Final LRQs Flashcards
13.1) Give brief summary of Greco-Roman view of body and spirit. How does this help explain 1 Cor 6:12-20?
G-R world held a stark dichotomy between body and spirit, with the spirit/mind almost always viewed as good, while the body bad and constraining good-mind. The two common conclusions of that few were aescetism or hedonism. 1 Cor 6 says both spirit and body belong to God, united to Christ, and ultimately good when reconciled to him, therefore how the body is employed matters too.
13.2) In what sense is the stomach not part of the σομα (body) for Paul?
In 1 Cor 6, Paul is using “stomach” as a close corollary to his normal usage of “flesh,” as a descriptor for the old body with its sinful appetites, which for the Christian is temporary, not ultimate. On the other hand, the “body” here (and in much of Paul) describes the Christians physical body which will be raised up and glorified, and so in that sense is ultimately good and godly.
13.3) How does 1 Cor 6:12-20 show the importance of the body? Give nuanced answer.
Against the commonly held dichotomy of body and soul/mind in Paul’s day (which is also implicitly held still often today), Paul strong asserts that the body and its activity matters greatly to God, is united with Christ, is an important part of the Christian’s new life indwelt by the Spirit and for God’s glory. Therefore the body is important, ultimately good, to be brought into subjection to God in obedience and honor.
14.1) How does 1 Cor 10:1-13, concerning Sinai events, relate to the food idol discussion of 1 Cor 8-10?
Paul is drawing a connection between some OT Israelites false assurance of fidelity due to participation in the visible community but despite their disobedience ; in the same way, some Corinthian Christians had false confidence due to visible inclusion and were flippant about idol-food activities
14.2) How does Cara exegete “baptized into Moses” (1 Cor 10:2)? What implications does this have for the meaning of Xn baptism?
Matches grammatical construction of Xn baptism, “baptised into Christ” ; therefore being baptized into someone means being incorporated into, identified with them; Therefore Xn baptism into Christ (re: Rom 6:3) involves identification with Christ (???)
14.3) Concerning 1 Cor 10:7-10, chose one of the four Sinai examples of Israel’s sins and relate this to the Corinthian Sitz im Leben.
1 Cor 10:8 refers to the severe punishment for sexual sin, intermarrying with the Moabites, 23-24k dead; Paul says this is was an instruction against sexual immorality for the Corinthians
15.1) How does Num 5:18 influence the view of 1 Cor 11:3-16 that the covering is long pulled up hair?
The Greek for “cover/uncover” in 1 Cor 11 is a cognate of the word used in Num 5:18 LXX for “unbind,” as in let down. This passage had to do with the priest letting down the hair of an adulterous woman
15.2) How would Cara square Gal 3:28 with 1 Cor 11:3 (“man is head of woman”)?
The headship in 1 Cor 11 refers to a relationship of authority and submission between man and woman, not just woman as the source of man in Gen. This interpretation supported by: parallel with God’s authority over humans; argument is for authority based on souce-ship; exousia-authority later in passage; Paul’s general theology of male headship
15.3) How does Cara qualify 1 Cor 14:34 (“Let women be silent in the churches”)? Give his rationale.
1 Cor 14 “be silent” refers to authoritative teaching - b/c 1 Cor 11 allows prayer and prophesy by women in public worship, but not interpret (decide on correctness of) prophesy.
16.1) According to Cara, how do the three major sections of 2 Cor exhibit literary unity?
Each of the 3 sections exhibits literary unity that suggests written around the same time; specifically each section deals with aspects related to Paul’s impending journey to Corinth.
17.1) Give best argument for “the love of X constrains us” (2 Cor 5:14) being an objective genitive?
Preceding verse, 5:13, clearly refers to Paul’s sentiment toward God - responsive behavior is the implication of the verse, therefore how we love God matters (?)
17.2) According to Cara, in the phrase “one died for all” from 2 Cor 5:14, who are the “all”? Give Cara’s justification for his answer.
in v.15 the “all” for whom Christ died corresponds with/results in (ινα) “the living ones” in the second part of the phrase - this suggests a limited atonement view, where the all Christ died for is all those who would live in him.
18.1) How does Tychicus tie together Eph, Col and Phlm?
He delivered the letters
18.2) Give Kümmel’s argument and one example concerning Eph not being Pauline.
Kummel argues that Eph was crafted with dependence upon Col, but substantive differences - e.g. in Eph, author’s use of church is entirely universal, unlike Col and most of his epistles
18.3) Cara cites Eph 2:6 to support contention that Eph emphasizes realized eschatology. What is Cara talking about?
Eph 2:6 speaks of Christians as already raised and seated in heaven with Christ; i.e. by our union with Christ the ultimate eschatalogical promises for Christians are already as good as done, and we experience some of their benefits and implications now.
19.1) Choose one subject in the Eph “blessing” and briefly trace it throughout Eph.
(7) “chose us to be holy” (Eph 1:4—Eph 4-6; - walk in love, many sanctification instructions
19.2) In Eph 1:3-14, what is different about vv 13-14? How does this relate to the remainder of Eph?
vv.13-14 the “you” is specifically Gentile Christians - this leads into the mystery of Gentile inclusion in the church in second half of 2 and 3
19.3) Give Cara’s exegesis of Eph 1:4 concerning its relationship to a Calvinistic (ie, Biblical) view of predestination.
We were chosen IN CHRIST - that is, even our election is on account of him, not us - and THAT we would be holy - i.e. not basis but the result of our election and salvation
20.1) How is Paul’s quote of Ps 68:18 in Eph 4:8 a proof of the divinity of X?
In Ps 68, the divine warrior is Yahweh, leading captives and receiving gifts - In Eph 4 Christ is clearly equated to Yahweh-warrior, leading captives, giving his gifts to his people.
20.2) According to Cara, why did Paul change “receiving gifts” in Ps 68:18 quote to “giving gifts” in Eph 4:8?
The spoils Christ won in his victory are for us, ours in him - the gospel!
21.1) What is the “occasion” of Colossians according to Cara?
per “mirror reading” some sort of heresy (pagan and/or Jewish elements) with Christological implications (hence Christ hymn) (but don’t read to far into this) - Paul meets in Epaphras in Rome, hears of issue, sends letter for Col and Laodicea back by Tychicus
21.2) According to Cara, how is “hope” a “now/not-yet” word?
In Col 1, F-H-L triad but hope is central - We experience the benefits of hope now, but hope is “above” and “secure” i.e. we will “meet” it in the eschaton - The content of our hope will be fully received, achieved at Christ’s return and in new HeavEarth
“22.1) Give book and chapter in Paul in which X is presented clearly as both creator and redeemer.
Col 1 - Christ is image of God, firstborn of creation, and all things were created thru him - AND he is redeemer, reconciler, firstborn from dead, head of church - CREATION and REDEMPTION expositions run parallel
22.2) Col 1:15 indicates that X was the “firstborn.” Give rationale as to how this does not mean X was created.
in context, Christ cannot be created b/c ALL things were created by him - first born here has to do with preeminence of position (see Ps 89:27), has only secondarily temporal emphasis
22.3) What does Cara mean that X’s death includes a cosmic component?
In Christ, not only are believers reconciled to God, but also creation, the world, ultimately history will arrive at reconciliation, restoration, peace (should not be taken as universal verse, as Origen asserted)
23.1) Give the standard two options of the interpretation of swmatikw/j (“bodily”) in Col 2:9.
1 = deity dwells in Christ’s physical body at incarnation or glorificiation
2 = the actuality/essence of Christ is fully divine, i.e. Christ substance is God-man ;; both are supported by nearby verses, but 2 is better re: Cara
23.2) Concerning Col 2:11-12 and from Cara’s perspective, arrange in a logical progression (1) “you were circumcised,” (2) “having been buried in him in baptism,” and (3) “you were raised.”
1 and 3 are parallel b/c εν ω “in whom” ;; 2 is subset of 1, “in him”, implying circumcision corresponds with baptism sacrementally
23.3) What is the two-fold aspect of X’s atonement in Col 2:13-15? Which one of these is the Christus Victor aspect?
Christ: 1) died to satisfy the laws demand (propitiation) and 2) to defeat (disarm, shame) evil powers - 2nd is Christus Victor
23A.1) To whom is Philemon written?
It was written to Philemon, with circumstantial instructions for him, but the plural “you” in vv.2, 25 implies that it was intended to be read to the church (likely meeting at his house)
23A.2) According to Cara, what explicit and implicit requests does Paul make of Philemon?
explicit = receive Onesimus as a brother, celebrate his Christianhood, forgive him
implicit = free O and send him back to Paul
23A.3) Explain the play on words with Onesimus’ name in Phlm 10-11.
The name O is derived from the Greek “useful”, a common slave name - in v.11, Paul uses two other “useful” Greek words, describing how O has gone from useless to useful in Christ (possibly also an intended connection to Christ’s name)
24.1) Give brief overview of Epaphroditus.
Phil church sends E to Paul in Rome with gift and to help (maybe want Tim to be sent back); E gets seriously sick, but eventually reaches Paul and is physically healthy now, gives Paul gift and tells about Phil church ;; Paul sends E back with gratitude and guidance (and letter)
24.2) Paul uses “citizenship” (poli,teuma) in Phil 3:20, which is the only time it is used in NT. Give rational for its use here.
Phil is big deal, Roman citizen, retired soldiers city - therefore “citizen” makes sense, plays well with them - in 3:20 Paul reminds them where ultimate citizenship lies (heaven)
24.3) What two words are emphasized in Phil more than other Pauline epistles?
1) JOY = rejoice despite harmony issues and opposition
2) THINK = grow in holiness related to correct thinking, gospel-based thought life
25.1) What is the dilemma Paul has in Phil 1:19-26?
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Whether to live or to die is better right now - to die is to see Christ, the best - but to live is service of Christ for Phil and other Christians - Paul concludes he will live and serve for now
25.2) How would you respond to the argument that Phil 2:9-11 shows that the X-hymn is not ethical?
Throughout Pauline, the connection between Christ R-H work and our existential sanctification is a major framing construct, as it is here - Christ’s R-H doing has exemplary, ethical implications throughout hymn - and future glorification in Christ is a viable secondary motivation for sanctification in Paul.
25.3) Cara argues that the “name above every name” (Phil 2:9) is YHWH. How does Isa 45:23 affect this interpretation?
Isa 45, YHWH is the name in view, and to YHWH is “turn to me and be saved” and “every knee shall bow and tongue swear allegiance”
26.1) How does the similar ending of each of the Pastoral Epistles affect one’s view of the addressees?
you-plural therefore whole church (also internal contents apply to more than just Tim and Titus)
26.2) Compare the three charges in 1 Tim. Give one similarity or one striking difference between them.
All three use “soldiering” metaphor, e.g. “fight” “guard”
27.2) 1 Tim 4:16, “you will save both yourself and your hearers.” Give Calvin’s exegesis.
The pastor’s personal devotion and faithful preaching of the gospel has major implications for himself and his people, salvific implications - this is serious, convicting, zeal-inspiring
28.1) How does 1 Tim 3:4 affect Cara’s view of the translation of τἐκνα ἐχων πιστα in Titus 1:6?
πιστα can mean either “believing” or “faithful” i.e. obedient - In isolation, Titus qualification for elder is unclear, but in 1 Tim 3 is clearly submissive obedience
28.2) What implication does Calvin make from Paul’s quote of Cretan prophet (Titus 1:12)?
Common grace insight by Epimenides. Calvin notes, “From this passage we may gather that it is superstitious to refuse to make use of secular authors. For since all truth is of God, if any ungodly man has said anything true, we should not reject it, for it also comes from God
28.3) What general scheme does Cara see in Titus 3:3-8 that is patterned elsewhere in Paul (e.g., Eph 2:1-10) and in the Heidelberg Catechism
1) “I was a sinner” - 2) the greatness of my salvation - 3) God works as reasonable response to God’s gracious salvation
29.1) Find a passage in 2 Timothy where Paul uses himself as an example. Briefly explain the context.
in 2 Tim 1:8-12, Paul tells Timothy not to be ashamed of the Gospel nor Paul, as Paul is not ashamed either.
29.2) Very briefly, what are the three two-part contrasts in 2 Tim 1:9-10?
1) not our works BUT his grace»_space; 2) given before time BUT now manifested Christ»_space; 3) who abolished death AND brought life and immortality to light
