From Jerusalem to Rome.—This portion of the book of the Acts comprises more than one quarter of the whole, or seven and a half chapters. There must have been some important purpose to be served by thus relating so fully the incidents of this period in Paul's life; for Luke elsewhere narrates only the incidents of the missionary journeys which are of great interest. It may be that his purpose was to show, with the full connecting incidents, how clearly and strongly Paul testified, to the Jews in the temple (Acts 22:1-23), and before the Roman tribunal (Acts 25:13, 14, 26; 26:1-32), that Jesus was the Christ. Jesus himself, before his death, gave the same testimony to the Sanhedrin (Matt. 26:63, 64; Mark 14:61, 62; Luke 22:67-69), and the Roman tribunal (John 18:33-37). The testimony of Paul was further carried to imperial Rome, the capital of the world (Acts 28:17-24).
The Seven Speeches.—The last recorded addresses of the Great Apostle are a striking feature of this period. They show his faith after it had been tried and tested in his toilsome years of missionary labors. They reveal the courage and character of the man in that they were given when he was in bonds and in imminent peril of his life.
1. The speech before the Jewish mob in the temple (Acts 22:1-29) in which Paul tells the Jews how he was changed from a persecutor to a believer in Christ. He relates also the story of his conversion.
2. The speech before the Jewish council (Acts 22:30; 23:1-10) in which he creates confusion by raising the question of the resurrection. But the provocation was great for the high-priest had commanded that Paul be smitten on the mouth when he began to speak.
3. The speech before Felix, the Roman governor (Acts 24:10-22) in which he makes his defense against Jewish accusers, and affirms his belief in the new "Way" and in the resurrection.
4. The speech before Felix and Brasilia, his wife, (Acts 24:24-27). Paul, being sent for by Felix to tell him of his faith in Christ, reasons "of righteousness, temperance, and judgment to come."
5. The speech before Festus the Roman governor (Acts 25:7-11) in which Paul appeals to Cæsar.
6. The speech before Festus, the Roman governor, and King Agrippa and his wife, Bernice, (Acts 25:13; 26:1-32). Here Paul again relates the story of his conversion and shows that Jesus is the Christ.
7. The speech before the chief Jews in Rome (Acts 28:17-31) showing that Jesus is the Christ.
The Writings.—During the two years' imprisonment of Paul in Cæsarea we have no account of any Epistles written by him. But when he arrives in Rome he again begins to indite those writings which have made his name so famous. From his prison in Rome he sent out four letters which have been called, "The Epistles of the First Imprisonment"; Colossians, Philemon, Ephesians, and Philippians (See Chapter 9). For profound expositions of the Christian doctrines, lofty ethical teaching, and mellowness of feeling they stand unequalled.
Time and Extent.—Paul arrived in Jerusalem in 58 A.D. He was imprisoned two years in Cæsarea, 58 to 60 A.D. The voyage to Rome was in the winter of 60 and 61 A D. He was imprisoned in Rome two years, 61 to 63 A.D. In extent the journey which Paul took from Cæsarea to Rome was about 2,300 miles.
The Historical Connections.—Nero was Emperor of Rome (since 54 A.D.). Felix was Procurator of Judea from 51 to 60 A.D., when he was succeeded by Festus. We fix the date of Paul's going to Rome by the fact that when Festus came in 60 A.D., he made his appeal to Cæsar.
The Return to Jerusalem (Acts 21:17-23:23) was at the feast of Pentecost when it was crowded with strangers from all parts of the world. Paul had been warned not to come back to this city (Acts 21:10-14) and it might have been possible for him to have remained away, passing the last years of his life in high honor and peace as the Great Apostle and Head of the Gentile churches. But he seems to have felt it incumbent upon him to return to Jerusalem and testify for his faith (Acts 21:14), and to carry alms (Acts 24:17). Paul was now about sixty years of age and for more than ten years had been engaged in the most arduous missionary labors, enduring stonings, beatings, and contumelies of all kinds, for the sake of preaching Jesus Christ. More than twenty years had elapsed since his conversion; and before his well-known three missionary journeys he had been actively engaged in the work which he loved so well. In his body he must have borne the marks of these incessant labors, but his spirit was as fresh and undaunted as ever. Whatever awaited him in Jerusalem he was ready for it.
The Meeting with James and the Elders of the Church (Acts 21:17-25) seems to have been a pleasant one. Paul told his story of the wonders wrought in the Gentile world, and God was glorified, but there seems to have been a certain constraint upon the company. Paul was well known everywhere as an exponent of that liberty in Christ by which the Gentiles when they became Christians were not obliged to become Jews and obey the laws of Moses. We find the elders, while freely admitting the binding nature of the decision of the Jerusalem Council upon this matter, advising him to show the many thousands of Jews who believed and kept the law, that he himself still held to the observance of the law. Hence the urgency with which they requested him to purify himself in the temple, with certain men who had a vow, so that the Jews might see that he was not a renegade. The consequences of this advice soon became evident.
The Temple Riot and Paul's Imprisonment (Acts 21:26-39).—When the days of purification for his companions were almost completed some Jews of Asia saw him and at once raised a great tumult. It is a wonder that he was not seen and recognized earlier. Doubtless the Asian Jews had been restrained in their own cities from wreaking their hatred upon Paul to the full, by the strong arm of the Roman magistrate. At once a great outcry was raised and Paul would have fared badly if he had not been rescued by the Roman soldiers, to be imprisoned by them.
The Speech of Paul to the Rioters (Acts 21:40-22:23).—He requested that he be permitted to speak to this angry crowd of fanatic Jews, who were howling for his life. What would he say? What defense could he make? Listen to him! He is telling the story of his life and conversion, on the way to Damascus. He is glorifying Jesus and urging them to believe in Him. There is not one word about the indignities that have been heaped upon himself. This personal testimony in this city where Paul had been the chief persecutor was wonderful. But as the Jews had demanded the life of Christ, when he was upon earth and testified to His mission, so now they demanded the life of Paul.
Before the Jewish Council (Acts 22:24-23:10).—Paul, rescued from the clutches of the mob, would have been scourged by the Romans had he not declared himself a Roman. On the morrow, taken before the Sanhedrin, and seeing no hope of any justice being done him, he sets one party of it over against the other by declaring that he was a Pharisee and "of the hope of the resurrection of the dead I am called in question." So great was the dissension that arose over this matter that Paul was faring badly when he was rescued by the chief captain and his soldiers.
Paul Comforted by God (Acts 23:10).—Paul must have been quite worn out with the tumults and mobs of the last two days. The encouragement of God speaking to him and telling him to be of good cheer, and that as he had testified of Him in Jerusalem, he must also bear witness in Rome, put a new heart in him. It had been Paul's great desire to visit Rome and preach Christ in that city (Rome 1:11-15; Acts 19:21).
Conspiracy of Jewish Fanatics (Acts 23:10-30).—The mad hatred of the Jews against Paul is shown by more than forty men binding themselves under a curse to kill him. The astonishing thing about this conspiracy is that the conspirators showed what they proposed to do to the chief priests and elders and asked their aid to bring Paul down for another examination that they might kill him. The plot was brought to naught by Paul's nephew, who heard of it and told Paul. This information was at once given to the chief captain, who determined to send Paul away that night to the Roman governor at Cæsarea. It was a large escort, 200 legionaries, 200 light armed troops, skirmishers, and 70 cavalry, which was sent out with Paul. This great company of soldiers showed the immanent danger in which Paul stood at this time.
Paul now comes under Roman jurisdiction and remains for two years (Acts 24:27) a prisoner in Cæsarea. He is not kept in close confinement and his friends are allowed to see him (Acts 24:23). Who came to see him of these friends and what they talked about Luke does not tell us. Our attention seems to be purposely directed to the defense which Paul made of his faith and work before the Roman governors, Felix and Festus, and the Jewish King Agrippa II. As Pilate had seen no just cause why Christ should be condemned to death, so Felix and Festus, when Paul had testified of his faith in Christ before them, saw no reason why he should suffer the death penalty.
The First Defense; before Jewish Accusers and the Roman Governor, Felix (Acts 23:33-24:23).—Awaiting the coming of his accusers from Jerusalem Paul was kept in Herod's judgment hall. After five days Ananias, with the elders, and an orator, named Tertullus, came to Cæsarea, and charged Paul with being "a mover of sedition among all the Jews throughout the world, and a ring-leader of the sect of the Nazarenes"; they also accused him of profaning the temple.
Paul being beckoned by the governor to speak replied in answer to the charges made against him: (a) That Felix, who has been governor so long (since 51 A.D.), must know from personal knowledge, that he had not been engaged in any sedition and that this charge could not be proved against him. It had only been twelve days since he went up to Jerusalem and a number of them had been spent in Roman custody. During this period there had been no time to plot against the government. (b) While he worshipped God after the way that they called heresy, yet he believed all that was written in the law and the prophets. He had come he said "after many years to bring alms to my nation, and offerings." It was true that certain Jews had found him "purified in the temple, neither with multitude, nor with tumult." These ought to have been present and to have testified to these things. (c) He denied that he had committed any sacrilege. When he was seized in the temple he was in the very act of performing a portion of the worship prescribed by the Mosaic law. (d) The knowledge of those present "went no further than that they had heard him declare his belief in the doctrine of the resurrection from the dead" (Acts 22:30-23:1-6). Upon the conclusion of Paul's argument, Felix adjourned the case until Lysias, the chief captain, should come down and give his testimony.
Second Defense; before Felix and his Wife, Drusilla (Acts 24:24-27).—This was evidently a private hearing of Paul of his faith in Christ. There was ample reason for the trembling of Felix when Paul "reasoned of righteousness, temperance, and judgment to come." Felix was a notoriously unjust ruler who had taken bribes, murdered a high-priest and, relying upon the influence of his infamous brother Pallas at Rome, was steeped in crimes. He had induced his wife Drusilla to desert her husband to marry him. Felix showed his character when he sent for Paul a number of times and communed with him, hoping to receive a bribe. When recalled to Rome in consequence of repeated complaints of his misadministration of justice he, "willing to show the Jews a pleasure, left Paul bound."
Third Defense; before Festus, the New Governor (Acts 25:1-12).—Festus, Josephus tells us, was one of the best procurators of Judea. He was appointed by Nero in the year 60 A.D., and died two years after this. He is importuned by "the high-priest and the chief of the Jews, as soon as he takes office, to send Paul back to Jerusalem (in order that he might be killed on the way thither). Festus replies that they are to come to Cæsarea and there make their accusations against Paul. When they are come and Festus sits on the judgment seat they make "many and grievous complaints against Paul which they could not prove." Paul's answer is: neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended in anything at all." But Festus showed, notwithstanding his many good traits, a decided leaning toward Paul's accusers. When therefore Festus asked Paul if he would go back to Jerusalem and be there judged before the Sanhedrin, Paul recognizes the hopelessness of his case and exercised his right as a Roman citizen in taking an appeal to the judgment seat of Cæsar. This right of appeal was one of the most important prerogatives of the Roman citizen; he had only to say the word, "Appello" and proceedings must at once be stopped; his case must go to the court of the emperor. In exercising this appeal Paul very justly said that if he had done anything worthy of death he was willing to die, but if the charges made against him by the Jewish high-priest and elders were not true he ought not to be delivered up to them.
Fourth Defense; before Festus and King Agrippa II.—In Acts 25:13-27 we have an account of the visit of Jewish King Agrippa II. to Festus and the statement of the latter in regard to the case of Paul. Festus is at a loss what to write about the prisoner, to the imperial court (Acts 25:25-27), the accusations of the Jews having failed of proof. To send a prisoner to Cæsar and not be able to state clearly what his crime was might involve Festus in difficulties. Agrippa, as a Jew, might be able to give some light upon this matter. The question seemed to be in regard to religious freedom. Rome did not allow religious liberty. The Jewish religion, however, was licensed as one of the forms under which men were allowed to worship God in the Roman empire. Agrippa might be able to solve this question as to whether Paul was or was not within his legal rights and the Christianity which he professed be as legal as Judaism.
Paul in his argument (Acts 26:1-29) before Festus and King Agrippa II., took the ground that Christianity, as an outgrowth of Judaism, had a legal status. Paul said that he preached that the Messiah had come in the person of Jesus Christ and this was the One whom Moses and the prophets had foretold, (a) Paul's introduction is very courteous. He recognizes King Agrippa as well versed "in all customs and questions which are among the Jews." (b) He declares his early life to be well known, as a Jew, and, of the strictest sect, a Pharisee. (c) He stands accused because he believes that the Messiah, whom all Jews are praying may come, has come. (c) Here, as Prof. Lindsay says, in his commentary on the Acts, "Agrippa may by look, word, or gesture have suggested, A crucified Messiah! and Paul have answered, No, but a risen Redeemer! Is it incredible that God should raise the dead?" Then Paul continues saying, that he himself was an enemy of Christ at first. (d) Paul proceeds with his argument, giving his personal testimony, how this risen Messiah had appeared to him on the way to Damascus and what He had said to him. (e) Then he shows how it had been foretold by the prophets and Moses that Christ should suffer "and that He should be the first that should rise from the dead, and should show forth light unto the people, and to the Gentiles."
The argument is over and after certain remarks, by Festus and Agrippa which are characteristic of both men, there is a conference and a decision rendered by the Roman governor and Jewish King, "That this man doeth nothing worthy of death or of bonds." But the appeal to Cæsar cannot be set aside and Paul must go to Rome.
Paul now begins his long delayed trip to Rome not, however, as he expected a free man, but as a prisoner. He comes finally to Rome and there testifies of his faith in Christ. His native force of character and Christian graces bring him to the front upon this voyage and in the time of shipwreck he takes over the command.
Three ships convey him to Rome, one of which is cast away on the island of Melita; if we follow the fortunes of these three ships this section of Acts may be divided into three parts:
Cæsarea to Myra (a city of Lycia) or the fortunes of Paul upon the first ship (Acts 27:1-5). Aristarchus and Luke were the companions who embarked with the Great Apostle upon a ship of Adramyttium. Paul was in charge of Julius, "a centurion of Augustus's band." The first stop was at Sidon where Paul was given "liberty to go unto his friends and refresh himself." The ship then sailed for the city of Myra in Lycia passing to the east and north of the island of Cyprus.
Myra to the Island of Melita, or the fortunes of Paul upon the second ship (27:6-28:10). Arrived at the city of Myra the whole company changed ships, re-embarking in a large ship which was probably engaged in the grain carrying trade between Alexandria in Egypt and Rome. This portion of the voyage was full of difficulties from the beginning. From Myra to Cnidus (a peninsula which projected from the Carian coast having Cos on the north and Rhodes on the south) the progress against baffling winds was slow. The first stop was made at Fair Havens, a place upon the southern coast of Crete (the modern Candia). It was here that Paul foretold the serious danger to the ship if the voyage should be continued. But the centurion taking the advice of the master and owner of the ship, and because the harbour "was not commodious to winter in," determined to make an attempt to reach Phenice (a harbour west of Crete and upon the same side of the island). The adventures that befell the ship's company, and, the misfortune that came to the ship, in the terrible fourteen days that followed after the departure from Fair Havens are best understood through the graphic language of Luke, an eye witness (Acts 27:14-44 should be read carefully in this connection). It is in this time of trial that Paul steps forth and shows his mastery over men. Comforted himself by "the angel of God" he comforts others in declaring that no harm shall come to the lives of those in the ship. In the midst of this great storm he alone is calm and able to insist that his companions keep up their courage and strength, and not to give away to despair. The island of Melita (the modern Malta), where the shipwreck took place, lies directly south of Sicily. The place where the Great Apostle was cast ashore is now known as St. Paul's Bay. The inhabitants of the island received the ship's company "with no little kindness" and Paul engaged here in a healing ministry, curing the father of Publius, the chief man of the island, of a fever and many others of diseases. In whatever place or circumstances Paul comes he at once begins to exercise his Christian gifts.
The Island of Melita to Rome, or the adventures of Paul on the third ship (Acts 28:11-16). Three months were spent at Melita. Then Paul and the company embarked on another Alexandrian grain ship for Puteoli, "eight miles southwest of Naples and the principal harbour south of Rome in Paul's day." "It was the port at which the Egyptian grain ships usually unloaded." There were two stops made on the way to Puteoli, one at Syracuse in Sicily and the other at Rhegium, at the southern point of Italy. At Puteoli Paul found Christian brethren with whom he remained for seven days. The Roman Christians came but to meet Paul at Apii Forum, forty-three miles, and the Three Taverns, thirty-three miles from Rome. This expression of love and interest in him and his welfare greatly cheered the heart of the Apostle.
Testifying to the Jews (Acts 28:17-27).—After an interval of only three days Paul called the chief of the Jews together, and explained to them why he had been sent to Rome. He declared that he had no accusation to make against his nation to the Roman authorities, but that he was a prisoner on account of his advocacy of the hope of Israel fulfilled in Jesus Christ. But the Jews replied that they had had no word about Paul from Jerusalem. Desiring to hear more of what Paul had to say about the Christians they appointed a day in which they would hear Paul at his lodgings. This hearing was evidently very thorough, and the usual division was made of believing and unbelieving Jews.
Testifying to the Gentiles (Acts 28:28).—Paul receiving no sufficient response to his words from the Jews now turns his attention to the Gentiles.
The Two Years' Imprisonment (Acts 28:30, 31) was spent in preaching the gospel of Jesus Christ, in his own hired house, and receiving all who came to him. Although Paul was a prisoner he was allowed complete freedom of speech.
Incidental Notices of this Imprisonment are found in the four Epistles which were written from Rome during its continuance. Prof. J. R. Lumby, D.D. (Acts, Cambridge Bible for Schools and Colleges) says: "We know from first to last the prisoner's chain hurt Paul (Eph. 3:1; 4:1; Phil. 1:13, 16; Col. 4:18; Philem. 1, 9, 10), and that his cause was at times an object of much anxiety (Phil. 2:23, 24). We also learn from the same letters that besides Luke and Aristarchus (Acts 27:2; 28:15) he had also the fellowship, for some time at least, of Tychicus, who (Eph. 6:21) was the bearer of his letter to Ephesus; of Timothy, whom (Phil. 1:1; Col. 1:1; Philem. 1) he joins with himself in the greeting to the churches of Philippi and Colossæ and also in that to Philemon. In the former of these churches Timothy had been a fellow laborer with the Apostle. Epaphroditus came with the Philippian contributions to the aid of the imprisoned Apostle (Phil. 4:18). Onesimus found out Paul when in flight from his master he made his way to Rome (Col. 4:9; Philem. 10). Mark, the cousin of Barnabas, was also there and another Jewish convert, Jesus, called Justus, of whom we only know that the Apostle considered him worthy to be called a fellow worker unto the kingdom of God (Col. 4:11). Epaphras from the churches of Laodicea and Hieropolis, had come to visit Paul, and to bring him greetings doubtless of the Christians there, and carry back some words of earnest council and advice from the Roman prisoner (Col. 4:12, 13). Last of all Demas was there to be mentioned as having forsaken the good way through love of this present world (Col. 4:14; 2 Tim. 4:10). More than this and the few words in verses thirty and thirty-one, of Acts 28, we do not know of this first imprisonment." His spirit however was unsubdued through all his hardships and he was ever exhorting the disciples of Christ to rejoice in Him (Phil. 2:1, 2; 4:4).
The Further Travels of Paul are considered in Study 10.
How much space does the account of this journey occupy in the Acts, and why is so much given to it? What do the seven speeches of Paul signify? What Epistles did Paul write while at Rome? Give the time and extent of this journey. Give the historical connections. Why did Paul return to Jerusalem? Give an account of his meeting with James and the elders; the temple riot; his speech to the rioters; and his speech before the Jewish Council. How was Paul comforted by God? What was the conspiracy of the Jewish fanatics? How long did Paul remain a prisoner at Cæsarea? Give an account of his first defense before his Jewish accusers, and the Roman governor Felix; his second defense before Felix; his third defense before Festus; and his fourth defense before Festus and King Agrippa II. Give an account of the voyage to Rome; Cæsarea to Myra; Myra to Melita; and Melita to Rome. What did Paul testify to the Jews and Gentiles in Rome? Where do we find incidental notices of this imprisonment?
Introduction to the Epistles of Paul—Epistolary Writings. Some Reasons for Paul's Writings. Qualifications of Paul. How the Epistles are Best Understood. Titles and Groups. Common Plan. Supreme Purpose.
The Future of Christ's Kingdom—The First Group of Epistles. The Chief Doctrinal Point.
The First Epistle to the Thessalonians—The Founding of the Church. Occasion, Time, and Place of Writing. Contents. Analysis.
The Second Epistle to the Thessalonians—Occasion, Time, and Place of Writing. Principal Divisions and Chief Points.
Epistolary Writings.—The New Testament is composed of twenty-seven books, twenty-one of which are Epistles. Of this latter number thirteen are ascribed to Paul. It is thus seen how largely the New Testament is made up of Epistles and how many of these are attributed to the Great Apostle.
In the letters of men of great prominence and power of any age we get closer to the real condition of the affairs of that age than by any other means. In this way, we get information at first hand from the participants in the events of which they write. It is fortunate for us that we have this first hand material with which to deal, when we come to study the early growth and development of Christianity.
By means of the New Testament Epistles (which are real letters and written with a definite purpose in view) we look directly into the faith, the customs, and practices of the early Christian churches. We see how they were organized and how they conducted their services. We see the marvelous changes wrought in the lives and characters of the converts. We note that the triumphs of faith were won through a belief in the Divine Son of God and the power of the Holy Ghost. The struggles and difficulties of these early Christians in coming out of heathenism are depicted in a masterly way. Paul, in his endeavor to guide aright the churches, of which he had been the spiritual father, shows what he believes and teaches about God, the Holy Ghost, Jesus Christ, sin, redemption, and the future state of the soul. In these letters the incidental and indirect references to the doctrines taught, and the customs of the early churches, are as valuable as the direct.
Some Reasons for Paul's Writings.—The Apostle was the founder of churches over a large area of territory. He soon realized, however, that it was impossible to visit them as often as he desired and as frequently as he ought. Many of the converts had come out of heathenism and needed doctrinal and ethical instruction in the way of Christ. They also needed encouragement, comfort, and sometimes sharp correction for outbreaking sins. As means of communication were open and easy along the well kept Roman roads, what was more natural than that Paul should begin to write letters which were not only to be read by the particular churches to which they were addressed, but passed on to the other churches.
Qualifications of Paul.
1. Intellectual. He was not only pre-eminent as a missionary, but even more remarkable as a writer. "He was the greatest thinker of his age, if not of any age, who in the midst of his outward labors was producing writings which have ever since been among the mightiest intellectual forces of the world and are still growing."
2. Spiritual. He had been converted in a wonderful way and had received a special revelation from Christ (Acts 9:3-15; 1 Cor. 15:3; Gal. 1:11, 12). He had been called to his great work among the Gentiles by Christ and the Holy Ghost (Acts 9:15; 13:2). He was absolutely absorbed in the work of Christ and in making known His gospel.
How the Epistles are Best Understood.—Each one should be studied in the light of the occasion which called it forth and in connection with the church, group of churches, or the individual to which it is addressed.
Titles and Groups.—The thirteen Epistles fall naturally into four groups; in each of which is set forth some great doctrinal and ethical truth.
First Group, First and Second Thessalonians. "These Epistles are short, simple, and practical. They may be regarded as illustrating Paul's earlier missionary instruction to his converts—hence the name 'Missionary Epistles,' sometimes applied to them. They treat of but one doctrinal subject—the second coming of Christ." It should be borne in mind, however, that Paul speaks of Jesus Christ as "The Lord," "Our Lord," about twenty-five times in First Thessalonians; this shows how thoroughly he believed in the Deity of Christ.
Second Group, Galatians, First and Second Corinthians and Romans. "This group is the great repertory of Paul's doctrinal and ethical teaching. Galatians and Romans deal chiefly with his doctrine of justification by faith. They are designed to disprove the current Jewish teaching (which was invading the churches) that men might be saved by obedience to the Mosaic law. On the contrary Paul maintained that the sole basis of salvation is the grace of God to be appropriated by faith on man's part."
Third Group, Colossians, Philemon, Ephesians, and Philippians. "This group is predominantly Christological. Errors had invaded the churches addressed, which tended to degrade the person and work of Christ, and the Apostle writes with a view to showing his pre-eminence and saving power, so that the readers may be induced to keep their allegiance to Christ and His gospel."
Fourth Group, First Timothy, Titus and Second Timothy. "These are called 'The Pastoral Epistles,' and were designed to instruct Timothy and Titus as superintendents of the churches in Ephesus and Crete, and were thus semi-official in character. But they have also a strong personal element and a tone of warm sympathy and affection." The above characterization of the four groups of these Epistles by Prof. G. B. Stevens is brief and to the point.
Common Plan.—The plan in all of Paul's Epistles, with slight variations, is much the same. The outlines of these letters fall uniformly into six divisions. "First, a greeting sometimes very brief, sometimes extending over several verses, in which he generally manages with consummate skill to strike the keynote of the whole letter. Secondly, a thanksgiving to God for the Christian gifts and graces of his converts. Thirdly, a doctrinal part, in which he argues out or explains some great topic of Christian truth, specially required by the condition of the church to which he is writing. Fourthly, a practical section, in which he applies to daily moral duties the great doctrines which he has developed. Fifthly, personal messages, salutations, and details. Sixthly, a brief autograph conclusion to ratify the genuineness of the entire letter."
The Supreme Purpose was to make known the Divine Christ as the Savior of all men, both Jew and Gentile (1 Cor. 2:1-16; Col. 1:9-29; Phil. 2:9-11; Acts 26:22, 23; Rom. 3:9-31).
The First Group of Epistles.—The First and Second Epistles to the Thessalonians are the earliest writings of Paul of which we have any certain knowledge. He may possibly have written earlier epistles, which are now lost. He speaks of writing a salutation "in every epistle" (2 Thess. 3:17), "with mine own hand," which may imply that he had already written a number of Epistles. In regard to later writings he also speaks of an Epistle (1 Cor. 5:9) to the Corinthians written to them before that now known as First Corinthians and of one written to the Laodiceans (Col. 4:16); of these writings we have no record save these incidental notices, if these notices refer to lost Epistles.
The Chief Doctrinal Point considered in this group is "The Future of Christ's Kingdom" as it was related to His second coming (1 Thess. 4:13-5:9, compare 2 Thess. 2:1-17). It was natural that, after so great a manifestation of the Divine Christ, the earlier believers in Him should make much of the promise that He said He would come again, and amid their troubles and difficulties the strong tendency would be to think that second coming was close at hand. It is a well known fact however that the near approach of a great joy or sorrow unfits men and women for the ordinary pursuits of life. Paul, in his first letter to the members of the church of Thessalonica, spoke of the second coming of Christ to relieve their minds of a worry over those who had died since he had preached to them (lest they should not see the Lord when He came), and also to encourage them in their faith (1 Thess. 4:13-18). It seems that Paul was taken to mean by what he wrote that Christ's coming was near at hand. The believers in Christ, in Thessalonica, began to give up their ordinary avocations and pursuits in speedy anticipation of this great event. He therefore takes occasion in his second letter to the church to correct the impression that Christ's coming (2 Thess. 2:1-17) was near at hand. He exhorts them to true and faithful living in the sight of their Lord Jesus Christ (2 Thess. 3:1-18) as the best way to serve their Divine Master. The principle of the true Christian life is here set forth in a masterly way; it holds good for all time and all peoples.
The Founding of the Church at Thessalonica (Acts 17:1-10).—Paul was on his second missionary journey and this church was the second which he organized in Europe. He entered into the synagogue at Thessalonica and three Sabbath days reasoned with the Jews out of the scriptures, "opening and alleging, that Christ must needs have suffered and risen again from the dead; and that this Jesus, whom I preach to you, is Christ" (Acts 17:3). Through this preaching a few of the Jews believed "and of the devout Greeks a great multitude, and of the chief women not a few." It appears from this account that the church was mostly made up of Gentiles. But through the opposition of the Jews all the city was set in an uproar and Paul was sent away by night to Berea.
Occasion, Time, and Place of Writing.—Paul left Thessalonica unwillingly for he had a great affection for his converts in this city. Twice he endeavored to return, but was prevented from doing so (2:17, 18). When he reached Athens (Acts 17:15) he grew so anxious about the church at Thessalonica that he sent Timothy back to see how it prospered (3:1, 2). While Timothy was gone on his mission Paul went on to Corinth (Acts 18:1). Here Timothy found him when he returned with his report of the church (Acts 18:5; 1 Thess. 3:6). Paul was greatly pleased with what Timothy had to say about the converts. While enduring persecution they were standing fast in the Lord and devoted to their faith in Christ (3:7-13). The report which Timothy brought was the occasion of the first letter to this church.
The time was, in all probability, in the winter of 52-53 A.D., and the place of writing was at Corinth, where Paul remained for over a year and a half (Acts 18:1, 11, 18).
Contents.—The first three chapters are of a personal character and show how dear to Paul's heart were these converts of Thessalonica. They also show the good record made for the short time since they had embraced Christianity. But nothing could be more revolutionary in those days than to become a Christian; therefore Paul takes occasion to correct social, moral, and doctrinal faults and to instruct them more fully in the faith, in Christ, which they professed. In the matter of doctrine Paul mentions Christ as "the Lord," "our Lord" about twenty-five times, showing his belief in and teaching of the Deity of Christ. In regard to Christ's speedy second coming, of which many seem to have had a lively expectation so that they were troubled when some died lest these had lost their opportunity to see this glorious event, Paul writes to reassure them that all believers, those who have died and those who are alive at that time, "will enter together and share equally in the blessings of Christ's heavenly kingdom" (4:13-18). The Epistle closes with exhortations to be joyful, thankful, and prayerful.
Principal Divisions and Chief Points.
1. Introduction (1:1-10). Personal address and salutation. Thanksgiving for their faith, love and hope in Jesus Christ and for their conversion.
2. Narrative (2:1-4:12). How the gospel was given and how it was received at Thessalonica. An account of Paul's care and anxiety for the church. Paul's prayer for their establishment in the faith of Jesus Christ. Exhortation to abstain as followers of Christ from impurity and fraud; to follow after holiness and brotherly love.
3. Doctrinal (4:13-5:11). The second advent of Christ. The parts which the dead and living will have when Christ shall come again. The uncertainty of the time. The need of constant watchfulness.
4. Practical (5:12-28). Rules for the conduct of the church, its overseers and members. Exhortation to be joyful, prayerful, and thankful. Closing prayer that they may be preserved blameless unto the coming of the Lord Jesus Christ. Greeting and benediction.
Occasion, Time, and Place of Writing.—What Paul wrote about the second coming of Christ, in the First Epistle, seems to have been misunderstood by the church at Thessalonica (1:7-3:11). Then too there was probably a spurious epistle (and this may have occasioned much of the trouble) in circulation, in which Paul is evidently made to declare that the day of Christ is close at hand (2:2). He writes of this false epistle very vigorously that they be not troubled in spirit by a letter, "as from us, as that the day of Christ is at hand." Evidently some were neglecting their work, becoming impatient at the delay in Christ's coming (3:5, 11, 12) and walking disorderly.
The Epistle opens, with an expression of thanks for the general condition of the church and that it was enduring persecutions and tribulations well (1:2-6). Hence it is evident that some but not all of the church members were out of accord with an earnest sensible faith in Christ. This Epistle reflects certain conditions which Paul had to meet in his work and shows how he sought to check any defections from right conceptions of true Christian doctrine and life. In the second chapter Paul shows that the "day of Christ" may not speedily come, that certain other things must come to pass before it is revealed (compare Matthew ch. 24), and that the true Christian way is to stand fast always in the Lord. In thus standing fast every believer will grow in faith and grace.
The duties taught are "courage and faith under persecution and calmness and quiet industry in the presence of the greatest expectations."
The time of writing was probably, a few months after that of the First Epistle, in 53 A.D. The place of writing was Corinth.
Principal Divisions and Chief Points.
1. Introduction (1:1-4). Salutation. Thanksgiving for the growth of faith in the Thessalonian church.
2. Doctrinal (1:5-2:17). The great day of the Lord. The Thessalonians seemingly misunderstood Paul's first letter and he now more fully explains the second advent of Christ. It will be a day of terrible retribution for the unbeliever but one of glory for all who trust in Him. A warning is given not to think the day near at hand. Certain things must first come to pass; "a falling away," "a man of sin," "signs and lying wonders." Thanksgiving that the Thessalonians have been chosen to salvation through the sanctification of the Spirit.
3. Conclusion (Ch. 3). Paul requests prayer for himself that "the word of the Lord may have free course and be glorified" with him; he also desires that the Lord may direct their "hearts into the love of God and into the patient waiting for Christ." Paul gives command to discipline the disorderly and that every man earn his own living. Exhortation to be not weary in well doing. Salutation and benediction.
What can be said of epistolary writings; their place and usefulness? Give some reasons for Paul's writings. What were the qualifications of Paul? How are the Epistles best understood? What can be said of the four groups and their characteristics? What is the common plan? What is the supreme purpose? What can be said of the first group of Epistles; First and Second Thessalonians? What is the chief doctrinal point? The First Epistle; what can be said of the founding of the church at Thessalonica? What can be said of the occasion, time, and place of writing? What are the contents? Give the four parts of the principal divisions and chief points. The Second Epistle; what can be said of the occasion, time, and place of writing? Give the three parts of the principal divisions and chief points.