THE MAIN TENETS OF PAULINE THEOLOGY

Cletus Hull
Interpretation of Paul:RTCH 785E:
Dr. Grabe
April 27, 2013

Paul is considered by many believers as the first and greatest missionary of Christianity.
His determination to spread the message of Jesus as the Son of God burned within his soul. It is a
tribute to his lasting influence on the church that his thirteen letters have been preserved for two
thousand years. This essay will buttress the main tenets of Pauline theology with scripture, class
readings and analysis of the apostles teachings. I will begin with a brief introduction of the
cultural influences in the apostles background. Next I will describe five major tenets of his
teachings in his letters. First, the familiar doctrine of justification by faith will establish the
foundation of his arguments. Second, Pauls high Christology will be observed in his epistles.
Third, his eschatology and firm belief in the second coming of Jesus is a tenet which will be
explored. Fourth, his view of the Holy Spirit and the charismatic gifts will reveal the apostles
belief in the supernatural power of God. Fifth, Pauls notion of the cross will expand the meaning
of justification by faith through Christs death. Above all, this term paper will substantiate the
ramifications of the theological status of Pauls belief that justification by faith alone is found
only in the cross of Christ. Thus, the apostles contribution to augment Christianity is invaluable
to church history.
A brief introduction of Paul's background in Judaism gives obvious direction to his
thoughts. Victor Furnish affirms that Pauls heritage is at least partly Jewish is beyond dispute.1
His epistles provide a glimpse into his personal Judaic history (Rom. 9:2-5; 11:1; 2 Cor. 11:2233; Gal. 1:11-2:14; Phil. 3:3-11). He emphatically proclaims that he is from the tribe of Benjamin
(Acts 13:21), a Pharisee (Acts 23:6), Hebrew of Hebrews (Phil. 3:5) and Roman citizen (Acts
22:25). Paul asserts to the Galatians I advanced in Judaism beyond many among my people of
1 Victor Paul Furnish. Theology and Ethics in Paul (Nashville: Abingdon, 1968), 28.

the same age, for I was far more zealous for the traditions of my ancestors (Gal. 1:14, NRSV).
In addition, he was born in a Greco-Roman university city, Tarsus of Cilicia (Acts 21:39).
Consequently, with his educational background the apostle could easily move from one culture to
another. Larry Helyer notes that Pauls letters reflect the ambient Greco-Roman customs at
point after point (Rom. 7:1-3; Gal. 3:19-20; I Cor.7:21).2 His scholarship engaged with the three
worlds of his day, Hellenistic, Greco-Roman and Jewish.3 He was truly a Renaissance man of his
day and culture.
PAULS TEACHING ON JUSTIFICATION BY FAITH ALONE
The first and foundational tenet of Pauline theology is the well-known reformation
doctrine of justification by faith alone. Through the dark history of the church justification by
faith has been the neglected truth of the Christian faith. As Martin Luthers heart was opened by
Romans the righteous shall live by faith (Rom. 1:17 ESV), Pauls Gospel of salvation
commenced a renewed movement in the church of Gods grace. This great doctrine became the
storm center of the heart of his gospel. Paul pens his Roman letter as a Jew converted to the
Messiah Jesus. For five centuries, Protestants have affirmed and defended the soteriology of Paul
as the backbone of Reformation faith and traditions.
In Romans 1:18-32 Paul describes the dilemma of humankind. In truth, his other letters
reiterate the same theme (Gal. 3:22; Eph. 2:1-3; Col. 3:21; 2 Tim. 1:9; Tit. 3:5). His subject of the
total depravity of people is reminiscent of the Calvinist minister Jonathan Edwards and his
famous sermon Sinners in the Hands of an Angry God.4 Both the Gentile and Jewish worlds

2 Larry R.Helyer. The Witness of Jesus, Paul and John: An Exploration in Biblical Theology (Downers
Grove: InterVarsity Press, 2008), 212.
3 Helyer, 204.

are guilty before a holy God (Rom. 1:18-3:8). No one can live up to the demands of the law
(Rom. 3:10; 3:23). Thus, Adams sin is passed to all his ancestors (Rom. 5:2-15).
Yet Paul does not leave us in despair. He reminds us that God has acted. Paul cultivates
the OT language (Lev. 16; Isa. 53) of the sacrificial lamb to announce that salvation in Christ has
become our ultimate sacrifice (Gal. 5:2). He illustrates the death of Jesus by saying God put
forward as a sacrifice of atonement by his blood, effective through faith (Rom. 3:25, NIV). In
his death Christ unites God and humankind into right relationship. He reconciles the Creator with
his creation. Helyer remarks no wonder some have selected the notion of reconciliation as the
central idea in Pauls multifaceted mosaic of salvation.5
Nevertheless, what is justification by faith? Paul proclaims, therefore being justified by
faith we have peace with God through our Lord Jesus Christ (Rom. 5:1). The doctrine of
justification by faith is Gods act of pardoning sinners and accepting them as righteous. The
estranged relationship between an offended God by offending sinners was made right by the
death of Christ on the cross. Jesus himself bore the sin of humankind for our sake. He reconciled
man with God and positions the righteousness of Christ on our record in the place of our
sinfulness.
In effect, as will be advanced in this paper, justification by faith is an eschatological
event. Peter Stuhlmacher succinctly articulates this action as, an End-Time event of judgment.6
The benefit of justification is that God does not condemn us and the reality is Gods decision to
4 Sermon preached by Jonathan Edwards on July 8, 1741 in Enfield, Connecticut. The message about the
fires of hell had a dramatic effect on the parishioners.
5 Helyer, 250.
6 Peter Stuhlmacher. Revistiting Pauls Doctrine of Justification (Downers Grove: InterVarsity Press,
2001), 14.

proclaim innocence on humans before the Last Day. As a result, Stulhmacher has disclosed that
Good Friday is the eschatological day of atonement for the Christian Church.7 Paul declares
there is therefore now no condemnation for those who are in Christ Jesus (Rom. 8:1, ESV).
Gods eternal plan and purpose to justify all humankind to himself (2 Pet. 3:9) is complete.
Theologically, justification is the implementation of Gods righteousness through Christ
Jesus for all creation,8 and the apostle reveals how God arranged for this exchange. God made
Christ who knew no sin to be sin on our behalf, that we might become the righteousness of God
in him (2 Cor. 5:21). In other words, God took our sins and put them on Christ, then procured
his righteousness and gave it to us in exchange. Justification is our new standing with God.
Faith is the necessary means of justification (Rom. 4:23-25; 10:8-13) and the absolute
trust one places in an eternal Gods action of love. Faith for Paul is the quintessense of trust in
God.9 As one gives himself to faith in Jesus, Christ in turn gives his gift of righteousness and
grace (Eph. 2:8-9). Thus, salvation by justifying faith is a past (Rom. 8:24), present (1 Cor. 1:18;
2 Cor. 2:15) and future (Rom. 5:9,10) event which will be completed at Christs return. Only
faith can bring acceptance with God.
However, justification is not an end in itself. The end result is a holy life of sanctification.
Stuhlmacher writes, justification for the apostle is the quintessential structural law of Gods
gracious work.10 Justification by faith is the eternal plan of God to bring humans into a right
relationship with the Creator living a life of holiness in this lifetime.
7 Ibid., 22.
8 Ibid., 73.
9 Ibid., 65.
10 Ibid., 30.

Sanctification is the atonement-theological consequence and outworking of justification

in the lives of believers.11 To live a holy life is Gods will for every Christian saint. True saving
faith results in obedience and godly living (James 2:14-16) as sanctification is a process which
God makes the believer more like Christ (Rom. 8:29). Thus, since justification changes ones
status with God, sanctification is the process whereby God calls one a saint. He asks and
commands that he who called you is holy, you also be holy in all your conduct (1 Pet. 1:15,
ESV).
PAULS CHRISTOLOGY
Christology and justification are connected for the apostles, including Paul.12 The OT
language from the suffering servant passage (Isaiah 53) is a basis for Pauls early Christological
language. Also, in the NT a Christological line of reasoning can be found in both 2 Corinthians
and Romans.13 However, the standard passages concerning his Christology are from Philippians
2 and Colossians 1. I will begin with an analysis of his thoughts to demonstrate the apostles
theology of the Christ.
As the apostle called Jesus Lord in his letters, the obvious thought is that he truly
believed that Christ was divine and above the Roman Emperor. In addition, Christ was a
benevolent Lord and not a malefactor as the Caesars had become. Lordship is a call to obedience
and worship. Clearly, Paul accepted that Jesus was the divine Son of God. The title Son of
God acquired cosmic significance eclipsing its application to the Emperor Augustus or Nero.14
It was an expression of great reverence and respect.
11 Ibid., 67.
12 Ibid., 20.
13 Ibid.,56.

On the other hand, Paul pictures the Divine Christ as human and calls him a servant
(Phil. 2:7). In a culture where slavery was commonplace, the term servant speaks to the deep
truths of the humility of Christ. Gordon Fee reveals, Jesus self-emptying and self-sacrifice are
significant precisely because they secured redemption for us, as he also exemplified for us proper
selflessness and humility.15
In his personal letter to the Philippian, Paul recalls a hymn of the church that speaks of
Christs two natures (Phil. 2:5-11). The apostle seems to dip into his own, and the churchs
creedal/liturgical pool to express himself soteriologically or christologically.16 Paul notes who,
though he was in the form of God, did not count equality with God a thing to be grasped, but
emptied himself, by taking the form of a servant, being born in the likeness of men (Phil. 2:6-7,
ESV). Emphatically, the hymn states that Christ, who shared the nature of Godwas equal with
God.17 God taking the form of humanity was bending his love toward his creation. Gerald
Hawthorne reiterates that he who was in the form of God, was equal with God, emptied himself,
humbled himself, surrendered himself to a criminals death.18 In addition, Paul utilizes the
language from Isaiah 45:22-23 (ESV) every knee will bow, by me every tongue swear
(confess) in the benediction of this hymn. There is great Christological significance yet the
14 Anthony C. Thiselton. The Living Paul. An Introduction to the Apostles Life and Thought (Downers
Grove: IVP Academic, 2009), 43.
15 Gordon D. Fee. Philippians 2:5-11: Hymn or Exalted Prose? Bulletin for Biblical Research 2 (1992)
29-46., 38.
16 Fee, 42.
17 Gerald F. Hawthorne. Philippians. Word Biblical Commentary (Waco, TX: Word, 1983), 85.
18 Hawthorne, 90.

result is a practical application to life that humility and service are the cornerstones of the
Christian life as Jesus is the supreme example in this hymn.
Paul is not only a theologian but also a pastor in his Christology. His Christological
premise in Colossians is strikingly similar to that in Philippians. The letter is a pastoral response
to the Colossian heresy.19 When Paul writes in Colossians 2:9 (ESV) that in Jesus the whole
fullness of deity dwells bodily and Colossians 1:15 (ESV) the image of the invisible God,
Christ truly is the icon of the God of eternity. He recognizes the cosmic significance of who
Christ is in this world. In fact, Colossians 1:15-20, 2:9 is an early confession or creed. It is
written as a response to heresy in a house church which he did not start (Col. 2:1). Paul refutes
their actions as flawed because of their faulty Christological teaching. Anthony Thiselton
mentions, Christ is not a creature, nor a created being. The universe has come into being for
him. He is the bodily representation of God.20
The passages in Philippians and Colossians are a comparison of two hymns. The presence
of a high Christology ascribes potency to Christ. God gives us a study of the Person and work
of Jesus as he conquered death and reconciled the world to the Father. Therefore, these great
hymns conclude with a magnificent confession of Christs divinity.
PAULS ESCHATOLOGY
Stuhlmacher contends that Paul thought and taught apocalyptically.21 His eschatology
of the already and the not yet, though not presented systematically is abundant in his letters. To
the Thessalonians he answers specific concerns for the church. Ultimately, salvation of the
19 Helyer, 282.
20 Thiselton, 48.
21 Stuhlmacher, 50.

believer is the core issue for Pauls eschatology (1 Thess. 1:9-10). In addition, the ultimate
salvation of believers is a time of reward (1 Thess. 2:19; 5:23).
The phrase Day of the Lord is found through his writings (1 Cor. 1:8; Phil. 1:6; 1 Cor.
5:5; 2 Cor. 1:14; 1 Cor. 3:13; 2 Thess. 1:10; 2:3; 2 Tim. 1:12; 1:18; 4:8; Phil 1:10; 2:16; 2 Thess.
2:2). The idea carries the OT connotation of the Lord returning with judgment and salvation.
Additionally, Pauls writes on numerous occasions of the last judgment (Rom. 2:2,3,16; 3:6; 2
Cor. 5:10; Eph. 1:10; Col. 1:20; 2 Thess. 1:5). Yet, the judgment is not the finality of all things.
Because of Jesus resurrection we know that eschatologically Pauls phrase behold, the new has
come (2 Cor. 5:17) is a reality in our Christian lives. Certainly, the resurrection of Christ is an
eschatological event22 of ultimate magnitude. Stuhlmacher proposes that the justification of
individuals before Gods judgment throne is the soteriological climax of the event of
justification23 In the resurrection the Christian finds restoration, healing and wholeness.
Another eschatological element to discuss is the parousia (1 Thess. 4:15; 2 Thess. 2:8)
which is the culmination of Christs kingdom on this earth. The Lords presence will come again
and commence his eternal kingdom. The return of Christ is the climax of Pauls eschatology as
he describes the parousia both vividly and symbolically. Even so, the message is simplewe
shall be with the Lord forever! Indeed, the hope of Christs second coming is a certainty for our
future.
The theology of the already and the not yet continues to develop in the apostles
epistles. George Ladd accents that the new life of the believer is an ambiguous experience, for
he still lives in the old age. He has been delivered from its power, yet he must still live out his
22 George Eldon Ladd. A Theology of the New Testament (Grand Rapids, MI: Eerdmans, 1974), 551.

23 Stuhlmacher, 52.

life in this age, although he is not to be conformed to its life but is to experience the renewing
powers of the new age.24 Thus, the kingdom of God has come to earth but its totality will not be
realized until our eternal future is received.
Nevertheless, does Paul change his view on the last things? In the first two letters to the
Thessalonians Paul appears to believe that the second coming was imminent. However, one
notices in his later writings that his eschatology was not necessarily revised but enlightened in
that he saw his death in the distant future and placed the second coming with respect to that event
(2 Tim. 4:6-8).
Ultimately, the purpose of the eschatological language in 1 Thess. 4:13-18 and 5:1-11 is
to encourage the believer. Believers are different because of Jesus. The language of eschatology
is a reminder of that assurance. That is why he could write, as paraphrased in 1 Cor. 16:22
Maranatha, Our Lord come! Undeniably, Pauls epistles are full of hope in God for the
future25
PAULS PNEUMATOLOGY AND VIEW ON THE GIFTS
Paul's pneumatology of the Holy Spirit and charismatic experience is primarily taught in
his correspondence to the Corinthian church. Paul proclaims, I thank God that I speak in
tongues more than all of you (1 Cor. 14:18, ESV). Whether he was sarcastic or trying to make a
point, we can positively say that the apostle prayed in the language of the Spirit. In addition, his
listing of the nine gifts of the Spirit gives us a glimpse into the apostles belief in the supernatural
gifts of knowledge and revelation. Here is Pauls classic passage of the charismatic gifts in 1
Corinthians 12:1, 8-11 (NRSV, my emphasis in italics),
24 Ladd, 551.
25 Thiselton, 135.

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Now concerning spiritual gifts, brothers and sisters, I do not want you to be
uninformed To one is given through the Spirit the utterance of wisdom, and to another
the utterance of knowledge according to the same Spirit, to another faith by the
same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to
another prophecy, to another the discernment of spirits, to another various kinds of
tongues, to another the interpretation of tongues. All these are activated by one and the
same Spirit, who allots to each one individually just as the Spirit chooses.
These powerful charisms are the focal point in his ministry of the Spirit. Indeed, the Holy Spirit
in Paul is more than an impersonal force.26 He believes the Holy Spirit is the Gift and the
charisms are the manifestations. In addition, as Jesus said, the apostle also believes that the Spirit
teaches (1 Cor. 2:13) and gives us the mind of Christ (1 Cor. 2:16). Thiselton voices that the
Spirit in Paul is Christocentric, communal and eschatological, that is, a gift given in the last
days to all kinds of people through Christ.27
The word charisma is a distinctively Pauline word. Of the seventeen occurrences in the
NT only one comes from outside the Pauline corpus, and that from a typically Pauline
passage.28 With special interest, Howard Ervin describes the charismatic gifts as spirituals.29
In essence, the gifts truly have a supernatural and spiritual quality to their work in the Spirit.
James Dunn speaks of the tension between charisma and canon law of Pauls letters; a
balance of office and spirit, freedom and structure.30 As the early church grew and become
assembled for leadership, at times the administration and liturgy became formalized at the
26 Ibid., 65.
27 Ibid., 59.
28 James D. G. Dunn. Jesus and the Spirit (Philadelphia: Westminster Press, 1975), 205.
29 Howard M. Ervin. Conversion-Initiation and the Baptism in the Holy Spirit (Peabody, MA:
Hendrickson, 1984), 91.

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expense of the charismatic experience. Thus, Paul seeks to keep the gifts above reproach and
abuse as he remarks that all things should be done decently and in order (1 Cor. 14:40, ESV).
Nevertheless, the apostle ministered in the gifts of healing (Acts 28:8), tongues (Acts
19:6) and exorcism (Acts 16:18). His magnificent instruction on the gift of tongues in 1
Corinthians 14 is the timeless directive on the language of the Spirit. Paul flowed in the gifts of
the Spirit and expected the churches he founded to do likewise.
PAUL AND THE CROSS
The mystery of the cross has always been difficult to comprehend. Pauls notion of the
cross was challenging for a first century pagan society to understand. In his great mercy and
justice, God devised a plan of atonement and propitiation on the cross. As John Stott aptly writes,
no theology is genuinely Christian which does not arise from and focus on the cross. 31 Paul
proclaims to the Corinthian church for the preaching of the cross is folly to those who are
perishing (1 Cor. 1:18, ESV). As a result, the cross is the centerpiece of the apostles theology
and faith.
Jesus died for our sins. This indisputable doctrine about the death of Jesus Christ was
Gods purpose from the foundations of the world. The cross represents the finished work of
Christ for our sin which was Pauls main motif. Stuhlmacher writes Paul knows no salvation

30 Dunn, James D. G. (ed.) The Cambridge Companion to St. Paul (Cambridge: Cambridge University Press,
2003), 5.

31 John Stott. The Cross of Christ (Downers Grove, IL: Inter-Varsity Press, 1986), 216.

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apart from the cross.32 As the apostle announces in Romans 4:25 (NRSV), Jesus is handed over
to death for our trespasses and was raised for our justification. The cross leads to the
justification by faith alone doctrine which was the cry of the Protestant Reformation. Without a
doubt, the historic event of Christs death on the cross was more than a philosophical idea.
Why was death on the cross necessary? Could God have completed this action another
way? The logic of the cross is a challenge for many people to accept. In reality, the cross does
not make sense. It is peculiar that we are brought into fellowship with God through an illegal
trail, Romans execution and resurrection. Nonetheless, the cross represents the reality of
salvation God has given. Petrus Grabe comments that the death of Christ on the cross nullifies
the social classification and grouping so important at that; in Christ Jews and Gentiles, slaves
and free men, men and women have the same religious value and responsibility (Gal 3:28).33
Because the death and resurrection of Jesus are central issues of the Christian faith they
are the subject of theological reflection. The cross is the visual representation of this immutable
tenet of Christianity. The phrase from the Apostles Creed that Jesus was crucified under Pontius
Pilate reminds us of the centrality to our faith of Jesus death on a Roman cross. We continue to
explore this mystery even two thousand years later. Grabe adds, God encounters humankind
both Jew and Greek in the cross of Jesus Christ.34 The apostle claims to the Galatians far be it
from me to boast except in the cross of our Lord Jesus Christ, by which the world has been

32 Stuhlmacher, 93.
33 Petrus J. Grabe. The Power of God in Paul's Letters. 2nd edition. WUNT II/123 (Tbingen: Mohr
Siebeck, 2008), 57.
34 Ibid., 61.

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crucified to me, and I to the world (Gal. 6:14, ESV). Simply put: if there is no cross, there is no
Christianity.
CONTRIBUTION OF PAUL TO CHRISTENDOM
Among all of Pauls contributions, the greatest may be the mission to which God called
him. In Acts 9:15 (ESV) the Holy Spirit spoke to Ananias saying, he (Paul) is a chosen
instrument of mine to carry my name before the Gentiles and kings. The encyclopedic work
Dictionary of Paul and His Letters states we may rightly suppose that no adequate
understanding of Pauline theology will be achieved until this perspective on mission has been
integrated into the larger interpretation of his theology, showing the place and relationships of the
Gentile mission within his theological reflection.35
The New Testament is infused with the writings of Paul. Larry Helyer observes that
three-fifths of the epistolary documents in the NT stem from Paul. The placement of his letters
in the canon indirectly testifies to their importance. The impact of Pauline theology on Christian
theology and Western civilization in general can be scarcely overestimated.36 In 2 Cor. 10:10
(ESV) he recalls the punishing words of his opponents that his letters are weighty and strong,
but his bodily presence is weak, and his speech of no account. Though his appearance was not
impressive his letters were nonetheless preserved for posterity. The safeguarding of his epistles is
a tribute to Christendom that his words inspired by the Holy Spirit are reliable for all eras of
history. All three streams of Christianity, Orthodoxy, Catholicism and Protestantism acknowledge
the supremacy of Gods word spoken through Pauls epistles. F.F. Bruce interjects that
35 Gerald F. Hawthorne and Ralph P. Martin, eds., Dictionary of Paul and His Letters (Downers Grove,
IL: InterVarsity Press, 1993), 613.
36 Helyer, 222.

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throughout catholic Christendom by the last quarter of the second century, Pauls memory was
venerated and his writings were canonized.37 Additionally, Dunn writes Pauline ideas and
phrases not only shaped the personal religion of Protestants but also influenced the external
organization of their churches and sects.38
Renowned Christians of church history such as Augustine, Luther, Wesley and Barth
were influenced by Paul and his Roman letter. The Protestant Reformation and the Wesleyan
revival were the fruit of Pauls doctrine. In the sixteenth century Christendom underwent a
serious schism. The chief issue was Pauls teaching on justification by faith. Without justification
by faith we have no salvation. This conviction is a doctrine worth defending to the death.
CONCLUDING REFLECTIONS
The apostle was a completed Hebrew. For Paul, Christianity was not a second religion but
it meant to become a fulfilled Jew, grafted in the olive tree of Israel39 Though some consider
Christianity a sect of Judaism it is in fact the full gospel which God ordained from the foundation
of the world (Eph. 1:4; Heb. 9:26; 1 Pet. 1:20, Rev. 13:8; 17:8). Dunn states that Paul was the
second founder of Christianity40 but he was much more than that comment avows. He was Gods
initial messenger to spread the gospel to the ends of the earth (Matt. 28:18-20). Thus, as Dunn
asks, is Paul apostle of Israel or apostate of Israel?41 Categorically, the true identity of Paul in

37 Bruce, F.F. Paul: Apostle of the Heart Set Free (Grand Rapids, MI: Eerdmans, 1983), 466.
38 Dunn, 252.
39 Stuhlmacher, 94.
40 Dunn, 2.
41 Ibid., 13.

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Holy Scripture affirms that this apostle of Israel (and to the Gentiles) deserves a prominent place
in Christian history.
Today new theologies chase curious definitions of justification with liberal and
postmodern presuppositions. Current movements gaze through the lens of Enlightenment
philosophy and relativity rather than Holy Scripture. The church is in danger of losing her
vitality of faith through concepts such as the New Perspective of Paul and the weakening of the
Reformation doctrine of justification by faith. Unquestionably, the apostle believed in the
supremacy of the cross and Christs vicarious death for humankind. A strong defense of Pauls
teaching is the medicine to overcome these weaker teachings which are destructive of Christian
faith and belief.
In summary, Paul represents the power of Jesus in weakness (2 Cor. 12:9) through the
cross. The Christs authority desires to make its dwelling in Pauls broken existence. Grabe
writes this is why the apostle refrains from boasting of anything except his weakness, his
humiliations and sufferings.42 The cross stands as the image of the Christian life in the world,
which believers share with Paul.43 The cross claimed this man and demands our attention as
well. Thus, the climax of the main tenets of Pauls theology is Christ in you, the hope of glory
(Col. 1:27, ESV). Thanks be to God for the apostle Paul. His great influence in the church still
stands strong today!

42 Grabe, Petrus J. "The All Surpassing Power of God through the Holy Spirit in the Midst of Our
Broken Earthly Existence: Perspectives on Paul's use of dnamis in 2 Corinthians." Neotestamentica 28/1,
147-156, 1994., 150.
43 Gerald F. Hawthorne, and Ralph P. Martin, eds., Dictionary of Paul and His Letters (Downers Grove, IL:
InterVarsity Press, 1993), 197.

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BIBLIOGRAPHY
Bruce, F.F. Paul: Apostle of the Heart Set Free. Grand Rapids, MI: Eerdmans, 1983.
Dunn, James D. G. Jesus and the Spirit. Philadelphia: Westminster Press, 1975.
Dunn, James D. G. (ed.) The Cambridge Companion to St. Paul. Cambridge: Cambridge
University Press, 2003.
Ervin, Howard M. Conversion-Initiation and the Baptism in the Holy Spirit. Peabody, MA:
Hendrickson, 1984.
Fee, Gordon D. Philippians 2:5-11: Hymn or Exalted Prose? Bulletin for Biblical Research 2
(1992) 29-46.
Furnish, Victor Paul. Theology and Ethics in Paul Nashville: Abingdon, 1968.
Grabe, Petrus J. "The all surpassing power of God through the Holy Spirit in the midst of our
broken earthly existence: Perspectives on Paul's use of dnamis in 2 Corinthians."
Neotestamentica 28/1, 147 156, 1994.
Grabe, Petrus J. The Power of God in Paul's Letters. 2nd edition. WUNT II/123 Tbingen: Mohr
Siebeck. 2008.
Hawthorne, Gerald F. Philippians. Word Biblical Commentary. Waco, TX: Word, 1983.
Hawthorne, Gerald F. and Ralph P. Martin, eds., Dictionary of Paul and His Letters. Downers
Grove, IL: InterVarsity Press, 1993.
Helyer, Larry R. The Witness of Jesus, Paul and John: An Exploration in Biblical Theology.
Downers Grove: InterVarsity Press, 2008.
Ladd, George Eldon. A Theology of the New Testament. Grand Rapids, MI: Eerdmans, 1974.
Stott, John. The Cross of Christ. Downers Grove, IL: Inter-Varsity Press, 1986.
Stuhlmacher, Peter. Revisiting Pauls Doctrine of Justification. Downers Grove: InterVarsity
Press, 2001.

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Thiselton, Anthony C. The Living Paul. An Introduction to the Apostles Life and Thought.
Downers Grove: IVP Academic, 2009.