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Journal articles on the topic 'Interpretations Corinthians'
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1
Graves, Daniel F. "1 Corinthians 14:26-40 in the Theological Rhetoric of the Admonition Controversy." Perichoresis 12, no. 1 (June 1, 2014): 19–37. http://dx.doi.org/10.2478/perc-2014-0002.
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ABSTRACT This paper discusses competing notions of the concept of ‘order’ in the Admonition Controversy with respect to the interpretation of the decorum of 1 Corinthians 14:26-30, a text principally concerned with order in worship. As the controversy ensued the understanding of ‘order’ broadened to include church discipline and polity, both Puritan and Conformist alike constructed their polemic with a rhetorical appeal to the Pauline text in question-interpretations at odds with each other. Furthermore, both sides understood their interpretation as standing faithfully in the tradition of Calvin. This paper follows the appeals to 1 Corinthians 14:26-40 by Advanced Protestants and Conformists from its use in the treatise ‘Of Ceremonies’ found in the Book of Common Prayer, through the Admonition to the Parliament, the responses of John Whitgift and Thomas Cartwright, and finally Richard Hooker’s Preface to the Lawes of Ecclesiastical Politie.
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Harris, Steven Edward. "The word(s) the Spirit gives: Lutheran and Reformed exegesis of 1 Corinthians 2:13." Scottish Journal of Theology 70, no. 3 (August 2017): 295–309. http://dx.doi.org/10.1017/s0036930617000308.
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AbstractDistinctive Lutheran and Reformed theologies of the relationship between Word and Spirit influenced the history of Protestant exegesis of 1 Corinthians 2:13, which states, ‘we speak not in words taught by human wisdom, but in those taught by the Spirit’. The interpretation of the time of the Spirit's teaching (past or present) and the identity of the words taught (scripture or preaching/teaching) are seen to depend upon and develop these respective Lutheran and Reformed theologies. The essay concludes with a brief evaluation of the adequacy of these interpretations in light of the divine economy and some ecumenical considerations.
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Beed, Cara, and Clive Beed. "Peter Singer's Interpretation of Christian Biblical Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 2, no. 1 (1998): 53–68. http://dx.doi.org/10.1163/156853598x00055.
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AbstractPeter Singer's (1990 and 1993) interpretations of Biblical texts dealing with the natural world are evaluated in the light of recent Biblical scholarship. The texts in question are among those in the Bible relating to Christian ethical teaching about the natural world. The specific texts Singer examined concern the meaning of dominion and the flood of the earth in the book of Genesis in the Old Testament, particular teaching by the apostle Paul in the book 1 Corinthians in the New Testament, and certain actions by Jesus in the New Testament book of Mark. Singer's interpretations have a lengthy pedigree commonly used to hold Biblical teaching partly responsible for adverse Western attitudes to nature. This article argues that such interpretations contradict a deal of recent Biblical scholarship on the texts at issue.
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Oropeza, B. J. "When Will the Cessation of Speaking in Tongues and Revelatory Gifts Take Place?" PNEUMA 40, no. 4 (December 12, 2018): 489–97. http://dx.doi.org/10.1163/15700747-04004001.
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Abstract This article discusses recent interpretations of 1 Corinthians 13:8–10, particularly those of biblical scholars Daniel B. Wallace and James W. Scott. Both scholars advocate for the cessation of speaking in tongues, and they avoid the classic argument that the “perfect” in this passage refers to the close of the biblical canon and full revelation of Scripture. Rather, Wallace argues from the middle voice in Greek for the early cessation of speaking in tongues, and Scott argues from the delayed Parousia for the cessation of tongues and revelatory gifts. This article responds to their arguments and reaffirms that Paul is claiming here that speaking in tongues and revelatory gifts will not cease until the Parousia takes place.
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Cleveland, W. Scott. "Do Everything for the Glory of God." Religions 12, no. 9 (September 13, 2021): 754. http://dx.doi.org/10.3390/rel12090754.
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St. Paul writes, “whatever you do, do everything for the glory of God (1 Corinthians 10: 31 NABRE).” This essay employs the work of St. Thomas Aquinas and the recent philosophical work of Daniel Johnson (2020) on this command to investigate a series of questions that the command raises. What is glory? How does one properly act for glory and for the glory of another? How is it possible to do everything for the glory of God? I begin with Aquinas’ account of glory and the pursuit of glory for God’s glory and Aquinas’s answers to some of the above questions that can be drawn from his discussion in De Malo. I defend Aquinas against criticisms from Daniel Johnson and present his own interpretation of the command. I advance the discussion through adding two additional interpretations that do not rely on a controversial assumption Johnson makes. Next, I address the puzzle of how we can intend everything for the glory of God using Aquinas’s three-fold account of intention. Finally, I discuss the relation between charity and the desire for God’s glory and how regular, actual intentions of one’s actions for the glory of God increases charity.
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Green, Chris E. W. "Does (Not) Nature Itself Teach You?" PNEUMA 38, no. 4 (2016): 456–75. http://dx.doi.org/10.1163/15700747-03804002.
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This article explores the theological and pastoral significance of a notoriously troubled and troubling text, 1 Corinthians 11:2–16, asking what this text’s difficulties have to teach us about the purpose of Scripture in the church’s life of worship and witness. It does so, first, by an explication of the text’s “literal sense,” and then by examination of its effective history, especially as exemplified in the works of John Chrysostom, Thomas Aquinas, John Calvin, and Karl Barth. This, in turn, leads to a brief survey of various modern interpretations, such as those offered by Gordon Fee, William Webb, and Lucy Peppiatt. Finally, the article turns to the construction of a possible alternative reading, one that is hopefully better fitted to pentecostal spirituality and theology and, just for that reason, also holds ecumenical promise.
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Kaplan, Jonathan. "Comfort, O Comfort, Corinth: Grief and Comfort in 2 Corinthians 7:5–13a." Harvard Theological Review 104, no. 4 (October 2011): 433–45. http://dx.doi.org/10.1017/s0017816011000393.
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Paul's correspondence with the Corinthian congregation chronicles the story of an absent leader trying to encourage an often wayward congregation to hold fast to his message of God's reconciling action in Jesus. As the conclusion to 2 Cor 2:14–7:4,1a unit in which Paul explores the nature of his apostolic relationship with the Corinthian congregation, 2 Cor 7:5–13a portrays Paul's pastoral relationship with the Corinthians as near its breaking point.2In this passage, Paul looks back to a time (before his current tentative reconciliation with the Corinthians) when Paul's trusted associate Titus had brought him comforting news of the Corinthians’ repentance and renewed faithfulness to the Pauline apostolate.3Previous studies of Paul's practice of pastoral care in 2 Corinthians have focused on comparing his approach with those advocated in Greco-Roman philosophy. Other studies of 2 Corinthians have attempted to uncover the background of Paul's theology of reconciliation in Isaiah and other texts from Israel's scriptures and have emphasized his appropriation here of the Isaianic motif of comfort from the so-called “Book of Consolation” (Isaiah 40–55). Through an examination of Paul's language of grief (λυπέω/λύπη) and comfort (παρακαλέω/παράκλησιϛ) in 2 Cor 7:5–13a, however, a more complex picture of the roots of Paul's approach to the care of the Corinthian congregation emerges. As I will show, Paul's language of grief and comfort in 2 Cor 7:5–13a differs from broader Greco-Roman understandings of these concepts, such as those we find in the writings of Epictetus. In this pericope Paul draws on his interpretation of the cycle of grief and comfort in not just Second Isaiah but also Lamentations 1–2 in order to call the Corinthians back to faithfulness to the gospel and to give voice to their own experience of loss and consolation.
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Sowers, Brian P. "Prison, Where Is Thy Victory? A Black Panther Theology of Mass Incarceration." Harvard Theological Review 113, no. 1 (December 27, 2019): 24–44. http://dx.doi.org/10.1017/s0017816019000336.
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AbstractOn 12 July 1969, Huey P. Newton, cofounder of the Black Panther Party, wrote “Prison, Where Is Thy Victory?,” a socialist critique of America’s penal system that focused on its inability to rehabilitate prisoners. Beyond its explicit rejection of American capitalism, his essay, with its very title, also invokes two passages from the Bible—Paul’s epistle to the Corinthians (1 Cor 15:55) and the book of the prophet Hosea (Hos 13:14) —although Newton never elaborates on their allusive force. Intertextually bound to Newton’s title, these biblical passages function as a type of guiding lens through which “full-knowing readers” can engage Newton’s treatment of mass incarceration. This essay provides such an intertextual reading of “Prison” vis-à-vis 1 Cor 15 and Hos 13, with particular attention to the ways Newton’s biblical models simultaneously enrich and complicate interpretations of “Prison.”
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Anderson, Gary. "Celibacy or Consummation in the Garden? Reflections on Early Jewish and Christian Interpretations of the Garden of Eden." Harvard Theological Review 82, no. 2 (April 1989): 121–48. http://dx.doi.org/10.1017/s0017816000016084.
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The interpretation of Adam and Eve's sexual life was a matter of some concern for early Jewish and Christian exegetes. As Louis Ginzberg observed, several Jewish pseudepigraphical works as well as the writings of many of the early Church Fathers “presuppose that not only the birth of the children of Adam and Eve took place after the explusion from paradise (Gen 4:1ff), but that the first ‘human pair’ lived in paradise without sexual intercourse.” The reasons for such an exegesis are not difficult to discern. The Garden of Eden was not simply a story about the primeval world; it could also function as a metaphor for the world-to-come. Hence the Garden was a paradigm for the ideal world of the eschaton, a world one should attempt to actualize or bring into existence now. Because Christians believed that the next world was devoid of marriage (Luke 20:27–40), it followed that the Garden was as well. In addition to this reason, Christians were also exhorted to abstain from marriage as a concession to the apocalyptic ferment of the present world (1 Corinthians 7).
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HAYS, RICHARD B. "THE CONVERSION OF THE IMAGINATION: SCRIPTURE AND ESCHATOLOGY IN 1 CORINTHIANS." New Testament Studies 45, no. 3 (July 1999): 391–412. http://dx.doi.org/10.1017/s0028688598003919.
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This article argues two major theses: (1) Paul was trying to teach the Corinthian church to think eschatologically; (2) Paul was trying to teach the Corinthian church to reshape its identity in light of Israel's Scripture. These theses entail two important corollaries: (1) the Corinthians did not have an ‘overrealized eschatology’; (2) scholars who contend that Paul engaged in OT interpretation only when his hand was forced by Judaizing opponents cannot explain Paul's rich and varied use of Scripture in 1 Cor. These theses are explained and defended with reference to 1 Cor 10.1–22; 1.18–31 and 5.1–13.
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Kwon, Oh-Young. "Discovering the Characteristics of Collegia—Collegia Sodalicia and Collegia Tenuiorum in 1 Corinthians 8, 10 and 15." Horizons in Biblical Theology 32, no. 2 (2010): 166–82. http://dx.doi.org/10.1163/187122010x529480.
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AbstractIn 1 Corinthians 8, 10 and 15 Paul appears to argue against some of the Corinthian Christians who would have regarded their Christian community as analogous to a sort of voluntary collegia in the first century Greco-Roman world. Some characteristics of the collegia are exhibited in these chapters. Especially 8:1-13 and 10:1-22 contains the characteristics of collegia sodalicia, while 15:29 comprises those of collegia tenuiorum. This finding provides an alternative to the current scholarly interpretation of the Pauline description of the Corinthians’ eating food sacrificed to idols (1 Cor 8:1-13 and 10:1-22) and of their engagement in baptism for (or on behalf of) the dead (1 Cor 15:29).
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Morray-Jones, C. R. A. "Paradise Revisited (2 Cor 12:1–12): The Jewish Mystical Background of Paul's Apostolate Part 1: The Jewish Sources." Harvard Theological Review 86, no. 2 (April 1993): 177–217. http://dx.doi.org/10.1017/s0017816000031151.
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The theory that the background of Paul's rapture into paradise (2 Corinthians 12) is indicated by the rabbinic story of four men who entered a garden, park, or orchard (pardes), which is found in collections of traditions associated with “merkabah mysticism,” is by no means new. First proposed by Wilhelm Bousset, the theory was developed by Hans Windisch and Hans Bietenhard, but has come to be associated with Gershom G. Scholem. Although a few scholars have subsequently referred to Jewish mysticism in their interpretations of Paul, the subject on the whole has figured only at the periphery of the map of Pauline studies as a puzzling and little exploredterra incognitaof marginal or, at best, uncertain relevance to the whole. Growing recognition of the importance of apocalyptic for our understanding of Paul now makes it imperative that this unknown territory be explored. Following the publication of Alan F. Segal's recent book, it is clear that Jewish mysticism must occupy a more central place than has previously been the case in any reconstruction of the matrices of Paul's experience and thought.
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Mihăilă, Corin. "Apollos’ Function in 1 Corinthians 1-4." Perichoresis 17, s2 (July 1, 2019): 51–62. http://dx.doi.org/10.2478/perc-2019-0036.
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Abstract The dissensions in the Corinthian church bring up the question of the mention of Apollos’ name in Paul’s argument against the partisan spirit. Over time, there have been different proposals as to the role that Apollos had in the dissensions as well as his function in the argument of 1 Corinthians 1-4. Some say that Paul and Apollos were rivals and thus Paul formulates his argument against dissensions as a subtle attach on Apollos and his party. Others say that Apollos’ role in the dissensions is a more indirect one, give his modus operandi. Apollos is seen as a preacher characterized by rhetorical skill (cf. Acts 18:24-28), who has made a great impression on the Corinthian congregation especially on those of a certain high social status, who have used Apollos against the less skillful Paul in order to advance their honor. Thus, in this view, Apollos is seen as having an unintentional and indirect role in the dissensions, being played by some in the congregation. Others, however, see Apollos as having no role in the dissensions, the mention of his name by Paul being only as a way of example and with direct application to others. This view is based on a certain interpretation of meteschēmatisa in 1 Corinthians 4:6. An analysis of these views and their supporting arguments leads us to believe that the fault for the dissensions falls not on Apollos, but on the Corinthians. Paul and Apollos share a close collaboration in the mission work; it is the Corinthians who have pitched one against the other.
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Kurek-Chomycz, Dominika. "The Sweet Scent of the Gospel in the Didache and in Second Corinthians: Some Comments on Two Recent Interpretations of the Stinoufi Prayer in the Coptic Did. 10.8." Vigiliae Christianae 63, no. 4 (2009): 323–44. http://dx.doi.org/10.1163/157007208x377256.
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AbstractThe Coptic Didache excerpt, and the so called stinoufi prayer in particular, remain a contentious issue. In this essay two of the interpretations that have been proposed, by Joseph Ysebaert and Alistair Stewart-Sykes, respectively, are reassessed. I argue that not only the stinoufi prayer, but also 2 Cor 2:14-16 is best understood against the sapiential tradition of associating Wisdom with fragrance. In Did. 10.8, like in the Pauline passage, the notion of the aroma most likely refers to the gospel. Thus even though it may not be possible to establish a direct dependence, some relationship between the Pauline metaphor and the stinoufi prayer cannot be excluded.
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Holmes, Stephen R. "The Nature of Theology and the Extent of the Atonement." Perichoresis 16, no. 4 (December 1, 2018): 3–18. http://dx.doi.org/10.2478/perc-2018-0020.
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Abstract This article considers the post-Reformation debates over the extent of the Atonement. It traces the origins of these debates from the articles of the Arminian Remonstrance of 1610 through the declarations of the supporters of the Synod of Dort in 1618-19. The debate is then considered in relation to an English Baptist context, and specifically the exegetical dispute over the meaning of the word ‘all’ in 2 Corinthians 5:14-15 and Romans 3:23-4. Three options are examined and the various difficulties in arbitrating between these various interpretations. Recognising these difficulties, the article goes on to explore the relationship between scriptural exegesis and theology with reference to the formulation of the ecumenical doctrine of the Trinity in the fourth century. It argues that while theology should always attempt to be consistent with the exegetical data on occasion it proves inconclusive, as in the case of the debate over the extent of the atonement. In such cases the role of theology becomes one of mediation as it seeks a way of reading the texts of Scripture that allows them to be heard without contradicting each other. Again, this is illustrated from the fourth century and the Christology of Basil of Caesarea and Gregory of Nyssa. Returning to the question of atonement with this understanding of the task of theology the article seeks to propose a way to reconcile the biblical texts which speak of the atonement as both universal and limited.
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Busch, Austin. "THE FIGURE OF EVE IN ROMANS 7:5-25." Biblical Interpretation 12, no. 1 (2004): 1–36. http://dx.doi.org/10.1163/156851504322887663.
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AbstractRom. 7:7-25 functions as a prosopopoiia in which Paul rhetorically assumes the identity of Eve in the scene of the primeval transgression. While most Hellenistic biblical interpreters associated Eve with "feminine" passivity, Paul in Romans 7 (and to a lesser degree in 2 Corinthians 11) calls this simplistic association into question by drawing attention to an element of ("masculine") activity in her experience that other interpreters either overlooked or could not satisfactorily account for in their interpretations of her story. In Rom. 7:7-13 Eve in the scene of the primeval transgression (Genesis 2-3) becomes a figure of passivity and activity paradoxically conflated. In the following verses (7:14-25) Paul manipulates this conflation in order to illustrate the ego or self split under sin. Observing the unique way in which Paul employs the figure of Eve in Rom. 7:5-25 allows us to read the passage as a meditation on the primeval transgression offering a new perspective on the relationship between the self under sin and the law. This relationship bears deep structural similarities to the relationship of the infant to its mirror image that Jacques Lacan examines in his lecture "The Mirror Stage as Formative of the Function of the I" and a comparison between the two will clarify Paul's discussion of the connection between the self, the law, and sin in Rom. 7:5-25.
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Thrall, Margaret E. "Book Reviews : Interpretation of 2 Corinthians." Expository Times 99, no. 9 (December 1988): 279–80. http://dx.doi.org/10.1177/001452468809900909.
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Rhodes, Michael J. "Arranging the Chairs in the Beloved Community: The Politics, Problems, and Prospects of Multi-Racial Congregations in 1 Corinthians and Today." Studies in Christian Ethics 33, no. 4 (June 26, 2019): 510–28. http://dx.doi.org/10.1177/0953946819859715.
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If racism is America’s original sin, it is also one of America’s most pressing contemporary problems. Indeed, Edwards’ recent research suggests that even intentionally multi-racial congregations often reproduce and reinforce white hegemony rather than undermine it. In this article, I first bring Edwards’ sociological research into dialogue with the theological critiques of racism within the ecclesia raised by Jennings and Sanders. I then offer a theological interpretation of 1 Corinthians 11:17–12:26 from the social location of American multi-racial churches subject to and complicit with racism for the purpose of those churches’ missional embodiment of an alternative politics. I argue that Paul critiques the church for gathering in ways more Corinthian than Christian. The solution is for the church to rearrange its communal life together in line with the eschatological ‘logic of the cross’. Such a cruciform community affords greater honor within the ecclesia precisely to those who lack it in the broader culture. In the concluding section, I consider how contemporary multi-racial churches might live out this ‘militant, reconciling ecclesiology’ today.
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Suh, Michael K. W. "Τὸ πνεῦµα in 1 Corinthians 5:5: A Reconsideration of Patristic Exegesis." Vigiliae Christianae 72, no. 2 (March 12, 2018): 121–41. http://dx.doi.org/10.1163/15700720-12341332.
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Abstract This article questions the assumption that there was a standard patristic interpretation regarding the identity of “spirit” in 1 Corinthians 5:5 (ἵνα τὸ πνεῦµα σωθῇ ἐν τῇ ἡµέρᾳ τοῦ κυρίου). Recent scholarship on 1 Corinthians 5 either fails to provide a fair representation of the available data or ignores the patristic exegesis altogether. The present essay addresses this deficiency in current scholarship by presenting the varieties of ways that early Christians read and interpreted “spirit” in 1 Cor 5:5.
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Wenno, Vincent Kalvin. "Persoalan Pengudusan Pasangan dalam Pernikahan Beda Agama: Kritik Sosio-Historis 1 Korintus 7:12-16." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 5, no. 2 (April 1, 2021): 210–21. http://dx.doi.org/10.30648/dun.v5i2.314.
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Abstract. This study describes the marriage legality between Christian and non-Christian in Corinth. The text that is used as a focus for interpretation is 1 Corinthians 7:12-16, by using the socio-historical criticism. The text was chosen because it talked about the marriage of different beliefs that took place in the City of Corinth. To interpret text by the socio-historical criticism, things to consider are: First, the background of the social and historical context and mixed marriage in Corinth. Second, the problem of holiness and divorce in marriage in Corinth. Based the study, it can be explained that Paul's understanding of the sanctity of Christian marriage is a way to make a border between holiness and unholiness in pluralistic Corinthian society.Abstrak. Tulisan ini menguraikan persoalan keabsahan pernikahan antara orang Kristen dan bukan Kristen di Kota Korintus. Fokus teks yang menjadi acuan penafsiran adalah 1 Korintus 7:12-16, dengan menggunakan pendekatan tafsir sosio-historis. Teks tersebut dipilih karena berbicara menyangkut pernikahan berbeda keyakinan yang terjadi di Kota Korintus. Untuk menafsirkan teks dengan sosio-historis, maka hal yang diperhatikan adalah latar belakang konteks sosial-historis dan pernikahan campuran di Korintus, serta masalah kekudusan dan perceraian dalam pernikahan di Korintus. Berdasarkan hasil studi, maka dapat dijelaskan bahwa pemahaman Paulus tentang kudusnya pernikahan Kristen adalah cara menarik batas antara kudus dan cemar dalam masyarakat Korintus yang majemuk.
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Fiorenza, Elisabeth Schüssler. "Rhetorical Situation and Historical Reconstruction in 1 Corinthians." New Testament Studies 33, no. 3 (July 1987): 386–403. http://dx.doi.org/10.1017/s002868850001434x.
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In the past fifteen years or so New Testament scholars have sought to balance the predominantly historical orientation of biblical studies with insights and methods derived from literary studies and literary criticism. In addition, discussions of hermeneutics and pastoral ‘application’ have attempted to replace the overall framework of meaning that has been eroded by the eclipse of biblical theology understood as salvation history. Finally, the studies of the social world of early Christianity have focused anew on the social-political situation and economic-cultural conditions of the New Testament writers and their communities. However, these discussions have not yet led to the formulation of a new integrative paradigm in biblical interpretation. This paper seeks to contribute to this three-pronged discussion by utilizing rhetorical criticism for the interpretation of Paul's first extant letter to the community of Corinth. My main goal is thereby not to add a ‘new interpretation’ to the many variant readings of 1 Corinthians but to explore the questions, methods, and strategies involved in the interpretation of the letter.
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Derrett, J. Duncan M. "Judgement and 1 Corinthians 6." New Testament Studies 37, no. 1 (January 1991): 22–36. http://dx.doi.org/10.1017/s0028688500015307.
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There are problems with the text and interpretation of 1 Cor 6. 1–11 which call for a reappraisal of Paul's injunctions regarding the maintenance of discipline at Corinth. Doubts as to the meaning of words, even the punctuation, can be solved if one undertakes the unexpected, and places the problem at 1 Cor 5 along with that at 6. 1–11 (not neglecting ch. 7), and takes seriously words hitherto glossed over in the interests of a much more familiar conception of Paul's intentions. First we should consider the situation in which they all were, and finally we shall look into the risks Paul has obviously taken.
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Kirk, Alexander N. "Building with the Corinthians: Human Persons as the Building Materials of 1 Corinthians 3.12 and the ‘Work’ of 3.13-15." New Testament Studies 58, no. 4 (September 11, 2012): 549–70. http://dx.doi.org/10.1017/s0028688512000070.
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The consensus interpretation of 1 Corinthians 3.12–15 assumes that the building materials of 3.12 and the ‘work’ of 3.13–15 refer to the activity of the builders, usually understood as their preaching, teaching, or evangelism. This interpretation, however, leads to severe theological problems in 3.15. An alternative reading, suggested by Adolf Schlatter but largely ignored since, views the building materials and ‘work’ as human persons. This article bolsters Schlatter's reading with contextual, linguistic, theological, and patristic support. Four potential objections to this reading are then met.
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Jeong, Donghyun. "1 Corinthians 15:35-58 : An Assessment of Stoic Interpretation." Korean Journal of Christian Studies 109 (July 31, 2018): 45–70. http://dx.doi.org/10.18708/kjcs.2018.07.109.1.45.
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Litwa, M. David. "Paul's Mosaic Ascent: An Interpretation of 2 Corinthians 12.7–9." New Testament Studies 57, no. 2 (March 4, 2011): 238–57. http://dx.doi.org/10.1017/s0028688510000342.
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This essay offers a reading of 2 Cor 12.7–9 in light of a rabbinic story of Moses' ascent to heaven (b. Šabb.88b-89a). After an exploration of Moses in 2 Corinthians the author argues that vv. 7–9, like vv. 2–4, constitute an ascent report (vv. 2–4). This ascent report, it is maintained, is structurally parallel to Moses' heavenly ascent inb. Šabb.88b-89a. Early traditions of Moses' ascent to heaven and dominance over angels suggest that Paul knew a form of the Mosaic ascent, and parodied it to highlight his weakness and paradoxical authority in vv. 7–9.
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Sarwono, Sarwono. "PERSPEKTIF RASUL PAULUS TENTANG BERBAHASA ROH BERDSARKAN 1 KORINTUS 14." Manna Rafflesia 2, no. 1 (October 31, 2015): 11–21. http://dx.doi.org/10.38091/man_raf.v2i1.53.
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The gift of speaking in tongues is a message to the body of Christ which is given in tongues and is not understood by the user. Therefore, it must be followed by an interpretation by the language understood by the congregation. The gift of tongues is usually news of a prophecy for the Lord's church and must be followed by an interpretation. If the gift of tongues is not followed by an interpretation, it cannot build up the church. Therefore, the author will discuss the apostle Paul's perspective on tongues based on 1 Corinthians 14.
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Strawbridge, Jennifer R. "How the Body of Lazarus Helps to Solve a Pauline Problem." New Testament Studies 63, no. 4 (September 12, 2017): 588–603. http://dx.doi.org/10.1017/s0028688517000169.
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While the locus classicus for early Christian arguments concerning resurrection of the flesh is Paul's first Corinthian letter, the statement in 15.50 that ‘flesh and blood cannot inherit the kingdom of God’ complicates early Christian understandings of resurrection and its form. Such explicit denial of fleshly inheritance and resurrection within Paul's writings leads to widely conflicting interpretations of this Corinthian passage. Consequently, early Christian writers such as Irenaeus, Tertullian and Augustine engaged other New Testament texts such as John 11 in order to subvert the claim of 1 Cor 15.50 and develop their argument for fleshly resurrection.
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Bash, Anthony. "A Psychodynamic Approach to the Interpretation of 2 Corinthians 10–13." Journal for the Study of the New Testament 24, no. 1 (September 2001): 51–67. http://dx.doi.org/10.1177/0142064x0102400103.
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Jovanovic, Zdravko. "The notion of faith (πιστισ) in the first epistle to the Corinthians of St Clement of Rome." Zbornik Matice srpske za drustvene nauke, no. 166 (2018): 195–205. http://dx.doi.org/10.2298/zmsdn1866195j.
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The First Epistle to the Corinthians of St Clement of Rome is one of the most ancient patristic documents from the body of texts of Christian literature. It reflects diversified theological and cultural issues from the turbulent transitional period, from the apostolic to the post-apostolic era of the primitive Christianity. What triggered the writing of the epistle was the unrest and upheaval in the Corinthian community of Christians caused by the illegitimate deposal of some of the local presbyters. In the epistle, the subject of respect for the ecclesial structures and the hierarchical order is directly connected to the notion of the authentic faith. In this context, the present paper offers a presentation of an early Christian attitude of connecting the faith (??????) with a distinct ethos which the author of the Epistle illustrates by means of exegesis of paradigmatic Old and New Testament texts. The resolution of conflict, which is Clement?s primary goal, is reconstructed by means of examining his mode of combining the faith with works or with practical manifestation which implies sociological and not merely individual and intro?spective connotations. A faith put in practice should unequivocally be manifested by the strive for concord and peace, by a practice of humility, gentleness, hospitality, obedience, and other virtues which build cohesion, instead of destruction, in the community of Christians. A contribution of the present paper is to be found mainly in the analysis of Clements?s theological interpretation of tension between faith and works which was prominent in the earliest New Testament and Patristic writings, but also in the contemporary theological thought as well.
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Siregar, Benget Parningotan. "KAJIAN BIBLIKA 2 KORINTUS 6:4-10: MAKNA PENDERITAAN BAGI HAMBA TUHAN DALAM PELAYANAN." Phronesis: Jurnal Teologi dan Misi 4, no. 1 (June 24, 2021): 100–113. http://dx.doi.org/10.47457/phr.v4i1.131.
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An ideal minister of God should be prepared to take up the cross and deny everything, just as Paul suffered so much in his ministry. However, nowadays many servants are afraid to experience suffering, the problem is they do not want to suffer, are afraid, worry, that is what causes Christ's servants or God's servants not to preach the gospel. So with that, the author is motivated to examine 2 Corinthians 6: 4-10, which describes Paul's suffering to answer the problem of God's servant that is happening in the field. In this study, the authors used a qualitative and descriptive-Bibliological approach. To get data related to the problem of servants of God who are afraid to experience suffering in their ministry. The author also uses literature study to obtain information about the evangelism carried out by the apostle Paul, but the researcher first examines 2 Corinthians 6: 4-10. The results of the interpretation of 2 Corinthians 6: 4-10 are: a servant who is able to show himself as a servant who is ready to suffer, as a good servant must have perseverance in facing suffering, as a servant who is able to endure and continue to serve in the midst of the suffering that occurs in his life.
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Szymik, Stefan Henryk. "The Corinthian Opponents of the Resurrection in 1 Cor 15:12." Biblical Annals 10, no. 3 (April 9, 2020): 437–56. http://dx.doi.org/10.31743/biban.8675.
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The paper contributes to the discussion regarding the Corinthian opponents of the resurrection of the dead (1 Cor 15:12). In particular, it attempts to re-examine the thesis of the Epicurean framework of this controversy. The first part focuses on the main lines of interpretation of 1 Cor 15:12 and the presentation of the Epicurean thesis. It is followed by an analysis of Paul’s polemical statements against the thesis of his Corinthian opponents, “there is no resurrection of the dead” (1 Cor 15:12; cf. vv. 19, 29-34, 35). It is assumed that Paul clearly says that his opponents deny a bodily resurrection and future life – there is nothing after death. The third part of the paper reconsiders some hermeneutic factors concerning the identity of the Corinthian opponents of the resurrection. 1 Cor 15 contains terminological and ideological parallels to Epicureanism, especially, by way of opposition. Yet, the valuation of these data remains an open question.
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Barton, Stephen C. "Sanctification and Oneness in 1 Corinthians with Implications for the Case of ‘Mixed Marriages’ (1 Corinthians 7.12–16)." New Testament Studies 63, no. 1 (December 14, 2016): 38–55. http://dx.doi.org/10.1017/s0028688516000266.
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This essay is a social-scientific study of Paul's deployment of holiness language in 1 Corinthians. Specifically, an interpretation of holiness is offered to explain Paul's argument in 1 Cor 7.12–16 in favour of non-separation in the case of a believer married to a non-believer. For Paul, holiness involves participation in the oneness of God interpreted christologically. This participation is embodied in the holiness-as-oneness of the church. In relations between believers and unbelievers, purity rules to do with sex and marriage carry a significant symbolic burden. In some cases, clear lines of demarcation are drawn. Other cases constitute grey areas; and the suggestion here is that ‘mixed marriages’ are one such. For Paul, holiness is a matter of neither genealogical nor cultic purity. Rather, it has a boundary-transcending quality. In the case of a mixed marriage, the unbelieving partner, together with the children, is sanctified by remaining in oneness with the believing partner. Paul's concern for the oneness of the church spills over into a concern for the oneness of the household.
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South, James T. "A Critique of the ‘Curse/Death’ Interpretation of 1 Corinthians 5.1–8." New Testament Studies 39, no. 4 (October 1993): 539–61. http://dx.doi.org/10.1017/s0028688500011954.
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There has been in recent years an upsurge of interest in the social description of early Christianity, particularly in the reconstruction of its ‘social world’. Any valid sociological analysis of early Christianity of necessity depends upon the exacting interpretation of the NT texts, since these constitute the necessary data for such studies. In many cases such exegetical ground-work has been done thoroughly and well, so that fruitful social studies can be conducted on the basis of the resulting data. Unfortunately, in the case of early Christian disciplinary practices, relatively little careful research has been done, and much of what has been done is, in the opinion of the present writer, seriously flawed. Social descriptions based upon this data are inevitably likewise flawed, and a distorted picture of early Christian communal life is the unfortunate result. The nature of early Christian discipline is obviously a problem of a social nature, but before serious sociological studies can be done, there must be a correction of the distortions which are currently prevalent in the scholarly consensus regarding this subject.
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Shanor, Jay. "Paul as Master Builder Construction Terms in First Corinthians." New Testament Studies 34, no. 3 (July 1988): 461–71. http://dx.doi.org/10.1017/s002868850002021x.
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For some time the present writer has been impressed by certain verbal and phraseological correspondences between a number of ancient inscriptions, relating to temple building and public works, and a rather extensive metaphor in Paul's first letter to the Corinthians. This paper will address some parallel features of form and content shared by a particular inscription of the 4th century B.C. from Arcadian Tegea and the Pauline metaphor (1 Cor 3. 9b–17), features which offer tangible assistance in the interpretation of the latter.
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Fitzmyer, Joseph A. "Another Look at KeΦaΛh in 1 Corinthians 11.3." New Testament Studies 35, no. 4 (October 1989): 503–11. http://dx.doi.org/10.1017/s0028688500015174.
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The 1 Corinthians passage, in which Paul insists that a woman praying or prophesying in the Christian assembly should have her head covered (11.2–16), has been said to be ‘in its present form hardly one of Paul's happier compositions. The logic is obscure at best and contradictory at worst. The word choice is peculiar; the tone peevish.’ On an earlier occasion I addressed myself to the interpretation of one of the difficult phrases in this passage, and I now turn to another one in v. 3 because some recent discussion of this verse may be obscuring its basic thrust and because some evidence relevant to its meaning has not been considered. It has to do with the sense in which Paul uses κεφαλή in this verse, which reads:
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Wilk, Florian. "Durch Schriftkenntnis zur Vollkommenheit: Zur Funktion des vielgestaltigen Schriftgebrauchs in 1Kor 2,6–16 und 14,20–25." Zeitschrift für die neutestamentliche Wissenschaft 110, no. 1 (March 1, 2019): 21–41. http://dx.doi.org/10.1515/znw-2019-0002.
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Abstract The scriptural interpretation that pervades First Corinthians initiates a process of education and formation among the addressees: They must learn to employ Scripture as a standard for shaping their existence “in Christ.” In this regard, discussions over the meaning of Paul’s letter within the heterogeneous congregation are significant. Such discussions are stimulated through 1Cor 2:6–16 and 14:20–25, passages that lead the readers to a “mature” judgement concerning the gifts of God’s spirit as well as appropriate behaviour. To that end, they appeal to Scripture in a twofold way: First, an explicit citation substantiates Paul’s position in his debate with the Corinthians; second, an oblique reference – which, as soon as it is detected, helps to resolve the ambiguities in his reasoning – brings about agreement between him and those believers who are more familiar with Scripture. Apparently, only sufficient competence in interpreting and applying Scripture paves the way towards spiritual “maturity.”
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Tampubolon, Yohanes Hasiholan, Aeron Frior Sihombing, Geri Gehotman Mangasake, Hafa’ Akhododo, Maria Mayda Bunge Tana, Ricky Pianto Randa, and Williams Jefferson Bill Walimena. "Analisis Perbandingan Gramatikal-Historis Bahasa Lidah dalam 1 Korintus dan Kisah Para Rasul." Jurnal Teologi Berita Hidup 3, no. 2 (March 25, 2021): 189–204. http://dx.doi.org/10.38189/jtbh.v3i2.80.
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Glossolalia is currently a relevant topic. There is much controversy and debate about the practice of speaking in tongues. This paper will conduct a comparative analysis of tongues in 1 Corinthians and Acts. The practice referred to is specifically whether the Bible allows simultaneous speaking in tongues based on both books. Also regarding the speaking in tongues, whether it must be understood by others or is it necessary for someone to interpret it. This situation also occurs in the current context. Believers in some churches when in a worship (singing or praying) together speaking in tongues and without interpretation. The author finds that there are significant differences regarding the practice of speaking in tongues as instructed by Paul in 1 Corinthians and the story of speaking in tongues as written by Luke in Acts. In fact, there is an interpretive vacuum that contemporary interpreters must fill. The author uses a comparative method and a grammatical-historical hermeneutic approach to the biblical text.
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Smit, J. F. M. "Two Puzzles: 1 Corinthians 12.31 and 13.3 A Rhetorical Solution." New Testament Studies 39, no. 2 (April 1993): 246–64. http://dx.doi.org/10.1017/s0028688500022839.
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The interpretation of 1 Cor 12.31–13.13 is thwarted by three problems. The most important obstacle is the obscurity of the genre to which this passage belongs, added to which are two minor riddles. The question of the function and meaning of the exhortation: ‘Zealously strive for the greatest gifts’ (12.31) as well as of the clause: ‘that I might boast’ (13.3) has not, as yet, been answered convincingly.
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Brewer, D. Instone. "1 Corinthians 9.9–11: A Literal Interpretation of ‘Do not Muzzle the Ox’." New Testament Studies 38, no. 4 (October 1992): 554–65. http://dx.doi.org/10.1017/s0028688500022074.
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When Paul interprets ‘Do not muzzle the ox while threshing’ as ‘do not neglect to pay Christian ministers’, commentators have quite naturally assumed that his exegesis was allegorical. However, comparisons with contemporary rabbinic exegesis suggest that this would have been regarded as a literal interpretation of the plain meaning of the text.
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Widiastuti, Kanti, and Els Rampisela. "Implementasi Ajaran tentang Pernikahan Berdasarkan I Korintus 7 di Kalangan Gembala Sidang Gereja Pantekosta di Indonesia, Kabupaten Jember." JURNAL TEOLOGI GRACIA DEO 2, no. 2 (January 28, 2020): 80–93. http://dx.doi.org/10.46929/graciadeo.v2i2.41.
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Marriage was God's idea from the very beginning of human creation, and it began first in the garden of Eden. Even though God's purpose for Christian marriage is a lifetime, in reality, not a few Christian households experience conflicts and result in divorce. This study aims to apply the teachings about marriage based on 1 Corinthians 7. The method used is qualitative with a hermeneutical approach to 1 Corinthians text 7. The implementation of the text is applied to 28 GPdI siding pastors in Jember city, using a questionnaire instrument. The results of the study are presented in the form of description, analysis, and interpretation, with the conclusion that the level of implementation of the teachings of the apostle Paul regarding the notion of marriage based on 1 Corinthians 7 among pastors of the GPdI session in Jember Regency was 82.71%, and was in the "high" category.
Abstrak
Pernikahan adalah gagasal Allah sejak awal dalam penciptaan manusia, dan dimulai pertama kali di taman Eden. Sekalipun tujuan Allah tentang pernikahan kristen adalah seumur hidup, namun pada kenyataannya tidak sedikit rumah tangga kristen mengalami konflik dan mengakibatkan perceraian. Penelitian ini bertujuan untuk menerapkan ajaran tentang pernikahan berdasarkan 1 Korintus 7. Metode yang digunakan adalah kualitatif dengan pendekatan hermeneutis pada teks 1 Korintus 7. Implementasi teks diterapkan kepada 28 gembala siding GPdI yang ada di kota Jember, dengan menggunakan instrumen angket. Hasil penelitian disajikan dalam bentuk deskripsi, analisis, dan interpretasi, dengan kesimpulan, bahwa tingkat implementasi ajaran rasul Paulus mengenai pengertian pernikahan berdasarkan 1Korintus 7 di kalangan gembala sidang GPdI Kabupaten Jember sebesar 82,71%, dan berada pada kategori “tinggi”.
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Stegman, Thomas D. "Reading ἔγραψα in 2 Corinthians 2:9 as an Epistolary Aorist." Novum Testamentum 54, no. 1 (2012): 50–67. http://dx.doi.org/10.1163/156853611x593250.
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Abstract This article offers a re-reading of ἔγραψα in 2 Cor 2:9. It argues that this verb should be interpreted as an epistolary aorist—thereby indicating a reason for why Paul is presently writing—rather than as a preterit aorist, referring to the “tearful letter.” Reading ἔγραψα as an epistolary aorist in 2:9 resolves tensions with the preceding context produced by the typical interpretation. It also results in a fully coherent reading of 2:5-11, where Paul exhorts the Corinthians to receive back the offender. This study supplements K.L. McKay’s treatment of the epistolary aorist in Novum Testamentum.
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Tamba, Tiffany. "Recalling to Warning:Sosial-Scientific Criticism (SSC) of 1 Corinthians 10:1-13." Jurnal Teologi Cultivation 4, no. 2 (January 22, 2021): 36–55. http://dx.doi.org/10.46965/jtc.v4i2.348.
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AbstractThe meeting of certain cultures and religions with outside cultures and religions results in complex cultural contacts that even overlap. Add more, the high heterogeneity which will affect the process of acculturation, assimilation, inculturation and even enculturation which may increase diversity immunity, but on the contrary triggers sosial irregularities experienced by the Corinthian Christians in 1 Cor. 10: 1-13. The purpose of this study is to see the sosial dynamics of 1 Cor. 10: 1-13 and find the theological message in it by using the interpretation of Sosial-Scientific Criticism (SSC). The use of this method is successful in tracing the sosial aspects that accompany Paul's warnings, advice and message to the diverse Corinthian Christian church. As a result, Paul did a recalling to warning (vv. 1-5) regarding the parallel experiences between his ancestors and them to become learning (vv. 6-10) to then turn to turn (vv. 11-13) towards optimal and total balance. starting with religious regularity, namely loyalty to Allah.
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Kim, Young-in. "Metaphor of “Leaven and Paschal Lamb”: A Translation and Interpretation of 1 Corinthians 5:7." Journal of Biblical Text Research 47 (October 31, 2020): 131–48. http://dx.doi.org/10.28977/jbtr.2020.10.47.131.
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Williams, Guy. "An Apocalyptic and Magical Interpretation of Paul's ‘Beast Fight’ in Ephesus (1 Corinthians 15:32)." Journal of Theological Studies 57, no. 1 (April 1, 2006): 42–56. http://dx.doi.org/10.1093/jts/fli268.
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Powers, Janet. "Recovering a Woman's Head With Prophetic Authority: a Pentecostal Interpretation of 1 Corinthians 11.3-16." Journal of Pentecostal Theology 10, no. 1 (2001): 11–37. http://dx.doi.org/10.1177/096673690101000102.
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AbstractEarly Pentecostals defended the ministry of women by using passages in Acts 2.16-17 and 1 Cor. 11.3-16 to show that the Holy Spirit had empowered women to prophesy. But in Pentecostal churches today, some of the same biblical passages are now used to argue for significant restrictions on the ministry of women. This shift is especially apparent in the interpretation of 1 Cor. 11.3-16.These contemporary Pentecostals do not seem to realize that the hermeneutic that is used to interpret 1 Cor. 11.3-16 as a passage which limits the ministry of women is the same hermeneutic which is often used to discredit the doctrine of Spirit-baptism. Pentecostal interpreters need to reject this non-Pentecostal hermeneutic and reclaim 1 Cor. 11.3-16 as part of the Pentecostal defense of Spirit-empowered ministries of women. What is at stake is not just the prophetic ministry of women but the fundamental Pentecostal belief that all believers are empowered by the Holy Spirit for ministry.
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Dingeldein, Laura B. "“ὅτι πνευµατικῶς ἀνακρίνεται”." Novum Testamentum 55, no. 1 (2013): 31–44. http://dx.doi.org/10.1163/15685365-12341409.
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Abstract Most English translations of and commentaries on Paul’s first letter to the Corinthians interpret the final clause of 1 Cor 2:14 causally: the psychic man is unable to know the things of God’s pneuma “because they are pneumatically examined.” Due to the flexibility of the Greek, however, three alternative, grammatically acceptable translations exist. Although the causal interpretation is supported by later Christian interpreters of the first centuries CE, Paul’s own grammatical preferences, the surrounding context of 1 Cor 2:6-16, and philosophical parallels contemporary with Paul’s thought suggest that the following translation best reflects Paul’s intentions: “the psychic man is unable to know that he is pneumatically examined.”
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Butterworth, Emily. "Scandal in Rabelais’s Tiers Livre: Divination, Interpretation, and Edification." Renaissance and Reformation 34, no. 4 (September 20, 2012): 23–43. http://dx.doi.org/10.33137/rr.v34i4.18649.
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Cet article explore les liens entre la divination, l’interprétation et le scandale, en se penchant sur le Tiers Livre de Rabelais, et en empruntant à la théologie du scandale d’après les épîtres de Paul. L’auteur développe d’abord les raisons pour lesquelles la divination a pu apparaître comme scandaleuse au XVIe siècle. L’auteur retrace ensuite la notion de scandale de Rabelais dans son Tiers Livre, en examinant en détail le personnage ambigu de Panurge et sa capacité à la fois de se scandaliser et de scandaliser. On se penche ensuite sur l’alternative qu’offre Rabelais au scandale, en particulier, à la prophétie dans le sens paulinien de l’édification. Cet article montre enfin que l’oeuvre de Rabelais est elle-même un scandale de la même façon que l’évangile en est un dans la première épître de Paul aux Corinthiens : un objet étrange et paradoxal qui prouve la foi de quelqu’un, ou son absence.
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Ukaga, Jude Chiedo, and Valentine A. Inagbor. "St Augustine’s interpretation of 1 Cor 7:1–6: An expository study." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, no. 2 (2018): 166–76. http://dx.doi.org/10.15290/idea.2018.30.2.12.
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The various aspects of Christian Liberty and of the life of the Christian in the world are linked in a singular way in Paul’s pronouncements on marriage, as is found in 1 Cor 7:1–7 ff. Our choice of St. Augustine in the numerous contemporary scholarly attempted hermeneutics of 1 Cor 7:1–7 is that he adopts and elaborated an already existing tradition on sex and marriage. Moreover, this text in the New Testament is the only one that speaks explicitly of the significance of conjugal intercourse. The interpretation of this text or passage has to an extent determined the development of the church’s tradition. Thus, the importance of the passage has to be considered. In Cor 7:1, Paul starts answering the questions the Corinthians put to him. Verse 1 reads: “Now concerning the matters about which you wrote”. The first of these questions concerns marriage. According to the superscription of this work, Augustine’s interpretation of 1 Cor 7:1–7 has implications for Christians in the contemporary world. In as much as it raises numerous problems to our contemporary understanding of marriage and sexuality, the problem of sexuality characterized our society today.
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Verdejo-Manchado, Javier, and Borja Antela-Bernárdez. "IG II2 1623, 276–285. Athens versus Pirates: between Recovery, Need and Patriotism." Klio 103, no. 1 (June 1, 2021): 42–58. http://dx.doi.org/10.1515/klio-2020-0302.
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Summary Scholars have usually understood the epigraphical evidence for an Athenian naval mission led by Diotimos as an example of the treaties in the framework of the Corinthian League and Athens’ role as guarantor of security on the seas. Nevertheless, a close look at the main characters involved in the inscription and the mission of Diotimos, as well as to the historical context and the rise of the Macedonian hegemony, seems to allow a new interpretation of the evidence, in order to shed some light on the nature of Diotimos’ mission.
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Jacobsen, Anders-Christian. "The nature, function, and destiny of the human body—Origen’s interpretation of 1 Cor 15." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (April 1, 2019): 36–52. http://dx.doi.org/10.1515/zac-2019-0003.
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Abstract In this article, I will investigate Origen’s use of two metaphors: The seed metaphor and the clothing metaphor. Both metaphors are found in Paul’s first letter to the Corinthians, which Origen uses as his biblical foundation in the passage from On First Principles that will be analyzed in this article. My focus will be on how Origen understands the nature, the function, and the destiny of human beings and especially of human bodies. According to Origen, the nature of the human body is changeable and unstable. This is because the bodily matter has merely been added to the rational beings at a certain time and will disappear again when its function is fulfilled. The function of the human body is to clothe the rational being on its way through fall and spiritual progress towards perfection. Thus, the body allows the rational being to be punished and educated. The destiny of the human body is eventually to disappear, but this will only happen when the body has gone through many stages of fall and progress in its service of the rational being.