Gentile

Church there were no Gentiles within the Christian community. The relationship between Judaism and Christianity became more complex as people began to accept Gentiles into the church. The book of Acts makes clear to us that the conflict that had arisen was between two different groups of Jewish people, the Hellenists and the Hebrews. The Hellenists, although Jewish, were open to a Hellenistic culture unlike the Hebrews, and it was through them that a connection to the gentile world was created. The

us through His blood. He states that before our redemption, the Gentiles were “dead in [their] trespasses and sins” (Eph. 2:1), dictating that the Gentiles are no longer foreigners and strangers to the Jews, “but fellow citizens with the saints, and members of God’s household” (Eph. 2:19). In Ephesians 3, Paul refers to himself as “the prisoner of the Christ Jesus on behalf of you Gentiles” (Eph. 3:1) and bears witness to the Gentiles in an effort to teach them the good news. Paul spends a great deal

whether Christian laws are being followed or misused. Therefore, when Gentiles were misleading the public regarding the validity of the christian, Paul

more would be to put God to the test, to act against God's declared will, to see if God really meant what He had already shown in accepting Gentiles apart from the law." God had already decided what was acceptable or not with the Gentiles. The Jewish Christians were trying to add more to the Gentiles than God had said was needed. By attempting to hold the Gentiles to the same Mosaic laws that the Jewish Christians were held to, the Jewish Christians were in fact challenging God's authority over the

then the Gentiles. In the biblical commentaries of the book of Ephesians done by Harold Hoehner and James Boice, they discus two ways that these verses are talked about. Hoehner and Bocie talk about how Paul is speaking in the past present and future tense of how the division in the church came to be, was destroyed and should never happen again. With Paul identifying the Jews as the circumcised and the Gentiles uncircumcised. This clarification according to Hoehner shows how the gentiles have no favor

important to the parties in the argument over the Gentile mission. They were called by God, to go to Saul (Paul) to minister to the about the Good news. The three parties comprise of a Roman centurion a good fearer, Gentile named Cornelius and a Jew. They viewed the teachings differently until Saul (Peter) clarify the teachings of Jesus Christ. The Cornelius viewed was Jesus as a portrayal of Jesus as a doer of good appeals to the high minded Gentiles (Gundry, 2012). However the Jews still believe in

Ephesus, but it is applicable to all Christians) should live and behave. Ephesians 4:17-24 consists of general instructions or commands given by Paul to the church of Ephesus, in which he tells the people there that they should not live as the Gentiles do but that they should instead walk in God’s light and renew their spirits through Christ. Paul spends Ephesians 5-6 delving into specific commands that expand upon the general instructions he gives in 4:17-24. Ephesians 4:17-24 serves as a simple

in the book of Acts chapter fifteen, one can see that certain teachers from Judea insisted on the necessity of the converted Gentiles to be circumcised. In verse two, Paul and Barnabas are sent to Jerusalem to consult the apostles on this very subject. The church was in a monumental area of moving forward, incorporating the Jews and the Gentiles into the church. Gentile conversions were happening at a rapid pace and a strategy needed to be put in place for the growth and change to be done correctly

was facing difficulty finding unity because of Jewish and Gentile conjectures. Issues began to arise after the Jews were expulsed from Rome around 49 AD. At that time, the “Gentile congregations developed largely without Jewish influence and thus without sensitivity to Jewish scruples.” Kostenberger believes Paul wrote this letter for a couple of reasons; first to remind the Romans of gospel truths and his duty to proclaim it to Gentiles, secondly to unify the Roman church, and finally to, “formally

argument that video games are destructive for children and that they become a distraction from actual educational work (Bavelier, Green, Han, Renshaw,  Merzenich, & Gentile, 2011). On the other hand, one could certainly argue that video games could be a valuable tool in the learning environment (Bavelier, Green, Han, Renshaw,  Merzenich, & Gentile, 2011). At any rate, there are several different, and accurate views on the subject.     The initial argument I mentioned about video games is probably the one