Colossians and Ephesians Flashcards
What instructions are given to wives, husbands, children, parents, and slaves in Colossians 3:18–4:1 and Ephesians 5:21–6:9? How are these instructions justified?
In both Colossians and Ephesians, wives are instructed to submit to their husbands, while husbands are told to love their wives. Children are commanded to obey their parents, and parents are cautioned not to provoke their children. Slaves are instructed to obey their earthly masters, and masters are told to treat their slaves fairly. The justifications provided in both letters involve religious language, invoking the will of the Lord. Christ’s love and sacrifice are used to reinforce these hierarchical relationships, with references to submission and obedience being tied to the Christian faith.
According to Colossians 2:12 and 3:1–4, and Ephesians 2:4–9, has the resurrection of Jesus-followers already occurred or is it still to happen in the future? How does this compare to Paul’s views in 1 Corinthians 15, 1 Thessalonians 4, and Romans 6?
In Colossians and Ephesians, the resurrection is presented as having already occurred for Jesus-followers. Colossians 2:12 and 3:1–4 use the past tense, suggesting that believers have been spiritually raised with Christ. Similarly, Ephesians 2:4–9 indicates that followers have already been “made alive” and “raised up” with Christ. This contrasts with Paul’s views in 1 Corinthians 15, 1 Thessalonians 4, and Romans 6, where the resurrection is described as a future event, to take place at the second coming of Christ. In Paul’s letters, the physical resurrection of believers is anticipated, rather than already realized.
What are women allowed or not allowed to do in group meetings according to 1 Timothy 2:8–15? How does this compare to what women could do in 1 Corinthians 11 and how they contributed in Romans 16?
In 1 Timothy 2:8–15, women are not permitted to teach or have authority over men, and they are instructed to remain silent during group meetings. The letter suggests that their primary contribution is through childbearing. In contrast, in 1 Corinthians 11, women are allowed to pray and prophesy in group meetings, provided they adhere to certain customs like covering their heads. Additionally, Romans 16 highlights the important contributions of women in Paul’s ministry, mentioning women like Phoebe, who is described as a deacon, and Junia, who is noted as an apostle. The status and authority of women in 1 Timothy are lower than in Paul’s authentic letters, where women held more prominent roles in the community.
Are the Gentile followers of Jesus addressed in Colossians circumcised, and how does the author describe their circumcision? How does this compare to Paul’s views on circumcision in 1 Corinthians, Galatians, and Philippians?
In Colossians 2:11–15, the Gentile Jesus-followers are described as circumcised spiritually through Christ, rather than physically. The author refers to this as a circumcision “made without hands,” symbolizing a spiritual transformation through baptism. There is no indication that the author fears these Gentile believers might actually undergo physical circumcision. This view aligns with Paul’s position in 1 Corinthians, Galatians, and Philippians, where he argues against physical circumcision for Gentiles. Paul emphasizes that faith in Christ, rather than adherence to the Jewish law, is what matters, though his letters express a stronger concern that some Gentiles might be tempted to follow the Jewish practice of circumcision.
