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  Christ died for all : 2 Corinthians 5:14-15 in Paul's theology of the atonement

  (Adventist International Institute of Advanced Studies, 1993-05) Tayo, Stephen Ademola

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  The meaning of hyper in 2 Cor 5:14-15 poses an endless debate among Bible scholars. Hyper has been interpreted in at least three ways: Christ died as a substitute for all, Christ died on behalf of all, or Christ participated in death for all. The purpose of this study was to determine, by an exegesis in context, what Paul meant by the use of hyper in 2 Cor 5:14-15. Such an approach provides a firm basis for defining the meaning of the text, intended by Paul. Chapter 2 documents that the use of hyper in the Bible is essentially the same as the use of the term in the extra-biblical sources. Hyper with the genitive of advantage is more commonly used than any of the other forms of the second inflection of hyper. The polysemic nature necessitates that the meaning of a term in any passage should depend on the literary context. The exegesis of 2 Cor 5:l4-15 and its context reveals that this passage is dominated by the defense of Paul's apostleship against the false apostles. Paul began his defense by proclaiming himself as the "aroma of Christ," in the sense that not only his message but also his life witnessed to the wisdom which God has reveared in Christ. Paul showed that his weakness and sufferings were not an evidence of a lack of apostolic authority. Rather, he declared that these attributes manifested an authority which was derived from a suffering Lord, and had the ultimate purpose of bringing glory to God. The analysis of 2 Cor 5:11-6:10 shows that Paul focused on the fact that God's work in the death of Christ provided a motivation for him and his followers. In 5:11-13, Paul faced the task of holding in tension the theme of boasting explicit in the epistle. On one hand, he did not want to make his defense a matter of personal boasting, and on the other hand, he avoided the necessity of boasting in the gospel. In 2 Cor 5:14-15, Paul turned to the theological basis of his apostolate. In the Christorogical statements of the text, hyper was used in two related senses; "instead of" in 5:14-15a, and "in their behalf" in 5:15b. In the death of Christ, Paul saw exemprified the principle of self-renunciation. Furthermore, Christ's death and resurrection provide an avenue for mankind to assess humanity according to a divine standard. Paul concluded the section (2 Cor 5:11-6:10) with an appeal to the Corinthians to participate in the ministry of reconciliation which Christ himself inaugurated at his death. As the climax of the appeal, Paul turned to a series of the credentials (vicissitudes) with which his apostolate operated (6:4-10). In the three occurrences of hyper in 2 Cor 5:14-15, the term was used in two senses. In 2 Cor 5:14 and 15a, the sense of "instead of" is obvious, but in v. 15b hyper has the sense of "on behalf of." Therefore hyper has both the sense of substitution and representation.

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  The Discontinuation and the continuation of the Sinaitic covenant : a study from Daniel 9:24-27

  (Adventist International Institute of Advanced Studies, 1993-05) Rantung, Steven Jonah

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  Theological diversity on the concept of the Sinaitic covenant is a problem in Old Testament (OT) studies. Some scholars hold that there is a discontinuation of this covenant, while others maintain a contrary view. Consequently, more study is necessary to resolve the issue. The purpose of this study was to offer a possible solution to the tension between the idea of the discontinuation and continuation of the Sinaitic covenant. Based on an analytical study and the theological understanding of the covenant in Daniel 9, especially verses 24-27, a possible solution was offered. The covenant in the book of Daniel is significant to OT study. This study reveals that the covenant between God and his chosen people, Israel, was prominent in Israelite thought. The study supports the idea that the covenant between God and Israel was one of the basic teachings of or prophets. Moreover, the covenant between God and Israel was still to be kept, despite the fact that the curses of a broken covenant required the annulment of the covenant. Some indications from Hebrew words and the theological understanding of the words in Dan 9:24-27, convey both the idea of discontinuation and continuation of the Sinaitic covenant. Hebrew words, such as hiqbjr (confirm, make strong), reveal the idea of the continuation of the covenant; while other words, such as hatak (cut off), are associated with the idea of discontinuation of the covenant. Israel had chosen to abrogate the covenant, and thus, the Sinaitic covenant was discontinued to Israel as a nation. However, the purpose for which the covenant was made, would be achieved in a wider context, the covenant between God and mankind. The salvation of mankind, which is the purpose of God's covenants, will never be annulled. Dan 9:27 reveals that the Messiah confirms God's covenant to the rabbim (many). Through the death (karat, "cutting off") of the Messiah, a covenant relationship between God and mankind is available to, all peoples and to all nations. This salvation is given to everyone who accepts and remains faithful to the covenant harmonizes the continuation of relationship two viewpoints the Sinaitic with God. This study, thus on the discontinuation and covenant.

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