The Purpose of This Study

By subscribing to the principle of right division, it becomes evident that the apostle Paul had two separate and distinct ministries: one during the Acts period and another after the Acts period. The second ministry of Paul came as a result of a revelation given to him by the Lord concerning a new doctrine expounded in Paul’s post-Acts Prison Epistles.

This is not an exposition on the doctrine of the post-Acts gospel revealed to Paul. There are many other profound resources which can be obtained that expound that wisdom. The acknowledgement and understanding of the post Acts gospel and its doctrine can be attained and maintained regardless of the following discourse.

The following study is only to further understand the word of God in truth rightly divided as opposed to traditional thinking. This study is undertaken humbly and in full respect of those men of God who have laid the path before us to come this far in the full understanding of God and His purposes, and is not intended to be critical or condescending in any way.

Bullinger, Welch, Allen and Baker all speak of the  post Acts epistles of Paul, and place Ephesians, Philippians, Colossians, and Philemon as written in during Paul’s first imprisonment in Rome (Acts 28:30;31); 1 Timothy and Titus as written during his release; and 2 Timothy during his final imprisonment in Rome. This order is, for the most part, what has been the order taught and believed in most post Acts 28:28 bible studies.

The purpose of this study is to address the question:

Is this arrangement of the post Acts epistles truth or tradition?

This traditional arrangement of the post Acts epistles raises some questions that need to be answered.

·        When was the revelation of the mystery given to Paul (Eph 3:9 and Col 1:26)

·        When did the apostles start to preach the post Acts gospel of the mystery?

·        Where did the apostles start to preach the post Acts gospel of the mystery?

·        The use of the past (Greek aorist) tense in some of these epistles seem to indicate that much work in the ministry of the post Acts gospel was done some time before they were written.

·        When and where was each post-Acts epistle written concerning the work written about?

·        Why did Paul write about this great doctrine to the Ephesians and the Colossians?

Other questions relevant to this study are:

·        What happened at Acts 28:28?

·        When did God impose the Lo-Ammi condition on Israel?

·        When was the kingdom-of-heaven gospel suspended?

·        What was Paul doing during his two years of confinement in Rome?

I have found in the research of such things that dates cannot be exactly determined for several reasons. Nonetheless, it is the arrangement and context and doctrine that are important rather than years or dates. There are many details omitted in the scriptures that would be helpful clues. So we can only use what is given in the Scriptures: the names of people, names of places, activities of those named, context, grammar, and doctrine rightly divided, to attempt to arrive at a reasonable conclusion. 

Paul’s Second Ministry

It would be hard to find a Christian who has been taught that the apostle Paul is the apostle to the Gentiles. It would be even harder to find a Christian who has been taught that the apostle Paul was given two separate and distinct ministries.

Paul wrote seven epistles during his Acts period ministry before he went through about five years of trials and confinement that began in Act 22:33. Paul was bound with a chain in Jerusalem, taken to Caesarea and held for two years by Felix, then sent transferred by Festus on a one-year trip to Rome for a two-year confinement and a trial before Caesar (Nero). At the beginning of this Roman confinement a very significant change occurred by proclamation in God’s dealing with Israel. Thereafter Paul was given a second ministry according to a revelation hid in God since the world began (Eph 3:9 and Col 1:26).

If you were to ask any typical preacher or pastor “what happened at the end of Acts?”,

with rare exception he/she would reply that “Paul was executed”.

According to Acts 28:30, Paul dwelt in his own hired house in Rome for the final two years of the five, which finally ended in his release. The circumstances of his trial and release are unknown. Paul was released from house arrest in Rome evidenced by his reference to places where he then traveled as written in his post Acts epistles:

               Crete, Miletus, Ephesus, Macedonia, Philippi, Thessalonica, Corinth, Troas,

Although Paul planned to go to Spain, there is no scriptural evidence that he actually went there.

Paul planned to winter at Nicopolis, but perhaps didn’t make it there.

Paul wanted to return to Philippi and to Timothy in Ephesus.

Other ministers were in Colosse, Laodicea, Hierapolis, Galatia, and Dalmatia.

Upon his release from Rome, Paul embarked on his final missionary journey and he wrote seven epistles after the two years he spent in confinement in Rome, which are called the post Acts epistles:

1Timothy, Titus, Philippians, Ephesians, Colossians, Philemon, 2Timothy

In traditional Christian preaching, Paul is represented as a mere gospel cheerleader for the gospel preached by Jesus, Peter, James, and others. There is little recognition of Paul as the apostle to the church and a significant doctrinaire. Therefore, traditionally, Paul’s epistles are blended in with the other epistles and the four gospels. Paul’s doctrines are rarely mentioned; only the practical teachings of Paul are used.

The principle of “right division” (2 Timothy 2:15) is not found in traditional Christian theology and doctrine. I believe that this oversight is the reason for the disunity and confusion among the hundreds of Christian subgroups. Paul is rarely given distinction from the other apostles. The church is rarely given distinction from Israel or their kingdom. The dysfunction of traditional Christianity is the attempt to apply the entire Bible to the church, (which is called “universalism”) which results in doctrinal errors and misapplication of biblical teaching. Doctrine is rarely taught, let alone challenged. This is the work of Satan: to keep believers from learning all truth.

Even those of us non-conforming, not-traditional believers, so-called “rightly dividers”, come in different beliefs. Some are “mid-Acts” who rightly divide between the ministry of Peter and the ministry of Paul. And some are “post-Acts” who further rightly divide the between Paul’s Acts ministry and Paul’s post-Acts ministry.

In Acts 26:16 Paul explains to Festus and King Agrippa what the Lord said to Paul on the road to Damascus:

“…for I have appeared to thee for this purpose, to make thee a minister and a witness both of these things which thou has seen, and of those things in which I will appear (reveal) unto thee.”

This is an indication that Paul was going to have two ministries. Paul’s previous accounts of his conversion (Acts 9:15-16 and Acts 22:15) did not include the above statement. Only after Paul ended his Acts ministry was this aspect revealed.

During the Acts period Paul’s ministry was the gospel of Christ. His theme was “The just shall live by faith”.  This gospel was for the Jew first, then the Gentile, who would believe in the name of Jesus Christ. This gospel was built on the kingdom gospel preached by Jesus Christ himself. This was the hope of Israel that the Messiah would come and restore their kingdom and reign as their King. However at Acts 28:28 this gospel was suspended.

After the Acts period a new and separate ministry was revealed to Paul: the mystery (musterion) of the Body of Christ. This mystery revealed a company of believers chosen before the foundation of the world, newly created as one new man at the cross, saved unto a heavenly hope but not revealed until after Acts 28:28. This new body is the called-out, which is the body of Christ, with Christ as the Head. This body becomes the fulness of the body of Christ. It is a new gospel of salvation that is distinctly separate from Israel’s gospel of salvation. The common use of the words “sound doctrine” in Paul’s post-Acts epistles indicates this change in doctrine that was to be preached.

This study is for those who understand, acknowledge and believe the doctrine of the post-Acts gospel to the called-out, which is the body of Christ, Who is its Head, and which is the fullness of Him that filleth all in all. 

The Traditional Post-Acts View

The traditional sequence of the post-Acts epistles as expounded especially by those who believe the musterion doctrine has been as follows:

Philippians, Ephesians, Colossians, Philemon,            1Timothy, Titus,                2Timothy

The first four are called the (first) Prison Epistles. The next two are called the Pastoral Epistles. The last is the latter Prison Epistle.

Immediately after Acts 28:28, Paul was given a new revelation concerning the mystery of the Body of Christ. During his two years in house arrest Paul wrote his first four prison epistles: Philippians, Ephesians, Colossians, and Philemon. After Paul’s release, he wrote the two Pastoral Epistles: 1Timothy and Titus. After Paul’s recapture and second imprisonment in Rome, he wrote 2Timothy.

If Paul received the full doctrine of the mystery after Acts 28:28, it seems unlikely that upon receiving the full revelation of the mystery that Paul would immediately write about it to the saints in Ephesus (Eph 3:2-3) and Colosse (Col 1:5-6) who these very epistles say have already heard about it. This was not the mode of operation of Paul during the Acts period. His writings were produced and published after his ministry in those places.

If Philippians was written first, then the gospel to which Paul is referring in that epistle (Phil 1:5-6 and 4:15) had to be the gospel he preached to them in the Acts period when they (Paul, Timothy) were in Macedonia,  which would be a past gospel.

The gifts given in Ephesians 4:11-12 would have already taken place for the work in Eph 4:20-21.

How could the events of Colossians 1:5-6 have already happened?

If Paul had learned “that all they in Asia be turned away from me” in his second imprisonment and could do nothing about it, seems to be a fatal end of the mystery doctrine. Paul would have had to leave it up to young Timothy alone to overcome the Judaizers in Asia. 

Paul’s use of the Aorist Tense

There is some other internal evidence to consider. In some of the post-Acts epistle Paul uses the Greek aorist tense (past tense) which sheds a light on the timing of the writings. If the Prison Epistles were written during the first two-year Roman imprisonment, how does one reconcile the use of the past tense in the verses below? When the seven post Acts epistles are read in the order hereby suggested below, the flow of events and tenses make more sense. There are many more examples than those given here.

Phil 1:5 Paul is thanking the saints in Christ Jesus which are at Philippi, with the bishops and deacons, for their fellowship in the gospel from the first day until now. Bishops and deacons had been set up by Paul under the new doctrine apart from Israel. These offices were never a part of the Acts churches. “From the first day” is when Paul arrived in Macedonia after he left Timothy at Ephesus.

Phil 1:6 Being confident of this very thing, that He Which hath begun a good work in you, will perform it until the day of Jesus Christ.

Phil 1:12  But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;

Phil 4:15 Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16 For even in Thessalonica ye sent once and again unto my necessity.

Eph 1:8-9  wherein he hath abounded toward us in all wisdom and prudence; 9 having made known unto us the mystery of his will,

Eph 1:13 in whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,

Eph 3:1-9 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 if ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 how that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4 whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5 which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 that the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7 whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8 Unto me, who am less than the least of all saints, is (was) this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9 and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

Eph 4:7-13  But unto every one of us is (was) given grace according to the measure of the gift of Christ. 8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13 till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

Col 1:4-8  since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, 5 for the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; 6 which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth: 7 as ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ; 8 who also declared unto us your love in the Spirit.

Col 1:23  if ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am (was) made a minister.

Col 2:6-7 As ye have therefore received Christ Jesus the Lord, so walk ye in him: 7 rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

Is There Another Possible Scenario?

Does Scripture support a different scenario?

This study presents a possible scenario that produces a different order:

               1Timothy, Titus,  Philippians, Ephesians, Colossians, Philemon, 2Timothy

The first two “Pastoral Epistles” were written while Paul was free. The next five “Prison Epistles” were all written from confinement after Paul was recaptured.

Let us use what is written in the seven post-Acts epistles themselves to glean what things are considered to be important to the truth of this study and leave certain unknown things as, maybe, not so important. There is sufficient evidence to substantiate the conclusions. A general knowledge and understanding of the entire Bible, especially the New Testament, is helpful.

Acts 28 in Rome

23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. 24 And some believed the things which were spoken, and some believed not. 25 And when they agreed not among themselves, they departed (dismissed, divorced), after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, 26 saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: 27 for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. 28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. 29 And when he had said these words, the Jews departed, and had great reasoning among themselves.

One can imagine that Paul would have used all the types and shadows of the Pentateuch as evidence that Jesus Christ was the promised Messiah. Notice that Paul knew the writings of the prophets. He certainly knew Daniel’s prophecies, and Hosea’s prophecies, and Isaiah’s prophecies. Certainly Paul explained the fulfillment of Daniel’s two prophecies: 9:25-26 of the sixty-nine weeks of years and sixty-two weeks of years by the year Christ was crucified. Paul could have explained that the expectation of Christ’s return was imminent, possibly in their lifetime.

Certainly Paul knew the Lo-Ammi prophecy of Hosea 1:9 and the two days (2,000 years) of Hosea 6:2 when he spoke Acts 28:28. Paul knew that something significant had just taken place. (This is something very few believers have realized over the past two thousand years.)

30 And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31 preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

Notice that verse 31 does not state “preaching the gospel of the mystery revealed and those things which concern the church, which is Christ’s body”. That is what some would like it to mean. However, the overall kingdom of God now has a new feature unknown before. The federal headship of Christ has just been given a new dimension: not just the King of Israel, but now also the Head of a new Body, the church.

If it is believed that Paul received the musterion revelation during this confinement, then in Acts 28:30-31 Paul was likely teaching that the kingdom hope of Israel has been delayed by their proclaimed Lo-Ammi condition; therefore the King and the kingdom of heaven should not be preached until further notice. In addition, the Kingdom of God will now include a salvation of God now available to all men alike and a calling out of new company of people known as the body of Christ with Christ as the Head. This church will be different from the previous churches of God under the kingdom hope. Henceforth there will be a new doctrine to be preached that will require an adjustment in the previous doctrine by those believers who are given the grace by the gift of faith for this new calling.

Image the reaction of the Jews now! Paul is now preaching not only to forsake the teachings of Moses, but also that the entire kingdom hope of Israel has been set aside and is not to be preached. In fact, Paul no longer recognizes that there is a Jew or a kingdom gospel. Paul now only recognizes everyone as a Gentile and is preaching a gospel of a new revelation.

(Notice the magnitude of this paradigm shift! During Acts the Gentile had to dissolve into the Jews to realize their election and hope. After Acts the Jew has to dissolve in to the Gentiles (nations) to take part in their election and hope.)

Who are the “all that came in unto him”? Would some be the members of the church at Rome to whom he wrote the epistle and whom he had never met? Did some of his fellowlaborers follow him to Rome? We know that Aristarchus (a Macedonian of Thessalonica) and Luke were with Paul on the ship to Rome. Did some of the Jews in Rome that “believe the things that were spoken” (28:24) by Paul come to visit Paul’s house?

Paul knew that he was given a new ministry and a new gospel of salvation with a new hope and calling. The hope is now focused on the appearing (epiphaneia) of Christ in the heavenlies, instead of the return (parousia) of Christ to the earth. These events are separate because they will be separated by up to 21 years.

Paul preached the kingdom gospel to the Jews for one full day from the scriptures and they still didn’t believe it. Because Christians have been taught the kingdom doctrine for at least 500 years, one could preach the glorious gospel of the mystery to these Christians all day long from scriptures and they will likely reject it. Mankind hasn’t changed much over all these years.

Paul is faced with a significant transition. The Israelites are now just one of many nations. The Law, commandments, ordinances, feasts days, sacrifices, the old covenant, the priesthood, etc. that technically ceased at the death, burial and resurrection of Jesus Christ are now completely inoperative. The Abrahamic covenant, the Davidic covenant, and the new covenant, have all been suspended. The fulfillment of Daniel’s prophecy of Christ’ return is on hold. All of God’s dealings with the nation of Israel, including their calling and hope, are now in abeyance. Also notice that in the post-Acts epistles the Jew, their kingdom, the Law, etc. are absent. Paul no longer appeals to what is written by Moses and the Prophets. All people now come to the Father through Christ.

Peter, James, John and the other Apostle to Israel are silent. The seven General epistles of James, Jude, John, and Peter and Revelation are suspended until the future.

The leadership of Paul at this time cannot be overemphasized. Paul is now dealing with new dilemma. Paul is now the only apostle to carry forward this new dispensation of the mystery. Without all the pomp and ceremonialism of Israel, how are Christians to carry on as to doctrine and practice? The words of Jesus recorded by John (4:20-24) post-Acts now have significance.

John 4:20 Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. 21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24 God is a Spirit: and they that worship him must worship him in spirit and in truth.

In addressing his brethren (former Jews) in Philippi (Phil 3:3) Paul is implementing this change.

Phil 3:3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

Paul had to transition former Jews, proselytes, heathen, barbarians, and godly people into some new body of Christians without the fleshly worship by religions. Doctrine and conduct had to be taught. Godliness became the emphasis as the law was being dismissed. This was the challenge of his new and second ministry after Acts.

The context of Paul’s post-Acts epistles are addressing not only a new doctrine, salvation, and position, but also a new way of Christian conduct becoming of that doctrine. That is why the word “doctrine” if found nine times in 1Timothy, four times in Titus, and only once each in Ephesians and Colossians, and four times in 2Timothy. In 1Timothy the “mystery of faith” and the “mystery of godliness” have to do with a new proper way to worship in the context of this new doctrine. Paul also teaches the basics of good behavior and good works in contrast to that of the ungodly.

Paul’s Final Missionary Journey 

The scriptures are lean on details of Paul’s post-Acts final missionary journey. Therefore conclusions are subject to some degree of conjecture and personal interpretation. But there is sufficient evidence to rightly divide the order and context of the seven post-Acts epistles. The awareness of the fact that Paul had two ministries and two gospels is the key to the doctrine and context of these writings.

In five of the seven post Acts epistles Paul refers to himself as a prisoner or in bonds. We know that Paul was in bonds in Caesarea and Rome during the Acts period. This spanned a period of at least five years. For unknown reasons, after two years, Paul was released from house arrest in Rome. The duration and details of Paul’s freedom are not given. Eventually Paul ended up in some other prison after his release from Rome while on his post-Acts missionary journey. After some period of time Paul is said to be executed. It is unknown when, where, and how Paul died. What has been said about this is solely based on tradition from undocumented sources. It may or may not be the truth.

In Romans 15:24 and 15:28 Paul intends to travel to Spain. There is simply no post Acts evidence that Paul was able to fulfill that intention upon his release from Rome. Whether Paul travelled to Spain is simply unknown. Paul is now preaching a different doctrine to people already saved. We do not know exactly where Paul traveled after he left Rome other than the places he recorded.

We do not know where or when the post Acts revelation was given to Paul. Was it revealed all at once, or was it progressively revealed? It could have been revealed to Paul in the first Roman imprisonment at the end of Acts. If so, Paul was likely teaching his fellow ministers this new doctrine while in Rome because Paul did not know that he would be released. Some of the ministers may have been sent out on their own and some may have travelled with Paul after he was released.

Even if Paul was given the new doctrine in Rome, he could have written about it later. During the Acts period Paul was spreading his gospel long before he wrote it in epistle form. The same pattern would have been likely post- Acts. Paul would have intended to preach this new gospel himself and strategically use other ministers for continued growth. Paul likely put the doctrine of this new gospel in writing during his last imprisonment, because he knew that he would not again be released to spread it himself. The churches of Asia were being turned away in his absence, so he had to write to them from prison before his life was taken.

During the Acts period, Paul’s gospel progressively grew and culminated in the great doctrinal epistle to the church in Rome (whom he never had met before). So, likewise, the great doctrine of the revealed gospel could have culminated in Ephesians (or Laodicea) and Colossians (whom he never met) near the end of Paul’s second ministry. 

Postscript added to Paul’s Epistle to Romans

Another interesting piece of the puzzle is the postscript concerning the mystery added by Paul to his epistle to the Romans. Romans 12:25-27 was added after the postscript added by Tertius (Ro 16:21-24). The questions are when and where did this postscript get added to Romans and to what mystery was he referring?

Compare the postscript added by Paul to his epistle to the Romans to his original introduction. E.W. Bullinger’s structure of Romans is incomplete until the postscript was added.

Romans 16:25-27 (postscript)

25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26 but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: 27 to God only wise, be glory through Jesus Christ for ever. Amen.

Romans 1:1-6 (original introduction)

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2 (which he had promised afore by his prophets in the holy scriptures,) 3 concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4 and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: 5 by whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 6 among whom are ye also the called of Jesus Christ:

In Romans 16:25 Paul writes “according to the revelation of the mystery, which was kept secret since the world began. This compares to the following verses in the post Acts:

Eph 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, Who created all things by Jesus Christ:

Col 1:26 Even the mystery, which hath been hid from ages and from generations, but is now made manifest to His saints.

In Romans 16:26 Pau uses the phrase “according to the commandment of the everlasting God” which is also found in the first two post-Acts epistles 1 Timothy and Titus:

1 Tim 1:1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;

Titus 1:3 But in due times manifested His word through preaching which is committed unto me according to the commandment of God our Saviour;

Romans 11:25-26

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that the blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved.

The “mystery” written in Romans 11:25 had an application to the olive tree and the kingdom during the Acts period, but can it be also prophetic as to the mystery revealed to Paul after the Acts period? The “Fulness (pleroma) of the gentiles” is also a term that the Holy Spirit used to describe the post-Acts church in Ephesians 1:22-23, “ the church, Which is His body, the fulness (pleroma) of Him that filleth all in all”. And, likewise, in Colossians 1:18-19 “And He is the Head of the body, the church: who is the beginning of the Firstborn from the dead, that in all things He might have preeminence. For it pleased the Father that in Him should all fulness (pleroma) dwell. “

At the proclamation of Acts 28:28 blindness in full happened to Israel until the fulness of the post-Acts church be come in to the body of Christ, Who is its Head. And then all Israel shall be saved. This was the mystery revealed to Paul after Acts 28:28.

Perhaps this explains why the Holy Spirit inspired Paul to write his epistle to the Romans, whom he never met, as far as we can tell, because the mystery of the church would be revealed to him in Rome at a future date. And this is why Paul had a desire to go to Rome as stated in Romans 15:29, “And I am sure that when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.” Even later in Acts 23:11, “and the night following the Lord stood by him and said, “Be of good cheer, Paul: for thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome””.  There seems to be a Divine plan at work here.              

More study is needed as regard to any possible connection with this postscript to the post-Acts mystery.

Other Ministers

We do not know who was with Paul while he was in Rome or after he left Rome. We do know that also ministering with Paul during the post-Acts period are:

Epaphroditus                     Artemas               Tychi                 Zenas                    Apollos               

Onesimus               Epaphras              Aristarchus          Marcus                Luke                     

Demas                                 Nymphas              Jesus                    Archippus             Apphia

Onesiphorus                       Crescens               Prisca                  Aquila                   Erastus                

Trophimus                          Eubulus                 Prudens               Linus                    Claudia                

Carpus

How these people met up with Paul and where they met is not important to the meat of this study; nor how they got to where they were. Some of these people are keys to the conclusions and some are not.

Since the Scriptures allow it, we can take the position that the “Prison Epistles” were written in an imprisonment after Paul’s release from his confinement in Rome. Let us proceed with a scenario that is based on that assumption.

Looking at the cities Paul mentions in his post-Acts Epistles, one could simply draw a route on the map: from Rome, to Crete, to Miletus, to Ephesus, to Philippi, to Thessalonica, to Corinth, and back to Troas, intending to go to Ephesus and Nicopolis. Any number of routes is possible.

Paul could have simply left Titus at Crete, Trophimus at Miletus, Timothy at Ephesus, before he arrived in Macedonia (Philippi, Thessalonica) then he went to Corinth, then to Troas where Carpus was.

Perhaps Paul was recaptured in Troas and may have been taken to Rome again. Paul left his cloak at Troas with Carpus. His parchments and books Paul might have left at Ephesus with Timothy. Paul could have made it back to Ephesus to see Timothy and arrested there. Alexander the coppersmith (2Tim 4:14) was a nemesis of Paul there. Something tells me the Jews had a part in this.

Artemas and Tychicus were with Paul when he wrote Titus. Epaphroditus was with Paul when he wrote Philippians. Tychicus was with Paul when he wrote Ephesians, Colossians, and Philemon. Onesimus must have been there also. Epaphras was ministering in Asia. Tychicus and Epaphras are important players.

A New Order

In the beginning of Paul’s fourth ministry, he must establish a new “Christian” order aside from the Jews and Israel. There are new offices of church oversight called bishops and deacons. The post-Acts doctrine is in its infancy. Paul and Titus and Timothy are all re-establishing order after Paul’s five-year absence and establishing a new order according to a new doctrine.

1Timothy

We last heard of Timothy, Tychicus, and Trophimus in Acts 20:4. Tychicus and Trophimus were from Asia. They were on their wat with Paul to Jerusalem. By the use of the word “we”, Luke leaves us hanging as to who continued with Paul to Jerusalem. They were headed from Philippi to Asia, but stayed on the outer coasts. At Miletus, Paul called those from Ephesus to meet him there, because he was in a hurry to get to Jerusalem (Acts 20:16). So Paul could not have left Timothy in Ephesus this time.

This epistle was written from Macedonia where the gospel began. Paul makes no reference to confinement in any way.

Paul spent a lot of time (over3 years as in Acts 20:31) in Ephesus during the Acts period. He was well known there. Young Timothy didn’t have as much clout as Paul in Ephesus. We do not know how much time Paul remained in Ephesus with Timothy on this fourth journey, but Timothy was to remain in Ephesus while Paul went to Macedonia (Philippi and Thessalonica)

This was the opposite of what took place in the Acts period. (In the Acts period, Timothy was with Paul from Acts 16:1 to Acts 20:4 and he was likely with Paul and Luke all the way to Jerusalem (Acts 21:17). Paul sent Timothy and Erastus to Macedonia for a time while Paul stayed in Asia (Ephesus).

In Acts 20:38 Paul said “they should see his face no more”.

Paul has been out of circulation for at least five years while in bonds. Timothy is instructed to set in order elders (bishops and deacons) in Ephesus. I believe that the groundwork is being laid, but the full doctrine of the mystery is to come later in Paul’s epistle to the Ephesians. I believe Timothy has been instructed in the new doctrine revealed to Paul (to what extent Paul knew at that time).

We begin to see the first mention of new things in 1 Timothy such as “bishops and deacons”, “sound (true) doctrine”, “mystery of godliness”, “mystery of the faith”

There are hints of the mystery doctrine in 1Timothy. The mystery of godliness is being stressed. Verse 1:10-11 refers to “any other thing that is contrary to sound doctrine, according to the glorious gospel of the blessed God, which was committed to my trust.” Verse 2:4 speaks of salvation and the knowledge of the truth. Verse 3:9 “holding the mystery of the faith in a pure conscience”.

There is no mention of Jew or kingdom, which indicates a definite change from the Acts doctrine. The word doctrine is used 9 times, which gives evidence to a transition to a new doctrine. Paul slips in “King of kings” and “elect angels”. The law is not to be taught.  

Paul hoped to come to Timothy shortly (1 Tim 3:14) Till I come… (4:13)

Titus

Paul makes no reference to being confined in any way.

On his way to Ephesus with Timothy they could have left Titus in Crete. We do not know the exact pattern of Paul’s travels, but even a simple scenario will suffice for now.

In Titus 1:5 Paul says he left Titus in Crete to set things in order. Titus was to find out and select leaders that can be trusted in the faith and lay the ground rules for holy living.

The word doctrine is used four times. A transition in doctrine is implied. Again, the mystery is in its infancy. The mystery of godliness is being emphasized.

Paul intended to send Artemus or Tychicus to relieve Titus at Crete and Titus was to come to meet Paul in Nicopolis for the winter.

Paul was where ?? when he wrote his epistle to Titus?

1 Timothy and Titus are traditionally called the Pastoral Epistles setting church elders in order. But notice that the gospel of the mystery is in its infancy, and not fully developed, even though the word “doctrine” is used often. The kingdom doctrine is absent and a new doctrine is developing: “the doctrine whereunto thou hast attained”… “he hath been taught sound doctrine”. 

Philippians

Philippians was written after Paul was recaptured and placed in custody. From Philippi Paul could have traveled to Thessalonica and Corinth then to Troas where his recapture took place. Or he may have made it back to Timothy in Ephesus before he would winter in Nicopolis with Titus. In Philippians 1:12 Paul describes this as “the things which have happened unto me”. Paul is now writing to the Philippians hoping he would be released so he could return to them.

Paul includes Timothy in the salutation because Timothy had been there during the Acts period. Paul had been setting things in order with bishops and deacons, just like he instructed Timothy and Titus.

Paul states in Philippians “that in the beginning of the gospel when I departed from Macedonia” (4:15) and “for your fellowship in the gospel from the first day until now” (1:5) and “He which hath begun a good work in you will perform it until the day of Jesus Christ” (1:6).

Paul wrote his epistle to the Philippians later sometime after he was in Macedonia. From this it appears that Paul gives us the record of the beginning of the preaching of the post Acts gospel of the mystery in Philippi which will continue until the end, at the appearing of our Lord; the day of Jesus Christ. (From Hosea 2:6 Paul knew that this could take two thousand years.) Both the lack of contention and the abundance of consolation for Paul infer that there was no significant population of Jews in Philippi. Their initial troubles in Philippi were by the Romans in Acts 16.

Shortly after Timothy joined Paul in Acts 16:3, Paul had the vision of a man of Macedonia saying “Come over into Macedonia and help us”. The Lord had called us to preach the gospel unto them. But this was the Acts gospel as preached to Lydia and the Roman jailer in Philippi, “Believe on the Lord Jesus Christ, and thou shalt be saved”.

In Acts 19:22 Paul sent Timothy and Erastus back to Macedonia. In Acts 20:1-2 Paul went back through Macedonia came down to Greece and went back through Macedonia again. In Acts 20:6 they departed from Philippi to Troas.

So, “the beginning of the gospel” in Phil 4:15 is not the Acts 16 gospel. “Fellowship in the gospel from the first day until now”, means the first day Paul preached the gospel of the mystery to them post-Acts, after the Acts missions. Philippians is written concerning Paul’s post Acts recent ministry in Macedonia evidenced by the context of the epistle rightly divided.

Even in Philippians the doctrine is developing: “if by any means I might attain unto the out resurrection, out from among the dead”… “forgetting those things (old doctrine) which are behind, and reaching forth unto those things (new doctrine) which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” “The Lord is at hand.” “Those things which ye have both learned and received, and heard, and seen in me, do.”

Paul was hopeful as to being released again so he could return to Philippi.

Paul in Bonds

The last five epistles are known as the “prison epistles” because Paul refers to himself as a prisoner or in bonds.

Philippians:          1:7…inasmuch as both in my bonds, and in the defence and confirmation of the gospel  Philippians:          1:13 …so that my bonds in Christ are manifest in all the palace an in all other places  

Philippians:          1:16…supposing to add affliction to my bonds

Ephesians:            3:1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles…

Ephesians:            4:1 I therefore, the prisoner of the Lord, beseech you…

Colossians:           4:3 …to speak the mystery of Christ, for which I am also in bonds…

Colossians:           4:18  Remember my bonds

Philemon:            1 Paul, a prisoner of Jesus Christ…

Philemon:            9 Paul the aged, and now also a prisoner of Jesus Christ

Philemon:            10 Onesimus, whom I have begotten in my bonds

Philemon:            13 unto me in the bonds of the gospel

2Timothy             1:8 nor me His prisoner

2Timothy             2:9 Wherein I suffer trouble, as an evil doer, even unto bonds;

In Philippians Paul states in 1:13 “So that my bonds in Christ are manifest in all the palace, and in all other places;” and in 4:22 “All the saints salute you, chiefly they that are of Caesar’s household.” Now Nero lived in a palace in Rome and “Caesar’s household” could simply mean the palace, Rome or the believers in Rome. This gives some support that Paul was returned to Rome for some reason.

Tradition teaches that Paul was imprisoned in Rome again under Nero because Nero blamed the Christians for starting the great fire of Rome, which happened in A.D. 64. Also, Paul was beheaded because he was a Roman citizen and could not be tortured as many were in the Colosseum.

We are not told where Paul was being held or by whom and for what charge. He seems to be held for his doctrine and not for crimes against the state (such as arson as in starting the fire in Rome). We know the Jews were always in pursuit of Paul, but the Romans let him go. Perhaps the Jews had something to do with Paul’s recapture. But then the Romans also began to persecute the Jews and Christians because they couldn’t tell them apart.

If Paul was released in A.D. 63, then Paul was not likely in Rome in A.D. 64 when the great fire happened. It is possible that Paul could have been recaptured before he got to Nicopolis and taken back to Rome. The duration of this last imprisonment is unknown. Remember the Jewish-Roman war was from A.D. 66-70.

Here is an interesting observation. Why weren’t the other apostles and ministers with Paul put in bonds? They seemed to be free to come and go around Paul. Perhaps it was because Paul was their “ring-leader”.  Some were called fellow-prisoners like Epaphras and Aristarchus.

The Doctrine of the Mystery

In three of the post Acts epistles Paul includes Timothy in the salutation: Philippians, Colossians, and Philemon, but not Ephesians because Timothy was there (as explained below). Believing saints are the addressees in Philippians, Ephesians, and Colossians. The addressees of the other four epistles are Philemon, Timothy and Titus. All of these epistles are addressed to believing people who are saved and not to unbelievers. Paul’s ministry now is not to the unsaved.

The Gospel of the Mystery and its doctrine are fully developed in Paul’s epistles to the Ephesian and Colossian saints which Tychicus with Onesimus deliver to them from Paul wherever he was in bonds. Why did Paul choose these churches to receive the full brunt of the gospel of the mystery which was now fully developed?

In 2 Timothy, it seems that Timothy was having a confidence issue, and the churches in Asia were being turned away from Paul’s teachings. Timothy was not strong enough to overcome the opposition of the Judaizers. Perhaps Paul learned this from Epaphras (Col 1:7) who reported in from Colosse, Laodicea, and Hierapolis.  Paul couldn’t get back to Timothy to shore things up because Paul was in bonds again.

2 Timothy 2:15 “This thou knowest, that all they which are in Asia be turned away from me.”

Who are “all they in Asia”? (see Acts 19:10 and Col 4:13)(Ephesus, Colosse, Hierapolis, Laodicea)

How did Paul know this?

Perhaps he learned it from Epaphras who Paul sent to Colosse and who then returned with a report (Col 1:7-8 and Col 4:12-13) Since Paul acknowledged that Timothy knew this, Timothy must have also had a visit by Epaphras in Ephesus.

Why were they being turned away?

Paul’s fellow ministers were not as gifted and as strong in doctrine as Paul. Timothy was young and timid. I believe the Judaizers were persistent in their opposition to Paul’s doctrine all throughout the region. The Greek idol merchants were also opposed. Paul couldn’t be everywhere at once.

If this was written shortly after Paul was last imprisoned and shortly after Paul made his sweep through Asia while free, how did this happen so quickly?

I believe Paul wrote his epistles to Ephesians and Colossians and sent them by Tychicus (with Onesimus) just before he wrote 2 Timothy (4:12). Paul wanted to see Timothy again before he was executed, so he sent Tychicus to replace Timothy.

Since Paul was in bonds and could not go back to Asia, he put down the doctrine of the mystery in writing and gave it to them “with both barrels”: (Ephesians and Colossians) “To fulfill the word of God” (Col 1:25) to complete the word of God. 

Why did Paul write this great mystery doctrine to the Ephesians and Colossians?

Before Satan could eliminate Paul, Paul was able to record the great doctrinal companion epistles to the Ephesians and to the Colossians. These letters were to be shared among the churches of Asia.

There was trouble in the churches of Asia. The Gentile world was pulling them away from the teachings of Paul and his ministers. The Judaizers were troubling them as well as the idol makers. Ephesians and Colossians both start on a positive note while putting forth the meat of the new doctrine. They each end with rebuke and admonition concerning the practicalities of Christian life. They contain the heart wrenching prayers of Paul that they would be given an understanding of the mystery.

This area was the hub of Paul’s ministries. He spent much time (over 2 years) in Ephesus where “all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks” This area is also smack dab in the middle between Jerusalem to Rome.

The churches started by Peter were in Jerusalem: the kingdom gospel. The post Acts church may have been revealed at Rome and the doctrine was finally recorded in Rome later: at the opposite end from Jerusalem in Paul’s missionary territory.

To whom is Ephesians addressed?

According to E.W. Bullinger, on page 1759 in the Companion Bible he found, “in some of the oldest MSS, the words “at Ephesus” are not found”. From Colossians 4:16 we learn that Paul wrote a letter to the Laodiceans. In Colossians 4:12-13 Epaphras had a great zeal for those in Colosse, Laodicea, and Hierapolis. Epaphras reported back to Paul in prison that “all they which are in Asia be turned away from me”, which Paul acknowledged that Timothy, who was in Ephesus, also knew.

In 2 Timothy 4:12, Paul said that he sent Tychicus to Ephesus (to stand in for Timothy. In “Ephesians” 6:21 Paul said that ‘Tychicus…whom I have sent unto you”.

Laodicea is close to Colosse, both of which Paul had never visited (Col 2:1).It is possible that Paul wrote epistles to Laodicea and Colosse as would be indicated by Col 2:1 and Col, 4:16. These letters were delivered by Tychicus who then went to Ephesus to stand in for Timothy so Timothy could go to Paul in prison. Also while at Colosse, Tychicus presented Onesimus to Philemon along with Paul’s letter to him.

However, the salutation of Ephesians does not include Timothy as does Philippians, Colossians, and Philemon. Since Timothy was in Ephesus this could suggest that the epistle was written to the Ephesians.

There is a possibility that Paul made it back around to Ephesus to Timothy where he was arrested. In 2 Timothy 4:14 Paul makes a point to mention Alexander the coppersmith of Ephesus fame. If Paul was arrested in Ephesus, then there would be good cause for him to write a significant epistle back to them in defense of Timothy’s efforts.

At the end of 2 Timothy, Paul was sending out reinforcements to the churches some even in Asia:

               Crescens to Galatia

               Titus to Dalmatia (Beyond Macedonia)

               Tychicus Paul sent to Ephesus and Colosse (Asia)

               Carpus at Troas (Mysia)

               Prisca and Aquila and Onesiphorus were at Ephesus (Asia)

               Erastus at Corinth (Achaea)(this is not Asia)

               Trophimus at Miletum (Asia)

Conclusion

Based on the foregoing scenario in the seven post-Acts epistles written by Paul, I believe the scripture support the writing of the five “Prison Epistles” during Paul’s final confinement in Rome.

Tychicus is the one who ties the last four prison epistle together. He delivered Ephesians, Colossians, and Philemon. In 2 Timothy Paul also sent him to Ephesus to support or replace Timothy. It is possible that all of this activity took place on the same trip. This is evidence that all of these epistles were probably written from the same place.

Epaphras of Colosse is the one from whom Paul learned what was going on in Asia. I believe these facts give Paul reason to write the great epistles to Ephesus and Colosse to support Timothy and the other ministers there in their warfare with the doctrines of devils. These Epistles were to be circulated among the churches of Asia.

By this suggested itinerary, the use of past tense in the prison epistles would make more sense.

These latter epistles were not only to complete the word of God, but also manifest the mystery everywhere. They also completed Paul’s work in this his second ministry to the church.

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26 even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Col 1:25-26)

 For I am now ready to be offered, and the time of my departure is at hand. 7 I have fought a good fight, I have finished my course, I have kept the faith: 8 henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. (2Tim 4:7-8)

By 2Tim 4:17 Paul new his fate, that he would be executed and not fed to the lions.

17 Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.

It is not known if any of these churches understood or acknowledged the doctrine of the mystery. It seems to be absent in any surviving writings by the “early church leaders” after the first century.

Appendix

POST ACTS PLACES

1 Timothy            1:3 As I besought thee to abide still at Ephesus, when I went into Macedonia

                              3:14 These things I write unto thee, hoping to come unto thee shortly

                              4:13 Till I come…

Titus                      1:5 For this cause left I thee in Crete

                              3:12 be diligent to come unto me to Nicopolis, for I have determined there to winter

Philippians           1:7…inasmuch as both in my bonds and in the defence and confirmation of the gospel from the first day until now

1:13 So that in my bonds in Christ are manifest in all the palace, and in all other places;

1:16…supposing to add affliction to my bonds

1:25 I know that I shall abide and continue with you all for your furtherance…

                              1:26 …by my coming to you again

                              1:27…that whether I come and see you, or else be absent,…

2:23 Him (Timothy) therefor I hope to send presently, so soon as I shall see how it will go with me.

2:24 But I trust in the Lord that I also myself shall come shortly.

4:15 Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia…

4:16 For even in Thessalonica ye sent once and again unto my necessity.

4:22 …chiefly they that are of Caesar’s household.

Ephesians             3:1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles

                              4:1 I therefore, the prisoner of the Lord

                              6:20For which I am an ambassador in bonds…

Colossians            4:3 …to speak the mystery of Christ, for which I am also in bonds;

                              4:18 Remember my bonds.

Philemon              1 Paul, a prisoner of Jesus Christ…

                              9 …Paul the aged, and now also a prisoner of Jesus Christ

                              10 …my son Onesimus, whom I have begotten in my bonds;

                              13…unto me in the bonds of the gospel

2 Timothy            1:8 nor me His prisoner

2:9 Wherein I suffer trouble, as an evil doer, even unto bonds;

4:13  The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.

4:20 Erastus abode at Corinth: but Trophimus left I at Miletum sick.

Tychicus is the common thread that ties the last four prison epistles together:

                              Eph 6:21 But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: 22 whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.

Col 4:7 All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: 8 whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; 9 with Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.

Phm 1:10 I beseech thee for my son Onesimus, whom I have begotten in my bonds: 11 which in time past was to thee unprofitable, but now profitable to thee and to me: 12 whom I have sent again: thou therefore receive him, that is, mine own bowel

2Tim 4:12 And Tychicus have I sent to Ephesus.

Bishops and elders and deacons tie together 1Timothy, Titus, and Philippians:

1Tim 3:1 This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2 A bishop then must be blameless, the husband of one wife…

Titus 1:5  For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:… 7 For a bishop must be blameless, as the steward of God;

Phil 1:1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:

Epaphras comes to Paul from Colosse and reports what is going on in Asia:

Col 1:7 as ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ; 8 who also declared unto us your love in the Spirit.

Col 4:12 Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. 13 For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis. (churches of Asia)

2Tim 1:15 This thou knowest, that all they which are in Asia be turned away from me

Note:

o   Josephus records an interesting observation in Ant 20.8.11 about Nero’s second wife, Poppea, (AD 62-65) who was a religious woman, perhaps privately a Jewish proselyte, who was really behind Nero’s generosity and acts of kindness. Perhaps she had something to do with Paul’s release in Rome.

o   The Gospel of John was written sometime after the Acts period ended as were the seven post Acts epistles. All other New Testament writings were written during the Acts period under the kingdom doctrine.

o   In Revelation John addresses seven churches in Asia: Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea.