His Word Today

The Book of Philippians is the fourth and final Prison Epistle by the Apostle Paul. It received its name from the Greek city where the church was located. Philippi was the first town in Macedonia where Paul established a church (Acts 16:11-40). Paul’s authorship of Philippians has never been questioned.

When Philippians was written cannot be separated from the question of where it was written. The orthodox view is that Philippians, along with the other Prison Epistles (Ephesians, Colossians, Philemon), was written during Paul’s first imprisonment at Rome (c. A.D. 60–62). The most natural understanding of the references to the “imperial guard” (1:13) and the “saints . . . of Caesar’s household” (4:22) is that Paul wrote from Rome, where the emperor (Nero) lived.

The similarities between the details of Paul’s imprisonment given in Acts and in the Prison Epistles also argues that those epistles were written from Rome. For example, Paul was guarded by soldiers, (Acts 28:16; cf. Phil. 1:13–14); was permitted to receive visitors, (Acts 28:30; cf. Phil. 4:18); and had the opportunity to preach the gospel, (Acts 28:31; cf. Phil. 1:12–14; Eph. 6:18–20; Col. 4:2–4). Additionally, Paul’s belief that his case would soon be decided (Phil. 2:23–24) points to Philippians being written toward the close of the apostle’s two-year Roman imprisonment (c. A.D. 61).

My life’s verse(s) is contained in Philippians 2:12-13, which says, “¹² Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, ¹³ for it is God who works in you, both to will and to work for his good pleasure.”  

More to come.

I urge you to begin the Book of Philippians. Have a blessed day.

Soli deo Gloria!

Paul Epistle to Philemon provides a valuable historical context into the early church’s relationship to the institution of slavery. Slavery was widespread in the Roman Empire (according to some estimates, slaves constituted one third, perhaps more, of the population) and it was an accepted part of life. In Paul’s day, slavery had virtually overcome free labor. Slaves could be doctors, musicians, teachers, artists, librarians, or accountants; in short, almost all jobs could be and were filled by slaves.

Dr. John MacArthur writes, “Slaves were not legally considered persons, but were the tools of their masters. As such, they could be bought, sold, inherited, exchanged, or seized to pay their master’s debt. Their masters had virtually unlimited power to punish them, and sometimes did so severely for the slightest infractions.”  

By the time of the New Testament, slavery was beginning to change. Realizing that contented slaves were more productive, masters tended to treat them more leniently. It was not uncommon for a master to teach a slave his own trade, and some masters and slaves became close friends. Even more so when both master and slave were believers in Christ.

Dr. MacArthur writes, “While still not recognizing them as persons under the law, the Roman Senate in A.D. 20 granted slaves accused of crimes the right to a trial. It also became more common for slaves to be granted (or to purchase) their freedom. Some slaves enjoyed very favorable and profitable service under their masters and were better off than many freemen because they were assured of care and provision. Many freemen struggled in poverty.”

The NT nowhere directly attacks slavery. However, Christianity undermined the evils of slavery by changing the hearts of slaves and masters. By stressing the spiritual equality of both master and slave (v. 16; Gal. 3:28; Eph. 6:9; Col. 4:1; 1 Tim. 6:1–2), the Bible did away with slavery’s abuses.

The rich theological theme that dominates Philemon is forgiveness, a featured theme throughout NT Scripture (cf. Matt. 6:12–15; 18:21–35; Eph. 4:32; Col. 3:13). Paul’s instruction here provides the biblical definition of forgiveness, without ever once using the word.

Soli deo Gloria!

The next Prison Epistle of the Apostle Paul to examine is the Book of Philemon. Philemon was a prominent member of the church at Colossae (vv. 1–2; cf. Col. 4:9). The church met in his house (Philem. 2). The letter was for him, his family, and the church.

Paul is clearly the author (vv. 1, 9, 19), a claim that few in the history of the church have disputed. Philemon’s close connection with Paul’s letter to the Colossians, which Paul wrote at the same time (c. A.D. 60–62; cf. vv. 1, 16), brought an early and unquestioned vindication of Paul’s authorship by the early church fathers. These include Jerome, Chrysostom, and Theodore of Mopsuestia).

Philemon had been converted under Paul’s ministry, perhaps at Ephesus (v. 19). He was wealthy enough to have a large house (cf. v. 2), Philemon also owned at least one slave, a man named Onesimus (lit., “useful”; a common name for slaves). Onesimus was not a believer at the time he stole some money (v. 18) from Philemon and ran away. Like countless thousands of other runaway slaves, Onesimus fled to Rome, seeking to lose himself in the imperial capital. Through circumstances not recorded in Scripture, Onesimus met Paul in Rome and became a Christian.

Paul developed a great love for the runaway slave (vv. 12, 16) and longed to keep Onesimus in Rome (v. 13), where he was providing valuable service to Paul in his imprisonment (v. 11). However, by stealing and running away from Philemon, Onesimus had both broken Roman law and defrauded his master. Paul knew those issues had to be dealt with, and decided to send Onesimus back to Colossae.

It was too hazardous for him to make the trip alone (because of the danger of slave-catchers), so Paul sent him back with Tychicus, who was returning to Colossae with the epistle to the Colossians (Col. 4:7–9). Along with Onesimus, Paul sent Philemon this beautiful personal letter, urging him to forgive Onesimus and welcome him back to service as a brother in Christ (Philem. 15–17).

More to come.

Soli deo Gloria!

We will devote each Lord’s Day in 2021 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2021. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Five: Providence. Part 3.

4. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence that it extendeth itself even to the first fall, and all other sins of angels and men,^a and that not by a bare permission,^b but such as hath joined with it a most wise and powerful bounding,^c and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends;^d yet so as the sinfulness thereof proceedeth only from the creature, and not from God; who, being most holy and righteous, neither is nor can be the author or approver of sin.^e

a. 2 Sam 16:10; 24:1 with 1 Chron 21:1; 1 Kings 22:22-23; 1 Chron 10:4, 13-14; Acts 2:23; 4:27-28; Rom 11:32-34. • b. Acts 14:16. • c. 2 Kings 19:28; Psa 76:10. • d. Gen 50:20; Isa 10:6-7, 12. • e. Psa 50:21; James 1:13-14, 17; 1 John 2:16.

Take the time today to read each attribute along with its corresponding biblical reference. You will be blessed and edified.

Soli deo Gloria!

The church at Colossae began during Paul’s three-year ministry at Ephesus (Acts 19). Its founder was not the Apostle Paul, who had never been there (Col. 2:1). However, Epaphras (1:5–7), who apparently was saved during a visit to Ephesus, most likely began the church in Colossae when he returned home.

After the Colossian church was founded, a dangerous heresy arose to threaten it—one not identified with any particular historical system. It contained elements of what later became known as Gnosticism: that God is good, but matter is evil; that Jesus Christ was merely one of a series of emanations descending from God and being less than God (a belief that led them to deny his true humanity); and that a secret, higher knowledge above Scripture was necessary for enlightenment and salvation.

Dr. John MacArthur writes, “The Colossian heresy also embraced aspects of Jewish legalism, e.g., the necessity of circumcision for salvation, observance of the ceremonial rituals of the OT law (dietary laws, festivals, Sabbaths), and rigid asceticism. It also called for the worship of angels and mystical experience. Epaphras was so concerned about this heresy that he made the long journey from Colossae to Rome (4:12–13), where Paul was a prisoner.”

Paul composed the Epistle to the Colossians from prison in Rome (Acts 28:16–31) sometime between A.D. 60–62 and is, therefore, referred to as a Prison Epistle (along with Ephesians, Philippians, and Philemon). It may have been composed at the same time with Ephesians and initially sent with that epistle and Philemon by Tychicus (Eph. 6:21–22; Col. 4:7–8).

Paul wrote this letter to warn the Colossians against the heresy they faced, and sent the letter to them with Tychicus, who was accompanying the runaway slave Onesimus back to his master, Philemon, a member of the Colossian church (4:7–9; Philem. 23), perhaps to receive further instruction from Paul.

Colossians focuses on several key doctrines of theology, including the deity of Christ (1:15–20; 2:2–10), reconciliation (1:20–23), redemption (1:13–14; 2:13–14; 3:9–11), election (3:12), forgiveness (3:13), and the nature of the church (1:18, 24–25; 2:19; 3:11, 15). It also refutes the heretical teaching that threatened the Colossian church (ch. 2).

I encourage you to read the Epistle to the Colossians today. Have a blessed one.

Soli deo Gloria!

Today we examine Paul’s Epistle to the Colossians. This is due to the commonality this epistle has with Ephesians.

The Epistle to the Colossians is named for the city of Colossae. This is where the church to which Paul wrote was located. It is also evident that the epistle was also to be read to a neighboring church in the city of Laodicea (4:16).

The Apostle Paul is clearly identified as the epistle’s author at the very beginning (1:1; cf. v. 23; 4:18). This was customary in Paul’s letters. The testimony of the early church, including such key figures as Irenaeus, Clement of Alexandria, Tertullian, Origen, and Eusebius, confirmed that the opening claim was genuine.

Additional evidence for Paul’s authorship comes from the book’s close parallels with Philemon, which is universally accepted as having been written by Paul. As previously noted, both letters were written (c. A.D. 60–62) while Paul was a prisoner in Rome (4:3, 10, 18; Philem. 9, 10, 13, 23. Additionally, the names of the same people (e.g., Timothy, Aristarchus, Archippus, Mark, Epaphras, Luke, Onesimus, and Demas) appear in both epistles. This is a strong evidence that both were written by the same author and at about the same time.

Colossae was a city in Phrygia, in the Roman province of Asia (part of modern Turkey), about 100 miles east of Ephesus in the region of the seven churches of Revelation 1–3. The city lay alongside the Lycus River, not far from where it flowed into the Maender River. The Lycus Valley narrowed at Colossae to a width of about two miles. Mount Cadmus rose 8,000 feet above the city.

Colossae was a thriving city in the fifth century B.C. when the Persian king Xerxes (Ahasuerus, cf. Est. 1:1) marched through the region. Black wool and dyes (made from the nearby chalk deposits) were important natural resources. Additionally, the city was situated at the junction of the main north-south and east-west trade routes. However, in Paul’s day the main road had been rerouted through nearby Laodicea, thus bypassing Colossae and leading to its decline and the rise of the neighboring cities of Laodicea and Hierapolis.

Colossae’s population was mainly Gentile, yet there was a large Jewish element dating from the days of Antiochus the Great (223–187 B.C.). Colossae’s mixed population of Jews and Gentiles showed itself both in the composition of the Colossian church and in the heresy that plagued it, which contained elements of both Jewish legalism and pagan mysticism.

More to come.

Soli deo Gloria!

What are the historical and theological themes contained in Paul’s Epistle to the Ephesians. The first three chapters are theological or doctrinal, while chs. 4-6 are practical and focus on Christian behavior. Perhaps, above all, this is a letter of encouragement and admonition, written to remind believers of their immeasurable blessings in Jesus Christ; and not only to be thankful for those blessings, but also to live in a manner worthy of them.

Despite, and partly even because of the Christian’s great blessings in Jesus Christ, they are sure to be tempted by Satan to become self-satisfied and complacent. It was for that reason that, in the last chapter, Paul reminded believers of the full and sufficient spiritual armor supplied to them through God’s word and by his Spirit (6:10–17) and of their need for vigilant and persistent prayer (6:18).

A key theme of the letter is the mystery (meaning a heretofore unrevealed truth) of the church, which is “that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel” (3:6), a truth completely hidden from the Jewish OT saints (cf. 3:5, 9). Dr. John MacArthur writes, “All believers in Jesus Christ, the Messiah, are equal before the Lord as his children and as citizens of his eternal kingdom, a marvelous truth that only believers of this present age possess. Paul also speaks of the mystery of the church as the bride of Christ (5:32; cf. Rev. 21:9).”

A major truth emphasized is that of the church as not an organization, but rather a living organism composed of mutually related and interdependent parts. Christ is head of the body and the Holy Spirit indwells each believer in Christ (Romans 8:9). The church body functions through the faithful use of its members’ various spiritual gifts, sovereignly and uniquely bestowed by the Holy Spirit on each believer (I Peter 4:10-11).

Other major doctrinal themes include the riches and fullness of blessing to believers. Paul writes of “the riches of his [God’s] grace” (Eph. 1:7), “the unsearchable riches of Christ” (3:8), and “the riches of his glory” (3:16). Paul admonishes believers to “be filled with all the fullness of God” (3:19), to “attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ” (4:13), and to “be filled with the Spirit” (5:18). Their riches in Christ are based on his grace (1:2, 6–7; 2:7), his peace (1:2), his will (1:5), his pleasure and purpose (1:9), his glory (1:12, 14), his calling and inheritance (1:18), his power and strength (1:19; 6:10), his love (2:4), his workmanship (2:10), his Holy Spirit (3:16), his offering and sacrifice (5:2), and his armor (6:11, 13). The word “riches” is used five times in this letter; “grace” is used 12 times; “glory” six times; “fullness” or “filled” six times; and the key phrase “in Christ” (or “in him”) some 22 times.

Dr. MacArthur concludes, “The general theology of Ephesians is direct, unambiguous, and presents no ideas or interpretations whose meanings are seriously contended. There are, however, some texts that require careful thought to rightly interpret, namely: 1) 2:8, in which one must decide if the salvation or the faith is the gift; 2) 4:5, in which the type of baptism must be discerned; and 3) 4:8, in its relationship to Ps. 68:18.”

My absolute favorite portion of Ephesians is 1:1-2:10. What a magnificent treatise on the sovereign grace of God. I encourage you to read Ephesians throughout the day today. You will be blessed and encouraged.

Have a blessed day.

Soli deo Gloria!  

^30” He lived there two whole years at his own expense, and welcomed all who came to him, ³¹ proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.” (Acts 28:30–31 (ESV)

During Paul’s two year house arrest in Rome, he maintained a busy schedule. Luke records that the apostle welcomed visitors, proclaimed the kingdom of God, and taught about the Lord Jesus. What Paul also did was write four epistles commonly referred to as his Prison Epistles. They include Ephesians, Philippians, Colossians, and Philemon. For the next several days we will survey the Epistle to the Ephesians.

Ephesians is addressed to the church in the city of Ephesus, capital of the Roman province of Asia (Asia Minor, or modern Turkey). Because the name Ephesus is not mentioned in every early manuscript, some biblical scholars believe the letter was a circular letter, intended to be distributed and read among all the churches in Asia Minor and was simply sent first to the church in Ephesus.

The Apostle Paul is unquestionably the author. He is indicated as such in the opening salutation (1:1; 3:1). The letter was written from his prison in Rome (Acts 28:16–31) sometime between A.D. 60–62. Ephesians may have been composed almost simultaneously with Colossians and initially sent with that epistle and Paul’s letter to Philemon by Tychicus (Eph. 6:21–22; Col. 4:7–8). Due to the fact that Ephesians and Colossians contain similar themes, they are often referred to as the “Twin Epistles.”

The background and setting for Paul’s composition is important and should not be overlooked. As we have seen in our   study of Paul’s life and ministry in the Book of Acts, it is likely that the Gospel was first brought to Ephesus by Priscilla and Aquila, an exceptionally gifted couple (Acts 18:26) who were left there by Paul on his second missionary journey (Acts 18:18–19).

Ephesus was located at the mouth of the Cayster River, on the east side of the Aegean Sea. The city was perhaps best known for its magnificent temple of Artemis, or Diana, one of the Seven Wonders of the Ancient World. Ephesus was also an important political, educational, and commercial center, ranking with Alexandria in Egypt, and Antioch of Pisidia, in southern Asia Minor.

The Ephesian church begun by Priscilla and Aquila was later firmly established by Paul on his third missionary journey (Acts 19) and was pastored by him for some three years. After Paul left, Timothy pastored the congregation for perhaps a year and a half, primarily to counter the false teaching of a few influential men (such as Hymenaeus and Alexander), who perhaps were elders in the congregation there (1 Tim. 1:3, 20).

Because of those two men, the church at Ephesus was plagued by “myths and endless genealogies” (1 Tim. 1:4) along with ascetic and unscriptural ideas as the forbidding of marriage and abstaining from certain foods (1 Tim. 4:3). Although those false teachers did not rightly understand Scripture, they propounded their ungodly interpretations with confidence (1 Tim. 1:7), which produced in the church harmful “speculations rather than the stewardship from God that is by faith” (1 Tim. 1:4). Thirty years or so later, Christ gave to the apostle John a letter for this church indicating its people had left their first love for him (Rev. 2:1–7).

More to come.

Soli deo Gloria!

^30” He lived there two whole years at his own expense, and welcomed all who came to him, ³¹ proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.” (Acts 28:30–31 (ESV)

Luke recorded that the Apostle Paul spent the next two years under house arrest, at his own expense. The wheels of justice apparently did not spin any faster than they did in Caesarea (Acts 24:24-27). As we will see, Paul’s letter to the Philippian church was, in part, a thank you for sending financial resources to meet his expenses (Philippians 2:25-30).

Paul welcomed all who came to visit him. The apostle proved faithful to God and to His call by proclaiming the kingdom of God and teaching about the Lord Jesus Christ. He did with courage and without restriction. Paul’s desire to preach the Gospel in Rome came true (Romans 1:8-15).

Dr. R. C. Sproul writes, “From A.D. 60-62, Paul was under house arrest preaching and teaching to anyone who wanted to hear. His subject is summarized as the kingdom of God and Jesus Christ. At the end of Acts, Paul had not yet been tried before Nero, as the Lord said was going to happen (Acts 27:24). It appears that Paul expected to be acquitted and released (Philippians 1:25; 2:24; Philemon 22). This must have occurred before A.D. 64 when Nero set fire to Rome and accused Christians of that crime.”  

During this two-year period Paul wrote what are commonly called his “Prison Epistles”—Ephesians, Colossians, Philemon, and Philippians. It is to these four prison epistles that we will survey and give our attention.

No matter where Paul was, or what his living conditions were, he preached and lived out the Gospel. May this be said of each of us.

Soli deo Gloria!

^25 “And disagreeing among themselves, they departed after Paul had made one statement: “The Holy Spirit was right in saying to your fathers through Isaiah the prophet: ²⁶ “‘Go to this people, and say, “You will indeed hear but never understand, and you will indeed see but never receive.” ²⁷ For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’ ²⁸ Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.” (Acts 28:25–28 (ESV)

The Jews’ reaction to Paul’s preaching the Gospel was not anything new. Some were convinced of the Gospel’s truthfulness concerning Jesus Christ while others were not. Those who did not believe not only continually disagreed with Paul, they also persistently argued with their fellow Jews. Things have not changed in 2,000 years.

Paul’s response to the Jews’ unbelief was biblical and truthful. He quoted from the Prophet Isaiah: “²⁶ ‘Go to this people, and say, “You will indeed hear but never understand, and you will indeed see but never receive.” ²⁷ For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’ The quotation was taken from Isaiah 6:9-10.

Isaiah’s prophecy concerned Israel’s unconverted and spiritually dull hearts, deaf ears and blind eyes (John 9).Therefore, God would send His salvation by grace alone, through faith alone in the person and work of Jesus Christ alone to the Gentiles. They would heed the truth of the Gospel.

Dr. R. C. Sproul writes, “These Jews continue to fulfill the prophecy of Israel’s hardening that began in Isaiah’s own time and continued up until the time of Christ (Matthew 13:14) and even up until Paul’s own day.”   

Paul’s declarative statement is the final one which Luke records. He said, “Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.”

Paul’s words take the form of a strong command when he said, “Let it be known.” His audience are the unbelieving Jews. He stated that salvation, the deliverance from the penalty, power and eventual presence of sin, originated with and is sourced in God alone. He is personally and completely sending this message of divine deliverance to the Gentiles.

Paul then prophecies: “They (the Gentiles) will listen.” In other words, the unconverted Gentiles will hear, pay attention to, and receive the good news in Jesus Christ. Two millennia of church history has proven Paul’s concluding recorded words as accurate and truthful.

Soli deo Gloria!