Pauline Epistles

These epistles were written from Corinth during Paul’s first visit to Europe. His work in Thessalonica is described in Acts 17. It was his wish to return, but he was unable to do so (1 Thes. 2:18); he therefore sent Timothy to cheer the converts and bring him word how they fared. The first epistle is the outcome of his thankfulness on Timothy’s return.

In the short interval between the two epistles the Church suffered from persecution (2 Thes. 1:4); the prospect of an immediate return of the Lord fostered an unhealthy excitement (2:2) and seemed to countenance improvident idleness (3:6), while Paul’s own teaching had been misunderstood (3:17).

Corinth was the meeting point of many nationalities because the main current of the trade between Asia and western Europe passed through its harbors. Paul’s first visit lasted nearly two years; his converts were mainly Greeks, gifted with a keen sense of the joys of physical existence, a passion for freedom, and a genius for rhetoric and logic, but reared in the midst of the grossest moral corruption, undisciplined and self-conceited. Some time before 1 Cor. was written he paid them a second visit (2 Cor. 12:14; 13:1) to check some rising disorder (2 Cor. 2:1; 13:2) and wrote them a letter, now lost (1 Cor. 5:9). They had also been visited by Apollos (Acts 18:27), perhaps by Peter (1 Cor. 1:12), and by some Jewish Christians who brought with them letters of commendation from Jerusalem (1 Cor. 1:12; 2 Cor. 3:1; 5:16; 11:23).

Soon after writing the first epistle Paul was driven from Ephesus by a riot (Acts 19). In Macedonia he met Titus (2 Cor. 7:6), who brought him news from Corinth that his letter had been well received and had produced the desired effect; the Church had cleared itself of all complicity in a sexual offense and had excommunicated the offender (2:5–11). But Paul found that a personal coolness had sprung up between himself and his converts (7:2; 12:15), which unscrupulous opponents were turning to their own account.

There is some uncertainty as to what churches were addressed in this epistle. They were either in northern Galatia, the district of which Ancyra was capital, or in the district on the borders of Phrygia and Galatia that was visited by Paul on his first missionary journey. In either case the Galatian churches were certainly visited by Paul on his second (Acts 16:6) and third (Acts 18:23) journeys. (See Galatia.) The epistle was written by him (probably while traveling through Macedonia) at the news of a wholesale defection from the truth of the gospel in favor of a return to the bondage of the Jewish law. In the epistle he vindicates his own position as an Apostle, enunciates the doctrine of righteousness by faith, and affirms the value of spiritual religion as opposed to a religion of externals.

This epistle was written from Corinth toward the end of the stay recorded in Acts 20:3. Paul was then contemplating a visit to Jerusalem, which was certain to be dangerous (Rom. 15:31). If he escaped with his life he hoped afterwards to visit Rome. The letter was meant in part to prepare the Church there to receive him when he came. It may also be regarded as containing a statement of doctrines that had been in dispute with the Judaizing Christians and that Paul now regarded as finally established.

These four epistles illustrate a new stage in the apostolic teaching. A great controversy had arisen as to the necessity of obedience to the Mosaic law. Although the matter had been settled theologically at the Jerusalem conference in about A.D. 50 (Acts 15; Gal. 2:1–10), it took a long time to settle the matter culturally in the lives of many Church members. Many still looked upon the Church as a subdivision or an outgrowth of Judaism, and they saw no need to discontinue the ordinances of the law of Moses when they became members of the Christian Church. To them Christianity was something new, while the law was undoubtedly of divine appointment and approved by the example of generations of faithful Israelites. In the controversy Paul took a leading part, and in these four epistles he points men to the cross of Christ as the only source of eternal life (compare Mosiah 12:27–16:15). The epistles to the Romans and Galatians were the inspired writings most appealed to by the Reformation of the 16th century because they emphasize the spirit over legal formalism.

The church at Philippi was the earliest founded by Paul in Europe (Acts 16:11–40). His first visit ended abruptly, but he was not forgotten, and his converts sent him supplies not only while he remained in the neighborhood, but also after he had moved on to Corinth (Philip. 4:15–16). He passed through Philippi six years later (Acts 20:2) on his way from Ephesus to Corinth, and again on his return (Acts 20:6) from Corinth to Jerusalem. When the news of his removal to Rome reached the Philippians, they sent one of their number, Epaphroditus (Philip. 2:25), to minister to him in their name. The strain of work in the capital proved too severe, and Epaphroditus had to be sent home (2:26–30), taking with him the epistle to the Philippians. Its main purpose is to express Paul’s gratitude and affection, and to cheer them under the disappointment of his protracted imprisonment.

This epistle was the result of a visit from Epaphras, the evangelist of the Church in Colosse (1:7–8), who reported that the Colossians were falling into serious error, the result of a deep consciousness of sin leading to a desire to attain moral perfection by mechanical means, the careful observance of external ordinances (2:16) and ascetic restrictions (2:20), coupled with special devotion to a host of angelic mediators. The attractiveness of such teaching was due not only to the satisfaction it offered to the craving after sanctification, but also to the show it made of superior wisdom and greater insight into the mysteries of the universe. Paul shows that Christ, in His own person, is the one principle of the unity of the universe, and that sanctification is to be found only through union with Him.

This epistle was carried by the same messenger who bore the Colossians’ letter. The epistle is of great importance, for it contains Paul’s teaching regarding the Church of Christ.

This epistle is a private letter about Onesimus, a slave who had robbed his master, Philemon, and run away to Rome. Paul sent him back to his master at Colosse in company with Tychicus the bearer of the epistle to the Colossians. Paul asks that Onesimus be forgiven and received back as a fellow Christian.

This epistle was written to Jewish members of the Church to persuade them that significant aspects of the law of Moses, as a forerunner, had been fulfilled in Christ and that the higher gospel law of Christ had replaced it. When Paul returned to Jerusalem at the end of his third mission (about A.D. 60), he found that many thousands of Jewish members of the Church were still “zealous of the law” of Moses (Acts 21:20). This was at least 10 years after the conference at Jerusalem had determined that certain ordinances of the law of Moses were not necessary for the salvation of gentile Christians but had not settled the matter for Jewish Christians. It appears that soon thereafter, Paul wrote the epistle to the Hebrews to show them by their own scripture and by sound reason why they should no longer practice the law of Moses. The epistle is built on a carefully worked-out plan. Some have felt that the literary style is different from that of Paul’s other letters. However, the ideas are certainly Paul’s.

The characteristic doctrine of this third group is the Ascension and present sovereignty of Jesus Christ over the world and the Church. Problems of thought and of action pressed for solution. The gospel is shown to be the guide to a true philosophy, as well as to possess the power to produce right conduct and to satisfy the social as well as the individual needs of men.

In the course of his travels after his first imprisonment Paul came to Ephesus, where he left Timothy to check the growth of certain unprofitable forms of speculation, intending (3:14) afterwards to return. As a delay might occur, he writes to him, perhaps from Macedonia (1:3), to give him counsel and encouragement in the fulfillment of his duty. See also Timothy.

See also Titus.

This epistle was written during Paul’s second imprisonment, shortly before his martyrdom. It contains the Apostle’s last words and shows the wonderful courage and trust with which he faced death.

The pastoral epistles, being addressed to men engaged in the ministry of the Church, are occupied mainly with questions relating to the internal discipline and organization of the Church and with the ideal of the pastoral office. The development and training of the life of godliness have taken the place of instruction in the faith. At the same time it is striking to notice the way in which Paul emphasizes the universality of God’s saving purpose (1 Tim. 2:4; 4:10; Titus 2:11; 3:4), and the bounty shines out in every part of His creation (1 Tim. 4:4; 6:13, 17).

Summary: It is from Paul’s writings that we learn the most about the New Testament Church, but it must be remembered that they were written for the use of men who were already members of the Church. The New Testament presupposes on the part of its readers at least an elementary knowledge of gospel truth. Paul’s life is characterized by an extraordinary zeal for the Lord. His greatest contribution is what he tells us about Jesus.