1. (Original Content Only) (700 words) (Kate Turabian format) For this third Sh

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1. (Original Content Only) (700 words) (Kate Turabian format)
For this third Sh

1. (Original Content Only) (700 words) (Kate Turabian format)
For this third Short Exegetical Paper, students will submit a 700 word (no more, no less) essay on either 1 Thess. 4:13-5:11 or 2 Thess. 2:1-12. Your essay should include the following:
Identify the author’s message to his original audience. In doing so, take the context into consideration (surrounding passages, overall theme of the gospel). Provide references, citations, and/or brief quotations from the gospel to support your points.
Identify any keywords (and their meanings) that contribute to the overall message of the passage.
Briefly suggest how this message can be applied to the message of the Kingdom of God today.
You should consult three to five commentaries, journal articles, Bible dictionaries, etc., to complete this assignment. Include footnotes and bibliography in Turabian format. No cover page is required.

2. (Original Content Only) (250 summary of transcript)
Transcribed by TurboScribe.ai. Go Unlimited to remove this message.
So, I’m going to read for us, welcome everybody, we have to read to us from Hebrews chapter 8. Now the point in what we are saying is this, we have such a high priest, one who is seated at the right hand of the throne of the majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man. For every high priest is appointed to offer gifts and sacrifices, thus it is necessary for this priest also to have something to offer. Now, if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law, they serve a copy and shadow of the heavenly things.
For when Moses was about to erect the tent, he was instructed by God saying, see that you make everything according to the pattern that was shown you on the mountain. But as it is, Christ has obtained a ministry that is as such much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second.
For he finds fault with him when he says, behold the days are coming declares the Lord, and this is the quote from Jeremiah 31, when I will establish a new covenant with the house of Israel and with the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord.
I will put my laws into their hands and write them onto their hearts, and I will be their God, and they shall be my people. And they shall not teach each other, each one his neighbor, and each one his brother, saying, Know the Lord, for they shall all know me, from the least of them to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more.
In speaking of a new covenant, he makes the first one obsolete, and what is becoming obsolete and growing old is ready to vanish away. So, dear friends, let us pray. Lord, thank you for your word, your precious word.
Thank you for every student here tonight. I pray that you will bless them and be with them. Pray that you will help every one of them to be strong.
And now, Lord, be with us, be in our midst through your Holy Spirit, we pray. Take us from the evil one and open our minds to see the wonder of your word, the wonder of the new covenant. In Jesus’ name, we pray.
Amen. Amen. Amen.
Yes. Welcome. And I just ask, if you are not speaking, to mute your mic, otherwise we get an echo in the system.
So, dear friends, tonight is our last Zoom, this is week seven. Tomorrow and the beginning of next week is all 100% devoted to grading. I also teach another class, hermeneutics.
I finished that grading, so I’m going to do yours. And the grading that I’ve done up to this point, I’m very pleased. And thank you for good and excellent work.
Before, I’ve prepared for us something out of Hebrews. But before I do that, I want to make sure that you know what to do next and that everything is clear. Any questions for this week or next week? Yes, yes, Joshua.
Yes. So, I’m reading through, sorry if it’s a little loud. I’ll try not to speak so loud.
I noticed as I was reading through De Silva, there’s not necessarily really specific dates for the book. So, am I just putting the range that De Silva is assigning or maybe giving some sort of more ambiguous, could be this date, could be this date, and aligning those along a timeline? That’s it. Just looking for your input.
That’s a great question. Can you just check your microphone? Let me do this here. There it is.
Good. Joshua, that’s a great question. So, friends, as far as dating of the New Testament books is concerned, we do not know exactly.
There will always be a range. And so, you simply give the range. Now, in all probability, all New Testament books, maybe with the exception of Hebrews and Revelation, but some would even say Hebrews and Revelation are included.
So, most New Testament books were probably written before the year 70. Why do I say that? Do you know? Why would I say that all New Testament books were probably… Because of the destruction of the temple. Exactly.
Because of the destruction of the temple. And so, they would have mentioned that and it’s not mentioned. And that is why people generally accept it.
Hebrews, we are not sure. He says that this is a second generation. And when he talks about the sacrifices, it’s not necessarily real sacrifices that were happening.
He’s using it more in a metaphoric way. So, Hebrews may be later in the first century, and also Revelation. But there is no pinpoint of the date.
So, give the range. Thank you for asking. That’s a very relevant question.
Any other questions? So, I have a question. It’s about a timeline for the New Testament. Do we have to do the whole thing, like from John, Mark, Matthew, all the way to Revelation? Or is it some certain names? I’m confused.
So, I have not put this course together, but it’s a good course. And as I understand it, you can correct me, but I think the person who puts this together, I’m going to grade it. So, what I’m telling you is normative.
So, I think she wanted, Dr. Wood wanted from Matthew, Mark, Luke, John, the New Testament books. That’s how I understood it. How do you understand it? You also understood it that way? Ah, yes, because I started with Matthew, Mark, Luke, John, then I’m seeing Hebrew, I’m seeing a lot of it.
Galatians, Thessalonians. Yeah, all the books in the New Testament, but you have Matthew, Mark, Luke, you have the Gospels, and then you have Romans, and the letters of Paul, and then you have Hebrews, and then you have the general epistles and Revelation. So, I want to clear that question up a little bit, because so the outline that we’re doing on the PowerPoint, the first book would be the first book he believes was written.
We’re not doing the outline in the order that they’re in the canon, but when they’re written. So, the first book would be James in the mid-40s. Okay, okay, yes, the first, yes, thank you so much.
Yes, she wants it in the order that they were written. So, if you go through De Silva, I want you, you can make a little note if you go through when he says. So, you can put James in the 40s.
We are not sure, but maybe. It’s all speculation, but it’s just for the sake of interest. Okay.
It is an interesting exercise, actually. So, we think the letters of Paul were earlier than the Gospels. So, when you go through De Silva, he will tell you when each book was written, and on the timeline, of course, you put the first books first.
So, the letters of Paul would probably be before the Gospels, and then Hebrews, I think, was later at Revelation. That was me. This is Gloria.
Listen, I took my timeline for granted then. I don’t know if I did it correctly. I went by the bulletin that was given in a syllabus, and I did my timeline according to the syllabus assignments.
Am I correct, or was I wrong to do it that way? Because it still mentions the Gospel, but I’m not sure. So, you guys saying that I did it a different way? Help me out. I think I did mine the same way, too, according to the syllabus.
Yes, according to the syllabus. That’s how I did my timeline. Okay.
Well, I will have, Gloria, let me put it this way. I will look at it, and I will give you guys credit. So, I will be very lenient when I grade this.
So, I will acknowledge what you have done, and I will have room for what you have done. So, do not worry about this. You do it as you have thought you should do it, and I will be lenient.
Thank you so much. Any other questions? So, dear friends, we are not meeting again, but of course, I’m always available via phone or via email. But are there any other questions, dear friends? It seems to me you’re all good, and I look forward to grading tomorrow, because I look forward to seeing some wonderful, excellent work.
Now, dear friends, I wanted to share with us today a lecture that I’ve prepared on Hebrews, and let me just share the screen. Excuse me. Let me just see here.
Just one moment. Let’s see. I want to share.
Very good. You should see this screen, too. Yeah.
The New Covenant and Christian Identity in Hebrews. Now, it is so interesting, dear friends, that I wrote a book called, let me show you here, New Covenant, New Community, in which I traced. Can you always, do you have it on your screen, my PowerPoint, on the New Covenant? Yes.
Good. Yes. Now, in this book, I… This is Ralph, yes.
Thank you. I traced the theme of the New Covenant, the New Covenant through the New Testament, and it is interesting that this term, the covenant, the New Covenant, flourishes in Hebrews. It flourishes in Hebrews, and then it flourishes in some of the early church fathers.
And that led me to think that Hebrews is probably late. Hebrews is probably towards the latter part of the first century, and then in the church fathers in the second century, New Covenant theology is very important. And it’s in the heart, absolutely in the heart of the New Covenant.
So, the New Covenant is in the heart of Hebrews. So, if I give you, this is an overview of what I’m going to share with you. And so, let us start.
I’m saying there is a little tension. We know that the covenant theme is very important in the Old Testament, in the Jewish tradition. It played a role in the Christian identity, or let me put it this way.
It was very prominent in the Jewish tradition, but it occurs seldom in the New Testament. It actually occurs… It’s very important, but it occurs infrequently. So, you’ll find that if you think about it, where in the New Testament do we read about the New Covenant? If you want to… The New Covenant, isn’t it in Hebrews? A hundred percent, a hundred percent Hebrews, but outside of Hebrews… It’s Jeremiah 31.
Jeremiah, yes, that’s a very important passage in the Old Testament, which the Christian Church saw being fulfilled in the New. But in the New Testament itself, where in the New Testament itself do we read about the New Covenant? In John, in John? Well, in John, you get something close to the New Covenant, but not the Word’s New Covenant. The concept is there, but not the words.
Oh, when the institution of the Eucharist. Ah, that’s it, where Jesus says, this is the New Covenant in my blood. And so, that is… You find the Word’s New Covenant in the institution of the Lord’s Supper, and then you find it in Paul, 2 Corinthians 3, and also Galatians 4, when he compares the covenant of Isaac, Galatians 4, and then Hebrews, and that’s it.
So, it occurs infrequently, but it occurs abundantly in Hebrews. And then in the early church fathers, the church fathers of the second century, and a little further than the second century, so you have Barnabas, Justin, Irenaeus, Clement of Alexandria, and then the Syrian, excuse me, let me just go, but the Syrian church father, Aphrodite. So, that’s very interesting, that this theme that was so central to the Old Testament, at the beginning occurred infrequently, but in very important places, when Jesus says, this is the New Covenant in my blood, and then in Hebrews, and in the early church fathers.
So, let’s go, you have the Old Testament message of the New Covenant, and that message of the New Covenant in the Old Testament, we find predominantly in Jeremiah 31, that’s what we have read, it’s quoted extensively in Hebrews, and so we find it in Christianity, and then in Judaism, very little. It is so interesting. You can just see, just make sure, let me see here, we have a little echo here in the system, let me just, if you could just check your microphone.
So, Jeremiah 31 is very important for the early church, this promise of the New Covenant, Ezekiel also, Ezekiel 36. In Judaism, almost nothing about the New Covenant, actually the rabbis really didn’t know what to do with Jeremiah 31. For the early church, it was everything.
The early church saw that Jesus is the fulfillment of the New Covenant. The rabbis basically said that the New Covenant is just the memorizing of scripture. For the Christians, it is the Holy Spirit who puts the New Covenant in our hearts, gives us a heart of flesh.
Very interesting. Now, here is something, just for the sake of interest, in the Qumran documents. They were discovered in the 1940s in caves around Qumran in the desert.
And in these caves, they speak of the New Covenant in the land of Damascus. That was actually a description of themselves. They saw themselves as children of the New Covenant in the land of Damascus.
But they interpret New Covenant not as in the Christian church, not in the sense of Jeremiah 31. They interpreted themselves as a deepening of the Old Covenant. So, it’s not seen in the sense of Jeremiah 31.
It’s very interesting. And so, Jeremiah 31, it’s just in the New Testament that we find that Jeremiah 31 is absolutely coming interpreted to the full, not in Qumran. So, the community of Qumran, was a Jewish community from the time of Christ, and they were very strict in their Judaism.
But the New Covenant was not in the sense of Jeremiah 31. Here is Jeremiah 31. Leslie, read for us from the screen.
Can you do that for us? Sure. The time is coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them, declares the Lord.
This is the covenant I will make with the house of Israel after that time, declares the Lord. I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people.
No longer will a man teach his neighbor or a man his brother, saying, Know the Lord, because they will all know me, from the least of them to the greatest, declares the Lord. Remember their sins no more. Exactly.
That was beautifully read. Thank you so much, Leslie. Jeremiah 31, isn’t that beautiful? So, dear friends, as I’ve said, the rabbis, they said Jeremiah 31 simply refers to a better understanding of the Torah, a memorizing of the Torah.
Now let’s come to Hebrews, the new covenant in Hebrews. We find it occurs often. It strengthens the Christian identity, and it serves the main thrust of the Epistle to the Hebrews.
So, Hebrews was written mainly to people who came to faith in Christ from Judaism. And now, friends, in the Roman world of that time, Judaism had enjoyed a certain official recognition that the Christian church did not have. And so, there was always the temptation to betray the Christian dimension of our faith.
And therefore, the main emphasis on Hebrews is on Christ. So, the main emphasis in Hebrews is to tell those Christians who came to Christ from Judaism, do not go back to Judaism. There was a temptation because the Christians were persecuted, the Jews had official recognition.
And so, there was this huge temptation to go back to Judaism. And that is what Hebrews says. How much better is the new covenant than the old covenant? The covenant of Christ, how much more it is than the old covenant? Do not go back to the ways that you came from, because the new ways are so much better.
And therefore, we use this amenor from the little to the more of higher quality or better. The covenant that we have as Christians is of a higher quality. It’s better.
This occurs 12 times in Hebrews. And so, we read about the new covenant. I’ve read from us in Hebrews 8. It talks about the new priesthood in Hebrews 7, and the new sacrifice in Hebrews 10.
Hebrews 7, Jesus has become the guarantee of a better covenant. And so, better than that of the Jews. The word diatheke, that’s the Greek word for covenant, used for the first time in Hebrews 7. The main focus of Hebrews 7, 20 to 22, is not the covenant as such, but the covenant that is better by virtue of its Christological significance.
So, Ralph, do you have your Bible with you? Can you read for us Hebrews 7, verses 20 to 22, please? Hebrews 7? Verse 20 to 22. Well, it’s hiding from me. Just a second.
You take your time, Ralph. Hebrews 7, verse 20 to 22. And you take your time.
Okay, I got it. I’m afraid you’re kind of sticking together here on me. Just read it for us, Ralph.
That’s Hebrews 7. And the verses again, please? 20 to 22. Okay. And it was not without the takings of an oath that Christ was made priest.
And I’m reading from Nebuchadnezzar 5. That’s good. For those who formerly became priests, received their office without it being confirmed, by the taking of an oath by God. But this one was designated and addressed and saturated in an oath.
The Lord has sworn and will not regret it or change his mind. You are priests forever, according to the order of the Masachite. Not just… 22? Yes, please.
In keeping with the oath, greater strength and force, Jesus has become the guarantee of a better, strong agreement, a more excellent, a more advantageous covenant. Yes.

3. (Original Content Only) (Powerpoint Format)
Students will create a timeline of the New Testament using a PowerPoint Template during their reading for this course. You are encouraged to fill this in each week throughout the course so that the timeline is created as you read. The timeline will show the scholarly suggested dates for the writing of each of the New Testament books in a linear temporal order.

Text: David A. DeSilva, An Introduction to the New Testament: Contexts, Methods, and Ministry Formation 2nd Edition (IVP Academic: 2018). ISBN-13: 978-0830852178

Text can be found at: https://archive.org/details/introductiontone0000desi/page/360/mode/2up

(Just sign up using your email at archive.or, and you can get access to the text for as many as 13 days)
Week 1: Introducing the New Testament, Ch. 1-3 (pp. 1-116)
Week 3: An Introduction to the New Testament, Ch. 7-8, pp. 261-340
Week 2: An Introduction to the New Testament, Chapters 4-6, pp. 117-260
Week 4: An Introduction to the New Testament, Ch. 9-10, pp. 341-408, and Chapter 24, pp. 786-827.
Week 5: An Introduction to the New Testament, Ch. 11-14, pp. 409-519
Week 6: An Introduction to the New Testament, Chapters 15-19, pp. 526-685
Week 7: An Introduction to the New Testament, Ch. 20, 21, pp. 686-743
Week 8: An Introduction to the New Testament, Ch. 22-23, pp. 744-783

4. (Discussion Board Replies) (1 paragraph per reply)
Eph. 6:10-20
Unlike other letters sent to address a problem, Paul writes a letter to the Ephesians to encourage them and sends it with Tychicus of Ephesus while jailed in Rome. In the chapters before the verses of 6:10-20, Paul describes the church and how believers should function as part of the body of Christ. He tells the Ephesians to (1) walk in unity (4:1), (2) walk in holiness not as Gentiles (4:17), (3) walk in love (5:1-2), (4) walk in light, abstaining from involvement in evil (5:7-8), and (5) walk in wisdom by the Holy Spirit (5:15) (Hoehner, 569). Transitioning into Chapter 6, Paul uses the word “finally” (6:10 NIV) to describe the action the Ephesians must take – to be strong in the Lord. It is a call to action. Most Ephesians in this time believed in Artemis for protection, but Paul needed them to see that Artemis was a wicked spiritual force to guard against (to put armor on against) (Hoehner, 569). This section of his letter is addressed to the individual rather than the whole but has views for the whole church.
Ephesians 14-17 describes the putting on of the whole armor of God, so the individual “may be able to stand your ground” (6:13). At the time of writing, Paul was most likely chained to a Roman soldier and must have often thought of soldiers physically fighting as warriors (Foulkes, 176). The armor Paul described is the belt of truth, the breastplate of righteousness, shoes fitted with the readiness that comes from the gospel of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit (6:14-17). Of the armor described, five of the six pieces are for defensive posture to guard against attack from the devil. Heaven is for us, but the enemy continues to attack but with the same weapons. Therefore, God gives us one set of armor that is sufficient to protect us. The final item, the sword of the Spirit (the Word of God) is the only offensive part of the armor. It is sufficient and has all the power in the world to attack the devil, or in Paul’s case, the cosmic powers troubling the Ephesian people. The final verses of Ephesians (6:18-20) give instructions on what to do while wearing the armor – to be alert and pray continuously.
In our world today, we are constantly attacked by the devil. We are living in a broken world, but wearing the armor of God, we have a defense against it and a weapon to fight back. Schnackenburg and Heron (343) stated that “we cannot overcome discontent…by patching up the outward appearance, we can only do so…by gaining a foothold, putting down roots in hearts, and spreading the Gospel in the most fundamental way.” Using our armor, we have the power that God wanted us to have to do just that. We can accomplish so much through Him. Eternal righteousness positions you for earthly righteousness if you know how to use the armor of God. My pastor said a few profound words in this passage. He said that rather than the phrase, “Let go and let God,” we should use fight and stand forward for God. We are His soldiers on a messy battlefield. He also said that God may be a surgeon on the battlefield, picking up pieces on us, but He puts us back together with such precision to wipe away the bad and make us better than we were before. Conclusively, I believe this passage to be one of the most critical passages in the Bible for believers; we need to know how to wear and use the armor of God.
Bibliography

Foulkes, Francis. Ephesians. Tyndale New Testament Commentaries. Downers Grove, Ill: IVP Academic, 2009. https://search.ebscohost.com/login.aspx?direct=true&AuthType=ip,athens&db=nlebk&AN=1094099&site=ehost-live.
Hoehner, Harold W.. Ephesians : An Exegetical Commentary. Grand Rapids: Baker Academic, 2002. ProQuest Ebook Central.
Schnackenburg, Rudolf and Helen Heron. Epistle to the Ephesians : A Commentary. London: Bloomsbury Publishing Plc, 2001. ProQuest Ebook Central.

5. (Discussion Board Replies) (1 paragraph per reply)
The author’s audience for Romans 12:1-3, is the Christian church at Rome. The message intended was to show that the reasonable thing to do in light of God’s many mercies, is to live our life as a “living sacrifice, Holy and pleasing to God – this is your true and proper worship”. In the Old Testament, Priests were called to do animal sacrifices unto God, and God told them what animals to use and not to use and how to sacrifice them. This is listed in Leviticus. However, in Malachi, God reproaches the Levitical Priesthood, for “…saying that the Lord’s table is contemptible. When you offer blind animals for sacrifice, is that not wrong? When you sacrifice lame or diseased animals, is that not wrong? Try offering them to your governor! Would he be pleased with you? Would he accept you?” says the Lord Almighty” (Malachi 1:7-8, NIV). He judges them to purify the Levitical Priesthood, since they do not think that God deserves their best animal sacrifice, even after all God has done for them, and not only favored, but spared them. However, in stark contrast, Romans 12:1 tells us that animal sacrifices are not needed anymore, as God’s people, our bodies can now become said sacrifice, in the way we live and walk, but it needs to be Holy and pleasing to God. We owe God our best, after all He has done for us. We are not exempt from reproach, if it is not our best, just like Israel was not exempt in reproach in their half-handed animal sacrifices. “Romans 12-15 make it clear that Paul intended his foregoing extended theological argument to call forth a response of gratitude and commitment which would reorient the life of the community” (Culpepper, 1976).
Also, in Romans 12:2, Paul tells the audience to be transformed by the renewing of our minds, and to not conform to the ways of this world. This goes along with what Paul told Titus in Titus 3:5-6, “He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior” (NIV). Which goes in line with Romans 12:3 where we are to not think of ourselves as more highly, but to think with sober judgment. This renewal and regeneration we have through Jesus Christ, should in turn, change the very nature of our being. To the point we change our evil ways, to the ways of God. If God is in us making a change in us, it should show through our actions, and deeds, and the way we think, as James talks about in James 2:14-26. “After a textual analysis of the text, (Rom. 12:2), it was discovered that social transformation is an inevitable result of the transformation of the individual through the renewal of the mind” (Boaheng, 2023).
This can be applied to the Church today, because we need to have God to renew a right spirit and mind within us, so that we may do His Will. In doing this, there is no chance that we can conform to this world, because we are too busy conforming to God’s renewal in us. Also, we should want to do this, to show our thankfulness to The Most High God for His many mercies and Blessings, He has bestowed upon us. “Romans 12:1-2 is the primary transitional link in the letter. It bridges the chasm…between doctrine and living. Mere acquaintance with “the mercies of God” does not create for the Christian the ability to discern, embrace and verify God’s will in daily affairs, for this knowledge becomes effective only when its yoke-fellows are total dedication and daily growth” (Stoessel, 1963).
“Bible Gateway Passage: Malachi 1 – New International Version.” Bible Gateway. Accessed February 17, 2024. https://www.biblegateway.com/passage/?search=Malachi+1&version=NIV.
“Bible Gateway Passage: Romans 12:1-3 – New International Version.” Bible Gateway. Accessed February 17, 2024. https://www.biblegateway.com/passage/?search=Romans+12%3A1-3&version=NIV.
“Bible Gateway Passage: Titus 3 – New International Version.” Bible Gateway. Accessed February 17, 2024. https://www.biblegateway.com/passage/?search=Titus+3&version=NIVLinks to an external site..
Boaheng, Isaac. “Renewing the mind, transforming the society: Reflections on Romans 12: 2 from a Ghanaian perspective.” (2023).
Culpepper, R. A. (1976). God’s Righteousness in the Life of His People Romans 12–15. Review & Expositor, 73(4), 451-463. https://doi.org/10.1177/003463737607300407Links to an external site.
Stoessel, H. E. (1963). Notes on Romans 12:1–2: The Renewal of the Mind and Internalizing the Truth. Interpretation, 17(2), 161-175. https://doi.org/10.1177/002096436301700203

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