Fasting Notes Galatians

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  1. Galatians – September 7
    1.  apostle Paul
    2. he date of Galatians depends to a great extent on the destination of the letter. There are two main views:
      1. The North Galatian theory. This older view holds that the letter was addressed to churches located in north-central Asia Minor (Pessinus, Ancyra and Tavium), where the Gauls had settled when they invaded the area in the third century b.c. It is held that Paul visited this area on his second missionary journey, though Acts contains no reference to such a visit. Galatians, it is maintained, was written between a.d. 53 and 57 from Ephesus or Macedonia.
      2. The South Galatian theory. According to this view, Galatians was written to churches in the southern area of the Roman province of Galatia (Antioch, Iconium, Lystra and Derbe) that Paul had founded on his first missionary journey. Some believe that Galatians was written from Syrian Antioch in 48-49 after Paul’s first journey and before the Jerusalem council meeting (Ac 15). Others say that Galatians was written in Syrian Antioch or Corinth between 51 and 53.
      Occasion and PurposeJudaizers were Jewish Christians who believed, among other things, that a number of the ceremonial practices of the OT were still binding on the NT church. Following Paul’s successful campaign in Galatia, they insisted that Gentile converts to Christianity abide by certain OT rites, especially circumcision. They may have been motivated by a desire to avoid the persecution of Zealot Jews who objected to their fraternizing with Gentiles (see 6:12). The Judaizers argued that Paul was not an authentic apostle and that out of a desire to make the message more appealing to Gentiles he had removed from the gospel certain legal requirements.Paul responded by clearly establishing his apostolic authority and thereby substantiating the gospel he preached. By introducing additional requirements for justification (e.g., works of the law) his adversaries had perverted the gospel of grace and, unless prevented, would bring Paul’s converts into the bondage of legalism. It is by grace through faith alone that people are justified, and it is by faith alone that they are to live out their new life in the freedom of the Spirit.Theological TeachingGalatians stands as an eloquent and vigorous apologetic for the essential NT truth that people are justified by faith in Jesus Christ — by nothing less and nothing more — and that they are sanctified not by legalistic works but by the obedience that comes from faith in God’s work for them, in them and through them by the grace and power of Christ and the Holy Spirit. It was the rediscovery of the basic message of Galatians (and Romans) that brought about the Protestant Reformation. Galatians is often referred to as “Luther’s book,” because Martin Luther relied so strongly on this letter in all his preaching, teaching and writing against the prevailing theology of his day. It is also referred to as the “Magna Carta of Christian Liberty.” A key verse is 2:16 (see note there).Outline
      • Introduction (1:1-10)
      • Personal: Authentication of the Apostle of Liberty and Faith (1:11;2:21)
        • Paul’s Gospel Was Received by Special Revelation (1:11-12)
        • Paul’s Gospel Was Independent of the Jerusalem Apostles and the Judean Churches (1:13;2:21)
          1. Evidenced by his early activities as a Christian (1:13-17)
          2. Evidenced by his first post-Christian visit to Jerusalem (1:18-24)
          3. Evidenced by his second post-Christian visit to Jerusalem (2:1-10)
          4. Evidenced by his rebuke of Peter at Antioch (2:11-21)
      • Doctrinal: Justification of the Doctrine of Liberty and Faith (chs. 3–4)
        • The Galatians’ Experience of the Gospel (3:1-5)
        • The Experience of Abraham (3:6-9)
        • The Curse of the Law (3:10-14)
        • The Priority of the Promise (3:15-18)
        • The Purpose of the Law (3:19-25)
        • Sons, Not Slaves (3:26;4:7)
        • The Danger of Turning Back (4:8-11)
        • Appeal to Embrace the Freedom of God’s Children (4:12-20)
        • God’s Children Are Children of the Free Woman (4:21-31)
      • Practical: Practice of the Life of Liberty and Faith (5:1;6:10)
        • Exhortation to Freedom (5:1-12)
        • Life by the Spirit, Not by the Flesh (5:13-26)
        • Call for Mutual Help (6:1-10)
      • Conclusion and Benediction (6:11-18)
  2. Ephesians- September 7
    1. Author, Date and Place of WritingThe author identifies himself as Paul (1:1; 3:1; cf. 3:7,13; 4:1; 6:19-20). Some have taken the absence of the usual personal greetings and the verbal similarity of many parts to Colossians, among other reasons, as grounds for doubting authorship by the apostle Paul. However, this was probably a circular letter, intended for other churches in addition to the one in Ephesus (see notes on 1:1,15; 6:21-23). Paul may have written it about the same time as Colossians, c. a.d. 60, while he was in prison at Rome (see 3:1; 4:1; 6:20; see also chart, p. 2261).The City of EphesusEphesus was the most important city in western Asia Minor (now Turkey). It had a harbor that at that time opened into the Cayster River (see map, p. 2429), which in turn emptied into the Aegean Sea (see map, p. 2599). Because it was also at an intersection of major trade routes, Ephesus became a commercial center. It boasted a pagan temple dedicated to the Roman goddess Diana (Greek Artemis); cf. Ac 19:23-31. Paul made Ephesus a center for evangelism for about three years (see note on Ac 19:10), and the church there apparently flourished for some time, but later needed the warning of Rev 2:1-7.Theological MessageUnlike several of the other letters Paul wrote, Ephesians does not address any particular error or heresy. Paul wrote to expand the horizons of his readers, so that they might understand better the dimensions of God’s eternal purpose and grace and come to appreciate the high goals God has for the church.The letter opens with a sequence of statements about God’s blessings, which are interspersed with a remarkable variety of expressions drawing attention to God’s wisdom, forethought and purpose. Paul emphasizes that we have been saved, not only for our personal benefit, but also to bring praise and glory to God. The climax of God’s purpose, “when the times will have reached their fulfillment,” is to bring all things in the universe together under Christ (1:10). It is crucially important that Christians realize this, so in 1:15-23 Paul prays for their understanding (a second prayer occurs in 3:14-21).Having explained God’s great goals for the church, Paul proceeds to show the steps toward their fulfillment. First, God has reconciled individuals to himself as an act of grace (2:1-10). Second, God has reconciled these saved individuals to each other, Christ having broken down the barriers through his own death (2:11-22). But God has done something even beyond this: He has united these reconciled individuals in one body, the church. This is a “mystery” not fully known until it was revealed to Paul (3:1-6). Now Paul is able to state even more clearly what God has intended for the church, namely, that it be the means by which he displays his “manifold wisdom” to the “rulers and authorities in the heavenly realms” (3:7-13). It is clear through the repetition of “heavenly realms” (1:3,20; 2:6; 3:10; 6:12) that Christian existence is not merely on an earthly plane. It receives its meaning and significance from heaven, where Christ is exalted at the right hand of God (1:20).Nevertheless, that life is lived out on earth, where the practical daily life of the believer continues to work out the purposes of God. The ascended Lord gave “gifts” to the members of his church to enable them to minister to one another and so promote unity and maturity (4:1-16). The unity of the church under the headship of Christ foreshadows the uniting of “all things in heaven and on earth” under Christ (1:10). The new life of purity and mutual deference stands in contrast to the old way of life without Christ (4:17 — 6:9). Those who are “strong in the Lord” have victory over the evil one in the great spiritual conflict, especially through the power of prayer (6:10-20; see note on 1:3).Outline
      • Greetings (1:1-2)
      • The Divine Purpose: The Glory and Headship of Christ (1:3-14)
      • Prayer That Christians May Realize God’s Purpose and Power (1:15-23)
      • Steps Toward the Fulfillment of God’s Purpose (chs. 2–3)
        • Salvation of Individuals by Grace (2:1-10)
        • Reconciliation of Jew and Gentile through the Cross (2:11-18)
        • Uniting of Jew and Gentile in One Household (2:19-22)
        • Revelation of God’s Wisdom through the Church (3:1-13)
        • Prayer for Deeper Experience of God’s Fullness (3:14-21)
      • Practical Ways to Fulfill God’s Purpose in the Church (4:1;6:20)
      • Conclusion, Final Greetings and Benediction (6:21-24)
  3. Philippians – September 14
    1. uthor, Date and Place of WritingThe early church was unanimous in its testimony that Philippians was written by the apostle Paul (see 1:1). Internally the letter reveals the stamp of genuineness. The many personal references of the author fit what we know of Paul from other NT books.It is evident that Paul wrote the letter from prison (see 1:13-14). Some have argued that this imprisonment took place in Ephesus, perhaps c. a.d. 53-55; others put it in Caesarea c. 57-59. Best evidence, however, favors Rome as the place of origin and the date as c. 61. This fits well with the account of Paul’s house arrest in Ac 28:14-31. When he wrote Philippians, he was not in the Mamertine dungeon as he was when he wrote 2 Timothy. He was in his own rented house, where for two years he was free to impart the gospel to all who came to him.PurposePaul’s primary purpose in writing this letter was to thank the Philippians for the gift they had sent him upon learning of his detention at Rome (1:5; 4:10-19). However, he makes use of this occasion to fulfill several other desires: (1) to report on his own circumstances (1:12-26; 4:10-19); (2) to encourage the Philippians to stand firm in the face of persecution and rejoice regardless of circumstances (1:27-30; 4:4); (3) to exhort them to humility and unity (2:1-11; 4:2-5); (4) to commend Timothy and Epaphroditus to the Philippian church (2:19-30); and (5) to warn the Philippians against the Judaizers (legalists) and antinomians (libertines) among them (ch. 3).RecipientsThe city of Philippi (see map, p. 2445) was named after King Philip II of Macedon, father of Alexander the Great. It was a prosperous Roman colony, which meant that the citizens of Philippi were also citizens of the city of Rome itself. They prided themselves on being Romans (see Ac 16:21), dressed like Romans and often spoke Latin. No doubt this was the background for Paul’s reference to the believer’s heavenly citizenship (3:20-21). Many of the Philippians were retired military men who had been given land in the vicinity and who in turn served as a military presence in this frontier city. That Philippi was a Roman colony may explain why there were not enough Jews there to permit the establishment of a synagogue and why Paul does not quote the OT in the Philippian letter.Characteristics
      1. Philippians contains no OT quotations (but see note on Job 13:16).
      2. It is a missionary thank-you letter in which the missionary reports on the progress of his work.
      3. It manifests a particularly vigorous type of Christian living: (1) self-humbling (2:1-4); (2) pressing toward the goal (3:13-14); (3) lack of anxiety (4:6); (4) ability to do all things (4:13).
      4. It is outstanding as the NT letter of joy; the word “joy” in its various forms occurs some 16 times.
      5. It contains one of the most profound Christological passages in the NT (2:5-11). Yet, profound as it is, Paul includes it mainly for illustrative purposes.
      Outline
      • Greetings (1:1-2)
      • Thanksgiving and Prayer for the Philippians (1:3-11)
      • Paul’s Personal Circumstances (1:12-26)
      • Exhortations (1:27;2:18)
        • Living a Life Worthy of the Gospel (1:27-30)
        • Following the Servant Attitude of Christ (2:1-18)
      • Paul’s Associates in the Gospel (2:19-30)
      • Warnings against Judaizers and Antinomians (3:1;4:1)
        • Against Judaizers or Legalists (3:1-16)
        • Against Antinomians or Libertines (3:17;4:1)
      • Final Exhortations, Thanks and Conclusion (4:2-23)
        • Exhortations concerning Various Aspects of the Christian Life (4:2-9)
        • Concluding Testimony and Repeated Thanks (4:10-20)
        • Final Greetings and Benediction (4:21-23)

  4. Colossians- September 14
    1. Author, Date and Place of WritingThat Colossians is a genuine letter of Paul (1:1) is usually not disputed. In the early church, all who speak on the subject of authorship ascribe it to Paul. In the 19th century, however, some thought that the heresy refuted in ch. 2 was second-century Gnosticism. But a careful analysis of ch. 2 shows that the heresy referred to there is noticeably less developed than the Gnosticism of leading Gnostic teachers of the second and third centuries. Also, the seeds of what later became the full-blown Gnosticism of the second century were present in the first century and already making inroads into the churches. Consequently, it is not necessary to date Colossians in the second century at a time too late for Paul to have written the letter.Instead, it is to be dated during Paul’s first imprisonment in Rome, where he spent at least two years under house arrest (see Ac 28:16-31). Some have argued that Paul wrote Colossians from Ephesus or Caesarea, but most of the evidence favors Rome as the place where Paul penned all the Prison Letters (Ephesians, Colossians, Philippians and Philemon). Colossians should be dated c. a.d. 60, in the same year as Ephesians and Philemon.Colosse: The Town and the ChurchSeveral hundred years before Paul’s day, Colosse had been a leading city in Asia Minor (present-day Turkey). It was located on the Lycus River and on the great east-west trade route leading from Ephesus on the Aegean Sea to the Euphrates River (see map, p. 2288). By the first century a.d. Colosse was diminished to a second-rate market town, which had been surpassed long before in power and importance by the neighboring towns of Laodicea and Hierapolis (see 4:13).What gave Colosse NT importance, however, was the fact that, during Paul’s three-year ministry in Ephesus, Epaphras had been converted and had carried the gospel to Colosse (cf. 1:7-8; Ac 19:10). The young church that resulted then became the target of heretical attack, which led to Epaphras’s visit to Paul in Rome and ultimately to the penning of the Colossian letter.Perhaps as a result of the efforts of Epaphras or other converts of Paul, Christian churches had also been established in Laodicea and Hierapolis. Some of them were house churches (see 4:15; Phm 2). Most likely all of them were primarily Gentile.The Colossian HeresyPaul never explicitly describes the false teaching he opposes in the Colossian letter. The nature of the heresy must be inferred from statements he made in opposition to the false teachers. An analysis of his refutation suggests that the heresy was diverse in nature. Some of the elements of its teachings were:
      1. Ceremonialism. It held to strict rules about the kinds of permissible food and drink, religious festivals (2:16-17) and circumcision (2:11; 3:11).
      2. Asceticism. “Do not handle! Do not taste! Do not touch!” (2:21; cf. 2:23).
      3. Angel worship. See 2:18.
      4. Depreciation of Christ. This is implied in Paul’s emphasis on the supremacy of Christ (1:15-20; 2:2-3,9).
      5. Secret knowledge. The Gnostics boasted of this (see 2:18 and Paul’s emphasis in 2:2-3 on Christ, “in whom are hidden all the treasures of wisdom”).
      6. Reliance on human wisdom and tradition. See 2:4,8.
      These elements seem to fall into two categories, Jewish and Gnostic. It is likely, therefore, that the Colossian heresy was a mixture of an extreme form of Judaism and an early stage of Gnosticism (see Introduction to 1 John: Gnosticism; see also note on 2:23).Purpose and ThemePaul’s purpose is to refute the Colossian heresy. To accomplish this goal, he exalts Christ as the very image of God (1:15), the Creator (1:16), the preexistent sustainer of all things (1:17), the head of the church (1:18), the first to be resurrected (1:18), the fullness of deity in bodily form (1:19; 2:9) and the reconciler (1:20-22). Thus Christ is completely adequate. We “have been given fullness in Christ” (2:10). On the other hand, the Colossian heresy was altogether inadequate. It was a hollow and deceptive philosophy (2:8), lacking any ability to restrain the old sinful nature (2:23).The theme of Colossians is the complete adequacy of Christ as contrasted with the emptiness of mere human philosophy.Outline
      • Introduction (1:1-14)
      • The Supremacy of Christ (1:15-23)
      • Paul’s Labor for the Church (1:24;2:7)
        • His Ministry for the Sake of the Church (1:24-29)
        • His Concern for the Spiritual Welfare of His Readers (2:1-7)
      • Freedom from Human Regulations through Life with Christ (2:8-23)
        • Warning to Guard against the False Teachers (2:8-15)
        • Pleas to Reject the False Teachers (2:16-19)
        • An Analysis of the Heresy (2:20-23)
      • Rules for Holy Living (3:1;4:6)
        • The Old Self and the New Self (3:1-17)
        • Rules for Christian Households (3:18;4:1)
        • Further Instructions (4:2-6)
      • Final Greetings and Benediction (4:7-18)
  5. 1 Thessalonians – September 21
    1. Background of the Thessalonian LettersIt is helpful to trace the locations of Paul and his companions that relate to the Thessalonian correspondence. The travels were as follows:
      1. Paul and Silas fled from Thessalonica to Berea. Since Timothy is not mentioned (see Ac 17:10 and note), it is possible that he stayed in Thessalonica or went back to Philippi and then rejoined Paul and Silas in Berea (Ac 17:14).
      2. Paul fled to Athens from Berean persecution, leaving Silas and Timothy in Berea (see Ac 17:14).
      3. Paul sent word back, instructing Silas and Timothy to come to him in Athens (see Ac 17:15; see also note on 1Th 3:1-2).
      4. Timothy rejoined Paul at Athens and was sent back to Thessalonica (see 3:1-5). Since Silas is not mentioned, it has been conjectured that he went back to Philippi when Timothy went to Thessalonica (see note on 3:1-2).
      5. Paul moved on to Corinth (see Ac 18:1).
      6. Silas and Timothy came to Paul in Corinth (see 3:6; Ac 18:5).
      7. Paul wrote 1 Thessalonians and sent it to the church.
      8. About six months later (a.d. 51/52) he sent 2 Thessalonians in response to further information about the church there.
      Author, Date and Place of WritingBoth external and internal evidence (see 1:1; 2:18) support the view that Paul wrote 1 Thessalonians (from Corinth; see note on 3:1-2). Early church writers are agreed on the matter, with testimonies beginning as early as a.d. 140 (Marcion). Paul’s known characteristics are apparent in the letter (3:1-2,8-11 compared with Ac 15:36; 2Co 11:28). Historical allusions in the book fit Paul’s life as recounted in Acts and in his own letters (2:14-16 compared with Ac 17:5-10; 3:6 compared with Ac 17:16). In the face of such evidence, few have ever rejected authorship by Paul.It is generally dated c. a.d. 51. Weighty support for this date was found in an inscription discovered at Delphi, Greece (see map No. 13 at the end of this study Bible), that dates Gallio’s proconsulship to c. 51-52 and thus places Paul at Corinth at the same time (see Ac 18:12-17 and note on 18:12; see also chart, p. 1673). Except for the possibility of an early date for Galatians (48-49?), 1 Thessalonians is Paul’s earliest canonical letter.Thessalonica: The City and the ChurchThessalonica was a bustling seaport city at the head of the Thermaic Gulf (see map, p. 2280). It was an important communication and trade center, located at the junction of the great Egnatian Way and the road leading north to the Danube. It was the largest city in Macedonia and was also the capital of its province.The background of the Thessalonian church is found in Ac 17:1-9. Since Paul began his ministry there in the Jewish synagogue, it is reasonable to assume that the new church included some Jews. However, 1:9-10; Ac 17:4 seem to indicate that the church was largely Gentile in membership.PurposePaul had left Thessalonica abruptly (see Ac 17:5-10) after a rather brief stay. Recent converts from paganism (1:9) were thus left with little external support in the midst of persecution. Paul’s purpose in writing this letter was to encourage the new converts in their trials (3:3-5), to give instruction concerning godly living (4:1-12) and to give assurance concerning the future of believers who die before Christ returns (4:13-18; see Theme below; see also notes on 4:13,15).ThemeAlthough the thrust of the letter is varied (see Purpose), the subject of eschatology (doctrine of last things) seems to be predominant in both Thessalonian letters. Every chapter of 1 Thessalonians ends with a reference to the second coming of Christ, with ch. 4 giving it major consideration (1:9-10; 2:19-20; 3:13; 4:13-18; 5:23-24). Thus, the second coming seems to permeate the letter and may be viewed in some sense as its theme. The two letters are often designated as the eschatological letters of Paul.Outline
      • The Thanksgiving for the Thessalonians (ch. 1)
        • The Grounds for the Thanksgiving (1:1-4)
        • The Genuineness of the Grounds (1:5-10)
      • The Defense of the Apostolic Actions and Absence (chs. 2–3)
        • The Defense of the Apostolic Actions (2:1-16)
        • The Defense of the Apostolic Absence (2:17;3:10)
        • The Prayer (3:11-13)
      • The Exhortations to the Thessalonians (4:1;5:22)
        • Primarily concerning Personal Life (4:1-12)
        • Concerning the Coming of Christ (4:13;5:11)
        • Primarily concerning Church Life (5:12-22)
      • The Concluding Prayer, Greetings and Benediction (5:23-28)
    2. Background of the Thessalonian Letters
  6. It is helpful to trace the locations of Paul and his companions that relate to the Thessalonian correspondence. The travels were as follows:
    1. Paul and Silas fled from Thessalonica to Berea. Since Timothy is not mentioned (see Ac 17:10 and note), it is possible that he stayed in Thessalonica or went back to Philippi and then rejoined Paul and Silas in Berea (Ac 17:14).
    2. Paul fled to Athens from Berean persecution, leaving Silas and Timothy in Berea (see Ac 17:14).
    3. Paul sent word back, instructing Silas and Timothy to come to him in Athens (see Ac 17:15; see also note on 1Th 3:1-2).
    4. Timothy rejoined Paul at Athens and was sent back to Thessalonica (see 3:1-5). Since Silas is not mentioned, it has been conjectured that he went back to Philippi when Timothy went to Thessalonica (see note on 3:1-2).
    5. Paul moved on to Corinth (see Ac 18:1).
    6. Silas and Timothy came to Paul in Corinth (see 3:6; Ac 18:5).
    7. Paul wrote 1 Thessalonians and sent it to the church.
    8. About six months later (a.d. 51/52) he sent 2 Thessalonians in response to further information about the church there.
    Author, Date and Place of WritingBoth external and internal evidence (see 1:1; 2:18) support the view that Paul wrote 1 Thessalonians (from Corinth; see note on 3:1-2). Early church writers are agreed on the matter, with testimonies beginning as early as a.d. 140 (Marcion). Paul’s known characteristics are apparent in the letter (3:1-2,8-11 compared with Ac 15:36; 2Co 11:28). Historical allusions in the book fit Paul’s life as recounted in Acts and in his own letters (2:14-16 compared with Ac 17:5-10; 3:6 compared with Ac 17:16). In the face of such evidence, few have ever rejected authorship by Paul.It is generally dated c. a.d. 51. Weighty support for this date was found in an inscription discovered at Delphi, Greece (see map No. 13 at the end of this study Bible), that dates Gallio’s proconsulship to c. 51-52 and thus places Paul at Corinth at the same time (see Ac 18:12-17 and note on 18:12; see also chart, p. 1673). Except for the possibility of an early date for Galatians (48-49?), 1 Thessalonians is Paul’s earliest canonical letter.Thessalonica: The City and the ChurchThessalonica was a bustling seaport city at the head of the Thermaic Gulf (see map, p. 2280). It was an important communication and trade center, located at the junction of the great Egnatian Way and the road leading north to the Danube. It was the largest city in Macedonia and was also the capital of its province.The background of the Thessalonian church is found in Ac 17:1-9. Since Paul began his ministry there in the Jewish synagogue, it is reasonable to assume that the new church included some Jews. However, 1:9-10; Ac 17:4 seem to indicate that the church was largely Gentile in membership.PurposePaul had left Thessalonica abruptly (see Ac 17:5-10) after a rather brief stay. Recent converts from paganism (1:9) were thus left with little external support in the midst of persecution. Paul’s purpose in writing this letter was to encourage the new converts in their trials (3:3-5), to give instruction concerning godly living (4:1-12) and to give assurance concerning the future of believers who die before Christ returns (4:13-18; see Theme below; see also notes on 4:13,15).ThemeAlthough the thrust of the letter is varied (see Purpose), the subject of eschatology (doctrine of last things) seems to be predominant in both Thessalonian letters. Every chapter of 1 Thessalonians ends with a reference to the second coming of Christ, with ch. 4 giving it major consideration (1:9-10; 2:19-20; 3:13; 4:13-18; 5:23-24). Thus, the second coming seems to permeate the letter and may be viewed in some sense as its theme. The two letters are often designated as the eschatological letters of Paul.Outline
    • The Thanksgiving for the Thessalonians (ch. 1)
      • The Grounds for the Thanksgiving (1:1-4)
      • The Genuineness of the Grounds (1:5-10)
    • The Defense of the Apostolic Actions and Absence (chs. 2–3)
      • The Defense of the Apostolic Actions (2:1-16)
      • The Defense of the Apostolic Absence (2:17;3:10)
      • The Prayer (3:11-13)
    • The Exhortations to the Thessalonians (4:1;5:22)
      • Primarily concerning Personal Life (4:1-12)
      • Concerning the Coming of Christ (4:13;5:11)
      • Primarily concerning Church Life (5:12-22)
    • The Concluding Prayer, Greetings and Benediction (5:23-28)

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