The author attempts to summarize the gospel message according to Paul, as a message of the sacrifice of Christ for the sake of the propitiation of the wrath of God, and for reconciliation and redemption. This gospel message also highlights the aspect of justification by faith, Spirit-authored sanctification, and the glorification of believers.
This article looks at the life of Paul as the apostle to the Gentiles. The article explains his work, which includes the three missionary journeys he undertook in his calling. It also reflects on his crucial understanding of the promise of God to Abraham that pointed to the blessing of all nations. It was an understanding that drove him in his missionary journeys, along with much suffering for the gospel.
According to the book of Acts, the apostle Paul was imprisoned for in excess of four years. How did he cope? This article draws attention to the helpers the apostle received. It indicates different kinds of helpers, like friends, slaves, jailers, disciples, and churches, and how they gained access to him. The article notes further the kind of help and support the apostle received.
In Colossians 4:16, Paul instructs his readers to read his letter to the Laodiceans. What do we know about this letter to Laodicea? Why is it not in the Bible and how does this impact the canon of Scripture? The article explains by pointing to ten things you need to know about Paul's letter to Laodicea.
This article evaluates the teaching of the New Perspective on Paul.
This article draws from evidence in the letter to the Romans and argues that the apostleship of Paul consisted in bringing the believing Gentiles into unity with the Jewish believers, as one people united in praise to God. This meant that the nature of his apostleship necessitated working with Jews whenever possible. This understanding of Paul's calling demands a rethinking of what it means to call Paul "apostle to the Gentiles."
This is a review article of the influential The Deliverance of God: An Apocalyptic Rereading of Justification in Paul by Douglas A. Campbell. Moo mainly interacts with what he sees as Campbell's fierce attack on Paul's theology of justification.
What was the relationship between the apostle Paul and the Stoic thought of his day? DaSilva interacts with the views of B. Metzger. The study is done by examining simple verbal parallels between Paul and Stoic authors, and continued by examining more extended verbal parallels, conceptual parallels, shared use of topoi and images, shared use of formal elements such as lists of virtues and vices, and natural law.
Silva's primary purpose in this essay is to focus on the question of how and why the apostle Paul brings these specific Old Testament quotations together as he does in Galatians 3:6-14. In the process he presents an exegesis of the passage and reflects upon the hermeneutics involved in the New Testament's use of the Old.
Does the rabbinic tradition have a concept of original sin? This article first gives an overview of the view in the rabbinic tradition of the origin of evil and original sin. Next, it gives a thorough treatment of the apostle Paul's idea of original sin by examining Romans 5:12-21, Romans 7:7-25, and 1 Corinthians 15:20-22.
This article assesses the common positioning of the Pastoral Epistles at the transition from second to third generation Christianity. The conclusion is that while there is validity in recognizing theological development in the Pastoral Epistles, this need not be explained in terms of late discontinuity with the theology of Paul. Towner argues that it is more likely that the Pastoral Epistles develop the theology of Paul.
What comprises the exegetical matrix of the Pastoral Epistles? The author writes from the conviction that the relationship between the author of these letters and this "implied audience" provides insight into the purpose of these letters. He wants to reconstruct the rhetorical setting of the Pastoral Epistles.
This article addresses the issue of "self-designations" in the Pastoral Epistles. What were the "names" used in early Christianity in this way to designate other members of the church? How did authors refer to members of the churches to whom they were writing? Does the term "Christian" provide the answer to these questions?
Emerging scholarship want to read the New Testament as in a socio-political context that was dominated by Roman imperial ideology. Does imperial ideology indeed form the primary Greco-Roman background for the letters of Paul? Burk describes how American imperialism forms the background for this approach.
This is a review of Justification and Variegated Nomism: A Fresh Appraisal of Paul and Second Temple Judaism, vol. 2. The book is an evaluation of the New Perspective on Paul.
Instead of reading the apostle Paul as if he wrote from a Gnostic influence, this article wants to take seriously the Jewish context of the apostle. The Jewish environment in which Paul lived had a number of sects, like the Essene movement, the Pharisees, and the Sadducees, all of which had certain attitudes toward the law. The author considers Paul's attitude toward the law, and how that impacted his mission work and teaching.
This article is a review of the influential work, Justification and Variegated Nomism, edited by D. A. Carson, Peter O'Brien, and Mark A. Seifrid. The volume concerns itself with the question whether E. P. Sanders got early Judaism right or wrong, and thus in general the book considers the New Perspective on Paul.
This book’s concern is with what has become known as the New Perspective on Paul, which is concerned with Paul's understanding of the law, works of the law, righteousness, and other related issues. This chapter starts with a history of the study of Paul covering the period from Martin Luther to Albert Schweitzer.
This article examines the speech of the apostle Paul in Acts 20:17-38. It offers a good prospect of direct comparison between the Paul of Acts and the Paul of his letters.