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It is very fitting in itself that Paul’s one private letter left for us (Philemon) should be an earnest plea and fervent expression of love and unity for a slave — a class that was then treated as less than human. Paul calls him his son, his brother, and his own heart.

It is probable, in the very nature of things, that slave-owners would be very few among the brethren. The vast majority would be either slaves, or poor free men. The Gospel was preached to the poor, and its principles have the greatest appeal to them.

This epistle enters into the Brotherhood’s relation to slavery more than any other part of the NT. Paul gives instruction concerning slaves and masters in Corinthians, Ephesians, Colossians, and Timothy, but here is an actual example and a whole epistle bearing on the matter.

In the Roman Empire in NT times slaves out numbered the free. Very often the slaves were in chains continually day and night. The master had power of life and death. They had little or no rights or protection of law, no property, no true marriage, no choice of a mate — their master gave or took mates at his will. The children belonged to the master as slaves for any use or purpose the master desired. Runaway slaves usually received torture, branding, and often a cruel death.

If our version were more consistently translated, this aspect of NT times would be more obvious: three-quarters of all the appearances of the word “servant” in the NT should be translated “slave,” as in some of the more modern versions. The Bible has been accused of condoning and even supporting this human evil. This is due to two universal misunderstandings concerning: (1) The purpose of the Bible; and (2) The deep import of its teaching, fully comprehended.

Through much of history, and almost to the present, slavery has been a major aspect of human society. Actually, it is a much wider and more inclusive thing than generally regarded. That is, all dictatorship is actually slavery; all industrial and economic oppression is actually slavery, especially where the victim’s circumstances leave him no choice but to submit.

It has been a universal characteristic of man to seek to oppress and enslave his fellowman and use him to increase his own wealth, power, and leisure. Slavery in its various forms — fiefdom, serfs, peasantry, etc — has been the common lot of the poor up until very recent times, and practical slavery still exists in much of the world today, where the few rich who own all the land exploit and oppress the vast and hopeless multitude of the poor.

Slavery is just one part of the great human fabric of evil and wickedness. For the Bible to seek to abolish slavery would require it to write the laws for all nations, appoint all rulers, and enforce justice by divine power. This would be the Millennium (which will come in God’s own proper time).

The greatest slavery of all, before which all else pales into insignificance, is man’s slavery to his own selfishness and fleshly desires, and to this all are in bondage. Most, indeed, are eager victims with no desire for freedom. This is the deep root of the weed to which we must lay the axe of Scripture. Chopping off the branches only makes the evil fruit grow bigger.

The Bible’s purpose is not to reform the world — yet. Its present purpose is to call out and prepare a people for God. The present evil constitution of man is the necessary furnace of affliction for the purifying of the saints.

The Bible is concerned with the character of the individual, the release from the universal slavery of self and sin, and the preparation for God and eternity. It tells the slave to serve his master, whether he be good or bad, as service done to God and accepted by God. It tells the master to treat the slave as he himself would desire to be treated, with perfect justice and mercy, even as he hoped in mercy to be treated by his Master — Christ.

The Bible is not out to put odd and futile patches on a thoroughly corrupt and fleshly constitution of things, but to perfect personal relationships and prepare individuals for divinity. The principles of the commands of Christ, spiritually comprehended and faithfully applied, would completely transform and beautify ALL human and social relationships.

Paul in this epistle applies these principles to an actual master-slave relationship. He sends the runaway and disobedient slave back to his master in submission and repentance, and he exhorts the master to accept him, not as a slave, but as a beloved brother in Christ to whom Paul himself was a willing slave and for whom he was even then in actual chains. And he seals the bond of brotherhood between them with his own infinite love for both.

It is notable that Paul’s fullest instructions concerning masters and slaves occur in the two epistles which appear to have been written and sent at the same time as this — one to the same place; that is, Col and Eph. Similarly at the close of Colossians he calls Epaphras the “slave of Christ,” the only time he separately applies this term to anyone but himself. It would seem that he is attempting to soften and dignify the position of the natural slave by reminding the brotherhood of the honor and dignity of their slavery to Christ unto life eternal. He shows how a mark of natural ignominy can be a badge of spiritual glory.

The instruction in Eph (which is the fullest) occurs in Eph 6:5-9. We note that in three successive verses, he says they must serve as unto Christ, and not to men, and he promises by the Spirit that such service will be accepted and rewarded as done to Christ himself.

Our state and circumstances in this life are utterly unimportant because of its brevity and because of the transcending importance of other greater things. Whatever God wills is best, for it is designed to forward His purpose and prepare us for a place in that purpose.

The instruction for slave-owners is all in one verse (Eph 6:9) but it is all-inclusive — “Do the same thing to them” — work on the same principle that EVERYTHING WE DO MUST BE DONE AS TO AND FOR CHRIST — “Forbearing — giving up, refraining from — threatening.” Threatening anyone is entirely out of the question for a brother of Christ. If the relationship is not in mutual love and respect, it is not acceptable to God. This command alone would transform the whole picture.

“Knowing that your Master also is in heaven: neither is there respect of persons with him.” He will deal with us as we deal with others. On the same subject, Col adds an instruction which, fully comprehended, spells the end of slavery (Col 4:1) — “Masters, give unto your slaves that which is JUST AND EQUAL, knowing that ye also have a Master in heaven.” Brethren were required to treat slaves the same as they are required to treat all men — with love, gentleness, kindness, and humility. THERE ARE NO EXCEPTIONS TO THESE RULES. This would raise and purify the relationship far above anything the world dreams of. Even in the Roman world there were cases of deep devotion of slaves to benevolent masters.

The brethren and sisters of the first century had no experience of a society not built on slavery. This was an inseparable part of the only world they knew. They had much to learn. The lesson for us is to examine ourselves for prejudice or preconceived worldly notions absorbed from our fleshly surroundings that have no spiritual reason or justification. We are all to a large extent creatures of our times, blind sheep following the crowd. We take things for granted as right and acceptable just because the wicked world around us so takes them for granted. We do not stop to think things through for ourselves independently, strictly on scriptural, spiritual principles. (GVG)

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Author: Paul.

Time: AD 61.

Summary: Paul writes to Philemon whose slave, Onesimus, had run away to Rome where he met Paul and became a Christian. Paul sends him back to his rightful owner with his personal letter of recommendation to accept him back with love as a brother.

Key verse: “I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ” (Phi 1:6).

Outline

1. Greeting and thanksgiving: Phm 1:1-7

2. Paul’s plea for Onesimus: Phm 1:8-21

3. Conclusion and final greetings: Phm 1:22-25

Slavery

Slavery was a deeply ingrained institution in the Roman empire — military campaigns generated huge numbers of prisoners who entered the slave markets (eg, Caesar’s campaigns in Gaul prob brought 150,000 slaves into Rome; a rich man might have several hundred slaves). A slave had no rights in Roman law, and was completely at the mercy of his employer. Conditions were often harsh, with slaves subject to cruelty and all forms of abuse. The life of a slave was not to be envied — in consequence slaves were strongly tempted to escape, so (to discourage this) the penalty for escaping was severe — almost certain public beating to death, and the empire contained large numbers of “fugitovarii”, men specially employed to catch slaves. [See Lesson, Phm and slavery.]

Background

Philemon, a rich man who hosted the ecclesia in Colosse, had a slave Onesimus who deserted, prob taking funds or saleable goods with him to support his flight. It happened that he came into contact with Paul, who was in prison at the time, learned the truth of the gospel from him, was baptized, and continued in Paul’s company as a voluntary servant, where he was greatly appreciated.

Paul was faced with a dilemma. Under Roman law, Onesimus had no rights at all, he was a chattel, owned totally by Philemon. The “slave-hunters” might well discover him — which would do Paul’s hopes for regaining his own freedom no good at all. On the other hand, Jewish law protected Onesimus (Deu 23:15-16)! This is a situation of delicious irony — Paul was imprisoned, appealing to the Roman law to save him from the Jews; meanwhile he could be looking to the Jewish law to save Onesimus from the Romans. But there’s yet another twist!

Complicating the situation further is a man named Epaphras (only mentioned 3 times, in Col 1:7 and 4:12, and Phm 1:23, but from these vv we can deduce rather a lot). Epaphras came from Colosse and, after the success and excitement of Paul’s preaching efforts in Ephesus, had preached throughout the region 100 miles or more inland in the Lycos valley — founding 3 ecclesias (Hierapolis, Laodicea and Colosse). These ecclesias had never met Paul (Col 2:1); they had learned the truth from Epaphras himself (Col 1:7).

Epaphras had recently arrived in town and his report of the situation in Colosse immediately spurred Paul to write Colossians. (Col 2 makes it pretty clear that the ecclesia was under serious threat from Judaizers. So again, how could Paul use the Jewish law to defend Onesimus?)

Epaphras fell afoul of the authorities, for some reason (in Phm 1:23 he is described as Paul’s fellow prisoner); so Paul decided to send the Colossian letter with Tychicus (Col 4:8). And he used the opportunity to return Onesimus to his master, Col 4:9, with a covering letter for Philemon (of course Paul would have liked to go in person, but that was impossible, so he did the next best thing). It is likely that they carried the letter we know as Ephesians with them too (Col 4:15-16).

That Colossians and Philemon belong together is clear from the similarity in the lists of associates of Paul who are named: Epaphras, Mark, Aristarchus, Archippus, Demas, Luke, Onesimus, and Timothy are all mentioned in Col 4:7-17 and in Phm 1:1,10,22-24.

A lesson in reconciliation

Firstly, the obvious: Paul asks Philemon to pardon Onesimus and welcome him as a brother. Paul was faced with two estranged brethren (and each owed their position as brethren to him). He preached a gospel of reconciliation — it must be able to reconcile bond and free just as effectively as Jew and Greek, male and female.

Paul plays Christ in a little redemptive drama. He identifies with both sides, brings them together, so making peace. Note identification with Onesimus in Phm 1:10,12,13,16-18,20 And note identification with Philemon: Phm 1:1,4,7,19. Paul asks: the love that you have for me — show to Onesimus, because the help that I know you would have wished to give me has been given by him! The debt that you would like to recover from Onesimus — take from me, because I have benefited from what he did! Onesimus was with me as your representative — so treat him now as my representative to you! This is 2Co 5:17-6:1 worked out in real life.

Paul also notes that although he could make demands — it’s rather a response on the basis of love and willingness that he wants (Phm 1:8-9,14). And setting aside rights is all part of the pattern shown in Christ. So too the taking upon oneself the burdens of others (Phm 1:17-19).

So there is reconciliation between two brothers, brokered by Paul who plays the role of Christ. More than this — each party is to see Christ in the other (they are representatives of Paul to each other, and Paul is as Christ). Philemon could hardly refuse Onesimus without refusing Paul — a bit like fellowship issues today!

Lessons for Philemon

Furthermore, Paul hints that Philemon’s attitude is not what it might be. This is seen as much in what Paul does not say, as in what he does. Philemon was presumably a wealthy man — he hosted the ecclesia. Also he had met Paul in person when Paul had never visited Colosse. Most likely business had taken him to Ephesus where he had met Paul. Onesimus, one of his slaves, may have encountered Paul during this visit. We need to ask why Onesimus, fleeing for his life from the “slave-hunters’, would go to a house guarded by Roman soldiers, and ask to see Paul? This would have been an extremely risky thing to do. “I want to see Paul”, “Fine, who are you?”, “Onesimus”, “Onesimus? Sounds like a slave! Who’s your master? Does he know you’re here?” Etc. Yet he did. Note the imbalance in v 11 (and the implication that Onesimus would NOT have been unprofitable to Paul in past times); the implication in v 16 that Onesimus should have been of value to Philemon in the Lord and not simply in the flesh; and the prayer in v 6 that the sharing of Philemon’s faith might become more effective. It seems that Philemon treated his slave as merely a slave, and not as a prospect for the gospel — and he prob had the same attitude to other opportunities in his life too. Onesimus wanted the Truth — he couldn’t get it from Philemon, so at great risk he set out to get it from Paul. (Trevor Nicholls)

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Philemon differs from all the rest of the Bible in that it is strictly a private letter on a personal matter written to an individual friend. The only other private letter to an individual in the Bible is 3Jo, to Gaius, but there the subject and purpose is more general. Timothy and Titus are ecclesial and doctrinal communications.

Philemon was a brother in Colosse converted to the Truth by Paul. Onesimus was a runaway slave belonging to Philemon who made contact with Paul in Rome — perhaps in repentance, perhaps in realization of the danger of his position. Paul says he had previously been unprofitable to Philemon so perhaps he had taken advantage of the kindness of a lenient owner. In association with Paul he accepted the Truth and was baptized, and then Paul sent him back to make peace with Philemon. Phm is the letter he carried from Paul to Philemon.

This epistle has been used both to support slavery (in that Paul sent him back) and to condemn it (in that Paul said, “Not now as a slave, but a brother beloved”). Actually it is on a much higher plane than either to specifically approve or condemn one particular aspect of the world of sin. It rises far above it, from temporals to eternals and leaves the question of slavery as such far below as among unimportant, passing earthly things.

The whole spirit is summed up in those words just referred to — “No longer a slave but a brother beloved.” To the extent that Philemon comprehended and accepted the fullness of this, to that extent the slavery would cease to exist.

In this brief message there can be discerned, skillfully woven together and either expressed or implied, fourteen separate arguments in favor of reconciliation on Philemon’s part.

According to the Law of Moses, an escaped slave was not to be returned to his owner, but Paul sends him back under the law of Christ. Is then, the law of Christ less humane, less enlightened, less merciful, more in sympathy with slavery, than the Law of Moses?

On the contrary, Paul’s action indicates the very opposite. Moses’ Law would release Onesimus from his obligation, or at least it would have released Paul from the obligation of giving up Onesimus to Philemon, but the law of Christ called for a repentance and a seeking of reconciliation, and a giving to Philemon the opportunity of granting freely what had been taken from him against his will.

This epistle is clearly related in time and circumstance to the epistles of Eph and Col, especially the latter. They are from Rome and sent about the same time — 62 AD, near the end of Paul’s two years imprisonment. Eph and Col contain several parallel passages and were borne by the same messenger, Tychicus, from the same place.

The letters to Phm and Col were both carried by Onesimus and in each the same six persons were saluted (Epaphras, Mark, Aristarchus, Demas, Luke, and Onesimus — with Col bearing an additional salutation from Justus).

We are not told where Philemon lived, and we would not know from the epistle to him alone, but we learn from Colossians that Archippus, who was of Philemon’s household, was of Colosse.

In this one personal letter, we see a slightly different Paul. He plays lightly and gently with all the names as if to add informality and intimacy and appeal to the message. Onesimus means “profitable,” so Paul speaks of his former unprofitableness but now his profitableness to both Philemon and Paul. Philemon means “beloved” from Philema — a kiss — and so Paul addresses him. Apphia is an affectionate diminutive for “brother or sister,” and so Paul calls her “Apphia the sister” (as it should be and as RV gives it, and the best mss). Archippus means “Master of the horse” — a military term, so Paul calls him “fellow-soldier.” (GVG)

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In the evening Jesus left his loved ones in Bethany (the home of Lazarus, Mary, and Martha) for the last time. The shadows of Gethsemane were gathering about him, the cross was already growing heavy on his shoulders, the sweat was forming on his brow. Mary watched him move slowly away over the shoulder of the hill. Her love would tell her much. Something of his burden was communicated to her as she bravely smiled her answer to his last farewell. She watched him go with an anguish too great for tears. But when he had gone, the smile would fade and her eyes would reveal something of the pain and loneliness that was in her heart. The cruelty and lust of man, which was so soon to be directed against the love of God revealed in Christ, pierced also the heart of the one who loved. And so it has done ever since. No true disciple of Jesus can pass through the coming hours without the sword piercing his own soul also.

It was probably as the sun was beginning to decline on the horizon that Jesus and the other 10 disciples descended once more over the Mount of Olives into the Holy City. Before them lay Jerusalem in her festive attire. All around, pilgrims were hastening toward it. White tents dotted the meadows, gay with the bright flowers of early spring, or peered out from the gardens and the darker foliage of the olive orchards.

From the gorgeous Temple buildings, dazzling in their snow-white marble and gold, on which the slanting rays of the sun were reflected, rose the smoke of the altar of burnt-offering. These courts would soon be crowded with eager worshipers, offering for the last time, in the real sense, their Passover lambs. The streets were thronged with strangers, and the flat roofs covered with eager sightseers.

And now they were within the city. Its temple, its splendid palaces, its busy markets, its streets filled with happy people, were well-known to them. They made they way to the house where the guestchamber had been prepared for them.

Luk 22:14: Outside, in the city, there was darkness and the sense of impending death. Already, men with swords and staves were seeking him. But, inside the house, there was… light and love and life and hope.

* The lighting of the candles… by the mothers.

And Jesus, the host, prepares to celebrate “this passover” — his passover (Luk 22:15) with his disciples.

* Why no lamb at Jesus’ passover? Because this was the “day of preparation”, one day too early; everything was prepared, except that there was no lamb yet. Why? Jesus IS the Lamb!

THE ORDER (Heb Seder):

* First cup of wine is poured. This is the cup for Elijah: Mal 3:1; 4:5… Mar 1:2-4; Joh 1:29 (looking for Elijah).

* Giving of thanks (ie Luk 22:17,18): “Blessed art Thou, Yahweh our God, King of the Universe, who has chosen us from among all people, and exalted us from among all languages, and sanctified us with thy commandments. And thou hast given us, O Yahweh our God, in love, the solemn days for joy, and the festivals and appointed seasons for gladness, and this the day of the feast of unleavened bread, the season of our freedom, a holy convocation, the memorial of our departure from Egypt. For us has Thou chosen; and us thou has sanctified from among all nations, and Thy holy festivals with joy and with gladness hast Thou caused us to inherit. Blessed art Thou, O Yahweh, who sanctifiest Israel and the appointed seasons! Blessed art thou, Yahweh, King of the Universe, who hast preserved us alive and sustained us and brought us to this season!”

* The first cup is drunk, by everyone. (The wine/grape juice is warm, symbolizing blood poured out.)

* Ritual washing of hands. (Probably here Jesus also washes the disciples’ feet: Joh 13:4,5,13-17, an example to quarrelsome, ambitious, selfish disciples.)

* Herbs, dipped in bitter water, are eaten by host and given to others. (Sym the bitterness, sweat of slavery in Egypt: Exo 2:23-25.)

* Haggadah (“setting forth, instruction”): Teaching, by the form of questions and answers, the true meanings of the Passover meal.

Question 1: “Why is this night different from all nights? On all other nights we eat leavened or unleavened bread, but this night only unleavened bread.” A: We eat unleavened bread because our fathers had to leave Egypt in haste — there was no time for the bread to rise.

Question 2: “On other nights, we may eat any herbs (vegetables), but tonight… only bitter herbs. Why?” A: We eat bitter herbs because our fathers knew the bitterness of slavery in Egypt.

Question 3: “Why, tonight, must we eat charoseth?” (Mortar-like fruit and nut mixture.) A: We must eat charoseth because our fathers made bricks as slaves in Egypt.

Question 4: “On other nights we may eat either sitting up or reclining? Why, tonight, do we all recline?” A: We must recline, at peace and rest, because we are no longer slaves in Egypt.

* Exo 12:8: Rabbi Gamaliel (apostle Paul’s teacher) said regarding the Passover: “Whosoever does not explain three things in the Passover has not fulfilled the duty incumbent on him. These three things are: the Passover lamb, the unleavened bread, and the bitter herbs. The lamb means that God passed over (to overshadow and protect) the blood-sprinkled places on the houses of our fathers in Egypt. The unleavened bread means that our fathers were delivered out of Egypt in haste. and the bitter herbs mean that the Egyptians made bitter the lives of our fathers in Egypt.”

* Psa 136: Great Hallel: responsive reading: “His love endures forever!”

Thus, one by one, the dishes were explained.

* Matzah: “Behold the matzah, unleavened bread of poverty, which our ancestors ate in the land of Egypt. Let all who are hungry come and eat; all who are needy, come and celebrate the Passover with us. Now we are here; next year may we observe the Passover in the Land of Israel. Now many are still enslaved; next year may all men be free.”

* Game: Who Knows One?

* Hymn: 47.

* Psa 113; 114: The first part of the Hallel is now sung. (Cp Rev 14:1,3; 15:3: Here is likely the “new song”, the song of Moses and the Lamb.)

* A brief prayer is now offered: “Blessed art thou, Yahweh our god, King of the Universe, who hast redeemed us and redeemed our fathers from Egypt.”

* Finally, the second cup is drunk. (The “cup of plagues”… for everyone.)

* Hands are washed again.

* The unleavened bread is broken. (The aphikomen — the one who comes after!: one matzah, broken, wrapped in white cloth, to be saved for later.)

* Then thanks is given: “Blessed are you, O Lord…” (Bread may now be eaten.)

* Unleavened bread is dipped in charoseth (a mixture of vinegar, apples, dates, raisins, nuts, and other fruits — sym the thick mortar or mud used to make bricks in Egypt). This is the “sop” which Christ gives to Judas, as an unspoken signal to John. “Is it I?”: the purging of the leaven. Judas now departs… the irony of Joh 13:30.

* Further, on the Haggadah, the Torah speaks of four types of children:

(1) The wise child asks: “What is the meaning of the laws, regulations, and ordinances which the Lord our God has commanded us?” To him you shall explain all the laws of Passover even to the last detail.

(2) The rebellious child asks: “What does this service mean to YOU?” By using the expression “to you”, it is evident that this service has no significance for HIM. He has thus excluded himself from his people and denied God; therefore give him a caustic answer and say: “It is because of what the Lord did for me when I came out of Egypt.” “For me,” not for HIM, for had HE been there in Egypt, he would not have deserved to be liberated!

(3) The simple child asks: “What does it all mean?” Tell him simply, “With a mighty hand, the LORD brought us out of Egypt, out of the house of bondage.”

(4) As for the young child, who does not know yet how to ask, begin by explaining, as we are told: “I do this because of what the LORD did for me.”

* Haggadah: setting forth. At this point the Passover Lamb would normally be “set forth” and eaten. There is no lamb except Christ. So he “sets forth” himself: “I am the good shepherd… I am the true vine… Behold the lamb of God…” (Significance of Rom 3:23-25 and 1Co 11:26.)

* Joh 13:31-34: A “new” commandment. Not really new (remember: “Love your neighbor as yourself”) except that Christ was now to give it the perfect interpretation (Joh 15:10-13: “AS I have loved you”). Joh 13:35: our greatest challenge.

There was a solemnity about these moments which must have kept the disciples silent. They would sense the sanctity of something too great to understand, but they would feel a sudden sense of new fellowship with their Lord. Their hearts were bursting with a new emotion, and they must have kept their eyes lowered as Jesus looked from one to another. He knew their hearts and his spirit flowed out to them with a love he had not hitherto revealed.

His little children… What the disciples could not know was that even while his love encompassed them in this simple memorial, his eyes were lifted beyond them down the years that were yet to be: towards disciples gathered in caves with Roman soldiers dogging their steps; towards men and women dying in the mountains with his Name upon their lips; towards a faithful remnant struggling to keep the faith in a closing age of folly and darkness.

He saw countless disciples down the years and over the world, humble disciples who lived and died unknown. He saw them living out their little lives with their hopes and their fears, their struggles and their failures, their prayers and their victories. He came quietly to them with his invitation, “With desire I have desired to eat this passover with you before I suffer.”

And in humble earnestness comes their answer, “With desire we desire to meet at your table, Lord.” And so obediently they come, they remember, they love, and they go back to their tasks inspired by his presence and his example.

* The aphikomen: the special set-aside bread. (Only for the baptized members.)

* Hymn: 175.

* Luk 22:19: After this, Christ took the unleavened bread, blessed it, and broke it.

The grain of wheat must fall into the ground, and die, so that it may bring forth much fruit — fruit which must be harvested, winnowed, ground, and baked.

The first step must be taken in faith, or the promised bread will never become a reality: Psa 126:5,6.

And so the Savior was to go forth, for the joy set before him, enduring the cross, and despising the shame: 1Co 11:24; Psa 104:15; 1Co 10:16a,17.

* Prayer: “Blessed art Thou, O God, who gives us the bread of life…” (The bread was broken and passed by Christ to each individual.)

* The special cup… only to baptized members…

* The third cup, traditionally known as “the cup of blessing” (or “cup of redemption”) (as in 1Co 10:16). This was the cup “after supper” (Luk 22:20). The fruit of the vine must be gathered, and trodden under foot, its “blood” shed. The red liquid must be left a little time, to be resurrected in the fermentation process, with a new life: 1Co 11:25; Psa 104:15; 1Co 10:16b.

* Prayer: “Blessed art Thou, O God, who gives us the fruit of the vine…” (The cup is passed from hand to hand among the baptized believers, as symbol of the love and joy shared among themselves.)

* Hymn: 243.

* Singing/reading of last part of the Hallel: Psa 115-118. (Consider Psa 116:1-9,12-14; 117:1,2; 118:22-26.)

* The fourth cup of wine is drunk (the “cup of praise”).

* Blessing: “All thy works shall praise thee, Yahweh our God. And thy saints, the righteous, who do thy good pleasure, and all thy people, the house of Israel, with joyful song let them praise and bless and magnify and glorify and exalt and reverence and sanctify and ascribe the kingdom to thy name, O our King! For it is good to praise thee, and pleasure to sing praises unto thy name, for from everlasting to everlasting thou art God. The breath of all that lives shall praise thy name, Yahweh our God. And the spirit of all flesh shall continually glorify and exalt thy memorial, O our King! For from everlasting to everlasting thou art God, and besides thee we have no King, Redeemer, or Savior…”

* Mat 26:30… Hymn 194.

* We close with the traditional Passover benediction, in words uttered by the children of Israel for thousands of years:

“Our God and the God of our fathers, as we bring to a close this Passover, commemorating the exodus of our people from Egyptian bondage, we pray that we may carry with us into daily life the message of freedom emphasized in its symbols and rituals. May the memories of this day inspire us to cast off our own shackles of intolerance, greed and hatred. May we here resolve to break the chains that fetter our minds and blind us to the glory, beauty and goodness which life offers in such abundance.

“Help us to realize that we cannot have freedom for ourselves unless we are willing to share it with others. Through our daily deeds and devotion may each of us in some way help to liberate those who live in fear, poverty, and ignorance. Hasten the day of Jubilee, when the light of true freedom will penetrate into all corners of the world, and lift the darkness of tyranny until tyranny is no more, so that all men may be free. Amen.”

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Introduction

The Pastoral letters are so called because they were written by the Apostle Paul to encourage two of his closest friends in their efforts to help the newly converted Christians in Asia. The letters were probably written not long after the last of his missionary journeys and when Paul was in Rome awaiting trial by Caesar. Paul realized that he was unable to see the new communities himself; so he relied on Timothy and Titus to care for these new followers of Christ.

The Letters have common ground. In each case Paul encourages both Timothy and Titus in their personal strength. Paul knew only too well the troubles they would face. The ecclesias were operating in a very hostile Roman environment. At the same time, many were prone to be influenced by old, Judaizing (the Law of Moses) customs. Moral standards in the Roman Empire were very low. This three-pronged ‘attack’ meant that the ‘caregivers’ needed to be able to withstand pressures themselves and know how to deal with those who had succumbed to the pressures, and to help those who hadn’t to resist the tendency to succumb.

The order in which the letters were written, and their approximate years, are: 1 Timothy AD 67, Titus AD 67 and 2 Timothy AD 68.

1 Timothy

The first letter has three main themes. Paul was aware that it would not be long before sound doctrine would be ignored. He urged Timothy to resist the false doctrine that was being deliberately taught in Ephesus. It was evident that some of the believers in Ephesus were teaching doctrinal error, and were also devoting their time to the consideration of myths, genealogies and meaningless talk. Paul regarded the development of faith in love as being far more productive. It seems from 1Ti 1:8-11 that the error being proposed by the false teachers related to the keeping of the Law (of Moses). Paul, yet again (he did it in other letters) pointed out that the Law was made for sinners. On the other hand, while Paul regarded himself as initially a sinner of significant proportions (1Ti 1:13) it was through the grace of God, and through love and faith that he was able to receive strength and be a servant of God. Paul was encouraging Timothy to fight for the faith that he was also given so that he would not follow the path of those who became distracted and mad e a wreck of their faith (1Ti 1:18-20).

The second theme concerned the way in which groups of believers — the ecclesia — might worship. Paul gave advice on the way in which men and women might pray and dress, and he also suggested the role of the woman in relation to the man: the man should take the responsibility for guidance just as Christ took the responsibility for his ecclesia — his “bride”. He also discussed the qualifications of elders in the ecclesias.

The third theme concerns the issue of personal traits that Timothy should exhibit. Paul saw that Timothy had a major role to play in the development of the first century Christians and he did what he could to encourage him. In two other instances, Paul referred to the acute attacks that would come upon the believers before too long. Paul advised him to be a good servant “brought up in the truths of the faith and of the good teaching that you have followed.” “Command and teach,” Paul advised. He realized this chore would not be easy; he used words such as “fight”, “take hold” and “command”. Serious issues needed strong words and action.

Two things stand out in the latter part of this letter. Firstly, it was obvious to Paul that Timothy would need to keep Paul’s directions “until the appearing of our Lord Jesus Christ” (1Ti 6:14). There was no doubt that Paul expected Jesus to return to the earth. The second thing is that Paul was anticipating a time when “what is falsely called knowledge” would need to be refuted (1Ti 6:20). For the followers of Christ, “looking for his appearing” should be a fundamental occupation, together with refusal to be caught up in contemporary society’s paranoia for increasing knowledge, too much of which can be regarded as being false.

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These three of Paul’s letters naturally belong together in any overall consideration of his writings. They have long borne the designation of “Pastoral Epistles” — or letters written to pastors. A pastor was a shepherd (as the word itself implies), almost certainly identical in first-century terminology to a bishop or elder. Paul wrote to Timothy and Titus, for they were themselves pastors, as was he. And he wrote concerning their duties and qualifications, as well as those of all other ecclesial “shepherds” (of that day and this day).

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While these three letters are addressed to individuals, and many of the admonitions are clearly personal, much of the material is nevertheless intended for the flocks over which Timothy and Titus presided. So, in a sense, they are to be understood as ecclesial letters also — either read directly to the congregations by the recipients, or handed down second-hand in Timothy’s and Titus’s own words.

The general aim of the three letters is set down by Paul: “That thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God” (1Ti 3:15). These letters, then, are seen to deal with the care and organization of the flock of God. They tell men how they ought to behave in an assembly which had replaced Herod’s Temple as the true dwelling place of Almighty God upon earth. They give instructions as to what kind of people the ecclesial leaders must be, how they must administer ecclesial affairs, and how they should deal with the threats to Christian doctrine and life.

The pastoral letters reveal to us intimate glimpses of the struggles of infant ecclesias, veritable islands in a sea of paganism. These people were only slightly removed from their heathen origins, and it would have been very easy to relapse into the sensual atmosphere of the world around them. In some measure, then, these letters may speak to us in our “missionary” pursuits today — whether in far-off “missionary” lands, or in the establishment of new lightstands nearer home. Despite the newness of the Truth revealed to the flocks of Timothy and Titus, they possessed (through Paul’s instruction?) a high degree of ecclesial organization. At Ephesus and in Crete there were “bishops” (1Ti 3:1-7; Tit 1:7-16); at Ephesus at least there were also “deacons” (1Ti 3:8-13) and an order of “widows indeed” (1Ti 5:3-16).

There is even the beginnings of a “creed”, or “statement of faith”, implicit in what appears to be quotations from recognized documents (1Ti 1:17; 2:5,6; 3:16; 2Ti 2:11-13; Tit 2:11-14; 3:4-7). In the Pastorals Paul no longer presents new and challenging ideas — as he did in Romans and Hebrews, for examples. Instead, his great aim is not to introduce new teaching, but to persuade his followers to stand by the old, to consolidate and maintain what they had received. This is why he so often refers to “sound teaching” (2Ti 1:13; 4:3); “wholesome teaching” (Tit 1:9), “sound faith” (Tit 1:13), and “sound doctrine” (Tit 2:1). [See Lesson, Sayings of faith in Pastorals .]

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One more interesting element in the Pastorals is what might be called “domestic codes” — sections outlining advice on the correct behavior of Christians in different social classes and relationships:

1Ti 2:9-15: Women 1Ti 5:3-16: Widows 1Ti 6:1,2: Slaves Tit 2:1-3: Elderly people Tit 2:4,5: Young women Tit 2:6,7: Young men Tit 2:9,10: Slaves

These domestic codes are also found in other letters — especially Colossians, Ephesians, and 1 Peter — and are a reminder of how much the Truth should affect all our activities, especially including our family life. In the ancient world, religion was often considered as purely a public affair. (Sadly, that is also very much the case with many “churches” around us.) But believers in Christ should be members of a close-knit family, the family of God (1Ti 3:15). Paul’s letters constantly emphasize this.

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When the literary characteristics of the letters are examined, as the outline of Titus shows, there is an absence of order such as is found in Romans or Ephesians. Instead, some subjects are treated more than once, intermixed with brief doctrinal statements or personal advice. The letters are far removed from literary exercises. They are the natural and human (though of course inspired) expressions of a busy man. They reveal much, therefore, of the man himself as he faced contemporary conditions in the brotherhood.

Other differences are also obvious. A careful and sensitive reading of the Pastorals leaves the impression that the style is not quite like that of the other letters. It is less fiery, less emphatic, but even more exhortational and comforting than Paul’s other letters. There are also enormous differences in vocabulary between the Pastorals and the earlier letters (so much so as to lead modernists to postulate some author other than Paul). But it should not be expected that the same author would write in the same manner and use the same words in two letters composed probably fifteen years apart, as were 1 Thessalonians and 2 Timothy. (If this is doubted, let the reader compare his latest composition to his high-school or college term papers!) It is nothing but reasonable that Paul’s attitudes and characteristic expressions would undergo great changes in the course of a generation. The amazing thing is that God spoke, through both Paul the young preacher and Paul the aged apostle — as He did also through Moses and David and Isaiah and Jesus! And that each revelation, while different, was essentially identical!

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Outline

1Ti 1:1-2: Greeting 1Ti 1:3-11: The problem of false teachers 1Ti 1:12-20: Grace, faith and love 1Ti 2:1-15: Directions for private and public worship

• the need for being at peace

• God’s desire: salvation for all through Jesus the mediator

• the roles of men and women in worship

1Ti 3:1-16: Duties, responsibilities and qualifications of God’s servants in the ecclesia 1Ti 4:1-15: General, personal advice to encourage Timothy 1Ti 5:1-25: More specific personal advice 1Ti 6:1-2: Continued advice 1Ti 6:3-10: A further reminder of troubles — doctrinal, financial and social — that will come to God’s people 1Ti 6:11-20: Final encouragement

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2 Timothy

It is estimated that Paul wrote this letter in AD 68, the last year of his life. He had been released from prison in about AD 63 and had gone back to some of the places he had visited earlier. Towards the end of AD 67 he was arrested again and placed in prison back in Rome. This time, because of the increasing persecution of Christians, he was put into a dungeon and was barely able to write the letter. There can be no doubt that God was at work in insuring that such an important letter was not only written, but was delivered and kept safe for many years until it was placed in the canon of Scripture.

For Paul, the letter was somewhat sad. He had earlier warned Timothy of the troubled times soon to come, and he was now seeing the results. The sadness was evident in 2Ti 1:15-18. Everyone in Asia had deserted him, even Phygellus and Hermogenes. They were obviously two people he had respected and had thought were strong in faith. He was surprised that they had left. Paul had high praise for Onesiphorus because of the way he searched until he found Paul in prison.

Once again, however, even in his own reduced and perilous state, Paul was concerned for the welfare of his associates in Christ. Right until the last minute (almost literally) of his life, Paul was doing his best to help strengthen Timothy, knowing that he would take the main responsibility of continuing with the work of preaching the gospel. (It is suggested that Paul died not long after the letter was written.)

There are some marvelous little insights into Paul and his warmth in this letter. He was obviously touched by Timothy’s upset at their previous departure (2Ti 1:4) and wanted to see him again because that would bring him great happiness. Paul had so much affection for Timothy.

We see in the same few verses (2Ti 1:4-7) the importance of family values in the bringing up of children. Paul refers to Timothy’s mother and grandmother and their sincere faith. Paul obviously endorsed the principle of a good example in the upbringing of children.

In encouraging Timothy to be “strong in the faith” (2Ti 2:1) Paul draws attention to the fact that earthly bondage is only temporary. While he was chained like a common criminal for the hope of the gospel of Jesus Christ, “God’s word is not chained. Therefore I endure everything …” Paul had before him the hope that “If we endure, we will also reign with him.”

As always, Paul gave a lot of practical advice to Timothy. In 2Ti 2 he:

1.         drew attention to the disruption of quarreling and idle chatter between Christians; warned against false teaching and “stupid arguments”, and reminded Timothy of God’s sure foundation;

2.         advocated the need for each person to be “a workman approved of God”;

3.         provided, again, the alternative of truth and righteousness to wickedness.

In 2Ti 3; 4 Paul again refers to the troubled times that will continue. He ends where he began, expressing sorrow at the way in which his friends deserted him. He shows the true characteristic of Christianity by pleading that they not be punished for this. He finishes with an absolute certainty — that in the face of trouble “the Lord stood at my side”, surely a great comfort to all who follow Jesus.

Outline

2Ti 1:1-2: Greeting 2Ti 1:3-7: A personal tribute to Timothy 2Ti 1: 8-12: The Gospel – a pattern of “sound teaching” 2Ti 1:13-16: Contrasts – those who deserted with him who persevered 2Ti 2:1-7: Personal encouragement to Timothy 2Ti 2:8-13: “Remember Jesus Christ” 2Ti 2:14-21: The approved workman 2Ti 2:22-26: Practical advice 2Ti 3:1-9: A tragic picture of “the last days” 2Ti 3:10-17: “All about my teaching” 2Ti 4:1-6: “Preach the word… keep your head and endure hardship.” 2Ti 4:8-16: Personal observations 2Ti 4:19-22: Final greetings

Titus

Summary: This letter was written by Paul from Rome to Titus whom he had left to care for the churches on the island of Crete. The letter provides Titus with instruction and advice for his conduct in dealing with the believers in Crete.

Key verses: “The grace of God that brings salvation has appeared to all men. It teaches us to say ´No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives” (Tit 2:11,12).

Outline

1.	Greetings and introduction: Tit 1:1-4
2.	Titus’ task: Tit 1:5 – 3:15
	a)	Appointing leaders: Tit 1:5-16
	b)	What to teach different groups: Tit 2:1-15
	c)	Insist that believers do good: Tit 3:1-15

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These last three letters naturally belong together in any overall consideration of Paul’s writings. They have long borne the designation of “Pastoral Letters” — or letters written to pastors. A pastor was a shepherd (as the word itself implies), almost certainly identical in first-century terminology to a bishop or elder. Paul wrote to Timothy and Titus, for they were themselves pastors, as he was. And he wrote concerning their duties and qualifications, as well as those of all ecclesial “shepherds” (of that day and this).

While these three Pastoral Letters are addressed to individuals, and many of the admonitions are clearly personal, much of the material is nevertheless intended for the flocks over which Timothy and Titus helped preside. So, in a sense they are to be understood as ecclesial letters also — either read directly to the congregations by the recipients, or handed down second-hand in Timothy’s and Titus’ own words.

The general aim of the three letters is set down by Paul: “That thou mayest know how thou oughtest to behave thyself in the house of God, which is the ecclesia of the living God” (1Ti 3:15).

These letters, then, are seen to deal with the care and organization of the flock of God. They tell men how they ought to behave in an assembly which had replaced the Temple in Jerusalem as the true dwelling place of the Almighty upon earth. They give instructions as to what kind of people ecclesial leaders must be, how they must administer ecclesial affairs, and how they should deal with the threats to Christian doctrine and life.

The Pastoral Letters reveal to us intimate glimpses of the struggles of infant ecclesias, veritable islands in a sea of paganism. Many of these believers were only slightly removed from their heathen origins and could easily relapse into the sensual atmosphere of the world around them. In some measure, then, these letters may speak to us in our “missionary” pursuits today — whether in far-off lands, or in the establishment of new light stands and the strengthening of new converts nearer home.

Despite the newness of the Truth revealed to the flocks of Timothy and Titus, they possessed (through Paul’s instruction?) a high degree of ecclesial organization. At Ephesus and in Crete there were “bishops” (1Ti 3:1-7; Tit 1:7-16); at Ephesus at least there were also “deacons” (1Ti 3:8-13) and an order of “widows indeed” (1Ti 5:3-16).

There are even the beginnings of a “creed”, or “statement of faith”, implicit in what appear to be quotations from recognized documents (1Ti 1:17; 2:5, 6; 3:16; 2Ti 2:11-13; Tit 2:11-14; 3:4-7). In the Pastorals, Paul no longer presents new and challenging ideas — as he did in Romans and Hebrews, for example. His great aim is not to introduce new teaching, but instead to persuade his followers to stand by the old, to consolidate and maintain what they had received. This is why he so often refers to “sound teaching” (2Ti 1:13; 4:3); “wholesome teaching” (Tit 1:9); “sound faith” (Tit 1:13), and “sound doctrine” (Tit 2:1).

One more interesting element in the Pastorals is what might be called “domestic codes” — sections outlining advice on the correct behavior of believers in different social classes and relationships:

1Ti 2:9-15: Women 1Ti 5:3-16: Widows 1Ti 6:1,2: Slaves Tit 2:1-3: Elderly people Tit 2:4,5: Young women Tit 2:6,7: Young men Tit 2:9,10: Slaves

These domestic codes are also found in other letters — especially Colossians, Ephesians, and 1 Peter — and are a reminder of how much the Truth should affect all our activities, especially our family life. In the ancient world, religion was often considered as purely a public affair. (Sadly, that is also very much the case with many churches). But believers in Christ should be members of a close-knit family, the family of God (1Ti 3:15). Paul’s letters constantly emphasize this.

A reading of the Pastorals leaves the impression that the style is not quite like that of the other letters. It is less fiery, less emphatic, but more exhortational and comforting than Paul’s other letters. There are also differences in vocabulary between the Pastorals and the earlier letters (so much so as to lead modernists to postulate some author other than Paul). But it should not be expected that the same author would write in the same manner and use the same words in two letters composed probably fifteen years apart, as were 1 Thessalonians and 2 Timothy. (If this is doubted, let the reader compare his latest composition to his high-school or college term papers!) It is entirely reasonable that Paul’s attitudes and characteristic expressions would undergo great changes in the course of a generation. The amazing thing is that God spoke, through both Paul the younger preacher and Paul the older apostle — as He did also through Moses and David and Isaiah and Jesus! And that each revelation, while superficially different, was essentially identical!

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Paul may have spent as much as 25% of his time as a missionary in prison. We know of his brief lock-up in Philippi, two years’ incarceration in Caesarea, and at least another two in Rome. Yet Paul says he experienced “far more imprisonments” than his opponents. To understand Paul, we need to understand where he spent so much time.

Bloody Ordeal

Roman imprisonment was preceded by being stripped naked and then flogged, a humiliating, painful, and bloody ordeal. The bleeding wounds went untreated; prisoners sat in painful leg or wrist chains. Mutilated, blood-stained clothing was not replaced, even in the cold of winter. In his final imprisonment, Paul asked for a cloak, presumably because of the cold.

Most cells were dark, especially the inner cells of a prison, like the one Paul and Silas inhabited in Philippi. Unbearable cold, lack of water, cramped quarters, and sickening stench from few toilets made sleeping difficult and waking hours miserable.

Male and female prisoners were sometimes incarcerated together, which led to sexual immorality and abuse. Prison food, when available, was poor. Most prisoners had to provide their own food from outside sources. When Paul was in prison in Caesarea, Felix, the procurator, gave orders to the centurion that “none of his friends should be prevented from attending to his needs.”

Because of the miserable conditions, many prisoners begged for a speedy death. Others simply committed suicide.

The Privileged Few

All of this could be mitigated to some extent if the prisoner was important or paid a bribe (as Governor Felix hoped to receive from Paul in Caesarea).

A prominent individual, or one expected to be released, might be kept under house arrest if he or she could afford the rent. In Rome, where housing prisoners was excessively expensive, Paul was given the privilege of house arrest, and he paid the rent himself (exactly how, we don’t know). He probably lived in a third-floor apartment; first floors were used for shops, and the second floor was expensive.

In his final imprisonment in Rome, though, Paul’s life came to an end in the woeful conditions of a Roman prison (John McRay, “Paul and His Times,” Christian History, No 47).

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What should be written, in a brief introduction such as this, about a man like Paul? He was, quite simply, the greatest man ever to follow the Lord Jesus Christ — a man whose heart throbbed always with love for God and love for his brethren, despite their failures, despite even their sins against him. He was a man who truly “filled up”, or completed, that which was lacking in the sufferings of Christ (Col 1:24); for he surely took up the cross and followed his Saviour, even unto death. With no pride or arrogance, but in simple truth, he was able to say of himself that he had been: “In labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that are without, that which cometh upon me daily, the care of all the churches” (2Co 11:23-28).

Originally “Saul” (which may sig “appointed by God), he changed his name to Paul — or perhaps adopted his Greek name more regularly — a name sig “small, or little”. He was a man small in stature (2Co 10:1,10), and perhaps he had become “small” in his own eyes (1Co 15:9; 2Ti 1:15). At any rate, it was a Gentile name for an apostle to the Gentiles (Gal 2:9).

Paul was “a chosen vessel”, to bear the gospel of Christ before the Gentiles (Acts 9:17). He was learned in all the Law and the prophets, having been taught by the famous Gamaliel (Acts 22:3), who was a member of the Sanhedrin. But more importantly, he was directly instructed by Christ (Gal 1:12). No man ever carried out a commission better. It goes almost without saying, therefore, that his writings are fully inspired by God (2Ti 3:16,17).

The Pastoral Epistles (1 Timothy, 2 Timothy, and Titus) were Paul’s last recorded writings, written after the first imprisonment at Rome (Acts 28:30). Although some (mostly modern) writers would contend otherwise, the general consensus of expositors and historians (which seems more likely) is that Paul lived and worked some years after the captivity related in the last chapter of Acts. Early Christian testimony informs us that Paul’s appeal to Caesar (Acts 25:11) had a successful conclusion, and that after his first imprisonment he was released in approximately 63 AD. After this he appears to have spent a couple of years of freedom before he was again arrested and condemned. In these last several years he wrote, first of all, 1 Timothy and Titus — which have much in common. (That Paul was at liberty when he wrote to Titus is substantiated by Tit 3:12.) At the very last, Paul wrote 2 Timothy from prison, in his second confinement, fully expecting to die soon afterward (2Ti 4:6).

With a very few exceptions, Paul’s letters were written to meet immediate situations. They were not dispassionate treatises written in the peace and silence of a well-stocked study. There was some threatening situation in Corinth, or Galatia, or Thessalonica, and he wrote a letter to meet it. Or there were dearly beloved “sons” in the faith, like Timothy and Titus, whose hands needed strengthening in difficult positions — and, again, Paul took time out of an unbelievably busy life to meet the need.

But we must not think that a composition is of no consequence to us because it was written to address an immediate situation which has long since ceased to exist. Indeed, it is just because the frail flesh we all bear does not change that God still speaks to us today through the letters of Paul. In these little letters, a great and good and truly humble man still “lives” and pours out his heart and mind in love to us, his beloved children in the Truth.

Paul’s letters

First, as to an overview: Paul’s fourteen letters seem to fall into five groups:

1. The earliest, 1 and 2 Thessalonians (and possibly Galatians), were written on his second missionary journey when he first went to Europe.

2. Romans and 1 and 2 Corinthians were written during his third journey, when he spent most of his time in Ephesus. (This was at the time of the troubles in Corinth, when Titus was sent there: 2Co 8:16,23; 12:18.)

3. Ephesians, Colossians, Philippians, Philemon, and Hebrews were written near the end of his first imprisonment in Rome (Acts 28:30), when he was expecting soon to be released, as he indicated in several of them.

4. Titus and 1 Timothy were written in the period after his release, when he was back working in the same area of Greece, Asia Minor, and Macedonia again.

5. Finally, 2 Timothy was written, right at the end of his life, from prison again in Rome.

There are several different types of Pauline letters: fourteen letters in all. Nine were written to seven ecclesias (if Galatians be reckoned as an ecclesia) — there being two each to Corinth and Thessalonica. Just as Jesus Christ in the Apocalypse sent messages to seven ecclesias, so did Paul. (Seven is the Scriptural number of completion and perfection, suggesting that Paul’s ecclesial letters contain the complete gospel and perfect instruction for all ecclesias.) Some of the nine ecclesial letters were written to answer special questions (as the two to Corinth); some to oppose special false doctrines (as that to the Galatians); and others to upbuild and strengthen generally.

From a different aspect, these nine ecclesial letters may be divided into three basic groups:

4 doctrinal: Romans, 1 and 2 Corinthians, and Galatians.

3 practical: Ephesians, Philippians, and Colossians.

2 concerning Christ’s return: 1 and 2 Thessalonians.

Paul’s five other letters were also written for several purposes. They consist of one thoroughly personal letter (Philemon); one general letter, to Hebrew Christians with dangerous leanings toward Judaism (Hebrews); and three letters to individuals (Timothy and Titus) who were leaders of ecclesias.

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Paul’s ecclesial letters	Christ as…	In Christ we find…
Rom	Power (Rom 1:16)	Justification
1Co	Wisdom (1Co 1:30)	Sanctification
2Co	Comfort (2Co 1:3,4)	Consolation
Gal	Righteousness (Gal 2:21)	Liberation
Eph	Riches (Eph 1:7)	Exaltation
Phi	Sufficiency (Phi 1:21)	Exultation
Col	Fullness (Col 1:19)	Completion
1Th	Promise (1Th 1:10)	Translation
2Th	Victory (2Th 1:7)	Compensation

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The purpose of Yahweh may be summarized in the Heb titles of the first five books of the Bible. As is not widely known, many of the titles in our English Bibles are based on the Greek translation; they bear little or no resemblance to the Heb titles:

English title	Hebrew title	Translation
1. Genesis	“Bereshith”	“In the beginning”
2. Exodus	“Ve-elleh shemoth”	“These (are) the names”
3. Leviticus	“Vayyikra”	“He (Yahweh) called”
4. Numbers	“Be-midbar”	“In the wilderness”
5. Deuteronomy	“Haddebarim”	“These (are) the words”

In each of the above cases, the Hebrew title is the first word or phrase of the book, which serves as the keynote of its message. In carrying the observation one step further, we notice that the five phrases or titles, taken in order, provide a message. In poetic fashion [and supplying the elliptical phrase at the end], they speak eloquently of God and His comprehensive purpose, as Creator, Lawgiver, and Savior of the world:

“In the beginning these were the names which Yahweh called. In the wilderness these were the words [which Yahweh spoke].”

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People marry for four reasons: for passion, for wealth, for honor, or for the glory of God. If they marry for passion, their children will be given over to their own passions, and will grow up stubborn and rebellious. If they marry for wealth, their children will learn to be greedy. If they marry for honor, their children will one day become proud, ambitious, and ruthless. But if they marry for the glory of God, then their children will be righteous, and they will preserve Israel.

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If you find the perfect ecclesia Without one fault or smear, For goodness sake don’t join that one — You’d spoil the atmosphere!

If you find the perfect ecclesia Where all false doctrines cease, Then pass it by, lest, joining it, You mar the masterpiece!

And, finding the perfect ecclesia, Then don’t you ever dare To tread upon its holy ground — You’d be a misfit there!

But, since no perfect ecclesia exists Within this world of sin, Then let’s stop looking for that one — And love the one we’re in!

No, it’s not a perfect ecclesia; That’s easy to discern, But you, and I, and all of us Could cause the tide to turn!

What a fool you’d be to leave your post, Looking for a place to please ya; It could be that, where problems form Is where GOD builds HIS ecclesia!

So let’s keep working in OUR ecclesia Until the Resurrection, And then we each can join THE ecclesia With no imperfection!