I. GALATIANS & EPHESIANS
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Galatians
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01 to 77
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Ephesians
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78 to 121
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PRESENTATIONS
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Galatians and Ephesians J. Brian Tucker, Ph.D. Moody Theological
Seminary
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2 Galatians and Ephesians I. Key Facts on Galatians II. History of
Galatians III. Literature of Galatians IV. Theology of Galatians V. Key Facts
on Ephesians VI. History of Ephesians VII. Literature of Ephesians VIII.
Theology of Ephesians
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KEY FACTS: GALATIANS Author: Paul Date: 48 or 49 Provenance:
Possibly Antioch, Jerusalem, or the route between the two cities Destination:
Churches of South Galatia visited by Paul during first missionary journey
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KEY FACTS: GALATIANS Occasion: False teaching (Agitating heresy)
Purpose: To defend the one true gospel Theme: Both Jews and Gentiles are saved
through faith in Jesus Christ, not by works of the law Key Verses: 3:10–14
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INTRODUCTION The letter to the Galatians is in all likelihood the
first letter Paul wrote that is included in the NT. Although the letter is
relatively short, it has exerted enormous influence on Christianity. The early
church fathers wrote more commentaries on Galatians than on any other NT book.
The letter was a favorite of the Protestant Reformer Martin Luther, who
described it as dear to him as his own precious wife and called it “my own
epistle, to which I have plighted my troth [i.e. pledged my truthfulness]; my
Katie von Bora.”
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INTRODUCTION The most important contribution of the letter is its
exposition of the doctrine of justification. In clarifying the nature of the
gospel in teaching salvation as offered entirely by God’s grace and as
appropriated exclusively through faith, the letter clarified and fortified the
true Christian message at a time when some even within the church sought to
subvert the gospel.
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HISTORY Authorship Date Provenance Destination Occasion and
Purpose
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Authorship: Authenticity The letter to the Galatians is regarded
as an authentic letter of the apostle Paul by all but the most radical critics.
Acceptance of Paul’s authorship is so widespread that extended discussion of
the issue is unnecessary.
Slide 10
Authorship: Authenticity F. C. Baur categorized Galatians, 1 and 2
Corinthians, and Romans as the “major letters,” letters whose authorship was
indisputable. The early church unanimously accepted Paul’s authorship of the
letter. The author identified himself as Paul in Gal 1:1 and appealed to his
personal signature in Gal 6:11 as confirmation of the authenticity of the
letter.
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Authorship: Literary Integrity More serious challenges have been
raised against the integrity of the letter, and especially in the last two
centuries a considerable number of scholars have questioned whether Galatians
was originally written in the form in which the book has come down to us in the
NT. J. C. O’Neill revived a theory from the nineteenth century which suggested
that Paul wrote the majority of the letter, although it contains numerous
glosses. Early scribes inserted some words and passages in the letter. More
recently, W. Walker has suggested that Gal 2:7b–8 is a non-Pauline
interpolation. E. Dinkler has suggested that Gal 2:7b–8 is non-Pauline though
not an interpolation.
Slide 12
Reasonable explanations can be offered for the unusual features of
Gal 2:7b–8. Walker has exaggerated the uniqueness of the text. The text is
permeated with terminology that is distinctively Pauline. Paul may here use the
Greek name Peter rather than Aramaic name Cephas as he otherwise did because
the meaning of Cephas is significant either due to an allusion to the saying of
Jesus preserved in Matt 16:16–20 or to the identification of Peter as “those
recognized as pillars,” since pillars were typically carved from stone. None of
the extant manuscripts of Galatians lack the text or express any suspicion that
the verses are a later scribal addition to the letter. Authorship: Literary
Integrity
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Galatians 2:7b–8 is fully explicable without suggesting that it is
an interpolation. Authorship: Literary Integrity
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Provenance The provenance of Galatians is inextricably related to
the identity of the addressees and the date of authorship. If one affirms the
South Galatian theory and accepts a date of authorship between the first
missionary journey and the Jerusalem Conference, Paul probably wrote the letter
either from Antioch, Jerusalem, or some location en route.
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Destination While Paul’s authorship of Galatians is widely
accepted, scholars differ in their opinions regarding those to whom the letter
was addressed. It is clear that the letter was addressed to the Galatians (1:2;
3:1), but precise identification of the Galatians is difficult. The term
“Galatia” could be used in the first century in either an ethnic or a
provincial sense.
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Destination In the ethnic sense, the term “Galatia” could be used
to describe the area inhabited by the Gauls or Celts who invaded north central
Asia Minor from Central Europe in 278 BC and were of the same ethnic origin as
the Celts of France and Britain. If Paul intended this sense in his address, he
was writing to churches in northern Galatia, possibly in such cities as Ancyra,
Pessinus, and Tavium.
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Destination In the ethnic sense, the term “Galatia” could be used
to describe the area inhabited by the Gauls or Celts who invaded north central
Asia Minor from Central Europe in 278 BC and were of the same ethnic origin as
the Celts of France and Britain. If Paul intended this sense in his address, he
was writing to churches in northern Galatia, possibly in such cities as Ancyra,
Pessinus, and Tavium. The theory that Paul addressed his letter to churches in
these northern cities is called the North Galatian theory.
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Destination If Paul’s address refers to the Roman province of
Galatia, he could be writing to churches in southern Galatia. During Paul’s
time, the province extended from Pontus on the Black Sea to Pamphylia on the
Mediterranean. The Roman province included cities such as Antioch of Pisidia,
Iconium, Lystra and Derbe.
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Destination If Paul’s address refers to the Roman province of
Galatia, he could be writing to churches in southern Galatia. During Paul’s
time, the province extended from Pontus on the Black Sea to Pamphylia on the
Mediterranean. The Roman province included cities such as Antioch of Pisidia,
Iconium, Lystra and Derbe. Paul visited these cities during his first
missionary journey. The theory that Paul addressed the letter to the churches
in these cities is called the South Galatian theory.
Slide 22
The North Galatian theory was the view of the early church
fathers, medieval commentators, and the Protestant reformers. The theory was
championed by J. B. Lightfoot in the nineteenth century, by J. Moffatt in the
early twentieth century, and most recently by H. D. Betz. While the evidence
from the early church fathers is impressive, they may have imposed their own
contemporary geography on Paul’s address. When the early church fathers read
the word “Galatia,” geographical boundaries had changed, and the prominent
Galatian cities that Paul visited during his first missionary journey were no
longer considered Galatia. Destination: Evidence for the North Galatian Theory
Slide 23
Some argue that Luke’s usage of the term “Galatia” in Acts suits
the North Galatian theory. In Acts 16:6 and 18:23, Luke wrote of the region of
Phrygia and Galatia. Since Galatia is distinguished from Phrygia (a regional
district but not a province), one might conclude that Luke was referring to the
Galatian district excluding the districts of Pisidia and Lycaonia. But in Acts
16:6 Luke used a grammatical construction that appears to mean “the
Phrygio-Galatic territory.” Destination: Evidence for the North Galatian Theory
Slide 24
Scholars who affirm the North Galatian theory have also appealed
to Acts 13:13, 14; 14:6. In these passages, Luke identified locations based on
geographical regions rather than Roman provinces. Antioch is described as in
Pisidia rather than Galatia, and Lystra and Derbe are described as cities of
Lycaonia rather than Galatia. Thus the terms in Acts 16:6 are regional rather
than provincial. While Luke often used regional rather than provincial
descriptions, when Paul described the location of the churches that he founded,
he normally did so by province: “the churches of the Asian province” (1 Cor
16:19); “churches of Macedonia” (2 Cor 8:1); “Achaia” (2 Cor 9:2). Destination:
Evidence for the North Galatian Theory
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The South Galatian theory was popularized by W. Ramsey in his
Historical Commentary on Galatians published in 1899. More recently, the view
has been championed by F. F. Bruce and R. Longenecker. (1) Paul obviously knew
the Galatian readers personally (Gal 1:8; 4:11–15, 19), but no information
exists about his work in North Galatia. (2) The route described in Acts 16:6
and 18:23 seems to be a South Galatian one as discussed above. Destination:
Evidence for the South Galatian Theory
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(3) “Galatia” was the only word that would have encompassed
Antioch, Lystra, Iconium, and Derbe. (4) In 1 Cor 16:1 Paul referred to the
Galatian churches as among the contributors to the collection for Jerusalem.
(5) Barnabas is mentioned three times in Galatians (2:1, 9, 13). Barnabas
accompanied Paul only on the first missionary journey through cities in South
Galatia. Destination: Evidence for the South Galatian Theory
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Destination: Conclusion Both theories have their strengths and
weaknesses. Neither can be proven or disproven conclusively. The balance of the
evidence weighs in favor of the South Galatian theory.
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Date The date for Galatians depends largely on three factors: The
question of destination. The relationship of Paul’s two visits to Jerusalem
mentioned in Galatians (1:18; 2:1–10) with the four visits to Jerusalem
mentioned in Acts (Acts 9:26–30; 11:30; 15:1–30; 21:15–17). The number of
visits to the Galatian churches made before the letter was written as implied
in Gal 4:13.
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Those who espouse the North Galatian theory normally date
Galatians during Paul’s third missionary journey (c. 53–57). Date: Evidence for
a Late Date (North Galatian Theory)
Slide 30
Paul lists two visits to Jerusalem in the first two chapters of
Galatians. The visit mentioned in Gal 1:18 corresponds with Acts 9:26. If Gal
2:1–10 corresponds with Acts 11:28–30, then the letter was written before the
Jerusalem Council. If Gal 2:1–10 corresponds with Acts 15:1–20, Galatians was
written after the Jerusalem Council. Date: Evidence for an Early Date
(South Galatian Theory)
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Post-Jerusalem Council Date Some who espouse the South Galatian
theory identify the Jerusalem visit of Gal 2:1–10 with the Jerusalem Council in
Acts 15:1–20. If this is so, the date of composition for Galatians is likely
some time between the years 50 and 57. Date: Evidence for an Early Date (South
Galatian Theory)
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Pre-Jerusalem Council Date The visit in Gal 2:1–10 seems to
correspond with Acts 11:28–30. Acts 11:28–30 describes a visit for the purpose
of providing famine relief to the Christian Jews in Jerusalem and does not
mention the apostle’s discussion of Paul’s Gentile mission. Equating the Gal
2:1–10 visit with the Jerusalem Council would mean that Paul failed to mention
one of his visits to Jerusalem in his letter to the Galatians. Thus the two
visits of Paul to Jerusalem described in Galatians correspond to the first two
visits described in Acts. Consequently, a pre-49 date for the letter may be
maintained. Date: Evidence for an Early Date (South Galatian Theory)
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Date: Conclusion The preponderance of evidence favors the equation
of the famine relief visit in Acts 11:30 with the visit recounted in Gal
2:1–10. Galatians was most likely written in approximately 48 or 49.
Slide 34
Occasion and Purpose Acts 13–14 combined with scattered references
in Galatians charts Paul’s church-planting work in the churches of South
Galatia. Many believed Paul’s gospel, thereby demonstrating their divine
appointment for eternal life (Acts 13:48; 14:4, 21).
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Occasion and Purpose According to Acts 13:38–39, Paul preached:
“Everyone who believes in Him is justified from everything, which you could not
be justified from through the law of Moses.” Paul’s work met with heavy
opposition from the Jews of the area (Acts 13:45). The issue of salvation by
grace versus the law of Moses permeated Paul’s Galatian ministry and was the
crux that divided Christian disciples from Galatian Jews.
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Occasion and Purpose Paul’s Opponents False teachers infiltrated
the church preaching a different gospel—a gospel that insisted that keeping the
law of Moses, in particular receiving circumcision, rather than faith in the
gospel of grace alone was essential to salvation. The false teachers were
probably Jews who considered themselves Christians. Scholars typically label
these false teachers as “Judaizers” since they sought to impose Judaism on new
Christian converts (Acts 15:1). The more appropriate term is “Agitators.”
Circumcision was their main focus.
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Occasion and Purpose Paul’s proclamation of the gospel of grace
had been so clear that insistence on circumcision and the observance of the law
could not be made without rejection of Paul’s apostleship. This led to the
Agitators’ charge that Paul’s apostleship was somehow inferior to the other
apostles. The members of the Galatian church defected from the true gospel and
began to resent Paul and his teaching and to reject the apostle’s authority.
Slide 38
Occasion and Purpose Paul wrote Galatians to defend the gospel of
justification by faith alone against the false gospel of the Agitators. In the
process he had to defend his apostolic authority against the Agitators’ attack.
Finally, Paul wrote to defend the consistency of the Spirit-led life with the
law’s righteous demands.
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LITERATURE Literary Plan Outline
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Literary Plan Recent research suggests that the letter was
carefully composed. Like most letters from the period, Galatians has an obvious
introduction (1:1–9); body (1:10–6:10); and conclusion (6:11–18). Older
commentators generally see the body of the letter as breaking down into three
major parts: a historical section (1:10–2:21) a theological section (3:1–5:1)
an ethical section (5:2–6:10)
Slide 41
Literary Plan H. D. Betz’s groundbreaking application of
rhetorical criticism to Galatians in his 1979 commentary compared Galatians to
the various categories of speeches and letters described by the ancient
rhetoricians. R. Longenecker has sought to compare Galatians to the various
kinds of letters written in the ancient world.
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Argument of Galatians Introduction 1:1-9 Theme introduced. Paul
skips the normal thanksgiving. It is a different gospel, one worthy of
condemnation (1:9). Follows Dr. Miller’s notes on Galatians (used by
permission) http://chrismiller.cedarville.org/content/galai.pdf
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Argument of Galatians The Origin of Paul’s Gospel: From God rather
than Men 1:10-2:21 Point: to demonstrate that his gospel is actually God's
gospel. Proves it from his personal history. Explanation occurs in chapters 3
and 4.
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Argument of Galatians The Statement 1:10-12 Contains the
interpretive key for chapters 1 and 2. Paul was not a man pleaser. His gospel
came from God.
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Argument of Galatians The Proofs 1:13-2:21 Significance is clear:
Paul is proving that this gospel which he preaches must have come from God
because he did not receive it from men.
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Argument of Galatians Proof #1: Paul's Manner of Life and
Conversion 1:13-16a. At the feet of Gamaliel. Learned zeal for the Law. Did not
learn his gospel before salvation.
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Argument of Galatians Proof #2: Paul's Course After Conversion
1:16b-17 After his salvation Paul did not learn his gospel from any man. Did
not consult with teachers in Jerusalem. He went to Arabia.
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Argument of Galatians Proof #3: Paul's Independence from the
Apostles and Established Churches 1:18-24 At Jerusalem he had a short visit
with Peter. Returned home. Paul's gospel was not learned from any renowned
teacher.
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Argument of Galatians Proof #4: Acknowledgment from the pillars
2:1-10 Pillars of the church accepted him and endorsed his ministry. Jewish and
gentile relations were addressed.
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Argument of Galatians Proof #5: Acknowledgment from Peter 2:11-21
Transition to the next two chapters. Paul finishes his historical survey
proving his gospel is from God.
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Argument of Galatians Proof #5: Acknowledgment from Peter 2:11-21
Paul's rebuke of Peter's hypocrisy further establishes the validity of Paul's message.
Paul's closing discourse in this section (2:17-21) contrasts his own salvation
experience of faith with a merit oriented observance of the law.
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Argument of Galatians The Explanation of Paul’s Gospel 3:1-5:1
Heart of the Epistle (theology of law and salvation). Begins to explain and
thus defend his teaching.
Slide 53
Argument of Galatians The Problem: Trying to Achieve
Sanctification by Keeping the Law 3:1-5 Galatians' method of progress after
salvation. After beginning with the Spirit, are you now trying to attain your
goal by human effort? The matter of concern then does not seem to be mere
attention to the Mosaic law but the particular pharisaical and works oriented
approach to the law.
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Argument of Galatians The Solution: Walk by Faith 3:6-9 Principles
are analogous. Abraham’s example of faith.
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Argument of Galatians The Explanation in Terms of the Law
3:10-4:11 Problem: misunderstanding of the Law. He first discusses the proper
place of the law and then addresses its original purpose.
Slide 56
Argument of Galatians To evidence rather than produce
sanctification 3:10-18 The law was always intended to reveal the holiness of
God and to provide direction for the redeemed people of God. An avenue for the
expression of obedience.
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Argument of Galatians The principle stated 3:10-14 In Paul's
theology faith is the means of justification and keeping of the law is only an
evidence. Paul's statement that the law is not based on faith (3:12) does not
mean that the law is in opposition to the principle of faith. Rather, his point
is that the law concerns doing and the evidence of salvation rather than
believing and the means of salvation. Curse of the law and the freedom of sin
provided on the cross.
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Argument of Galatians The principle explained 3:15-18 Paul
explains the fact that the law has never had a place in man's salvation by
citing the chronology of the law. Because we are saved by our participation in
the Abrahamic promise (participation secured through faith), the law which was
added later cannot alter the conditions of salvation. Should not use the law as
an aid to justification.
Slide 59
Argument of Galatians To lead to salvation by faith 3:19-4:11 If
the law was not intended as a means to salvation, then one might wonder what
its purpose was – it was given because of transgressions. The law was intended
to lead men to Christ. Time under the law and the child’s tutor. Paul’s final
concern is that the Galatians have retreated in their thinking by resorting to
a works oriented system.
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Argument of Galatians The Exhortation: to Accept Paul's Gospel
4:12-5:1 Exhorts them to accept his gospel. Encourages them based on their
personal relationship.
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Argument of Galatians Based on their relationship to Paul 4:12-20
Past warm relationship. His concern is for their welfare, while the opponents
are selfishly motivated.
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Argument of Galatians Based on their relationship to Christ
4:21-5:1 Based on their freedom in Christ. Hagar and Ishmael / Sara and Isaac
Because they can’t coexist, the Galatians should disassociate themselves from
the advocates of law.
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Argument of Galatians The Application of Paul’s Gospel 5:2-6:10
Sets out to apply his gospel to his audience. Emphasis: warning and
encouragement.
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Argument of Galatians The Warning 5:2-15 Social implications of
his doctrine. Human effort is antithetical to faith. His final note of
admonition is that true fulfillment of the law would express itself in love for
each other rather than infighting.
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Argument of Galatians The Encouragement to Sanctification
5:16-6:10 Encouragement by proper means. A proper relationship to the Spirit of
God will result in fulfilling the law of Christ.
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Argument of Galatians The method: dependence upon the Spirit 5:16
Trust in: human effort or divine enabling. The Spirit is the source of power.
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Argument of Galatians The explanation 5:17-24 Difference between
self-sufficiency and God sufficiency. Trust in self = desire of flesh. Trust in
Spirit = fruit of the Spirit.
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Argument of Galatians The application 5:25-6:10 Two areas where
Spirit led living is manifest: The first is in genuine concern for a brother
caught in sin. The second is in proper use of finances.
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Argument of Galatians Conclusion 6:11-18 It reveals Paul’s heart.
To accept his gospel for their benefit. Marks of persecution.
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THEOLOGY Theological Themes Contribution to the Canon
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Theological Themes Justification by Faith versus Works of the Law
Paul stressed that a person is justified by faith apart from the works of the
law. Since the Protestant Reformation, texts such as Gal 2:15–16 and 3:6–14
have been interpreted as teaching that, because of Jesus’ sacrificial death,
sinners are declared righteous by the heavenly judge through faith in Christ
rather than by personal acts of obedience.
Slide 72
Theological Themes Recent scholarly discussions have questioned
this traditional understanding at several levels. N. T. Wright has argued that
“justification” is not the imputation of God’s righteousness or Christ’s
righteousness to the believer but is actually an anticipation of God’s final
judgment of the individual. J. D. G. Dunn has argued that, although “works of
the law” refers in general to the deeds prescribed by the Torah, the term
primarily referred to the rituals and activities that distinguished Jews from Gentiles
such as circumcision, Sabbath keeping, and the observance of purity laws.
Finally, some scholars argue that the phrase that is normally translated “faith
in Christ” (pistis Christou; e.g., 2:16) should actually be translated
“Christ’s faith/ faithfulness” and refers to Christ’s faithfulness to God,
particularly as expressed through his obedient death.
Slide 73
Theological Themes Galatians teaches that believers are declared
righteous by God, both now and in eschatological judgment, based on Christ’s
sacrifice and in response to their faith in Jesus and not through obedience to
the OT law.
Slide 74
Theological Themes The Nature of the Atonement Galatians 3:10–14
is one of the clearest statements in the NT on the substitutionary nature of
Jesus’ death. Interpreted in light of Deut 27:26, the fact that Jesus died by
crucifixion demonstrates that he bore the curse of believing sinners in their
place. Jesus granted forgiveness to sinners by suffering the penalty for their
sins so that they might escape God’s wrath.
Slide 75
Theological Themes The Identity of Jesus Galatians reflects a very
high Christology. Paul insisted that he was made an apostle not “by man, but by
Jesus Christ.” Four times the letter calls Jesus God’s “Son” (1:16; 2:20; 4:4,
6). It also repeatedly assigns to Jesus the title “Lord,” a title of deity that
was the preferred substitute for the name Yahweh in Jewish Greek texts as well
as in Paul’s letters. The letter clearly demonstrates that a high Christology
was not a product of theological evolution in which Jesus grew from a mere man
to semi-divine to divine as stories about him were embellished and descriptions
of him were exaggerated.
Slide 76
Contribution to the Canon Gentiles included in the church on equal
terms with the Jews (3:28); circumcision not required, contrary to the “false
gospel” of the Agitators (1:6–9; 6:15) Paul’s confrontation of Peter regarding
the inclusion of the Gentiles, most likely prior to the Jerusalem Council
(2:11–14; see Acts 15)
Slide 77
Justification by faith apart from works of the law (see 2:15;
3:24); demonstration from Scripture that Abraham was also justified by faith
apart from works (3:1–4:7, esp. 3:6 citing Gen 15:6) Defense of Christian
freedom from the demands of the law (5:1–15) Teaching on life in the Spirit and
the fruit of the Spirit (5:16–26) Contribution to the Canon
Slide 78
Ephesians
Slide 79
Author: Paul Date: Around 60 Provenance: Roman imprisonment
Destination: Circular letter or Ephesus Occasion: Not clearly identifiable
Purpose: To declare and promote cosmic reconciliation and unity in Christ
Theme: The submitting all things to Christ’s authority Key Verses: 1:3–14,
especially 1:9–10 KEY FACTS: EPHESIANS
Slide 80
Ephesians is a magisterial summary of Paul’s teaching and only
Romans has exercised more influence on Christian thought throughout church
history. First, Paul presented the theme of subjecting all things to Christ’s
lordship most clearly and articulately in Ephesians. Second, perhaps only
Colossians can compare with Ephesians’ emphasis on the staggering aspects of
Christ’s victory that believers already enjoy in Christ. Third, Ephesians
contains perhaps the most developed discussion of and vision for the church.
Fourth, Ephesians also contains the most developed discussion of spiritual
warfare in the NT (6:10–18; see 2 Cor 10:3–6). INTRODUCTION
Slide 81
Authorship Date Provenance Destination Occasion Purpose HISTORY
Slide 82
It is common to speak of three tiers within the “Pauline” corpus:
Undisputed letters (Romans, 1 and 2 Corinthians, Galatians, Philippians, 1
Thessalonians, Philemon) Deutero-Pauline letters (Ephesians, Colossians, 2
Thessalonians) Pseudonymous letters (1 and 2 Timothy, Titus) Many modern
scholars reject the traditional view that Ephesians is an authentic Pauline
letter. Authorship Authenticity
Slide 83
Scholars who dismiss Paul’s authorship of Ephesians point to the
following lines of evidence: Theology Vocabulary Literary style The
relationship to Colossians The impersonal nature of Ephesians Authorship
Authenticity
Slide 84
Opponents of authenticity claim that the theological themes do not
represent developments of the undisputed Pauline letters but departures from
these. Proponents of Paul’s authorship respond by pointing out texts in the
undisputed Pauline letters that parallel the thought of Ephesians. Those who
reject Paul’s authorship on the grounds of vocabulary point out that Ephesians
utilizes unique language not found elsewhere in Paul and that the letter has
too many hapax legomena. Proponents of Paul’s authorship generally protest by
pointing out that Paul’s undisputed letters also contain a high number of hapax
legomena. Authorship Authenticity
Slide 85
Concerning literary style, opponents of authenticity cite the high
percentage of pleonastic elements (i.e., prepositions, participles, etc.); the
compound use of the genitive; unusually long sentences; and elevated diction.
Proponents of Paul’s authorship counter with the claim that many of these
features are not unusual for Paul, especially in light of the doxologies and
prayers in chaps. 1–3. Many opponents of authenticity claim Ephesian dependence
upon Colossians. Advocates of authenticity claim that the conceptual closeness
between the two letters does not call common authorship into question.
Authorship Authenticity
Slide 86
In terms of the impersonal nature of Ephesians, some scholars
observe that the letter lacks any personal greetings and ends with an
impersonal farewell. Many advocates of authenticity are quick to point out that
the letter is a circular letter because of the probability on text-critical
grounds that the words “at Ephesus” (1:1) are not part of the original text.
Authorship Authenticity
Slide 87
If the letter was written during Paul’s Roman imprisonment, then
it dates to 58–60 (60–62 in the conventional reckoning). If one places
Ephesians earlier in Paul’s ministry, then it dates to the early or mid-50s.
Most who see the letter as Deutero-Pauline or post-Pauline date the letter
somewhere between 70–90. Date
Slide 88
Since Ephesians, Colossians, and Philemon appear to have been
written at approximately the same time and since Philemon belongs to the final
phase of Paul’s imprisonment, a date around the year 60 is reasonable. Date
Slide 89
The provenance of Ephesians is inextricably related to issues such
as authorship, the identity of the addressees, and the date. Many hold that
Ephesians was written from the same place as Colossians and Philemon, and
possibly Philippians. Provenance
Slide 90
The fact that some important manuscripts do not include “in
Ephesus” (1:1) poses problems for identifying a destination. Some scholars have
theorized that Ephesians was a circular letter. Destination
Slide 91
Paul’s letters are occasional pastoral letters that addressed
specific congregational circumstances. But Ephesians appears to break this
mold, and thus it is difficult to detect a clear occasion for the letter. In
contrast to the tone and content of Colossians, Ephesians does not read like a
response to false teaching. Some have questioned the search for an occasion to
the extent that they doubt whether Ephesians is a letter at all. Occasion
Slide 92
If one assumes the circular nature of the letter, Ephesians
represents a careful summary and exposition of Paul’s thought. Others identify
specific needs that Christians in Asia Minor would have had. Occasion
Slide 93
Ephesians emphasizes the cosmic reconciliation in Christ and
stresses the need for (1) unity in the church; (2) a distinctive Christian
ethic; and (3) vigilance in spiritual warfare. Purpose
Slide 94
Literary Plan Outline LITERATURE
Slide 95
Recent works have set forth a variety of proposals regarding the
literary plan of Ephesians. Rhetorical structure (N. A. Dahl, A. T. Lincoln,
and A. C. Mayer) Chiastic structure (P. S. Cameron and J. P. Heil) Though these
studies are insightful and thought-provoking, many rightly remain unpersuaded
by macrochiastic and rhetorical analyses because of the ever-present danger of
pressing Paul’s letters into preconceived models. Literary Plan
Slide 96
Argument of Ephesians Introduction 1:1-2 Identifies both the
writer and the readers. Follows Dr. Miller’s notes on Ephesians (used by
permission) http://chrismiller.cedarville.org/content/ephei.pdf
Slide 97
Argument of Ephesians The Divine Purpose: The Headship and Glory
of Jesus Christ 1:3-14 Theme: Paul's basic focus is unfolding God's purpose of
placing all things under the headship of Christ. Eph 3:9-11 "And he made
known to us the mystery of his will. . . to bring all things in heaven and on
earth together under one head, even Christ."
Slide 98
Argument of Ephesians The Means of the Purpose: Salvation 1:3-8.
It was necessary to redeem a people. God’s plan was to produce a holy people.
Slide 99
Argument of Ephesians The Goals of the Plan 1:9-14 Two Goals: the
headship of Christ and the glory of Christ. Headship unknown before revelation
(1:9-10). Meant to be for the praise of his glory (1:12, 14).
Slide 100
Argument of Ephesians Paul’s Prayer that Christians may Realize
God’s Purpose and Power 1:15-23 First desire: Ephesians to know the person of
God better. Second desire: Understand aspects of God’s plan. Prayer ends:
emphasis upon the headship of Christ over all things.
Slide 101
Argument of Ephesians Steps toward the Fulfillment of God’s
Purpose 2:1-3:21 Paul describes steps to accomplish God’s purpose. These steps
are unrevealed up to this point.
Slide 102
Argument of Ephesians The Salvation of Individuals by Grace 2:1-10
Classic passage on salvation. God is the focus.
Slide 103
Argument of Ephesians The Reconciliation of Jew and Gentile
through the Cross 2:11-22 Not only has God saved Jew and Gentile but he has
also reconciled them together in one body. Because of the work of the cross
both groups have been reconciled to God and to each other so that they might be
". . . built together to become a dwelling in which God lives by his
Spirit (2:22).
Slide 104
Argument of Ephesians The Revelation of this Unity 3:1-13 This
unity was a mystery to generations before Paul. ". . . through the gospel
the gentiles are heirs together with Israel, members together of one body, and
sharers together in the promise in Christ Jesus" (3:6). ". . .
through the church, the manifold wisdom of God should be made known to the
rulers and authorities in the heavenly realms, . . ." (3:10). God’s glory
and plan are made clear through bringing Jew and gentile together, as Jew and
gentile, in the church.
Slide 105
Argument of Ephesians Paul's Prayer for Christians to Have A
Deeper Experience of God's Wisdom 3:14-21 Paul prays the Ephesians may
understand the love which God has for them and may be filled with Him. Closes
with prayer and praise to God.
Slide 106
Argument of Ephesians Practical ways to Fulfill God’s Purpose in
the Church 4:1-6:20 Paul emphasizes the heavenly position of the church, but it
must be lived out on the earth. Paul prescribes several avenues in which God's
ultimate goals for the church may be carried out in daily living.
Slide 107
Argument of Ephesians Unity in the Body 4:1-16 Paul's initial
admonition of walking worthy of the calling which Christians have received
(4:1) is no doubt a reference to the goal of manifesting the wisdom of God from
3:10, 21. Goal of unity described: "Make every effort to keep the unity of
the Spirit. . . one body and one spirit just as you were called to one hope . .
. one Lord, one faith, one baptism; one God and father . . ." (4:3-6). The
means by which this unity is accomplished seems to be through the preparation
and edification of the body by spiritually gifted leaders.
Slide 108
Argument of Ephesians Renewal of the Personal Life 4:17-5:20
Personal sanctification is a major step in the church's ability to manifest the
glory of God. Paul encourages a transformation in the personal life by putting
off sinful practices and putting on godly practices (4:17-32). Be imitators of
God (5:1-7) and live as children of the light (5:8-20).
Slide 109
Argument of Ephesians Deference in Personal Relationships 5:21-6:9
Paul also admonishes proper deference in relations with other people. His
concern is mutual submission and deference and he outlines three basic
relationships: husbands and wives (5:22-33), parents and children (6:1-4), and
masters and slaves (6:5-9).
Slide 110
Argument of Ephesians Strength in Spiritual Conflict 6:10-20
Because God's intent is that his glory be demonstrated through the church not
only to mortals but also to "the rulers and authorities in the heavenly
realms, . . ." (3:10) it is essential that the Christian utilize and
demonstrate the power of God in spiritual conflict. Importance of prayer.
Slide 111
Argument of Ephesians Conclusion 6:21-24 Letter carrier Tychicus.
Slide 112
Theological Themes THEOLOGY
Slide 113
The Lordship of Christ The “[bringing back of] all things . . .
together again under one head” (1:10), the Lord Jesus Christ, is the central
theme of the whole letter. God progressively brings about this realignment of
proper authority and submission in two spheres: the heavens (1:3,10, 20; 2:6;
3:10; 6:12); and the earth (1:10; 3:15; 4:9; 6:3). Theological Themes
Slide 114
The Lordship of Christ Though the theme is the subjection of all
things to the lordship of Christ, Paul stressed the unified work of all three
members of the Trinity in bringing this goal to its fulfillment. This thematic
theological center is expressed through four theological themes: soteriology,
ecclesiology, ethics, and spiritual warfare. Theological Themes
Slide 115
The Nature of Salvation Ephesians 1:1–14 describes the salvific
blessings in the heavenly realms that belong to all those in Christ. Paul also
stressed the amazing power of grace in salvation (2:1–10). The believers’ union
with Christ means that just as Christ was raised up and seated at God’s right
hand (1:20), so believers are made alive and raised up with Christ and seated
with him in heaven (2:6). This surpassingly great salvation is a gift of God,
not an achievement of man, because it is by grace through faith (2:8) and thus
precludes human boasting (2:9). Theological Themes
Slide 116
The Church Ephesians places a marked emphasis on the nature of the
church. Trinitarian ecclesiology emerges again in 2:22: in Christ, the church
becomes God’s dwelling place in the Spirit. Paul’s teaching on spiritual gifts
also addresses the theme of ecclesiology (4:13). Theological Themes
Slide 117
Proper Christian Conduct (Ethics) Ethics also has a trinitarian
dimension as Paul called on believers to give thanks to God the Father in the
name of Jesus Christ our Lord as a result of being filled by the Spirit (4:1;
5:18–20). Paul’s ethical approach is not divorced from his soteriology.
Theological Themes
Slide 118
Proper Christian Conduct (Ethics) The role of divine enablement in
ethics occurs in various ways. First, at the structural level Paul clearly
based the imperative (chaps. 4–6) on the indicative (chaps. 1–3); that is, he
grounded his commands in the spiritual reality engendered by Christ. Second, at
the grammatical level Paul placed worship (5:19), thankfulness (5:20), and
submission (5:21–6:9) in subordinate relationships to the phrase “be filled with
the Spirit” (5:18). Theological Themes
Slide 119
Spiritual Warfare Paul spoke of specific groups such as “powers”
(dynameis, 1:21); “dominions” (kyriotēs, 1:21); “principalities” (archai, 1:21;
3:10; 6:12); and “authorities” (exousiai, 1:21; 2:2; 3:10; 6:12). The apostle
also identified hostile powers in an inclusive sense as “cosmic rulers of this
present darkness” (kosmokratores tou skotous toutou, 6:12). Eph 1:21 asserts
that Christ’s rule is over not only the four specific groups of evil powers
listed there, but also over “every name named, not only in this age but in the
age to come.” Theological Themes
Slide 120
Spiritual Warfare This focus on spiritual warfare is connected to
Paul’s earlier discussion of soteriology and the work of Christ. Spiritual
warfare is also connected to Paul’s earlier discussion of ecclesiology and
ethics. Eph 6:10–20 stands out as one of the clearest passages on spiritual
warfare in Scripture. The key theme of 6:10–17 is the exhortation to stand in
God’s strength against the powers arrayed against the believer. Theological
Themes
Slide 121
121 The End
II. GALATIANS & EPHESIANS
in English, Spanish, French, German, Greek,
Italian, Swedish, Russian, Ukrainian,
Arabic, Chinese, Hindi, Thai, Vietnamese
and Portuguese
2.1 Galatians
01. English
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12. Hindi – (हिन्दी)
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14. Vietnamese - (Tiêng Viêt)
15. Portuguese - (Português)
01. English
02. Spanish - (Español)
03. French - (Français)
04. German - (Deutsch)
05. Greek - (Κοινη)
06. Italian – (Italiano)
07. Swedish – (Svenska)
08. Russian – (Русский)
09. Ukrainian – (Українська)
10. Arabic - (العربية)
10. Arabic - (العربية)
11. Chinese – (汉语)
12. Hindi – (हिन्दी)
13. Thai - (ภาษาไทย)
15. Portuguese - (Português)
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