The block of nine Letters to seven churches are not generally chronological, as seen below.

• Romans was not written by Paul until near the end of his missionary journeys between AD 56-58.

• I Corinthians was written during Paul's stay in Ephesus (I Corinthians 16.8-9) around AD 55, and II Corinthians some time later.

• The date for Galatians is a matter of controversy among Bible scholars, some holding a date of AD 57 near the end of his ministry, while others preferring AD 49 near its beginning.

• Ephesians, Philippians, and Colossians are sometimes called Paul's "prison letters", for they were all three undoubtedly written during his first confinement in Rome in AD 61-63.

• I Thessalonians may be accurately dated to AD 51 and II Thessalonians a short time later, while Paul was staying at Corinth during his second missionary journey.

Rather, they appear to be organized topically to develop a particular motif of teaching. Sidlow Baxter in "Explore The Book", notes that the "spiritual order" of these Letters outweighs their "chronological order" in the New Testament. In this regard, the logic of their arrangement is seen by the following groupings.

• Romans provides them with the "doctrines" of true Christianity.
  I & II Corinthians "reprove" them for their wrong Christian conduct.
  Galatians "corrects" their doctrinal errors concerning true Christianity.

• Ephesians teaches them the "doctrines" of the Church as the Body of Christ.
  Philippians is a Hymn of joy exalting their unity in the Body of Christ
  Colossians "corrects" their doctrinal errors concerning the Body of Christ.

• I Thessalonians pertains to the "doctrines" of the Lord's return.
  II Thessalonians "corrects" their doctrinal errors concerning the Lord's return.

Likewise, Paul's Letters to the three individuals are not arranged chronologically.

• I Timothy, was written probably only a short time after Paul's first confinement in Rome, placing the date around AD 63-64.

• II Timothy was again in prison at this time during his second imprisonment in Rome. The earliest possible date would have been AD 66, shortly before his martyrdom.
  
  

• Titus was penned sometime between AD 63 and AD 66.
  
  

• Philemon was written in about the same time frame as Colossians, while Paul was being held under house arrest in Rome just prior to his first confinement.

However, as a group they look forward to a time that Paul refers to as the "Last Days", offering advise and warning to those recipients who must go through that time.

Consider the book of Romans which appears topically as the first of his Church Epistles even though it was written near the end of Paul’s missionary journeys. A careful reading of the Letter will reveal that this is not by happenstance for it may well be the single most important treatise on systematic theology within the entire Bible. It is not possible to grasp the concept of the "Body of Christ" which Paul develops through his remaining Letters, without first reading and understanding Romans. Therefore, this non-chronological arrangement of Romans is perfectly logical when viewed topically.

The Letter may be organized into five primary sections.

• The first section deals with the fundamental problem of mankind; we have all violated the uncompromising Law of a perfectly just God and have therefore become separated from Him (Romans 1.1-3.20).

• The second section explains how we may be "justified", i.e. made right in the sight of God, simply on the basis of faith in Jesus Christ without the works of the Law (Romans 4.1-5.21).

• The third section strikes to the very heart of the mystery of God’s accomplishment in our behalf, explaining how His work also provides the opportunity for us to become free from the slavery of sin, rather becoming "servants of God" (Romans 6.1-8.39).

• The fourth section analyzes Israel’s rejection of Messiah’s sacrifice, their present separation from God because of sin, but promise of future restoration consistent with those Old Testament prophecies (Romans 9.1-11.36).

• The fifth section shows how the Gospel of Jesus Christ should bear on the conduct of the believer with respect to social, civil, and individual aspects, concluding with salutations to various Gentile Christians (Romans 12.1-16.27).

More than any other, 20^th Century Christians should be able to identify with the Church at Corinth. This Church had been planted in a hedonistic society akin to our present-day world, and these believers themselves had come from backgrounds about as vile and scandalous as could be imagined. The fact that they had accepted a belief system like Christianity so foreign to their own culture, was a miracle in itself. Yet the amazing grace espoused by the Gospel of Jesus Christ had these people on their way to Heaven, albeit not without a struggle.

I Corinthians pictures a group of Christians having a difficult time getting their act together. They seem to be aware of the spiritual gifts potentially available to them but are simultaneously involved in all kinds of carnal activities. Paul warns them, then instructs them in matters found nowhere else in the New Testament.

• Paul reproves the Corinthians in the early chapters because of their man-exalting schisms, incestuous relationships, law-suits, and various other impurities (I Corinthians 1-6).

• He then addresses a variety of questions posed to him in the latter chapters dealing with marriage and celibacy, eating food offered to idols, sex propriety, proper behavior during Communion services, spiritual gifts, and the nature of the resurrection, all questions not too surprising in view of the source of the questions (I Corinthians 7-16).

II Corinthians does not continue to address specific problems of that Church. Instead, Paul deals with his own problems. This was a time of great controversy within Christianity because of teachings by certain Jewish converts. They held that salvation could not rest simply on faith in Jesus Christ, but must also be based on continuing adherence to the Law of Moses. This doctrinal dispute created a maelstrom of disagreement and doctrinal error, and was the source of Paul’s deep consternation expressed in this second Letter.

His appeal took three forms.

• Paul gave a detailed account, motivation, and justification for his calling to the ministry (II Corinthians 1-5).

• He appealed to those Christian converts concerning both things spiritual and material (II Corinthians 6-9).

• Finally, he answered his critics by documenting his credentials and direct calling from God, then appealed to them to apply some spiritual discernment for protection against false teachings (II Corinthians 10-13).

The letter to the Galatians is a controversy against the Judaizers spoken of in the Letters to the Corinthians. He allows no middle-ground between his position and that of the Judaizers, describing their rendition of the gospel as anathema. He again certifies that his authority came directly from the Lord and challenges these Galatians to remember that they received the forgiveness of their sins not by the works of the Law but rather by the grace of God through the operation of their faith. He drives home the point that dependence on the Law for their justification will result in God’s curse just as it did for Old Testament Israel, for the Law was never intended to save anyone. Instead, it was intended to convict each of us that we have fallen short of God’s standards so that we might then be willing to receive His mercy by faith (Galatians 3.10-25).

The Letter develops these points in the following steps.

• The authenticity of the Gospel of Jesus Christ (Galatians 1-2).

• The superiority of the Gospel (Galatians 3-4).

• The liberty of the Gospel (Galatians 5-6).

In at least one respect, there is unarguable commonality among these three Letters; Paul was in prison when he wrote them. However, there are also other reasons to associate them. Although these Churches had problems, there was also much to commend them, for they seemed to understand the essentials of the Christian faith and were generally progressing along the right path. Important truths pertinent to the Christian walk are given in each of these Letters

The Letter to the Ephesians highlights, perhaps most clearly of all, that Paul’s message was indeed unique among those first Century disciples. He makes it clear that he had been given a special "mystery" concerning the "Body of Christ". He claims that revelation was given to him singularly and that it had never been revealed in the Old Testament (Ephesians 3.1-7). That mystery involves something akin to a physical marriage, but is here described as a "spiritual marriage" between Jesus Christ and His Church (Ephesians 5.22-33). In this special relation, one can have the assurance of an eternal Heavenly inheritance because the Holy Spirit of God had effected a "sealing" which will never be retracted (Ephesians 4.30). This Letter describes the Christian in a "spiritual warfare" while on this earthly pilgrimage (Ephesians 6.10-18).

The Letter may be divided into two sections.

• The Christian’s wealth in Christ (Ephesians 1-3).

• The Christian’s walk in Christ (Ephesians 4-6).

The Letter to the Philippians describes the secret of living a fulfilled life. The world attempts to find fulfillment in such things as money and possessions, a good job, good health, self-esteem, influence over others, a tranquil family, dependable friends, or enjoyable pastimes. While these things may give the appearance of a "good life", the Bible teaches they will not guarantee a fulfilled life. In this Letter, Paul became a living example of a person who was living a "fulfilled life". At this time, he had no money or possessions, was in jail in the most appalling of conditions, obviously without a job, his health in jeopardy, nothing on which to build self-esteem, practically no worldly influence over others, no home life, few friends, and no guarantee of remaining alive at all, yet we find him "rejoicing" (Philippians 1.18). It is clear that his state of mind could not have been related to his circumstances for they were horrendous. Rather, Paul’s euphoria stemmed from the fact that he was "in Christ". In that position he could say,

This same theme is developed through this entire Letter which may be organized in the following way:

• Christ, the life of the Christian (Philippians 1).

• Christ, the mind of the Christian (Philippians 2).

• Christ, the goal of the Christian (Philippians 3).

• Christ, the strength of the Christian (Philippians 4).

The believers at Colossae had initially understood the walk of faith but were in danger of being deceived by a counterfeit religion. The incipient philosophy of "Gnosticism" took part of God’s Redemptive Plan through Christ but perverted it to stress a reverence for angelic powers, and a simultaneous contempt for the physical body. This sect lived in the conviction that they possessed a secret and mysterious knowledge not accessible to just plain Christians who were not on the inside track. They reasoned that the body was evil so "righteousness" could be achieved only by mortification of the flesh. This gave rise to a kind of asceticism with all sorts of rules and regulations. It was against this false doctrine that Paul directed this Letter. He provided the Christian with clear statements regarding a whole litany of Gnostic restrictions some of which are around today in altered forms and which he says all concern temporal things, having nothing to do with the substance of Christianity (Colossians 2.11-23).

Colossians divides into two sections, one doctrinal and the other practical:

• Doctrinal: Christ the fullness of God in creation, redemption, the Church, and the Law (Colossians 1-2)

• Practical: The new life (Colossians 3-4)

These two are distinctly separate Letters but linked by a single theme; both focus on the return of Christ at the end of the Age, giving details regarding that event found nowhere else in the New Testament.

I Thessalonians records Paul’s strong commendation of this Church even in the midst of much persecution. He then transitions to the main subject, the return of the Lord. They had expressed sorrow that some of their brethren already deceased might not be able to take part in that glorious reunion with their Lord, and Paul wanted to correct that mistaken idea. First, he comforted them with the assurance that they need have no fear,

Next he defined the order in which that "Rapture" will occur asserting,

Finally, he made it clear that those who have put their trust in Christ need not fear the Lord’s Apocalypse when He shall come "as a thief in the night" for he declared that,

The organization of the book may be summarized as follows.

• Looking back on their conversion and commendable walk (I Thessalonians 1-3).

• Looking forward to how they should live and how they will be glorified (I Thessalonians 4-5).

II Thessalonians continues the theme of Christ’s return by addressing two issues of paramount important to those who will be living at that time. The first concerns the way that the Lord will deal with those who do not know God, and do not obey the gospel of our Lord Jesus Christ. The second concerns a great falling away and time of deception that will accompany the time of the end (II Thessalonians 2.1-12).

We may summarize this Letter by the following division.

• Comfort because of the hope of Christ’s return (II Thessalonians 1).

• Caution at the time of Christ’s return (II Thessalonians 2).

• Command in the light of Christ’s return (II Thessalonians 3).

These books are set apart from the previous nine because they are each written to an individual, not a church. They are traditionally called the Pastoral Epistles because the first three treat matters having to do with the oversight of local church assemblies. The topics deal with some very practical considerations like who and how prayers should be conducted in the congregation, qualifications for church leaders, treatment of the elderly and widows, and counsel for the assembly in general.

There is also another theme running through these first three books having to do with an expectation of the coming time of the end (1 Timothy 4.1; 2 Timothy 3.1; Titus 2.11-15). Paul’s own martyrdom was near (2 Timothy 4.6-8), but he warned young Timothy that perilous times lay ahead for him and that he must be vigilant and steadfast in his faith.

We outline the first three of these books in the following way:

• I Timothy

• A charge given to Timothy (1 Timothy 1).

• A charge given to the general assembly concerning its conduct (1 Timothy 2-3).

• A charge given to the minister concerning his conduct (1 Timothy 4-6).

• II Timothy

• The measure of a true pastor in times of testing (2 Timothy 1-2).

• The measure of a true pastor in the end-times (2 Timothy 3-4).

• Titus

• Qualifications of "Elders" in the assembly (Titus 1).

• Matters of conduct in everyday living for the assembly (Titus 2-3).

Paul’s Letters are completed on a very personal note to Philemon. Herein we gain insight into Paul’s sincere concern for others. While Paul was imprisoned on one occasion, he met another prisoner by the name of Onesimus who was apparently a runaway slave. He heard Paul’s Gospel and accepted it, then after a time was released from prison to return to his master. This Philemon was also a Christian and a friend of Paul, so the Apostle took occasion to write this letter in behalf of his former "cell-buddy", Onesimus. His appeal to Philemon was that he should receive back Onesimus as a beloved brother in Christ without retribution. This little letter offers no profound doctrines or amazing prophetic utterances, but it is fitting as a closing expression, giving us a "window" into the heart of one of the most remarkable men who ever lived.

REDEMPTIVE PLAN