifts with Chapter 13, which has become known as the Hymn to Love, in
which he expounds upon the importance of love: “And now faith, hope, and love
abide, these three; and the greatest of these is love” (13:13).
Paul
moves toward his conclusion with an exposition on the doctrinal question of the
resurrection of the dead. He reminds the Corinthians of the core Christian
doctrine. The resurrection of Jesus, he insists, is a cardinal point of the
Christian faith. The future resurrection of all the dead stems from Jesus’s own
resurrection, and it is the future resurrection—the promise of eternal
life—that makes Christian sacrifice meaningful: “If the dead are not raised,
Let us eat and drink, for tomorrow we die” (15:33).
Paul explains the nature of resurrection, noting that the physical body will not
be resurrected. Rather, it is the spiritual body that is immortal. The
immortality of the spiritual body signifies the true victory of faith over
death, and Paul concludes, “Thanks be to God, who gives us the victory through
our Lord Jesus Christ”(15:57).
Finally,
1 Corinthians ends with Paul’s instruction to the
Corinthians to take up a collection for the benefit of the poor in Jerusalem Corinth
The
divisions and troubles in the Corinthian community were most concretely expressed
at the Eucharistic gatherings of the Church. There was general disrespect and
abuse of the Body and Blood of Christ, and the practice had developed where
each clique was having its own separate meal. These divisions were caused in no
small part by the fact that some of the community had certain spiritual gifts,
for example, that of praising God in unknown tongues, which they considered as
signs of their superiority over others. There also was trouble caused by women
in the Church, who were using their new freedom in Christ for disruption and
disorder.
In his
letter St. Paul
The
first letter to the Corinthians ends with a long discourse about the meaning of
the resurrection of the dead in Christ which is the center of the Christian
faith and preaching. The apostle closes with an appeal for money for the poor,
and promising a visit, he once again insists on the absolute necessity of
strength of faith, humble service and most especially, love.
Second Corinthians
The
entire second letter of St. Paul
Of
special interest in the second letter, in addition to the detailed record of St. Paul
The
closing line of the second letter to the Corinthians, which, like all epistles,
forms part of the Church’s lectionary, is used in the divine liturgies of the
Orthodox Church during the Eucharistic canon.
The grace of our Lord Jesus Christ and the love of God (the Father), and the communion
of the Holy Spirit be with you all. (2 Corinthians 13:14)
If I speak in
the tongues of men and of angels, but have not love, I am a noisy gong or a
clanging cymbal. And if I have prophetic powers, and understand all mysteries
and all knowledge, and if I have all faith, so as to remove mountains, but have
not love, I am nothing. If I give away all I have, and if I deliver my body to
be burned, but have not love, I gain nothing. Love is patient and kind; love is
not jealous or boastful; it is not arrogant or rude. Love does not insist on
its own way; it is not irritable or resentful; it does not rejoice at wrong,
but rejoices in the right. Love bears all things, believes all things, hopes
all things, endures all things. Love never ends; as for prophecies, they will
pass away; as for tongues, they will cease; as for knowledge, it will pass
away. For our knowledge is imperfect and our prophecy is imperfect; but when
the perfect comes, the imperfect will pass away. When I was a child, I spoke
like a child, I thought like a child, I reasoned like a child; when I became a man,
I gave up childish ways. For now we see in a mirror dimly, but then face to
face. Now I know in part; then I shall understand fully, even as I have been
fully understood. So faith, hope, love abide, these three; but the greatest of
these is love.
(I Corinthians
13)
Paul is a gifted correspondent. He has a talent for producing concise
epigrams, such as “what can be seen is temporary, but what cannot be seen is
eternal” (4:18). He is also a great poet. As he
demonstrates in 2 Corinthians, he can be both
gentle and severe at the same time. At one point, he says, “I am overjoyed in
all our affliction” (7:4); later, he says, “If I
come again, I will not be resilient” (13:2). He
can also be self-effacingly humble and expansively boastful in the same breath,
making comments such as, “I am not at all inferior to these super-apostles,
even though I am nothing” (12:11).
The letter that is 2 Corinthians begins with a long salutation and prayer
of thanksgiving (1:1–11). Paul, writing with his disciple Timothy, thanks God
for the encouragement he has received despite all the suffering he has recently
undergone. The body of the letter begins with Paul’s assertion that his
behavior, especially toward the Corinthian church, has been inspired by the
grace of God. His decision not to visit the Corinthians, and instead to write
them a chastising letter “in much distress and anguish of the heart,” is a
decision made through God’s grace (2:4). The agonized letter is intended not
“to cause you pain, but to let you know the abundant love that I have for you”
(2:4). He demonstrates this love by urging the repentant community to show love
and forgiveness to the unnamed adversary who shamed Paul on the occasion of his
previous, unsuccessful visit.
Paul spends much of the body of the letter justifying his own apostolic
calling. As an envoy of God, spreading the Gospel of God, Paul is empowered to
speak “with great boldness” (3:12). Paul takes pride in his ministry. His pride
and fearlessness persist despite the many hardships to which he has been
subjected as an apostle. Guided by faith, Paul does not hesitate to devote his
life to the benefit of his human flock. However oppressed the ministers of God
may be, Paul remembers that “we have a building from God,”and that he will eventually
be rewarded (5:1). Just as God will judge him justly, Paul asks the Corinthians
to judge him justly: “We ourselves are well known to God, and I hope that we
are also well known to your consciences” (5:11). Paul hopes to become “the
righteousness of God,” charged with the spreading of the Gospel, and he urges
the Corinthians to be attentive to this Gospel (5:21). He concludes the section
on the importance and authenticity of his calling with a brilliant evocation of
the paradoxical status of the oppressed minister of God.
Paul’s “heart is wide open” to the Corinthians, and he speaks honestly
about his personal joy in his calling (6:11). He asks the Corinthians to
reciprocally open their hearts, to treat him honestly, and to judge him fairly.
After a brief interlude in which Paul pauses to warn the Corinthians against
association with unbelievers, Paul continues with words of encouragement. Titus
has told him of the Corinthian church’s positive response to the agonized
letter of chastisement that Paul sent them. Through the distress they felt at
receiving his letter, they were led to repentance. Paul is now confident in the
Corinthian church, and as a result he makes a request of them. In Chapters 8–9,
he speaks of taking up a collection to support the church in Jerusalem, and
urges the Corinthians to give generously: “As you excel in everything—in faith,
in speech, in knowledge, in utmost eagerness, and in our love for you—so we
want you to excel also in this generous undertaking”(8:7).
It has been suggested that Chapters 10–13 are the remnants of the agonized
letter that Paul earlier sent to the Corinthians. Certainly, these chapters
represent an abrupt shift from the triumphant tone of reconciliation in
Chapters 7–9: Chapters 10–13 are a vehement defense of Paul’s apostolic
calling, and a strong repudiation of his critics. Paul speaks at length of the
hardships he has undergone for the sake of his ministry: “I am a better one:
with far greater labors, far more imprisonments, with countless floggings, and often
near death” (11:23). Paul asserts that he is not inferior in importance even to
the “super-apostles,”the twelve original disciples appointed by Jesus. The
favor of God is equally upon him, and he says that he has displayed “utmost
patience, signs and wonders and mighty works” (12:12). Implicit is the idea
that, since Paul is qualified as an apostle, the Corinthians should respect him
and pay attention to his sermons. He is sending them this difficult letter, he
tells them, “so that when I come, I may not have to be severe in using the
authority that the Lord has given me for building up and not tearing
down”(13:10). In conclusion, Paul wishes the Corinthians joy, communal harmony,
and peace.
Galatians
The
letter of St. Paul to the Galatians, most likely
the southern Galatians (Lystra, Derbe, Iconium), was sent from Antioch
The
heart of this letter to the “foolish Galatians” (3:1)
is St. Paul’s uncompromising defense of the fact -that his gospel is not his
but Christ’s, the gospel of salvation not by the law, but by grace and faith in
the crucified Savior Who gives the Holy Spirit to all who believe. The apostle
stresses the fact that in Christ and the Spirit there is freedom from slavery
to the flesh, slavery to the elemental spirits of the universe, and slavery to
the ritual requirements of the law through which no one can be saved. For the
true “Israel of God” (6:16) in Christ and the Spirit,
there is perfect freedom, divine sonship and a new creation. Those “who
are led by the Spirit… are not under the law.” (5:18)
The
letter to the Galatians is included in the Church’s liturgical lectionary, with
the famous lines from the fourth chapter being the epistle reading of the
Orthodox Church at the divine liturgy of Christmas. (4:4-7) This
letter also provides the Church with the verse which is sung at the solemn
procession of the liturgy of baptism and chrismation, and which also replaces
the Thrice-Holy Hymn at the divine liturgies of the great feasts of the Church
which were once celebrations of the entrance of the catechumens into the sacramental
life of the Church. For as many as have been baptized into Christ have put on
Christ. (Galatians 3:27)
When people with a Gentile background became
followers of Jesus and sought admission to the Christian churches, they saw no
particular value in the observance of the rite of circumcision and wanted to be
excused from it. Paul, invited to work with the Gentile element in the church,
was sympathetic to their position. The experiences that he encountered with the
Mosaic Law prior to his conversion convinced him that no one could ever be
saved by mere obedience to a set of external laws. His own conversion to the
Christian faith was brought about by the conviction that the spirit manifested
in the life of Jesus took possession of the hearts and minds of individuals and
enabled them to be saved. Accordingly, if Gentile Christians were possessed by
this spirit, which for Paul was the true meaning of faith, it made little or no
difference at all whether they conformed to the letter of the Mosaic Law. So
long as Paul remained with these churches, the Jewish and Gentile elements
seemed to get along without any serious trouble, each group following the
dictates of its individual conscience. But after Paul left on one of his
missionary tours, trouble began when prominent officials of the church in Jerusalem visited the newly established churches in Galatia .
These church visitors insisted that the law
concerning circumcision, as well as the other requirements of the Mosaic Law,
was binding on all Christians, including those coming from a Gentile
background. Furthermore, they launched a vicious attack on Paul because of his
attitude about this matter. They even went so far as to charge that he was an
impostor and was guilty of misleading the membership of the churches. In
response to these charges, Paul wrote the Epistle to the Galatians.
At the beginning of the letter, Paul expresses
astonishment at what has taken place during his absence from the Galatians.
Surprised at the attitude taken by the so-called leaders of the Jerusalem church, he is
deeply disappointed when the people among whom he labored are persuaded by
these visiting brethren to turn from the message that he proclaimed and accept
as obligatory the requirements characteristic of Jewish legalism. Replying to
the accusation that he is not a qualified leader of the Christian community,
Paul defends his apostleship by declaring that Jesus Christ — not men — called
him to that office. In support of this claim, he reviews the experiences that
led to his conversion and the circumstances under which he carried on his work
among the churches. He describes his relationship with the so-called
"pillars of the church" at Jerusalem ,
explaining both the purpose and the outcome of his conferences with them.
Although he did not receive from them any directive concerning the content of
the message he was to proclaim, they were fully informed about the work he was
doing and gave their approval to it, specifying in particular that he should
devote his main efforts toward working with people entering the church from a
Gentile background.
Following this introduction, Paul proceeds to the
main point of the letter: to explain and clarify his position concerning the
Law, which he does by detailing both its uses and its limitations as a means of
obtaining salvation. The Law, he maintains, lays bare the defects in a person's
character. In this respect, its function is like that of a looking-glass, which
reveals blemishes but does not remove them. He writes, "So the law was put
in charge to lead us to Christ that we might be justified by faith." When
this goal has been reached, the Law is no longer necessary: "Clearly no
one is justified before God by the law." Only by faith in Christ are
people justified. By faith, Paul means something more than a mere intellectual
assent to a number of facts in connection with the earthly life of Jesus. He
means a commitment on the part of an individual to the way of life exemplified
in the person of Jesus. A person possessed by the same spirit present in Jesus
will be saved from sin and the spiritual death that sin brings. That person's
desires and whole nature will be so transformed that he will do what is right
because he wants to act that way rather than because he thinks it is a duty to
be performed in order to obtain a reward.
Paul presents a series of arguments in support of
his position regarding the Law. For example, he refers to Abraham as the father
of the faithful and insists that Abraham's righteousness could not have been
obtained by obedience to Mosaic laws because those laws were not given until
centuries after Abraham died. Hence, Abraham must have obtained righteousness
by faith. But if Abraham's righteousness was achieved by faith, the same must
be true for all of his spiritual descendants. When God made his great promise
to Abraham, all of Abraham's descendants were included. Christians are,
according to Paul, of Abraham's seed, for it is said, "If you belong to
Christ, then you are Abraham's seed, and heirs according to the promise."
This same point is elaborated somewhat further in the allegory of Abraham's two
sons. One son, Ishmael, was born of a slave woman, but the other son, Isaac,
was born of a free woman. Ishmael represents people who are under bondage to
the Law, and Isaac represents people who are free in Christ: "It is for
freedom that Christ has set us free. Stand firm, then, and do not let
yourselves be burdened again by a yoke of slavery."
The Epistle to the Galatians concludes with a
description of the kind of life that a person will live who is filled with the
Spirit of God, a life that sharply contrasts to the kind of life a person will
live who has carnal desires. The quality of living is determined by whether or
not an individual is possessed by the Spirit of Christ.
Ephesians
The
letters of St. Paul to the Ephesians,
Philippians and Colossians are called the captivity epistles since they are
held to have been written by the apostle from his house arrest in Rome Ephesus
The plan
of God for Christ, before the foundation of the world, is “to unite all
things in Him, things in heaven and things on earth” (1:10)
The plan is accomplished through the crucifixion, resurrection and
glorification of Christ at the right hand of God. The fruits of God’s plan are
given freely to all men by God’s free gift of grace, to Jews and gentiles
alike, who believe-in the Lord. They are given in the One Holy Spirit, in the
One Church of Christ, “which is His body, the fullness of Him who fills
all in all:” (1:23) In the Church of Christ, with each part
of the body knit together and functioning properly in harmony and unity, man
grows up in truth and in love “to the measure of the stature of the fullness of
Christ.” (4:12-16) He gains access to God the Father through Christ in the
Spirit thus becoming “a holy temple of the Lord… a dwelling place of
God” (2:18-22), “filled with all the fullness, of
God.” (3:19)
In the
second part of the letter, St. Paul
Unlike several of the other letters Paul wrote,
Ephesians does not address any particular error or heresy. Paul wrote to expand
the horizons of his readers, so that they might understand better the
dimensions of God's eternal purpose and grace and come to appreciate the high
goals God has for the church.
The letter opens with a sequence of statements
about God's blessings, which are interspersed with a remarkable variety of
expressions drawing attention to God's wisdom, forethought and purpose. Paul
emphasizes that we have been saved, not only for our personal benefit, but also
to bring praise and glory to God. The climax of God's purpose, "when the
times will have reached their fulfillment," is to bring all things in the
universe together under Christ (1:10). It is crucially important that
Christians realize this, so in 1:15-23 Paul prays for their understanding (a
second prayer occurs in 3:14-21).
Having explained God's great goals for the
church, Paul proceeds to show the steps toward their fulfillment. First, God
has reconciled individuals to himself as an act of grace (2:1-10). Second, God
has reconciled these saved individuals to each other, Christ having broken down
the barriers through his own death (2:11-22). But God has done something even
beyond this: He has united these reconciled individuals in one body, the
church. This is a "mystery" not fully known until it was revealed to
Paul (3:1-6). Now Paul is able to state even more clearly what God has intended
for the church, namely, that it be the means by which he displays his
"manifold wisdom" to the "rulers and authorities in the heavenly
realms" (3:7-13). It is clear through the repetition of "heavenly
realms" (1:3,20; 2:6; 3:10; 6:12) that Christian existence is not merely
on an earthly plane. It receives its meaning and significance from heaven,
where Christ is exalted at the right hand of God (1:20).
Nevertheless, that life is lived out on earth,
where the practical daily life of the believer continues to work out the
purposes of God. The ascended Lord gave "gifts" to the members of his
church to enable them to minister to one another and so promote unity and maturity
(4:1-16). The unity of the church under the headship of Christ foreshadows the
uniting of "all things in heaven and on earth" under Christ (1:10).
The new life of purity and mutual deference stands in contrast to the old way
of life without Christ (4:17 -- 6:9). Those who are "strong in the
Lord" have victory over the evil one in the great spiritual conflict,
especially through the power of prayer
The
letter to the Ephesians finds its place in the liturgical lectionary of the
Church, with the well-known lines from the sixth chapter being the epistle
reading at the sacramental celebration of marriage. (5:21-33)
Philippians
It is
a most intimate letter of the apostle to those whom he sincerely loved in the
Lord, those who were his faithful partners in the gospel “from the
first day until now.” (1:5) In this letter, St. Paul exposes
the most personal feelings of his mind and heart as he sees the approaching end
of his life. He also praises the Philippian Church as a model Christian
community in every way, encouraging and inspiring its beloved members whom he
calls his “joy and crown” (4:1) with prayers that
their “love may abound more and more with knowledge and all discernment,” so
that they “may approve what is excellent, and may be pure and blameless
for the day of Christ, filled with all the fruits of righteousness which come
through Jesus Christ for the praise and glory of God.” (1:10-11)
Of
special significance in the letter to the Philippians, besides the mention of “bishops
and deacons” (1:1), which hints at the developing structure
of the Church, is St. Paul’s famous passage about the self-emptying (kenosis)
of Christ which is the epistle reading for the feasts of the Nativity and and
Dormition of the Theotokos in the Orthodox Church, and which has been so
influential for Christian spiritual life, particularly in Russia.
Have this mind among yourselves, which you have in Christ Jesus, who,
though He was in the form of God, did not count equality with God a thing to be
grasped, but emptied Himself, taking on the form of a servant (slave), and being born in the
likeness of men. And being found in human form He humbled Himself and became
obedient unto death, even death on a cross. Therefore God has highly exalted
Him and bestowed on Him the name which is above every name… (2:5-9)
Like
all Pauline epistles, the letter to Philippians has its place in the Church’s
normal lectionary. Paul's Letter to the Philippians is
one of the finest thank you letters in recorded scripture. Paul's primary
purpose is to thank the Christians at Philippi for sending him a gift that
allowed him to maintain a household while under house arrest in Rome . Paul had been arrested in Jerusalem
and instead of undergoing trial there he had appealed his case to Rome , as was the right of
a Roman citizen.
As Paul wrote
this letter to the Philippians, he wanted to encourage them in two ways. First,
he wanted them to be united with each other. Paul understood that in a small
community in a foreign land, group cohesion was vitally important. The Spirit
of God wanted them to know that they were not to think of themselves any longer
as disparate individuals. They now belonged to the Body of Christ and they
belonged to each other. It was important that they set aside all differences
and work together.
Second, Paul
wanted them to approach one another humbly. These two attitudes are connected
with one anther. When people are united with one anther, they will approach one
another humbly. Humility softens the differences between people. To be humble
is to not think too highly of yourself in relationship to other people.
In order to
learn this humility, Paul reminded the Philippians that humility was also the
attitude of Christ Jesus when He emptied Himself and took the form of a
servant. Even though He was equal with God, Jesus set aside all privilege and
was obedient even unto death on the cross. And God exalted Him to the highest
of stations in the heaven because of that obedience. If Jesus, who was divine,
could do this for the sake of unity of the Church, then the Philippians should
be of the same mind and treat one another humbly as well.
In every
situation it would be well for them to follow the example of Christ. For Paul
there was nothing more important than knowing Christ. Paul had all the advantages
in history and education that a religious Jew could have. He was a Hebrew of
Hebrews. He had been born to the right family and had gone to the right
schools. But, he considered all of that to be worthless compared to knowing
Jesus Christ and the power of His resurrection. There was nothing that could
compare with the joy of knowing Christ.
In fact, the
joy of the Christian life runs all the way through this letter. Paul considers
the Philippians to be his joy and his crown. He encourages them to rejoice in
the Lord and even to rejoice in their sufferings. We can find joy in all of our
circumstances because of what the Lord has already done for us. Out hope is
secure because Christ has been raised and now sits at the right hand of God the
Father.
So, this
letter written from prison becomes the epistle of joy from the Apostle to the
Gentiles to one of the first churches that he helped to found. Even from
prison, Paul could encourage the Philippians to find joy in everything they
did.
Colossians
The nature
or even the existence of the so-called "Colossian heresy" may never
be resolved, but what we do know is that Paul consistently tells the Colossians
about the central role in our lives that the Lord Jesus Christ must play. Jesus
Christ is not only the beginning and the end of creation, but he is meant to be
the beginning and the end of our own personal lives as well. In Christ, all the
fullness of God dwelt bodily, and we have been given fullness in Christ. We
become complete only when our lives are filled with the living presence of the
Son of God. We were designed by our Creator to be a vessel in which the Spirit
of God would dwell.
At one time,
we were all estranged from God. We were enemies in our own minds and isolated
from the divine Creator. Each of us was enslaved to sin and death. But, when we
were most powerless, Christ died for us. The Father piled all the sins of the
world onto Him and He bore them willingly onto the cross. The wages of sin is
death and Christ willingly paid the wages and the penalty for our sin. His
death was a substitution for our own. At the cross, Christ reconciled the whole
creation to the Father and redeemed the world from its slavery to sin.
But, not all
of the world will accept redemption. If a man refuses to believe that he is a
slave, he will not accept redemption. Many people do not even see that they are
lost, so the concept that they might be "saved" is foreign to them.
If they do not accept that they are estranged from God, they will never accept
the reconciliation that God offers. Our faith flourishes when we realize not only
what God accomplished through Christ on the cross, but when we realize what God
has accomplished through Christ on the cross for us personally!
And this
little epistle is about just that. Paul tells the believers of Colossae to not get
sidetracked with philosophies or teachings that do not begin and emphasize the
work of Christ. Having heard the gospel, there is always the tendency that
people will misunderstand and use Christ as a means to an end. They want to go
on to things that they believe are higher and more spiritual. The Letter to the
Colossians expresses quite clearly that Christ is the end, not only of our
salvation, but of our very lives.
There is
nothing more important than my relationship with Jesus Christ. There is nothing
more important for me to learn than for me to learn more about Christ. There is
no other relationship in my life that is more rewarding or that can be more
satisfying than my relationship with Christ. When Christ is the center of my
life, everything else will fall into its proper place. When Christ is the
center of my life, every other relationship with people will be more
fulfilling.
There will
always be teachers and preachers who are willing to show people the way to
happiness. There will always be philosophers who believe that they have found
the latest answer to the universal search for truth. Against all of these
teachers and philosophers Paul would offer the simply truth of the redeeming
work of Jesus Christ. The Eternal Son of God took on flesh. He lived an exemplary
life under the law. He was crucified as an atoning sacrifice for all sin. God
raised Him from the dead and placed Him in a position of power and authority.
Now Christ willingly comes and lives within each person who believes in this
gospel message. He willingly forgives all sin. He accepts and empowers anyone
who will turn to Him by faith.
We cannot
allow any substitute for the truth of the gospel. All other truths have their
place, but each one must be placed into orbit around this one central truth. In
Christ, all of the wisdom and the glory of God dwells. Everything else that we
know or learn must come from him. When we are in Christ and Christ is in us, we
are completely accepted by God and totally loved. When God looks at us, He sees
His own beloved Son. We are, in Christ, blameless and without blemish because
Christ is blameless and without blemish.
It is
believed that the letter of St. Paul to the
Colossians, written, as we have said, from Rome ,
was expressly intended to instruct the faithful in Colossae Colossian Church
Gnosticism was
an early Christian heresy which, in all of its various forms, denied the
goodness of material, bodily reality, and therefore, the genuine incarnation,
crucifixion and resurrection of Christ in human flesh. It made of the Christian
faith a type of dualistic, spiritualistic philosophy which pretended to provide
a secret knowledge of the divine by way of intellectual mysticism. Gnosis,
as a word, means knowledge.
In his
letter, St. Paul
Thus,
the apostle insists to the Colossians that Christ is superior to all angels,
having “disarmed the principalities and powers (i.e., the
angels)... triumphing over them” on the cross. (2:15)
He warns them, therefore “to see to it that no one makes a prey of you
by philosophy and vain deceit, according to human traditions, according to the
elemental spirits of the universe and not according to Christ.” (2:8)
He warns as well that they should “let no one disqualify you, insisting
on self-abasement and worship of angels, taking his stand on visions, puffed up
without reason by his sensuous mind…” (2:18)
The
content and style of the letter to the Colossians is very similar to Ephesians.
Following the doctrinal instructions of the letter, their spiritual
implications for the believer are spelled out with moral exhortations for a
life lived in conformity to Christ and in total service to Him. Like the other
letters of St. Paul
1 Thessalonians
It is
generally agreed that St. Paul
Thessalonica
was a bustling seaport city at the head of the Thermaic Gulf Egnatian Way Danube . It
was the largest city in Macedonia
The
background of the Thessalonians church is found in Ac 17:1-9. Since Paul began
his ministry there in the Jewish synagogue, it is reasonable to assume that the
new church included some Jews. However, 1:9-10; Ac 17:4 seem to indicate that
the church was largely Gentile in membership.
Paul had left Thessalonica abruptly (see Ac
17:5-10) after a rather brief stay. Recent converts from paganism (1:9) were
thus left with little external support in the midst of persecution. Paul's
purpose in writing this letter was to encourage the new converts in their
trials (3:3-5), to give instruction concerning godly living (4:1-12) and to
give assurance concerning the future of believers who die before Christ
returns.
Although
the thrust of the letter is varied, the subject of eschatology (doctrine of
last things) seems to be predominant. Every chapter of 1 Thessalonians ends
with a reference to the second coming of Christ, with ch. 4 giving it major
consideration (1:9-10; 2:19-20; 3:13; 4:13-18; 5:23-24). Thus, the second
coming seems to permeate the letter and may be viewed in some sense as its
theme. These two letters are often designated as the eschatological letters of
Paul.
2 Thessalonians
The book of 2nd Thessalonians is a
Pauline Epistle (letter from Paul). The Apostle Paul wrote it about 52-54 A.D.,
several months after his first letter to the church in Thessalonica. The key
personalities in this book are the Apostle Paul, Silas, and Timothy. Paul wrote
this letter to reemphasize the coming return of Jesus Christ. Some of the
people in Thessalonica had thought that Jesus had already returned, this letter
was written to correct any misunderstandings.
• In chapter 1, Paul highlights the great hope of
Jesus’ future return although the exact time is unable to be known by anyone.
He commends the church in Thessalonica for their perseverance in the midst of
persecution, “we ourselves speak proudly of you among the churches of
God for your perseverance and faith in the midst of all your persecutions and
afflictions which you endure” (1:4). Paul teaches that God will punish
those who are persecuting on the last day. “Dealing out retribution to those
who do not know God and to those who do not obey the gospel of our Lord Jesus.
These will pay the penalty of eternal destruction, away from the presence of
the Lord and from the glory of His power” (1:8-9).
• In chapters 2-3, speaking of the return
of Jesus Christ, Paul was sure to include the signs and setting that “the
man of lawlessness” (the antichrist) had to arrive. For that to occur the “restrainer”
(Holy Spirit) must be removed from restraining him. The Holy Spirit indwells
all believers and when He is removed, all believers will be “caught up”
in the clouds with the Lord Jesus (1 Thessalonians 4:17). Paul pushes them to
pray and serve until this all transpires. “May the Lord direct your hearts
into the love of God and into the steadfastness of Christ” (3:5).
Inasmuch
as the situation in the Thessalonians church has not changed substantially,
Paul's purpose in writing is very much the same as in his first letter to them.
He writes (1) to encourage persecuted believers (1:4-10), (2) to correct a
misunderstanding concerning the Lord's return (2:1-12) and (3) to exhort the
Thessalonians to be steadfast and to work for a living (2:13 -- 3:15).
Like 1
Thessalonians, this letter deals extensively with eschatology (see Introduction
to 1 Thessalonians: Theme). In fact, in 2 Thessalonians 18 out of 47 verses
deal with this subject. Second Thessalonians distinguishes itself by the detailed teaching it
presents on the end times. False teachers had been presenting fake letters as
if from Paul and telling the Thessalonians believers that the day of the Lord
had already come. This would have been especially troubling to them because
Paul had encouraged them in his previous letter that they would be raptured
before the day of wrath came upon the earth. So Paul explained to them that
this future time of tribulation had not yet come because a certain “man of
lawlessness” had not yet been revealed (2 Thessalonians 2:3). Comparisons with
other passages in Daniel, Matthew, and Revelation reveal this man to be none
other than the Antichrist. But Paul encouraged the Thessalonians not to worry,
because the Antichrist would not come until a mysterious restrainer—the
Thessalonians apparently knew his identity—was removed from earth (2:6–7). The
identity of this restrainer has been heavily debated, though due to the nature
of the work the restrainer does, He is likely the Spirit of God working
redemptively through the church. When the believers leave the earth in the
rapture, all who remain will experience the wrath of the tribulation.
1 Timothy
The
letters of St. Paul St. Paul from his house arrest in Rome
The
two letters to Timothy are of similar contents, having the same purpose to
teach “how one ought to behave in the household of God, which is the church
of the living God, the pillar and bulwark of the truth.” (1
Timothy 3:15)
In his
first letter to Timothy, St. Paul urges his “true
child in the faith” (1:2), who was in Ephesus
The
main body of the first letter to Timothy describes in detail the requirements
for the pastoral offices of bishop, deacon and presbyter
(priest or elder), and offers special instructions concerning the widows and
slaves. The rules concerning the pastoral ministries have remained in the
Orthodox Church, being formally incorporated into its canonical regulations. Paul is an apostle of Jesus Christ
by the commandment of God our saviour. Grace, peace and mercy to Timothy. Paul
commands Timothy to stay in Ephesus
Pray
for all men, including those in authority. God desires all men to be saved.
Christ Jesus gave Himself a ransom for all. Women should adorn themselves
modestly. Women should be submissive and silent, and not be teachers. Adam was
not deceived, but Eve was, and fell into transgression. Women will be saved in
childbearing if they continue in faith, love and holiness.
If
a man desires the position of a bishop, he desires a good work. A bishop must
be virtuous, in authority in his house, and experienced. The same goes for
deacons. Great is the mystery of godliness - God was manifested in the flesh,
justified in the Spirit, seen by angels, preached among the Gentiles, believed
on in the world, received up in glory.
The Spirit says that in latter times, some will depart from the faith, heeding spirits and demons, remaining unmarried, and abstaining from some foods. Nothing is to be refused if it is received with thanksgiving. Reject profane old wives’ fables. Timothy is instructed to teach these things. Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands.
The Spirit says that in latter times, some will depart from the faith, heeding spirits and demons, remaining unmarried, and abstaining from some foods. Nothing is to be refused if it is received with thanksgiving. Reject profane old wives’ fables. Timothy is instructed to teach these things. Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands.
Do
not rebuke an older man, but exhort his as a father. Treat young men as
brothers, older women as mothers, younger as sisters. Help widows who are
really widows, and who have no family to assist them. If widows live in
pleasure, they are dead while they live. Everyone should provide for their own.
Only help widows if they are over sixty, and well reported for good works.
Younger widows are in danger of becoming gossips and busybodies, and turning to
Satan – Paul recommends that they remarry. Elders who labour in the word and
doctrine are to be honoured. Do not receive an accusation against an elder
unless there are two or three witnesses. Publically rebuke those who sin. Do
not be prejudiced or show partiality. Do not lay hands on anyone hastily. Drink
wine occasionally for the health of your stomach. Some sins are evident, and
some more hidden – it is the same with good works.
Slaves
should honour their masters, especially if the masters are Christian. Withdraw
yourselves from people who misuse God’s word. Godliness with contentment is
great gain. We brought nothing into the world, and can carry nothing out. If we
have food and clothes, we should be content. The love of money is the root of
all evil. Pursue instead righteousness, godliness, faith, love, patience,
gentleness. Fight the good fight of faith, and lay hold on eternal life. The
rich should not be haughty, ready to give and to share. Avoid profane and idle
babblings – some have strayed. Grace be with you. Amen.
Of
special note in the first letter to Timothy is St. Paul
2 Timothy
The book of 2nd Timothy is a Pastoral
Epistle (letter from Paul to a church leader). The author is the Apostle Paul
who wrote it approximately 67 A.D. and is probably his last letter. After
Paul’s release from his first imprisonment in Rome
in AD 61 or 62, and after his final missionary journey (probably into Spain ), he was
again imprisoned under Emperor Nero c. 66-67. The key personalities are Paul,
Timothy, Luke, Mark, and many others. Its purpose was to give direction to
Timothy and urge him to visit one final time. From the somber nature of this
letter, it is apparent that Paul knew that his work was done and that his life
was nearly at an end (4:6-8).
• In chapters 1-2, Paul begins with thanksgivings
and an announcement to remain faithful, strong, and to “Join with me in
suffering for the Gospel” (1:8). In contrast to his first imprisonment
(where he lived in a rented house), he now languished in a cold dungeon (4:13)
chained like a common criminal (1:16; 2:9). He also reiterates the important
work of “entrusting the faithful men who will be able to teach others”
(2:2). Paul’s desire was to equip the saints with the knowledge of how to teach
others.
• In chapters 3-4, Paul tells Timothy to remain
faithful and “preach the word; be ready in season and out of season;
reprove, rebuke, exhort, with great patience and instruction” (4:2),
because difficult times would be in the future. He challenges him to endure reminding
him that endurance is one of the main quality essentials for a successful
preacher of the Gospel. Men would become just as they were in the time of
Moses. He writes that, “all who desire to live godly in Christ Jesus will be
persecuted” (3:12).
• At the end of chapter 4, Paul writes about
personal concerns asking that some of his personal items be brought to him. It
appears that his imprisonment was completely unexpected. Soon after this
letter, probably the spring of 68 A.D., it is likely that Paul was beheaded as
a Roman citizen. “I have fought the good fight, I have finished the course,
I have kept the faith; in the future there is laid up for me the crown of
righteousness, which the Lord, the righteous Judge, will award to me on that
day; and not only to me, but also to all who have loved His appearing”
(4:7).
In his
second letter to Timothy, St. Paul
The
expression of St. Paul
Titus
The book of Titus is a Pastoral Epistle (letter
from Paul to a church leader). The author is Paul who wrote it approximately 66
A.D. Key personalities include Paul and Titus. It was written to guide Titus, a
Greek believer, in his leadership of the churches on the island
of Crete , “For this reason I left
you in Crete , that you would set in order what
remains and appoint elders in every city as I directed you” (1:5). As was
the case with the letter of 1st Timothy, Paul writes to encourage
and guide young pastors in dealing with opposition from both false teachers and
the sinful nature of men.
• In chapter 1, Paul gives qualifications about
how to choose leaders in the church, “the overseer must be above reproach”.
He also warned to be aware of the rebellious men and deceivers who “turn
away from truth”, there were many to be aware of (vs. 10).
• In chapters 2-3, Paul teaches how believers may
live healthy inside and outside of the church. He told them to live Godly lives
and to be prepared for the coming Savior Jesus Christ. Paul describes how Jesus
rescues us from sin in chapter 2 verses 11-13. When a person first places their
faith and trust in Jesus Christ for salvation they are saved from the penalty
of sin, this is Justification, “For the grace of God has appeared, bringing
salvation to all men”. While the believer is worshiping and serving God on
earth they are saved from the binding power of sin, this is Sanctification, “Instructing
us to deny ungodliness and worldly desires and to live sensibly, righteously
and godly in the present age”. When a believer’s life comes to an end they
go to be with Jesus Christ. Here they live with Him for eternity and are safe
and protected from the presence of sin, this is Glorification, “Looking for
the blessed hope and the appearing of the glory of our great God and Savior,
Christ Jesus”.
Apparently
Paul introduced Christianity in Crete when he
and Titus visited the island, after which he left Titus there to organize the
converts. Paul sent the letter with Zenas and Apollos, who were on a journey
that took them through Crete (3:13), to give Titus personal authorization and
guidance in meeting opposition (1:5; 2:1,7-8,15; 3:9), instructions about faith
and conduct, and warnings about false teachers. Paul also informed Titus of his
future plans for him (3:12).
Generally
speaking, each of the pastoral epistles is included in the Church’s continual
epistle lectionary, coming in the Church year just before the beginning of
Great Lent.
Philemon
The book of Philemon is a Prison Epistle (letter
written while in prison), which Paul wrote circa 61 A.D. The key personalities
of Philemon are Paul, Philemon, and Onesimus. It was written to Philemon as a
plea to request forgiveness for his runaway servant Onesimus, who was a new
believer in Jesus Christ. The book of Philemon consists of only one chapter.
• In verses 1-7, Paul gives his greetings to
Philemon and presents his appreciation and gratitude for Him as a brother and
worker in Jesus Christ. Philemon was most likely a wealthy member of the church
in Colosse. It seems Paul begins by softening up Philemon, as to prepare him
initially, before mentioning Onesimus his runaway slave. Philemon was
apparently angry with his absent slave. “I pray that the fellowship of your
faith may become effective through the knowledge of every good thing which is
in you for Christ’s sake” (vs. 6).
• Verses 8-25, consist of Paul’s appeal for
Onesimus, “I appeal to you for my child Onesimus, whom I have begotten in my
imprisonment, who formerly was useless to you, but now is useful both to you
and to me” (vs. 10). Onesimus had run away and traveled to Rome where he met Paul. While there, Onesimus
surrendered his life to Christ. Philemon, under Roman law, could execute his
slave for fleeing however, Paul pleas with Philemon to accept his servant. Paul
goes one-step further and asks Philemon not only to accept his slave, but also
to accept him as a brother in Christ and to overlook his faults and errors. “For
perhaps he was for this reason separated from you for a while, that you would
have him back forever, no longer as a slave, but more than a slave, a beloved
brother, especially to me, but how much more to you, both in the flesh and in
the Lord” (15-16). Onesimus would carry this letter back and give it to
Philemon. Onesimus is later mentioned at the end of the book of Colossians as a
faithful and beloved brother.
In his
letter to Philemon written from his Roman imprisonment, St. Paul appeals to his
“beloved fellow worker” (1:1) to receive back his
runaway slave Onesimus who had become a Christian, “no longer as a
slave, but as a beloved brother ... both in the flesh and in the Lord.”
(16) He asks Philemon to “receive him as you would receive me”
(17) and offers to pay whatever debts Onesimus may have towards his
master.
Jamshed Gill
References
- The Holy Bible
- Spark Notes.
- Tyndale Notes
on Pauline Epistles.
- Wikipedia the
free encyclopedia.
- Bible Hub
No comments:
Post a Comment