Colossians and Philemon

Philemon

This picture is a fragment from an early papyrus of the book of Philemon. Notice the beautiful characters - helps me feel the connection between our Bibles and those read by the apostles themselves.

Paul, who is apparently in prison (probably in either Rome or Ephesus), writes to a fellow Christian named Philemon. As a slave-owner he would have been wealthy by the standards of the early church and this explains why his house was large enough to accommodate church meetings (v. 2).

Paul writes on behalf of Onesimus, Philemon's slave. Beyond that, it is not self-evident as to what has transpired. Onesimus is described as having been "separated" from Philemon, once having been "useless" to him (a pun on Onesimus's name, which means "useful"), and having done him wrong.

The dominant scholarly consensus is that Onesimus is a runaway slave who became a Christian believer. Paul now sends him back to face his aggrieved master, and strives in his letter to effect reconciliation between these two Christians.

Here is where the Christian life must match with our belief. Will Philemon receive Onesimus as a brother or a slave? How will he treat him? Paul believes that faith makes a difference and that people can change. If Onesimus is willing to go back and meet his former slave master, then apparently he believes in forgiveness too. Wow, what a book! No chapters - a one-pager. You can probably read it in 2 minutes, but the impact is eternal.

Colossians

Colosse is in the region of the seven churches of Revelation Ch.1-3. Members of the congregation at Colosse had incorporated pagan elements into their practice, including worship of elemental spirits. The Epistle to the Colossians declares Christ's supremacy over the entire created universe and exhorts Christians to lead godly lives. The letter consists of two parts: first a doctrinal section, then a second regarding conduct. In both sections, false teachers who have been spreading error in the congregation are opposed.

In its doctrinal sections, Colossians explains that there can be no need to worship anyone or anything but Christ because Christ is supreme over all creation. All things were created through him and for him, and the universe is sustained by him. God had chosen for his complete being to dwell in Christ. The "cosmic powers" revered by the false teachers had been "discarded" and "led captive" at Christ's death. Christ is the master of all angelic forces and the head of the church. Christ is the only mediator between God and humanity, the unique agent of cosmic reconciliation.

The doctrinal part comprises the first two chapters. Its main theme is developed in chapter 2, with a warning against being drawn away from Him in whom dwelt all the fullness of the deity (2:9), and who was the head of all spiritual powers. Christ was the head of the body of which they were members; and if they were truly united to him, what more did they need?

Colossians praises the spiritual growth of the recipients because of their love for all the set-apart ones in Christ (1:4 & 8). It calls them to grow in wisdom and knowledge that their love might be principled love and not sentimentality (1:9-11). "Christ in you is your hope of glory!" (1:27)

Colossians is often categorized as one of the so-called "prison epistles" that include Ephesians, Colossians, Philippians, and Philemon. Colossians has some close parallels with the letter to Philemon—names of some of the same people (e.g., Timothy, Aristarchus, Archippus, Mark, Epaphras, Luke, Onesimus, and Demas) appear in both epistles.

Since Paul wrote these letters from prison, the theme of God’s faithfulness in the midst of trial and persecution occurs often.

Ephesians

Ephesians is the great Pauline letter about the church. It deals, however, not so much with a congregation in the city of Ephesus in Asia Minor as with the worldwide church, the head of which is Christ (Eph 4:15), the purpose of which is to be the instrument for making God's plan of salvation known throughout the universe (Eph 3:9-10).

Yet this ecclesiology is anchored in God's saving love, shown in Jesus Christ (Eph 2:4-10), and the whole of redemption is rooted in the plan and accomplishment of the triune God (Eph 1:3-14). The language is often that of doxology (Eph 1:3-14) and prayer (Eph 1:15-23; 3:14-19), indeed of liturgy and hymns (Eph 3:20-21; 5:14).

The majestic chapters of Ephesians emphasize the unity in the church of Christ that has come about for both Jews and Gentiles within God's household (Eph 2:11-22) and indeed the "seven unities" of church, Spirit, hope; one Lord, faith, and baptism; and the one God (Eph 4:4-6). Yet the concern is not with the church for its own sake but rather as the means for mission in the world (Eph 3:1-4:24). The gifts Christ gives its members are to lead to growth and renewal (Eph 4:7-24).

Read especially Ephesians 6:10-17.

How is your armor? Do you have a belt of truth or a breastplate of righteousness (need to protect that heart of yours in battle)? How fast are your feet (peace is what you need)? We need to remember that only faith can shield us and that the message of salvation and the Word of God are needed to win. Indeed, our spiritual walk is a battle. How is your armor? Are there areas that you need to protect yourself? Are there areas that you need to go on the offensive?

Paul draws us a picture of the Christian faith that we can see and evaluate. Take a look in the mirror and ask the Holy Spirit to help you continue to grow your armor.

Galatians

Law versus Gospel

This doctrine was essential both to Luther’s writings and to C.F.W. Walther – one of the founders of the LCMS in America. Apparently, it was a great concern to the apostle Paul as well. In the middle chapters (ch.2-4) Paul defends the free grace given in the Gospel of Jesus Christ against Judaizers (Jewish Christians that want all converts to adopt the full Jewish Law, lifestyle, and customs). Read Galatians 3:1-14 for Paul’s exegetical argument.

Paul also worries that the free grace and Christian freedom he preaches could lead to antinomianism. Nomos is the Greek word for Law, thus antinomianism means “anti Law”. These believers were teaching that since we are now free from the penalty of the Law, we should just do what we want. Not a good idea!!!

Galatians 6:1-10 is Paul’s attempt at the end of this epistle to let every Christian know that although we are free from the penalty of the Law, living according to the will of God is the only real life.

In the conclusion of the epistle (6:11), Paul writes, "You see how large a letter I have written with mine own hand." Was he writing in big letters so that emphasis would be added? Did he take the pen from his scribe to make the point even more boldly? Alternatively, some commentators have postulated that Paul's recurring illness was poor eyesight, which caused him to write in characteristically large letters.

The following are memory verses that all of us should be eager to know:

Galatians 1:11-12 - “I want you to know, brothers, that the gospel I preached is not something that man made up. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.”

Galatians 3:26-28 – “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.”

Galatians 5:1 – “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.”

Mark 1-16

For the next 2 weeks we’ll be reading through the Gospel of Mark. 16 chapters that quickly run through the life of Jesus. I hope you’ll find this Gospel to be helpful in your daily walk with Christ.

The Gospel of Mark is an absolute treasure for the Church. Because Mark seems to be writing for a Hellenistic audience (Greek-speaking residents of the Roman Empire), the Gospel has a great evangelistic spirit. Gentile readers have the chance to be introduced to Jewish traditions, Aramaic words and phrases (which are explained in detail to novice readers), and Septuagint quotations of the Old Testament verses (Greek translation). While a Gospel written to a Jewish audience might be sensitive to Hebrew culture (ex: in Matthew, the phrase “Kingdom of Heaven” is used so that Jewish people won’t say the name “God”), Mark is free to use phrases like “Kingdom of the Most High God” (perhaps claiming that Jesus is higher and more powerful than any of the gods of Greek Mythology).

The narrative can be divided into three sections: the Galilean ministry, including the surrounding regions of Phoenicia, Decapolis, and Caesarea Philippi (1-9); the Journey to Jerusalem (10); and the Events in Jerusalem (11-16).

As you read through the Gospel, notice phrases like "and immediately" (which occurs nearly forty times in Mark, while in Luke, which is much longer, it is used only seven times, and in John only four times). Mark’s focus on immediate action is central to his depiction of Jesus. Gentiles would know that Jesus is active in his fight against evil and death. Also note that Mark doesn’t spend time at the beginning of the Gospel with the Christmas Story, but instead begins with Jesus’ Baptism and then immediate encounters with the devil and demons. This is an action Gospel! My conjecture is that Hebrew thinkers would be looking for Jesus to fulfill Old Testament prophesies while Gentile thinkers would simply want to know whether Jesus is powerful. If you are looking for a book of the Bible to share with a non-believer, this might be the one!