The present thesis is a study of the relationship between the so-called 'theological' (Eph 1-3) and 'paraenetic' (Eph 4-6) sections of Ephesians. A critical review of the major contributions towards an understanding of the relationship between the two halves reveals that scholarship up to the present day has failed to provide an accurate account of the cohesive ties within the soteriological pattern, which envelops the whole of the letter, including the paraenesis. We firstly examine how the conceptual background to Ephesians has its roots in the theological framework of Second Temple Judaism, whereby the soteriological pattern involves the spiritual transformation of God’s people that leads to moral and social renewal. We then demonstrate that humanity’s former existence was involved in a cosmic rebellion against God and is characterized in terms of a corrupt structure of perception and knowledge, which leads to immoral behaviour and social dislocation (Eph 2:1-3; 2:11-22). Moreover, we suggest that the soteriological pattern entails the spiritual transformation of Jews and Gentiles through the knowledge of the gospel and through an intimate relationship with God and Christ mediated by the Spirit (Eph 1:17-23; 3:16-19). The Christ-event brings into effect a new resurrection-life (Eph 2:5-6) empowered by the Holy Spirit, so that believers might live ethically the new existence of the age to come (Eph 2:4-7, 10). Furthermore, the language of 'new creation' and 'in one Spirit' (Eph 2:15, 18, 22) indicates that the existential transformation of Jews and Gentiles enables the growth and unity of the church (Eph 2:19-22; cf. Eph 4:7-16). Furthermore, we argue that the soteriology of Ephesians 1-3 is further explained and expanded in Ephesians 4-6. We demonstrate that the refashioning of the self with the knowledge of the gospel (Eph. 4:4-6, 12, 20-21, 5:10, 17; 5:22-33; 6:4, 8, 9, 15, 17) and the empowering presence of God and Christ through the Spirit (Eph. 4:2-3, 15-16; 30， 32; 5:1-2, 8, 14, 18; 6:1, 14- 19) enable and sustains the unity and harmony of the Christian community and the household. This study concludes that the paraenesis clarifies and expands the soteriology of Ephesians.

This thesis approaches ecclesial metaphor in Ephesians from the vantage point of modern theories of metaphor from which concepts are borrowed and shaped into methods for evaluating ancient metaphor. These methods treat "mechanics, " interaction of components, age and contextual function and are employed in studying the principal ecclesial metaphors of Ephesians--the church as 1) body (1: 22-23; 2: 16; 4: 1-16; 5: 23); 2) building/temple (2: 19-22); 3) bride (5: 21- 33). The body metaphor is developed in Eph. 4: 11-16 with three submetaphors (Christ as "head"; "ministers" as "ligaments"; congregants as "parts"). Additional uses guard against pressing too far the identification of Christ as head of the body. These findings are confirmed by comparison with body metaphors in Greek and Latin authors and in the earlier Pauline Epistles. The development of the Pauline image is judged within a matrix of themes, especially "unity" and "ministry. " The body metaphor of Eph. 4: 11-16 functions to encourage a heightened appreciation for "ministers" provided by the ascended Christ. In Eph. 2: 19-22 the church is identified as a building/temple complete with building materials, foundation and cornerstone. The qualities of this metaphor are assessed in view of similar metaphors in the NT (1 Cor. 3: 9b-17; 6: 19; 2 Cor. 6: 14- 7: 1; 1 Pet. 2: 4-8) and the Qumran Library. The building/temple metaphor functions in an inclusive and idealistic way that reflects on Jewish-gentile conflict in the hope of enhancing cohesion among the addressees. The metaphor of the church as bride occurs as part of a Haustafel and is evaluated with the aid of other espousal metaphors (Ezek. 16: 1-14; 2 Cor. 11: 2-5; Rev. 19-22). The bridal metaphor expresses the muted eschatological perspective of the letter and brings the covenant-loyalty of the divine bridegroom to bear upon the marital fidelity of Christian husbands. Reading the ecclesial metaphors from the perspective of a modern theory of metaphor accents their interrelationships. All apply language that could be used elsewhere in a negative context in an idealistic manner to describe the Christian church at large.

Deur na die kriteria en uitsprake rondom die voorkomstes van die term 'Verborgenheid' in die Tweelingbriewe Kolossense en Efesiers te kyk, teen die agtergrond van die 'Toekomstige Dinge' (Jh 16.13) wat deur die Heilige Gees in die Progressiewe Openbaring van God aan die skrywers van die Nuwe Testament bekend gemaak was, word dit ontdek dat daar 'n splintemuwe skepping, die Corpus Christi, waarvan Christus die Hoof is, as hierdie Verborgenheid aan Paulus, na Handelinge 28 in die i gevangenis geopenbaar was, naamlik die Kerk wat daar I eers tot stand gekom het. Die Kerk, wat hoofsaaklik uit gelowige Heidene bestaan, het sedertdien as God se kanaal van heil tot die wereld gedien in die plek en onafhanklik van nasionale Israel, wat volgens Ou Testa- mentiese profesie, God se kanaal van Heil tot die wereld moes wees, onder en saam met wie die Heidene die Here moes dien. God het dus tot op Handelinge 28 steeds verbondmatig met Israel omgegaan om hulle tot bekering te probeer lei en het dit gevolglik tot op daardie stadium uitsluitlik gegaan om dit wat die Ou Testament geprofeteer het, naamlik die Koninkryk van God vir Israel. Maar weens hulle onboetvaardigheid, is Israel deur God verhard en in Handelinge 28 ter syde gestel as Sy kanaal en het Hy Sy Koninkryk program opgeskort en het God Hom tot die Heiden gewend. Daar was dus geen sprake van 'n 'Kerk' in die Handelinge tydperk gewees nie! / Biblical and Ancient Studies / M. Th. (New Testament)

Deur na die kriteria en uitsprake rondom die voorkomstes van die term 'Verborgenheid' in die Tweelingbriewe Kolossense en Efesiers te kyk, teen die agtergrond van die 'Toekomstige Dinge' (Jh 16.13) wat deur die Heilige Gees in die Progressiewe Openbaring van God aan die skrywers van die Nuwe Testament bekend gemaak was, word dit ontdek dat daar 'n splintemuwe skepping, die Corpus Christi, waarvan Christus die Hoof is, as hierdie Verborgenheid aan Paulus, na Handelinge 28 in die i gevangenis geopenbaar was, naamlik die Kerk wat daar I eers tot stand gekom het. Die Kerk, wat hoofsaaklik uit gelowige Heidene bestaan, het sedertdien as God se kanaal van heil tot die wereld gedien in die plek en onafhanklik van nasionale Israel, wat volgens Ou Testa- mentiese profesie, God se kanaal van Heil tot die wereld moes wees, onder en saam met wie die Heidene die Here moes dien. God het dus tot op Handelinge 28 steeds verbondmatig met Israel omgegaan om hulle tot bekering te probeer lei en het dit gevolglik tot op daardie stadium uitsluitlik gegaan om dit wat die Ou Testament geprofeteer het, naamlik die Koninkryk van God vir Israel. Maar weens hulle onboetvaardigheid, is Israel deur God verhard en in Handelinge 28 ter syde gestel as Sy kanaal en het Hy Sy Koninkryk program opgeskort en het God Hom tot die Heiden gewend. Daar was dus geen sprake van 'n 'Kerk' in die Handelinge tydperk gewees nie! / Biblical and Ancient Studies / M. Th. (New Testament)

New Testament / M.Th. (New Testament)

New Testament / M.Th. (New Testament)