Lecture Corinthians. Background Information

Transcription

1 Paul, 1 Corinthians, Chapter 1, Page 1 of 11 Lecture Corinthians. Background Information An Important Letter For those studying Paul seriously for the first time, if limitations mean that only one of the thirteen letters can be examined in depth, I Cor may well be the most rewarding. 1 Date & Location 2 Probably late 56, very early 57, from Ephesus. Possibly ("Revisionist" Chronology) Authenticity = Did Paul Write It? Not seriously doubted Unity = One Letter or Several Merged into One? Minority opinion: a composite of two or more letters. Majority: one letter, even if composed "in disjunctive stages" Integrity = Are there Scribal Interpolations? None widely agreed upon. Some debate about 14:34-35 (Let women be silent in Church) and chapter 13 (hymn to love) Formal Division A. Opening Formula 1:1-3 B. Thanksgiving 1:4-9 C. Body 1:10-16:18 D. Concluding Formula 16:19-24 Brown's Outline [For information only. Omit from lecture] 1:1-9 Greetings & Thanksgiving 1:10-4:21 Part I: The factions 5:1-11:34 Part II: Problems of Behavior 12:1-14:40 Part III: Problems of Charisms 15:1-58 Part IV: The Resurrection 16:1-8 Collection, Travel Plans, Commendations of People 16:19-24 Greetings; Paul's own hand; "Our Lord Come" Collins' Outline (Modified) 3 I. Introduction (1:1-9) II. Body of the Letter (1:10-15:58) A. Theme and Occasion (1:10-17) B. Wisdom & Foolishness (1:18-31; 2, 3, 4) C. The Purity of the Community; Radical Asceticism (5,6; 7) D. Christian Identity in a Syncretistic Culture (8, 9, 10) E. Behavior During the Assembly (11) F. Spiritual Gifts (12-14) G. The Resurrection (15) III. Closing (16:1-24) 1 Brown, Introduction to the NT, Brown, Introduction, Raymond F. Collins, First Corinthians, ed. Daniel J. Harrington, vol. 7, Sacra Pagina Series (Collegeville, MN: The Liturgical Press, 1999), I have changed the titles, and slightly simplified the divisions, e.g., 11:1 actually belongs to "D," not "E."

2 Paul, 1 Corinthians, Chapter 1, Page 2 of 11 History of Paul & Corinth 4 Contact Dates (AD) Key Events References Paul in Corinth 1. 50/51-52 Paul Arrives in Corinth from Athens Acts 17 Lodges with fellow tentmakers, Aquila & Priscilla Acts 18:2-4 Silas & Timothy arrive from Macedonia Acts 18:5-7; 1 Thess 3:1,2,6 Jewish & Gentile Converts 1 Cor 16:15-18; Rom 16:21-23 Jews drag Paul before proconsul Gallio Acts 18: Paul leaves Corinth with Priscilla & Aquila Acts 18: Cenchrae, Caesarea, Galatia, Phrygia Acts 18:18-23 (3 yrs. 5 verses) ? Other missionaries come, including Apollos Acts 18:24-28 (5 yrs. 6 verses) Produce enthusiasm, which Paul will later criticize ? Paul writes Letter A (lost); re: dealing w. the immoral 1 Cor 5: Paul in Ephesus Acts 19:1 4. ca. 56 Reports from Chloe's people 1 Cor 1:11; 11:18 5. ca. 56 Paul receives letter from Corinth (reply to Letter A?) 1 Cor 7:1 Apollos is in Ephesus (since when?) 1 Cor 16: /57 Paul Writes 1 Cor from Ephesus (Letter B) 1 Cor 16:8 Lecture 66. The Greeting. 1 Cor 1:1-3 Translation of the Greek with Outline: Senders 1:1 Paul Name of 1 st sender called an apostle of Jesus Christ description of 1 st sender through the will of God modifies "called" and Sosthenes name of 2 nd sender the brother description of 2 nd sender Paul. Greek name. Never uses his Jewish name "Saul" in his letters. We would never even know his Jewish name were it not for Acts. Apostle of Jesus Christ. Firmly states his apostolic authority at the outset (Contrast Philemon) He will use it in this letter! Sosthenes. Co-sender, not co-author. Called "brother" = "fellow Christian" Acts 18 reports the story that the Jews accused Paul of teaching unlawful worship of God before Gallio. Gallio dismissed the charges as an inner-jewish dispute And they all seized Sosthenes, the ruler of the synagogue, and beat him in front of the tribunal. But Gallio paid no attention to this. (Act 18:17 RSV) Is this the same Sosthenes, who used to be leader of the Synagogue in Ephesus? Recipients 2 to the church of God The recipient, as a collective the one existing in Corinth location of recipient to those-sanctified recipients, plural in Christ Jesus modifies "those-sanctified" 4 Brown, Introduction,

3 Paul, 1 Corinthians, Chapter 1, Page 3 of 11 called saints together-with all those calling-upon the name of our Lord Jesus Christ in every place theirs and ours modifies "those-sanctified" modifies "saints" modifies "name" modifies "calling-upon" modifies "Lord" NOT "place!" Church of God. Good Jewish expression Singular collective noun refers to a specific community (most common Pauline usage); not universal institution Those sanctified. Same group as "Church" now considered as plural, rather than as a collective In Christ Jesus. Does "in" have a spatial connotation? This would fit with the cultic notion of "holy" = "set apart" Should Greek en be translated as "by"? (The Hebrew preposition bĕ can have either meaning) Called Saints. This is how Collins translates it! (Great minds think alike) I do not like "Called to be saints" It is not forceful enough (song from "Superstar") A "divine passive." The "gold standard" If God calls you a "saint" it does not matter what anybody else thinks! Primarily a cultic rather than moral description. Saints / Holy in the sense of "separated by God" Together with... calling upon the name. Paul reminds this local community that they are part of a larger group This larger group is located "in every place." At this stage of the Christian movement, this is hyperbole. Calling upon / invoking To invoke the name of our Lord Jesus Christ is not to call upon Jesus in prayer. Paul s prayers are addressed to God (note the report of Paul s prayer of thanksgiving in 1:4). To invoke the name of the Lord Jesus Christ is to confess Jesus as Lord. Those who invoke the name of the Lord Jesus Christ are Christians. 5 The Name Represents the person. In a certain way, really is the person. Deuteronomy describes the future Temple. "The place where God will make his name dwell" The idea is similar to the Catholic idea of the "real presence" of Christ in the Eucharist Thus name (in the ancient mind) is different from Shakespeare's famous question, "What's in a name?" Theirs and Ours. This can refer to "place!" In fact, since "Lord" has already been described as "our" (hēmōn) my first impression was that this second use of hēmōn "ours" had to refer to "place" But that just does not make sense! Therefore most translations will insert a second "Lord" -- "their Lord and ours" This is not in the Greek but which ought to be! Such awkwardness raises a question: How much did Paul plan this letter? Collins points out many artistic structures: inclusions, rhetorical figures, etc. Did Paul have at least an "outline" as I have an outline for this lecture? Certainly he had not planned it out "word-for-word" And, unlike a computer, once the scribe put it down in ink, it would be "expensive" to "take it back." Greeting 3 Grace and peace to you subject of the wish / prayer from God our Father 1 st source of the blessing and Lord Jesus Christ 2 nd source of the blessing 5 Collins, First Corinthians, 47.

4 Paul, 1 Corinthians, Chapter 1, Page 4 of 11 Grace and Peace. "Grace," charis sounds like the Hellenistic greeting chairein, literally "rejoice" "Peace" is the equivalent of the Hebrew shalom. The combination is probably a Pauline invention. From God our Father Jesus continued and expanded the ancient Jewish tradition of calling God "Father" Roughly contemporary Jewish prayers did the same [prayers are hard to date, hence "roughly"]. However, the idea of God as "Father" was not simply Jewish. If you Google "Father of gods and men" you will get the Wikipedia article on "Zeus." The Jewish-Christian idea of God as "Father" would therefore not have been strange to pagans. What would be new to pagans was that there was only one such God. And Lord Jesus Christ Every time this has occurred I have pointed to the grammatical ambiguity (Gal 1:3; Phil 1:2; Philemon 3) From God our Father and (Father) of our Lord Jesus Christ OR From God our Father and (from) our Lord Jesus Christ When we get to 1 Corinthians 8, I will explain why I am now convinced the 2 nd is correct Lecture 67. Thanksgiving. 1 Cor 1:4-9 Translation of the Greek with Outline 4 I give-thanks Main Statement 1 to my God modifies "give-thanks" x always modifies "give-thanks," to whom concerning you modifies "give-thanks," for whom for the grace of God modifies "give-thanks," reason given to you in Christ Jesus modifies "grace of God" 5 for you have been enriched modifies "give-thanks" in everything modifies "have-been-enriched" in him modifies "have-been-enriched" in every word modifies "have-been-enriched" and in every knowledge modifies "have-been-enriched" 6 just as the mystery of Christ might-be-confirmed modifies "have-been-enriched" in you "location" of confirmation 7 so that you are not lacking purpose of "be-confirmed" in any charism specifies "not lacking" awaiting the revelation modifies "you" of our Lord content of "revelation" Jesus Christ specifies "our Lord" 8 who will confirm you action of Lord Jesus Christ unto the end 1st modification of "will-confirm" blameless 2nd modification of "will-confirm" in the day of our Lord Jesus [Christ]. 3rd modification of "will-confirm" 9 Faithful [is] God Main Statement 2 by 6 whom you were-called describes God into a fellowship describes "were-called" of his son title: modifies "fellowship" Jesus Christ info about "his son" -- name our Lord info about "his son" -- title 6 BDAG, dia, meaning 4, for personal agency, b. with focus on originator of action, β divine action.

5 Paul, 1 Corinthians, Chapter 1, Page 5 of 11 Two-part Structure 1) Statement about "giving thanks" (4-8) 2) Statement about God's fidelity (9) 4-8, One sentence. This would be a run-on sentence in English. It is elegant Greek! 4. I give thanks. A Pagan example from Collins Apion to his father and lord, Epimachos, very many greetings. Before all else I pray that you are well and that you may prosper in continual health together with my sister and her daughter and my brother. I give thanks to the lord Serapis because when I was endangered at sea, he rescued me immediately. When I arrived at Misenum I received three gold pieces from Caesar for traveling expenses 7 My God. This, of course, is the God of Abraham, Isaac, & Jacob, who raised Jesus from the dead. 5, Every! Every! Every! Three forms of the adjective pas, "every, all" occur for rhetorical effect in everything, en panti, in every word, en panti logō i, in every knowledge, en pasē i gnōsei 7, Charism, charisma No evidence of the use of this word before Paul (Collins). Might be a Pauline coinage from charis, "grace." Our Lord. Pagans called their gods "lords." Jews called their God "the Lord." Paul uses this title with "our" to refer to Jesus, glorified by the resurrection. Jesus Christ. Collins doubts that Christ is 'simply' a name for Paul. It always retains some titular significance: Messiah 9, Fellowship (most translations). The word koinonia has nuances of: partnership, sharing, communion His Son, Jesus Christ, our Lord The name "Jesus" is surrounded by two titles: "Son" and "Lord." This is an exceptionally solemn formulation Structure: 3 Statements, 3 Rhetorical Questions Idea 1: exhortation (10) Idea 2: Revelation / news from Chloe's people (11-12) 3 Rhetorical Questions (13) Idea 3: Thank God I baptized nobody! except... (14-17) Lecture 68. Divisions in the Church. 1 Cor 1:10-17 Translation with Outline: Exhortation 10 So I exhort you brothers-and-sisters Main Idea 1: Exhortation through the name of our Lord Jesus Christ means of exhortation in order that purpose of exhortation you all say the same-thing purpose positively stated and there not be divisions among you purpose negatively stated and that you be restored purpose stated positively again in the same knowledge 1st modifies "be restored" and in the same purpose 2nd modification of "be restored 7 Collins, First Corinthians, 55.

6 Paul, 1 Corinthians, Chapter 1, Page 6 of 11 10, I-exhort, parakalō, related to "paraclete." A "polite order." A rhetorical device. 10, divisions, schismata. Our word "schism" comes from the singular, schisma. Translation with Outline: News from Chloe's People 11 For it has been revealed to me Main Idea 2 begins concerning you referent of the "revelation" my brothers-and-sisters "you" specified by those of Chloe human agents of revelation that there are divisions among you. Main Idea 2 concludes 12 I am saying this idea explained That each one of you is saying I, for one, belong to Paul! assertion #1 but I, to Apollos! assertion #2 but I, to Cephas! assertion #3 but I, to Christ! assertion #4 Chloe's People. We do not know who Chloe was, or if she lived in Corinth itself or nearby. We do not know if she was Christian. Perhaps. "Chloe's people" would be slaves who are Christian. Three Parties or Four? One theory is there are 3 parties, and the final phrase "I [belong] to Christ" is Paul's response. Collins argues against this theory. If it were true, we would expect a strong adversative before the phrase: But I Paul... The Greek word de ("and" or "but") is a weak adversative. We would expect the stronger word alla 13, Three Rhetorical Questions. The answer expected to each question is: No! Translation with outline: 3 Questions 13 Has Christ become divided? Rhetorical Question 1 Paul wasn't crucified for you, was he? Rhetorical Question 2 Or were you all baptized into the name of Paul? Rhetorical Question 3 Translation with Outline: I baptized nobody -- except 14 I-give-thanks Main Idea 3 [to God] object of "give-thanks" that I baptized none of you reason for "give-thanks" except Crispus and Gaius two exceptions 15 so that nobody may say that you were baptized into my name result of "baptized none" 16 And I did also baptize the household of Stephanus more exceptions for the rest introductory phrase I don't know if I baptized anyone else more possible exceptions 17 for Christ did not send me to baptize negative reason for "baptized none" but to-preach-the-gospel positive reason for "baptized none" not in wisdom of word in-order-that the cross of Christ not be emptied 14b - 16 Exceptions Paul makes a powerful statement, then he has to start "taking it back." The effect is ruined! So, how much "prior planning" went into this letter before Paul began to dictate? Does he have an outline? Is he talking "off the cuff." Does he mix his notes with "ad-libs?" (like me!) 17 Christ Did not "Send," apostellō. An "apostle" is literally "one sent." This word is used of prophetic sending in the LXX.

7 Paul, 1 Corinthians, Chapter 1, Page 7 of 11 And I heard the voice of the Lord saying, "Whom shall I send, and who will go for us?" Then I said, "Here am I! Send me." (Isa 6:8 RSV) But the LORD said to me, "Do not say, `I am only a youth'; for to all to whom I send you you shall go, and whatever I command you you shall speak. (Jer 1:7 RSV) Paul's Self Image. In the OT Prophets are "God's ambassadors." Paul sees his mission as a prophetic commission from God to his people Israel -- not to begin a "new religion." In the OT it is God who "sends" the prophets. Here Paul attributes his sending to "Christ." Paul's Focus. Ministry of the Word For too long Catholics emphasized only sacramental ministry, as if the Word were not really important. Not be emptied The Greek does not specify what the cross is "full" of that might be "emptied" Translations often supply an object: "power" (RSV, NRSV); meaning (NAB) Others rephrase: be made of none effect" (KJV); become useless (NET); make the cross of Christ pointless (NJB) Remark from Collins. It is not immediately obvious why "wise language" would have this effect. The implied antithesis between the cross of Christ and cleverness of speech is strange, yet it will serve as the focus of Paul s discourse in the considerations to follow (1:18 2:16). 8 Collins on Paul's Rhetoric Paul s way of denying that he had used rhetorical technique is reminiscent of various ancient rhetors depreciation of rhetoric. Notwithstanding the fact that his denunciation of rhetoricians is couched in powerful rhetoric, Plato used strong words to criticize rhetoricians. 9 Even Paul s denial that he uses rhetorical technique, lest the cross of Christ be deprived of its power, is a rhetorical device. Ancient rhetors frequently used demurrals and veiled apologies in order to win the goodwill of their audience or disarm their opponents.... In any event the language of the first paragraph in the body of Paul s letter is laced with terms and expressions that were commonly used in Hellenistic political rhetoric. 10 Structure 1) Theme Stated (18) 2) Theme Illustrated (19-25) Scriptural Illustration (19) Rhetorical Questions (20) 3) Summary Declaration of God's Will (21-25) Lecture 69. The Cross of Christ. 1 Cor 1:18-25 Translation with Outline: Theme Stated 18 For the message (logos) of the cross is foolishness Negative statement of theme on the one hand, to those being destroyed those experiencing the negative but, on the other hand, to those being saved -- us! -- those experiencing the positive it is [the] power of God Positive statement of theme 8 Collins, First Corinthians, Collins, First Corinthians, Ibid., 76.

8 Paul, 1 Corinthians, Chapter 1, Page 8 of 11 18, Those being destroyed. I was glad to see that Collins agreed with my analysis! The word apollumenois can be middle voice, "perishing," or passive, "being destroyed." Because the other participle, sozōmenois is obviously passive, "being saved," the 1st participle is passive as well. Both are "divine passives." Those being saved (by God); those being destroyed (by God). Nice Chiasm! [If anyone is interested, I explain "Chiasm" at the end of the notes for this week.] A Negative Statement (It's foolishness) A 1 Those affected negatively (to those being destroyed) B 1 Those affected positively (to those being saved) B Positive statement (It's the power of God) Did Paul have an outline? Or did he just "toss off" this rhetorical figure spontaneously? Translation with Outline: Scriptural Illustration 19 for it is written I will destroy the wisdom of the wise Isa 29:14b and the intelligence of the intelligent I will nullify. sunesis... sunetos 19, Quote from Isa 29:14b Punishment for honoring God with their lips, while their hearts are far from him (29:13) and the wisdom of their wise men shall perish, and the discernment of their discerning men shall be hid." (RSV, translating the Hebrew) and I will destroy the wisdom of the wise, and the intelligence of the intelligent I will hide (Isa 29:14 PJM translation of the Greek) Note that the Hebrew of the MT uses a "divine passive." The LXX places the verb in the active voice. Both versions speak of wisdom being "hidden." Paul's phrase. Paul strengthens this to the idea of God nullifying, or setting aside. [I misspoke in lecture, & said "destroying."] Translation with Outline: Rhetorical Questions 20 Where [is] a wise-man? rhetorical question 1 where... a scribe? rhetorical question 2 where... the debater rhetorical question 3 of this age modifies debater Hasn't God made-foolish the wisdom rhetorical question 4 of the world (kosmos)? modifies kosmos Translation with Outline: Summary Declaration of God's Will 21 for since Introductory phrase begins in the wisdom of God qualifying remark the world did not know God Introductory phrase ends through wisdom modifies "did not know" it pleased God to save those believing Main Idea: God's Purpose through the foolishness means by which God "saved" of the preached-message (kerygma) makes "foolishness" explicit 22 for new idea? Or reason "it pleased God"? both Jews seek signs Group 1, Goal 1 and Greeks seek wisdom -- Group 2, Goal 2 23 but we preach a Christ crucified Group 3, Existing Fact to the Jews, on the one hand a scandal, Group 1, Result 1 of existing fact to Gentiles, on the other hand, foolishness Group 2, Result 2 of existing fact 24 but to the ones called Group 3 Jews as well as Greeks Group 3 specified

9 Paul, 1 Corinthians, Chapter 1, Page 9 of 11 Christ Result 3 God's power specification 1 of Result 3 and God's wisdom specification 2 of Result 3 25 because the foolish-thing of God is wiser than humans reason Christ is God's wisdom and the weak-thing of God, stronger than humans reason Christ is God's power 21, To save those believing Is this an argument that pistis Christou means belief in Christ rather than fidelity of Christ? The object of the belief is not made explicit here. It could be belief in God. Nevertheless, it is belief on the part of Christians Jews Seek Signs. Miracles? (Collins). I would interpret this as signs of the Messianic age. Greeks Seek Wisdom. Philosophy, science (not clearly distinguished) Christ as God's Power / Wisdom That is, Christ's action on the cross is the concrete embodiment of God's power & wisdom Pre-Existent Wisdom? No. The original poetry said "By wisdom God made the world" = God made the world wisely Later personified as a woman (Lady Wisdom) who helped God create. Paul here identifies Jesus-crucified with the embodiment of God's wisdom I see no evidence that he is thinking here of a pre-existent personification of either "wisdom" or "power" He is saying, paradoxically, in the cross God acted wisely & powerfully. Later Christian theology will use pre-existent Wisdom to speak of pre-existent Christ. I do not see that here. 25, The foolish thing / the weak thing This is not foolishness or weakness "in general." The foolish "thing" / weak "thing" is the cross! Lecture 70. The Corinthians Call. 1 Cor 1:26-31 Structure 1) Command to reflect on their call; 2) Two-part description of God's Election; 3) Result of God's Election Translation: Command to Reflect 26 For look-at your call, brothers-and-sisters Command that not many were wise 1st description of them according to flesh modifies "wise" not many powerful, 2nd description of them not many noble-class 3rd description of them Noble-Class Some will translate this as "nobly born" but eugenēs is not from gennaō to beget/give birth. It is from genos, group, tribe; sort class. It is related to our word "genus." Below I will translate agenos and "no-class." Translation: God's Election 27 but God chose God's Election, 1 the foolish-things of the world 1st things God chose in-order-that he-might-shame the wise-people purpose of this choice of 1st things and the weak things of the world 2nd things God chose in-order-that he-might-shame the strong things purpose of this choice of 2nd things 28 and God chose God's Election 2

10 Paul, 1 Corinthians, Chapter 1, Page 10 of 11 the no-class-things of the world 3rd things God chose and the despised-things 4th things God chose the non-existing things 5th things God chose in order that he-might-invalidate the existing-things purpose of these choices (3, 4, 5) 29 with-the-result that no flesh might-boast result of all these choices (1-5) before (the) God. modifies "might-boast" Curious blend Most of the adjectives-used-as-substantives are neuter! Only one, wise, is masculine! Translation: Result of Election 30 From him source of "exist" you exist Result of God's Election in Christ Jesus location of "exist" -- Title, Name who became wisdom 1st thing Christ became for us modifies "became" 1 from God modifies "became" 2 righteousness as well as sanctification and redemption 2nd, 3rd, & 4th things Christ Jesus became 31 in order that -- purpose Christ Jesus "became" wisdom, etc. just as it is written -- introduces scripture quote The one-boasting, Jer 9:24 in [the] Lord let him boast In Order That 4 Things: Wisdom, righteousness, sanctification, redemption All 4 of these are "for us;" all are "from God." And the purpose of all 4 is the same. Just as It Is Written Quote from Jer 9:24 For Jeremiah "the Lord" is the Lord God of Israel. Paul is applying this quote to "the Lord Jesus." Ascribing words to Jesus that the OT applies to God. Remarks on Prayer to God & to Jesus Official Prayer of the Church (liturgy) is to God the Father, through Jesus Christ, in the Holy Spirit. Over the centuries, the lay people (devotion) prefer to pray to Jesus and to Mary and the other saints. Liturgy. Presidential Prayers to Jesus. These are rare and they are late. Private Prayer of Priest Before Communion Lord Jesus Christ, Son of the living God, by the will of the Father and the work of the Spirit your death brought life to the world. By you holy body & blood free me from all my sins and every evil, and never let me be separated from you. You live and reign... Opening Prayer, Feast of Corpus Christi. Addressed to Jesus Does not end with "regular ending: through our Lord Jesus Christ, who lives & reigns with You & the H.S., one God... Lord Jesus Christ, you gave us the eucharist as a memorial of your suffering and death. May our worship of this sacrament of your body and blood help us to experience the salvation you won for us and the peace of the kingdom where you live with the Father and the Holy Spirit, one God forever and ever. All of these prayers are late. Post Lecture Addition. The parts of the people at Mass -- man ancient!-- are often prayers addressed to Jesus E. g., Lord [Jesus] Have Mercy, Lamb of God [= Jesus], Lord [Jesus] I am not worthy Parts of "Glory to God," E.g., Lord God, Lamb of God, Son of the Father, you take way the sins of the world,... etc.

11 Paul, 1 Corinthians, Chapter 1, Page 11 of 11 Explanation of Chiasm (Lecture 69) The name "chiasm" comes from the Greek letter chi, which looks like an X. The symbol that many call a "PX" is actually a chi rho the first two Greek letters inc Christos ΧΡΙΣΤΟΣ Set up the main points that Paul is making in the verse on two lines, like this: Foolishness Those-Being-Destroyed Those-Being-Saved Power of God Now, draw a line between the corresponding parts. "Foolishness" corresponds with "Power" (i.e., they are opposites) "Those being saved" corresponds with "Those-Being-Destroyed" (i.e., they are opposites Now you have drawn an "X" in English or a chi in Greek! Hence this literary device is called "chiasm."