A guide to the study of the Holy Scriptures of the New Testament. Apostle

The first chapter begins with an inscription and a greeting, which are characterized by the fact that already in them the holy Apostle points out the main points of his entire epistle: the proof of his apostolic dignity and the clarification of what our salvation consists in. "Paul the Apostle, chosen not by men, nor by man, but by Jesus Christ"... here St. Paul emphatically emphasizes the God-chosen nature of his Apostleship, in spite of the Judaizers who sought to humiliate him. The form of the Apostolic greeting is also characteristic: "Grace to you and peace from God the Father and our Lord Jesus Christ, Who gave Himself for our sins to deliver us from this present evil age"... here it is indicated that salvation for us is in Christ, and not in the Old Testament ceremonial law (vv. 1-5). Immediately after the greeting, the Apostle expresses surprise at the rapid falling away of the Galatians from the true doctrine and pronounces a terrible anathema on anyone who would dare to preach any other doctrine other than the one he preached to them, even if it be "an angel from heaven" (vv. 6-9). [1] This is the basis for the Church to proclaim anathema to heretics! In verse 10, St. Paul is acquitted of the accusation that he, not being a true Apostle, exempts the Gentiles from observing the law of Moses only in order to gain their favor: "If I were still pleasing men, I would not be a servant of Christ." False teachers, humiliating the saint. It was said that he had never seen the Lord Jesus Christ Himself, that he had learned the Gospel teaching from the other Apostles, and then departed from them, composing his own teaching about the uselessness of the law of Moses; in order to cover up his apostasy, he, when he is with the other Apostles, speaks and acts as they do, so as not to show his disagreement with them. In defending his apostolic dignity against slanderers, St. Paul first of all reveals the divine, and not the human origin of his Gospel, asserting that he learned it "through the revelation of Jesus Christ," that is, directly from the Lord Himself, who appeared to him. Further, he invites the Galatians to see the manifest finger of God in the striking change that took place in him, telling how from a cruel persecutor of the Church of God he became a preacher of the teaching of the Christian faith that he had previously persecuted (vv. 11-24). in this case, presumably, with the other Apostles, "and did not go to Jerusalem, to the Apostles who preceded me, but went to Arabia," where, apparently, St. Paul was initiated into all the mysteries of Christian teaching by the Lord Himself in repeated appearances, as can be seen, for example, from Ephesus. 3:3 [2]. Only three years later did St. Paul go to Jerusalem "to see Peter" – only to see or become acquainted with the famous Apostle, and not to learn from him. In Jerusalem St. Paul stayed only "fifteen days," during which time he did not see any of the Apostles, "except James, the brother of the Lord." St. Paul emphasizes all this in order to show that he did not learn his knowledge of the Gospel teaching from the other Apostles. "And in what I write to you, before God, I do not lie" – in these words we see a new confirmation of the legitimacy of the oath in important cases. Further, the Apostle says that he "departed after this to the countries of Syria and Cilicia"; that is, again he could not see the Apostles, who were then preaching in Palestine, and that he was not personally known to the churches of Christ in Judea. The purpose of these words of the Apostle is all the same: "I did not learn from Peter, but only saw him," the Apostle seemed to say so, "I did not learn from James, and I only saw him, I did not learn from anyone else who was inferior to them, not so illustrious. Was it possible for me to learn from those who had not even seen my face?" The second chapter is a continuation of the same defense speech of the Apostle. Here, in the first 10 verses of it, St. Paul tells how he, "by revelation," went to the Apostolic Council in Jerusalem, to the very same council at which it was decreed that it was not obligatory for Christians to observe the rites of the Mosaic Law. Saint Paul went there in company with his disciple, baptized but uncircumcised, Titus, whom he presented to the Apostles, and he was not forced to be circumcised. Paul's gospel received the full approval of the elder Apostles at the council. The older Apostles recognized that the Apostle Paul was entrusted with the gospel for the uncircumcised, as Peter was entrusted with the circumcision. As a sign of complete agreement, James and Cephas and John, "revered as pillars," gave St. Paul and Barnabas the hand of communion. As St. John Chrysostom explains these words: "In the work of preaching, says (St. Paul), we have divided the whole world among ourselves; and I took the Gentiles, and they the Jews, because it pleased God. In caring for the poor of Judah, I also helped them." Among the believers from the Jews there were many poor who had lost everything they had, and were persecuted everywhere by unbelievers. It was for them, as we see, that St. Paul really cared for them, collecting alms for them from among the Gentiles who believed (vv. 1-10).Further, the Apostle points to the firmness and immutability of his convictions, while the other Apostles (Peter and Barnabas), out of condescension to the Judaizers, made concessions to them: they distanced themselves from the Gentiles, did not eat with them. In verses 11-21, St. Paul describes how he even had the audacity to oppose Peter in this and rebuked him in front of everyone. This remarkable incident clearly testifies to the equality of Paul with Peter and refutes the false dogma of the Roman Catholics about the imaginary headship of Peter in the Apostolic face. Of course, St. Paul would not have dared to denounce the "vicar of Christ," especially "in the presence of all."Having set forth to the Galatians his rebuke to Peter (vv. 11-14), St. Paul imperceptibly moved on to the main subject of his epistle: "A man is justified, not by works of the law, but only by faith in Jesus Christ"... "By the works of the law no flesh shall be justified" (v. 16). These words are especially loved by sectarians, who see in them a denial of the importance of good deeds for salvation. But it is quite clear that here we are not talking about "good works" at all, but about "the works of the Old Testament Mosaic Law", which with the coming of Christ lost its significance, which was finally decided at the Apostolic Council in Jerusalem, which took place in 50 A.D. In the next verse 17, the Apostle says that to demand that Christians observe the Old Testament law means to indirectly accuse Christ Himself of sin: "Is Christ the minister of sin?" that is, did He lead us into sin by His teaching, which we have divulged to the world? Of course not. If the law of Moses had given justification to people, then there would have been no need for the suffering and death of the Savior on the cross: "then Christ died in vain" (v. 21). In verses 19-20 the Apostle shows with what determination it is necessary to abandon the Old Testament law in order to cleave to the Lord the Savior with all one's being, to be crucified with Him completely, in order to live only for Him and Him: "By the law I died to the law, that I might live for God. I have been crucified with Christ, 20 and I no longer live, but Christ lives in me. And that I now live in the flesh, I live by faith in the Son of God, who loved me and gave Himself for me."The doctrinal part of the Epistle begins with the third chapter. It continues in the fourth chapter and ends in the 12th verse of the fifth chapter. A general note to this entire part can be made in the words of St. John Chrysostom: "Above (that is, in the first defensive part) St. Paul showed only that he became an Apostle not of men and not through men, and that he had no need of instruction from the Apostles; and here, after presenting himself as a trustworthy teacher, he already converses with the authorities, comparing the law and faith with each other." In the third chapter, St. Paul first speaks of the non-binding nature of the law for the Galatians: the first proof of this he borrows from the visual experience of the Galatians themselves, who received the Holy Spirit and the grace-filled gifts of miracles (vv. 1-5); St. Paul borrows the second proof of the uselessness of the law from the method of justification, both of the founder of the justified Abraham himself, and after him of all the future heirs of Abraham's promises: "Abraham believed God, and it was counted to him for righteousness." From this it is clear that "believers are blessed with faithful Abraham" (vv. 6-9). St. Paul deduces the third proof from the impossibility of fulfilling all the precepts of the law and escaping its oath: "All those who are established in the works of the law are under a curse." Why is this? The Apostle explains this by referring to Deuteronomy 27, chapter 26: "Cursed is everyone who does not constantly fulfill all that is written in the book of the law." And according to its original institution, the law did not have the power to justify before God, which is clear from what is written in the law itself: "The just shall live by faith" (Habakka 2:4). Therefore, if the righteous were possible in the Old Testament, it was precisely for the sake of faith in the coming Redeemer of men and for the sake of His redemptive Sacrifice, to which the law prefigured all the thoughts and feelings of its Old Testament servants. Only Christ freed from the curse all those on whom it weighed down for not fulfilling the law: "Christ redeemed us from the curse of the law, becoming a curse for us, for it is written: Cursed is everyone who hangs on a tree" – these words are read in the Apostolic reading at Matins on Great Saturday, explaining the meaning and significance of the feat of redemption of mankind accomplished by the Lord. "Cursed is every one that hangeth upon a tree"—Deuteronomy 21:23. "He is accursed," explains Blessed Jerome, "because he hangs on a tree, but because he has fallen into a grievous sin because he deserves to be hanged." "As everything in the Old Testament has a prophetic meaning, so this decree about hanging criminals and taking them down by evening for burial was a prototype of the Savior's death on the cross. And He was hanged on a tree, and in the evening He was taken down" (Bishop Theophan the Recluse). Christ undeservedly took upon Himself the oath that weighed on mankind and destroyed it. "As someone who is not subject to condemnation, having decided to die for him who is condemned to death, thereby delivers him from death, so did Christ (Ep. Theophanes the Recluse)". "Having taken upon Himself the curse, He freed the people from the curse." Christ did this so that "the blessing of Abraham through Christ Jesus might be extended to the Gentiles, that we might receive the promised Spirit by faith" (vv. 10-14). Here the Apostle dispels the doubts that may have arisen among the Jewish Christians, whether the law does not abrogate the promises given to Abraham for the sake of his faith, and why was the law given at all? The Apostle explains that the law "was given afterwards because of crimes," "to curb crime, so that the people would keep in fear, not give themselves over to vices, but live righteously and become worthy to manifest the Promised One in themselves" (Bishop Theophan the Recluse); that the Jews should not live without fear, and should not come to extreme wickedness, the law was given to them instead of a bridle, for their instruction, subdue, and restraining them from breaking at least not all the commandments, at least some of them. Thus, the law is no small benefit. The law is given "until the time of the coming of the seed." This indicates the temporality of the law and its transitory significance. "If the law was given only before the coming of Christ, then why do you," says St. John Chrysostom, on behalf of the Apostle, "continue it further, beyond this time?" The meaning of the law is that it "was for us a tutor to Christ, that we might be justified by faith" (v. 24), that is, it was only a tutor to Christ, only educated, prepared us to accept Christ's teaching. "When faith comes, we are no longer under the guidance of the tutor" (v. 25), but with the advent of the faith that justifies us, he is no longer needed. "For ye are all sons of God, through faith which is in Christ Jesus; all of you who were baptized into Christ have put on Christ" (vv. 26-27). The faith of Christ brings people back to that beautiful period of immaculate childhood, in which they freely do the will of their Heavenly Father and have no need to humble them with strict discipline. In this sonship with God lies the reason for the uselessness of the law as a restraining principle: Christians, as sons of God, are free from all formal rules and requirements, for they constitute "one in Christ Jesus," "have put on Christ," and have no need of any compulsion: "there is neither Jew nor Gentile; there is neither slave nor free; there is neither male nor female: for you are all one in Christ Jesus" (v. 28). As spiritual children of Christ, a descendant of Abraham, Christians are the true descendants of Abraham, and therefore inherit the justification and blessing that was promised to Abraham (v. 29 [3]). But even if we, or an angel from heaven, should preach to you any other gospel than that which we have preached to you, let him be accursed. As we said before, so now I say again: Whoever preaches to you other gospel than that which you have received, let him be accursed. ^because a mystery has been made known to me by revelation (of which I have written briefly above), ^But if you are Christ's, then you are the seed of Abraham, and heirs according to the promise. ^

Part II

The fourth chapter contains exhortations to the Galatians to accept the proven truth about the uselessness of the law and that they should no longer bind themselves to the Old Testament rituals. These exhortations are primarily directed at (1) the mind (4:1-10), (2) the heart (4:11-20), and (3) the will (4:21-31 and the beginning of chapter 5 to v. 12)." Nothing convinces the mind so much to renounce its thoughts as to bring them to absurdity," says Bishop Theodosius. Theophanes the Recluse. This is what St. Paul does. He points out how an unwisely grown son can continue to live under the care and guidance of his tutors. In the same way, says the Apostle, we were under the guidance of the law until the time came. But the end of this time came: "when the fullness of time had come" (i.e. when the time predestined by God was fulfilled), God sent His only begotten Son" and through Him brought us into the full rights of adult sons. "How absurd it is for us now to shrink under the law and to keep ourselves along with slaves, when we are already sons, "and if we are sons, then also heirs of God through Jesus Christ." Verses 4-7 about the sending of His Only-begotten Son by God represent the Apostolic reading at the Liturgy on the day of the feast of the Nativity of Christ. The pagans could say: "How was it that we were first converted to Judaism and became completely close only to those of us who were completely subject to the whole law?" – "Then it was a different matter," the Apostle answers them: "then Judaism was the only true faith on earth, and you did well in accepting it. But now, when God has appropriated you to Himself apart from the law, your appeal to the weak elements of the law makes no sense," 4:8-10; Ep. Since the heart can go against all the arguments of the mind, the holy Apostle finds it necessary to address the exhortation to the hearts of the Galatians. These verses 11-20 are the most touching in the entire epistle. The Apostle reminds the Galatians with what fervor they accepted his preaching, with what love they were inflamed for him, and was his preaching really in vain? "This is a paternal voice," says Blessed Theodorite, "befitting one who remembers his labors and does not see the work." Gently reproaching the Galatians for the change in feelings and attitudes towards themselves, the Apostle calls on them to judge where the reason for this change lies. And he himself points out this reason in the new teachers, who are "zealous for you uncleanly," solely for their own vanity. We see the highest degree of the Apostle's fatherly love for the Galatians in the following touching exclamation: "My children, for whom I am again in the pangs of childbirth, until Christ is formed in you" (v. 19). By deviating into Judaism, the Galatians, as it were, darkened the image of Christ in their hearts, and St. Paul with a pronounced fatherly love zealous for the restoration of this image of Christ in them. "Do you see both fatherly love and sorrow worthy of an Apostle? Do you hear a cry much more bitter than the cry of the woman who gives birth?" says St. Chrysostom about this exclamation of Paul. "I would now like to be with you and change my voice," that is, "change it according to what I would see with my own eyes" (Bishop Theophan the Recluse) or "change it into a lamentable one and shed tears, and make you all weep" (St. John Chrysostom), (v. 20)." Mind and feeling," says Bishop Theodore. Theophanes the Recluse, "passing over to the side of truth, entail with them the will... but it can delay, postpone its decision." That is why St. Paul goes on to try to act directly on the will of the Galatians, showing how glorious it is to be free from the law (vv. 21-31 and 5:1). It is he who reveals the prototype of the two covenants in the story of Hagar and Sarah. "Abraham had two sons, one (Ishmael) by a slave (Hagar), and the other (Isaac) by a free (Sarah)... There is an allegory in this. These are the two covenants" (4:22-24). Hagar was a prototype of the Old Covenant with the Law of Moses, which did not give us complete freedom from sin, kept us in slavery to sin, and the Church prefigured the New Testament Law, which gives us perfect justification and complete freedom from sin. "But just as then he who was born according to the flesh persecuted him who was born according to the Spirit," that is, Ishmael persecuted Isaac, so now the foolish zealots of the Mosaic law persecute Christians. But the Scriptures say: "Cast out the servant and her son," so now we must part with the Old Testament law in order to enter into the inheritance given to us, for we are Christians, children are not slaves, but free (vv. 25-31). nor uncircumcision, but faith working through love" (vv. 1-6). The main idea of the entire moral teaching of the Apostle, connected with the above-mentioned teaching on Christian freedom, is contained in verses 13-14: "You are called to freedom, brethren, provided your freedom may not be an occasion for pleasing the flesh: but serve one another with love, for the whole Law is contained in one word: thou shalt love thy neighbor as thyself." Why did the Apostle not mention love for God as the first and greater commandment, according to the words of the Lord Jesus Christ Himself (Matt. 22:36-38 [1])? Obviously, because his thoughts were mainly to heal the decrease in mutual love between the Galatians, and true love for one's neighbor always presupposes the presence of love for God in a person. To live as free in spirit means to avoid sinful deeds, works of the flesh: adultery, fornication, enmity, quarrel, envy, hatred, murder, drunkenness, etc., and vice versa, to cultivate in oneself the fruits of the spirit: love, joy, peace, longsuffering, kindness, mercy, faith, meekness, abstinence. The Apostle emphasizes that the moral Christian life is not easy, that it is a life-and-death struggle. This is self-crucifixion, the idea of which is so clearly expressed in the words: "But those who are Christ's have crucified the flesh with its passions and lusts" (v. 24). This crucifixion of the flesh is absolutely necessary for everyone who wants to live a spiritual life, for "the flesh desires that which is contrary to the spirit, and the spirit that which is contrary to the flesh: they resist one another" (v. 17). Therefore, if we decide to "live in the Spirit," "then we must also walk in the Spirit" (v. 25).In the sixth chapter, the Holy Apostle gives moral instructions to the most perfect and, one might think, to the leaders of the churches. He commands them to correct sinners "in the spirit of meekness," not being vain or arrogant, considering themselves to be something, but with fear that they themselves may be tempted to fall into sin, because God often allows them to fall into sin for humility because of pride and lack of mercy to other sinners (vv. 1-3). "Bear one another's burdens, and thus fulfill the law of Christ" (v. 2) – this is the law of Christian love. The Apostle points out the strongest motives for unflagging good deeds in the omniscience of God: "Do not be deceived: God is not mocked" and in the final calculation that awaits each of us at the end of this earthly life: "What a man sows, that he will also reap" (vv. 7 and 8). We should not lose heart when doing good, and we should hasten to do it, "while there is time," while there is time, before death overtakes us. The Epistles make up verses 11-18 of the sixth chapter. Here the Apostle points out his special care for the Galatians in the fact that he wrote his Epistle to them with his own hand (v. 11), while he usually did it through scribes (Romans 16:22 [2]). Further, he points out the contrast of his motives, which are perfectly pure compared to the false teachers who compel the Galatians to be circumcised, only in order not to be persecuted for the cross of Christ, and "in order to glory in your flesh" (vv. 12-13), in order to boast in the number of signs of your circumcisions (irony here). But I do not want to boast," says the Apostle, "except by the cross of our Lord Jesus Christ, by whom the world is crucified for me, and I for the world" (v. 14) — to boast in the cross of Christ is to believe that salvation is given to them alone. Through this faith, says the Apostle, I have become as if a dead man to all the vain things of the world, and I am indifferent to the glory of this world as well as to persecutions. The essence of Christianity, the Apostle repeats again, is to become a "new creature," and this is the only thing to strive for, for whoever lives in this way will have "peace and mercy on them, and on the Israel of God," that is, on the true Israel, all the faithful who follow the teaching of grace (vv. 15-16). The Apostle concludes the Epistle with the exclamation: "Nevertheless, let no man burden me," for everything has already been explained and interpreted. To ask further questions and to express perplexities would only be to satisfy the diseases of contentiousness (or lust to oppose one's opinion) — a vain task. The answer to all objections is the wounds of the Lord Jesus, which He bears on His body. Let them bear witness to the truth of the preaching of the holy Apostle. "If anyone saw a soldier covered with blood and covered with innumerable wounds," says St. Chrysostom, "would he accuse him of cowardice and treachery, when this one bears on his very body the proof of his courage? The Apostle concludes his Epistle with the usual Apostolic blessing: "The grace of our Lord Jesus Christ is with your spirit, brethren. Amen" (v. 18). What is the greatest commandment in the law? Jesus said to him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind: this is the first and greatest commandment. ^I also greet you in the Lord, Tertius, who wrote this epistle. ^

Epistle to the Ephesians

Founding of the Church of Ephesus

Ephesus was a seaside city in Asia Minor on the Kaistra River. It was famous as a center of commerce, arts and learning, and was the main city, the metropolis of the proconsular province of Asia. It was also known as a major center of paganism. It housed the ancient temple of Artemis (or Diana) of Ephesus, and the city itself was considered dedicated to this goddess. Here was also the seat of pagan magic emanating from the mysteries of Artemis: mysterious and incomprehensible words written on scraps of parchment were carried as amulets, as well as images of the goddess and her temple, which for many was a profitable trade. In Ephesus there were also many Jews who had their own synagogue there. The founder of the Church of Ephesus was the holy Apostle Paul, who, as can be seen from the 18th chapter of the Book of Ephesus. Acts of the Apostles (vv. 19-21), he first visited Ephesus about 54 A.D. on his return to Jerusalem from his second evangelistic journey. Hastening from Corinth to Jerusalem for the feast, the holy Apostle Paul tarried only for a short time in Ephesus, but nevertheless "entered into the synagogue and reasoned with the Jews: when they asked him to stay with them longer, he did not agree, but bade them farewell, saying: I must without fail spend the approaching feast in Jerusalem; but I will return to you again, if it pleases God. And he departed from Ephesus (but Aquila and Priscilla, who had accompanied the Apostle from Corinth, remained in Ephesus)" (Acts 18:19-21). Thus occurred the first catechesis of Ephesus with Christian preaching from the lips of the holy Apostle Paul and his co-workers Aquila and Priscilla. Obviously, this catechesis was a success, since the Apostle was asked to stay there longer. To the aid of Aquila and Priscilla who remained in Ephesus, Apollos, a learned Jew from Alexandria, who at first knew only the baptism of John, but was then instructed in detail in the teaching of the Lord by Aquila and Priscilla, as the book of Acts also tells (18:24-28 [1]). Judging by the testimony of Prince. Acts, Apollos, as "an eloquent man versed in the Scriptures," greatly contributed to the establishment of Christianity in Ephesus. But soon he had to go to Achaia, and he sailed to Corinth, without waiting for the return of St. Paul.The main preaching activity of the holy Apostle Paul in Ephesus took place during his third evangelistic journey, and the narration of this constitutes the exclusive content of the 19th chapter of the Book of Acts. After the departure of Apollos from Ephesus and during his sojourn in Corinth, the holy Apostle Paul, having visited Jerusalem and Antioch and passed through Phrygia and Galatia – the "upper countries" – arrived, according to his promise, at Ephesus. There he found about 12 disciples, who, like Apollos, knew and accepted only the baptism of John. St. Paul completed their confirmation in the faith, persuaded them to be baptized with Christian baptism, and, through the laying on of hands, gave them the Holy Spirit (19:1-7). After this, Saint Paul began the catechesis of Ephesus with a Gospel sermon. First of all, according to his custom, he addressed the Jews and began to preach regularly in the synagogue. His preaching continued for three months, but "when some were hardened and did not believe, blaspheming the way of the Lord before the people, he left them, separated the disciples, and daily preached in the school of a certain Tyrannus," perhaps some sophist, or popular teacher, of which there were many in the Greek cities at that time (Acts 19:8-9). "This continued until two years, so that all the inhabitants of Asia heard the preaching of the Lord Jesus, both Jews and Greeks" (v. 10). St. Paul's preaching was accompanied and supported by many amazing signs and wonders (19:11-20). For two years St. Paul taught in this way, and the Church of God took deep root here.Unfortunately, the rebellion raised against the Apostle by Demetrius the Silversmith forced him to leave Ephesus before he had anticipated (Acts 19:21-40; 20:1 [2]). After the cessation of the revolt, Saint Paul went to visit the Macedonian churches, spent three months in Greece, and then decided to go to Syria again through Macedonia. The way to Syria lay through Ephesus, but since Saint Paul wanted to be in time for the feast of Pentecost in Jerusalem, he, fearing to be detained in Ephesus, passed by it by ship. The ship stopped at Miletus, a little south of Ephesus, and the holy Apostle invited here from Ephesus, and probably from other places, the "elders of the Church," in order to give them their final instructions and to bid them farewell. This farewell was extremely moving. "You know," said the Apostle to them, "how from the first day that I came into Asia, I taught you publicly and from house to house, and I did not omit anything profitable, and did not fail to declare to you all the will of God, repentance before God and faith in our Lord Jesus Christ. … Now, according to the desire of the Spirit, I go to Jerusalem, not knowing what will happen to me there; only the Holy Spirit testifies in all the cities, saying that chains and sorrows await me. But I don't look at anything, and I don't value my life, only to gladly complete my race and the ministry that I have received from the Lord Jesus, to preach the gospel of God's grace. You will see my face no more. Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the Church of the Lord and God, which He purchased for Himself with His blood. After me, grievous wolves will come to you, not sparing the flock, and superstitious people will arise from among yourselves, who will distract from the truth. Watch, remembering that for three years I have taught each one of you day and night without ceasing with tears" (Acts 20:18-31). After praying, they wept and accompanied the Apostle to the ship and said goodbye to him (Acts 20:36-38). Thus ended the personal relations of Saint Paul with the Ephesians, but his concern for them did not end, as his epistle testifies.Subsequently, the episcopal cathedra at Ephesus was occupied until his very death by the most devoted disciple of the holy Apostle Paul, Saint Timothy. Then the beloved disciple of Christ, St. John the Theologian, dwelt here, ruling the churches of Asia Minor from here. In the year 431 the Third Ecumenical Council took place in Ephesus.A certain Jew, named Apollos, a native of Alexandria, an eloquent man and versed in the Scriptures, came to Ephesus. He was instructed in the beginnings of the way of the Lord and, burning in spirit, spoke and taught about the Lord correctly, knowing only the baptism of John. He began to speak boldly in the synagogue. Hearing him, Aquila and Priscilla received him and explained to him more precisely the way of the Lord. And when he intended to go to Achaia, the brethren sent to the disciples there, disposing them to receive him; and when he came there, he did much to help those who believed by grace, for he greatly refuted the Jews publicly, proving by the Scriptures that Jesus is the Christ. ^When the rebellion had ceased, Paul, having summoned and instructed his disciples, and bade them farewell, went out and went to Macedonia. ^

Reason for writing

In the epistle there is no special reason for writing it. As can be seen from many places in the epistle, it was written by St. Paul in chains (3:1 [1]; 4:1 [2], etc.). Judging by the enthusiasm and lofty tone of the entire epistle, it can be considered probable that St. Paul was disposed to write his desire to communicate to the Ephesians those lofty contemplations into which he had been led by the Spirit of God in his imprisonment (Bishop Theophan the Recluse). Another reason could be the Apostle's desire to comfort the Ephesians, who were grieving over the calamities that had befallen their spiritual father and teacher (Ephesians 3:13 [3]). And, finally, the third reason could be fear for the Ephesians and the desire to warn them against Judaizers and other false teachers. From Ephesus. 3:3-4 [4] it is evident that the Apostle wanted to reveal to the Ephesians the "mystery of salvation" proclaimed to him by revelation, that the Gentiles, along with the Jews, were called into the Kingdom of Heaven (3:6-9 [5]). ^I, therefore, a prisoner in the Lord, beseech you to walk worthy of the calling to which you have been called. ^Wherefore I beseech you not to be discouraged by my sorrows for your sake, which are your glory. ^because the mystery has been proclaimed to me by revelation (of which I have written briefly above), then you, as you read, can see my understanding of the mystery of Christ. ^ that the Gentiles also might be joint heirs, being one body, and partakers of his promise in Christ Jesus, through the gospel, of which I have become a minister, according to the gift of the grace of God, which has been given me by the work of his power. This grace has been given to me, the least of all the saints, to preach to the Gentiles the unsearchable riches of Christ, and to reveal to all in what consists the economy of the mystery which was hidden from eternity in God, who created all things through Jesus Christ. ^

Place and time of writing

As to the place, and therefore the time, of writing the Epistle to the Ephesians, not all interpreters fully agree with each other. What is absolutely certain is that this Epistle was written by the holy Apostle Paul from bondage, for in the Epistle he more than once calls himself "a prisoner of Jesus Christ" (3:1), "a prisoner in the Lord" (4:1), and says that he fulfills an embassy in chains (6:20 [1]). It is known that St. Paul was imprisoned in Caesarea in Palestine, where he was kept in the custody of the governor Felix for two years, until he demanded the trial of Caesar, as a result of which he was sent to Rome (Acts 23:35 [2]; 24:27 [3]; 25:10-11 [4]), and then to Rome (Acts 28:16 [5]). In Rome there is usually a distinction between the first and the second, between which there is supposed to be a certain interval. The ancient signatures on the Epistle to the Ephesians refer it to Roman bonds, but since in it the holy Apostle says nothing about his approaching end, as he does, for example, in the later and undoubtedly written Epistle to Timothy from Rome (2 Tim. 4:6 [6]), but still hopes to boldly preach the mysteries of the gospel (Eph. 6:19-20 [7]), these could only be the first bonds. Theophanes the Recluse believes that the Epistle to the Ephesians was written from Caesarea in Palestine on the grounds that: there is no indication in the Epistle of any changes in the church of Ephesus, for good or bad, from which it must be assumed that it was written very soon after St. Paul left Ephesus; The holy Apostle asks the Ephesians to pray that the word would be given to him, to proclaim with their lips openly, with boldness, the mystery of the gospel: this goes more to the Caesarea confinement than to the Roman one, for in Rome the Apostle enjoyed greater freedom, could receive everyone and preach "with all boldness without hindrance", while in Caesarea he was imprisoned and only a few were allowed to enter him (Acts 28:30-31 [8] and Acts 24:23 [9]); Ep. Theophanes the Recluse believes that such an active Apostle as St. Paul could not have spent two years in prison in Caesarea without work, and therefore he probably wrote to those who had converted to Christianity, teaching and instructing them in the faith. Theophanes the Recluse, the Epistle to the Ephesians was written in Caesarea in the year 60 or 61 A.D. Other interpreters, comparing the Epistle to the Ephesians with the other Epistles, and finding that it was written at the same time as the Epistles to the Colossians and Philemon, and soon after the Epistle to the Philippians was written (compare Ephesians 6:21 [10] and Colossians 4:7-8 [11]), believe that the Epistle to the Ephesians was written from Rome in 62 or 63. This epistle, as well as the Epistle to the Colossians, was sent by the holy Apostle Paul with Tychicus, whom he commissioned to inform these churches in detail of his circumstances. ^And having called two centurions, he said, "Prepare for me two hundred foot soldiers, seventy cavalry, and two hundred archers, so that from the third hour of the night they may go to Caesarea." ^But after two years, Felix was replaced by Porcius Festus. Wishing to please the Jews, Felix left Paul in chains. ^Paul said: I stand before the judgment of Caesar, where I should be judged. I have not offended the Jews in any way, as you well know. For if I am wrong and have done something worthy of death, I do not deny to die; but if there is nothing of which these accuse me, then no one can deliver me up to them. ^When we came to Rome, the centurion handed over the prisoners to the military commander, and Paul was allowed to live separately with the soldier who guarded him. ^For I am already becoming a victim, and the time of my departure has come. ^and about me, that the word might be given to me, by my mouth to proclaim openly with boldness the mystery of the gospel, for which I am an embassy in bonds, that I may preach boldly as I ought to. ^And Paul lived for two whole years at his own expense, and received all who came to him, preaching the Kingdom of God and teaching about the Lord Jesus Christ with all boldness without hindrance. ^And Paul he commanded the centurion to watch, but not to oppress him, and not to forbid any of his relatives to serve him or to come to him. ^And that you also may know of my circumstances and deeds, Tychicus, a beloved brother and faithful servant in the Lord, will inform you of all things. ^Tychicus, beloved brother and faithful servant and fellow worker in the Lord, whom I have sent to you to know your circumstances and comfort your hearts, will tell you all things about me. ^

The Authenticity of the Message

Tertullian, in his polemic against Marcion, says that the Marcionites considered the Epistle to the Ephesians to be written not to the Church of Ephesus, but to the Church of Laodicea. In some ancient copies the words "En Epheso" — "To the Ephesians" — are actually omitted, in others they are found only in the margins. At the same time, in the Epistle to the Colossians, which, due to the similarity of content and the indication of the time of departure, belongs to the same time as the Epistle to the Ephesians (cf. Ephesians 6:21 and Colossians 4:7), the Apostle speaks of an Epistle to the church of Laodicea, but we do not have such an Epistle. Finally, the Epistle to the Ephesians lacks the usual greetings of a personal nature, which would have been natural, since St. Paul lived in Ephesus for three whole years. All this gives reason for new critics to reject the authenticity of the epistle.However, even St. Ignatius the God-bearer, who himself wrote the Epistle to the Ephesians, testifies to the existence of a similar epistle of the holy Apostle Paul. All perplexities can be easily explained if we assume that the Epistle to the Ephesians was in the proper sense a circular epistle, intended not only for the Church of Ephesus, but also for all the churches of Asia Minor, including Laodicea, in relation to which the Church of Ephesus could be considered a metropolis. The authenticity of the Epistle to the Ephesians is then confirmed by St. Polycarp of Smyrna, St. Irenaeus of Lyons, and St. Clement of Alexandria, who literally quote some expressions from it.

Content and Division of the Message