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The general genre of Ephesians is a letter, but it is not a letter in the same form as most of Paul's other letters. There is no evidence in Ephesians that Paul wrote it to respond to a particular situation; it is not an "occasional" epistle. In this, it is similar to
Romans. Both epistles are more like public speeches than private conversations (Constable, 19).
It shares a deep theological relationship with Colossians. Fee states that “while Colossians clear message is the Supremacy of Christ” (Fee, 361), Metzger states that Ephesians is about “God’s eternal purpose of the creation and completion of the universal Church through Christ” (Metzger, 235). These two letters when put together from a doctrinal perspective, Colossian’s message that Christ is the Head of the Church and Ephesian’s message is that we are the body of Christ, this forms the heart and soul of Pauline theology.
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The first is an extended benediction or eulogia (1:1-14) and prayer (1:15-23), constituting the framework for a celebration of God’s accomplishments in Christ for His eternal purposes (Bruce, 241). In typical Pauline letters, there is an introduction and then a thanksgiving and prayer section. After that, Paul goes on to deal with the issues that he wants to address. Ephesians has a slightly different pattern. There is an interruption of that flow, an insertion of a berakhah, which is Hebrew word for blessing, is added (1:3-14). One would find this type of blessing in the Psalms such as Ps66:20 and Ps 41:13 (Gray). This obvious Hebrew strophe, a poetic set of stanzas, led one commentator to refer to this section as a New Testament
At the time of Barron’s essay, he felt Kroegar’s premise had not been examined further and he wanted to do so. Kroeger's basic ideas presented from Barron’s point of view were one of the two modern theories on a woman’s role in the church, that Paul was addressing a particular situation in Ephesus and the issues that were present at that time in history. Moo did not go into this in his essay in the same way as Barron. Barron emphasizes that the church of Ephesus may have been following a “gnostic” doctrine, which Baron points out the four points to their view of
Before getting into the principles of Socrates, it is important to have some context on these two stories to understand how each of these exemplify philosophical understanding. “Euthyphro” is a dialogue between Socrates and
Paul establishes his credentials forthrightly and formally. This was crucial in terms of validating the ensuing message of the epistle. His readership, as well as his critics (the Judaizers), needed to be reminded of his apostolic authority as he attacked the heresy that had taken foothold in the Galatian Christian community.
The main message of this passage is that whatever He calls us for to do we shall do it, and hope for the best, to experience the riches of his glorynessasked, and to feel his Almighty power. But be grateful for all that He has done for us. In the passage it is easy to catch that Paul is praying/asking for “Spirit of wisdom and revelation, so that you may know him better.”(olive tree ESV Ephesians 1:17) So he himself Paul can know him better. Also he asked for “having the eyes of your hearts enlightened” (olive tree ESV Ephesians 1:18) That verse means to flood us/him with light, because God is light, and those lights go on we may see something that we have seemed to miss before our switches have been flipped. Paul is asking for overflowing knowledge from God. The major themes I've noticed in this passage is “hope," ‘inheritance” an “power”. The main idea of this letter is to show thankfulness to what God is providing us in this life.
The texts of Mark and Galatians have many similarities. One of the similarities seen is teaching. In Mark, Jesus acts as a teacher in many instances, such as when he flips over the money changing tables in the temple (Mark 11:15). In this situation, Jesus first addresses the problem, and then explains why it is a problem and why it should be fixed. This is mirrored by Paul in Galatians,
The author goes on to say that God has “made us alive together with Christ” (Ephesians 2:4-5). The author states that God’s mercy is a gift “not as a result of works, so that no one may boast” (Ephesians 2:8-9). The audience was previously “far off” but has since been “brought near by the blood of Christ” (Ephesians 2:13). The author talks about the “Law of commandments contained in ordinances” (Ephesians 2:15). He speaks of the audience now being a part of “God’s household, having been built on the foundation of the apostles and prophets” (Ephesians 2:19-20). In summary of Ephesians Chapter 2, the author speaks of the knowledge of what is right, God’s gift of mercy, the Law, and God’s foundation to build knowledge of Him and His Son through apostles and
Wallace, Daniel B. "Colossians: Introduction, Argument, Outline." Bible.org. N.p., 28 June 2004. Web. 08 May 2014.
People have been struggling with the writings of the Apostle Paul from the time he first walked on this earth and began proclaiming the gospel all over the eastern part of the world. However, over the past 50 years the debate has intensified as leading scholars have come to different interpretations of Paul’s literature. This has led to a reexamination of Paul’s writings and the articulation of a strong defense of one’s beliefs about the historical Paul. This paper is being written in order to articulate some of the newer positions pertaining to Pauline Research and to provide some possible implications from their outcomes. The new perspectives on Paul can be rather confusing for the general layperson, so it is the goal of this paper to clarify and explain these new positions in contrast to the prevalent and classically held orthodox view that contains many doctrines that the church has stood upon for years.
The book of Psalms is a collection of prayers, poems and hymns. Ultimately Psalms can be categorized under three main literary genres: laments, praise hymns, and thanksgiving psalms. Laments which the majority of psalms falls under are meant to be used in broad fashion rather than to relate to one set situation. Praise hymns are to praise God and all of his Glory. Last, thanksgiving psalms are to thank God for responding to our needs. In addition there is a natural breakdown of the Psalms into five main sections. Psalms was written over many centuries by many different people with King David being the main contributor. In addition to David we see the following contribute: Moses, Heman the Ezrahite, Ethan the Ezrahite, Solomon, Asaph, and the sons of Korah. Upon examination we find the oldest psalm (90) and the latest (137) are sometime apart. The latest being around 586 to 538 B.C. It is concluded that some person (albeit unknown) must have started the compilation around 537 B.C. Psalms is the longest book in the Bible, it includes 150 individual psalms. Key topics include God, his creations, war, wisdom, justice, worship, judgement, and sin. Some Major events that take place in Psalms include : The glory of God and the dominion of man, Praising God for His works and words, Psalm of the Good Shepherd, Psalm of the Great Shepherd, Psalm of the Chief Shepherd, The wedding Psalm, Psalm of life and the Psalm of
Talbert, Charles H. Ephesians and Colossians. Grand Rapids, MI: Baker Academic, 2007The New Interpreter's Bible: General Articles and Introduction, Commentary, and Reflections for Each Book of the Bible, Including the Apocryphal deuterocanonical Books. Vol. XI. Nashville: Abingdon Press, ©1994-2004.
In II Thessalonians itself, and in secondary sources, there is evidence to support the theories that Paul wrote II Thessalonians as well as the first letter but also that someone wrote II Thessalonians in his name. First Thessalonians was written from Corinth in about 51 AD. If Paul actually wrote the second letter, it was written shortly after that. If he did not, then it is hard to decide when the book of II Thessalonians was written. Since it is agreed that Paul wrote I Thessalonians, the text and style of II Thessalonians can be compared to it. If things such as vocabulary and style differ between the two, it shows that Paul may not have written II Thessalonians. An example of this is found in II Thessalonians 1:3 and again 2:13. The verses have the phrase, "we must always give thanks to God for you, brothers and sisters…"
In these letters Paul provides the most complete statement of the doctrine in the New Testament. If want to know the ins and outs of Christianity, let people check out the writings of Paul to the Romans. So says a notable interpreter. Because of that this note on Romans should earnestly by every Christian, as very important and contains the full spiritual object.
Jesus and Paul are two crucial characters in the New Testament. They both depict the Gospel on which Christianity is based upon, but there is debate about rather these two versions of the Gospel are complementary. Scholars like George Shaw claim that Paul is “anti-Christian,” and he “produced a fantastic theology” (Shaw 415-416). On the other hand, I believe that even though Jesus and Paul may present the Gospel different at times, they are still advocating the same religion. Through the understanding of the Gospels and Paul’s letters it is clear that Jesus and Paul have the same underlining goals and values.
There is more emphasis on outward blessings or material blessings in the Old Testament. The New Testament helps us to focus more on the inward or spiritual blessings of God (Elwell, Walter A., 1997). God’s promise to Abraham that all people would be blessed through him is an early example of this idea of outward blessings. In Genesis 12:2, God speaks of prosperity in Abraham’s life making his name great and enlarging his territory through his descendents and those he fathers in the spiritual sense (NKJV). There are three main themes that attach themselves to the meaning of blessi...
In the second chapter of his work titled An Introduction to Ecclesiology, theologian Veli-Matti Kärkkäinen discusses the idea of “The Church as the People of God”, a Roman Catholic ecclesiology. Kärkkäinen writes about the contention between a Christ-centered and a Spirit-centered ecclesiology that was present in early and later ecclesiologies of the Roman Catholic Church. He goes on to mention a problematic reason for a Spirit-centered ecclesiology when he identifies that, “In the New Testament, the church is never called the ‘body of the Spirit,’ but rather the body of Christ.” If we understand “the body of Christ” to be the group of people who believe in the salvation through Christ, then this would support my understanding of what the church is. The potential trouble with this goes to context and content. How one interp...