The prison epistles--Ephesians, Philippians, Colossians, and Philemon—are so named because they were written by the apostle Paul during one of his incarcerations. It is generally accepted that Paul wrote the prison epistles during his first Roman imprisonment. The exact date he wrote each of the prison epistles is unknown, but the two-year period he spent under house arrest in Rome has been narrowed down to the years AD 60–62. Paul’s imprisonment in Rome is verified by the book of Acts, where we find references to his being guarded by soldiers (Acts 28:16), being permitted to receive visitors (Acts 28:30), and having opportunities to share the gospel (Acts 28:31). These details, along with Paul’s mention of being with “those who belong to Caesar’s household” (Philippians 4:22), support the view that Paul wrote the prison epistles from Rome. Paul’s Roman incarceration produced three great letters to the churches of Ephesus, Colossae, and Philippi, as well as a personal letter to his friend Philemon.
Three of the prison letters, also called the imprisonment or captivity letters, were bound for three churches. Two of these churches (in Ephesus and Philippi) he founded on his second missionary journey (Acts 20:1–3). One (in Colossae) he had never visited but was familiar with. Paul’s letters reflect his pastor’s heart, full of love and concern.
Colossians was written explicitly to defeat the heresy that had arisen in Colossae that endangered the existence of the church. In his letter, Paul dealt with key areas of theology, including the deity of Christ (Colossians 1:15–20; 2:2–10), the error of adding circumcision and other Jewish rituals to salvation by faith (Colossians 2:11–23), and the conduct of God’s people (chapter 3). The letter to the church at Ephesus also reflects Paul’s concerns for the beloved, especially that they would understand the great doctrines of the faith (chapters 1—3) and the practical outworking of that doctrine in Christian behavior (chapters 4—6). The epistle to the Philippians is Paul’s most joyful letter, and references to joy abound within its pages (Philippians 1:4, 18, 25–26; 2:2, 28; 3:1; 4:1, 4, 10). He encourages the Philippian believers to rejoice in spite of suffering and anxiety, rejoice in service, and continue to look to Christ as the object of their faith and hope.
The fourth prison letter was written to Paul’s “friend and fellow laborer,” Philemon (Philemon 1:1) as a plea for forgiveness. Philemon’s slave, Onesimus, had run away from Philemon’s service to Rome, where he met the aging apostle and became a convert to Christ through him. Paul asks Philemon to receive Onesimus back as a brother in Christ who is now “profitable” to both of them (Philemon 1:11). The theme of the book of Philemon is forgiveness and the power of the gospel of Christ to undermine the evils of slavery by changing the hearts of both masters and slaves so that spiritual equality is achieved.
While the prison epistles reflect Paul’s earthly position as a prisoner of Rome, he makes it clear that his captivity was first and foremost to Christ (Philemon 1:9; Ephesians 3:1; Colossians 4:18; Philippians 1:12–14). Paul’s time in prison was for the purpose of spreading the gospel in the Gentile capital of Rome. The Lord Himself told Paul to “take courage! As you have testified about me in Jerusalem, so you must also testify in Rome” (Acts 23:11). Paul’s time in captivity is no less profitable to us today than it was to the first-century churches he loved so well.
Three of the prison letters, also called the imprisonment or captivity letters, were bound for three churches. Two of these churches (in Ephesus and Philippi) he founded on his second missionary journey (Acts 20:1–3). One (in Colossae) he had never visited but was familiar with. Paul’s letters reflect his pastor’s heart, full of love and concern.
Colossians was written explicitly to defeat the heresy that had arisen in Colossae that endangered the existence of the church. In his letter, Paul dealt with key areas of theology, including the deity of Christ (Colossians 1:15–20; 2:2–10), the error of adding circumcision and other Jewish rituals to salvation by faith (Colossians 2:11–23), and the conduct of God’s people (chapter 3). The letter to the church at Ephesus also reflects Paul’s concerns for the beloved, especially that they would understand the great doctrines of the faith (chapters 1—3) and the practical outworking of that doctrine in Christian behavior (chapters 4—6). The epistle to the Philippians is Paul’s most joyful letter, and references to joy abound within its pages (Philippians 1:4, 18, 25–26; 2:2, 28; 3:1; 4:1, 4, 10). He encourages the Philippian believers to rejoice in spite of suffering and anxiety, rejoice in service, and continue to look to Christ as the object of their faith and hope.
The fourth prison letter was written to Paul’s “friend and fellow laborer,” Philemon (Philemon 1:1) as a plea for forgiveness. Philemon’s slave, Onesimus, had run away from Philemon’s service to Rome, where he met the aging apostle and became a convert to Christ through him. Paul asks Philemon to receive Onesimus back as a brother in Christ who is now “profitable” to both of them (Philemon 1:11). The theme of the book of Philemon is forgiveness and the power of the gospel of Christ to undermine the evils of slavery by changing the hearts of both masters and slaves so that spiritual equality is achieved.
While the prison epistles reflect Paul’s earthly position as a prisoner of Rome, he makes it clear that his captivity was first and foremost to Christ (Philemon 1:9; Ephesians 3:1; Colossians 4:18; Philippians 1:12–14). Paul’s time in prison was for the purpose of spreading the gospel in the Gentile capital of Rome. The Lord Himself told Paul to “take courage! As you have testified about me in Jerusalem, so you must also testify in Rome” (Acts 23:11). Paul’s time in captivity is no less profitable to us today than it was to the first-century churches he loved so well.
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