Journal articles: 'Ephesians 4'

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Loscalzo, Craig. "Ephesians 4:1-16." Review & Expositor 85, no. 4 (December 1988): 687–91. http://dx.doi.org/10.1177/003463738808500408.

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Dockery, David S. "Ephesians 4:1–6." Review & Expositor 88, no. 1 (February 1991): 79–82. http://dx.doi.org/10.1177/003463739108800109.

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Hyde, James A. "Ephesians 4:17–24." Review & Expositor 89, no. 3 (August 1992): 403–7. http://dx.doi.org/10.1177/003463739208900309.

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Ballenger, Isam E. "Ephesians 4:1–16." Interpretation: A Journal of Bible and Theology 51, no. 3 (July 1997): 292–95. http://dx.doi.org/10.1177/002096439605100309.

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Holladay, James F. "Ephesians 4:30: Do Not Grieve the Spirit." Review & Expositor 94, no. 1 (February 1997): 81–87. http://dx.doi.org/10.1177/003463739709400107.

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MacDonald, Margaret Y. "God’s Gift in Ephesians: Dwelling in the Space of Divine Transcendence in the Face of Hopelessness and Dislocation." Horizons in Biblical Theology 41, no. 2 (September 13, 2019): 209–23. http://dx.doi.org/10.1163/18712207-12341398.

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Abstract With a focus on Eph 4:7-16, the article highlights the significance of the concept of “gift” in Ephesians. John Barclay’s work helps to situate the Paul of Ephesians among Jewish theologians of grace, especially the perspective of the Qumran Hodayot with respect to the incongruity of divine mercy. Moreover, the results of recent analyses of Ephesians within the Roman Imperial context, including civic and familial concepts, are pushed to a new level of understanding. The study includes an examination of the link between ancient ideologies and practices related to gift giving and the delineation of social bonds and communal obligations where the depiction of the role of Christ as the giver of ministerial gifts plays a crucial role. Ultimately, the essay goes some way to close the perceived gap between the undisputed letters and Ephesians in term of a theology of grace.

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Mbennah, E. D. "The goal of maturity in Ephesians 4:13-16." Acta Theologica 36, no. 1 (October 17, 2016): 110. http://dx.doi.org/10.4314/actat.v36i1.7.

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Page, Sydney. "Whose Ministry? a Re-appraisal of Ephesians 4:12." Novum Testamentum 47, no. 1 (2005): 26–46. http://dx.doi.org/10.1163/1568536053602631.

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AbstractEph. 4:12 consists of three prepositional phrases that indicate why Christ gave the Church apostles, prophets, evangelists, pastors and teachers. Recent translations take the second of the three phrases as dependent on the first, so that together the two phrases refer to the single purpose of equipping the saints for the work of ministry. However, a careful examination of the prepositions used in verse 12, the grammatical structure of the verse, the key terms found here, the literary context, and the way the text was understood by Chrysostom suggests that the three phrases ought to be seen as parallel to one another, in which case they describe three distinct purposes for the giving of the individuals mentioned in verse 11.

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Brain, Michael. "Christ and the Church: Ephesians 4:8–10 as a Test of Theological Exegesis." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 4 (November 2019): 418–31. http://dx.doi.org/10.1177/1063851219873162.

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Historical criticism often lacks the information required to determine the meaning of a biblical text, requiring readers of Scripture to engage with other interpretive approaches. Using Ephesians 4:8–10 as an example, this article demonstrates how theological interpretation, by bracketing out historical questions and examining scriptural figures and typologies, brings coherence to texts where historical criticism falls short. The article compares historical-critical interpretations of Ephesians 4 with patristic and medieval readings. Where historical-critical scholars have been unable to discern the precise meaning of the text, pre-critical readers understood it as having multiple meanings, each one cohering within the unity of the gospel narrative. Using this insight, the article offers a theological interpretation of Eph. 4, unifying the various interpretations in their common reference to the gospel, depicted as a story of Christ’s humiliation and exaltation.

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Rahardjo, Victor Immanuel, and Roberth Ruland Marini. "Studi Deskriptif Prinsip-Prinsip Pelayanan Menurut Efesus 4:11-16." Jurnal Teologi (JUTEOLOG) 1, no. 1 (December 29, 2020): 36–58. http://dx.doi.org/10.52489/juteolog.v1i1.10.

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There are many problems in ministry because God's servants do not have principles or standards of service that become a reference so that it has an impact on conflicts of interest so that God's church does not experience growth. Calling and equipping ministers to build up the body of Christ which must be built up to the certain standards and qualities desired by God. By using descriptive qualitative analysis in Ephesians 4: 11-16, it can be explained how the minister is called, equipped to produce unity of faith in the Son of God, produce full maturity and produce a growth rate according to the fullness of Christ. Every believer is required to experience progress and growth in his life both physically and spiritually. This growth has a definite and clear direction that is sourced and focused on Christ Himself. The expected result from understanding the principles of service according to Ephesians 4: 11-16 is the growth of service, both in quantity and quality. That is having the confidence of salvation, a healthy prayer life, perseverance in reading the Word of God, faithfulness in fellowship and the habit of witnessing.

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Andrian, Tonny. "Exegesis Integrative Review of Salvation Because The Love Of God Is The Basic of The Church As The Unity of The Body of Christ (Ephesians 2:11-22)." Journal DIDASKALIA 3, no. 1 (April 15, 2020): 20–29. http://dx.doi.org/10.33856/didaskalia.v3i1.166.

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The subject of the unity of the church has appeared several times during the period of church history as a major subject. Even in the 20th century, differences of opinion on the subject of unity led to divisions. This point cannot be ignored. That is why the researcher conducted an integrated exegessa study on the meaning of the Church as the unity of the body of Christ Ephesians 2: 11-22. Ephesians 2: 11-22 is not a separate passage, but integrative, with other passages in the book of Ephesians. (this would be integrative both with Ephesians 2: 1-10 and Ephesians 4: 1-6) The conjunction "therefore" in Ephesians 2.11, describes the preceding verses that speak of grace. The suffering of Jesus Christ and His sacrifice on the cross, and His shed blood, are manifestations of grace that saves sinners. A demonstration of grace, which is free gift. It is the grace that saves people from sin. Thus Ephesians 2: 11-22 must be seen as a context that comes from grace. The saving or salvation based on the grace of God, as a building body of Christ, which is a union, which was previously "distant", ie those who are without Christ, not belonging to the citizens of Israel, become one body of Christ as intended by God. Ephesians 2: 11-22 explains that the unification of the body of Christ is a reflection of the journey of a Christian individual who has been saved by the grace of Christ God, is united or united with other Christian individuals to move towards the unity of building the body of Christ, as the Temple of God. the church as the unified Body of Christ, is built on the teachings of the Apostles and Prophets. Thus, the church, which has a government, a doctrine that may not be the same as one another, but the church is a unity in the bonds of the Spirit of peace, one faith, one Baptism, one god, one GOD the FATHER of all God, as salt and The light of the world, brings transformation and restoration for the world, through the carrying out of the task of the grace of Christ, namely the preaching of the gospel of the kingdom of heaven, so that all knees will kneel and all tongues confess that Jesus Christ is Lord to the glory of the heavenly Father.

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Fina, Lien Iffah Naf’atu. "A Muslim Reading of the Haustafeln of Ephesians 5:21-33 in Dialogue with Quran 4:34." Indonesian Journal of Theology 5, no. 2 (April 18, 2019): 194–210. http://dx.doi.org/10.46567/ijt.v5i2.26.

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The essay questions whether Ephesians 5:21-33 supports a hierarchical relation between husbands and wives as an ideal and universal principle. To answer the question, as a Muslim, I share my reading of this passage in dialogue with a similar Qur’anic passage, Q. 4:34. I learn that the two texts have undergone similar history since its emergence until today. Through a contextual reading, I view that even though Ephesians 5:21-33, as well as Q. 4:34, adopted the household concept accepted in the area, which was patriarchal, the author instilled a new higher equal relationship between husbands and wives. In short, this text proposes “an intended transformation” or an “imaginative vision.” Offering a new reading of gender-related texts is a shared struggle in both traditions. It is an important endeavor to make the scriptures speak for today’s world as a powerful basis for social transformation.

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Gombis, Timothy. "Cosmic Lordship and Divine Gift-Giving: Psalm 68 in Ephesians 4:8." Novum Testamentum 47, no. 4 (2005): 367–80. http://dx.doi.org/10.1163/156853605774482081.

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AbstractThe use of Psalm 68 in Eph. 4:8 has proved to be one of the most difficult interpretive problems in this enigmatic letter. In this article I will engage and critique a leading interpretive proposal and then offer an alternative reading that exploits the elements of divine triumph and divine warfare in Ephesians, and that satisfactorily accounts for the quotation and elaboration by the writer in vv. 9-10.

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Newman, Carey C. "Election and Predestination in Ephesians 1:4-6a: An Exegetical-Theological Study of the Historical, Christological Realization of God's Purpose." Review & Expositor 93, no. 2 (May 1996): 237–47. http://dx.doi.org/10.1177/003463739609300205.

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For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his children through Jesus Christ, in accordance with his pleasure and willto the praise of his glorious grace (Ephesians l:4-6a).

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Nortjé-Meyer, Lilly. "QUESTIONING THE ‘PERFECT MALE BODY’: A CRITICAL READING OF EPHESIANS 4:13." Scriptura 90 (June 12, 2013): 731. http://dx.doi.org/10.7833/90-0-1063.

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Prajnamitra, Thomas, Hana Suparti, Sri Wahyuni, and Paulus Sentot Purwoko. "Studi Eksplanatori Dan Konfirmatori Nasehat Rasul Paulus Tentang Kedewasaan Penuh Berdasarkan Efesus 4 :1 – 32 Di Kalangan Guru Pendidikan Agama Kristen Sekolah Dasar ( SD ) Se – Kota Surakarta." Jurnal Pendidikan Agama Kristen (JUPAK) 1, no. 1 (December 4, 2020): 1–20. http://dx.doi.org/10.52489/jupak.v1i1.7.

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This article is the result of a dissertation research which begins with an explanation of the Apostle Paul's Advice on Full Maturity based on the Book of Ephesians 4: 1 - 32 considering that Christian elementary school Christian education teachers in the city of Surakarta are indeed required to have full maturity because based on an initial survey questionnaire distributed to 25 elementary school Christian religious education teachers randomly in 5 sub-districts in Surakarta gave an indication that there are still elementary school Christian Religious Education teachers in Surakarta who have not been able to be role models for their students in showing the maturity of a teacher. The methodology used in this study is a quantitative method using a questionnaire and literature review. The results showed the level of implementation of the Apostle Paul's Advice on Full Maturity based on the Book of Ephesians 4: 1 - 32 in the medium category, the dominant dimension was growing in all things towards Christ (D3), and the dominant background was the length of time he was a teacher (L4).

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Gosnell, Peter W. "Networks and Exchanges: Ephesians 4:7-16 and the Community Function of Teachers." Biblical Theology Bulletin: Journal of Bible and Culture 30, no. 4 (November 2000): 135–43. http://dx.doi.org/10.1177/014610790003000404.

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18

O'Neill, J. C. "'The Work of the Ministry' in Ephesians 4:12 and the New Testament." Expository Times 112, no. 10 (July 2001): 336–40. http://dx.doi.org/10.1177/001452460111201004.

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Triastanti, Deni, Krido Siswanto, and Enggar Objantoro. "Implikasi Faktor Pertumbuhan Rohani Keluarga Kristen Berdasarkan Efesus 5:22-6:4 Bagi Pembinaan Keluarga di Gereja." Integritas: Jurnal Teologi 3, no. 1 (June 30, 2021): 267–84. http://dx.doi.org/10.47628/ijt.v3i1.54.

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The implications of the spiritual growth factors for Christian families based on Ephesians 5: 22-6: 4 for family formation in the church. This writing uses a hermeneutic literature study to analyze the text of Ephesians 5: 22-6: 4. The author also includes a qualitative descriptive analysis, in order to describe the discussion related to the Christian family to find implications for the formation of the Christian family in the church. From the results of the research, the author's interview with 5 young family members, the wives obey the authority of the husband as the head of the family as many as 4 participants, the husband in loving his wife by providing services to the welfare of the wife both physically and spiritually there are 4 participants, the children describe the role His obedience, namely depending on the attitude of the two parents, there are 3 participants and the parents (husband and wife) carry out their role in educating children by being spiritual role models through attitudes and actions, there are 3 participants. As an implication for family formation in the church, namely, the wife in her role of submission and respect to the husband, as the husband has the role of head and loves the wife, as children have an attitude of obedience and respect to both parents and as parents (husband and wife) has the role of not arousing children's anger and educating children in God's teachings.

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Siagian, Rustam. "Pembaharuan Rohani Menurut Efesus 4:23 Sebagai Dasar Pertumbuhan Jemaat." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 4, no. 2 (June 18, 2020): 98–112. http://dx.doi.org/10.47154/scripta.v4i2.37.

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Kehidupan Kristen itu memiliki natur untuk bertumbuh, makin dewasa secara rohani dan menjadi berkat bagi sesama. Pada kenyataannya pertumbuhan itu menghadapi banyak kendala sehingga prosesnya tidak mudah. Karena itu perlu sekali untuk memperhatikan dasar pertumbuhan rohani itu agar prosesnya bisa terus berkelanjutan dalam berbagai situasi seperti yang diharapkan setiap orang percaya. Karena itu tulisan ini akan mengeksegesa Efesus 4:23 sebagai dasar pertumbuhan rohani jemaat. The Christian life has the nature to grow, become more spiritually mature and be a blessing to others. In reality the growth faces many obstacles so the process is not easy. Therefore it is necessary to pay attention to the basis of spiritual growth so that the process can continue in various situations as expected by every believer. Therefore this paper will expand Ephesians 4:23 as the basis for the spiritual growth of the church.

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Astuti, Tri. "STUDI BIBLIKA SPRITUALITAS MANUSIA BARU BERDASARKAN SURAT EFESUS 4: 23-32." Shift Key : Jurnal Teologi dan Pelayanan 10, no. 1 (June 30, 2020): 26–44. http://dx.doi.org/10.37465/shiftkey.v10i1.73.

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The news of the New Testament can be summarized as; God wants us to be His children, in the image of His likeness. The problem is how can believer achieve the God's goal of becoming a new human being? In Ephesians 4: 23-32 Paul explains about how believer can have a true new human spirituality. The purpose of this research is to find out how believers can have true new human spirituality. The research method used is a qualitative biblical approach by using historical and grammatical analysis. The results found several important behaviors that need to be done by believers to experience the renewal of the quality of the spiritual mind, in order to grow into a new human being desired by God, that is, speaking according to the truth, controlling anger, working optimally and behaving affectionately.

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Hartoyo, Stephanus. "Model Keluarga dan Interelasinya di tengah Derasnya Arus Zaman (Eksposisi Efesus 5: 22-6:1-4)." SANCTUM DOMINE: JURNAL TEOLOGI 4, no. 2 (December 19, 2016): 1–8. http://dx.doi.org/10.46495/sdjt.v4i2.21.

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Having observed through media as well as current events in our society, the writer is quite concerned for the family life and future of the next generation. Permissiveness and unfaithfulness are very common in society today, the rate of divorce is getting higher and higher. While violence and crime are prevalent among the youth of today; home to some extent, has lost its function. The interrelationship among the family members has decreased in quality and quantity. Ephesians 5:22-6:4 provides helpful answers and solutions, especially for believers in Jesus Christ. That text helps us to maintain a healthy and successful family as well as nurture our children mentally and spiritually.

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Turner, Max. "Approaching ‘personhood’ in the New Testament, with special reference to Ephesians." Evangelical Quarterly 77, no. 3 (April 21, 2005): 211–33. http://dx.doi.org/10.1163/27725472-07703002.

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The article first examines general linguistic issues involved in speaking about personhood in the NT, and argues that it is not anachronistic to ask how the NT (or any other ancient document) relates to a modern linguistic stereotype of ‘personhood. In a second part, the article examines further the objects and method of such an inquiry. In part 3, we examine the more general NT contribution, and its Christological focus of the issues. Part 4 provides a relatively detailed analysis of personhood (alienated and reconciled) in Ephesians: the single NT writing that provides richest analysis of our theme. Part 5 briefly considers some implications of the dynamic/relational model of personhood elicited there to more modern questions about personhood in relation to foetal life and in the diminishments of old age.

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Sulistiana, Reni. "Kajian Hubungan Orang Tua dengan Anak Berdasarkan Efesus 6:1-4 di Gereja GEKISIA Medan." PROVIDENSI : Jurnal Pendidikan dan Teologi 1, no. 1 (August 8, 2019): 67–86. http://dx.doi.org/10.51902/providensi.v1i1.53.

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Time by time, the relationship between parents and children changes, namely family dysfunction. The responsibilities of both parents and children do not work properly. The researcher aims to know how the parent and child relationship according to the Bible is based on Ephesians 6: 1-4. Data collection using questionnaires. This research is survey research is eskriptif. The results showed that the congregation had a good knowledge of the responsibilities of parents (70%) and those with fairly good knowledge (30%). There are also children who have responsibilities (60%) and have good knowledge (40%). Therefore, to improve the quality of the relationship between parent and child, then the servants of God and the minister of GEKISIA Medan need to increase the quantity of activities such as family retreats, workshops, as well as through the teachings held in Family PA. In addition, the citizens of the congregation to be more diligent to worship and follow the teachings that are held in the church.

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Greifenhagen, F. V. "North American Islamic feminist interpretation: The case of sūrah 4:34, with a comparison to Christian feminist interpretation." Studies in Religion/Sciences Religieuses 33, no. 1 (March 2004): 51–70. http://dx.doi.org/10.1177/000842980403300103.

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Traditionally, Muslim men interpreted the Qur'anic verses describing gender relations and the rights of women. Now Muslim women themselves are arguing for new evaluations of these older interpretations and supporting their arguments with evidence from the sacred text. In this article, the hermeneutic approaches of Islamic feminists to the Qur'an are explored via an investigation of the interpretation of Qur'an 4:34, a verse that is notorious for seeming to legitimate male superiority and wife beating. Discussion focusses on interpretations available in English, thus highlighting the development of various interpretive approaches in the North American Muslim diaspora. Islamic feminist approaches are compared to Christian feminist interpretations of the role of women in the household codes of the New Testament (e.g. Ephesians 5:22-24) in order to understand how the struggle for gender justice is articulated from within various religious identities and in relationship to various sacred texts.

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Starling, David. "Putting on the New Self." Novum Testamentum 61, no. 3 (June 10, 2019): 289–307. http://dx.doi.org/10.1163/15685365-12341638.

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AbstractThis article argues that the principal background against which the clothing metaphor in Eph 4:22, 24 would have been understood by the letter’s original hearers is that of the theater, within which changes of costume signalled changes of identity, character, or fate. After a brief survey of recent scholarly commentaries (which pay surprisingly little attention to the possibility of a theatrical background to the metaphor in these verses) it highlights instances of similar expressions within Greco-Roman theatrical contexts, both literal and metaphorical, discusses the relevant aspects of ancient dramatic theory and practice, and explores the implications of this reading for theological interpretation of Ephesians.

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안인섭. "Calvin’s Sermon and the Korean Church : Centering on Calvin’s Understanding about "Pastor" and Sermons in Ephesians 4: 11." Korea Reformed Theology 26, no. ll (October 2009): 87–107. http://dx.doi.org/10.34271/krts.2009.26..87.

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Ngala, Erna, and Veydy Yanto Mangantibe. "Penginjilan Terhadap Masyarakat Plural Berdasarkan Surat Efesus." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 5, no. 1 (June 29, 2021): 1–16. http://dx.doi.org/10.51730/ed.v5i1.58.

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This article discusses evangelism to plural societies based on the epistle of ephesians. Evangelism is god’s program, design and work that bring for himself, people to fellowship, worship / praise and serve him in wholeness and harmony. Evangelism is established by god from eternity, because all things are designed by god from eternity in his omniscience and power in evangelism (eph. 1: 4-14). God wants his people to have fellowship with him, become his worshipers and serve him, the true god. The challenge in evangelism is that every religion is different, all religions have objects that are worshiped, therefore it will not be possible to be completely equated between one religion and another. Plural society equates christian faith with other beliefs by looking for loopholes to align christianity with other religions. The duty of the believer is to preach the gospel so that unbelievers hear and believe in the lord jesus and are saved, not compromising the gospel or juxtaposing christian faith with other beliefs. Keywords: Evangelism; Plural Society; Ephesians Letter AbstrakArtikel ini membahasa mengenai penginjilan terhadap masyarakat plural berdasarkan surat Efesus. Penginjilan merupakan program, rancangan dan karya Allah yang membawa bagi diriNya sendiri suatu umat untuk bersekutu, menyembah/memuji dan melayani Dia dalam keutuhan dan keserasian. Penginjilan ditetapkan Allah sejak kekekalan, sebab segala sesuatu dirancang Allah dari kekal dalam kemahatahuanNya dan kuasaNya didalam penginjilan (Ef. 1:4-14). Allah menghendaki agar umatNya bersekutu dengan Dia, menjadi penyembahNya dan melayani Dia, Allah yang benar. Tantangan dalam penginjilan adalah setiap agama berbeda, semua agama memiliki objek yang disembah, oleh sebab itu tidak akan mungkin dapat disamakan secara keseluruhannya antara agama satu dengan yang lain. Masyarakat plural, menyamakan iman Kristen dengan kepercayaan lain dengan mencari celah untuk dapat menjajarkan kekristenan dengan keagamaan lain. Tugas dari orang percaya ialah memberitakan Injil agar orang-orang yang belum percaya mendengar dan menjadi percaya kepada Tuhan Yesus serta diselamatkan, bukan mengkompromikan Injil atau menjajarkan iman Kristen dengan kepercayaan lain. Kata Kunci: Penginjilan; Masyarakat Plural; Surat Efesus

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Gerber, Christine. "Leben allein aus Gnade. Eph 2.1-10 und die paulinische Rechtfertigungsbotschaft." New Testament Studies 57, no. 3 (June 8, 2011): 366–91. http://dx.doi.org/10.1017/s0028688511000051.

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In view of some ‘Pauline’ sounding phrases, Eph 2.8-9 is held to be one of the most adequate receptions of the theologoumenon of justification by faith, not works. So could the text be an indicator in the discussion about the right ‘Perspective on Paul’? This paper argues instead that we should read Eph 2.8-9 in its own context and that means first of all that we should follow the flow of the dominant metaphor of ‘dead and alive’. While some phrases might be a Pauline reminiscence, the text as a whole deals with the grace of God in order to substantiate the demand for a life lived according to God's will, as described in greater detail in Ephesians 4–6. Nevertheless Eph 2.1-10 is broadly coherent with Paul's theology.

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Delasanta, Rodney. "Putting off the Old Man and Putting on the New: Ephesians 4:22–24 in Chaucer, Shakespeare, Swift, and Dostoevsky." Christianity & Literature 51, no. 3 (June 2002): 339–62. http://dx.doi.org/10.1177/014833310205100301.

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Luwis, Render. "Keteladanan Kepemimpinan Rasul Paulus sebagai Role Model dalam Pengembangan Sumber Daya Manusia Berdasarkan Efesus 4:1-16 di Gereja Bahagian Bahasa Melayu di Negara Brunei Darussalam." Jurnal Teologi Berita Hidup 2, no. 2 (March 31, 2020): 142–53. http://dx.doi.org/10.38189/jtbh.v2i2.36.

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Abstract: The leader is the person who carries out the process, behavior or relationship. In this case the leader must have leadership qualities that are based on the based on the universal characteristics of a leader, for example, having this research is a literature study or literature review using reference books that contain a discussion about the leadership of the Apostle Paul as a role model in human resources development based on Ephesian 4:1-16 by applying descriptive methods. The leadership model of the Apostal Paul based on Ephesians 4:1-16 as the Role of the Gereja Bahagian Bahasa Melayu Human Resource Development Model in the State of Brunei Darussalam as follows: First the character of Christ-likeness. Second, the unity of believers because God is one which is the doctrinal expected by God to be the basis of theology of believers is that the believer must be able to maintain the unity of the Spirit by the bond of peace, not letting or even confounding. Third, unity of service by sharing gifts is God’s gift to believers to serve Him. Forth, the unity of being the perfect body or Christ is a process of believers throughout life continuously tirelessly focused to grow to be perfect.Abstrak: Pemimpin adalah orang yang melaksanakan proses, perilaku atau hubungan. Dalam hal ini pemimpin harus mempunyai kualitas kepemimpinan yang berbasiskan ciri universal seorang pemimpin, misalnya mempunyai Penelitian ini merupakan kajian literatur atau kajian pustaka dengan menggunakan buku-buku referensi yang memuat bahasan mengenai kepemimpinan Rasul Paulus sebagai role model dalam pengembangan Sumber Daya Manusia berdasarkan Efesus 4:1-16 dengan menerapkan metode deskriptif. Kesimpulan: Keteladanan Kepemimpinan Rasul Paulus berdasarkan Efesus 4: 1-16 sebagai Role Model Pengembangan Sumber Daya Manusia Gereja Bahagian Bahasa Melayu di Negara Brunei Darussalam sebagai berikut berikut: Pertama, karakter seperti Kristus. Kedua, kesatuan orang percaya karena Allah adalah satu adalah doctrinal yang diharapkan oleh Tuhan menjadi dasar teologi orang percaya adalah bahwa orang percaya wajib mampu memelihara kesatuan Roh oleh ikatan damai sejahtera, bukan membiarkan atau bahkan mengacaukan. Ketiga, kesatuan melayani dengan berbagai karunia merupakan pemberian Allah kepada orang percaya agar mereka melayani-Nya. Keempat, kesatuan menjadi tubuh Kristus yang sempurna merpakan proses orang percaya sepanjang hidup terus-menerus tanpa mengenal lelah fokus untuk bertumbuh menjadi sempurna

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Latif, Helen Farida. "Pengaruh Pengajaran dan Persekutuan Terhadap Tingkat Pertumbuhan Rohani Anak dan Remaja." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 1, no. 2 (March 21, 2018): 119. http://dx.doi.org/10.33991/epigraphe.v1i2.18.

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Evangelism to the lost souls is very important for the church to do, and no less important that the church should do, that is, to increase the spiritual growth of the church. In order for the spirituality of the church, including children and youth to experience growth until full maturity according to the will of God is necessary for continuous coaching through teaching and fellowship. In this research, the authors identify that the teaching and the fellowship have a very significant influence on the spiritual growth of children and youth, especially in the Gereja Sungai Yordan Keluarga Allah Kutabumi, Tangerang. This research is to determine the influencing of the teaching and the fellowship to the spiritual growth of children and adolescents. The research was conducted by analyzing data on the presence of children and adolescents in the Bible teaching classes and the fellowship and their spiritual growth based scores on Ephesians 4:13-15 and Acts 2:41-47 using scale interval

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Leidenhag, Joanna. "For We All Share in One Spirit." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (September 1, 2020): 64–87. http://dx.doi.org/10.14428/thl.v4i1.52633.

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Charismatic gifts are an understudied and divisive aspect of Christian worship. Yet, in 1 Corinthians 12, Romans 12, and Ephesians 4, Paul links these phenomena with his famous metaphor for the unity of the church as the Body of Christ. This paper argues that one can better understand how the Holy Spirit unifies both the universal and local church by viewing charismatic gifts as liturgical group actions. After briefly introducing the category of charismatic gifts, I argue that charismatic gifts are a semi–scripted improvisational activity which immerse participants into the core Christian narrative of the universal and invisible church. I then argue that charismatic gifts are given to and enacted by communities, rather than individuals, and so are an example of group action actualising the corporate agency of the local church. When charismatic gifts are seen as liturgical group actions it becomes clear how the Spirit uses charismatic gifts to transform the gathered people of God into the unified Body of Christ.

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Barton, Stephen C. "‘Be Angry But Do Not Sin’ (Ephesians 4:26a): Sin and the Emotions in the New Testament with Special Reference to Anger." Studies in Christian Ethics 28, no. 1 (February 2015): 21–34. http://dx.doi.org/10.1177/0953946814555444.

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Burns, Elizabeth. "MUST THEISTS BELIEVE IN A PERSONAL GOD?" Think 8, no. 23 (2009): 77–86. http://dx.doi.org/10.1017/s1477175609990108.

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The claim that God is a person or personal is, perhaps, one of the most fundamental claims which religious believers make about God. In Hinduism, Brahma, Vishnu and Shiva are represented in person-like form. In the Hebrew Bible/Old Testament God walks in the Garden of Eden (Genesis 3:8), experiences emotions (e.g. Isaiah 61:8), and converses with human beings (e.g. Job 38–41). In the New Testament, God communicates with his people, usually by means of angels or visions (e.g. Matthew 1:20–21), and retains the ability to speak audibly, as he does to Paul on the Damascus road (Acts 9:4–6). And, in the Qur'an, Allah is said to have a face and two hands (e.g. Qur'an 38:75), to see, and to sit on a throne (e.g. Qur'an 57:4). Many believers today would still claim that, among other things which God can do, he loves those who believe in him (e.g. Ephesians 5:29; I Peter 5:7; Qur'an 1:3) and responds to their prayers (e.g. Matthew 7:7–8; Mark 11:24; Qur'an 11:61).

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Peels, Rik. "The Effects of Sin upon Human Moral Cognition." Journal of Reformed Theology 4, no. 1 (2010): 42–69. http://dx.doi.org/10.1163/156973110x495621.

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AbstractThis article provides an elaborate defense of the thesis that we have no reason to think that sin has any direct effects upon our moral cognition. After a few methodological comments and conceptual distinctions, the author treats certain biblical passages on humans’ evil hearts, the function of the tree of the knowledge of good and evil in Genesis 2 and 3, Paul’s comments on the moral situation of the Gentiles in Romans 2, and Paul’s ideas on the Gentiles’ futility of mind as found in Ephesians 4. The most that can be concluded from these passages is that sin has not damaged human moral cognitive faculties to such an extent that they function insufficiently to hold people morally responsible. The author also argues that it is a consequence of sin that humans have knowledge by acquaintance of sin, and that it is only by divine revelation that humans recognize certain morally reprehensible acts, beliefs, and emotions as sinful. Finally, it is briefly argued that we have good reason to think that sin has certain indirect effects upon our moral cognition.

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Sobol, Paweł. "Stamped with the seal of the Holy Spirit (Ep 1:13; 4:30) - outline of the pneumatology of Saint Paul’s letter to the Ephesians." Colloquia Theologica Ottoniana 1 (2019): 165–81. http://dx.doi.org/10.18276/cto.2019.1-09.

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Manafe, Yanjumseby Yeverson. "Makna Unkapan “Jangan Hidup Lagi Sama Seperti Orang-Orang Yang Tdak Mengenal Allah Dengan Pikirannya Yang Sia-Sia” Menurut Efesus 4:17." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 2, no. 2 (November 28, 2016): 21–36. http://dx.doi.org/10.47154/scripta.v2i2.18.

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Orang percaya adalah orang yang telah menerima Yesus sebagai Juruslamat secara pribadi dalam hidupnya, atas dasar inilah seseorang menjadi jemaat Kristus. Sikap hidup orang percaya harus mampu menunjukkan statusnya sebagai orang percaya, yaitu dengan hidup dalam kekudusan, hidup dalam persekutuan, serta melayani Tuhan dan sesama. Namun, kenyataannya banyak jemaat Tuhan yang tidak mampu melakukan hal yang demikian. Efesus 4:17 menjelaskan bahwa sungguh Allah sangat peduli kepada setiap orang percaya sehingga Allah tidak menginginkan orang percaya tidak mengalami pertumbuhan iman, karena orang percaya yang tidak mengalami pertumbuhan iman adalah orang percaya yang masih mengenakan manusia lamanya, yaitu masih hidup dalam pikiran yang sia-sia, pengertiannya yang gelap, jauh dari persekutuan dengan Allah, mengutamakan hal-hal duniawi, dan bahkan ada yang sampai menduakan Tuhan. Maka melalui Paulus Allah mengingatkan orang percaya untuk mampu meninggalkan kemamusiaan lamanya dan menyadari statusnya sebagai orang percaya, sehingga mampu hidup kudus, serta menjadi teladan dalam hidupnya hari lepas hari. Believers are those who have accepted Jesus as their personal Savior in his life, on this basis a person becomes the church of Christ. The life attitude of believers must be able to show their status as believers, that is by living in holiness, living in fellowship, and serving God and others. However, in reality many God's people are not able to do this. Ephesians 4:17 explains that truly God cares so much for every believer that God does not want believers not to experience growth of faith, because believers who do not experience growth of faith are believers who are still wearing their old humans, that is, still living in vain minds vain, dark understanding, far from fellowship with God, prioritizing worldly things, and some even up to double God. So through Paul, God reminds believers to be able to leave their old humanity and realize their status as believers, so they can live a holy life, and set an example in their lives day after day.

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Machingura, Francis. "‘A woman should learn in quietness and full submission’ (1 Timothy 2: 11): Empowering Women in the Fight against Masculine Readings of Biblical Texts and a Chauvinistic African Culture in the Face of HIV and AIDS." Studies in World Christianity 19, no. 3 (December 2013): 233–51. http://dx.doi.org/10.3366/swc.2013.0059.

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The status of women has generally become a human rights issue the world over, and Zimbabwe has not been left behind in that debate. Unfortunately, some men and women still believe that for women to occupy influential positions in society is testimony to the coming of the end of the world. As a way of buttressing men's patriarchal or chauvinistic views, the bible is invoked to remind women about their place and role in society. Using a random sampling method, interviews were conducted with twenty-five men and twenty-five women in Harare, Zimbabwe, on their perspective on 1 Timothy 2: 11 in the light of the empowerment of women in Zimbabwean society. This paper seeks to prove that negative perceptions against women are unhelpful and retrogressive and go against millennium development goals, particularly when biblical texts like 1 Timothy 2: 11–12, Ephesians 5: 25, 1 Peter 3: 1–2, 1 Corinthians 7: 4–5 and 1 Corinthians 14: 33b–35 are invoked to fight against the empowerment of women in the face of HIV and AIDS. Biblical texts like 1 Timothy 2: 11–12 can be applied out of context and erroneously used to serve or support patriarchal agendas – a position that this paper dismisses as morally untenable and disadvantageous to the rights of contemporary women. Yet the majority of women, as in the case of Zimbabwe, bear the effects of HIV and AIDS, poverty, unemployment and domestic violence.

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Kiselev, Mikhail S. "The concept of “heart” in Old Irish church literature: The case of the Apgitir chrábaid." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 21, no. 1 (March 24, 2021): 14–18. http://dx.doi.org/10.18500/1819-7671-2021-21-1-14-18.

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This paper attempts to analyze the instances and contexts of the use of the concept “heart”, which is the key concept for Christian anthropology, based on the material of Old Irish church literature, namely, on the treatise Apgitir chrábaid. The following cases of using the word “heart” in the studied text are revealed: “love for God in the heart”, “fear of God in the heart”, “purity of the heart”, “simplicity of the heart”, “confession of something in the heart”, “heart as a container of faith” , “heart as the dwelling place of God”, “heart as the place where the Truth is”. These cases are grouped by the author into types. It was done so in order to review them within the conceptual grid, built by various researchers, who utilized the idea of different semantic base for each case of the “heart” usage in Christian literature of Early Middle Ages. “Heart” usage groups were formed as 1) a physical organ 2) the emotion center 3) the intelligence center 4) the center of willpower and desires 5) the center of spiritual life and religious experience 6) the symbolic core of a human being, the synonym of a human being in general, spirit or soul in particular. An assumption is made about the presence of an intertextual connection between some fragments of the Apgitir chrábaid where the concept of “heart” is present and a number of biblical texts (Gospel of John, Epistle to the Ephesians, The Second Epistle of Peter).

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Wrotkowski, Wojciech. "Heraklit w interpretacji Elzenberga. Cz. I: Jakich błędów autor Kłopotu z istnieniem uniknąłby z łatwością, gdyby tylko nad antologię Dielsa przedkładał źródła i bardziej ufał im i sobie?" Roczniki Humanistyczne 67, no. 3 (July 8, 2019): 125. http://dx.doi.org/10.18290/rh.2019.67.3-7.

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The article contains a philological and philosophical verification of a „sketch of a translation” of the fragments of the book of Heraclitus of Ephesus, which Henryk Elzenberg made before the year 1921. Elzenberg did not base his own attempt to translate maxims of the Ephesian sage on their sources, but on the third edition of the collection Die Fragmente der Vorsokratiker (19123) compiled by Hermann Diels, who had four times edited and variously translated excerpts from the original passages.In order to best evaluate and verify Elzenberg’s „sketch of a translation”, the author has quoted – in succession – (1) the Greek sources, (2) his own translations of them, (3) Diels’ versions of the Greek texts of the Ephesian’s fragments analyzed here, (4) Diels’ German translations of them and – against all of these – (5) Elzenberg’s attempts at translation.The methodology used in the article has facilitated the formulation of a conclusion that although the young Elzenberg was faithful to his own principle of reading nothing whatsoever „meekly” – without overlooking the translations of the German philologist – nevertheless, on strictly philological grounds, he unwittingly fell victim to Diels’ „helplessness”, because in fact nothing in his „sketch of a translation” of Heraclitus’ aphorisms provides evidence that (1) he discovered – or at least presaged – any „connection” (Zusammenhang) between them, or that (2) he formulated on the basis thereof any philosophical conclusions, reflecting the Ephesian’s thought. The best proof of this emerges from a comparison of fragment B67 with maxim B53 based on the sources and the translations.

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MacDonald, Margaret Y. "Reading the New Testament Household Codes in Light of New Research on Children and Childhood in the Roman World." Studies in Religion/Sciences Religieuses 41, no. 3 (April 13, 2012): 376–87. http://dx.doi.org/10.1177/0008429812441340.

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The references to children and the child–parent relationship in the New Testament household codes (Col 3:20–21; Eph 6:1–4) have received little attention from scholars. Yet recent, cross-disciplinary interest in the study of children and childhood invites us to consider these exhortations afresh. In particular, current research in Roman Family Studies has led to greater appreciation of the multifaceted circumstances of children, raising new questions about the children who were addressed directly in the household codes of Colossians and Ephesians. Two themes are especially important to consider: (1) overlapping categories of identity tied especially to the complex structures of a slave-holding society; and (2) the household as a locus for education throughout the life course. Informed by current research on children and childhood, the household codes appear to be even more significant than was previously thought for understanding the place of house churches in the Roman imperial world. Les références aux enfants et la relation parent-enfant dans les codes domestiques du Nouveau Testament (Col 3.20–21; Ép 6.1–4) ont reçu peu d’attention des chercheurs. Pourtant, récemment, l’intérêt interdisciplinaire dans l’étude des enfants et de l’enfance nous invite à reconsidérer ces exhortations. En particulier, la recherche actuelle en études familiales romaines a conduit à une plus grande appréciation de la situation des enfants à multiples facettes, ce qui soulève de nouvelles questions sur les enfants qui ont été adressées directement dans les codes domestiques de Colossiens et Ephésiens. Deux thèmes sont particulièrement importants à considérer: (1) catégories qui se recoupent d’identité liée en particulier aux structures complexes d’une société esclavagiste, et (2) la maison comme un lieu d’éducation tout au long du cycle de la vie. Informé par la recherche actuelle sur les enfants et l’enfance, les codes domestiques semblent être encore plus importants qu’on ne le pensait pour comprendre la place des églises de maison dans le monde romain impérial.

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Andrean, Tony, and David Ming. "The Study Of Theological Sin And The Meaning Of Transformation Based On Romans 12:1-2." Journal KERUGMA 3, no. 1 (April 22, 2020): 60–76. http://dx.doi.org/10.33856/kerugma.v3i1.158.

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"In the beginning He created the heavens and the earth, the earth was formless and empty; pitch darkness covered the great oceans, and the Spirit of God drifted over the surface of the earth '(Genesis 1: 1). chaotic "or" irregular. "(Warren Baker, Study OId Testament. AMG publisher, 1994: 2-3G.). Then in the process of creating humans for maintain the universe, but man falls into sin so that his mind or intellect is dominated by sin. What is produced by the mind ruled by sin? The Scriptures state the following: first, the human character is in vain (Romans 1:21). Second, it is not fair for anyone to be wise (Romans 3.11). Third, the human mind becomes evil (Ephesians 5: 4, the human mind is hostile to God and results in evil deeds 1.21) In further development, the universe is not getting better, it's actually getting more and more damaged. Natural disasters occur everywhere, economic conditions are chaotic, laws are violated by the leaders themselves, society is socially hostile to each other, crime is everywhere. With the chaotic event, humans crave a real change and share of activities carried out to realize these desires, among others, with the current plasticity, the transformation movement. The author conducted this research and the results are expected to provide information and additional insight for parties related to the problem of understanding the doctrine of existence and the meaning of sin, thus understanding the meaning of transformation based on the Bible to be changed to not sin anymore. The expected benefit is to provide correct knowledge to the congregation and God's servants regarding the effects of sin in their lives. Especially in service, how they anticipate sin and experience transformation changes in their lives. Thus it can remind every believer to remain faithful and abstain from every action that brings sin

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HWANG, TSUNG-I. "Exploring Ruist Influences of Moral Self-Cultivation on the Mandarin Union Version of the Chinese Bible (CUV)." Journal of the Royal Asiatic Society 30, no. 1 (January 2020): 41–55. http://dx.doi.org/10.1017/s1356186319000397.

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AbstractThe influences of Chinese traditional culture, especially the traditional Three Teachings and folk religion, on the Mandarin Union Version of the Chinese Bible (first edition, 1919) and the resulting complications are explicit in some contexts but implicit and subtle in other contexts. Some influences are helpful for Chinese people's proper understanding of biblical truth and theology in a Chinese context, but other influences can be misleading. In this paper, I will examine three translated Chinese phrases in the Mandarin Union Version that show evidence of Ruist influences: (1) “xūxīn de rén” “虛心的人”, in Matthew 5:3, (2) “tiānguó shì nǔlì jìnrù de﹐nǔlì de rén jiù dézháole” “天國是努力進入的﹐努力的人就得著了”, Matthew 11:12, and (3) “lǎoliàn” “老練”in Romans 5:4. Ruist influences is explicit in the first two cases but implicit in the third case, I will first analyze the verses and argue that they reflect the dominant Ruist ideology of moral self-cultivation instead of the biblical vision of transformation by “gracious moral cultivation”. Then I will demonstrate how Chinese readers might respond based on the context of each verse: Some Chinese readers might detect the inconsistenices between the Ruist emphasis on moral self-cultivation and a more general biblical theology, especially in an intertextual context of other Bible passages that explicitly teach the total depravity of human beings (e.g. Romans), as well as reconciliation and redemption by the free gift of Christ's grace for salvation and sanctification (e.g. Ephesians). Other Chinese readers might be misled by Ruist suggestions that they pursue sanctification and transformation only by means of moral self-cultivation that relies solely on their willpower. I will conclude by arguing how mistranslating and misinterpreting these verses can cause possible complications, especially negatively masking behaviour, in the personal and interpersonal spiritual transformation and ecclesiological development among Chinese Christians.

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Horsley, G. H. R. "The Mysteries of Artemis Ephesia in Pisidia: a New Inscribed Relief." Anatolian Studies 42 (December 1992): 119–50. http://dx.doi.org/10.2307/3642955.

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Of the roughly 160 inscriptions currently held in the Archaeological Museum at Burdur, only a fraction has been published hitherto. The following articles have published monuments from the Museum:1. G. E. Bean, “Sculptured and inscribed stones at Burdur”, Belleten 18 (1954) 469–88 (Turkish version: 489–510); inscribed stones: nos. 3–5, 8, 9, 13, 14, 17–22 (SEG 14.797–809), of which nos. 8, 13, 19–22 seem no longer to be located in the Museum or the adjacent garden (it should be mentioned that Bean wrote before the Museum was formally established).2. Id., “Notes and inscriptions from Pisidia, I”, AS 9 (1959) 67–117; inscriptions from Burdur: nos. 1, 2, 3a, 3b, 4–9, 21, 87 (SEG 19.734–42, 753, 819), of which nos. 4 (at the Lycée in 1959) and 6 (at Aşkış in 1959) have not been located.3. Id., “Notes and inscriptions from Pisidia, II”, AS 10 (I960) 43–82, no. 135 (SEG 19.802). A photograph of this monument is included in the present article as Pl. XXXII (b); see further, pp. 126, 127, 131–32 below.4. S. Mitchell, “Requisitioned transport in the Roman Empire: a new inscription from Pisidia”, JRS 66 (1976) 106–31 (AE [1976] 653; SEG 26.1392); redated to early under Tiberius by E. A. Judge, “The regional kanon for requisitioned transport”, in G. H. R. Horsley, New Documents Illustrating Early Christianity, I. A Review of the Greek Inscriptions and Papyri published in 1976 (North Ryde, 1981) 36–45 no. 9 (SEG 31.1286); the date accepted with further refinement by Mitchell in Chiron 16 (1986) 25–27 (SEG 36.1208).

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Mouraviev, Serge. "Doctrinalia Heraclitea I et II: Âme du monde et embrasement universel (Notes de lecture)." Phronesis 53, no. 4-5 (2008): 315–58. http://dx.doi.org/10.1163/156852808x338319.

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AbstractIn this first paper dealing with Heraclitus' doctrine as such (as opposed to the texts both of our sources on him and of the surviving fragments of his book), the author examines and discusses two recent controversial articles with the content of which he sympathizes – one by Gábor Betegh (2007) on the cosmological (physical) status of Heraclitus' psychê, and the other by Aryeh Finkelberg (1998) on Heraclitus' cosmogony and the reality of a Heraclitean world conflagration. This examination is aimed, first, at fostering "marginal" opinions which the author believes to be fundamentally correct – and the rejection of which since times immemorial (by Schleiermacher and others) he considers to have greatly harmed and hampered our understanding of the Ephesian philosopher ; second, at introducing some personal corrections and additions to these opinions ; and third, at illustrating the advantages of a deliberately un prejudiced approach towards our sources, an approach based on the presumption of innocence, knowledgeability and intelligence for all our informers and on the rejection of any rejection [this is not a dittography!] of any source on ground of mere suspicion.Among the proposed novelties (or olden oblivitions) the following particularly deserve to be underscored: (1) the defense of the authenticity of "fr. B 76" DK qua three different fragments and (2) the reconstruction of Heraclitus' system of four physical exhalations – both of which are connected with the notion of a world soul; and (3) the interpretation of Plat. Soph. 242 C – 243 A [T 132] as confirming (and not as contradicting) Arist. De cael. 279b12 [T 170] and (4) the cosmogonical interpretation of F 31 – both of which presuppose the reality of a Heraclitean ecpyrosis.Yet, since the author's dogmatism does not extend beyond the requirement of having re course to (methodo)logically sound procedures, he is ready to give up any conclusion of which it can be proven that it is irreconcilably contradicted by a sounder one and supported by none.

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Lane, Tony. "Ancient Christian Commentary on Scripture general editor Thomas C. Oden / New Testament II: Mark edited by Thomas C. Oden & Christopher A. Hall (Downers Grove: InterVarsity Press, 1998., xxxv + 281pp. $39.99. ISBN 0-8308-1487-6) / New Testament VI: Romans edited by Gerald Bray (Downers Grove: InterVarsity Press, 1998. xxvii + 404pp. $39.99. ISBN 0-8308-1491-4) / New Testament VII: 1-2 Corinthians edited by Gerald Bray (Downers Grove: InterVarsity Press, 1999. xxiv + 348pp. $39.99. ISBN 0-8308-1492-2) / New Testament VIII: Galatians, Ephesians, Philippians edited by Mark J. Edwards (Downers Grove: InterVarsity Press, 1999. xxv + 322pp. $39.99. ISBN 0-8308-1493-0)." Evangelical Quarterly 74, no. 3 (April 16, 2002): 276–78. http://dx.doi.org/10.1163/27725472-07403008.

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Mudry, Philippe. "Soranus (Ephesius): Soranos d’Ephèse: Maladies des Icmnics, tome III, livre 111.Texte établi, trad. et commenté par Paul Burguière, Danielle Gourevitch,Yves Malinas. Purismes Belles Lettres, 1994. XX, 123 p. 111. (Coll, des Universités de France). FFr. 285. . ISBN 2-251-00442-4; ISSN 0184-7155." Gesnerus 52, no. 3-4 (November 27, 1995): 358. http://dx.doi.org/10.1163/22977953-0520304040.

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Rambiert-Kwaśniewska, Anna. "Paul’s "Fullness of Time” (Gal 4:4) and "Fullness of Times” (Eph 1:10)." Verbum Vitae 38, no. 1 (December 21, 2020). http://dx.doi.org/10.31743/vv.3739.

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The expression “the fullness of time/times” is problematic because it was used for the first time in all of Greek literature by Paul, the Apostle to the Nations. A similar expression can be found only in certain papyri, where “the completion of times” was the expression used to call, among others, the end of a loan period. The only key to understanding the connotation of “the fullness of time/times” is an in-depth analysis of the immediate textual contexts of both Galatians 4:4 and Ephesians 1:10, the two places where this novelty is found. This article is an attempt to interpret the “fullness of time/times” in Galatians 4:4 and Ephesians 1:10 (with the addition of Mark 1:15). Our conclusion is that in Galatians 4:4 “the fullness of time” should be considered as “the end of the domination of Law.” As for Ephesians 1:10, there are multiple valid proposals for explaining “the fullness of times”, and we have not limited ourselves to any one in particular.

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Jordaan, G. J. C. "Die verhouding tussen indikatief en paraklese in die brief aan die Efesiërs." In die Skriflig/In Luce Verbi 24, no. 1 (June 25, 1990). http://dx.doi.org/10.4102/ids.v24i1.1341.

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Abstract:

The letter of the apostle Paul to the Ephesians is divided into two main sections. The first section is Ephesians 1:3 - 3:21 and is presented by the apostle as a prayer (1:16; 3:13,14); the second section is found in Ephesians 4:1 - 6:24 and is presented as a paraclesis (4:1).

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Journal articles on the topic 'Ephesians 4'

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