things contended for, the evils scored in these Epistles
may seem to belong to dead controversies, but they do
not. While it is a fact that Christianity has freed itself
from Judaism and the heathen religions have been
conquered, the old evils still manifest themselves and the
same remedies must be applied to them. Many to-day
will do works of the law (Gal. 2:16) who have no use for
Christ, or His church, thinking in this way to buy their
way to God. These are the old Judaizers come to life
again. They often know nothing and care less for spiritual
things and heart righteousness. Sensuality, and all its
attendant evils, driven from the old heathen temples,
manifests itself in many ways; it still seeks to array itself
in beautiful garments that it may lure many to ruin.
There is need of repeating over again the arguments of
Paul for a pure life lived in the faith of Jesus Christ, and
the spiritual upbuilding of the soul through Him. Paul
also insists upon good works as the outcome of faith, but
faith must come first.
+The Epistles of this Group were Written+ on the third
missionary journey.
THE EPISTLE TO THE GALATIANS
+The Galatians+ to whom this Epistle was addressed;
who were they? The name Galatia was used in two ways.
Geographically to denote the country inhabited by the
Celtic tribes (who were descended from the Gauls and
who formerly inhabited the country we now call France).
Politically it meant the Roman province which also
included "Psidia, Lycaonia, and part of Phrygia to the south
of Galatia proper." It has been a question which of the
two Paul intended to address in his letter. There are no
particular names of churches which are specified. Many
scholars think that Paul means to address his Epistle to
the churches of the Roman province. In this case the
letter would be sent to the churches of a wide area, and
primarily addressed to those founded in the first
missionary journey at Antioch, Iconium, Derbe, and Lystra
(Acts 14:1-28).
Luke speaks also of a region lying roundabout Derbe and
Lystra where the gospel was preached on this first journey
(Acts 14:6). The passage in Galatians (2:5) in which
Paul refers to the Jerusalem Council where he contended
for the liberty in Christ of the Gentiles would naturally be
taken to mean these first churches (however wide the
application) as the Jerusalem Council was held at the close
of the first missionary journey. The word Galatia may
be used in the narrower sense also by Luke in speaking of
the beginning of Paul's second (Acts 16:6) and third
(Acts 18:23) missionary journeys. It would be natural
for the Judaizers, who sought to turn back the converts
of Paul to Judaism, to begin with the churches in South
Galatia first.
+Time of Writing.+--The common opinion is that this
epistle was written at Ephesus, during Paul's long stay
there on his third missionary journey or between 54 and
56 A.D. Some however would place the date earlier.
+Occasion and Purpose.+--That which caused Paul to
write this first of his great doctrinal Epistles was the
teaching of certain Judaizers who had found their way
into the churches of Galatia. They claimed that the
Jewish law was binding upon believers in Christ, and
declared that salvation was through works of the law.
They insisted upon the rite of circumcision. Paul's
gospel and authority were disparaged.
Paul wrote this Epistle for the purpose of showing
that "faith in Christ was the sole and sufficient condition
of salvation."
+Principal Divisions and Chief Points.+
1. Introduction (1:1-10) Salutation. Subject of the
Epistle; the defection of the Galatian churches.
2. The divine commission given to Paul as an apostle
(1:11-2:21). He makes a statement of his claims and
gives a sketch of his life. The gospel he preached came
not from man but through a revelation of Jesus Christ.
All this is to show the authenticity of his claims.
3. Doctrinal. Justification is by faith (ch. 3-4).
The Galatian churches had received the Spirit through
faith and not by law; why should they turn back? The
superiority of faith is shown by Abraham's faith. The
covenant of the promise of Christ was before the law.
The law is subordinate to faith, its purpose is to bring
men to Christ. There is serious danger in returning to
the law.
4. Practical. Application of the doctrinal teaching
(ch. 5-6:10). An exhortation to stand fast in the liberty
of Christ; this liberty excludes Judaism. A warning
against the abuse of Christian liberty. The works of the
flesh and the fruits of the Spirit. Sowing and reaping.
5. Autograph conclusion (6:11-18). Summary of
the Epistle. The glory of the Apostle is in the cross of
Christ. Benediction.
THE EPISTLES TO THE CORINTHIANS
+The Church at Corinth+ was founded during Paul's
second missionary journey (Acts 18:1-18). When the
Apostle came to Corinth he found a home with Aquila
and Priscilla and worked with them at his trade as a
tent-maker. He preached in Corinth for over a year and a
half. Although Paul was the means of converting
Crispus, the ruler of the synagogue, and his family, he had no
large success with the Jews and consequently turned to
the Gentiles. The Gentiles gladly heard him and there
was a great ingathering into the church.
Paul's sole purpose was to preach Christ for he says,
"I determined not to know anything among you, save
Jesus Christ and Him crucified" (1 Cor. 2:2).
+The City of Corinth+ was the largest and most
important city of Greece. The commerce of the world flowed
through its two harbours. The population consisted of
Greeks, Jews, Italians, and a mixed multitude; it was
excitable, pleasure loving, and mercurial. In this city
was held a perpetual vanity fair. The vices of the east
and west met and clasped hands in the work of human
degradation. The Greek goddess Aphrodite had a
magnificent temple in which a thousand priestesses ministered
to a base worship. While it was a center of wealth and
fashion it was a city of gilded vice. In the philosophical
schools there was an endless discussion about words and
non-essentials and a strong tendency to set intellectual
above moral distinctions.
THE FIRST EPISTLE TO THE CORINTHIANS
+Occasion and Purpose.+-It was natural that the
pressure of heathen customs and practices should be very great
upon this young church. It was also to be expected that
parties and divisions would arise. The immediate cause
of this Epistle was that strifes and divisions had arisen in
the church. It was the reporting of these matters to
Paul by those "of the house of Chloe" (1 Cor. 1:11)
that led him to write in the way in which he did. To
settle the strifes of this church and to define the relations
which Christians should assume towards the political,
religious, and domestic institutions of the heathen was a
matter of no little delicacy and difficulty. The mastery
of Paul is shown in the laying down of principles, in
accordance with the gospel of Christ, that were effective
not only for the Corinthian church but which are applicable
to-day to all such church difficulties and the conduct
of Christians towards non-Christians.
+A Former Epistle.+--Previous to the one now called
"The First," had been written to the Corinthians (1
Cor. 5:9) and "it appears that the church had replied and
requested further explanation and instruction on certain
points" (5:11; 7:1; 8:1; 12:1; 16:12).
+Place and Time.+--This Epistle was written during
Paul's long stay in Ephesus (Acts 19:10; 1 Cor. 16:19)
and the date is in all probability 57 A.D.
+The Supremacy of Christ+ over all parties, His love as
the touchstone of all service, and His resurrection are
the great subjects of this Epistle.
+Principal Divisions and Chief Points.+
1. Salutation and thanksgiving (1:1-9).
2. Correction of divisions of party spirit (1:10-4:21).
It having been reported to Paul that four parties
were striving for mastery in the church and there was
great contention; he rebukes the party spirit, sets forth
the principles of his teaching, and declares that Christ
alone is the center of the Christian system. Faith stands
not in the wisdom of men. The only foundation is in
Christ.
3. Correction of moral disorders (ch. 5-7). In
consequence of the close contact of the church with
heathendom grave moral evils found their way into the
fold. (a) The case of an incestuous person, Paul writes
that such a person is to be expelled because the leaven of
evil separates men from Christ. (b) The sin of going to
law in heathen courts. Christians ought to settle their
own disputes. (c) Sins of the body. No man should
commit a sin as his body is the temple of the Holy Ghost.
(d) Advice concerning marriage. The purpose of the
gospel is not to antagonize but to Christianize the natural
relations between society and the believer.
4. Correction of social and ecclesiastical misconceptions
(ch. 8-14). (a) The question of eating of meats
offered in idol worship is decided on the ground of love
rather than knowledge. (b) The preacher of the gospel
has the right to be supported by the church. (c) The
true Christian liberty to be observed in the matters of
eating and drinking. The proper celebration of the
Lord's Supper. (d) The use and abuse of spiritual gifts.
(e) The greatness of love (ch. 13) The touchstone
of all is love. (f) The end to be sought in every spiritual
gift is the edification and upbuilding of the church.
5. The true doctrine of the resurrection (ch. 15),
Paul lays great stress upon this doctrine. "If Christ be
not risen from the dead, then is our preaching vain and
your faith is also vain."
6. Parting directions, exhortations, and salutations
(ch. 16).
THE SECOND EPISTLE TO THE CORINTHIANS
+Occasion and Purpose.+--Paul was quite anxious about
the reception of his first letter by the Corinthian church.
Not long after its dispatch he sent Titus (2 Cor. 2:13) to
see how it was received and to note whether the strife of
parties had ceased, the incestuous person had been dealt
with, and other matters properly adjusted. While Titus
was absent on this mission Paul left Ephesus on account
of the riot made by Demetrius and his fellows (Acts
19:23-41; 20:1) and went over into Macedonia (Acts
20:1). On the way, at Troas, he expected to meet Titus
and was greatly disappointed in not seeing him (2
Cor. 2:12-13). It is evident that he met Titus in Macedonia
and received from him the report of the condition of the
Corinthian church and the manner in which his first letter
had been received and acted upon (2 Cor. 7:5-16).
Again it is evident, from the Epistle, that Titus brought
back the encouraging news to the Apostle that the
incestuous person had been dealt with and had repented, and
that, as a whole, the church stood loyally by him, but still
there were some who were making trouble. It was this
report that was the occasion of the Second Epistle.
Prof. G. B. Stevens says in regard to this letter, It reflects
the mingled joy and grief of the Apostle. The earlier
chapters are predominately cheerful and commendatory,
the latter mainly sorrowful and severe. In the light of
these facts the letter may be described as threefold: First,
to encourage and instruct the church (1-7). Second,
to induce the Corinthians to make a collection for the
poor Judean churches (8-9). Third, to defend the
writer's apostolic authority against the calumnies of his
enemies (10-13).
+Place and Time.+--There are a number of references
by the Apostle which show that this Epistle was written
in Macedonia (1:15, 16; 2:12, 13; 8:1; 9:2) and shortly
after Paul came out of Asia (1:8, compare Acts 20:1,
2). The time probably 57 A.D., the same year in which
the First Epistle was written.
+Principal Divisions and Chief Points.+
1. Salutation (1:1, 2)
2. Paul's principles and ways of working (1:3-7:16).
In these chapters the Apostle endeavors to
remove any feeling of bitterness which may have been
produced in the Corinthian church by his dealing with a
certain evil in the previous Epistle. He also vindicates
his spiritual ministry. He declares his love for the church
and its spiritual advancement. He also declares that he
has put off his visit to Corinth that he might not come in
sorrow. He rejoices in the good news brought by Titus.
While he is weak in body, the power is of God and the
ministry is a communication of the Spirit. He asserts
that he is sustained by the hope of the future life. He
earnestly exhorts the church to receive and live the gospel
which he preached to them, for separation from the world
and unity with God. In chapter seven he rejoices that
they have received his words so well.
3. The collection for the poor Christians in Jerusalem
(8-9). Paul here speaks of the liberality of the
Macedonian churches and the work of Titus who is sent to
forward the contributions.
4. Paul's vindication of his authority as an apostle
(10:1-13:10). He has been attacked in his person,
character, and teaching by parties in the Corinthian church
who would overthrow his authority and ruin the church.
These four chapters are a magnificent setting forth of his
apostolic claims. (a) His power and glory are not in his
bodily presence or his letters but in the spiritual might of
God. (b) His preaching is the pure gospel of Christ.
In bodily labor, trials, and persecutions he has excelled
them all (ch. 11). (c) He has the highest qualifications
(in visions and revelations) but he will glory only in
his infirmities. His object is not to boast but to put an
end to the disorders in the church. (d) The Apostle
declares his intention to visit the church. By the power
of Christ he will not spare the evil. His desire is only
for righteousness.
5. Farewell greetings and messages (13:11-14).
THE EPISTLE TO THE ROMANS
+The Church at Rome.+--When and by whom this
church was founded it is not known. It is thought that
the "strangers of Rome" (Acts 2:10), who were present
at the day of Pentecost when the great manifestation of
the Holy Spirit took place, carried back the good news
and that this was the beginning of the church. It was
composed of both Jews and Gentiles for Paul addresses
both classes (Rom. 1:13; 9:24; 11:13; 2:17; 4:1;
9:13; 7:1; 9:1-5). This church seems to have made
rapid progress (1:8). Paul was evidently acquainted
with some of the Roman Christians (16:3-15).
+Occasion and Purpose.+--This Epistle grew out of a
desire on the part of Paul to see Rome (Acts 19:21;
Rom. 1:11; 15:24-28). As this would be his first visit
it was no more than a courteous act that he should write
to the church of this intention. Again as the Christians
in Rome might have heard false and distorted reports of
the gospel which he preached, Paul takes care to clearly
and logically set forth the principles and doctrines which
he was teaching. This letter then becomes very
important as the summing up of the experience and teaching of
many years of service in the cause of Jesus Christ.
+Place and Time+.--This Epistle was in all probability
written from Corinth during Paul's stay there in the
course of his third missionary journey 58 A.D. (compare
Acts 19:21; 20:1-3; Rom. 16:23; 1 Cor. 1:14; 2 Tim. 4:20).
+Central Thought.+--The theme is justification by faith
and not by works. There are four main positions. First,
All are guilty before God. Second, All need a Savior.
Third, Christ died for all. Fourth, We are all (through
faith) one body in Him. The thought may be put in
other ways, but all to the same purpose. The doctrine
of sin, and the doctrine of grace; or the universality of
sin and the universality of grace.
+Principal Divisions and Chief Points.+--There are
two great sections, Doctrinal (ch. 1-11), and Practical,
(ch. 12-16).
1. Introduction (1:1-15). Paul's salutation to and
thanksgiving for (the faith of) the Roman church.
2. Doctrinal (1:16-11:36). (a) The great theme
stated, Justification by Faith. (b) All have sinned and
all are guilty, Gentiles without the law and Jews with the
law have failed to attain righteousness. (c) Righteousness
for all comes through faith in Jesus Christ and not
by law or works; the universality of grace. Abraham
was justified by faith (ch. 4). The blessedness of
justification by faith in Jesus Christ (ch. 5). (d)
Objections against free grace that it will multiply sin or
discredit the law are taken up and answered. Thorough
union with Christ on the part of the believer annihilates
sin and the law has no more any power. The believer
justified by his faith in Christ is dead to the law while
quickened to a new and holy life by the Spirit. (e) The
apparent rejection of Israel is the problem considered in
chapters 9-11. The nation sought righteousness through
the law and not by faith. (f) Christ is the end of the law
for righteousness. (g) The restoration of Israel.
3. Practical (12-16). (a) Advice and exhortation.
The Christian's duty to the church and his conduct outside
of it; duty to the state and society; duty of toleration and
supreme trust in Christ. (b) Salutations. Paul's
apology and explanation for addressing the Roman church.
Greetings to various persons and farewell words.
QUESTIONS
What can be said of the old faiths and the new? What was
the great question? The Jewish faith; how fulfilled in Christ?
What can be said of the heathen faith? What of the new faith in
Christ? What is the practical bearing of this group of Epistles
upon every day life? When written? Give some account of the
Galatians. When was the Epistle to the Galatians written?
What was the occasion and purpose? Give the principal divisions
and chief points. What can be said of the Epistles to the
Corinthians? When was the church founded? Give some account
of the city. What was the occasion and purpose of writing the
first Epistle to the Corinthians? What was the place and time?
What the thought of Christ. Give the principal divisions and
chief points. What was the occasion and purpose of writing the
Second Epistle? Place and time? Give the principal divisions
and chief points. When was the church at Rome founded?
What was the occasion and purpose of writing the Epistle to the
Romans? Time and Place? Central thought? Give the principal
divisions and chief points.
III. PAUL'S WRITINGS
STUDY IX
THE SUPREMACY OF CHRIST
THIRD GROUP OF EPISTLES
COLOSSIANS. PHILEMON. EPHESIANS. PHILIPPIANS.
ANALYSIS
+The Question at Issue+--The Supremacy of Christ. Reason for
Raising this Question. The Answer to the Question.
Present Day Attention.
+The Writing of the Epistles+--The Interest. The Sending of the
Epistles.
+The Epistle to the Colossians+--The Church at Colossae. The
Occasion. Central Thought. Time and Place of Writing.
Principal Divisions and Chief Points.
+The Epistle to Philemon+--Occasion. Principal Divisions and
Chief Points.
+The Epistle to the Ephesians+--The City and the Church. Title
and Time of Writing. Subject. Principal Divisions and
Chief Points.
+The Epistle to the Philippians+--The City and the Church.
Occasion. Objects. Time of Writing. Principal Divisions and
Chief Points.
III. PAUL'S WRITINGS
STUDY IX
THE SUPREMACY OF CHRIST
THIRD GROUP OF EPISTLES
COLOSSIANS. PHILEMON. EPHESIANS. PHILIPPIANS.
THE QUESTION AT ISSUE
+The Supremacy of Christ.+--These Epistles mark a
new stage in the writings of Paul. The great question
discussed in the second group of Epistles was in regard
to the terms of salvation. The question now at issue
(in Colossians, Ephesians, Philippians) is: What is the
nature, the rank, the dignity of the Mediator of salvation?
Is He one of a series of Saviors? Does He belong to
some angelic order (Col. 2:18), or, does He stand supreme
(Col. 2:8, 9, 19) and solitary? Is He the Head and Chief
of all creation (Col. 2:19; 1:16). Other matters are
discussed in these Epistles, but this is the great doctrinal
question and burden of the Apostle's thought.
+The Reason for the Raising of this Question+ was the
development of certain false religious beliefs among which
were, "asceticism, the worship of angels, revelings in
supposed visions and belief in emanations." These "degraded
the object of faith and so destroyed its meaning and
power."
+The Answer to the Question.+--Paul is in no doubt as
to the supremacy of Christ. All his argument is to show
the Deity of Christ. He holds "aloft the true object of
faith namely, the supreme Divine Savior Himself, in
opposition to speculation which would degrade and deny
to Him the eminence which belongs to Him" (Col. 1:15-20;
Eph. 1:10, 20-23; 3-9; Philippians 2:5-11).
+Present Day Attention+ has been focused upon this
matter of the supremacy of Christ. Was he human or
divine? The arguments of Paul still hold good for a stout
belief in the Divine Christ. The writings of the Great
Apostle are all characterized by his grasp of fundamental
things; they serve their purpose for the modern church
in bringing it back to Jesus Christ as the only Savior, as
they also in times past corrected the errors of the early
church.
THE WRITING OF THE EPISTLES
+The Interest+ in these Epistles is heightened by the
fact that they were written during Paul's first Roman
imprisonment of which Luke gives all too brief an account
(Acts 28:30,31). They have been called from this fact,
"The Epistles of the First Imprisonment." It is a
marvel that Paul with his surroundings could have written in
such a masterly way and handled such lofty themes in a
manner which has commanded the attention of the
thinking world ever since his day and age.
+The Sending of the Epistles+--Colossians, Philemon,
and Ephesians were evidently dispatched from Rome by
the same messenger, Tychicus (Col. 4:7, 9; Eph. 6:21).
Philippians was sent by the hand of Epaphroditus
(Phil. 2:25; 4:18).
THE EPISTLE TO THE COLOSSIANS
The Church at Colossae--The city of Colossae was
situated about 110 miles east of Ephesus where Paul
spent so long a time during his third missionary journey
(Acts 19:10). We have no record of any visit of Paul to
this city or how the church was founded (Col. 2:1).
It is supposed that Ephaphras might have organized this
church (Col. 1:7).
+The Occasion+ (and purpose) of this Epistle was
evidently the coming of Epaphras to Rome to consult Paul
about the affairs of this church (1:7, 8).
In chapter 2:8-23 we have some account of the things
which were troubling this Christian community and
drawing them away from faith in Jesus Christ as their Savior.
False teachers had appeared at Colossae who were
confusing the minds of the Christian converts. The
starting point of the error of teaching was the old oriental
dogma that matter is evil and the source of evil (2:8),
that as God is good the world could not have come directly
from God. To bridge the chasm between God and the
matter of the world a long chain of intermediate beings
was conceived to exist. This doctrine played havoc with
the simplest moral conceptions for if matter is evil, and
its source, then man's sin is not in his will, but in his
body. Redemption from sin can come only through
asceticism and the mortification of the flesh.
The result of all this was a lowering of the dignity of
Christ, taking away His saving power and the "substitution
of various ascetic abstinences and ritualistic practices
(2:20) for trust in Him, the worship of angels (2:18),
and a reveling in dreams and visions." "This was kindred
to a type of speculation which later became rife under
the name of Gnosticism."
To these ideas Paul opposed the true doctrine of the
Headship of Christ (2:19) and that He is the only link
between God and the universe (1:15-17). "By Him
were all things created (1:16) that are in heaven and that
are in earth." Christ is the only Mediator (1:13, 14).
In this faith there is no place for ascetic mortification.
Evil is in our unwillingness to live the life in Christ. In
Christ we are dead to sin and risen with Him to a life
of holiness (2:20-23; 3:1-4). Christ is not only our
Redeemer (1:14) and the Head of the church, but the
source of creation and its Lord (1:16, 17). We have
a similar error (against which Paul warns) taught to-day
by the speculative thinker, who fills the world with forces
which leave no room for the working of a personal will.
+Central Thought+--Jesus Christ the sole Savior of
men and Mediator between God and men (1:13-14), the
Creator (1:16; 2:9) and Head of the church (1:18).
Exhortation to follow Christ (3:1-4).
+Time and Place.+--This Epistle was written at Rome
and sent by the messenger, Tychicus, (4:7, 8, 18) to the
church at Colossae about 63 A.D.
Paul also directed that it be read to the church at
Laodicea (4:16).
+Principal Divisions and Chief Points.+
1. Introduction (1:1-12) Salutation. Thanksgiving
for their faith and prayer for their increase and knowledge
of the will of God.