Paul, What a Man He Must Have Been! K. Barth
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PAUL THE APOSTLE Paul’s many faces • Paul, what a man he must have been! K. Barth • Paul is…the ‘professor’ among the Apostles. Thomas Aquinas • In the scholastics I lost Christ but found him again in Paul. M. Luther • The sojourning of Paul in any place was no ordinary thing. Chrysostom
• Paul: Christ’s second eye. Ambrose • To the historian there must always be something astounding in the magnitude of the task Paul set himself, and in his enormous success. The future history of the civilized world for two thousand years, perhaps for all time, was determined by his missionary journeys and his hurried writings. W.R. Inge • The man who, I suppose, did more than anybody else to distort and subvert Christ’s teachings was Paul. A.N. Whitehead
• There has probably seldom been anyone at the same time hated with such fiery hatred and loved with such strong passion as Paul. A. Deissmann • What sort of man was Paul? – Not by any means a saint. Goodness was far from being his most notable characteristic. He was proud, unbending, imperious; he was self-assertive and masterful; he used hard words; he believed that he was absolutely right he stuck to his opinions; he quarreled with many people. E. Renan
• St. Paul was wrong about sex. Bishop James Pike • Christ was an Aryan. But Paul used his teaching to mobilize the underworld and to organize an earlier Bolshevism. A. Hitler • It is frankly disappointing to see how Paul hardly ever allows the real Jesus of Nazareth to get a word in. C.G. Jung Even Back Then So also our beloved brother Paul wrote to you according to the wisdom given him,16 speaking of this as he does in all his letters. There are some things in them hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other scriptures. (2Pe 3:15-16 NRS) Paul the Enigma • Proto-Catholic – founder of church structures. • Proto-Luther – agonized Pharisee who threw off bonds of Judaism.
1 • Great renegade from Judaism • Perverter of simple teachings of Jesus • Misogynist and oppressor of women Who is Paul? • Perhaps some truth in each image, but in reality he is none of these • Let Paul be Paul – cannot judge him by what later generations did with his teachings • Understand him in his first-century context • Easy to misunderstand him – letters must be read in entirety and in context! A Mass of Contradictions • Paul has often (with justification) been accused of being contradictory – Paul is often quoted against Paul! • Attempts to define Paul’s “theology” are difficult and at times futile • He was first and foremost a pastor – his letters are pastoral statements (containing some theology) done “on the run” Consistent or Not? • Ad hoc and occasional nature of his letters. • No awareness of writing Scripture! • Consistency: why is it a value? Paul can be quoted against Paul. Is he erratic? • Rhetorical situation! These are administrative letters, not theological treatises (with exception of Romans perhaps) Anti-Israel • "All who rely on works of the law are under a curse" (Galatians 3:10). • "No one is justified before God by the law" (Galatians 3:11). • "For [some manuscripts add 'in Christ Jesus'] neither circumcision counts for anything, nor uncircumcision, but a new creation is everything!" (Galatians 6:15). • "No human being will be justified in his [God's] sight by works of the law, since through the law comes knowledge of sin" (Romans 3:20). • "Israel, who pursued righteousness based on the law, did not succeed in fulfilling that law" (Romans 9:31). • "But their minds were hardened. Indeed, for to this day, when they read the old covenant, that same veil is still there, because only through Christ is it taken away. Yes, to this day, whenever Moses is read a veil lies over their
2 minds" (2 Corinthians 3:14-15). Pro-Israel • "What is the advantage of the Jew? Or what is the value of circumcision? Much in every way" (Romans 3:1). • "Do we not overthrow the Law by this notion of faith? By no means. On the contrary, we uphold the Law" (Romans 3:31). • "What shall we say? That the Law is sin? By no means" (Romans 7:7). • "Thus the Law is holy, and the commandment is holy and just and good" (Romans 7:12). • "To the Israelites belong the sonship, the glory, the covenants, the giving of the Law, the Temple, and the promises. To them belong the patriarchs and of their race, according to the flesh, is the Christ" (Romans 9:4). • "Has God rejected his people? By no means" (Romans 11:1). • "All Israel will be saved" (Romans 11:26). • "Is the Law then opposed to the promises of God. Certainly not!" (Galatians 3:21). Paul – two worldviews • Paul is a complex person – well-formed in Hellenistic culture, language, philosophy and worldview, while simultaneously representing a fierce Jewish piety, well-formed in tradition and scripture, as well as interpretation of the Law. • Did he really study with Gamaliel (Acts 22:3)? If not, he is at least well- versed in the exegesis and theology of the Pharisees Paul’s background Problem of sources • Luke is a theologian and literary author – there is definite theological purpose in his presentation of Paul • Really a companion of Paul? • Compare Acts 15 and Gal 1-2. Who is telling the truth? • We only have Paul’s side in his letters, and he is passionately involved in the issues. Authentic Letters • The following seven letters are considered by most scholars to be the authentic letters of Paul:
3 – 1 and 2 Corinthians – Romans – Galatians – 1 Thessalonians – Philippians – Philemon Dubious • 2 Thessalonians, Ephesians, Colossians, 1 and 2 Timothy are probably written by followers of Paul – even in the next generation • Differences in style, theology, and community structure The “Conversion” The “Conversion” • The most dramatic in Western history • What did he convert from and to?? • Not psychological experience • Not troubled conscience (Kristar Stendahl) • It is about who Jesus is (N.T. Wright) • There are three versions of the conversion in Acts 9:1-19; 22:4-16; 26:9-18. differ in details according to audience. The Three Backdrops • Paul must be read against three historical elements: • Apocalyptic theology and expectation • Roman imperial ideology and Roman power • The struggle to define Christianity with regard to its Jewishness. The “Jewish Christian vs. Gentile Christianity” struggle. Apocalyptic: End of the Age Excursus: What is Apocalyptic? • Much Jewish theology during the 1st century BCE and 1st century CE was apocalyptic in nature, and this genre is appropriated by the NT writers. • Apocalyptic is revelatory literature – God’s hidden plan. A peek into the
4 invisible world. • Gives meaning to contemporary events as well as hope and courage to suffering believers Give Me that End-time Religion! • Two ages • Cosmological and ethical dualism • Tribulations and upheavals • Social reversal • Punishment of wicked and reward of just • Symbolic language • Heavenly journeys and disclosures • Determinism and divine timetable Cosmic Warfare • Forces of light struggle with forces of darkness. God’s reconquest of world • Earthly structures and institutions opposed to God are objectified in negative terms. • Vindication of both God’s justice and the faith of the believer
Apocalyptic in NT • Mark 13 (=Matt 24; Luke 21) • 1 Cor 3:10-15; 1 Cor 15:20-58 • 2 Cor 5:10; 1 Thess 4:13-18; 2 Thess 1:5-10 • Gal 6:7-9 • Rom 2 • 1 Pet 4; 2 Pet 3:10-13 • Book of Revelation Pax Romana A Desolation Called Peace A City Rules the World Res Gestae Divi Augusti “The deeds of the divine Augustus by which he subdued the earth for the rule of the Roman people”
Rogue's Gallery
5 • Caesar Augustus (Octavian) 27 BC – 14 AD • Tiberius Caesar 14-37 AD • Caligula 37-41 AD • Claudius 41-54 AD • Nero 54-68 AD • Galba, Otho, Vitellius 69 AD • Vespasian (Flavian Dynasty) 69-79 AD • Titus 79-81 AD • Domitian 81-96 AD
Power – the Ultimate Religion • Pax Romana – the Roman peace – peace or a desolation? Imposed by brute force • System of imperial patronage – dependency – ruling through elites in conquered countries • Crucifixion – symbolic of Roman rule. Spartacus 71 BCE; Corinth 146 BCE; Varus in Galilee 4 BCE Deified Augustus • Roman imperial cult and ideology • Temples to defied emperors existed throughout empire, especially Asia Minor • Imperial cult modeled on Greek religion. God worshipped in temple architecture. Games. Festivals, Piety and devotion. • Threefold nature of religion: mythical, physical, and civil. Must understand ancient religion on its own terms. No separation between religion and politics. All civic ceremonies and acts interwoven with these religious observances
Art as Propaganda • Poets and artists were all part of imperial propaganda machine • Virgil’s 4th Eclogue –the baby boy born who would bring peace and salvation – not Jesus, but Caesar Augustus! • Birthdays: beginning of universe, giver of life, stabilizer and upholder of the world, etc.
6 The REAL Lord – Jesus! • “gospel” (euangelion) usually associated with imperial decree or edict. Emperor’s birthday. Event of world-wide consequence. • “savior” “Lord” “restorer of world” all titles claimed by emperor (Caesar Augustus) • Paul (and evangelists) co-opt much of the imperial language to describe Jesus and the Christ event. Phil 2:9-11 should be read (at least partially) in this light. Phil 3:20 politeuma The world turned upside down • Clash of two kingdoms: Caesar’s and God’s • Paul uses cross as apocalyptic symbol – Gal 3:1; 1 Cor 2:2; 1 Cor 11:26; 1 Cor 8:11; Rom 14:15. God’s justice. • Acts 17 “these men have turned the world upside down” – another king, Jesus. Subversive and treasonous
The Two Missions • The third backdrop consists in the struggle for self-definition. In what sense is Christianity a universal religion? Is it Judaism that has been opened its doors to Gentile membership, or is it something of an entirely new order? Two Missions 2 • All parties in this struggle believed that Gentiles could become “Christians” and be saved • The fundamental question is: by what means does one belong to God’s household? What must one do to ‘sign on’? Two Missions 3 • The “Jewish-Christian” wing of the movement was centered in Jerusalem with James as the leader. This party continued to observe dietary laws and circumcision • Look to Acts 1-12 for the “history” of this movement • Books: Robert Eisenman, James the Brother of Jesus (tendentious and untrustworthy); John Painter, Just James. The Brother of Jesus in History and Tradition (excellent book – recommended) Two missions 4 • The first real tensions arose in Antioch (Acts 15). Delegates from Jerusalem
7 demand that Gentile converts observe dietary laws and undergo circumcision • Acts 15 – the Council of Jerusalem ends in an irenic fashion • Galatians, especially 2:1-14, is Paul’s version of the Council. Is it the same meeting? If so, there are striking differences. Two Missions 5 • Reading between the lines of the letters, we see either a tension between different slants on Christianity, or as Michael Goulder says, two separate and antagonistic missions • In the Corinthian letters, it is clear that a number of the super apostles are those who claim their allegiance to and inspiration from the Jerusalem church Two Missions 6 • The first great crisis faced by Christianity. Note three challenges discussed by Karl Rahner: from Judaism to Greco-Roman church; from Greco-Roman church to European church; from European church to world church • Reminder: no ‘good guys’ or ‘bad guys’ – both parties were people of faith, followers of Jesus the Messiah, and BOTH believed that Gentiles could be included in the salvation offered by the Christ. The question was HOW Aspects of Paul’s Spirituality • Cruciform (Gorman) – Gal 2:20 “it is no longer I who live but it is Christ who lives in me” – Rom 8:10 “but if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness” • Being ‘in Christ’ through Spirit of Christ – Christ is an internal power – believers conform themselves to Christ • Those not ‘in Christ’ are dominated by the power of Sin (Rom 7:17) Three Virtues • Faith – covenantal loyalty as in Deut 6: whole heart, mind, body, strength • Belief, but more importantly, trust and total surrender • In a sense, a loss of the selfish ego Virtues • Hope – faith projected into future • Confidence that all will be perfected and transformed after death (Rom 8:29; Phil 3:7-14) • Resurrection - 1 Cor 15; Rom 6:23
8 • Assurance of future glory – ability to rejoice in the midst of present suffering and tribulation Virtues • Love – action, not sentiment – Gal 2:20; 1 Cor 13; 1 Cor 8:1; 2 Cor 12:15 – Always seeks common good and good of the other – Gal 5:6 – ‘faith working through love’ • Prime example is the self-emptying of Christ in Phil 2:1-11 Empowered by Spirit • Gal 3:1-5 – gift to believers; miracles; gift of faith • 1 Cor 12:1-7 – manifested in various ways in the community for the common good. Unifying power. • Rom 8:9 – ‘you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you’ Spirit • Spirit is evidence that one is in Christ • Forms temple of Holy Spirit 1 Cor 3:16 • Sanctifies community 1 Thess 4:1-8 ‘saints’ • Conforms community into pattern of Christ Rom 8:9-10; Gal 4:6 • Palpable and dynamic power within the community • Fruits of Spirit – love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control (Gal 5:22-23) Communal and Counter-Cultural • Alternative society – ‘set apart’ (holy) and living in sharp contrast to the values and principles of Greco-Roman society and culture (Phil 1:27; 3:20 – commonwealth or citizenship of heavenly nature) • Body of Christ – 1 Cor 12 • Temple of Holy Spirit 1 Cor 3:16 • Interdependence and equality Thessalonica
Thessalonica
9 • There were temples to the divine Julius and to Augustus. Strong center of imperial cult • Decree of 3 BCE required fealty to Caesar and to report and even attack those who were disloyal. Decrees of Caesar almost always included fealty oaths. • Thriving Jewish community and many pagan cults; Isis, Serapis, Osiris.
1 Thess (2) • Date: 50-51 (41-43 revisionist views) from Corinth. • In his report in 3:6, 10 hope is the virtue that is lacking. Faith hope and love in 1:3 and 5:8. Appears to be purpose of letter. • Thanksgiving 1:2-5 (or 10) • Body of letter 2:1-3:13 • Imperative and exhortation - 4:1-5:23 • Concluding 5:24-28 1 Thess • Acts parallel in chapter 17 • Problematic passage: 2:13-16. authentic or not? Seems strange and harsh, but then Paul could respond in that way. But sounds more like pagan polemic. • 1:9 – break from worship of idols • Moral exhortation – parenesis – is an important part of the letter. Maintaining purity, life of community, love. Asleep or Awake • Problem of those who have already died. Do they enjoy the life that Christ will give at his return? 4:13-18 – apocalyptic passage and one of the texts for rapture. The living have no advantage over dead – this describes the general resurrection. • parousia (arrival: emperor or high official) – apantesis (citizens meeting a dignitary about to enter a city – kyrios (Lord – emperor and high officials)
Asleep or Awake 2 • Compare with 1 Cor 15 – there the issue is whether there is a resurrection at all • This illustrates the eschatological tension – constant encouragement and exhortation needed
10 Thief in the Night • V. 5:3 - Peace and Security – Pax et Securitas – Roman promotion of empire • Children of the light – reminiscent of Qumran • Light/darkness sobriety/drunkenness • Admonish – encourage – help – total focus is on strengthening the community against outside forces in anticipation of the end Corinth: A Distant Mirror Corinth: A Distant Mirror • Corinthian church: One very much like our own (with key differences). • Conflicting claims with regard to authority. Ethics. Sexuality. Social relations. Religious experience. The relationship of the Christian faith and the Christian believer with culture and society, i.e., “the world”. • The issue of freedom and what that means is important in the letters. A Wild City • The City itself: 146 B.C. destroyed by Romans. Rebuilt as colony in 46 B.C. Populated by freedmen, veterans, etc. • Seaport. Economic hub. Taxes and tolls. Trade. Great disparity in wealth. • Population: 200,000 at time of Paul. Theater 14,000. • Reputation for sexual immorality: korinthiazesthai. Corinthian girl (Plato). • Trade clubs and voluntary organizations. • Ruthless and competitive spirit. Boasting. “Public boasting and self- promotion an art form” (Witherington). • Honor and shame. • Religiosity. Cults. Mystery religions. Askepios (healing) Aphrodite (sacred prostitution). Delphi (oracle) although not important at this point. Many parts of the letter can be understood against a backdrop of pagan religions.
Corinth the Seaport Archaeology • Diolkos – the slide or groove over which the ships were dragged from one body of water to another • Bema the rostrum from which public speeches were made • The Erastos inscription – commissioner of public works Acts 19:22; Rom
11 16:23 • Gallio – governor of Achaia in 51-52 – this fixes Paul’s presence in Corinth to the same time period Slippery Path - diolkos Erastos Inscription The Bema The Unity Letter • The Letters: Paul present in 50-51; letters written about 53-54. • Previous letters 1 Cor 5:9 (2 Cor 6:14-7:1). – Salutation 1:1-3 – Thanksgiving 1:4-9 – Propositio: 1:10 thesis of letter. – Narratio: 1:11-17 facts – Probatio: 1:18-16:12 proof in four sections.
The Agenda • 4 I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus, 5 for in every way you have been enriched in him, in speech and knowledge of every kind -- 6 just as the testimony of Christ has been strengthened among you -- 7 so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ. 8 He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ. 9 God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord. • “table of contents” speech (chs. 1-4); knowledge (8-10); spiritual gifts (12- 14); and Day of Lord (15). • Situation: dissent and factionalism. Paul will show the disparity between spiritual claims and reality, as well as spirit and flesh. • use of slogans - turned against them. Unity: the point of the letter • In rhetoric, this is the statement of the thesis of the entire discourse. It is what the speaker wants the audience to heed. This will be the thesis or theme of the letter, all subunits will be subordinate to it. • 10 Now I appeal to you, brothers and sisters, by the name of our Lord Jesus
12 Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose.
Spiritual Competition • For it has been reported to me by Chloe's people that there are quarrels among you, my brothers and sisters. 12 What I mean is that each of you says, "I belong to Paul," or "I belong to Apollos," or "I belong to Cephas," or "I belong to Christ." 13 Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul? 14 I thank God that I baptized none of you except Crispus and Gaius, 15 so that no one can say that you were baptized in my name. 16 (I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized anyone else.) 17 For Christ did not send me to baptize but to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power. (1 Corinthians 1:11-17) • Extreme factionalism based on competing claims of spiritual gifts and eloquence Apollos the Eloquent • Acts 18:24 Now there came to Ephesus a Jew named Apollos, a native of Alexandria. He was an eloquent man, well-versed in the scriptures. 25 He had been instructed in the Way of the Lord; and he spoke with burning enthusiasm and taught accurately the things concerning Jesus, though he knew only the baptism of John. 26 He began to speak boldly in the synagogue; but when Priscilla and Aquila heard him, they took him aside and explained the Way of God to him more accurately. 27 And when he wished to cross over to Achaia, the believers encouraged him and wrote to the disciples to welcome him. On his arrival he greatly helped those who through grace had become believers, 28 for he powerfully refuted the Jews in public, showing by the scriptures that the Messiah is Jesus. Road to Success • Rhetoric was the path to success in the ancient world – law and politics • Professional orators would travel from city to city giving public expositions of their skills • Those who were successful were rewarded with citizenship, money, positions of honor • Orators and rhetoricians in many respects were the cultural heroes of the day
Orators
13 • Orators would take on disciples, and there was great striving to get one’s son signed on with a skilled and famous orator – much like getting into the ‘right’ university • Great rivalry between disciples of different masters – involved public argument, ridicule, even violence at times. Analogous to football club rivalry • This is part of what is being experienced at Corinth – people who have attached themselves to spiritual teachers are involved in a great deal of competition and rivalry Competition • In 3:3, he speaks of walking in a secular way (kata anthropon) – this means taking on the Greco-Roman cultural values • In 1:10-12, he speaks of factions and strife – this fits in very well with the behavior expected from the disciples of various teachers God’s Wisdom • Some of the Corinthians feel exalted and rich; they tend to disregard ethical issues and to look down on those deemed “less advanced” than they • Paul counters the this emphasis on wisdom with the Cross. • Wisdom is rejected as a means of salvation (1:21-24). Crucified Christ is the true power and wisdom of God • Spirit and power is given precedence over wisdom-inspired persuasive speech. Eloquence and wisdom had been seen as salvific DIVINE VS. HUMAN WISDOM • PROBATIO - 1:18-16:12 • Argument I, Division 1:18-31 • 18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written, "I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart." (Is 29:14) 20 Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe. 22 For Jews demand signs and Greeks desire wisdom, 23 but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength. 26 Consider your own call, brothers and sisters: not many of
14 you were wise by human standards, not many were powerful, not many were of noble birth. 27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; 28 God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, 29 so that no one might boast in the presence of God. 30 He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, 31 in order that, as it is written, "Let the one who boasts, boast in the Lord." (Jer 9:23-24) Cross: Counter-order Wisdom • 18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written, "I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart." (Is 29:14) 20 Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe. 22 For Jews demand signs and Greeks desire wisdom, 23 but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. The Anti-symbol • The Cross – something feared and despised – the symbol of degradation and oppression – is to be God’s wisdom! • It shows that God is not to be found in injustice, brute force, oppression, earthly power or anything else • God’s judgment on all human structures and categories – the divine measure against which all human claims are judged Wisdom • 1Co 2:1 When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. 2 For I decided to know nothing among you except Jesus Christ, and him crucified. 3 And I came to you in weakness and in fear and in much trembling. 4 My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, 5 so that your faith might rest not on human wisdom but on the power of God. 6 Yet among the mature we do speak wisdom, though it is not a wisdom of this age or of the rulers of this age, who are doomed to perish. 7 But we speak God's wisdom, secret and
15 hidden, which God decreed before the ages for our glory. 8 None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory. 9 But, as it is written, "What no eye has seen, nor ear heard, nor the human heart conceived, what God has prepared for those who love him" (Is 64:4) -- 10 these things God has revealed to us through the Spirit; for the Spirit searches everything, even the depths of God. 11 For what human being knows what is truly human except the human spirit that is within? So also no one comprehends what is truly God's except the Spirit of God. 12 Now we have received not the spirit of the world, but the Spirit that is from God, so that we may understand the gifts bestowed on us by God. 13 And we speak of these things in words not taught by human wisdom but taught by the Spirit, interpreting spiritual things to those who are spiritual. 14 Those who are unspiritual do not receive the gifts of God's Spirit, for they are foolishness to them, and they are unable to understand them because they are spiritually discerned. 15 Those who are spiritual discern all things, and they are themselves subject to no one else's scrutiny. 16 "For who has known the mind of the Lord so as to instruct him?" (Is 40:13) But we have the mind of Christ. God is Totally Other • With these verses from Isaiah and Jeremiah, Paul illustrates the total contrast between human and divine values, ways of thinking, etc. • The Word of God is something that turns the world upside down – and open challenge to humanity • What is being preached and acted out in Corinth is not by any stretch of the imagination, according to Paul, the Word of God Divine Building Codes • 1Co 3:1 And so, brothers and sisters, I could not speak to you as spiritual people, but rather as people of the flesh, as infants in Christ. 2 I fed you with milk, not solid food, for you were not ready for solid food. Even now you are still not ready, 3 for you are still of the flesh. For as long as there is jealousy and quarreling among you, are you not of the flesh, and behaving according to human inclinations? 4 For when one says, "I belong to Paul," and another, "I belong to Apollos," are you not merely human? 5 What then is Apollos? What is Paul? Servants through whom you came to believe, as the Lord assigned to each. 6 I planted, Apollos watered, but God gave the growth. 7 So neither the one who plants nor the one who waters is anything, but only God who gives the growth. 8 The one who plants and the one who waters have a common purpose, and each will receive wages according to the labor of each. 9 For we are God's servants, working together; you are God's field, God's building. 10 According to the grace of God given to me, like a skilled master builder I laid
16 a foundation, and someone else is building on it. Each builder must choose with care how to build on it. 11 For no one can lay any foundation other than the one that has been laid; that foundation is Jesus Christ. 12 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw -- 13 the work of each builder will become visible, for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each has done. 14 If what has been built on the foundation survives, the builder will receive a reward. 15 If the work is burned up, the builder will suffer loss; the builder will be saved, but only as through fire. Various Images • Note the maternal image in v. 2. He uses similar images in 1 Thess 2:7-8 and Gal 4:19 • He continues the argument: unity of minds and hearts is the fruit of spiritual rebirth or enlightenment – since the factions in Corinth show quarrelling and jealousy, their claims to spiritual status are self-refuting • The rhetorical argument continues: individuals and their claims are not important – Christ is the foundation and all gifts are just that – gifts to be used for the common good • The building image is one used in classical sources Testing • The fire is understood as eschatological and purifying • In v. 12, gold, silver, precious stones are inflammable and are the materials used for building the temple • The Day is the eschatological visitation of the OT: Isa 10:20; 13:6,9; Zeph 1:14-16,18; 2:3; Zech 12:3-4; Mal 4:1-6; 1 Enoch 45:3; 51:2; 62:3; 60:6; Sib. Or. 3:55, 741. • The Day is the time of judgment by God, with the rewarding of the virtuous and faithful and the punishment of the wicked. • In the early Christian community, this was understood to occur at the time of the parousia • Note that those who are less than successful are not lost, just in for a rough ride. This is an example of the vague and contradictory statements Paul sometimes makes about salvation
Remembering Jesus Eucharist in Corinth
17 • 17 Now in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, to begin with, when you come together as a church, I hear that there are divisions among you; and to some extent I believe it. 19 Indeed, there have to be factions among you, for only so will it become clear who among you are genuine. 20 When you come together, it is not really to eat the Lord's supper. 21 For when the time comes to eat, each of you goes ahead with your own supper, and one goes hungry and another becomes drunk. 22 What! Do you not have homes to eat and drink in? Or do you show contempt for the church of God and humiliate those who have nothing? What should I say to you? Should I commend you? In this matter I do not commend you! 23 For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, 24 and when he had given thanks, he broke it and said, "This is my body that is for you. Do this in remembrance of me." 25 In the same way he took the cup also, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." 26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. 27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. 28 Examine yourselves, and only then eat of the bread and drink of the cup. 29 For all who eat and drink without discerning the body, eat and drink judgment against themselves. 30 For this reason many of you are weak and ill, and some have died. 31 But if we judged ourselves, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. 33 So then, my brothers and sisters, when you come together to eat, wait for one another. 34 If you are hungry, eat at home, so that when you come together, it will not be for your condemnation. About the other things I will give instructions when I come.
House Churches • Banquets were well embedded in Greco-Roman culture – all religious and sectarian groups in ancient world • Function: social bonding and social boundaries Something old, something new • Paul adapts ancient traditions of the banquet – not necessarily form of Passover or mystery cults • deipnon plus symposium • Communal worship at table in place of entertainment • Serious discussions were very much part of the ancient tradition
18 Where the Magic Is • What did it mean to those who celebrated the Eucharist? Johnson suggests this approach rather than the obsession with origins and comparisons with classical sources. • It creates an alternate space and time, participants are aware of being in a “greater field of energy” with a “heightened sense of boundaries surrounding the group.” (Johnson) • Creation of consciousness and identity • As well, they experience friendship and contact with the living and risen Jesus
Remembering Jesus • The Synoptic accounts: zikaron or anamnesis – calling to mind mighty deeds of God; hope for continuation. To be remembered by God is to be saved. • Sharing in that ritual meal is a public commitment to follow in the footsteps of the Master even unto death. Jesus is remembered and re-experienced • Eschatological: It was also the occasion of giving witness to the new humanity being created – the fact that all were of the one body – the boundary was around the group rather than within it. Remembering 2 • Kingdom of God likened to a meal – Matt 22:1-14; 25:1-13; Luke 12:35-48; 13:22-30; 14:15-24; 15:11-31; 16:19-31; 17:7-10; 22-37 • Jesus often ate with those who opposed him • In Acts 2:42, 46; 20:7; 27:35 the “breaking of the bread” is always linked with the prayers and at the center of community life. Note Luke 24:13-36 – in the breaking of the bread Jesus is recognized • Table fellowship between Jewish Christians and gentile converts becomes a huge issue in Acts 10:9-16, 41; 11:3; 15:9,20,29 as well as in Galatians 1 and 2. Real Presence • 1 Cor 11:17-34 is the classic Pauline witness to the synoptic Last Supper narratives – point of convergence • Social and economic divisions remain – distinction between rich and poor. Presence of factions • Union of minds and hearts essential • Unworthy participation – not discerning the body (still think in terms of division or distinction) is the ultimate sin that makes a mockery of the celebration. Selfishness is forbidden • Focus is on the “body” – community – rather than the elements • “Real presence” is something we help to create by our level of spiritual awareness – emphasis on unity of minds and hearts
19 The Corinth Blessing • Overwhelming evidence is that prayer was both ecstatic and eschatological One Spirit One Lord • NRS 1Co 12:1 Now concerning spiritual gifts, brothers and sisters, I do not want you to be uninformed. 2 You know that when you were pagans, you were enticed and led astray to idols that could not speak. 3 Therefore I want you to understand that no one speaking by the Spirit of God ever says "Let Jesus be cursed!" and no one can say "Jesus is Lord" except by the Holy Spirit. 4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of services, but the same Lord; 6 and there are varieties of activities, but it is the same God who activates all of them in everyone. 7 To each is given the manifestation of the Spirit for the common good. 8 To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses. Enthusiasm • Possession by the god • Present in all times and places • Can we speak of archetypal human ecstatic experiences? (ek-stasis – to stand outside oneself) • Can the “voices” be trusted? Can lead to tragedy • Importance of community and accountability Babel • In 1 Cor 12-14, Paul discusses the problem of glossolalia (although with other phenomena) • Ta pneumatika – manifestations; ta charismata – spiritual gifts (1:7; 12:4,9,28,30,31) • Paul ambivalent: not mentioned in other letters or in context of his own call • Johnson: studies show that they are probably not languages, but “structured babbling” Babel 2 • He calls it a “positive empowerment by a spiritual force” and an “expression of religious experience” • In Acts 2, Peter’s speech is heard by each of the bystanders in his or her own language. The outpouring of the Spirit is a fulfillment of prophecy. Luke also
20 portrays the Spirit as empowering them to proclaim the Word Spirit or New Wine? • NRS Acts 2:6 And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. 9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 11 Cretans and Arabs-- in our own languages we hear them speaking about God's deeds of power." 12 All were amazed and perplexed, saying to one another, "What does this mean?" 13 But others sneered and said, "They are filled with new wine." 14 But Peter, standing with the eleven, raised his voice and addressed them, "Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. 15 Indeed, these are not drunk, as you suppose, for it is only nine o'clock in the morning. 16 No, this is what was spoken through the prophet Joel: 17 'In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Prophetic Frenzy • NRS 1 Samuel 10:5 After that you shall come to Gibeath-elohim, at the place where the Philistine garrison is; there, as you come to the town, you will meet a band of prophets coming down from the shrine with harp, tambourine, flute, and lyre playing in front of them; they will be in a prophetic frenzy. 6 Then the spirit of the LORD will possess you, and you will be in a prophetic frenzy along with them and be turned into a different person. 7 Now when these signs meet you, do whatever you see fit to do, for God is with you. 8 And you shall go down to Gilgal ahead of me; then I will come down to you to present burnt offerings and offer sacrifices of well-being. Seven days you shall wait, until I come to you and show you what you shall do." 9 As he turned away to leave Samuel, God gave him another heart; and all these signs were fulfilled that day. 10 When they were going from there to Gibeah, a band of prophets met him; and the spirit of God possessed him, and he fell into a prophetic frenzy along with them. 11 When all who knew him before saw how he prophesied with the prophets, the people said to one another, "What has come over the son of Kish? Is Saul also among the prophets?" 12 A man of the place answered, "And who is their father?" Therefore it became a proverb, "Is Saul also among the prophets?" 13 When his prophetic frenzy had ended, he went home. Frenzy 2 • 20 Then Saul sent messengers to take David. When they saw the company of the prophets in a frenzy, with Samuel standing in charge of them, the spirit of
21 God came upon the messengers of Saul, and they also fell into a prophetic frenzy. 21 When Saul was told, he sent other messengers, and they also fell into a frenzy. Saul sent messengers again the third time, and they also fell into a frenzy. 22 Then he himself went to Ramah. He came to the great well that is in Secu; he asked, "Where are Samuel and David?" And someone said, "They are at Naioth in Ramah." 23 He went there, toward Naioth in Ramah; and the spirit of God came upon him. As he was going, he fell into a prophetic frenzy, until he came to Naioth in Ramah. 24 He too stripped off his clothes, and he too fell into a frenzy before Samuel. He lay naked all that day and all that night. Therefore it is said, "Is Saul also among the prophets?"
Checks and Balances • Paul is very clear in 1 Cor 14-15: One God is the source of the One Spirit, from whom all spiritual gifts flow. They are all for the common good – no one’s possession – and no gift is greater than another • Ecstasy alone not authentic – must lead to proclamation of Jesus as Lord (12:3); must be done in mind of Christ (2:16); and must be used for building up the community and for common good (1 Cor 8:12; 10:31-33; 12:7) • Paul fears confusion with pagan forms of ecstatic experience The Least of the Gifts • 1 Corinthians 14:5 Now I would like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless someone interprets, so that the church may be built up. • 14:14 For if I pray in a tongue, my spirit prays but my mind is unproductive. 15 What should I do then? I will pray with the spirit, but I will pray with the mind also; I will sing praise with the spirit, but I will sing praise with the mind also. • 14:18 I thank God that I speak in tongues more than all of you; 19 nevertheless, in church I would rather speak five words with my mind, in order to instruct others also, than ten thousand words in a tongue. • 14:20 Brothers and sisters, do not be children in your thinking; rather, be infants in evil, but in thinking be adults. 21 In the law it is written, "By people of strange tongues and by the lips of foreigners I will speak to this people; yet even then they will not listen to me," says the Lord. 23 If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your mind? 24 But if all prophesy, an unbeliever or outsider who enters is reproved by all and called to account by all. 25 After the secrets of the unbeliever's heart are disclosed, that person
22 will bow down before God and worship him, declaring, "God is really among you." The Body • 12 For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. 13 For in the one Spirit we were all baptized into one body -- Jews or Greeks, slaves or free -- and we were all made to drink of one Spirit. 14 Indeed, the body does not consist of one member but of many. 15 If the foot would say, "Because I am not a hand, I do not belong to the body," that would not make it any less a part of the body. 16 And if the ear would say, "Because I am not an eye, I do not belong to the body," that would not make it any less a part of the body. 17 If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? 18 But as it is, God arranged the members in the body, each one of them, as he chose. 19 If all were a single member, where would the body be? 20 As it is, there are many members, yet one body. 21 The eye cannot say to the hand, "I have no need of you," nor again the head to the feet, "I have no need of you." 22 On the contrary, the members of the body that seem to be weaker are indispensable, 23 and those members of the body that we think less honorable we clothe with greater honor, and our less respectable members are treated with greater respect; 24 whereas our more respectable members do not need this. But God has so arranged the body, giving the greater honor to the inferior member, 25 that there may be no dissension within the body, but the members may have the same care for one another. 26 If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it. 27 Now you are the body of Christ and individually members of it. 28 And God has appointed in the church first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30 Do all possess gifts of healing? Do all speak in tongues? Do all interpret? 31 But strive for the greater gifts. And I will show you a still more excellent way.
Spiritual Gifts • Image of body – Greek political symbol (but with changes!) • All parts of body, but no part more important than another – interdependence • V. 26: “If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it” Learning to think in terms of “We” rather than “I” Essence of the Gospel
23 • NRS 1Co 13:1 If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal. 2 And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but do not have love, I am nothing. 3 If I give away all my possessions, and if I hand over my body so that I may boast, but do not have love, I gain nothing. 4 Love is patient; love is kind; love is not envious or boastful or arrogant 5 or rude. It does not insist on its own way; it is not irritable or resentful; 6 it does not rejoice in wrongdoing, but rejoices in the truth. 7 It bears all things, believes all things, hopes all things, endures all things. 8 Love never ends. But as for prophecies, they will come to an end; as for tongues, they will cease; as for knowledge, it will come to an end. 9 For we know only in part, and we prophesy only in part; 10 but when the complete comes, the partial will come to an end. 11 When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became an adult, I put an end to childish ways. 12 For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known. 13 And now faith, hope, and love abide, these three; and the greatest of these is love. A More Excellent Way • Ch. 13 appears to be a digression – but really is the fundamental principle Paul has been alluding to since the beginning. Poetic interlude between chs. 12 and 14 • Love is the underlying principle – what he describes is everything that the Corinthian factions are not • In reality, love is the completion of the spiritual process – one’s spiritual state is measured by that alone • This is the basis of the social contract between members of the community epitomized by the Lord’s Supper More Excellent Way 2 • Eschatological in the sense that it is the one thing that does not pass away – it alone remains. Compare to the eschatological fire of 1 Cor 3:10-15 – one’s love will be tested • Note that this is not sentimentality, romanticism, or one’s preferences – it is hard and practical. It is really behind Paul’s ethic of building up the body – agape in action – other directed and selfless Prophecy • NRS 1Co 14:1 Pursue love and strive for the spiritual gifts, and especially that you may prophesy. 2 For those who speak in a tongue do not speak to other people but to God; for nobody understands them, since they are speaking mysteries in the Spirit. 3 On the other hand, those who prophesy speak to
24 other people for their upbuilding and encouragement and consolation. 4 Those who speak in a tongue build up themselves, but those who prophesy build up the church. 5 Now I would like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless someone interprets, so that the church may be built up. 6 Now, brothers and sisters, if I come to you speaking in tongues, how will I benefit you unless I speak to you in some revelation or knowledge or prophecy or teaching? 7 It is the same way with lifeless instruments that produce sound, such as the flute or the harp. If they do not give distinct notes, how will anyone know what is being played? 8 And if the bugle gives an indistinct sound, who will get ready for battle? 9 So with yourselves; if in a tongue you utter speech that is not intelligible, how will anyone know what is being said? For you will be speaking into the air. 10 There are doubtless many different kinds of sounds in the world, and nothing is without sound. 11 If then I do not know the meaning of a sound, I will be a foreigner to the speaker and the speaker a foreigner to me. 12 So with yourselves; since you are eager for spiritual gifts, strive to excel in them for building up the church. 13 Therefore, one who speaks in a tongue should pray for the power to interpret. 14 For if I pray in a tongue, my spirit prays but my mind is unproductive. 15 What should I do then? I will pray with the spirit, but I will pray with the mind also; I will sing praise with the spirit, but I will sing praise with the mind also. 16 Otherwise, if you say a blessing with the spirit, how can anyone in the position of an outsider say the "Amen" to your thanksgiving, since the outsider does not know what you are saying? 17 For you may give thanks well enough, but the other person is not built up. 18 I thank God that I speak in tongues more than all of you; 19 nevertheless, in church I would rather speak five words with my mind, in order to instruct others also, than ten thousand words in a tongue. 20 Brothers and sisters, do not be children in your thinking; rather, be infants in evil, but in thinking be adults. 21 In the law it is written, "By people of strange tongues and by the lips of foreigners I will speak to this people; yet even then they will not listen to me," says the Lord. 22 Tongues, then, are a sign not for believers but for unbelievers, while prophecy is not for unbelievers but for believers. 23 If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your mind? 24 But if all prophesy, an unbeliever or outsider who enters is reproved by all and called to account by all. 25 After the secrets of the unbeliever's heart are disclosed, that person will bow down before God and worship him, declaring, "God is really among you." Would That All Be Prophets! • Preference given to prophecy
25 • Not foretelling the future – usually words spoken for the encouragement and building up of the community • Glossolalia and other forms of manifestations can foster a sense of elitism and submission to (male) authority (Johnson) – and this is born out by modern experience
Decently and In Order • 26 What should be done then, my friends? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. 27 If anyone speaks in a tongue, let there be only two or at most three, and each in turn; and let one interpret. 28 But if there is no one to interpret, let them be silent in church and speak to themselves and to God. 29 Let two or three prophets speak, and let the others weigh what is said. 30 If a revelation is made to someone else sitting nearby, let the first person be silent. 31 For you can all prophesy one by one, so that all may learn and all be encouraged. 32 And the spirits of prophets are subject to the prophets, 33 for God is a God not of disorder but of peace. (As in all the churches of the saints, 34 women should be silent in the churches. For they are not permitted to speak, but should be subordinate, as the law also says. 35 If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church. 36 Or did the word of God originate with you? Or are you the only ones it has reached?) 37 Anyone who claims to be a prophet, or to have spiritual powers, must acknowledge that what I am writing to you is a command of the Lord. 38 Anyone who does not recognize this is not to be recognized. 39 So, my friends, be eager to prophesy, and do not forbid speaking in tongues; 40 but all things should be done decently and in order.
Women be silent! • Vv. 26-40 should be looked at as a whole. Emphasis is one decency and order • V. 33: God is a God not of disorder but of peace • V. 39: “So be eager to prophesy, and do not forbid speaking in tongues, but all things should be done decently and in order • Possible background: the disorder and drunkenness usually exhibited during a symposium – many voices at once, loud – all attested to in classical literature Women be Silent 2 • The situation is the chaos and bedlam of the Corinthian communal prayer • Easy to imitate the pagan ecstatic religious expressions in this • In 1 Cor 11:5ff, it is assumed that a woman will pray and prophesy in the assembly. If we take this prohibition literally and universally, then Paul has
26 just contradicted himself Women Be Silent 3 • In some of the earliest manuscripts of this letter, vv. 33b-35 is tacked on to the end of the chapter • The parallel is 1 Tim 2:11-12, a much later pseudo-Pauline work. By then, church structures had already begun to evolve and more emphasis was being placed on church order • It is highly likely, if the words are Paul’s that they are addressed to the behavior of a particular group of women at Corinth, as is intended to keep order in the assembly. It is not a universal principle
Same Old Scandal! • NRS 1Co 5:1 It is actually reported that there is sexual immorality among you, and of a kind that is not found even among pagans; for a man is living with his father's wife. 2 And you are arrogant! Should you not rather have mourned, so that he who has done this would have been removed from among you? 3 For though absent in body, I am present in spirit; and as if present I have already pronounced judgment 4 in the name of the Lord Jesus on the man who has done such a thing. When you are assembled, and my spirit is present with the power of our Lord Jesus, 5 you are to hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. 6 Your boasting is not a good thing. Do you not know that a little yeast leavens the whole batch of dough? 7 Clean out the old yeast so that you may be a new batch, as you really are unleavened. For our paschal lamb, Christ, has been sacrificed. 8 Therefore, let us celebrate the festival, not with the old yeast, the yeast of malice and evil, but with the unleavened bread of sincerity and truth. 9 I wrote to you in my letter not to associate with sexually immoral persons -- 10 not at all meaning the immoral of this world, or the greedy and robbers, or idolaters, since you would then need to go out of the world. 11 But now I am writing to you not to associate with anyone who bears the name of brother or sister who is sexually immoral or greedy, or is an idolater, reviler, drunkard, or robber. Do not even eat with such a one. 12 For what have I to do with judging those outside? Is it not those who are inside that you are to judge? 13 God will judge those outside. "Drive out the wicked person from among you." Freedom?? • Spiritual presence – reading of the letter? • Excommunication – designed to bring person to their senses – Qumran Essene parallels
27 • V. 5 so that his spirit may be saved in the day of the Lord – time of reckoning and judgment • This type of incest would have been scandalous and punishable even under Roman law • Most likely a misunderstanding of Christian freedom • This tension between freedom and the demands of being in Christ will run throughout the letter A Little Goes a Long Way • Yeast – both positive and negative image in the gospels and the letters of Paul • Kingdom of God: Matt 13:33/Luke 13:21 • Negative attitudes and behavior: Gal 5:9; Mk 8:15; Matt 16:6,11; Luke 12:1 (Pharisees, Sadducees, Herod) • Feast of Passover – all products with yeast cleansed from dwellings – signifies fresh beginning • Spiritual and psychological contagion of the group Purity Boundaries • Note in 5:9 the reference to a previous letter – possibly the fragment in 2 Cor • Cf. v. 7 – Christ our Paschal Lamb has been sacrificed – Christ event seen as Passover and Exodus • Do not associate with immoral persons – don’t even eat with them – note distinction between those inside and outside in vv. 12-13. • Drive out the wicked person from among you - - Lev 18:8 and 20:11; Sanhedrin 7:4; Deut 17:7 Drawing the Line • Note that freedom from Law does not imply that there are no purity requirements – biblical view of holiness and purity • Some temple imagery – separate the holy from the unholy • Anthropological view: strong or weak boundary between inside and outside – taboos and purity laws at points of danger – eating, drinking, bodily functions and sexual activity • Again, Paul is protecting the spiritual integrity of the group – seen against the horizon of the Day of the Lord, NOT 21st century developmental psychology and spirituality All Are Saints • 1Co 1:1 Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes, 2 To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours: 3 Grace to you and peace from God our Father and the Lord Jesus Christ.
28 • Holy or sanctified means pure and set apart – “in Christ” through the spirit. Not personal achievement • What is set apart must be safeguarded and protected • Is driving out the wicked and immoral and not associating with them Christian? What about the example of Jesus? Read ahead in 6:9-11
Washed and Sanctified • In 6:9-11, Paul states that wrongdoers will not inherit the Kingdom of God – and he goes through the list – fornicators, idolaters, adulterers, male prostitutes, sodomites, thieves, the greedy, drunkards, revilers, robbers, - forget it – they’re all out of luck! • He says to the community “that is what some of you used to be” • “You were washed, you were sanctified in the name of the Lord Jesus Christ and in the Spirit of our God” v. 11. • One can relate to sinners as Jesus did outside the community – Jesus called people to repentance. Once one has gone through the washing (baptism) and sanctification (spirit) one enters a different realm and has a different status. Again: strong distinction between inside and outside • Cf. 2 Cor 5:7 – if anyone is in Christ, he is a new creation • The term “in Christ” used extensively in Pauline corpus – it is how the human person participates in the new creation – Christ shares what he is with those who are “in Christ” Pagan Courts • NRS 1Co 6:1 When any of you has a grievance against another, do you dare to take it to court before the unrighteous, instead of taking it before the saints? 2 Do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? 3 Do you not know that we are to judge angels -- to say nothing of ordinary matters? 4 If you have ordinary cases, then, do you appoint as judges those who have no standing in the church? 5 I say this to your shame. Can it be that there is no one among you wise enough to decide between one believer and another, 6 but a believer goes to court against a believer -- and before unbelievers at that? 7 In fact, to have lawsuits at all with one another is already a defeat for you. Why not rather be wronged? Why not rather be defrauded? 8 But you yourselves wrong and defraud -- and believers at that. • NRS Matthew 19:28 Jesus said to them, "Truly I tell you, at the renewal of
29 all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. • NRS Luke 22:30 so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.
Pagan Courts 2 • Imperial court system is an instrument of economic and political oppression • Paul is asserting the complete independence of the community from the imperial system • Maintaining the integrity of the community – non participation in imperial society Body and Temple • In v.5 Paul introduces the symbol of the body – a Greek political symbol – to denote the community and the relationship of each member of the community with Christ (i.e., in Christ). • A sin of the body such as fornication is a sin not only against the other members of that body but against Christ himself – a corporate view of sin • One becomes that with which one is joined – this will be important here in dealing with sexual sins but also in chapter 10:14-30 when discussing idolatry Temple and Body II • Again, as in 3:16-17, the image of the temple is used. Here the “you” is singular and refers to the body of the individual, which is a microcosm of the cosmic body of Christ • Theology of redemption – being bought from bondage - go’el – the believer belongs to the one who bought him or her out of bondage. The price was Christ’s death • Theology of embodiment – glorifying God in one’s conduct in the body – the body becomes an instrument of worship A Bit Too Extreme • NRS 1Co 7:1 Now concerning the matters about which you wrote: "It is well for a man not to touch a woman." 2 But because of cases of sexual immorality, each man should have his own wife and each woman her own husband. 3 The husband should give to his wife her conjugal rights, and likewise the wife to her husband. 4 For the wife does not have authority over her own body, but the husband does; likewise the husband does not have authority over his own body, but the wife does. 5 Do not deprive one another except perhaps by agreement for a set time, to devote yourselves to prayer, and then come together again, so that Satan may not tempt you because of
30 your lack of self-control. 6 This I say by way of concession, not of command. Remain as you are! • Ch. 7 problematic – Paul appears to denigrate marriage and sexuality • “It is well for a man not to touch a woman” is a slogan of some in the Corinthian community – not Paul! • The battle is between extreme asceticism and libertine behavior. Behavior of Encratites. • note Paul’s emphasis on balance and mutuality: NEITHER spouse has complete authority over his or her own body Remain as you are 2 • By way of concession, not command • Prohibition of divorce – witness to gospel tradition at this early stage (vv. 10- 11) • Problem of marriage between believers and non-believers (vv. 13-16). Division of families: gospel statements had this in mind • Note that children are holy and that there is a sort of vicarious holiness through the believing partner in a relationship Remain 3 • “Let each of you lead the life that the Lord has assigned, to which God called you.” (17) Remain in the condition in which you were called (vv. 20,29,17) • Circumcision, slavery, marriage, etc. not important. These are the distinctions of this world, the old order, which is passing away. Remain 4 • This has been used to justify slavery. Paul does not approve of slavery; it is part of the old order • Example of the ethics of an apocalyptic expectation: “the appointed time has grown short; from now on, let even those who have wives be as though they had none” (v. 29) • The present form of this world is passing away (v. 31) • Live in a state of radical detachment (vv. 29-31) Idols and Food • NRS 1Co 8:1 Now concerning food sacrificed to idols: we know that "all of us possess knowledge." Knowledge puffs up, but love builds up. 2 Anyone who claims to know something does not yet have the necessary knowledge; 3 but anyone who loves God is known by him. 4 Hence, as to the eating of food offered to idols, we know that "no idol in the world really exists," and that "there is no God but one." 5 Indeed, even though there may be so-called gods in heaven or on earth -- as in fact there are many gods and many lords -- 6 yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through
31 whom we exist. 7 It is not everyone, however, who has this knowledge. Since some have become so accustomed to idols until now, they still think of the food they eat as food offered to an idol; and their conscience, being weak, is defiled. 8 "Food will not bring us close to God." We are no worse off if we do not eat, and no better off if we do. 9 But take care that this liberty of yours does not somehow become a stumbling block to the weak. 10 For if others see you, who possess knowledge, eating in the temple of an idol, might they not, since their conscience is weak, be encouraged to the point of eating food sacrificed to idols? 11 So by your knowledge those weak believers for whom Christ died are destroyed. 12 But when you thus sin against members of your family, and wound their conscience when it is weak, you sin against Christ. 13 Therefore, if food is a cause of their falling, I will never eat meat, so that I may not cause one of them to fall. The Right Principle • Note importance of social context. meat eaten in temples, for public, and in parties, clubs etc. Often associated with sexual practices at these gatherings. Note link between idol meat and chastity in Acts 15 (Council of Jerusalem).. • exousia - exestin - gnosis. knowledge of the One. cf. Philo. liberating, higher spiritual plane. • For Paul, key will be love (agape). conscience in this passage is not the solution it is the problem. different notions of conscience. What builds up (oikodomeo) the community.
Free to love • “all of us possess knowledge” (slogan) but knowledge puffs up, while love builds up” (v. 8:1) This is the key fundamental principle for Paul (cf. ch. 13) • “Food will not bring us close to God” example of arrogant kind of knowledge • We ask the wrong question when we ask whether something is permissible or not Free to Love 2 • We should be asking about the effects on others • Liberty can never be a cause of stumbling for others • Meat sacrificed to idols: very important in social context. Linked with temples; civic ceremonies; sometimes with sexual immorality. To forbid participation in these rites effectively disenfranchises one from civic activity and culture • How much do we accept from our culture? Koinonia • Vv. 10:1-14 polemic against idolatry and wrong attitudes. The point is that mere participation in the rituals of the community mean nothing if not
32 followed by right thinking and right living • Seek not your own advantage, but that of the other (v. 24) • Vv. 15-20 “sharing” is translation of “koinonia” – one participates in the reality of what or who • V. 13 – God will not test us beyond our strength Because of the Angels?? • 11:1-16 is about proper conduct during communal prayer • Real issue is about gender distinctions – in keeping with natural order • Honor and shame very much part of issue. This is one of those instances that is definitely conditioned by time and culture – today the tirade would be about T-shirts, shorts and punk hair styles! Angels 2 • Because of the angels – two possibilities • 1) could be reference to story of giants and angels in Gen 6:1-4 and the Book of Enoch. Angels are not really benign • 2) Essene community at Qumran: angels part of liturgy – intermingle with community – proper conduct and purity necessary • True meaning will remain forever murky End Times • NRS 1Co 15:1 Now I would remind you, brothers and sisters, of the good news that I proclaimed to you, which you in turn received, in which also you stand, 2 through which also you are being saved, if you hold firmly to the message that I proclaimed to you -- unless you have come to believe in vain. 3 For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, 4 and that he was buried, and that he was raised on the third day in accordance with the scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. 7 Then he appeared to James, then to all the apostles. 8 Last of all, as to one untimely born, he appeared also to me. 9 For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and his grace toward me has not been in vain. On the contrary, I worked harder than any of them -- though it was not I, but the grace of God that is with me. 11 Whether then it was I or they, so we proclaim and so you have come to believe. Died for Our Sins • Oldest creed that we have • Not clear which Scriptures are meant – there are some psalms that were given messianic interpretations. Isa 53; Dan 12:1-2; Hos 6:2
33 • Note that in Gal Paul claims to have received his gospel directly from a divine source; here he admits that he is passing on tradition • No NT account of an appearance to Cephas. Mentioned briefly in Luke 24:34 • This is the narratio – the facts – that on which all can agree – he lays the groundwork for his argumentation to follow No Resurrection? • 12 Now if Christ is proclaimed as raised from the dead, how can some of you say there is no resurrection of the dead? • This is the propositio – the theme of the entire argument • In what sense are some saying that? Is Paul representing fairly their claims? • Note the primitive creed – there is reference to resurrection of Christ, but not a word about believers Schools of Thought • Rationalist – Epicurean – no post-mortem survival or life • Sadducee – likewise – one lives on through descendents • Hellenistic views of soul – immortality of soul; good riddance to the body • Pharisee and apocalyptic notion that those who are alive at the return of Christ will be with him – the dead are out of luck (cf. 1 Thess) • Overly realized eschatology – we have already arrived and are endowed with all the gifts of the spirit No Hope! • 13 If there is no resurrection of the dead, then Christ has not been raised; 14 and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain. 15 We are even found to be misrepresenting God, because we testified of God that he raised Christ -- whom he did not raise if it is true that the dead are not raised. 16 For if the dead are not raised, then Christ has not been raised. 17 If Christ has not been raised, your faith is futile and you are still in your sins. 18 Then those also who have died in Christ have perished. 19 If for this life only we have hoped in Christ, we are of all people most to be pitied.
No Hope 2 • In vv. 13-19, he attempts to make a link between the general resurrection of the dead and the resurrection of Christ. Both are necessary; one cannot stand alone. If there is no resurrection of the dead, then Christian hope is futile and empty Little Apocalypse • 20 But in fact Christ has been raised from the dead, the first fruits of those who have died. 21 For since death came through a human being, the
34 resurrection of the dead has also come through a human being; 22 for as all die in Adam, so all will be made alive in Christ. 23 But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. 24 Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For "God has put all things in subjection under his feet." But when it says, "All things are put in subjection," it is plain that this does not include the one who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all. Details • V. 20 “aparche” or first fruits – pledge or down payment for entire harvest to be offered later • Christ is the first – the rest follow later • V. 21 – Old Adam – New Adam cf. Romans chapter 5. All share in death by sharing in Adam; all have the capacity to share in eternal life through being “in Christ” Details • Own order – tagma – apocalyptic timetable – certain things have to occur first • At the parousia those who are “in Christ” • At end Kingdom is handed over to God – Arians used this to claim limits to Christ – for this reason the creed says “And his Kingdom will have no end” (contra Marcellus of Ancyra)
Powers That Be • Ruler – authority – power – all enemies subjected cf. ps 110.1 early Christian text applied to Christ • Are these powers and authorities human or spiritual? Earthly powers? Can be both – all earthly powers had corresponding spiritual reality – angels, etc. • Even Son is subjected – good material for the Arians • God “All in All” meaning that no pocket of resistance to God remains – God has reconquered a rebellious world and subjected all the heavenly powers opposed to him Carpe Diem • 29 Otherwise, what will those people do who receive baptism on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? 30 And why are we putting ourselves in danger every hour? 31 I die every
35 day! That is as certain, brothers and sisters, as my boasting of you -- a boast that I make in Christ Jesus our Lord. 32 If with merely human hopes I fought with wild animals at Ephesus, what would I have gained by it? If the dead are not raised, "Let us eat and drink, for tomorrow we die." 33 Do not be deceived: "Bad company ruins good morals." 34 Come to a sober and right mind, and sin no more; for some people have no knowledge of God. I say this to your shame. • Consequences of no resurrection – live for present moment – martyrdom useless – this is epideictic rhetoric – praise and blame – shaming • Some sects in early church practiced vicarious baptism on behalf of the dead (Mormons still do) Twinkling of an Eye • 35 But someone will ask, "How are the dead raised? With what kind of body do they come?" 36 Fool! What you sow does not come to life unless it dies. 37 And as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. 39 Not all flesh is alike, but there is one flesh for human beings, another for animals, another for birds, and another for fish. 40 There are both heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the earthly is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; indeed, star differs from star in glory. 42 So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. 43 It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44 It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. 45 Thus it is written, "The first man, Adam, became a living being"; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first, but the physical, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. 49 Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven. 50 What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Listen, I will tell you a mystery! We will not all die, but we will all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53 For this perishable body must put on imperishability, and this mortal body must put on
36 immortality. 54 When this perishable body puts on imperishability, and this mortal body puts on immortality, then the saying that is written will be fulfilled: "Death has been swallowed up in victory." 55 "Where, O death, is your victory? Where, O death, is your sting?" 56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.
Yes, but how? • This next section asks the question “how” • Was a great concern in rabbinic literature – would resurrected body be perfect, naked, etc • In vv. 35-44a Paul uses agricultural, zoological, and astronomical motifs • These are all reflective of the order of creation in Gen chapter 1 (priestly account)
Seeds • NRS 1 Corinthians 15:35 But someone will ask, "How are the dead raised? With what kind of body do they come?" 36 Fool! What you sow does not come to life unless it dies. 37 And as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. • Uses natural science of ancient world – especially type found in Philo • Resurrected body has continuity with dead person, but it is different – on a much higher order. Spiritual body. • Only place in NT where any attempt is made to explain transition to world to come Two Separate Worlds • 50 What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. • This is the core of the problem – transition of world and humanity from one state to another – the apocalyptic transition • Corruption and perishability belong to the old aeon; immortality, imperishability and incorruptibility to the new Antitheses • 42 So it is with the resurrection of the dead. • What is sown is perishable, • what is raised is imperishable. • 43 It is sown in dishonor, • it is raised in glory.
37 • It is sown in weakness, • it is raised in power. • 44 It is sown a physical body, • it is raised a spiritual body. • If there is a physical body, • there is also a spiritual body Old Adam-New Adam • 45 Thus it is written, • "The first man, Adam, became a living being"; • the last Adam became a life-giving spirit. • 46 But it is not the spiritual that is first, • but the physical, and then the spiritual. • 47 The first man was from the earth, a man of dust; • the second man is from heaven. • 48 As was the man of dust, so are those who are of the dust; • and as is the man of heaven, so are those who are of heaven. • 49 Just as we have borne the image of the man of dust, • we will also bear the image of the man of heaven.
• Two modes of being – we are in the transition from the first to the second – this is an apocalyptic event Two Separate Worlds • 50 What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. • This is the core of the problem – transition of world and humanity from one state to another – the apocalyptic transition • Corruption and perishability belong to the old aeon; immortality, imperishability and incorruptibility to the new Varieties of Flesh • 39 Not all flesh is alike, • but there is one flesh for human beings, • another for animals, • another for birds, • and another for fish. • 40 There are both heavenly bodies and earthly bodies,
38 • but the glory of the heavenly is one thing, • and that of the earthly is another. • 41 There is one glory of the sun, • and another glory of the moon, • and another glory of the stars; • indeed, star differs from star in glory. An End to Death • 51 Listen, I will tell you a mystery! We will not all die, but we will all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53 For this perishable body must put on imperishability, and this mortal body must put on immortality. 54 When this perishable body puts on imperishability, and this mortal body puts on immortality, then the saying that is written will be fulfilled: "Death has been swallowed up in victory." 55 "Where, O death, is your victory? Where, O death, is your sting?" 56 The sting of death is sin, and the power of sin is the law The Final Event • Transition from corruptible to incorruptible seen in terms of apocalyptic transformation • V. 53 uses “dei” – divine necessity • 2 Cor 5:1-5 and 4:7- 6:2 must be seen in relation to this event • Isa 25:8 and Hos 13:14 – Paul uses version of Hosea different from LXX and MT • Vv. 52-53 – sound of the trumpet is apocalyptic symbol – cf. 1 Thess 4:16-17
Swallowing Up Death • NKJ Isaiah 25:8 He will swallow up death forever, And the Lord GOD will wipe away tears from all faces; The rebuke of His people He will take away from all the earth; For the LORD has spoken.
• NRS Isaiah 25:8 he will swallow up death forever. Then the Lord GOD will wipe away the tears from all faces, and the disgrace of his people he will take away from all the earth, for the LORD has spoken.
• TNK Isaiah 25:8 He will destroy death forever. My Lord GOD will wipe the tears away From all faces And will put an end to the reproach of His people Over all the earth -- For it is the LORD who has spoken. Differing Texts • Hosea 13:14 "I will ransom them from the power of the grave; I will redeem them from death. O Death, I will be your plagues! O Grave, I will be your
39 destruction! Pity is hidden from My eyes. • NRS Hosea 13:14 Shall I ransom them from the power of Sheol? Shall I redeem them from Death? O Death, where are your plagues? O Sheol, where is your destruction? Compassion is hidden from my eyes. • TNK Hosea 13:14 From Sheol itself I will save them, Redeem them from very Death. Where, O Death, are your plagues? Your pestilence where, O Sheol? Revenge shall be far from My thoughts
Stand Fast • 58 Therefore, my beloved, be steadfast, immovable, always excelling in the work of the Lord, because you know that in the Lord your labor is not in vain. • This is the point of the whole chapter – and is a clear indication of its apocalyptic nature
Wrapping it Up • NRS 1Co 16:1 Now concerning the collection for the saints: you should follow the directions I gave to the churches of Galatia. 2 On the first day of every week, each of you is to put aside and save whatever extra you earn, so that collections need not be taken when I come. 3 And when I arrive, I will send any whom you approve with letters to take your gift to Jerusalem. 4 If it seems advisable that I should go also, they will accompany me. 5 I will visit you after passing through Macedonia -- for I intend to pass through Macedonia -- 6 and perhaps I will stay with you or even spend the winter, so that you may send me on my way, wherever I go. 7 I do not want to see you now just in passing, for I hope to spend some time with you, if the Lord permits. 8 But I will stay in Ephesus until Pentecost, 9 for a wide door for effective work has opened to me, and there are many adversaries. 10 If Timothy comes, see that he has nothing to fear among you, for he is doing the work of the Lord just as I am; 11 therefore let no one despise him. Send him on his way in peace, so that he may come to me; for I am expecting him with the brothers. No Hard Feelings • 12 Now concerning our brother Apollos, I strongly urged him to visit you with the other brothers, but he was not at all willing to come now. He will come when he has the opportunity. • Note that Apollos is not regarded as an enemy The Whole Point • 13 Keep alert, stand firm in your faith, be courageous, be strong. 14 Let all that you do be done in love.
40 • This is the inclusio and peroration – the propositio from chapter 1:10 is taken up again
Come Lord Jesus! • 15 Now, brothers and sisters, you know that members of the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the saints; 16 I urge you to put yourselves at the service of such people, and of everyone who works and toils with them. 17 I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for your absence; 18 for they refreshed my spirit as well as yours. So give recognition to such persons. 19 The churches of Asia send greetings. Aquila and Prisca, together with the church in their house, greet you warmly in the Lord. 20 All the brothers and sisters send greetings. Greet one another with a holy kiss. 21 I, Paul, write this greeting with my own hand. 22 Let anyone be accursed who has no love for the Lord. Marana tha! 23 The grace of the Lord Jesus be with you. 24 My love be with all of you in Christ Jesus.
Aquila and Prisca • Aquila and Prisca – Jews with Roman names – mentioned in Acts 18:2, 18, 26; Rom 16:3; 2 tim 4:19. Expelled from Rome along with many other Jews in 49 CE by Claudius following disturbances • Holy Kiss – common in ancient Mediterranean world – added significance for Christians – also possibly part of the liturgy
Come, Lord Jesus! • Marana tha is Aramaic and is also found in the Didache 10:6. • It is a short prayer of eschatological hope – praying for the imminent parousia of Jesus • Some scholars believe that it was also associated with the liturgy of the community
Quilt Work • 1 Cor 5:9 reference to previous letter • This could be represented by the fragment (2 Cor 6:14-7:1. Seems unrelated to what comes before and after and of a very different tone • Refers twice to a severe letter: 2 Cor 2:3-4 (tearful letter); 2 Cor 7:8-13 (letter that brings repentance) 2 Cor 10-13 could be this severe letter. • 2 Cor 1-9 written after reconciliation. Rather irenic in tone • Then 2 Cor 8-9. (collection)
41 • Disastrous trip 2 Cor 11-12 • Problem of integrity of letter. Not systematic. Shuttle Diplomacy • In ch. 1, Paul explains why he has delayed a promised visit • 2 Cor 2:1 refers to a painful visit – probably the one that is the focus of chapters 10-13. short and miserable. • Timothy returns with a bad report which prompted visit • Titus sent with painful letter 2 Cor 2:3-11; 7:8-13 • Goes to Troas to meet Titus 2 Cor 2:1-13 • Receives consoling news that the Corinthian community has repented • They have disciplined the one who was the source of trouble 2 Cor 2:5-9; 7:11-12 (possible the man in 1 Cor 5) Shuttle Diplomacy 2 • After news of repentance, he writes chapters 1-9, which is carried by Titus along with the instructions for the collection (chs. 8 and 9). • Alludes to a planned third visit – 2 Cor 12:14; 13:1; Acts 20:2-3 refers to this brief visit • Clement of Rome: c. 90 CE. 1 Clement 1:1 and 47:1-3. Corinth is STILL a problem 40 years later!! A Theology of Weakness • 2 Cor 2:17 propositio of letter – “For we are not peddlers of God’s word like so many, but in Christ we speak as persons of sincerity, as persons sent from God and standing in his presence” • Issues: money and means of support; dependence; style of ministry; most importantly, the person of Paul himself The True Apostle • Propositio 2 Cor 2:17 – his style of ministry and apostleship • “For we are not peddlers of God’s word like so many; but in Christ we speak as persons of sincerity, as persons sent from God and standing in His presence.” • He will contrast the old covenant and new; the old creation and the new; the values and ministry of his opponents and his own • Paul both represents and reveals God in his ministry – his words and actions are to be trusted – not like the crooks and operators who are his opponents! Aroma of Christ • In 2:14-17, he uses image of Roman triumphal procession for victorious generals – captives paraded through city and executed, honors and titles, etc. • Aroma of the sacrifice is life for the victors, death for the losers • Paul sees himself in terms of the aroma of sacrifice (the we might also refer to the community)
42 • Among those who are being saved and those who are perishing – not heaven and hell, but the coming apocalyptic event Heart Vs Stone • Ch. 3: does not need letters of recommendation (common in ancient world) – the community itself is his recommendation – their spiritual state • 3:1-18 series of antitheses of the old order and the new • Tablets of stone – human hearts; letter – spirit; ink – spirit of living God • Emphasis on new covenant; spirit and freedom • He is delegitimizing his opponents – this cannot be seen as a comprehensive statement against the First Covenant or Judaism The Earthly Tent • Ch. 5: the tent (cf. John’s prologue) • We walk by faith, not by sight • Spirit as guarantee 5:5 • V. 17: If anyone is in Christ, there is a new creation; everything old has passed away; see, everything has become new! • Should also be seen in the context of 1 Cor 15:34-58 • has already crossed threshold of new world • Ambassadors of Christ – mirrors of Christ (v. 20) Mind of Christ: 1 Cor 2:16; 1:10; Phil 2:5; Rom 15:5 An unimpressive man • What are the accusations against Paul? • 2 Cor 10:10: His letters are weighty and strong, but his bodily presence is weak, and his speech contemptible. • In vv.13 and 14, he says that he does not boast beyond limits – mirrors ancient rhetoric, in which a certain amount of boasting was permissible but within limits • v. 17 – Let the one who boasts, boast in the Lord – which is exactly what Paul will do • In ch. 11, he defends himself: “I think that I am not in the least inferior to these super-apostles.” • In 11:13-33, he will run through the entire list of all his tribulations, sufferings, and sacrifices. He will portray his own life as mirroring that of the crucified Christ Angel of Light • In ch. 11, he defends himself: In 11:13-33, he defends himself by portraying himself as a mirror of the crucified Christ • He demonizes his opponents: 11:14 “Even Satan disguises himself as an angel of light.”
43 Third Heaven • He coyly refers to his apocalyptic/mystical experience in 12:1-10. This is a revelatory ecstatic experience with an apocalyptic revelation. When it took place is debatable • What is his “thorn in the flesh”? Take your pick! • The main point in all this is that Paul makes his purported weaknesses into strengths – he inverts the value system of his opponents End of the Tirade • 13:1 – he threatens to come still again • 13:4 – Christ was crucified in weakness, but lives by the power of God • What is interesting is that 40 years later, Corinth is still the thorn in the flesh of the church – cf. the Letter of Clement of Rome to the Corinthian community
Love Offering • Chapters 8 and 9 – many feel that there are two separate documents • The collection Paul ordered in 1 Cor 16 has not yet been undertaken – possibly due to the dispute • Gal 2:1-10: remember the poor; Acts 11:27-30 famine in Judea; 1 Cor 16:1-6; 2 Cor 8-9; 1 Cor 9:3-18 answers critics • Paul’s honesty had been questioned: Phil 4:10-20 • 2 Cor 8:7 – excel in generosity – a bit of rivalry. shames Corinthians with accounts of the generosity of Macedonians • 2 Cor 9:1-13 – not only rivalry, but shame – God loves a cheerful giver, etc. It’s “Only” Rhetoric • What is the role of rhetoric? • How does a recognition of the rhetorical forms and strategies present in the Pauline (and other) letters of the NT affect our interpretation of the NT and our conception of theology? • Two books: George Kennedy, New Testament Interpretation Through Rhetorical Criticism; and Burton Mack, Rhetoric and the New Testament. Philippi A Very Roman City • Named for father of Alexander the Great • Refounded in 31 BCE by Augustus, placed under imperial patronage • Exceedingly pro-Roman Divine Caesar • Center of imperial cult • Many other religious cults: Isis, Apollo, Artemis
44 • Evangelized on the second missionary journey of Paul as reported in Acts 16
• NRS Acts 16:1 Paul went on also to Derbe and to Lystra, where there was a disciple named Timothy, the son of a Jewish woman who was a believer; but his father was a Greek. 2 He was well spoken of by the believers in Lystra and Iconium. 3 Paul wanted Timothy to accompany him; and he took him and had him circumcised because of the Jews who were in those places, for they all knew that his father was a Greek. 4 As they went from town to town, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem. 5 So the churches were strengthened in the faith and increased in numbers daily. 6 They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. 7 When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; 8 so, passing by Mysia, they went down to Troas. 9 During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, "Come over to Macedonia and help us." 10 When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them. 11 We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, 12 and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city for some days. Lydia • 13 On the Sabbath day we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there. 14 A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. 15 When she and her household were baptized, she urged us, saying, "If you have judged me to be faithful to the Lord, come and stay at my home." And she prevailed upon us. The Fortune-Teller • 16 One day, as we were going to the place of prayer, we met a slave-girl who had a spirit of divination and brought her owners a great deal of money by fortune-telling. 17 While she followed Paul and us, she would cry out, "These men are slaves of the Most High God, who proclaim to you a way of salvation." 18 She kept doing this for many days. But Paul, very much annoyed, turned and said to the spirit, "I order you in the name of Jesus Christ
45 to come out of her." And it came out that very hour. 19 But when her owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities. 20 When they had brought them before the magistrates, they said, "These men are disturbing our city; they are Jews 21 and are advocating customs that are not lawful for us as Romans to adopt or observe." 22 The crowd joined in attacking them, and the magistrates had them stripped of their clothing and ordered them to be beaten with rods. 23 After they had given them a severe flogging, they threw them into prison and ordered the jailer to keep them securely. 24 Following these instructions, he put them in the innermost cell and fastened their feet in the stocks. Clash of power • In the preceding text, it is clear that powers are not denied to the pagan religions. In the minds of early Christians, it is a struggle over legitimate power • Christian faith is seen as one that will admit no rivals or even allow peaceful co-existence • We can also see how religion is bound up with the economic and social life of the polis
• 25 About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 26 Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone's chains were unfastened. 27 When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped. 28 But Paul shouted in a loud voice, "Do not harm yourself, for we are all here." 29 The jailer called for lights, and rushing in, he fell down trembling before Paul and Silas. 30 Then he brought them outside and said, "Sirs, what must I do to be saved?" 31 They answered, "Believe on the Lord Jesus, and you will be saved, you and your household." 32 They spoke the word of the Lord to him and to all who were in his house. 33 At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay. 34 He brought them up into the house and set food before them; and he and his entire household rejoiced that he had become a believer in God. 35 When morning came, the magistrates sent the police, saying, "Let those men go." 36 And the jailer reported the message to Paul, saying, "The magistrates sent word to let you go; therefore come out now and go in peace." 37 But Paul replied, "They have beaten us in public, uncondemned, men who are Roman citizens, and have thrown us into
46 prison; and now are they going to discharge us in secret? Certainly not! Let them come and take us out themselves." 38 The police reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens; 39 so they came and apologized to them. And they took them out and asked them to leave the city. 40 After leaving the prison they went to Lydia's home; and when they had seen and encouraged the brothers and sisters there, they departed. General Outline • Introduction 1:1-11 • Imprisonment and spread of Gospel 1:12-26 • Parenesis – unity courage, humility, mind of Christ 1:27-2:18 • Two examples of mind and spirit of Christ 2:19-30 • More parenesis – against Judaizers 3:1-4:3 • Conclusion 4:4-23 Issues • Thanksgiving for money – 4:10-20 • Warning against divisions 1:1-3:1; 4:4-7, 21-23 • False teachers and dissention – 3:2-4:3; 4:8-9 • Possibility of three letters (or at least sections): prison letter 1:1-3:1; 4:2-9; warning against Judaizers 3:2-4:1; thanks for financial support 4:10-20 Points • Bishops and deacons (1:1) – cf. 1 Tim 3:2 and Titus 1:7 both deutero-Pauline • Eschatology as in 1 Thess (1:10; 2:16; 3:11, 20-21). Lord is near 4:5. However, he also speaks of being with the Lord if he dies before the parousia (1:21-23) • One mind 1:27; sharing 4:15 • First elements of the cosmic Christ of Colossians and Ephesians Others • 2:1 If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, 2 make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. 4 Let each of you look not to your own interests, but to the interests of others. Mind of Christ • 5 Let the same mind be in you that was in Christ Jesus, 6 who, though he was in the form of God, did not regard equality with God as something to be exploited, 7 but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, 8 he humbled himself and became obedient to the point of death-- even death on a cross. 9 Therefore
47 God also highly exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, 11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Diognetus • For the distinction between Christians and other men, is neither in country nor language nor customs. For they do not dwell in cities in some place of their own, nor do they use any strange variety of dialect, nor practice an extraordinary kind of life. This teaching of theirs has not been discovered by the intellect or thought of busy men, nor are they the advocates of any human doctrine as some men are. Yet while living in Greek and barbarian cities, according as each obtained his lot, and following the local customs, both in clothing and food and in the rest of life, they show forth the wonderful and confessedly strange character of the constitution of their own citizenship. They dwell in their own homelands, but as if sojourners in them; they share all things as citizens, and suffer all things as strangers. Every foreign country is their homeland, and every homeland is a foreign country…They pass their time upon earth, but they have their citizenship in heaven. They obey the appointed laws, and they surpass the law in their own lives. They love all men and are persecuted by all men. (book V)
Stranger in a Strange Land nd • Letter of Diognetus – possibly 2 cent. • Note the absence of loyalty to or identification with country, ethnic group, clan, tribe • Seemingly cut adrift from all of the usual moorings • The third race (even before genetics)
Bodies • What are slaves? • O. Patterson: slavery is the “permanent, violent domination of natally alienated and generally dishonored persons.” • Moses I. Finley: a slave is “always a deracinated outsider…in the sense that he was denied the most elementary of social bonds, kinship.” Bodies 2 • Slaves could not define the boundaries of their own bodies. • Masters could inflict corporal as well as capital punishment
48 • They were referred to in legal documents as “ta somata” (bodies); their sole value was economic • Infants could and often were exposed. Those picking up these infants often raised them as slaves • A male slave could not “father” a child (except in the biological sense) as his offspring were never his own • Infant slaves could also be alienated from their mothers • Female and young male slaves were understood to be sexually available for their owners, and sexual activity with a slave was viewed as morally neutral Philemon’s Dilemma • Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and co-worker, 2 to Apphia our sister, to Archippus our fellow soldier, and to the church in your house: 3 Grace to you and peace from God our Father and the Lord Jesus Christ. 4 When I remember you in my prayers, I always thank my God 5 because I hear of your love for all the saints and your faith toward the Lord Jesus. 6 I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ. 7 I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother. 8 For this reason, though I am bold enough in Christ to command you to do your duty, 9 yet I would rather appeal to you on the basis of love-- and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. 10 I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment. 11 Formerly he was useless to you, but now he is indeed useful both to you and to me. 12 I am sending him, that is, my own heart, back to you. 13 I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; 14 but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. 15 Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, 16 no longer as a slave but more than a slave, a beloved brother-- especially to me but how much more to you, both in the flesh and in the Lord. 17 So if you consider me your partner, welcome him as you would welcome me. 18 If he has wronged you in any way, or owes you anything, charge that to my account. 19 I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. 20 Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ. 21 Confident of your obedience, I am writing to you, knowing that you will do even more than I say. 22 One thing more-- prepare a guest room for me, for I am hoping through your prayers to be restored to you. 23 Epaphras, my fellow prisoner in Christ
49 Jesus, sends greetings to you, 24 and so do Mark, Aristarchus, Demas, and Luke, my fellow workers. 25 The grace of the Lord Jesus Christ be with your spirit. (Philemon 1:1-25 NRS) A most intemperate letter • Galatians written in white-hot fury (or is it merely rhetorical strategy?) • His most negative statements about Judaism and the Law are contained in this letter • His opponents were Judaizers – they were in a sense counter-missionaries – unsettling Paul’s communities by telling them that Paul was wrong and that they needed to become totally Jewish in order to be a follower of Jesus Messiah Galatians 2 • Dating difficult: around 53-54, which is about 4 years or so before Romans, his last. • 1:1-10 intro; 1:11-2:21 liberating authority of gospel; 3:1-5:1 faith, law and who belongs; 5:2-6:10 spiritual freedom; 6:11-18 conclusion • Look carefully at opening lines 1:1-5. They deal with the source of Paul’s authority, and freedom from the present evil age – these two are crucial Galatians 3 • Vv.6-10 the exordium or introduction – the situation – there are others preaching a different gospel and upsetting the community, creating confusion • Narratio (1:11-2-14) Paul relating the facts of the case – his version of the story. • Propositio (2:15-21) ‘a person is justified not by the works of the Law but through faith in Jesus Christ’ – core of letter, and many would say core of Paul’s theology.
Galatians 4 • 3:1ff – Probatio – his proofs. • Spirit versus flesh – the two ages – antinomies (polar opposites) (Martyn) • Reinterpretation of Abraham foundation myth – faith was the element that established Abraham as being right in God’s eyes. It is obvious that Paul’s opponents are using the Abraham story to Paul’s detriment. Galatians 5 • In 4:22-31, he takes the myth and allegorizes and spiritualizes it – now Hagar represents Paul’s Judaizing opponents, while Sarah and her offspring represent the Jerusalem above • The Law now becomes (3:15-29) as a disciplinarian until the coming of Christ • Note power of sin – sin is personified and objectified Galatians 6
50 • In the old order, people are in the thrall of this power – the terms ‘flesh’ and ‘law’ describe this age • 4:9: “Now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and beggarly elemental spirits? • The new apocalyptic age is about being a conscious agent, not a passive object in the hands of fundamental principles Galatians 7 • To preach another gospel, then, and to demand adherence to the Law negates the work of Christ and keeps one a captive to the age that is passing away • The foundation myth (Abraham) is used to answer the question: who belongs and how? • What is the characteristic of Abraham? Galatians 8 • Invective: 5:12- “I wish that those who unsettle you (about circumcision) would castrate themselves”. Not exactly an irenic response • 6:7-8: “Do not be deceived; God is not mocked, for you reap whatever you sow. If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit.” • Above understood in context of letter: choose which side you are on. The flesh, of course, is his opponents’ stance; the Spirit, his! 3 important points • Covenant – on the last day, true people of God will be vindicated and worshippers of false gods will be shown to be wrong • Law court – acquits and confers the status of “righteous” • Eschatology – verdict is given at end of history, and verdict of last day is anticipated in present when someone believes (Wright p. 131) What is the Gospel? • Wright: not about how one gets saved, but the proclamation of Jesus’ Lordship
Whose Righteousness? • “righteousness of God” (dikaiosune) very problematic • Importance of legal metaphor – and it is just a metaphor • The focus: is it a quality of God, or is it something that is shared/imputed etc with the individual Righteousness 2 • The classical doctrine of justification does not really reflect what Paul means when he uses the term th • Pelagius – self-help run amok. 4 century • Imputed righteousness – no real ontological change in person – God imputes
51 or infers his own righteousness on the believer, but at core the believer remains a sinner • Simul justus et peccator – Luther. At the same time righteous and a sinner The Court is in Session • Righteousness for God means that God judges correctly and is faithful to the covenantal promises • Righteous for the individual means that God finds in our favor – does not really have anything to do with a personal quality
God’s ID card • Justification is not about how one becomes a Christian or how one establishes a relationship with God • “Justification…is not a matter of how someone enters the community of the true people of God, but of how you tell who belongs to that community, not least in the period of time before the eschatological event itself, when the matter will become public knowledge.” (Wright 119)
Letter to the Center of the World • Romans was probably written about 57-58 from Corinth • Most would agree that it is the last of Paul’s letters (the undisputed) • It is a foundational document of western history for two millennia, but especially since the reformation Romans 2 • Paul did not found the Roman Christian community – probably came to Rome in the 30’s and 40’s – the church was already well established. • There was a huge (40-50,000) community of Jews in Rome – from about 200 BCE. Has remained unbroken until the present day. Many of the catacombs that have been found in Rome are in fact Jewish Romans 3 • Why was it written? Good question ….. many theories, but it appears that the issue is one of the inclusion of the Gentiles • To whom was it written? Probably primarily to the Jewish Christians in Rome, but with the Gentile Christians as eavesdroppers in the dialogue Romans 4 • Claudius expels Jews from Rome about 49 CE • Tacitus mentions the persecutions under Nero (60’s). Slave Chrestus – stirring up trouble – everything shameful and horrible sooner or later winds up in Rome • Suetonius – there • A great deal of strife between Jews and Jewish Christians
52 Romans 5 • Structure: 1:1-15 – address and greeting; 1:16-11:36 – theological. In the first section, consisting of 1:16-4:25, the theme will be the righteousness of God that is revealed through the gospel • Paul is going to indict and try all of humanity, in a sense wiping out ANY claim that human beings might have on God. No privileges, no special favors, no “connections” Romans 6 • V. 3-4 – “the gospel concerning his Son, who was descended from David according to the flesh and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord” • In what sense designated to established Son? Fitzmyer: emphasis on in power; status was always there. Inaugurates new era – God’s reign Romans 7 • V. 16-17 propositio – “For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek. For in it the righteousness of God is revealed through faith for faith; as it is written, ‘The one who is righteous will live by faith.” Romans 8 • v. 18 - Wrath of God (orge tou theou). Not personal anger in human terms. The reaction to human sin; the necessary consequences. Cup of wrath. Almost a negative charge or account • Vv. 19-32 – indictment of the gentiles. They have no excuse; God has always been knowable and evident • Note the root sin – idolatry. Substituting creature for creator. ALL OTHER SINS FLOW FROM THIS! Paul is not concerned with the listed sins per se, but sees them as consequences of the loss of God-consciousness
Romans 9 • The theme of idolatry is well-know from the OT from both the prophetic and wisdom traditions: Is 40:26-28; Wis 11:15; 13:1-9; Sir 17:8; Jer 2:5,11 • God can be known through the created order – as much as is possible through clouded intellects Romans 10 • Judgment: 2:5-10 – ‘But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath, when God’s righteous judgment will be revealed. For he will repay according to each one’s deeds: to those who by patiently doing good seek for glory and honor and immortality, he will give eternal life; while for those who are self-seeking and who obey not the truth
53 but wickedness, there will be wrath and fury. There will be anguish and distress for everyone who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek.’ Romans 11 • In preceding passage, note the emphasis on doing good – seems to fly in the face of the classic justification by faith when it is understood as denying the efficacy of good works. One’s deeds seem to determine the judgment that is given • He continues in vv. 11-13 in the same vein: ‘For God shows no partiality. All who have sinner apart from the law will also perish apart from the Law, and all who have sinned under the law will be judged by the Law. For it is not the hearers of the law who are righteous in God’s sight, but the DOERS of the law who will be justified. Romans 12 • Vv. 2:14-16: ‘When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them on the day when, according to my gospel, God, through Jesus Christ, will judge the secret thoughts of all.’ Romans 13 • Although denied by some commentators, the preceding lays the groundwork for a natural theology, and this is in part what Karl Rahner does: the anonymous Christian, as well as the ‘transcendental existential’ or an innate pattern that seeks the highest good and transcendence. Romans 14 – the Jews in the Dock
• Vv. 17-29 – Paul turns to the Jews. ‘If you call yourself a Jew and rely on the law and boast of your relation to God etc etc. • This is only good if the boaster actually lives the law – and no one does! We do the very same things we condemn in others. Vv. 28-29 – ‘For a person is not a Jew who is one outwardly, nor is true circumcision something external and physical. Rather, a person is a Jew who is one inwardly, and real circumcision is a matter of the heart – it is spiritual and not literal Romans 15 • 3:19 Now we know that whatever the law says, it speaks to those who are under the law, so that every mouth may be silenced, and the whole world may be held accountable to God. 20 For "no human being will be justified in
54 his sight" by deeds prescribed by the law, for through the law comes the knowledge of sin. 21 But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets, 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction, 23 since all have sinned and fall short of the glory of God; 24 they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; Romans 16 • Level playing field: no one is can boast before God. All have sinned. Paul must destroy both houses in order to build a new dwelling that will contain all • Again, this is not about how to get saved. Paul is theologically justifying two things: God has been faithful and has in fact already judged Israel and the Nations and found both parties wanting; additionally, Paul insists that God is exercises his compassionate mercy by the unifying principle of his Son Jesus the Christ Romans 17 • Vv. 29-30 – Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, Gentiles also, since God is one; and he will justify the circumcised on the ground of faith and the uncircumcised through that same faith. Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. Romans 18 • Chapter 4 returns to the Abraham myth: Abraham believed God, and it was reckoned to him as righteousness. This is primordial faith, for no law had yet been given. There was no prescriptive content to this covenant; it consisted of trust in God’s goodness and faithfulness One Man’s sin • We are at peace with God in Christ; justified by faith and hoping in a share of his glory (vv.1-2). Paul has demolished any claims of any group; Christ is now the unifying factor • God has proven his love for us by what he has done through Christ • Ch. 5 is crucial for the development of the doctrine of original sin. Adam typology: we share his humanity; therefore his limitations and the sting of death. V. 12 (eph ho) “in whom” all have sinned, or “because” all have sinned? Most likely the latter Sin Again • Note that in 1 Cor 15 Christ is the New Adam and is a life-giving spirit. Here
55 Christ is also New Adam, but gives righteousness or makes expiation for our sins • V. 20 – where sin increased, grace abounded all the more…merely to show that God was greater than sin, not an invitation to sin! (Where sin abounds, grace abounds, pecca fortiter!) • Ch 6: we do not, therefore, continue to sin. This is all by way of analyzing the past; by baptism we have died to self and the old order and live in a new reality. No longer slaves of sin, but living under grace The Inner Struggle • Ch. 7: not autobiographical! It has been understood as such in the past, which gives us the image of the introspective and tormented Paul • Role of Law: holy and good! Makes us aware of sin, as well as the internal split • Role of yetzer harah (Qumran) – evil inclination – two spirits within the human person – in varying proportions – this is one of the ancestors of the doctrine of original sin. Inner Struggle • A bit of dualism – flesh is that which is oriented towards world and self, while mind is captivated by the spirit and focused on God. Note 2 Cor 5 about the inner person being renewed daily • Romans 8 – whole course could be devoted to this chapter! Again, the dualism of spirit and flesh; a two-tiered humanity (cf. 1 Cor 1-4; John passim) Spirit • By the Spirit, we are adopted as children of God – crying “Abba, Father!” means we recognize and have the flash of recognition that we emanate from God. Cf. Gospel of John chs. 14-17. Joint heirs with Christ and sharers in his glory • John promises the same thing! This is not something that waits until after we die – it is a new mode of being human Groaning • Creation itself subject to decay and groans in labor for redemption. Ancient worldview, especially that of apocalyptic, viewed humanity and creation as intertwined and living • Vv. 28-30 – predestination again – who were the ones God foreknew? Perhaps all of humanity. The main point is that God took care of the details and provided the means for it to happen • Ends on note of triumph: no power or thing on heaven or earth can separate us from the love of God in Jesus Christ Our Lord (38-39) But What About Israel? • After demolishing Israel’s claims, some might ask if God is fickle or
56 unfaithful? Has Israel been treated unfairly? Chapters 9-11 focus on Israel and are a paean of praise. Poses rhetorical questions that are answered with “By no means!” • Israel’s vital role & many accomplishments are highlighted. Their role in salvation history was indispensable Israel 2 • 9:3 “For I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh.” • 9:6 “It is not as though the word of God had failed. For not all Israelites truly belong to Israel, and not all of Abraham’s children are his true descendants.” Only children of the promise are descendants! • Reconfiguration and reinterpretation of Israel in process (note parallels today) A Jealous Israel • Ch. 11 – 11:11-12: “So I ask, have they stumbled so as to fall? By no means! But through their stumbling salvation has come to the Gentiles, so as to make Israel jealous. 12 Now if their stumbling means riches for the world, and if their defeat means riches for Gentiles, how much more will their full inclusion mean! 13 Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I glorify my ministry 14 in order to make my own people jealous, and thus save some of them. 15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead! Theological Horticulture 16 • If the part of the dough offered as first fruits is holy, then the whole batch is holy; and if the root is holy, then the branches also are holy. 17 But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place to share the rich root of the olive tree, 18 do not boast over the branches. If you do boast, remember that it is not you that support the root, but the root that supports you. 19 You will say, "Branches were broken off so that I might be grafted in." 20 That is true. They were broken off because of their unbelief, but you stand only through faith. So do not become proud, but stand in awe. 21 For if God did not spare the natural branches, perhaps he will not spare you. 22 Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness toward you, provided you continue in his kindness; otherwise you also will be cut off. 23 And even those of Israel, if they do not persist in unbelief, will be grafted in, for God has the power to graft them in again. 24 For if you have been cut from what is by nature a wild olive tree and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree. (Romans 11:11-24 NRS)
57 All Israel Will Be Saved! • V. 25 “I want you to understand this mystery: a hardening has come upon part of Israel, until the full number of the Gentiles has come in. And so all Israel will be saved; as it is written, ‘Out of Zion will come the Deliverer, he will banish ungodliness from Jacob.” • Background: hardening of Pharaoh's heart. Our role or the role of others is seldom understood. Must be looked at from the God’s vantage point, not ours. To Whom and Why? • Nanos and others: letter aimed at Jewish-Christian supercessionism. Jews can’t claim exclusive privilege; Christians cannot be triumphalistic, smug, or superior in attitude Jew or Christian? • Yet whatever gains I had, these I have come to regard as loss because of Christ. 8 More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. 10 I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, 11 if somehow I may attain the resurrection from the dead. (Philippians 3:7-11 NRS) Conservative Paul? • Romans 13:1 Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God. 2 Therefore whoever resists authority resists what God has appointed, and those who resist will incur judgment. 3 For rulers are not a terror to good conduct, but to bad. Do you wish to have no fear of the authority? Then do what is good, and you will receive its approval; 4 for it is God's servant for your good. But if you do what is wrong, you should be afraid, for the authority does not bear the sword in vain! It is the servant of God to execute wrath on the wrongdoer. 5 Therefore one must be subject, not only because of wrath but also because of conscience. 6 For the same reason you also pay taxes, for the authorities are God's servants, busy with this very thing. 7 Pay to all what is due them-- taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. Is Rome Enemy or Friend? • This has been the basis of much Christian accommodation of and submission to the state – this has to be understood in the context of the provisional nature
58 of reality in Paul’s apocalyptic worldview and the miniscule size of the Christian community in comparison to the Roman Empire. The good interpretation: even emperors and magistrates are answerable to God. Rulers and their cohorts are not themselves divine • How is Rom 13:1-7 to be understood? Letter is clearly an indictment of Roman imperial claims • Roman imperial ideology spoke of a “golden age”; the return of Faith and Justice; Law and Right • Roman poets: “Kindly justice returns to the earth”; “Peace in her fullness shall come” • The justice of God (1:17) is contrasted with the injustice and impiety of human society (1:18-32) Life in the New Age • Romans 12:15 Rejoice with those who rejoice, weep with those who weep. 16 Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are. 17 Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. 18 If it is possible, so far as it depends on you, live peaceably with all. 19 Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, "Vengeance is mine, I will repay, says the Lord." 20 No, "if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads." 21 Do not be overcome by evil, but overcome evil with good. • This is the key to how Paul intends his communities to interact with the world – leave revenge or retribution to God; live lives so upright and holy that evil is overcome Love = Being Awake • Romans 13:8 Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. 9 The commandments, "You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet"; and any other commandment, are summed up in this word, "Love your neighbor as yourself." 10 Love does no wrong to a neighbor; therefore, love is the fulfilling of the law. 11 Besides this, you know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; 12 the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light; 13 let us live honorably as in the day, not in revelling and drunkenness,
59 not in debauchery and licentiousness, not in quarrelling and jealousy. 14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.
• NRS Romans 16:1 I commend to you our sister Phoebe, a deacon of the church at Cenchreae, 2 so that you may welcome her in the Lord as is fitting for the saints, and help her in whatever she may require from you, for she has been a benefactor of many and of myself as well. 3 Greet Prisca and Aquila, who work with me in Christ Jesus, 4 and who risked their necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles. 5 Greet also the church in their house. Greet my beloved Epaenetus, who was the first convert in Asia for Christ. 6 Greet Mary, who has worked very hard among you. 7 Greet Andronicus and Junia, my relatives who were in prison with me; they are prominent among the apostles, and they were in Christ before I was. 8 Greet Ampliatus, my beloved in the Lord. 9 Greet Urbanus, our co-worker in Christ, and my beloved Stachys. 10 Greet Apelles, who is approved in Christ. Greet those who belong to the family of Aristobulus. 11 Greet my relative Herodion. Greet those in the Lord who belong to the family of Narcissus. 12 Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord. 13 Greet Rufus, chosen in the Lord; and greet his mother-- a mother to me also. 14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers and sisters who are with them. 15 Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16 Greet one another with a holy kiss. All the churches of Christ greet you. The Misogynist’s Colleagues! • Phoebe the Deaconess (note Pliny’s arrest of the two deaconesses) • Prisca – fellow worker and risked her neck for Paul • Mary worked hard among Romans • Tryphaena and Tryphosa worked in the Lord as did the beloved Persis • Junia the apostle Junia or Junias? • KJV Romans 16:7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me. • NIV Romans 16:7 Greet Andronicus and Junias, my relatives who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was.
60 • RSV Romans 16:7 Greet Andronicus and Junias, my kinsmen and my fellow prisoners; they are men of note among the apostles, and they were in Christ before me. • NRS Romans 16:7 Greet Andronicus and Junia, my relatives who were in prison with me; they are prominent among the apostles, and they were in Christ before I was. • GNT Romans 16:7 avspa,sasqe VAndro,nikon kai. VIounia/n tou.j suggenei/j mou kai. sunaicmalw,touj mou( oi[tine,j eivsin evpi,shmoi evn toi/j avposto,loij( oi] kai. pro. evmou/ ge,gonan evn Cristw/|Å Junia • Ancient sources attest to feminine reading • John Chrysostum praised the wisdom of this women who was honored with the title apostle • Middle ages – changing of accent to render it masculine
Cosmic Christ • Colossians and Ephesians are thought by approximately 60% of scholars to be deutero-Pauline. Some hold that they are written by others while Paul was in prison (59-60 CE) others some time later (80 CE). • Differ by style, vocabulary, and theology • Very high Christology • Realized eschatology – no future orientation. It appears that the eschatological event has already occurred Christ has reconciled the entire world • The church is portrayed as universal and cosmic
Cosmic Christ • Both Colossians and Ephesians are considered by most scholars as deutero- Pauline • The eschatology is of a realized nature • Sharp contrasts with the old way of living and the old self, and the new humanity according to the likeness of Christ • Note household codes – conservative in nature and borrowing much from surrounding culture. Christ as head; family and community also hierarchical • At the same time, surrounding culture is evil. Light/darkness motif. • Strong ascetical spirituality The Forerunner • Rescued from power of darkness and into the Kingdom of God’s beloved Son
61 1:12-14 • Christ has reconciled all to God vv. 19-20 • Christ is the exemplar of the renewed humanity Firstborn • NRS Colossians 1:15 He is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers-- all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross. Spiritual Thrills • Danger – some are offering various mystical experiences based upon ascetical practices • Warning against empty philosophy and conceit based on elemental spirits (stoicheia) cf. Gal 5:9. Freedom in Christ is freedom from enslavement to spiritual powers Assumed into Christ • NRS Colossians 2:9 For in him the whole fullness of deity dwells bodily, 10 and you have come to fullness in him, who is the head of every ruler and authority. 11 In him also you were circumcised with a spiritual circumcision, by putting off the body of the flesh in the circumcision of Christ; 12 when you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead. 13 And when you were dead in trespasses and the uncircumcision of your flesh, God made you alive together with him, when he forgave us all our trespasses, 14 erasing the record that stood against us with its legal demands. He set this aside, nailing it to the cross. 15 He disarmed the rulers and authorities and made a public example of them, triumphing over them in it. Clothed with Love • NRS Colossians 3:12 As God's chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. 13 Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. 14 Above all, clothe yourselves with love, which binds everything together in perfect harmony. New Humanity
62 • NRS Colossians 3:10 and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator. 11 In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all! Ephesians • Divine election – being chosen by God – strongly linked with moral and spiritual life (1:3-14) • Constant emphasis on distinguishing moral and spiritual lives from the way Gentiles live: 4:17 Now this I affirm and insist on in the Lord: you must no longer live as the Gentiles live, in the futility of their minds. 18 They are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart. 19 They have lost all sensitivity and have abandoned themselves to licentiousness, greedy to practice every kind of impurity. Walk in Love • NRS Ephesians 5:1 Therefore be imitators of God, as beloved children, 2 and live in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God. • GNT Ephesians 5:1 gi,nesqe ou=n mimhtai. tou/ qeou/ w`j te,kna avgaphta. 2 kai. peripatei/te evn avga,ph|( kaqw.j kai. o` Cristo.j hvga,phsen h`ma/j kai. pare,dwken e`auto.n u`pe.r h`mw/n prosfora.n kai. qusi,an tw/| qew/| eivj ovsmh.n euvwdi,ajÅ Mystery of God’s Grace • Ephesians 3:2 for surely you have already heard of the commission of God's grace that was given me for you, 3 and how the mystery was made known to me by revelation, as I wrote above in a few words, 4 a reading of which will enable you to perceive my understanding of the mystery of Christ. 5 In former generations this mystery was not made known to humankind, as it has now been revealed to his holy apostles and prophets by the Spirit: 6 that is, the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel. • Emphasis on grace in 1:7; 2:5, 8: Ephesians 1:7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 2:5 even when we were dead through our trespasses, made us alive together with Christ-- by grace you have been saved-- 2:8 For by grace you have been saved through faith, and this is not your own doing; it is the gift of God-- Household Codes • Col 3:1-4:6 and Eph 4:1-6:20 • A slightly Christianized version of Hellenistic household codes – stoics and
63 others could probably have agreed with most of it • Reflected in 1 Tim 2:8-5; 6:1-2; Titus 2:1-10; 1 Peter 2:18-3:7 • The church is now preparing for a long wait: how to live the Christian life in a hostile environment But it’s in the Bible! • Problematic: submission of wives; submission of slaves • Note that Eph 5:21 tempers what it takes from Col 3:18-19 – now christological: • Ephesians 5:21 Be subject to one another out of reverence for Christ. • Colossians 3:18 Wives, be subject to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and never treat them harshly. But it’s in the Bible 2 • These codes are not found in the undisputed letters of Paul • Part of the reason is that Paul’s eschatology anticipated the imminent parousia • These codes mirror the culture of the times – although an egalitarian society was the ideal, the church in the end was not able to completely transcend its culture and society Paul Revisited • Paul is complex and at times enigmatic • Paul is passionate • Paul is a genius • Paul is a very difficult and intolerant man • Paul is a flawed but extraordinary human being • Paul deserves a careful study and fair hearing rather than either slavish veneration or flippant dismissal
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