Lecture 71. Paul's Mission. 1 Cor 2:1-5

Transcription

1 Paul, 1 Corinthians, Chapter 2, Page 1 of 5 Lecture 71. Paul's Mission. 1 Cor 2:1-5 Translation of the Greek with Outline 2:1 And coming 1 st modifier of "I-myself" to you, modifies "came" brothers and sisters info about "you" I-myself came Main Idea 1 preaching the mystery 2 nd modifier of "I-myself" of God source of "mystery" not according to height manner of "preaching" of word or of wisdom 2 modifiers of "height" 2 for I decided not to know anything explains "not according to height" among you location of "not to know anything" except Jesus Christ exception to "not to know anything" and this-one having-been-crucified modifies Jesus Christ 3 and I-myself became back to Main Idea 1 toward you "direction" of became in weakness manner 1 of became" and in fear manner 2 of became" and in trembling manner 3 of became" 4 and my word and my preaching Main Idea 2 [no verb!] not in persuasive words of wisdom negative description of "preaching" but in demonstration positive description of "preaching" of spirit and of power modifies "demonstration" 5 so that your faith might not be negative reason in wisdom of humans negative location of "faith/proof" but [that your faith might be] positive reason [implied] in [the] power of God positive location of "faith / proof" 3, What did Paul Do? What is the verb? I came (NAB, NRSV) to you The Greek literally says "I became toward you..." I was (KJV, RSV, NET) with you 4, Text-critical snarl -- Eleven Different Possibilities! Does not substantially affect meaning. Was the "S" repeated by mistake, or left out by mistake? Does LOGOIS (words) belong or not? OUKENPEITHOISSOPHIAS[LOGOIS] Collins gives the 2 main possibilities 1... not in persuasive words of wisdom reading SS and LOGOIS... not in the persuasion of wisdom reading S and omitting LOGOIS TCGNT4 Of the eleven different variant readings in this passage, those that read anthōpínēs [human, see, e.g., KJV] before or after sophías [wisdom]... are obviously secondary. If the word were original, there is no good reason why it would have been deleted; on the contrary, it has the appearance of an explanatory gloss inserted by copyists (at different places) in order to identify more exactly the nuance attaching to sofi,aj[wisdom]. It is much more difficult to decide what to do with peithoîsj, [convincing?] an adjective found in no other passage in all of Greek literature. Did the rarity of the word produce confusion in the transmission of the text? Or is it really a vox nulla [an unreal word], having arisen from a scribal mistake in copying pethoî sophías [persuasion of wisdom]...? In order to represent the diversity of evidence, a majority of the Committee decided to print peiqoi/@j#, and, on the strength of P 46 G 35* that lack lógois [words], to enclose this latter word within square brackets. 1 Collins, First Corinthians,

2 Paul, 1 Corinthians, Chapter 2, Page 2 of 5 Why did I put this in? The work that went into making the NT that you bring to class. Somebody had to go to all the museums and copy down / photograph the manuscripts Photographs are NEVER as clear as the original Editors of printed New Testaments "trust" these manuscript readers to do a good job! Translators, like me, "trust" these editors to have selected the "most important" variants. Readers, like you, "trust" translators like me to have translated the variants we think are the most important. Demonstration of Spirit and of Power Richard interprets Paul's language as referring to 2 realities Spirit = source of divine power; Power = the effect of the Spirit's manifestation in apostolic ministry 2 Collins interprets the expression as a hendiadys, literally: one-through-two, i.e., one [idea] through two [words] 3 i.e., the expression means: through a demonstration of the powerful Spirit [of God] I am leaning toward Collins' interpretation 5, "Your Faith" or "Your Proof"? The word pistis most frequently is best translated by "faith;" sometimes by "fidelity." In ancient oratory it was also a technical term for the orator's "proof" of his assertions. It is just possible in this context Paul is using pistis in its classical sense of a technical term for "proof." 4 Christianity without the Cross Through "mirror reading" it appears that Paul has encountered and early version of Christianity without the cross. Contemporary TV Evangelists who promote the "Gospel of Success." Islam. According to the Quran Jesus did not die on the cross -- he was taken up to heaven like Elijah. God would not allow one of his holy prophets to suffer such a shameful, disgraceful death. The Prophet Mohammed did not "invent" this idea. He learned it from the Christians he knew in Arabia The were docetic heretics, denying the full humanity of Jesus, and his suffering on the cross. Gospel of Thomas. The 2nd century apocryphal Gospel of Thomas has a docetic bias. The entire Gospel gives sayings of the "living Jesus" (code for Jesus after the resurrection) Gospel of John, Docetic? The Gospel of John, read in isolation, can lead to a docetic Christology the cross is portrayed as part of the "glorification / lifting-up" process Jesus is portrayed as being in total control -- a few examples: the arresting party must worship him when he says "I AM" he orders them to allow his disciples to depart, and they obey! (disciples do not "run away," they are dismissed!) it is really Pilate, not Jesus, who is on trial there is no Simon of Cyrene to help Jesus -- he carries the cross the whole way by himself after his death he receives a royal burial (120 pounds of spices) According to R. Brown, most of the Johannine community became docetic heretics. It is only when John is part of NT canon, including the 3 Synoptics, that it is "safe" to read! Paul's reaction. For Paul, Christianity without the scandal of the cross is no Christianity at all! 2 Richard, First and Second Thessalonians, Sacra Pagina, vol. 11, p Collins, First Corinthians, Ibid.,

3 Paul, 1 Corinthians, Chapter 2, Page 3 of 5 Lecture 72. God's Wisdom; God's Spirit. 1 Cor 2:6-16 Structure 1) Reflections on Wisdom, ending with scripture quote 6-9 2) Reflections on Spirit, ending with scripture quote Translation of the Greek with Outline: Reflections on Wisdom 6 Now we speak a wisdom Main idea among the perfect where we speak a wisdom direct object repeated not of this age negative description #1 and not of the rulers negative description #2 of this age 1 st modifier of "rulers" the ones being abolished 2 nd modifier of "rulers 7 But we-speak a wisdom Main idea repeated of God 1 st description of "wisdom". in mystery modifies "we-speak" the [wisdom] which-has-been-hidden 2 nd description of "wisdom" which God pre-designated 3 rd description of "wisdom" before the ages time of God's action for our glory purpose of God's action 8 which none of the rulers of this age knew 4 th description of "wisdom" for if they had known condition contrary-to-fact they would not have crucified the Lord of glory hypothetical result of unreal condition 9 but [we speak] Main idea resumed, no verb expressed just as it is written phrase introducing quote from Isa 64:3 what-things direct object of 3 verbs, human perspective eye has not seen Isa 64:3, 1 st description of things spoken and ear has not heard 2 nd description of things spoken and have not arisen 3 rd description of things spoken in the heart of a human modifies "arisen" what-things God has prepared divine perspective for those loving him indirect object of "has prepared" 6, Wisdom By the end of the explanation, it will be clear that this "wisdom" is foolishness from the human point of view. "Perfect" The word literally means "completed." It was used in mystery religions of "the fully initiated." It does not carry a moral connotation here. The same usage is found in Heb 5:9 of Christ: and when he was made perfect, he became the source of eternal salvation for all who obey him (NAB) That is, when his mission had been completed. There is absolutely no implication here that Christ had been morally imperfect before this time! 7, which has-been-hidden. A divine passive. It has been hidden by God. The idea of hidden mysteries being revealed is characteristic of apocalyptic thought. In fact just as the Latin word re-velatio (cf. English "revelation") literally means "un-veiling" the same meaning, un-veiling is expressed in Greek by the word apo-kalupsis (cf. English "apocalypse"). 8, Rulers of this Age Does this mean people like Pontius Pilate and the high priests? OR does it mean "evil heavenly powers."

4 Paul, 1 Corinthians, Chapter 2, Page 4 of 5 In apocalyptic thought, the present world is under the influence of evil heavenly beings. The real powers are not the earthly rulers, but the evil heavenly beings who control them. The real battle is not between good people and bad people on earth; it is between God and these spirits. 5 Reflections on God's Spirit: Structure of this Section 1) God has revealed secret-things / wisdom to us (10-11) 2) We have received the Spirit of God (12-15) purpose of God's gift result of God's gift negative supporting example, the "psychic" person positive supporting example, the spiritual person support from Scripture 3) Conclusion: We have the Mind of Christ Translation of the Greek with Outline: Reflections on Spirit 10 Now/ For to us modifies "revealed" God has revealed [such things/wisdom] Main idea through the Spirit means of revelation for the Spirit searches the depths of God why Spirit can be the means of revelation 11 For who of humans knows the the-things of a human rhetorical question: answer: no one! except the spirit of the human exception the [one] in him? specification of "spirit" Thus also no one knows the-things of God analogy from rhetorical question except the Spirit of God exception 12 Now we-ourselves have not received the spirit Main idea 2, negatively stated of this cosmos the spirit not received but [we have received] the Spirit Main idea 2, positively stated the one from God the Spirit received in order that we may know the-things purpose of God's gift graciously-granted to us by God specifies "the-things" 13 which things we speak not in words taught result of God's gift, negatively described of human wisdom but in [words?] taught of Spirit result of God's gift, positively described judging spiritual things modifies "we" by-means-of-spiritual-things modifies "judging" 14 for the "psychic" man does not receive the-things of the Spirit negative support for assertion the [one] of God modifies "the Spirit" for they are foolishness to him reason 1 he does not receive and he is unable to understand [them], reason 2 he does not receive because they-are-judged spiritually reason he foolishly misunderstands 15 but the spiritual-one judges all things positive support for assertion, positively but he himself is judged by no one. positive support, negatively stated 16 for who has known the mind of the Lord, scriptural support, Isa 40:13 [a-person] who will support him? second "who" is a relative, not a question! But we have the mind of Christ Conclusion of argument 10 Paul's Anthropology Paul, unlike the Baltimore Catechism does not think of spirit as a "component" of a human being Rather, it designates the whole person, as a knowing & self-aware being. 5 My first systematic exposure to this line of thought was in the 89 page booklet by Henrich Schlier, Principalities and Powers in the New Testament, volume 3 of the Quaestiones Disputatae Series (Herder & Herder, 1961).

5 Paul, 1 Corinthians, Chapter 2, Page 5 of 5 I am convinced that it is ultimately this outdated anthropology that lies behind the current, "And with your spirit." Renewal of biblical studies, along with contemporary anthropology - move away from Aristotelian anthropology Many in authority have been frightened by new theological anthropologies Paul's Theology Similarly, the "Spirit of God" does not designate a "component" of God or a "person" of the Trinity It designates God, the whole deity, as a knowing & self-aware being. Elsewhere, Paul uses it in the OT sense of the "power of God" personified. Here the emphasis is more on knowledge and self-awareness. Just as in the Samson stories, the Spirit of God is God's strength personified here the Spirit of God is God's self-awareness personified 14, "psychic" man There is really no good translation for this in English. Natural? Unspiritual? Paul opposes spirit (pneuma) to both flesh (sarx) and psyche (life, human vitality, soul) Some translations render both of these as "natural" But there is a Greek word for "nature" physis (cf. physics, physical), and neither of these words is related to it. Quote from Raymond Collins Given the antithesis between psychikos and pneumatikos it is appropriate to translate psychikos as unspiritual. In the following passage, however, Paul uses sarkinos (3:1; cf. Rom 7:14; 2 Cor 3:3) as an antithesis to pneumatikos. Both psychikos and sarkinos might be appropriately rendered unspiritual. To preserve the distinction between the two terms I have chosen natural and carnal as appropriate translations. 6 They-are-judged The verb is singular. Collins argues that it should be translated "he is judge" (i.e., the unspiritual person). However the rule of Greek grammar is that neuter plural subjects ("the-things of God) take a singular verb. My translation (like most others) takes "the things of God" as the subject, and English requires a plural, hence "they are." Post Lecture. In the lecture I mistakenly thought that the RSV said "he is judged," but it does not. A slogan? It is likely that Paul (throughout the Epistle) quotes slogans of the Corinthians, and then reinterprets them. "The natural person does not receive the things of God's Spirit" may be such a slogan. 7 Video Problems at this point in the Lecture -- the audio is still good for the last minute Paul's reinterpretation implies that those who undervalue the cross of Christ are merely "psychic / natural." 16, We have the mind of Christ Not just Paul and apostles, but each member of the community 6 Collins, First Corinthians, Ibid., 135.