► Read Ephesians, Philippians, Colossians, and Philemon.
► Memorize Ephesians 4:11-16 and Colossians 3:1-4.
Introduction
In the early A.D. 60s, Paul was held under house arrest in Rome for two years. Although he was a prisoner, he lived in a rented house and was allowed to receive visitors (Acts 28:30-31). During this imprisonment, Paul wrote four letters (also called the Prison Epistles). Three of the letters are addressed to churches; the fourth is addressed to a man converted under Paul’s ministry.
These letters are some of Paul’s most joyful letters. They show his victory over the difficult circumstances of his life, and they encourage us to maintain a spirit of joy during our own struggles.
These letters are also immensely practical. They address issues such as family relationships and spiritual warfare (Ephesians), humility and unity (Philippians), the supreme importance of Christ (Colossians), and forgiveness and restoration (Philemon).
Ephesians
Background to Ephesians
Historical Setting
The church at Ephesus was planted during Paul’s third missionary journey. The orator Apollos preached in Ephesus; Priscilla and Aquila worked there; and Paul spent three years there preaching and teaching. This city became the center of evangelistic outreach to the surrounding province; from Ephesus, all who dwelt in Asia heard the word of the Lord Jesus (Acts 18:24-19:10).
Ephesus was the home of a famous temple to the goddess Diana (also called Artemis). Occult practices were common, and the town’s economy was largely supported by the sale of objects related to the temple. Paul’s ministry disrupted both of these interests. As much as 6 million dollars’ worth of books on magical arts were burned by new believers (Acts 19:19).[1] As a result, Demetrius and other craftsmen who made their living from selling objects honoring Diana started a riot opposing Paul’s ministry. Spiritual warfare is an important theme in Ephesians.
One additional factor should be mentioned regarding Ephesians. It is unusual for Paul’s letters not to include personal greetings to people in the church. Even the letter to Rome, where Paul had not yet visited, included greetings to church members known by Paul. In a letter to Ephesus, a church where Paul had preached for three years, one would expect a long list of names. Instead, Ephesians contains no personal greetings. The most likely reason is that Ephesians, like Colossians, was intended to be shared among several churches in Asia Minor. Tychicus was appointed to deliver both Ephesians and Colossians and to bring greetings to these churches (Ephesians 6:21, Colossians 4:7).
Content of Ephesians
An overview of Ephesians shows two large sections:[2]
1. Doctrine: What God has done for the church (Ephesians 1-3)
2. Application: What God is doing in the church (Ephesians 4-6)
In the first section, Paul addresses the doctrines of election and the church. In the second section, Paul exhorts his readers to live in a manner worthy of their position as the elect church of God.
Doctrine: What God Has Done for the Church (Ephesians 1-3)
The Salvation of Believers (Ephesians 1:3-2:10)
After a short greeting, Paul begins with a prayer in which he lists the blessings we have received in Christ. Ephesians 1:3-14 is a beautiful expression of worship in which Paul reminds his readers of the spiritual benefits we receive through our position in Christ.
► Read Ephesians 1:3-14. What are the spiritual blessings we receive in Christ?
Our salvation involves all three persons of the Trinity:
1. The Father: Election (Ephesians 1:3-6). The Father has chosen us in Christ before the foundation of the world, that we should be holy and without blame before the Father in love. The plan of salvation was the Father’s design.
2. The Son: Redemption (Ephesians 1:7-12). Because of the atoning death of Jesus, we have redemption through his blood, the forgiveness of sins, according to the riches of God’s grace. To redeem someone means to ransom them from captivity. The great Old Testament example is the redemption of Israel from slavery in Egypt. In the New Testament, all who believe in Jesus are redeemed from slavery to Satan.
3. The Spirit: Preservation (Ephesians 1:13-14). Through the Spirit, we are marked as God’s possession. In a beautiful image, Paul says that the Spirit is the down payment on our inheritance in God’s eternal kingdom. Because of the Spirit, we are God’s purchased possession and have the promise of heaven.
The doctrine of redemption continues in Ephesians 2, where Paul reminds us that we were “…dead in trespasses and sins” (Ephesians 2:1). Our salvation is not based on any merit of our own.
…God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved (Ephesians 2:4-5).
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast (Ephesians 2:8-9).
The entire process is the gift of God. We cannot boast of anything.
[2]Adapted from Walter A. Elwell and Robert W. Yarbrough, Encountering the New Testament. (Ada: Baker Academic, 2005).
A Closer Look at Election
Paul writes that we are predestined for adoption through Jesus Christ (Ephesians 1:5). We were chosen in him before the foundation of the world (Ephesians 1:4).
Some people use the word election to mean that, before the foundation of the world, God chose each individual who would be saved. They say that those who are elect are predestined to salvation. Logically, this implies that all other people are predestined to damnation and cannot be saved. This conclusion seems to contradict the message of the Bible: God loves all people.
Others use election to mean no more than God’s foreknowledge of those who will choose to be saved. They argue that predestination is simply God’s foreknowledge of individual choice. In this view, salvation is based on our choice. However, this understanding seems to contradict the Bible’s emphasis on God’s sovereignty.
These two principles (God’s sovereignty and God’s universal love) are resolved in two central passages on predestination: Romans 9-11 and Ephesians 1. Romans 9-11 shows God’s justice in determining the way of salvation. God is sovereign. No one will be saved except through faith in Jesus Christ, the path which God has eternally decreed as the only way of salvation.
In Ephesians 1, Paul shows that salvation belongs to individuals because of our place in Christ. Before the foundation of the world, Christ was chosen as the one through whom salvation comes. All who believe are elect in him. Because of God’s universal love, the way of salvation is open to all who believe.
This same balance is seen in the Old Testament. Israel was the elect nation, the chosen people of God. However, not everyone who descended from Israel belonged to Israel (Romans 9:6). God’s election of Israel as a nation did not mean that every Israelite was saved. Through disobedience, some (like Achan, Joshua 7) forfeited the promises. Others who were not born of Israel (like Rahab, Joshua 2 and Joshua 6) believed God’s promises and inherited the promises made to Israel. Salvation required that individuals believe and participate in God’s promises.
In the same way, Christ was chosen before the foundation of the world as the only one through whom salvation is given. When we are in Christ through faith, we receive the blessings of salvation that are his. We are elect in Christ.
Election is God’s sovereign choice for faith in Christ to be the only means of salvation. Acts 4:12 says, “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” This same idea is seen in 1 Peter 1:18-20. We are ransomed, not with perishable things, but with the precious blood of Christ. Peter says Christ was foreknown before the foundation of the world. Thus, election is in Christ alone and through Christ alone.
Ephesians (Continued)
Content of Ephesians (Continued)
Doctrine: What God Has Done for the Church (Ephesians 1-3) (Continued)
The Unity of the Church (Ephesians 2:11-3:21)
► What is the mystery of the gospel Paul refers to in Ephesians 3:3-9?
In Ephesians 1, Paul rejoices in the salvation of believers. In Ephesians 2-3, he rejoices in God’s creation, the church. An important theme of Ephesians is the unity of the church: one body formed of both Jews and Gentiles. Gentiles, who were once strangers to the covenants of promise, have now been brought near by the blood of Christ (Ephesians 2:12-13). From the beginning, God’s plan was to include Gentiles in his family. To Paul’s Jewish brothers, this was the shocking aspect of the gospel: The church is made up of both Jews and Gentiles in Christ. That is the mystery of the gospel to which Paul is referring.
In the Bible, a mystery is not something that cannot be known; rather, a mystery is something that was previously unknown but is now revealed. In Ephesians 3, Paul explains the mystery: “…the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel” (Ephesians 3:6). As a sign of the power of God’s grace, Paul has been chosen “to preach to the Gentiles the unsearchable riches of Christ” (Ephesians 3:8)—Paul, who considers himself “the very least of all the saints” and who had formerly persecuted Christ and his church. Paul concludes the doctrinal section with a prayer that the Ephesian believers, already saints and faithful in Christ Jesus, will be filled with all the fullness of God.
Application: What God is Doing in the Church (Ephesians 4-6)
In the second half of this letter, Paul challenges believers: “…walk in a manner worthy of the calling to which you have been called” (Ephesians 4:1). A life worthy of our calling:
Brings unity to the church (Ephesians 4:1-16).
Results in ethical conduct (Ephesians 4:17-5:21).
Affects family and work relationships (Ephesians 5:21-6:9).
Is lived only in the strength of the Lord’s might (Ephesians 6:10-18).
Christian doctrine cannot be separated from Christian living. The doctrine of the church must be seen in the life of a church in which each part is working properly, a church that is building itself up in love (Ephesians 4:16). The doctrine of salvation by grace is seen in the behavior of “the new self, created after the likeness of God in true righteousness and holiness” (Ephesians 4:24).
Paul ends this letter with encouragement that the church is able to accomplish its mission and defeat the powers of darkness. He concludes with a request for prayer for his continuing proclamation of the gospel and with a benediction.
Philippians
Background to Philippians
Historical Setting
The church at Philippi was planted during Paul’s second missionary journey (Acts 16:9-40). It was the first church established in Europe. Paul and Silas traveled to Philippi after Paul had a vision of a man from Macedonia calling for help. Although Philippi was the chief city of that part of Macedonia, it did not have a significant Jewish population. A group of women met by the riverside for prayer because there was no synagogue (Acts 16:13).[1]
One of the first converts at Philippi was Lydia, a woman of wealth. After her baptism, Lydia’s home became the gathering place for believers. In cities with large Jewish populations, opposition to the gospel usually came from Jewish religious leaders; but in Philippi, opposition arose after Paul and Silas disrupted the income of men who controlled a spirit-possessed slave girl. Paul and Silas were arrested, beaten, and cast into prison. That night, an earthquake opened the doors of the prison, and the prisoners were loosed from their chains. No prisoners escaped, and Paul and Silas gained the opportunity to preach the gospel to the jailer.
In Acts, Luke includes the detail that Philippi was a Roman colony (Acts 16:12). This simple statement carried great meaning for the early readers of Acts. Philippi was founded as a Roman colony in 42 B.C. by the Roman general Antony. Many soldiers retired to this city, and its citizens received exemption from many Roman taxes. Philippi’s status as a colony was a point of pride to its citizens. When Paul is writing the believers in Philippi, he purposefully uses two Greek words referring to citizenship:
But our citizenship (politeuma) is in heaven, and from it we await a Savior, the Lord Jesus Christ (Philippians 3:20).
Only let your manner of life (politeuomai) be worthy of the gospel of Christ… (Philippians 1:27).
Using this language, Paul calls the Philippians to live as citizens of heaven.
Purposes
Philippians is one of Paul’s most positive letters, showing few of the problems that he addresses in his letters to Corinth and Galatia. There are two purposes for this letter:
1. Personal purpose: To bring news of Paul’s imprisonment and to express appreciation for the church’s financial support of his ministry (Philippians 4:14-18). Paul rejoices in their faithfulness and encourages them to live joyful lives.
2. Instructional purpose: To address two dangers faced by the Philippian church:
External danger: The false teaching of Judaizers[2]
Internal danger: Division between church members
Content of Philippians
Joy in Spite of Circumstances (Philippians 1)
Although Paul is in prison, he is confident that God is working out his purposes (Philippians 1:12). Because of Paul’s arrest, he has the opportunity to preach the gospel to the palace guard (Philippians 1:13). Paul does not know whether his imprisonment will end in release or death (Philippians 1:19-20). But regardless of the outcome, he rejoices because to live is Christ, and to die is gain (Philippians 1:21).
Another circumstance that could threaten Paul’s joy is the jealousy of fellow believers (Philippians 1:15). A group in Rome is preaching Christ out of contention, adding to Paul’s suffering (Philippians 1:17). However, regardless of their motives, Paul rejoices because the gospel is being preached (Philippians 1:18). Paul is confident that good will come from the preached gospel, regardless of the wrong motives of these people. Paul’s personal situation is less important than God’s kingdom.
Humility as a Key to Unity (Philippians 2)
Later in the letter, Paul will address a division between two ladies in the Philippian church (Philippians 4:2-3). They are faithful followers of Christ who have labored with Paul for the sake of the gospel. Unfortunately, personal conflict between these sisters in Christ threatens the unity of the church. Before talking about this division, Paul points to the example of Christ as a model for Christian unity.
Many conflicts are the result of our desire to protect our rights. In Philippians 2:5-11, Paul points to the example of Christ, who gave up the privileges that belonged to him as God in order to serve humanity. Jesus did not cling to the privileges of deity but became obedient to the point of death, even death on a cross. He suffered every humiliation, even the shameful death of crucifixion, to provide salvation. As a result, God has exalted Jesus to his rightful place of universal authority.
Every follower of Christ should have this same attitude of humility, looking out for the needs of fellow believers. “Let each of you look not only to his own interests, but also to the interests of others” (Philippians 2:4).
What Does It Mean That Christ Jesus “Humbled Himself”?
Philippians 2:5-11 is often called the “Hymn of Christ” because it summarizes Jesus’ life, death, resurrection, and ascension.
Many people have debated the meaning of Philippians 2:8 where Paul speaks of Jesus humbling himself. Jesus did not give up his deity. He gave up the privileges that belonged to him as king of the universe. He humbled himself by taking on humanity; he did not give up his divine nature.
Warnings Against Enemies of the Gospel (Philippians 3)
Although Philippians is largely positive, Paul writes a strong warning against a group of troublemakers who threaten the church. These are the Judaizers seen earlier in the letter to Galatia. They insist that believers must practice circumcision and the Jewish Law. Paul refers to them as “dogs,” “evildoers,” and “those who mutilate the flesh” (Philippians 3:2).
In Philippians 3:4-6, Paul responds to the Judaizers’ insistence on observing the rituals of the Law by pointing to his own life as an example. If observance of the Law brought salvation, Paul would have confidence in the flesh. He was circumcised according to the Law; he was of the favored tribe of Benjamin, a Hebrew of the Hebrews; he was a Pharisee who carefully obeyed the Law; he was zealous for the Jewish faith, even to the point of persecuting followers of Christ; regarding the Law, Paul was blameless. However, all these things count as rubbish because of the surpassing worth of knowing Christ (Philippians 3:8). Paul was saved, the Philippians were saved, and we are saved, not by observance of the Law, but by an experiential knowledge of Christ Jesus, our Lord (Philippians 3:8-9).
Concluding Exhortations (Philippians 4)
In Philippians 4:2, Paul exhorts Euodia and Syntyche to show the unity that he taught in Philippians 2. If these ladies have the mind of Christ, they will resolve their conflicts. He exhorts the church to rejoice in the Lord in all circumstances and to maintain God’s peace in their hearts and minds (Philippians 4:4-9). He concludes with thanks for the church’s support of his ministry (Philippians 4:10-19).
[1]Any city in which 10 Jewish men lived had a synagogue.
[2]For more information about Judaizers, see the section on Galatians in Lesson 6.
Colossians
Background to Colossians
Historical Setting
Colossians was written during Paul’s imprisonment in Rome. Timothy is also named as author (Colossians 1:1), perhaps serving as Paul’s secretary.
There is no evidence that Paul had visited the church in Colossae. The most likely connection between Paul and the church is Epaphras (Colossians 1:7, Colossians 4:12). Epaphras, a native of Colossae, may have been converted during Paul’s ministry in Ephesus, about 160 kilometers[1] away. Epaphras returned to plant a church in Colossae, as well as in the nearby towns of Laodicea and Hierapolis. Paul wrote letters to both Laodicea and Colossae, instructing the believers in each city to read both letters (Colossians 4:16).
Purpose
During Paul’s imprisonment, Epaphras reported a heresy that threatened the church in Colossae. Paul wrote Colossians to address this dangerous teaching. In addition, Paul wrote to encourage the Colossian believers to press on towards maturity in Christ. The book includes both warnings against false doctrine and exhortations to pursue spiritual growth.
Content of Colossians
Colossians shares many themes with Ephesians: the unity of the church, the reality of spiritual warfare, and the necessity of living in a manner worthy of our calling as followers of Christ. This similarity is not surprising because Paul is writing the letters at about the same time and the letters address similar needs.
While the details of the heresy taught in Colossae may differ from false teachings that threaten today’s church, Paul’s message remains important:
Christ is supreme over creation.
Christ is the head of the church.
We are to live in a manner worthy of our calling as children of God.
The Supremacy of Christ (Colossians 1)
The central theme of Colossians is the supremacy of the risen Christ. In a beautiful statement in Colossians 1:15-23, Paul shows Christ’s preeminence over all created things, his authority over the church, and his role in redemption. Christ is the Creator (all things were created through him), and all things belong to him (all things were created for him). Christ is the head of the body, the church. Through Christ and the blood of his cross, we who had previously been alienated and hostile in mind, doing evil deeds have now been reconciled to God. Christ is the center of creation, the head of the church, and the Lord of redemption.
The Colossian Heresy (Colossians 2)
After this positive statement on the nature of Christ, Paul moves to a negative warning against the false teaching that threatens the church in Colossae. The exact nature of the Colossian heresy is not clear. However, Paul’s responses reveal some characteristics of the heresy. The Colossian heresy included a mixture of false ideas from these three influences:
Orthodox Judaism: Orthodox Jews urged the Colossian believers to observe Jewish festivals, food laws, and circumcision (Colossians 2:16, Colossians 3:11).
Jewish mysticism: Jewish mystics asked the Colossian believers to fast in order to join in the exalted angelic worship of God (Colossians 2:18).[2]
Paganism: Pagans encouraged the Colossian believers to practice rituals for protection from evil spirits. Paul does not deny the power of evil spirits, but he makes clear that the answer is not found in pagan rituals, but in the victory that Christ has already won over the powers of darkness (Colossians 2:15).
► How does the Colossian heresy relate to us today?
Syncretism refers to the blending of more than one religion. In Colossae, syncretism blended elements of Judaism, mysticism, paganism, and Christianity. Today, churches in pagan cultures are sometimes faced with the temptation to blend Christian doctrine with the practices of the surrounding culture (for example: ancestor worship, celebration of pagan holy days, and participation in rituals to ward off ghosts and spirits). In both the 1st century and the 21st century, the answer to all such teaching is the same: Jesus is Lord. He has defeated the powers of darkness, and we have victory through Christ alone. No other rituals or practices have a place in Christian practice.
Growth in Christian Maturity (Colossians 3-4)
As in Ephesians, Paul moves from doctrine to practice. Since Christ sits at the right hand of God, we who are risen with Christ should set our minds on heavenly things. Rather than having an unhealthy focus on false teachings, we should remember that we have died to such things and now live with Christ in God (Colossians 3:1-3).
What does a life that is hidden with Christ in God look like? Paul describes this new life in practical terms. This life includes two key aspects:
1. We are to put off the old self with its practices (Colossians 3:5-9). We are to put to death that which is earthly: sexual impurity, covetousness, anger, obscene talk, dishonesty, and more. These practices deserve the wrath of God.
2. We are to put on the new self, which is in the image of Christ (Colossians 3:12-17). The characteristics of the new self are compassion, kindness, humility, meekness, patience, forgiveness, and above all, love. As we develop these qualities, the peace of God will rule in our hearts, and the Word of Christ will dwell in us. This new life transforms family and work relationships (Colossians 3:18-4:1) and makes the gospel attractive to unbelievers (Colossians 4:5-6).
[2]In this verse, the “worship of angels” probably does not mean that they were worshipping angels (which would go against all Jewish teaching). Instead, this phrase probably refers to a Jewish mystical idea that through ascetic practices (ritual acts of self-denial), such as extended fasts, worshippers could mystically join the angels around the heavenly throne of God. The false teachers at Colossae were inviting these believers to follow these practices.
Philemon
Background to Philemon
Historical Setting
Paul’s shortest letter is addressed to Philemon, a wealthy believer from Colossae. It appears that Philemon was converted during Paul’s ministry in Ephesus. His home became the meeting place for the Colossian church.
As was common in the first century, Philemon was a slave owner. Onesimus, a slave of Philemon, ran away to Rome. Rome was the most populated city in the empire, the safest place for a fugitive to hide. (A runaway today might travel to New York City, Mexico City, Lagos, or some other major city to disappear.)
However, Onesimus could not hide from God! In this huge city, God brought Paul and the runaway slave together. Onesimus was converted and began to assist Paul.
At some point, this new believer was forced to confront his past. It is possible that he had stolen money from his master before running away (Philemon 1:18). Onesimus faced the possibility of severe punishment; a runaway slave could be branded on the forehead as a fugitive or even executed. Knowing this, Paul wrote a letter of appeal for Onesimus to take with him when he returned to face Philemon.
Purpose
Paul’s purpose in writing this letter is to make an appeal for reconciliation. Onesimus has been reconciled to God; Paul now asks Philemon to be reconciled with his runaway slave.
Content of Philemon
Paul begins by thanking Philemon for his past generosity to fellow believers. Philemon’s love for his brothers and sisters in the faith will be the basis of Paul’s appeal on behalf of Onesimus, who is now one of them.
[1]Paul makes his appeal not on his apostolic authority (as in Galatians), but on the basis of love. He is almost halfway through the letter before he states his reason for writing: “I appeal to you for my child, Onesimus…” (Philemon 1:10). Philemon is Paul’s son in the faith; now Paul has another son, Philemon’s runaway slave.
The name Onesimus means “useful” or “profitable”; it was a common name for slaves. Paul writes, “Formerly he was useless to you, but now he is indeed useful to you and to me” (Philemon 1:11). Onesimus will now live up to his name. Through the power of Christ, he has become useful.
Paul hints that Philemon could release Onesimus, but he does not command it (Philemon 1:13). He asks Philemon to receive Onesimus in the same spirit that Philemon would receive Paul (Philemon 1:17).
Paul concludes by asking Philemon to pray for Paul’s release. He writes that he hopes to visit Philemon upon being released from prison. Do you suppose this is a gentle reminder that Paul will soon see how Philemon treats Onesimus?
Many people have complained because Paul did not condemn slavery. However, Paul’s commands to masters create an environment in which slavery cannot endure.[2] It is not possible to enslave a person whom you truly see as a brother or sister in Christ.
Historical Epilogue
Scripture does not say what happened after Onesimus returned to Philemon. However, history gives two hints that suggest that Philemon released Onesimus:
An ancient inscription at Laodicea (located near Colossae) is dedicated by a slave to the master who freed him. The name of the master is Marcus Sestius Philemon.
A few years after this letter, a man by the name of Onesimus became bishop of the church at Ephesus.
It is possible that Philemon released Onesimus to return to Paul, who then trained Onesimus as a pastor. If so, Paul’s ministry at Ephesus may have continued through the preaching of Onesimus, the former slave of Philemon, who was first converted under Paul’s preaching at Ephesus. God’s purposes are far beyond what we can see!
[1]“We are all the Lord’s Onesimi. The unprofitable becomes profitable. It is the perpetual picture of Christ dealing with men. We were all runaway slaves to sin.”
1. Doctrine must be applied in daily life. In these epistles, Paul challenges his readers to live in a manner that is worthy of their calling as believers. It is not enough to simply profess right doctrine; our beliefs must be lived out in daily life.
2. Spiritual warfare is real, but Christ has already won the final victory. “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (Ephesians 6:12).
We fight with confidence because Christ has already won the battle. Our primary attention must be on him, not on our enemy who is fighting a losing battle.
3. The gospel of reconciliation must be lived out in the real world. Paul was not satisfied with a message that does not work in real life. He insisted that the same gospel that reconciled God and a runaway sinner could also reconcile Philemon and a runaway slave. In a world full of conflict and broken relationships, we must show the power of the gospel to bring reconciliation.
Conclusion
Believers in the Roman Empire learned what it meant to live the gospel in a fallen world. Paul wrote that believers should live as children of God without blemish in the midst of a crooked and twisted generation. As we do, we shine as lights in the world (Philippians 2:15). Paul knew that the church’s light shines with increasing brightness as the world grows darker.
In the dark days of the Roman Empire, some followers of Christ became known by the name “Gamblers for Christ” because they risked their lives to save others. Paul uses this term when he speaks of Priscilla and Aquila in Romans 16:3-4, “Greet Prisca and Aquila, my fellow workers in Christ Jesus, who risked their necks for my life, to whom not only I give thanks but all the churches of the Gentiles give thanks as well.”
In the first century, Roman believers risked the wrath of the community to rescue unwanted infants who had been abandoned on the city’s garbage heaps. In the third century, the bishop of Carthage called his congregation together during a plague, asking them to care for the dying and bury the dead, gambling their lives to save the city.
The early church knew that putting off the old self and putting on the new self means more than just attending worship gatherings. It means living a new life that belongs to God and his purposes. It may even mean being willing to lay down our lives as we shine as lights in the world.
Lesson 7 Assignments
(1) Prepare a sermon or Bible lesson based on one of the book/topic combinations listed below. Either submit this in writing (5-6 pages) or submit a recording of you preaching or teaching it.
Choose one of the following options:
Ephesians – Family
Ephesians – The Church
Philippians – Joy in the Christian Life
Colossians – Our New Life in Christ
(2) At the beginning of the next lesson, you will take a test based on this lesson. Study the test questions carefully in preparation.
Lesson 7 Test
(1) When and from what city were the Prison Epistles written?
(2) Why are no personal greetings included in Ephesians?
(3) Name the two large sections of Ephesians.
(4) According to Ephesians 1, what is the Father’s role in our salvation? The Son’s? The Spirit’s?
(5) Define election.
(6) According to Ephesians 3, what is the mystery of the gospel?
(7) List two dangers faced by the Philippian church.
(8) In Philippians 2, what does it mean that Christ Jesus “humbled himself”?
(9) The Colossian heresy included a mixture of false ideas from which three influences?
(10) To what does syncretism refer?
(11) Name three things the Prison Epistles teach today’s church.
(12) Write Ephesians 4:11-16 and Colossians 3:1-4 from memory.
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