New Testament Letters Test 3 (Calvin Seminary)

What are the four so-called "prison" or "captivity" letters?

Colossians, Philemon, Ephesians and Philippians are the prison epistles.

Explain the positive function of the law.

POSITIVE -The law is a guide to holy living. -Shows us how to express our gratitude to God. -Is still normative (reacting nomism). -Rom. 3:31 - "Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law." -Rom. 13 - Paul repeats commands from the Decalogue.

What is the traditional explanation ("Runaway Slave" Hypothesis) of the situation being addressed in Philemon?

Philemon was a wealthy christian who came to salvation through Paul. He had a number of slaves one was Onessimus. After conflict/disagreement Onessimus. Onesimus became dissatisfied with his lot in life as a slave which was common in that time. (Aristotle mentioned SLAVE INSURANCE. Cicero wrote about it in a letter. We have found iron neck-collars.) ran away from his master against the law, as a fugitive (a common problem in the day). He later met up with Paul and Pau wrote back to Philemon on Onesimus' behalf.

Explain N. T. Wright's "new perspective" on Paul.

Saw works of the law as badges like Dunn. Agreed that EXCLUSIVISM and ETHNOCENTRICISM was keeping the promise of God from flowing to all the nations. - Wright added that there is a universal aspect to God's plan of salvation (whole of creation). - Wright emphasized INCLUSION, TOLERANCE and ECUMENISM (between Jew and Gentile back in the day, between factions today). Justification is coming together in Christ. CRITICISMS - justification cannot be redefined as vindication. Righteousness can't be redefined as covenant faithfulness. Understanding of imputation of righteousness is wrong.

JAMES CARDS BEGIN BELOW

...wiema smells

What is the evidence as to who wrote 1, 2, 3 John?

1 John - author is anonymous 2&3 John - "The Elder" - designating his title or specific function within the church. He would have been well known to them, so much so that he would need no introduction. -A well known old person in high respect. -A well known elder who is not an apostle (another John?) -A well known elder who is also an apostle (John, who moved to Ephesus and ministered to churches in Asia). All are stylistically similar! Nowhere does he speak of himself as an APOSTLE or one of the Twelve. He stresses his TASK -- testifying and declaring.

Be familiar with Romans 8:1-4.

1 Therefore, there is now no condemnation for those who are in Christ Jesus, 2 because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death. 3 For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.

Verse 5: The verb erôtô is a synonym in NT letters for what other verb (see the Greek text of 1 Thess 4:1; also compare 1 Thess 5:12 with 5:14)? What does this tell you about the kind of epistolary convention being used here in 2 John and what function it has?

1 Thess. 4:1 - "ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦμεν" - ask and urge It appears to be a synonym for parakaleo, which introduces an appeal formula. Indicates a major transition in the text. Used when writer has a good relationship with the recipients and expects them to follow through on his request.

Explain the classically Reformed distinction between the three types of law (ceremonial, civil or juridical, moral).

A DEDUCTION from Scripture (Paul never makes these divisions): 1. CEREMONIAL Law: Cultic laws concerning the CULTIC system in Israel. FULFILLED through Christ's "once and for all" sacrifice; PRINCIPLE of piety still in force today even though the specific manifestations are not. Foreshadowings have come to an end now that what casts the shadow has come (Hebrews 7:27). 2. CIVIL/Juridical Law: Laws concerning civil order and justice in ISRAEL. Fulfilled through progression in salvation history and expired with the nation (contra "Theonomists" or "Christian Reconstructionists.") Not practiced in NT. 3. MORAL Law: Laws concerning proper CONDUCT toward God and one's neighbor. Fulfilled in Christ but still NORMATIVE for the Christian life as a guide for holy living.

Which reasons for either of the two positions do you find to be most important and convincing?

See the above cards and pick one. Whatever you pick, it will be wrong. Or say this, despite what you believe: 1. Contrast between ch 6, 7 and 8 is so dramatic that it is very hard to believe that both chapters describe the Christian experience. Paul would contradict what he just said and will say. 2. Degree of sin's power. The "I" in ch 7 does not merely struggle with sin (a common Christian experience) but rather seems defeated by sin (an impossible experience for the Christian). 3. Ego is "SOLD under sin" (14b), but ever believer has been "set free from sin" (6:18, 22). Ego is "IMPRISIONED by the law of sin" (23), but the believer has been "set free from the law of sin and death" (8:2) 3. Lack of mention of the SPIRIT (0 in 7:7-25, 16 in 8:1-17). 4. Connections with 7:5-6 as HEADINGS (past life under sin, present life under Spirit) 5. Emphatic "NOW" (nun) in 8:1 ("So then there is now no condemnation ...") signals an important shift DANGERS: undermine's Christ's work, provides excuse to sin, creates pessimism

What is the likely date when the letter of James was written?

Before 49 AD: 1. James died in 62 AD 2. No mention of the Temple's destruction (70 AD). 3. No mention of the Gentile mission (Acts 15, 49 AD) 4. No deacons mentioned yet. 5. Assembly still called a synagogue.

Verse 7: What is the tense of the attributive participle homologountes and what is its significance?

present tense means it is an ongoing, continuing problem happening right now for his readers

What is the false teaching(s) that 1 and 2 John are attempting to combat? Your answer should include an explanation of Gnosticism, Docetism, Cerinthus, and the opponents of Ignatius in his "Letter to the Smyrnaeans."

v. 7 says the opponents do not acknowledge Jesus Christ as coming IN THE FLESH. (cf., 1 John 5:6 - came by water and blood.) Broadly, this is called DOCETISM from dokeo (appear, seem to be). Maybe proto-Gnosticism (Platonic belief that the physical is bad and spiritual is good. If matter is evil, God can not take on evil flesh. If matter is evil, the greatest God couldn't create the world.) APOCALYPSE OF PETER talked about seeing Jesus SEEMINGLY seized and seeing nails driven into his FLESHLY PART. Christ departed leaving Jesus to be crucified. CERINTHUS - located in Ephesus, where John lived and ministered. He taught that the world was not made by the PRIMARY GOD but a Power far separated from him. Jesus was not VIRGIN-BORN but was pretty righteous. After his baptism, Christ descended upon him and he proclaimed the unknown Father. Christ departed before the crucifixion. John proclaimed the Gospel to remove this error. OPPONENTS OF IGNATIUS - close to Ephesus. They had said Jesus' crucifixion was only a facade, that he only suffered in appearance. Ignatius wrote that they have no love for the orphan, distressed, afflicted, prisoner, hungry, thirsty...

Explain the negative function of the law (cognitive, converting and catalytic).

TRADITIONAL CATEGORIES: 1. CIVIL Use restrains sin, promotes order in society 2. TEACHING Use shows humanity its sin. (NEGATIVE) 3. "THIRD" Use is a guide to holy living (POSITIVE) NEGATIVE - COGNITIVE - Rom. 7:7b - I would not have known sin except through the law. Law is like a MIRROR that reflects back our true spiritual condition in the eyes of God and teaches us. Goal: point out our need for a solution to the problem (salvation) - CONVERTING - Rom. 5:13 - Law makes sin more sinful (we are more culpable when it's a conscious transgression). Those who have the law have responsibility. - CATALYTIC - causes dormant sin to reawaken (Rom. 7:5)

Verse 1: The relative clause "whom I love in the truth" introduces the reader immediately to two key words or concepts with which 2 John is preoccupied: love and truth. How many occurrences of these two terms/concepts are there in the letter and where are they found?

TRUTH - five times, vv. 1, 2, 3, 4 (letter opening + joy) LOVE- five times, vv. 1, 3, 5, 6 (opening + body) (cf. 1 John 3:23, "This is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us.")

Verse 22: What is the tense of the verb synêrgei and how is this significant?

"his actions were working" 1. note 1st plural actionS (ergois) 2. note 2nd the unique form of the verb "were working" (synergei) which uses the rarer IMPERFECT tense that highlights the ONGOING and CONTINUOUS nature of the past action. 3. James does not have in view only the one act of Abraham offering up Isaac but the actionsS (plural) which throughout Abrahams life were part of his faith.

Verse 18: The opening Greek word of this verse (all') is an adversative typically translated as "but." How does this word compare to the particle de which is also often translated as "but"? Are these two words synonyms or does each word express a different nuance?

1. "alla" implies a strong contrast or antithesis 2. It is the "eliminative adversative" since one of the two contrasted items is negated 3. "de" is less strong and is a "balancing adversative," used with two truths of divergent tendency

Verse 25: What is the significance of this question being introduced with the negative ouk?

1. "ouk" means its not a neutral question but a loaded question. 2. The expected answer is YES. 3. Yes, in the same way Rahab the prostitute was indeed considered righteous for what she did when she gave lodging to the spies and sent them off in different directions.

Verse 20: What is the case of the noun anthrôpe? What is its grammatical function? What is its literary function?

1. "useless" 2. A compound word meaning "without work" 3. Rhetorical function of a the PUN. 4. 1st function: makes the reader favorably disposed to the author and what the author is saying. 5. 2nd function: draw attention to the statement being made, namely, that the kind of faith that is not accompanied by works is useless.

Verse 15: What tense is the participle leipomenoi and what is its significance?

1. 'leipomenoi' is given in the PRESENT tense. 2. This emphasizes that the poverty described in this verse is an ongoing or enduring situation. 3. Grammar thus stresses the seriousness of the historical context where the church is neglecting the significant and ongoing needs of fellow brothers and sisters.

Verse 21: What is the significance of this question being introduced with the negative ouk?

1. 'ouk' makes it not a neutral question but a loaded one. 2. This time, the expected answer is YES. 3. Yes, our father abraham was indeed considered righteous for what he did when he offered his son Isaac on the altar.

Verse 15: What type of conditional clause (1st, 2nd or 3rd) is used here and what is its significance?

1. A 3rd Class Conditional clause is used here. 2. Better to view 3rd class conditional clause as describing a general or common situation. (not a rare problem but a wide spread problem) 3. Includes "brother or SISTER" refering to the plight of a potential needy sister. (Doesn't use his typical gender inclusive 'brother.')

What does James D. G. Dunn mean when he argues that Paul was not against legalism but nationalism?

1. Agrees Judaism was not legalistic but protests calling Paul arbitrary and contradictory. 2. NATIONALISM was problem -- Jews had limited the people of God so that only those who joined the Jewish people were the people of God (circumcision, Sabbath, dietary laws, etc.). 3. By forcing these regulations on Gentiles, they exalted Jewish ETHNICITY and nationalism above all else. 4. Paul just wanted all people who put FAITH in Jesus the Messiah to be the people of GOd.

Where was the letter written from and when?

1. CORINTH because he mentions where his is last in Rom. 15:26. He had just completed the collection and planned to go to Jerusalem next. That would be around 57 AD. 2. PHOEBE, who carried the letter was from Cenchreae, a town near Corinth. 3. GAIUS is Paul's host, and he may be the same Gaius Paul baptized in Corinth. 4. ERASTUS is mentioned, and he was an official in Corinth.

What does Sanders mean by the following terms or expressions: (1) "covenantal nomism"; (2) "getting in" versus "staying in"; and (3) "from solution to plight"?

1. Covenantal nomism says one does not enter into the covenant by performing good works but by God's grace (no scales of good vs. bad, but instead a sacrificial system for forgiveness). 2. The law was obeyed as a response to God's gracious work. People maintained their position in the covenant by obeying the law to show thanks to God. (You obey not to get in but to stay in.) 3. Paul argued from solution to plight because he was convinced the solution was that redemption was found in Christ alone. He then reflexively concluded that the law is not the way to salvation. He believed in Christ first and rejected the law second. He didn't reject i because no one could obey it or because it led to legalism.

What are the weaknesses of this newer alternative explanation?

1. DISTANCE problem: How far can a slave travel and how long can he be gone before he is considered a runaway slave? Paul 1200 miles away. But maybe the difficulty of Onesimus seeking Paul at such a great distance is harder to explain than the encounter between Paul and Onesimus. 2. No EVIDENCE for anticipated unjust TREATMENT of Onesimus by Philemon such that a slave could not trust that his master would treat him fairly but instead had to seek help from Paul. - the repeated reference of Philemons faith and love towards other christians - 1 class conditional sentence v.18 strengthens that the owner is innocent and slave is in the wrong.

Why have some questioned the canonical status of James? How would you respond to such a challenge to its canonical status?

1. EARLY HISTORY: - First reference to James is by ORIGEN 100-125 years after completed. - Not in the MURATORIAN CANON (200). - RECOGNIZED FINALLY IN 397. 2. CONTRADICTS PAUL? (Rom. 3:28 vs James 2:24) 3. Luther said it does not show you Christ -- does not spell out the significance of Christ's death and resurrection. 4. RESPONSE: James assumes the readers know the Gospel. 4. He speaks of discipleship -- faith AND works, hearing AND doing, commitment AND conduct. 5. It's not ABOUT Christ as much as it sounds like CHRIST'S TEACHING -- urging single-minded devotion to God and neighbor (mercy, integrity, humility, faithfulness). 6. In echoing the teaching of Jesus, it does "show Christ." #inyourfaceluther

Which of these two interpretations was most popular (i) in the early church, (ii) in the Reformation period, and (iii) in the 20th century?

1. Early church fathers saw an unregenerate person. 2. Augustine changed his view to Christian after debating Pelagius. Reformers adopted that as well. 3. Luther said, "simul iustut et peccator" using this text as proof. Status before God as just does not remove the presence and influence of sin. 4. 17th century pietists said it was a person who is only halfway true to Christian experience. Wesley said it was an unregenerate. 5. 20th century scholars like Bultmann see Paul describing an unregenerate person from a Christian perspective. 6. In the modern view, the "normal" Christian experience is making a comeback.

What are the two major interpretations as to the identity of "I" (egô) in Romans 7:14-25?

1. Ego is an unregenerate person (perhaps Paul's experience or Jews under the law generally or even all people) - connection with the FLESH (v. 14, 18, 25) - struggles on own WITHOUT H.S. - under the POWER of sin, a state from which believers are released - unsuccessful struggle (PRISONER of the law of sin) - DEFEATED by sin, a more negative view than Paul gives Christians - need to OBEY Mosaic law, but Paul says believers have been released 2. Ego is regenerate (Paul's life as a believer) - Proponents: Augustine, John Calvin, James I. Packer, Thomas Aquinas, Martin Luther, J.D.G. Dunn - shift from past tense to PRESENT in v. 14 - only regenerate DELIGHT in the law (v. 22) - the MIND is a positive medium that serves the law - only a Christian possesses the "INNER PERSON" - passage restates the DIVIDED state of the ego AFTER Paul's mention of deliverance in Christ

Verse 1: What meaning does the adverb nun have elsewhere in Romans and thus likely also here in this verse?

1. Emphatic nun means "now" and signals an important SHIFT. 2. It is used by Paul to signal a shift from the non-Christian experience to a Christian experience (5:8b-9, 6:19b, 6:21, 6:22, 7:6). 3. Whereas the "I" of chapter 7 was under the control of sin an defaced condemnation, the person in chapter 8 is now in a different position (set free from the law of sin and death, no longer under condemnation).

What alternative explanation ("Not a Runaway Slave" Hypothesis) has been more recently proposed? What is the evidence for this alternative explanation?

1. Far from running away from his master, Onesimus is in fact deliberatlely running to a friend of the master in the hope that, through the friend's intervention, he might be happily restored to his master. 2. Onesimus was not, in legal terms a 'fugitive' (fugitvus), or runaway slave, but a slave who, having put himself in the wrong with his master (perhaps missapropriation of funds) was seeking mediation through Paul, 'a friend of the master.' evidence: 1. Absence of any explicit reference in the letter to Onesimus flight. 2. answers to the question "how did paul get involved." 3. parallel between Paul's letter to Philemon and Pliny's letter to Sabinianus. 4. evidence of roman jurists.

What is E. P. Sanders' view of Judaism and why did this challenge the traditional view of the Reformers?

1. He challenged the conception of Palestinian Judaism as a legalistic religion. 2. He said that being saved by good works is not found in Jewish literature of the Second Temple period. 3. The Reformers relied on Paul battling legalism for their own battle against legalism.

What is the central thesis of Heikki Räisänen in terms of Paul's view of the law?

1. He says Paul's view of the law is plagued with INCONSISTENCIES and CONTRADICTIONS. 2 Paul doesn't use "nomos" consistently. (It can mean ENTIRE law, MORAL law, etc.) 3. Paul sometimes claims the law is ABOLISHED and sometimes urges Christians to FULFIL and OBEY it. 4. Paul says no one CAN OBEY the law perfectly but also says even non-Christian Gentiles can obey the law. 5. Explanation of the ORIGIN of the law (with angels?) and relation to SIN are problematic (leads to life? or causes sin? but there was sin before law...) 6. Distorts Jewish soteriology by describing it as LEGALISTIC. 7. Desired to uphold the law but desperately wanted to include GENTILES.

Explain E. P. Sanders' view of Judaism: Be sure you can explain what Sanders' view is, making use of such terms or expressions as "covenantal nomism" and "getting in" versus "staying in".

1. He used Jewish RABBINIC sources to bring about a paradigm shift. 2. He Challenged traditional view of Judaism as a works-righetousness religion (LEGALISTIC, devoid of grace). He said Reformers read this into Paul's text as they battled the legalism of the Catholics and by anti-Semites (German theologians). 3. He describes "COVENANTAL NOMISM" instead -- Jews talking about the law is an in-house discussion between those already in the covenant that presupposes one's membership. Salvation is not rooted in works but in God's gracious ELECTION (getting in). You stayed in by obeying the law (nomism).

Scholars are greatly divided over the purpose of this letter. What are some of the proposed reasons why Paul wrote to the Romans? What is Weima's proposed purpose for the writing of this letter? (review your summary notes on his article that was read at the beginning of this course, "Preaching the Gospel in Rome: A Study of the Epistolary Framework of Romans").

1. INTRODUCE himself in anticipation of a VISIT there. 2. Solicit PRAYER for deliverance from his enemies in Jerusalem and acceptance of his gift by Jerusalem Christian authorities (recognizing his gospel's validity and not splitting the church). 3. Enlist Roman Christians to SUPPORT him in reaching the WESTERN parts of the Roman Empire (Spain). 4. REMIND them of GENERALIZED instruction regarding things he encountered as widespread and common problems in Christian churches. 5. Bring RECONCILIATION between Jewish and Gentile factions. (Jews who had been expelled returned to find the church taken over by Gentile Christians, who thought themselves superior.) He sought to ALLAY JEWISH SUSPICIONS by teaching about the role Israel played in God's plan of salvation. This view is not supported well. 5. WEIMA says: Paul had a bad reputation there for being against the law -- against the OT prophets. He was writing to an unfamiliar, suspicious, unfriendly church. Weima sees in the letter opening that Paul presents himself to his unknown readers as the divinely appointed apostle to the Gentiles who has a God-given responsibility to share with them his gospel.

Explain and defend (a) the boundaries of this passage and (b) the internal structure of the passage

1. It's part of a LETTER, thus knowledge of the epistalary formulas are needed but there are other non-epistolary broader literary devices used as well. 2. links between 2:1-13 & 2:14-26 - both open with vocaive "my brothers" - both have "faith" as key opening - both deal with poor people who are in "shabby" clothing - both conclude the description of the discriminaion or neglect of the poor - both have the expression "you do well" - both have the passive "called" INTERNAL STRUCTURE: Passage contains two clearly defined units and a concluding simile: 1. Non-Saving Faith v.14-19 - 2 negative examples of "workless" faith that doesn't save 2. Saving Faith v.20-25 - 2 positive examples of a "working" faith that saves 3. Conclusion v.26

To whom is the letter of James written? To Jews or Gentiles? To Christians or non-Christians?

1. JEWISH - 1:1 "to the 12 TRIBES" - Five OT quotations and numerous OT allusions. - Importance and permanence of Jewish LAW. (2:8-13, 4:11-12) - Reference to the SHEMA - Jewis IDIOMS and expressions: "The Lord of Hosts" "Abraham, our father" "synagogue" - Omission of warnings against typically GENTILE SINS. 2. CHRISTIANS - 2:1 "My brothers, you have the FAITH of our Lord Jesus Christ." - 5:7-8 Christian audience implied in exhortation to be patient and stand firm until the COMING of the Lord - Christian audiences clearly implied from "parenetic" character of the letter

What kind of document (i.e., what kind of genre) is the canonical book of James? A literary letter? A diatribe? A parenetical document? A homily?

1. James is a PARENETICAL letter. (imperatives) 2. 59 imperatival constructions in 108 verses. 3. james assumes the indicative (the gospel message of what Christ has done) in the life of his audience and stresses the imperative (consequences of the gospel in ones life). 4. The book of james in not intended to bring its reader to conversion but rather show them the correct way that they ought to live in the light of the gospel message.

What is the trouble in the text? In other words, what is the specific historical context in which James words about faith and deeds must be heard in order to accurately understand what he is saying?

1. James is not writing an abstract theological discourse on faith and works but addressing a very specific and real situation. 2. The church is showing favoritism to the rich and DISCRIMINATING against and neglecting the poor. 3. 2:15 The church fails to help out "a brother or sister" whos is without clothes and daily food. 4. On a specific level situation is less clear: worship context? judicial context?

Why does Paul pair Abraham and Rahab together?

1. James uses a MERISMUS (two extremes to describe the whole). 2.To use the two extremes of the highest and the lowest in extremes. He includes the "father of our faith" and "a prostitute, gentile, woman" 3. Other option is "hospitality" - prob not because of (1) james does not cite the story of 3 visitors. (2) Rahab is also justified by sending them out by another way. (3) pairing of abraham and rahab was not common.

Verse 1: What is the tense of the attributive participle hoi egnôkotes and what is its significance?

1. PERFECT tense - past action with continuing ramifications 2. The one-time act of coming to know the truth has consequences, such as creating love in us for God and for our brothers and sisters.

What are the two traditional answers that have been given to the question of the value or contribution of Philemon? How would you evaluate these proposed answers? What is Weima's proposed answer for the value or importance of this brief letter?

1. PERSONAL PICTURE of Paul. - This letter sheds light on the character of Paul. He is often seen as hard-line intolerant but its good to have a glimpse of a compassionate man. 2. Provides an example of Paul's treatment of SLAVERY. - bruce says, "this letter brings us to an atmosphere where slavery can only wilt and die." - however to think of freeing all slaves as day laborers would bottom out the economy and it would suffer. 3. WEIMA SAYS: The fundamental teaching of Christian ethics is love: both for God and one another. - Although this love dose not overthrow authority in relationships (child, teacher; parent, pastor, parishioner), it does control how one ought to act in these authority relationships. - love is a central TENET to the faith and Christian ethics - v1 "to philemon our beloved brother" - v5, v7, v9, v16.

Other characteristics of Gnosticism

1. PROBLEM OF EVIL located in the divine realm 2. ALIENATION from the world (despair) 3. Desire for SPECIAL KNOWLEDGE about the secrets of the universe. Knowledge was salvation. 4. DUALISM (good vs. evil, material world vs. spiritual world) 5. COSMOLOGY - divine world has gradations of beings that are emanations from the First Principle. 6. ANTHROPOLOGY - pneumatics have the divine spark and will be saved. psychics can be saved by the church and good works. hylics belong to the material world and are without hope. 7. ESCHATOLOGY - no emphasis on future, kingdom of God was an interior reality 8. ETHICAL IMPLICATIONS - pneumatics are free from the moral law (libertinism)

What is the developmental theory of (1) John Drane and (2) Hans Hübner?

1. Paul wrote differently to different people, and his view evolved. 2. Hübner says when Paul wrote concerning Judaizing opponents in GALATIA, he jettisoned the law altogether. But JAMES thought Paul's letter did not satisfactorily explain the Gospel. When Paul wrote ROMANS, he no longer cased the law in negative terms, talking about its role in the life of Christians. 3. Drane doesn't speculate about James. He says Paul wrote about FREEDOM to the people in Galatia, focusing on the Holy Spirit's role in Christian ethics. It was opponents in 1 CORINTHIANS that caused him to rethink his position. They became licentious, so he became legalistic in responding to them. He later became more balanced in 2 CORINTHIANS and ROMANS. 4. ROMANS it the mature position, the synthesis of Galatians and 1 Corinthians (not under the law, but this shouldn't lead to libertinism).

Be able to present several arguments against Sanders's thesis.

1. Sanders relies heavily on the rabbinical writings (Talmud) which date to 3rd-5th cent. AD and rejects the earlier testimony of the NT which dates to the 1st cent. AD. 2. Danger of assuming that the later rabbis of the 3rd- 5th centuries AD are IDENTICAL with the PHARISEES of the 1st century AD. Also, what impact did destruction of TEMPLE in AD 70 have on the thinking and practices of the rabbis. 3. Danger of assuming that there was only one way of thinking among Jews (e.g., SADDUCEES deny bodily resurrection). 4. Getting in/STAYING IN doesn't remove legalistic dangers. What matters on day of judgment? 5. TALMUD does include legalistic passages about weighing good needs against bad. 6. PARALLEL problem with legalism among some adherents in Christianity. 7. HUMAN NATURE leads to works-righteouness (don't like to be humbled.)

Explain slavery in biblical times.

1. Slavery is found in all cultures relevant to NT letters. 2. People SOLD THEMSELVES into slavery to become Roman citizens and have money. It was also more secure than being poor. 3. Legal status: a person was regarded as a THING to be bought or sold. Could not contract legal mariage, represent himself in court, or inherit; slaves were not regarded as having any kin, and were often subject to more severe punishments than their owners. 4. Slaves had many different ROLES and that people of free status would perform most of their functions. Could not tell a slave from a freed man by looks, clothes or race. 5. Most people in slavery under Roman law had an expectation to be set free by age 30. women set free more often than men. ages 15-20 got set free just to marry their owners and watned roman citizenship. It was a PROCESS rather than a PERMANENT CONDITION. 6. Manumission was practiced generously; sometimes all slaves of a whole household were set free. more than just frequent, they were normal and expected.

Verse 14b: The NIV translates the simple definitive article "the faith" (hê pistis) as "such faith". What is the NIV trying to say by using the word "such"? In other words, what does their translation say about the kind of faith in view in this question?

1. The NIV interprets this correctly by translating it with the adjective "such faith" thereby POINTING THT READER BACK TO THE SPECIFIC KIND OF FAITH described in the immediately preceding clause. 2. Yet the NIV loses something in translation: What kind of question is verse 14b?

Verse 3: The prepositional phrase peri hamartias literally means "concerning sin". Yet it is translated in the NIV as "sin offering." What is the basis for translating the prepositional phrase this way and is it justified? What is the significance of the NIV's translation?

1. The NIV's translation attempts to interpret Paul's intention and clarify it for readers. 2. They knew the expression Paul uses here is the regular translation in Septuagint of the Hebrew expression for "sin offering." 3. Context does not require it. Paul simply says God sent Jesus to deal with sin, whatever was involved and that what Jesus did in the flesh condemned sin. 4. It may be more accurate to read, then, as it sin is on trial in court and has been condemned.

What is the likely composition of the Roman churches: (1) Jewish Christians, (2) Gentile Christians, or (3) a mixed group of Jewish and Gentile Christians? What evidence is there to support your answer?

1. The church was likely MIXED because JEWISH names are included in the greetings of chapter 16. 2. Paul addresses only GENTILES due to his abiding by the agreement he reached with Jerusalem authorities to be the apostle to the Gentiles.

Verse 16: What is the voice (active, middle or passive?) of the two verbs thermainesthe and chortazesthe and its significance?

1. The voice of the two verbs 'thermainesthe' and 'chortazesthe' is MIDDLE. 2. Subject does the action (as also in the active voice), often with reflexive emphasis. ("warm YOURSELVES and feed yourselves" 3. INSULT to poor believers is even greater here, since they are told to take care of thier needs themselves with no outside help from others.

Verse 4: The noun to dikaiôma is singular and yet the NIV translates it as plural: "the righteous requirements of the law ..." Is this translation justified? What, if any, is the significance of this noun occurring in the singular?

1. The word is δικαίωμα. It signifies "regulation, requirement, commandment" (BAGD), and is often used in LXX for the requirements of the law. It is plural unless a single requirement is in mind. 2. But Paul uses the term in a way that indicates not a series of different commandments, but one harmonious divine will. 3. Paul speaks collectively of the moral precepts of the law: its sum is a requirement of righteousness.

Verse 14b: What is the significance that this question is introduced with the negative mê?

1. There are 3 ways to ask a question in in greek. 2. A neutral question and a loaded question. 3. You can ask a loaded question with the speaker asserts the answer of 'yes' is a 'ou' 4. the significance of 'me' is that the speaker asks a loaded question asserting the answer as 'NO'

What did the Reformers (Luther & Calvin) believe that Paul was primarily arguing against in his statements dealing with the law?

1. They agreed ONE ONE can be JUSTIFIED by the works of the law (save themselves) because no one keeps the law perfectly. Only flawless obedience justifies. 2. They agreed "works of the law" are not limited to CEREMONIAL law. 3. The agreed LEGALISM posed a great problem in Paul's day among Jews and in their day among Catholics. 4. Salvation is by trusting in Jesus, but the law still have a role -- convicting and prophetically pointing to salvation in Jesus. 5. Differed over THIRD USE - Luther said we are free from the moral law. Calvin said OT moral law is still obligatory as a grateful response to God.

Verses 1,2,3,4: Verse 1 opens with the particle ara, verse 2 with the particle gar, verse 3 with the particle gar, and verse 4 with the conjunction hina. What do these four terms indicate about the inter-relationship of these four verses? In other words, what do these four words indicate about the internal structure of 8:1-4?

1. ara - inferential conjunction, therefore, consequently, as a result, denoting a result of inference from a previous thought. 2. gar - explanatory conjunction, shows cause or reason (supporting argument) 3. hina - Resultative subordinate clause or Purposive subordinate clause, statement of purpose or result (concludes Paul's argument)

Verse 19: Do some research on the meaning of the verb phrissô. What did you learn?

1. phrissô only occurs in the NT once. 2. Verb often used with hair of either people and animals in context of fear. 3. Strong verb meaning more than slight shuddering, refers to uncontrollable, uncontainable, violent shaking from extreme fear and terror

Verse 2: Instead of the first person personal pronoun "me" ("has set me free ...": so NIV 1984 & TNIV), other manuscripts have the second person personal pronoun "you" ("has set you free": so NIV 2011). Which of these two readings is more likely the original and why?

1. σε has much stronger support (B rating -- almost certain that it is the original word Paul used). 2. με could have been added later to try and make this chapter harmonize with chapter 7 better. 3. σε is the more difficult reading. Since the previous chapter made heavy use of "I," maybe a copyist would assume that the right reading in 8:2 is "me" and thus more likely to take the original. 4. The "I" in the previous chapter is not an autobiographical "I" but a rhetorical "I." What Paul writes in 8:2 ("you") is what Paul had in mind already in chapter 7 ("you, Roman readers").

Be familiar with Romans 7:14-25 (1).

14 For we know that the law is spiritual, but I am of the flesh, sold under sin. 15 For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. 16 Now if I do what I do not want, I agree with the law, that it is good. 17 So now it is no longer I who do it, but sin that dwells within me. 18 For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. 19 For I do not do the good I want, but the evil I do not want is what I keep on doing. 20 Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.

Be able to explain James' two negative examples of a non-saving faith found in vv. 14-19.

1st EXAMPLE: Instead of giving a fellow believer in need of clothes and food, the church gives only EMPTY WORDS. "Go in peace! Keep warm and well fed." - The speaker giving these words knows of the persons need and decides to do nothing about it. - faith that is "all talk and no action" v.17 - It not that works must be added to faith but that genuine faith includes works. 2nd EXAMPLE: The false of non-saving faith of the demons is defined as believing that "God is one" - True, saving faith involves more than just knowing about God. - 3 aspects of faith: (1) knowledge, intellectual understanding. (2) belief, belief that this is true. (3) trust, committing yourself personally to this thing.

Be able to explain James' two positive examples of a saving faith found in vv. 20-25.

1st EXAMPLE: James illustrates true, saving faith by reminding his readers of the "binding of ISAAC" story. - v.22 "You see that his faith and his actions were working together, and his faith was made complete by what he did." - v.24 James concludes this positive example of true, saving faith by stating "you see that a person is justified by what he does and not by faith alone. - key word is "alone" to not contradicting Paul 2nd EXAMPLE: James illustrates true saving faith by reminding his readers of the RAHAB story. - same explanation of "binding of Isaac"

Be familiar with Romans 7:14-25 (2).

21 So I find it to be a law that when I want to do right, evil lies close at hand. 22 For I delight in the law of God, in my inner being, 23 but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. 24 Wretched man that I am! Who will deliver me from this body of death? 25 Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

Be familiar with Romans 7:7-13.

7 What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, "You shall not covet." 8 But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. 9 I was once alive apart from the law, but when the commandment came, sin came alive and I died. 10 The very commandment that promised life proved to be death to me. 11 For sin, seizing an opportunity through the commandment, deceived me and through it killed me. 12 So the law is holy, and the commandment is holy and righteous and good. 13 Did that which is good, then, bring death to me?

What are characteristic features of Gnosticism?

Gnosticism is a blanket term that covers a variety of constructions. (NO SINGLE Gnostic system). Concerned with origin of evil and KNOWLEDGE (gnosis - revealed insight into the nature of things) as a means to salvation. NEGATIVE evaluation of the material world (anticosmic stance). The spiritual universe came from the First Principle. A fall in this pleroma resulted in matter coming into existence. A Demiurge fashioned the world and humanity. A SPARK of divinity is planted in some souls. A redeemer came to reveal the way of escape from the material world.

Read 2 John until you're sick of it and be able to translate the Greek.

I can't take it anymore.

Application of 2 John

Know yourself. Find balance between truth and love. (Argumentative? Overlook wrong?) Battle docetic tendencies (over-spiritualized Christianity): -Downplaying Jesus' humanity -Negative view of physical creation Gen. 1 (it was good). God didn't create junk, and he doesn't junk what he created. -Al Wolteres Rom. 8 - creation will be liberated from its bondage to decay 1 Cor. 15 - resurrection of the body

Who are the different "James" who may have authored this document? Which "James" is the most likely author and why?

NT Mentions Four Jameses: 1. James the father of Judas (father of obscure apostle) 2. James the son of Alphaeus (obscure apostle, only mentioned in lists) 3. James the son of Zebedee and brother of John (mentioned only twice in Acts, died as a martyr by 44 AD) 4. James the brother of Jesus, simply called James in Acts (rose to prominence after Pentecost, probably leader of the Jerusalem church, met with Paul). #4 is likely because it was a well-known James from a Jewish background with similarities to James' speech Acts 15 and Jesus' teaching.

Read James 2:1-26 over and over and over.

No, I won't.

Does James contradict Paul on the relationship of faith and works?

No, duh.

What is the problem in identifying the genre to which 1 John belongs? How should the genre of 2 and 3 John be classified and why?

POSSIBLE SOLUTION: - 1 John is a pastoral treatise, written to be circulated among a number of churches. It bears NONE of the marks of ancient correspondence (recipients, greeting, health wish, transitions, closing, etc.). It has a prologue like the Gospels do. It is straightforward and unadorned from the vantage people of the church the false prophets WENT OUT of. - 2 John was a COVER letter sent with 1 John to a SPECIFIC church. It is an abbreviated version of 1 John from the point of view of the church where the false prophet SHOWED UP. It has opening (author, recipient, greeting), joy section with foreshadowing (replacing thanksgiving section), body, closing (greetings, closing grace & peace). - 3 John was sent with the other two to a church leader, Gaius. All written after John's Gospel to deal with problems that had arisen in the churches of the "Johannine Community" -- probably related to Docetism (they denied the real incarnation of Jesus in the flesh).

Verse 4: What is the tense of the supplementary participle peripatountas and what is its significance

Present active participle - continuing action - they did not depart from the truth

Verse 10: There are two types of prohibitions (i.e. negative commands) in Greek: one type uses the Present Imperative, the other the Aorist Subjunctive. What type is found here and how is that significant?

Present imperative is used. It turns the command into a PROHIBITION. The aorist subjunctive would have ruled it out as even having been a possibility.

Explain James Dunn's "new perspective" on Paul.

Question: If not legalism, what, problem is Paul addressing? Answer: NATIONALISM. "Works of the law" refers to circumcision, food laws and Sabbath observance. - These are NATIONAL BOUNDARY MARKERS or BADGES OF COVENANT MEMBERSHIP since they set Jews apart from other nations. They are never seen as merit-earning before God. - Therefore, Paul is arguing God's justification does not depend on covenantal nomism (grace only to those with the badges). - Paul is against these practices because they are NATIONALISTIC and EXCLUSIVE.

What are the three possible places from where Paul wrote these letters? Which place is the most likely and why?

Their likely origin is Rome, where Paul enjoyed a measure of freedom (Acts 28:30-31). Another possibility is Caesarea, which is also mentioned in Acts, but his freedom was lesser there. Ephesus is the last possibility, which is a strong possibility due to its nearness to Colossae.

Verse 5: What is the case of the noun kyria and what grammatical function does it have? What literary function does it have?

Vocative case, used as a major or minor transitional marker, introducing a new unit or subunit

What is the weakness of the traditional explanation?

WEIMA SAYS: It is unrealistic to assume that a runaway slave would end up in the same jail cell as a Roman citizen like Paul. There are other plausible scenarios in which they two would meet together in Rome. 1. absence of any explicit reference to Onesimus' FLIGHT. 2. It doesnt answer well how did Paul get INVOLVED. 3. What is the likelihood that he would run into Paul of all people. 4. Its an argument from SILENCE, dangerous to conclude what the text doesnt say. 5. Maybe it is just a tactful letter where the writer just references the offending act.

Make a case that there are two strands within Judaism: not only obedience to law in response to God's gracious election ("reacting nomism") but also obedience to the law to secure God's favor ("acting legalism").

We have evidence of two strands within Judaism: one which Sanders has convincingly demonstrated exists, the other which he vehemently rejects: 1. "REACTING nomism" - obedience to the law in response to God's gracious election. 2. "ACTING legalism": obedience to the law to obtain God's favor. Richard Longenecker says there is a distinction between legalism and showing gratitude to God in response to his love.

Verse 10: What type of conditional clause is used here (1st, 2nd or 3rd) and what is its significance?

ei + indicative = 1st class conditional clause Assumes truth of the protasis. People who did not bring the right teaching WERE coming to them and should not be received.

Verse 14a: The phrase ti to ophelos is a fixed expression or question in the ancient world that always expected a certain answer; what is that answer?

literally means: "what is the benefit?" 1. it is a fixed expression of the day that ALWAYS EXPECTED A NEGATIVE ANSWER. 2. Not a real question with an unknown answer but an assertion that faith without works is nothing!