Pauls Epistle to the Ephesians: A Call to Faithful Living (The Disciples Bible Commentary Book 40)

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They seem to have been composed mainly of converts from paganism Galatians 4: The Galatians appear to have been receptive to the teaching of these newcomers, and the epistle is Paul's response to what he sees as their willingness to turn from his teaching.

The identity of these "opponents" is disputed. However, the majority of modern scholars view them as Jewish Christians, who taught that in order for converts to belong to the People of God , they must be subject to some or all of the Jewish Law, i. The letter indicates controversy concerning circumcision , Sabbath observance , and the Mosaic Covenant. It would appear, from Paul's response, that they cited the example of Abraham , who was circumcised as a mark of receiving the covenant blessings Genesis They certainly appear to have questioned Paul's authority as an apostle , perhaps appealing to the greater authority of the Jerusalem church governed by James brother of Jesus.

The North Galatian view holds that the epistle was written very soon after Paul's second visit to Galatia Acts In this view, the visit to Jerusalem , mentioned in Galatians 2: Consequently, the epistle seems to have been written after the Council of Jerusalem. The similarity between this epistle and the epistle to the Romans has led to the conclusion that they were both written at roughly the same time, during Paul's stay in Macedonia in roughly 56— This third date takes the word "quickly" in Gal.

Meier suggests that Galatians was "written in the middle or late 50s, only a few years after the Antiochene incident he narrates". The South Galatian view holds that Paul wrote Galatians before or shortly after the First Jerusalem Council, probably on his way to it, and that it was written to churches he had presumably planted during either his time in Tarsus he would have traveled a short distance, since Tarsus is in Cilicia after his first visit to Jerusalem as a Christian, [15] or during his first missionary journey, when he traveled throughout southern Galatia.

If it was written to the believers in South Galatia, it would likely have been written in A third theory [17] is that Galatians 2: This theory holds that the epistle was written before the Council was convened, possibly making it the earliest of Paul's epistles. According to this theory, the revelation mentioned Gal 2: This view holds that the private speaking about the gospel shared among the Gentiles precludes the Acts 15 visit, but fits perfectly with Acts It further holds that continuing to remember the poor Gal.

In addition, the exclusion of any mention of the letter of Acts 15 is seen to indicate that such a letter did not yet exist, since Paul would have been likely to use it against the legalism confronted in Galatians. Finally, this view doubts Paul's confrontation of Peter Gal. If this view is correct, the epistle should be dated somewhere around 47, depending on other difficult to date events, such as Paul's conversion. Kirsopp Lake found this view less likely and wondered why it would be necessary for the Jerusalem Council Acts 15 to take place at all if the issue were settled in Acts Lightfoot also objected to this view since it "clearly implies that his [Paul's] Apostolic office and labours were well known and recognized before this conference.

Defenders of this view, such as Ronald Fung, disagree with both parts of Lightfoot's statement, insisting a Paul received his "Apostolic Office" at his conversion Gal. Fung holds, then, that Paul's apostolic mission began almost immediately in Damascus Acts 9: While accepting that Paul's apostolic anointing was likely only recognized by the Apostles in Jerusalem during the events described in Gal. The citation here is based on the content of the gospel.

Alternative outlines have been introduced based on the rhetorical form of the letter. This epistle addresses the question of whether the Gentiles in Galatia were obligated to follow Mosaic Law to be part of the Christ community. After an introductory address Galatians 1: In the first two chapters, Paul discusses his life before Christ and his early ministry, including interactions with other apostles in Jerusalem.

This is the most extended discussion of Paul's past that we find in the Pauline letters cf. Chapter 3 exhorts the Galatian believers to stand fast in the faith as it is in Jesus. Paul engages in an exegetical argument, drawing upon the figure of Abraham and the priority of his faith to the covenant of circumcision. Paul explains that the law was introduced as a temporary measure, one that is no longer efficacious now that the seed of Abraham, Christ, has come. Chapter 4 then concludes with a summary of the topics discussed and with the benediction, followed by 5: In the conclusion of the epistle, Paul wrote, "See with what large letters I am writing to you with my own hand.

From the time when letters began to be forged in his name 2Thessalonians 2: In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters Gr. Alternatively, some commentators have postulated that Paul's thorn in the flesh was poor eyesight, which caused him to write in characteristically large letters. Galatians also contains a catalogue of vices and virtues , a popular formulation of ancient Christian ethics.

Probably the most famous single statement made in the Epistle, by Paul, is in chapter 3, verse Position 1 emphasises the immediate context of the verse and notes that it is embedded in a discussion about justification: Position 2 reminds its critics that the "whole letter context" is very much about how people got on in the here and now together, and in fact the discussion about justification came out of an actual example of people treating other people differently 2: In so doing Paul clearly takes his Christ movement out of the orbit of Judaism and into an entirely different milieu.

Paul's stance constitutes a major contrast to the position of James, brother of Jesus , whose group in Jerusalem adhered to the observance of Torah. Many scholars question whether Paul's view dovetails with Jesus' own teachings concerning the Law. From Wikipedia, the free encyclopedia. Part of a series of articles on Paul in the Bible Pauline literature. I Corinthians II Corinthians.

I Thessalonians II Thessalonians. Lost epistles Apocalypse of Paul. Coptic Apocalypse of Paul. Corinthians to Paul Acts of Paul. Paul and Thecla Peter and Paul. Apostle Christian Pauline Christianity. We can't pray like that ourselves -- except by imitation of the Apostle's prayer. But his marvelous prayer teaches us how we are to pray for one another. No puny sentence prayer, but a grand, visionary, far reaching prayer for our brothers and sisters that begins in their spirit and ends at the right hand of Christ and with the glory of God.

Dear friends, we need -- I need -- to pray appropriate, thoughtful, meaningful prayers for other Christians. These prayers of Paul help me do that and I trust they'll help you, too. These prayers are complex and glorious in their descriptive detail. But because of the abundance of detail, it's hard to see the forest for the trees. So before we consider these prayers in detail, let's step back and look at the big picture.

I've created a bare-bones outline of Paul's prayers -- four petitions, four purposes and a doxology at least that's one way to understand it. I realize that there are other ways to understand these prayers -- and Paul certainly isn't laying out a logical sequence -- he's praying his heart out. Paul is praying that they will finally "get it! Paul prays that their lives will be filled with God -- which is another way to say "know him" and have "Christ dwell in your hearts.

These are the ultimate prayers that shepherds pray for the flock in their care, whether it is a small group, or a class, or a congregation. These are also the kinds of prayers that one Christian prays for another. Now let's look at Paul's two-part prayer in detail. Paul helped pioneer the church at Ephesus, but now it's been years since he's seen them.

Many new people have joined the congregation, but he prays for them.

He hears of the astounding faith and love of people in this church and rejoices. What do we learn about prayer for other believers here? Now Paul prays that a special revelation will come to them. He prays that God will take off the blinders, expand their minds, and help them to understand the hugeness of the faith. The means by which this prayer is to be answered is "the Spirit of wisdom and revelation. In the early Greek manuscripts all the words were in captial letters. The word pneuma here could refer to 1 the human spirit, 2 a quality of mind or soul that a person might receive or show, or 3 the Holy Spirit.

In the long run it makes little difference, since Paul is probably praying for a quality or trait sent by the Holy Spirit. Notice how important "revelation" is. Paul is not talking about Gnosticism, a religious trend of his era where secrets are given to initiates to enable them understand the mysteries. Instead he is acknowledging the importance of God himself revealing things to people by his Spirit.

Without revelation and insight that God might bring, we are dumb and blind, without a clue. Without this revelation who can know Him? Just how do you cause a person to get to know God better? Yes, that can help some. But for a person to "get it" takes the Holy Spirit's work. That is why the "work" of ministry is really prayer.

That is why in this prison epistle of Ephesians, Paul is able to "work" in jail, and see his prayers answered in human lives opened to God.

Second Epistle to Timothy

What do you learn from Paul's manner of prayer for the Ephesian believers? If Christians stopped praying for people to receive a revelation of God, would people come to know God on their own? Would God work in them at all? How important is this kind of prayer? A Prayer for Comprehension 1: As Paul prays, I see a big, three-dimensional Valentine with eyes and maybe eyelashes, I don't know.

The big eyes on this red heart are closed. Not closed tightly, but closed. The big Valentine winces a bit as it gets adjusted to the light that is now starting to come in through squinted eyes. Wow, I can see things out there that I didn't even know existed. The other eye opens as Paul prays for specific aspect of revelation. The heart with closed eyes has now become an excited heart, beating wildly with joy and anticipation as it begins to see new things, and understand new truths.

Though Philo refers to the "eyes of the mind," Paul's phrase, "the eyes of your heart," seems to be the first such reference in ancient literature. I want to see you. We can become bored, lazy, hopeless, listless. Jesus Christ is the hope of glory for us Colossians 1: Jesus Christ's return is our "blessed hope" Titus 2: I have been meditating on the close relationship of faith, hope, and joy. Have you ever met a person without any hope or expectation?

They are ready to die, want to die. They are apt to die by their own hand, even.

THE FIRST EPISTLE OF ST. PAUL TO THE CORINTHIANS

Because they have nothing to look forward to, thus no joy, no faith in a future that God will bring. God's people need hope, too. Some Christians have been caricatured as "so heavenly minded that they are no earthly good. But many Christians in our generation have not been taught about the promises of Christ's coming, of the Reign of God throughout the earth, of the blessings of heaven, of finally seeing his face Revelation Many Christians have been taught to live in the here and now, but with no real expectation that God will answer prayer and intervene in miraculous ways.

They are without hope. In Paul's prayer he asserts that we are "called" to hope -- summoned to it by God. He intercedes for the Ephesian believers that theirs will be an active faith, expecting answers to their prayers and ultimately to expect Christ to come.

We have been called to a future and a hope, to look forward, to anticipate, even to hasten Christ's coming in power and in glory 2 Peter 3: Paul prays for our hope to expand and embrace a big future, rather than shrivel in pain, bitterness, and discouragement or die in a parched desert of spiritual starvation. He prays that we might comprehend the hope of the future we have in Jesus Christ to we have been called as brothers and sisters. What is the result of Christians with only a meager or minute hope? How would you pray for hope to be borne in others? His Glorious Inheritance in the Saints 1: The carefully accumulated possessions of another, set aside and preserved to pass on to one's heirs.

Our is a "glorious inheritance," Paul says. An inheritance which is attended by glory, which consists of glory in his presence, which is rich beyond all comparison. Moreover we are to see the riches Greek ploutos , "wealth, abundance, plentiful supply" 12 of his inheritance. It is not meager but abundant, overflowing, beyond counting. We sometimes live lives of struggle and hurt, of love and of reaching out, but we fall so short. Paul prays that we will be able to comprehend that we have ahead of us a reward above all measure. A precious redemption purchased at great cost by our Brother, Jesus Christ.

But more than that, it is an inheritance "in the saints. Oh, don't worry, there's plenty for all. But it is shared with the family. Sometimes we are tempted to isolate ourselves from others. We've suffered too much rejection, we tell ourselves. We have some painful "history" that makes us love-shy and so we practice our own form of hermit-Christianity.

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But our inheritance is "in the saints," part of a corporate body. This truth is a portion of the revelation here of the nature of this inheritance. How does knowledge of a "glorious inheritance" motivate our lives? How can you pray for others to glimpse this inheritance? His Incomparably Great Power 1: Third, Paul prays that we might know "his incomparably great power for Greek eis us who believe.

In this case, God's immeasurable power is into and unto us believers. It is "incomparably great" -- a pair of Greek words. God's full horsepower at our disposal, working in us who believe. What is this power Greek dunamis , this "might, strength, force, capability. And because this Counselor, the Holy Spirit, now lives inside of us, with us at the very deepest level, we will do greater things than even Jesus' miracles John You see, the very same power that empowered Jesus' ministry on earth dwells in us.

The very same power that called Lazarus to come out of the tomb lives in you in the presence of the Third Person of the Trinity. The power in the hands that touched blind eyes and made them see, that broke bread and fishes and fed 5, is in you. But I don't see anything of the kind, you say. All the more reason that you need God to reveal this truth to you -- "his incomparably great power for us who believe. Paul prays that we might experience the same magnitude of power that God exercised in the resurrection of Christ from the dead!

How do you develop this faith in yourself? How do you pray for it for others? I don't see it, you contend. That is why Paul is praying diligently that the eyeballs of your heart may be opened, that your blindness be cured, that your faith be broadened. We live so far below our hope, our inheritance, our power. It has been my observation that some churches tend to grow Christians who believe in the God of the impossible, who are ready to pray with faith at a moment's notice. Other churches raise Christians with a much more intellectual, distant faith.

They tend to doubt that God might intervene today, though they might acknowledge that he once intervened in history in Christ. Some churches are hot-houses that multiply faith, others are like root cellars designed to keep vegetables cool enough that they don't spoil, but warm enough that they don't freeze. Prayer is not a thermometer to measure the level of faith, but a thermostat to increase the level of faith to its desired level.

Whether you are a leader or a follower in your church, your prayers can help heat up the level of faith, expectation, and power-anticipation in your congregation. In fact, without your prayers the level of faith will be only mediocre. Faith will be only be luke-warm. Dear friends, I want to learn how to pray like Paul, with a vision that sees what believers will be like when they are infused with hope, excited about their inheritance, and pregnant with power eager to be used on God's behalf.

Teach me to pray, Lord. Teach me to live! We have looked now at the first two petitions in Paul's two-part prayer for the Ephesians. By way of review, here's our simplified chart of Paul's petitions. Let's examine the second part of his prayer for the Ephesian believers:. Paul begins this prayer with the words, "for this reason" charin. Immediately previously, Paul has asserted, "In him and through faith in him we may approach God with freedom and confidence" 3: This leads into Paul's prayer on his knees.

Paul describes the Heavenly Father as "the Father from whom his whole family in heaven and on earth derives its name" 3:

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