Lecture 92. Switching from Collins to Fitzmyer

Transcription

1 Paul, 1 Corinthians, Chapter 9, Page 1 of 9 Lecture 92. Switching from Collins to Fitzmyer 2 Good Commentaries Up to this point in the course I have been mainly following Collins commentary in the Sacra Pagina series. I now have "hard copy" of Fitzmyer's commentary in the Anchor Yale Bible series. I Prefer Fitzmyer's commentary. I will continue to read & use Collins Two Styles of Interpretation. Both Fitzmyer & Collins agree on the unity of 1 Corinthians. Collins gives mainly a literary-rhetorical interpretation. Fitzmyer's interpretation is more historical-critical. At times I have had a "gut feeling" that Collins was forcing Paul's working into ancient rhetorical structures. At times Paul does demonstrate a knowledge of ancient rhetoric. Often, however, he is more "informal," and at times the structures have seemed "forced" to me. Relying on one Commentary. Often I am tempted (because of time constraints) to rely on only one commentary. This is dangerous, because it is impossible to tell when one scholar (even a great one!) is going out on a limb. Additional Commentaries Hans Conzelmann, Hans. 1 Corinthians: a Commentary on the First Epistle to the Corinthians. Hermeneia a Critical and Historical Commentary on the Bible. Fortress Press, Through Logos. Fee, Gordon. The First Epistle to the Corinthians. New International Commentary on the NT. Eerdmans, Pheme Perkins. First Corinthians. Paideia Commentaries on the NT. Baker, Robertson, Archibald & Alfred Plummer. A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians, International Critical Commentary, T&T Clark, Through Logos. I do not have time to read all of these, but I will try to "glance" at them, especially on difficult passages. Two outlines At the beginning of Chapter 8, I gave a "modified version" of Collins overall outline. It was "modified" for brevity, but also because I was not happy with Collins' divisions. Basically Collins notes an Intro & Conclusion, and 7 "Rhetorical Demonstrations" in between. I had to guess what each "demonstration" was about. Fitzmyer's outline seems to take more into account the largely "unstructured" nature of 1 Corinthians. Fitzmyer's Outline: Overview 1 I. Introduction 1:1-9 II. Scandals Reported Orally to Paul 1:10-6:20 A. Preacher Factions 1:10-4:21 B. Incest & Association with Immoral People 5:1-13 C. Christians Suing Christians in Pagan Courts 6:1-11 D. Prostitution 6:12-20 III. Answers to Queries About Moral & Liturgical Problems 7:1-14:40 A. Marriage & Celibacy in this Passing World 7:1-40 B. Freedom & Easting Meat Sacrificed to Idols 8:1-11:1 C. Problems about Sacred Assemblies 11:2-34 D. Problems Caused by Charismatics in the Body of Christ 12:1-14:40 IV. Instruction about the Kerygma, Gospel, & Resurrection 15:1-58 V. Conclusion 16: Fitzmyer, First Corinthians,

2 Paul, 1 Corinthians, Chapter 9, Page 2 of 9 Loose Ends 1:24, Christ... the Wisdom of God. Quote from Fitzmyer Whence does Paul derive the notion of Christ as the wisdom of God? According to Sir 24:23 25, the law that Moses commanded overflows with wisdom... Paul has transformed this Hellenistic Jewish teaching about the tôrāh or law as wisdom, which was perceived to be a breath of the power of God, an unalloyed emanation of the radiance of the Almighty (Wis 7:25), as he adopts that typology and applies it to Christ, who is for Christians an instruction in the form of the wisdom of God. There is a difference, however, because Paul neither identifies Christ as a wisdom teacher, as he appears in the gospel tradition, nor as wisdom personified, as in the Jewish tradition (Wis 6:12 18; 9:4, 10); nor does he speak of the preexistent Christ as wisdom,... He rather identifies Christ crucified as the wisdom of God, and also as the power of God for the salvation of everyone who believes (Rom 1:16). In doing so, he is preparing for a development on God s wisdom to be set forth in 1:30; 2:2; 2:6 3:4. 2 In light of these statements, I find Fitzmyer's assertions about Paul's belief in a pre-existent Christ even more puzzling! 3:9 God's fellow workers I gave you the interpretation of Collins (also Fee, RSV, NRSV), i.e. people who work together for God. Fitzmyer thinks it means that they are people who work together with God, "God's fellow-workers." 3 "Now Concerning," 7:1,25; 8:1 Collins says that each of these introduces a topic in the letter of the Corinthians to Paul. Fitzmyer says "maybe." But Paul might just be "changing the topic." Playing with Sound. Paranomasia (Fitzmyer, 66). Virgin, "Holy in Body & Spirit" Collins: Not Paul's Language. Dualistic Language of the Corinthians. Paul Considers sexual activity within marriage "holy." Fitzmyer: "Body & Spirit is Hebrew thought for "the total person." This is Paul's Language. He is saying that the virgin is "holy" in her physical body. PJM. "Holy" here does not have a moral sense. It has the cultic sense of "set apart, dedicated to God." A similar thought underlies the idea of the Jewish priests abstaining from sexual activity before offering sacrifices. The same kind of "holiness" David affirms of his own soldiers when Ahimelech gives him the sacred loaves. Reflections on Celibacy in Church History Sometime in the 2nd century Christians began to think of the Lord's Supper as a kind of "sacrifice." They then applied "priestly" language to those who presided at the service. The biblical injunctions about priests abstaining from their wives before sacrifice began to come into play. As long as the Lord's Supper was a Sunday event, this was not a problem. Gradually weekday celebrations became common. Saturday was the last day to "fall," as it were, in the 8th century. Still not every priest celebrated the eucharist every day. The daily service was a different Churches in a large city. Eventually the custom of daily Mass for every priest was instituted. Now priests could have wives, but never have relations with them. It became obvious this was not working. Celibacy was required. The penalty for breaking the law was a fine. Priests called it the "wife tax." Then a monk was made a pope -- one of the Gregory's. He decreed the penalty was excommunication for the priest & any laity who attended a Mass he celebrated. 2 Fitzmyer, First Corinthians, Ibid., 196. He notes that Robertson-Plummer (International Critical Commentary) agree with him.

3 Paul, 1 Corinthians, Chapter 9, Page 3 of 9 7:37 "Authority over his own will" He is a free man, not a slave; the choice is his. OR He has "power" over his own will, i.e., he has will-power, self control. Lecture 93. Rights of an Apostle: General Assertion. 1 Cor 9:1-2 Overview of Chapter 9. [Note to self: Lots to cover. Don't get distracted!] The chapter is a literary unity, but I decided to follow the NAB divisions "for lecture s." NAB subdivides the chapter into 3 sections: 1-12a, Paul's Rights as an Apostle 12b-18, Reason for Not Using His Rights 19-24, All Things to All Structure of 9:1-12a 1) General Assertion of Rights, 1-2 This lecture 2) Specific Rights, 3-12a Next lecture a) common sense arguments, 3-6 b) argument from Scripture, 8-10 c) concluding questions 11-12a Translation: General Assertion of Rights 9:1 Am I not free? Rhetorical Question 1; Freedom Am I not an apostle? Rhetorical Question 2: Apostle Have I not seen Jesus our Lord? Rhetorical Question 3 Aren't you-all my work in (the) Lord? Rhetorical Question 4 2 If for others I am not an apostle conditional intro but for you I certainly am Statement (Answer to Q. 2 & Q 4) for you are the seal of my apostleship in the Lord [inadvertently omitted from lecture] Style: Diatribe Does not mean what the word means in modern English: a "rant" A lively style of rhetoric that involves a "conversation" with an imaginary partner. Often it makes use of rhetorical questions. We have seen quite a few of these up to this point. There are 17 Rhetorical Questions in the first 13 verses of chapter 9. Most of these are short and "rapid fire," without connectives (words like: so, therefore, etc.) Freedom. The first Rhetorical Question is about freedom. He is not speaking of his civil status as a "Roman citizen." This information is found only in Luke. Paul never once mentions it in any letter. Rather he is referring to his freedom in Christ. The pastoral problem is irresponsible use of freedom. Christians who know that idols "are nothing" are eating in idol temples. "Simple believers" are being led astray. Paul is going to illustrate, in his own person, the responsible use of freedom. Apostleship Challenged In contrast to 1 Question on freedom, Paul devotes 3 Questions to Apostleship. It was probably being challenged. "Paul is not a "real" apostle. He never knew Jesus. He was not one of the Twelve. etc." Paul often identifies himself as an "apostle" in the first line of many epistles, e.g., 1 Cor 1:1. The problem is not solved in 1 Corinthians. He will refer to it again in 2 Cor 11:5; 12:11-12.

4 Paul, 1 Corinthians, Chapter 9, Page 4 of 9 Apostle: Definition Paul's definition is different from Luke's. Luke identifies "apostle" with "the Twelve." All commentators agree that for Paul "seeing the (risen) Lord" is the essence of apostleship. Paul will distinguish the Twelve from "all of the apostles" in 1 Corinthians 15. For Paul, even a woman such as Junia (Romans 16) can be an apostle. Seen the Lord, 1 Here Paul refers to his commissioning experience. Most people read these lines of Paul in light of the highly dramatized experience recounted 3x in Acts. Paul's own words are written approximately years before the dramatizations in Acts. Scholars give primacy to Paul's own words when trying to understand the nature of his experience. The Lucan Paul / The Pauline Paul In his dramatic portrayal Luke separates Paul from the Twelve. Paul's experience is much "less physical" than the apparition of the Lucan Jesus to the Twelve. The Lucan Jesus eats and drinks with them. Paul, by contrast, claims an identical experience of the risen Lord to that of the Twelve. The identical experience means he is not a "second class apostle." Seen the Lord, 2 Here Paul is using visual imagery. In Gal 1:15-16 he uses imagery that is less "visual." But when he who had set me apart before I was born, and had called me through his grace, 16 was pleased to reveal his Son to me, in order that I might preach him among the Gentiles,... (RSV) The Meaning of "See" Like the English word, the Greek word can have several meanings. 1) to observe visually. I see you right now. You see me. 2) to learn by experience. "We will see if the Saints win the Superbowl" (even if we listen on the radio). 3) To perceive intellectually. "Do you see what I mean?" [This is closer to "reveal."] NT authors use ordinary words to describe an extraordinary experience. Raymond Brown & Brian Schmisek Since this is not a course on resurrection, we do not have time to explore this in detail. I recommend two short books by Brown, and a third short book by Brian Schmisek The Virginal Conception & Bodily Resurrection of Jesus (Paulist, 1973). A Risen Christ in Eastertime: Essays on the Gospel Narratives of the Resurrection (Liturgical Press, 1991). Brian Schmisek, Resurrection of the Flesh OR Resurrection of the Body: Implications for Theology (Liturgical P., 2003) "For you are the seal of my apostleship..." Inadvertent Omission from Lecture Paul has appealed to his own experience. Now he appeals to the experience of the Corinthians. If Paul were not an apostle, they would not be Christians! They are the "official stamp" of his apostleship. Lecture 94. Rights of an Apostle: Specific Assertions. 1 Cor 9:3-12a Structure Using rhetorical questions, Paul claims 3 rights: 1) Food & Drink, the equivalent of a modern per diem or "food allowance." 2) to have a wife 3) The right not to do (additional) work besides preaching

5 Paul, 1 Corinthians, Chapter 9, Page 5 of 9 Translation: Specific Rights, Arguments from Common Sense 3 My defense is this Introductory Statement to those accusing me. 4 Do we not have the right R.Q. 5; 1st Right Claimed to eat and to drink? "Food allowance" 5 Do we not have the right R.Q. 6; 2nd Right Claimed to bring along a sister wife to have a wife as the rest of the apostles 1st example of missionaries with wives and the brothers of the Lord 2nd example of missionaries with wives and Cephas? 3rd example of missionary with a wife 6 Or do only I-myself and Barnabas not have the right R.Q.7; 3rd Right Claimed not to work? not to work 7 Who ever soldiers at his own expenses? Supporting Question 1 (R.Q. 8) Who plants a vineyard Supporting Question 2 (R.Q. 9) and does not eat its fruit? Or who shepherds sheep Supporting Question 3 (R.Q. 10) and does not eat from the milk of the sheep? 5, The Right to a Wife Apparently most of the apostles were married. The mother-in-law of Cephas (Peter) was healed by Jesus during the ministry. According to Paul, the wife of Cephas accompanied him on his journeys We do not know her name (How many holy pictures have you seen of Peter and his wife evangelizing?) Apparently husband-and-wife teams were not uncommon. From Paul we know of Andronicus & Junia, and Prisca & Aquila (also mentioned in Acts). The Right Not to Work [i.e., at a "regular" job] Paul asserts the right to earn his living from preaching That he does NOT do this is probably a source of tension with the Corinthians (next lecture) Here he is asserting his apostolic right. Three Common Sense Examples Paul draws examples from 3 everyday professions: soldier, farmer, shepherd. In the next section, he will adds an argument from authority, i.e., from Scripture. Translation: Specific Rights, Argument from Scripture 8 I am not saying these things from a human standpoint R.Q. 11 Basis of Rights, negatively stated am I? expects answer: "No" Or the Law says these things R.Q. 12 Basis of Rights, positively stated doesn't it? expects answer: "Yes" 9 For in the Law of Moses it is written Introduces quote You shall not muzzle an ox who-is-threshing. quotes Deut 25:4 The ox doesn't matter to God R.Q. 13, interpretation of quote does he? expects answer: "No" 10 Or does he really speak concerning us? R.Q. 14, interpretation of quote for it was written for our sake reason he speaks "concerning us" because it is appropriate reason "it was written" that the plower plow in hope 1st appropriate thing and the thresher [thresh] in hope 2nd appropriate thing of sharing hope of both plower & thresher 9, is written. divine passive. Paul regards scripture as "written by God," i.e., under divine inspiration.

6 Paul, 1 Corinthians, Chapter 9, Page 6 of 9 10 pantos "entirely" or "really"? Some translations read "entirely" (RSV, NRSV, NJB), cf. KJV, "altogether" This means that God is totally concerned for people; not at all for animals Both Fitzmyer & Collins translate it by "really" (also NAB), cf. NET "surely" This means God's main concern is people, even when He legislates about animals Cf. Chapter 4 of Jonah, where God tells Jonah of his concern for all the animals in Nineveh! 10, hoti "Because" or "That"? Some take it as "that," i.e., introducing a quote. Problem: the source of the quote is unknown. So Collins, KJV, NA 27 Others take it as "because, for" i.e., giving the reason for the command in the Law So Fitzmyer, NAB, NET, NJB, RSV, NRSV, ICC Translation: Specific Rights, Summary Questions 11 If we-ourselves have sown spiritual-things for you Introductory conditional clause Is it a "big-deal" if we reap fleshly-things? R.Q. 15, Summary Question 1 12a If others share this authority over you Introductory conditional clause [do] not we-ourselves even more? R.Q. 16, Summary Question 2 11, Translation Notes "big deal." Literally, "a great thing" (mega) This "right." Literally, this "authority, power" (exousia) 12a "Others" Claim Their Rights Who these others are is not certain. Perhaps Apollos? Perhaps Cephas? Does Paul mention him because he passed through Corinth on his way to Rome? Or was he mentioned by Paul only because he was known to the Corinthians be reputation. Paul's main point is that he has the all the rights of an apostle, even if he does not use them. This leads to the subject of the next lecture. Lecture 95. Reasons for Not Using His Rights. 1 Cor 9:12b-18 Structure of Passage 1) Paul Does Not Use His Rights 12-15a 2) Explanation Why He Does Not Use His Rights 15b-18 Translation: Paul Does Not Use His Rights 12b But we-have-not used this right Negative Introductory Statement But we put-up-with all-things Positive Introductory Statement in order that we not place an obstacle to the gospel of Christ specifies "obstacle" 13 Do you not know that R.Q. 17, a Double-Question those working-with -the-temple-things eat the-things of-the-temple part 1 of analogy those attending the altar-of-sacrifice share-in the altar-of-sacrifice part 2 of analogy 14 So also the Lord has arranged-for Introductory phrase those proclaiming the gospel to live from the gospel Statement: Conclusion 15a But I-myself have made-use-of none of these. Intro Restated. Frame. Literary Frame The idea that Paul does not use his rights frames this passage.

7 Paul, 1 Corinthians, Chapter 9, Page 7 of 9 Why is Paul making an issue of this? Imaginary critic: "Paul is not a real apostle. He does not even charge for his preaching. You get what you pay for." Temple Workers Paul gives one last "concrete example" -- in addition to: soldier, farmer, shepherd This could refer to the Jerusalem temple, which was still standing. It would be equally applicable to those who worked in pagan temples. In the ancient world, the main job of a "priest" was to be a barbeque "chef." The Lord Has Arranged Many commentators think Paul knows some version of the saying that "the Laborer deserves his payment" (Luke 10:7) Paul, of course, would not have read this in any Gospel. He would have heard it orally. This along with his remarks about "divorce" and the "Lord's Supper" show familiarity with the Jesus Tradition This tradition will eventually be written down Translation: Why Paul Does Not Use His Rights 15b I am not writing these things Purpose of writing, negative so that it might happen for me for it is better for me to die than -- "minced" oath No one will make-void my boast! Exclamation 16 For if I preach-the-gospel conditional intro There is no boast for me No boast from simply preaching for necessity lies upon me. Reason 1 for woe is to me if I do not preach-the-gospel. Reason 2 17 For if I do this willingly, I have a reward Reason 3,willing and if unwillingly, I have been entrusted with a task Reason 4, unwilling 18 So therefore what is this reward [if there is no reward simply in preaching]? Question that preaching-the-gospel introductory phrase, modifies "I" I might offer the gospel free-of-charge Answer so as not to use my "right" in the gospel elaboration of "free-of-charge" 15b, I am not writing Literally, "I have not written." An epistolary aorist (past), rendered by the present in English Paul wants to make it perfectly clear that in claiming his rights he is not dropping a hint that he wants a donation Paul's Oath Paul begins an oath, but then stops mid-way. Collins regards this as an intentional, dramatic ploy -- to convey his utter seriousness here. The incomplete oath has caused some manuscript variations; none affects the main point. Paul's Boast Paul cannot boast about preaching the gospel. But he can boast about doing it for free! This is what he will not allow the Corinthians to take away from him. Accepting "sponsorship" would involve him in a web of patron-client relationships. This would involve him in the "factions" at Corinth. Contemporary Observation The problem is not unknown to Catholic priests or to Protestant ministers. Accepting pay from anyone limits a preacher's freedom. As far as we know, the only Church from which Paul accepted support was the Church at Philippi.

8 Paul, 1 Corinthians, Chapter 9, Page 8 of 9 Final Remark: Paul & Jeremiah. Jeremiah bemoaned the fact that God made him a prophet. By contrast, Paul enthusiastically embraces his apostleship. Lecture 96. All Things to All People; Spiritual Coach & Athlete 1 Cor 9:19-27 Structure of the Passage 1) All things to All People, ) Spiritual Coach & Athlete, a. runners, 24 b. other athletes, 25 c. Paul's training Translation: All Things to All People 19 For being free from all-persons Intro phrase, modifies "I" to-all-persons I have enslaved myself Main Statement of Policy in-order-that I might gain the more [of them] 20 And I became as a Jew to the Jews Concrete example 1 in-order-that I might gain Jews 21 to those apart-from-law, as one-apart-from-law Concrete example 2 -- but being within Christ's law! -- exception in-order-that I might gain those apart-from-law, rephrased 22 I became to the weak a-weak-one Concrete example 3 in-order-that I might gain the weak Toward all-persons I have become all-things Main Policy Repeated, 2nd time in order that by-all-means I might save some 23 And I do all-things for the sake of the gospel Main Policy Repeated, 3rd time in-order-that I-might-become its co-participant. Literary frame The theme of Paul's ministry to "all" forms a literary frame. The general policy is stated at the beginning, and repeated at the end (twice!) In between are 3 concrete examples All-persons The words translated "all-persons" can be either masculine (personal) or neuter (impersonal). I follow Fitzmyer (and most translations). Because those mentioned in the "concrete examples" are people, the personal translation is better. Strange Phase: "Became as a Jew" This is a strange phrase. Paul was a Jew! He means that he observes the Jewish Law when it does not conflict with Christ's Law. My understanding at this point in the Course. For Paul does not reflect a series of specific commands (e.g., Matthew's "If you are taking your gift to the altar and remember... go first be reconciled..." Rather it reflects Paul's approach to the Law of Moses in the light of his personal experience of the risen Lord elaborated through later pastoral experiences Paul's Main Point. Paul was accused of "inconsistency," being like a politician who goes with the prevailing wind. Paul states that he acts as he does not to gain human praise, but to spread the gospel.

9 Paul, 1 Corinthians, Chapter 9, Page 9 of 9 22, I Became Weak This is Paul's main pastoral emphasis. The "strong" Corinthians are ignoring how the harm the conscience of "the weak." Paul is encouraging them to follow his own example. Translation: Spiritual Coach & Athlete 24 Do you not know that Intro rhetorical question in the stadium all the runners run 1st thing to know but [only] one receives the prize. 2nd thing to know Run (pl.) thus, so that you-all might receive [a prize] Command (from the coach) 25 Every-one entering-the-contests disciplines himself in-every-respect Statement they, on-the-one-hand, in order that they might receive a perishable crown worldly analogy we, on-the-other-hand, imperishable. spiritual point (pep talk from coach) 26 So for the present Intro phrase I-myself am running as not without-a-goal Paul the runner Thus I box, Paul the boxer not like one "shadow boxing" (striking air) no wimpy training 27 But I bruise my body and subject [it] serious training: no pain, no gain! lest, having preached to others modifies "I" I-myself might become disqualified (unapproved) negative 24, All Run/ One Wins The analogy is curious because Paul then makes the recipients of the prize plural in his Command Run (pl.) so that you-all might receive [a prize] Of course, commands & pep-talks from coaches are often not totally logical. Compare the modern sports analogy, "to give 110%." Perishable / Imperishable The ancient athletes, of course, were aware that the symbol was perishable. It was the glory of their victory that would last. Other Ancient philosophers / street preachers used similar metaphors. Paul's training Paul contrast's "shadow boxing" with "serious sparing," training where bruises occur. His point is: following Christ takes serious discipline. He is hoping that some of his discipline will "rub off" on the Corinthians. Be disqualified The word literally means "un-approved." I was puzzled how to render it, but when I checked the translations "disqualified" is the perfect English word. It fits right in with the other athletic imagery. Ending on this somewhat negative note prepares for the warnings he will give against dining in idol temples in chapter 10.