tag:blogger.com,1999:blog-46692915903973360502024-03-05T00:22:02.005-06:00Seeking the truth...Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.comBlogger367125tag:blogger.com,1999:blog-4669291590397336050.post-89605385720252485492019-11-04T07:30:00.000-06:002019-11-04T07:30:09.091-06:002 Corinthians 5:11-21You can read the text <a href="https://www.biblegateway.com/passage/?search=2+cor+5%3A11-21&version=NRSV">here</a>.<br />
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Paul and his coworkers know and respect God. And given the coming judgment they seek to bring others to know and fear the Lord. But it's not only other people they are open to scrutiny from, God knows them well and approves of them and Paul hopes that the Corinthians share in that judgment.[1] Paul's not trying to convince the Corinthians that God is with them and working through them. He is letting them know how God works so that they can counter those who argue against the divine origins of Paul's mission based on his outward appearance. Yes, Paul did not display ecstatic religious behavior before them, but those experiences were private and not something that would benefit the Corinthians to see. They carry on and persevere in their perilous apostleship because Jesus' love compels them;[2] they need to spread the good news! Jesus died a death for all,[3] so that we would serve him as our Lord and Master, living to please him rather than our own interests. This is exactly the lifestyle Paul and his co-workers live.<br />
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Jesus changed the way Paul saw the world. They used to see everyone just like the Corinthians did, using worldly markers for success, but now they evaluate with a different set of criteria. Old creation, or new creation. Those who have been incorporated into Christ's body are a new creation. He is the last Adam of the new created order bringing new life to those who are in him. This is God's work through Christ, to reconcile the world to himself, to fix the shattered relationship. That work was accomplished through Christ and continued to be carried out by his chosen ambassadors, Paul and his co-workers, as they announced the message of reconciliation, the message of forgiveness, so that those who were part of the old creation could experience transformation into new creation that came through reconciliation with God. Jesus died to bear Paul's sin[4] and enable reconciliation with God so that he could be God's ambassador and embody and spread God's righteousness to the world.[5][6]<br />
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[1] <a href="https://www.amazon.com/II-Corinthians-1-7-Margaret-Thrall-dp-0567084256/">Thrall</a> was especially useful in clarifying the second half of verse 11.<br />
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[2] So <a href="https://www.amazon.com/II-Corinthians-Commentary-Testament-Library/dp/0664239005/">Matera</a>.<br />
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[3] As both Matera and Thrall point out, this death is, at a minimum, representative. The text does not require a substitutionary reading.<br />
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[4] 'Bear' requires substitution, but bear could mean absorbing and taking away, no sense of punishment is required.<br />
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[5] Here I am fairly certain that righteous standing is not the point. The whole argument of several paragraphs has been about new life and transformation.<br />
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[6] Vs. 21 is notoriously difficult. I see strong argument that the 'our' refers to Paul and his companions, keeping the pronoun references consistent throughout the passage. At the same time, it seems odd to seemingly limit the effect of the God's action in Christ to Paul and his co-workers. However, as Wright has pointed out repeatedly, the entire flow of thought <i>is</i> about Paul and his coworkers, not writing a treatise on justification, and second referring to God's purposes for Paul and his colleagues does not inherently exclude the benefits of Christ's death to others (as has already been noted earlier in the paragraph). Paul is simply focusing on the impact of Jesus' death on him, bringing about his calling, which was important both for him and the Corinthians. So in the end, I read this passage differently than both Matera and Thrall. Now, that is not to say that there are not implications or valid extensions of this passage to other individuals, because surely the same <i>mechanics</i> are in place for others. Jesus bears our sin which reconciles and transforms us for a new work on his behalf.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-42475154762320814212019-10-14T07:30:00.000-05:002019-10-14T07:30:04.820-05:002 Corinthians 5:1-10You can read the text <a href="https://www.biblegateway.com/passage/?search=2+cor+5%3A1-10&version=NRSV">here</a>.<br />
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Paul further expands on the hope that gives him strength to carry out his ministry. In a nutshell this hope is resurrection.[1] Paul knows that after death, the perishable human body will be no more, and the imperishable resurrection body will be gained, it's waiting for us, prepared by God. Life in the body was hard and full of suffering, but if we are approved by God,[2] then there will be more to the end than death; resurrection life will await.[3] Paul and his companions faced much opposition and persecution that broke their bodies, however their longing wasn't for death as an end to suffering, but a new mode of existence where suffering and weakness were no more. In fact, that is what God was preparing them for, little by little in this life, through the agency of the Holy Spirit. Those changes and victories that were alluded to earlier in the letter were God's guarantee of the fullness of life to come when the resurrection happens. Life overcomes mortality.[4]<br />
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The Spirit gives confidence, even though they are not experiencing the fullness of God's presence because they still live in mortal bodies. They trust God will give them the full outpouring of life, a resurrection body, like Jesus received, even if it's something that has to be taken on faith. Their faith is firm and strong and they long for the day when they have resurrected bodies, so they seek to live a life that is pleasing to God now and in the age to come.[5] Living a life that is pleasing to God is critical because of the coming judgment. God will judge all on the basis of their deeds, with the righteous receiving reward and the wicked punishment. Those who are filled with the Spirit, like Paul, strive to cooperate to receive that reward of resurrection and life.<br />
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[1] There is much controversy surrounding the interpretation of this passage. I side with <a href="https://www.amazon.com/II-Corinthians-Commentary-Testament-Library/dp/0664239005/">Matera</a> against <a href="https://www.amazon.com/II-Corinthians-1-7-Margaret-Thrall-dp-0567084256/dp/0567084256">Thrall</a>, seeing it as in full agreement with what Paul wrote in 1 Corinthians 15.<br />
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[2] While not stated this point is surely implicit, especially given vs. 10.<br />
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[3] Matera argues, in my opinion forcefully, that nakedness refers to death.<br />
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[4] Thrall makes this last point effectively.<br />
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[5] Presumably all who live in the age to come with God will be pleasing to God, so one assumes that it implies again hope for resurrection life. However, it's not exactly what the text says. It sounds like one can continue to do right or wrong in the age to come. To discuss free will and choice in the new heavens and new earth would take us too far afield of Paul's main point, but this text is puzzling.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-18126122995314139942019-09-04T07:30:00.000-05:002019-09-04T07:30:00.648-05:002 Corinthians 4:7-18You can read the text <a href="https://www.biblegateway.com/passage/?search=2+cor+4%3A7-18&version=NRSV">here</a>.<br />
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Paul continues his discussion of his persecution continuing to insist on a particular way of framing them. Paul and his coworkers may be fragile,[1] but what they contain within them is something very, very valuable, and something that was given to them by God; not their own. The glory of Jesus' resurrection life, on display in their ministry is what gives them the strength to endure all hardships. It's the reason they suffer, so that Jesus empowering and transforming life can be seen in them in how they persevere as a witness to him. It may look like they are dying in the process, but their death brings life to all who come to follow Jesus as a result of their witness in and through suffering. In a way their life is a replica of Jesus pattern of death and resurrection.[2]<br />
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Like the psalmist, Paul has to speak about what (who) he has seen: the resurrected Jesus! He speaks because he knows all who are faithful to the resurrected Lord will experience that resurrection life both now and more fully in the age to come so that they all together can experience fellowship with God. Everything that they endure is to show who Jesus is, the dying and rising Messiah who brings new life so that many can participate in that new life, receiving it as a free gift; because that ultimately will lead to an increase in people giving glory to God in thanksgiving as they see all he has done.[3]<br />
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So they can persevere through their troubles and hardships. Yes, they are dying in their suffering, it is the suffering of Jesus they experience which leads to new life which gives them strength each and every day. They have new life now, and a fuller experience coming that they will possess for eternity.[4] It's all a matter of how you look at it. Yes their experience in this life is hard and full of suffering, but this life is only a portion of their total experience. They have eternity awaiting them where they will be enjoying the reward[5] of having been good witnesses to Jesus death and life in their life in the age that will pass away. Experience of the resurrection life now gives Paul confidence that he will participate in the resurrection on the last day.<br />
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[1] <a href="https://www.amazon.com/II-Corinthians-Commentary-Testament-Library/dp/0664221173">Matera</a> discusses different possible meanings of the metaphor before settling on a focus on fragility.<br />
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[2] <a href="https://www.amazon.com/II-Corinthians-1-7-Margaret-Thrall-dp-0567084256">Thrall</a><br />
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[3] Matera helpfully emphasizes that dying isn't the goal, it's manifesting Jesus life.<br />
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[4] Thrall aptly notes that eternal doesn't necessarily imply wholly future.<br />
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[5] Thrall comments that the reward or glory is Christ-likenessMarcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-66943905048610087612019-07-08T07:30:00.000-05:002019-07-08T07:30:04.903-05:002 Corinthians 4:1-6You can read the text <a href="https://www.biblegateway.com/passage/?search=2+cor+4%3A1-6&version=NRSV">here</a>.<br />
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Paul and his co-workers faced real difficulties during their missionary journeys. However, he knew that God was always sustaining them so they carried on. Since they have a ministry that reveals glory, they preach openly and honestly, with no deception and nothing to hide. They plainly appeal to everyone, speaking the truth before God. Now not everyone perceives the truth in their message, so it is veiled to some, but they are not going to participate in the life in the age to come anyways.[1] Seeing the gospel is equivalent to hearing with faith. This is what Satan prevents.[2] The enemy has blinded them so that cannot see God's glory in the person of Jesus, the Christ.[3] That is what they preach, Jesus, not themselves, they are his servants, and hence theirs as well.[4] This is Paul's experience, that God moves when received with faith. His glorious light shone into Paul and transformed him via knowledge of God through the sight of Jesus. What he preaches is what he saw and experienced.[5]<br />
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[1] This seems to me to imply divine foreknowledge not predestination.<br />
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[2] As <a href="https://www.amazon.com/II-Corinthians-1-7-Margaret-Thrall/dp/0567084256/">Thrall</a> notes, it is Satan's fault, not Paul's when people don't respond faithfully. I'll add it's not God's fault either in Paul's mind.<br />
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[3] <a href="https://www.amazon.com/II-Corinthians-Commentary-Testament-Library/dp/0664221173/">Matera </a>draws out the strong contrast between the God of this world blinding and God who brings light.<br />
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[4] As Thrall notes, Paul may see himself imitating Jesus this way, being their servant just as Jesus is their servant.<br />
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[5] Matera and Thrall both make clear this is autobiographical.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-45047145785289982632019-06-19T07:30:00.000-05:002019-06-19T07:30:04.162-05:002 Corinthians 3:7-18You can read the text <a href="https://www.biblegateway.com/passage/?search=2+cor+3%3A7-18&version=NRSV">here</a>.<br />
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Paul continues to mount a sustained defense of his ministry in this section. His main tool is to argue from lesser to greater. The baseline assumption throughout the section is that the Mosaic covenant and law are glorious and there is no attempt to denigrate it.[1] So, if that covenant is glorious, then surely the coming of the Spirit, with its power to transform is even more glorious. Here glory is best understood as manifestation of the divine nature. So, the reasoning is clear, the Spirit with its ability to transform and bring life and righteousness is more glorious than the ministry that ultimate brought condemnation because it did not bring about the required transformation.[2] As a result the time of the Law is ending because the Spirit surpasses the Law.<br />
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Paul now shifts and probably tackles a specific charge laid against him. Paul was very frank in the way he presented the gospel, not veiling it from the Corinthians, like Moses did from the Israelites.[3] Paul believed Moses knew that he glory of the Old Covenant was real but could be mistaken for the fullness of God's revelation. He veiled that glory to prevent it from giving the perception of being the end goal. However, that mistake was made and his Jewish contemporaries continued to do so. Only in Christ is the true glory of the Mosaic covenant revealed because he is its fulfillment. Now the veil has shifted, from Moses face to the minds of those who continue to follow Moses' teachings.[4] Only in Christ will the veil be revealed that shows the full glory of God in Christ by the Spirit. The beauty of this new glory is that it gives true freedom, freedom from sin and of freed desire. This is brought about by transformation that occurs from contact with the divine presence through the Spirit.[5]<br />
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[1] This point is clearly made by both <a href="https://www.amazon.com/II-Corinthians-1-7-Margaret-Thrall-dp-0567084256/">Thrall</a> and <a href="https://www.amazon.com/II-Corinthians-Commentary-Testament-Library/dp/0664239005/">Matera</a>.<br />
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[2] Against Thrall it is not completely obvious to me that by 'justification' in vs. 10 Paul is talking about a legal verdict. I suspect the focus is more behavioral. The contrast with condemnation does not seal the point to me. The focus, I believe is on changes in behavior, and acquittal before God is a result of the righteousness produced in those who have received the Spirit.<br />
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[3] See Matera for the argument supporting the translation of frankness over boldness in 3:12.<br />
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[4] I am adapting, but not completely following Matera here.<br />
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[5] So Thrall.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-70554343468583385932019-05-20T07:30:00.000-05:002019-05-20T07:30:07.620-05:002 Corinthians 2:14-3:6You can read the text <a href="https://www.biblegateway.com/passage/?search=2+cor+2%3A14-3%3A6&version=NRSV">here</a>.<br />
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Paul continues with a more general defense of his ministry. This section is not defensive but he still is clearly playing some defense.<br />
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Despite all of that happened along the way, and all of the opposition Paul can thank God.[1] God is victorious and in his victory parade, Paul himself willingly gets paraded around in his suffering, because his suffering spreads the victory. Paul may appear defeated but in reality he is exuding the sweet odor of Christ's sacrifice in his example and preaching.[2] Only those who are being saved have the discernment to correctly identify the smell, however. And to those who are not, it is the stench of death. Paul is not in this role because of any inherent quality he has, God has qualified him for this role and God sends them in contrast to others who may have less pure motives.<br />
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Why is Paul bringing this up? Is it to commend his ministry to the Corinthians? No, he isn't and he doesn't need to prove his credentials to the Corinthians or need a letter of recommendation from him. He already has a letter of recommendation, the Corinthians themselves, their lives transformed and made alive by the Spirit, are the letter written by God. What letter could ever compare? It points to the power and fruitfulness of a Spirit-centric rather than law-centric ministry since only the Spirit has the power to transform lives.[3]<br />
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So Paul is confident, but it's not a confidence in his own abilities, rather it is in the power of the Spirit. They are simply doing what God empowered them to do, preach the gospel and assist God in transforming lives, something the law could not do. While the Spirit gives life, the law brings about death because it does not empower the one who is trying to follow it.<br />
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Paul's defense is very focused on God and his activity through Paul. In essence God is defending Paul and Paul is purely pointing out the evidence. At least that is how he would want the Corinthians to see things.<br />
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[1] <a href="https://www.amazon.com/II-Corinthians-Commentary-Testament-Library/dp/0664239005">Matera</a> notes that the response 'Thanks be to God' is Paul's response to a threatening situation. <br />
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[2] See Matera for fuller, very helpful comments on verse 14.<br />
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[3] Additionally, <a href="https://www.amazon.com/II-Corinthians-1-7-Margaret-Thrall/dp/0567084256">Thrall</a> notes that in Greco-Roman culture, needing a written law was seen as a negative. One should just know how to behave ethically.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-81884548362564814232019-05-06T07:30:00.000-05:002019-05-06T07:30:03.914-05:002 Corinthians 2:1-13You can read the text <a href="https://www.biblegateway.com/passage/?search=2+cor+2%3A1-13&version=NRSV">here</a>.<br />
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Paul continues to explain his deviation from his originally communicated travel plans. He did not want to visit and have to offer a rebuke for a lingering problem within the community, thereby causing them pain. He wanted his next visit to be a joyful meeting, rather than a painful one, as causing them pain would be painful for him. Likewise seeing him joyful would bring them joy which was the goal of his intended visit. He wrote the painful letter to challenge them for this reason, out of love, since their personal meetings were rare, the loving thing to do was to deal with the problem via letter so that their in person meeting could be as sweet as they both desired.[1] It was also written to test their character, to see if they would be obedient.[2]<br />
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While Paul did write to challenge them to deal with an issue related to a member within the congregation, it wasn't he who was affected by the problem, it was rather the Corinthian body itself. Paul was glad to see that they responded well on the whole, as the majority decided to punish him appropriately.[3] The punishment had the necessary effect so Paul now urges them that the time to forgive and reiterate their love had arrived. The purpose for which Paul wrote has been accomplished. Not only was the sin dealt with, but the Corinthians proved their obedience. Now, again is the time for forgiveness, because unforgiveness is Satan's weapon.[4]<br />
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Paul's love for the Corinthians is displayed as he concludes talking about his travel plans.[5] God opened doors for effective ministry while he was in Troas, but he was eager to hear Titus' report, so not finding him there he pushed on to Macedonia.<br />
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[1] Anyone who has a close friend who is long distance friend understands this point well.<br />
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[2] So <a href="https://www.amazon.com/II-Corinthians-Commentary-Testament-Library/dp/0664221173/">Matera</a>.<br />
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[3] <a href="https://www.amazon.com/II-Corinthians-1-7-Margaret-Thrall/dp/0567084256/">Thrall</a> emphasizes the majority (not universal) agreement on the punishment. As she notes, we don't know if those who dissented wanted harsher or looser penalties.<br />
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[4] Again a point made by Matera.<br />
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[5] As noted by Thrall.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-54943995174082050732019-04-03T07:30:00.000-05:002019-04-03T07:30:11.436-05:002 Corinthians 1:12-24You can read the text <a href="https://www.biblegateway.com/passage/?search=2+cor+1%3A12-24&version=NRSV" target="_blank">here</a>.<br />
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Paul now moves on to begin a defense against a complaint leveled by the Corinthians. They charged his with being unreliable or untrustworthy because he did not keep his plan to visit Corinth. Paul rebuts that. He acted with sincerity and on judgment day both will be proud of each other when their mutual sincerity is proven.<br />
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Paul did mean what he said. He wanted to visit and intended to. He is Christ's ambassador and "the reliability of Christ who puts the divine promises into effect is reflected in the reliability of his apostle."[1] God is faithful and that should be good enough for the Corinthians since Paul is his authorized ambassador.[2] God anointed him for this work, and gave them both the Spirit as a guarantee of God's grace, a continuation of the grace they had already seen through Paul. Thus, they should trust Paul's sincerity because God's has already been demonstrated.<br />
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The goal of his visit was to be uplifting to the Corinthians, to bring them joy. However, if he had come he would have had to chastise them. So, he was not inconsistent, because it was not possible for him to have the type of visit that he had originally intended. None of this implies superiority on the part of Paul, he is carrying out his commissioned role to serve the Corinthians and bring them the joy of the Lord and this was the way to do it.<br />
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[1] <a href="https://www.amazon.com/II-Corinthians-1-7-Margaret-Thrall/dp/0567084256" target="_blank">Thrall</a> p. 136.<br />
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[2] As <a href="https://www.amazon.com/II-Corinthians-Commentary-Testament-Library/dp/0664221173" target="_blank">Matera</a> notes, Paul doesn't give excuses as one might expect.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-4356843042602692482019-03-28T07:30:00.000-05:002019-03-28T07:30:07.757-05:002 Corinthians 1:1-11Sorry for the long gap here between posts. I had originally intended to swig to Ecclesiastes next, but I have decided to push that off and tackle 2 Corinthians instead. During this study I'll be relying on <a href="https://www.amazon.com/II-Corinthians-1-7-Margaret-Thrall/dp/0567084256" target="_blank">Thrall </a>and <a href="https://www.amazon.com/II-Corinthians-Commentary-Testament-Library/dp/0664221173" target="_blank">Matera</a>.<br />
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You can read the text <a href="https://www.biblegateway.com/passage/?search=2+cor+1%3A1-11&version=NRSV" target="_blank">here</a>.</div>
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Paul writes to the Corinthians and to some surrounding churches related to the congregations in Corinth.[1] He opens with his usual greeting of grace and peace from the Father and Jesus giving a positive tone to the opening of the letter. </div>
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He then offers a blessing to God for his abundant mercy and consolation. Paul has suffered much but God has supported him through it with the result that he can pass that support on to others when they suffer for the sake of Christ. As suffering has increased, so has the comfort Paul has received from Jesus. And whether Paul is suffering or he is receiving consolation (i.e., regardless of the circumstances), God is using Paul, through his experiences, for the benefit of the Corinthians, so that they may experience God's comfort and salvation.[2] Suffering is hard, but Paul knows that they will persevere because he knows that their suffering is genuine suffering for Christ like his is and that they are also receiving consolation from Christ.[3]</div>
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Paul continues to emphasize his sufferings. They were quite severe, even to the point of being near death (which perhaps explains why he could not visit).[4] Through that time of intense suffering and weakness they learned to trust fully in God to give them strength. If God could raise the dead he could rescue them, and he did. The Corinthians participate in that work through their prayers.</div>
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[1] Thrall goes over possible references to other churches in Achaia before arguing that they must be in regular contact with the Corinthian communities.<br />
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[2] This point is difficult, Matera connects it to an invitation for the Corinthians to participate in Christ's sufferings like Paul does and understand better a gospel of power in weakness. More likely to me, is Thrall's suggestion that it is tied to his apostolic role of evangelization. </div>
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[3] Is Paul suggesting that suffering for Christ should be seen as a standard experience for Christians? Thrall sees Paul going in that direction. </div>
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[4] Matera makes this suggestion which seems plausible.</div>
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Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-14681585991783693332018-12-31T07:30:00.000-06:002018-12-31T07:30:15.991-06:00Books of the Year 20182018 was the year of Karl Barth, so much of my reading was focused on his theology. However, I did have time in the first nine months to read some other interesting books as well. The last three months I did not read much due to various constraints (hence also no blog postings) but I believe I still have five excellent books to feature!<div>
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<b>5. <a href="https://www.amazon.com/Christian-Theologies-Salvation-Comparative-Introduction/dp/0814762948" target="_blank">Christian Theologies of Salvation: A Comparative Approach</a> ed. Justin Holcomb</b></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgF3QhOY9fo0dobUH2r6x-NOjUBoH_fEPMNTleCmXlu9rUa_7-8UxkqU_Hn5i3zMWkljuAbSfAD47T-w5OYjBbPgTeQe8NCOjwCcBYM7piF5T0zl6ZPam8ux3tG-zxzS3nmy-_20MbADqy-/s1600/41VULPtJNML._SX332_BO1%252C204%252C203%252C200_.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="499" data-original-width="334" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgF3QhOY9fo0dobUH2r6x-NOjUBoH_fEPMNTleCmXlu9rUa_7-8UxkqU_Hn5i3zMWkljuAbSfAD47T-w5OYjBbPgTeQe8NCOjwCcBYM7piF5T0zl6ZPam8ux3tG-zxzS3nmy-_20MbADqy-/s200/41VULPtJNML._SX332_BO1%252C204%252C203%252C200_.jpg" width="133" /></a></div>
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Christian Theologies of Salvation is a wonderful overview of views of salvation held by many key theologians through the entire history of the church. The collection of essays is of remarkably consistent quality for a multi-author book. All in all a great, informative read! You can read my full review <a href="https://zetountes.blogspot.com/2018/06/book-review-christian-theologies-of.html" target="_blank">here</a>.</div>
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<b>4. <a href="https://www.amazon.com/Karl-Barth-Incarnation-Christology-Systematic/dp/0567667499/" target="_blank">Karl Barth and the Incarnation: Christology and the Humility of God</a> by Darren Sumner</b> </div>
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Barth's Christology is a complex, difficult thing to study. Sumner's book was invaluable providing a very helpful survey/distillation of key points throughout Barth's career. For anyone interested in the topic, this is the first piece of secondary literature you should pick up!</div>
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<b>3. <a href="https://www.amazon.com/Epistle-Corinthians-International-Testament-Commentary/dp/0802870910" target="_blank">1 Corinthians</a> by Anthony Thiselton</b></div>
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This year I finished my study through 1 Corinthians. Thiselton's commentary is absolutely immaculate, one of the best NT commentaries I've ever read. It's helpful both exegetically and theologically, and is quite thorough, almost to a fault. This is the first commentary you should turn to when studying this letter.</div>
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<b>2. <a href="https://www.amazon.com/Paul-Judaism-Gentiles-Beyond-Perspective-dp-0802840205/dp/0802840205/" target="_blank">Paul, Judaism, and the Gentiles: Beyond the New Perspective</a> by Francis Watson</b></div>
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This was my first time reading anything by Francis Watson an I have to say this book was so, so helpful. I was particularly intrigued by his argument of the purpose of Romans: the churches in Rome should break away from the synagogues. In essence Paul was trying to forge a new, distinctly Christian identity. Overall well argued and a great read!</div>
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<b>1. <a href="https://www.amazon.com/Harry-Potter-Deathly-Hallows-Book/dp/0545010225" target="_blank">Harry Potter and the Deathly Hallows</a> by J.K. Rowling</b></div>
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This is the first time a work of fiction has taken my top spot! In about a 5 month span I read all seven of the Harry Potter books out loud to my then seven year old daughter. We both absolutely loved them, and the final book was so deeply moving. It's the first book to make me properly cry, where I had to actually stop reading. And the way so much tied together from the first book to the last, all I can say is it is a modern masterpiece!</div>
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Now for the books that came out in 2018 that I am most excited about but have not yet had an opportunity to read.</div>
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<b>5. <a href="https://www.amazon.com/dp/0567677303" target="_blank">Ethnicity, Race, Religion: Identities and Ideologies in Early Jewish and Christian Texts, and in Modern Biblical Interpretation</a> eds. Katherine Hockey and David Horrell</b></div>
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I read a lot of biblical scholarship and a lot of theology. The vast majority is from white, male, English speaking authorship. How much has that shaped my own theological views (as a white, English speaking male)? Probably more than I am aware of and would be happy about.</div>
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<b>4. <a href="https://www.amazon.com/dp/0310243688" target="_blank">Romans</a> by Frank Thielman</b></div>
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With a very, very detailed study of Romans on the horizon (likely beginning in 2020 or 2021) a massive commentary by a seasoned Pauline scholar is a must buy for me. </div>
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<b>3. <a href="https://www.amazon.com/dp/0802875181/" target="_blank">Who God Says You Are: A Christian Understanding of Identity</a> by Klyne Snodgrass</b></div>
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I really like the title of this book. We don't get to define Christianity, God does. Of course we only have that definition in a mediated fashion, but still it's an important angle that I believe is too often overlooked.</div>
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<b>2. <a href="https://www.amazon.com/dp/0802830552/" target="_blank">Galatians</a> by David deSilva</b></div>
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deSilva is one of my favorite New Testament scholars and few are more well versed in Second Temple Judaism. That background should provide richness and depth that I feel is lacking in some other recent Galatians commentaries.</div>
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<b>1. <a href="https://www.amazon.com/dp/0801048567/" target="_blank">The Devil's Redemption: A New History and Interpretation of Christian Universalism </a>by Michael McClymond</b></div>
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In a post-Christian culture, universalism is a topic that is becoming more and more important to tackle. How should we relate to our friends and family who are not Christians. Will they be saved, ultimately? Any discussion of the topic needs to examine the past as well, which is what McClymond does. Christianity has often thrived in non-Christian cultures, perhaps that can give us pointers for the present and future?</div>
Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-32827217346086036452018-10-03T07:30:00.000-05:002018-10-03T07:30:01.602-05:00Balthasar on Theology and TruthFrom <a href="https://www.amazon.com/Explorations-Theology-Vol-Word-Flesh/dp/0898702658" target="_blank">Explorations in Theology Vol. 1: The Word Made Flesh</a><br />
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<blockquote class="tr_bq">
Revealed truth, since it is both divine truth and the truth we live by, is so constituted that the amount of truth in theology (as it prepares the way to worship and a life of obedience) must be measured in terms of worship and practical obedience. For Christ is no theory, not even insofar as he is the truth (not the truth as human knowledge is true). The flame of worship and obedience must burn through the dispassionateness of speculation, as it always does through the entire Word of God..." (152-53).</blockquote>
Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-31777413046069874852018-10-01T07:30:00.000-05:002018-10-01T07:30:04.002-05:00Coming NextIt's been a few weeks since I've finished up my posts on 1 Corinthians. It was a very fruitful study for me. It's the longest book of the Bible that I have ever completed. I was originally planning to dive right into 2 Corinthians, but I've decided to take a detour and tackle Ecclesiastes next. I don't know what my pace will be as I'm also going to be studying it with my wife, which I'm really looking forward to! For commentaries I will be using <a href="https://www.amazon.com/JPS-Bible-Commentary-Ecclesiastes/dp/082760742" target="_blank">Fox</a> and <a href="https://www.amazon.com/Ecclesiastes-Horizons-Testament-Commentary-THOTC/dp/0802866492" target="_blank">Enns</a>. Probably no big surprise.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-67195068075145390292018-09-19T07:30:00.000-05:002018-09-19T07:30:00.202-05:00Commentary Review: 1 CorinthiansI have finally concluded my study through 1 Corinthians, so now it is time to write some commentary reviews! While for the blog posts I relied on just two commentaries, in the past I have extensively used two others and will include those in my reviews as well. These are not the only top notch 1 Corinthians commentaries on the market. <a href="https://www.amazon.com/Epistle-Corinthians-International-Commentary-Testament/dp/0802871364/" target="_blank">Fee</a> and <a href="https://www.amazon.com/Corinthians-Baker-Exegetical-Commentary-Testament/dp/080102630X" target="_blank">Garland</a> also come to mind, but I have not spent as much time with them as the four below.<br />
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As always, please check out my <a href="http://zetountes.blogspot.com/2010/11/commentary-series-overview.html" target="_blank">Commentary Series Overview</a> post for details on the various series these commentaries come from.<br />
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If you've been reading my posts then it will be no surprise that I place <a href="https://www.amazon.com/Epistle-Corinthians-International-Testament-Commentary/dp/0802870910" target="_blank">Thiselton's</a> commentary at the head of the class. I do not possess enough superlatives to describe this commentary. It's a one stop shop for all of your interpretive needs. One of the most helpful features is his translation. Contrary to most commentary translations, he did not produce a literal translation of the text, but made a very dynamic translation that brought Paul's letter to life. Of course the discussion of the translation and the historical, cultural, and philosophical background were also quite excellent. This latter aspect was another unique feature, particularly in Thisleton's recourse to speech act theory which allowed him to emphasize what Paul was trying to accomplish through the text, thus going beyond describing the content of the letter. Of course, Thiselton is also a theologian, so in addition to these technical matters he also provides helpful theological commentary that is rooted in his exegesis. His comments in the first few chapters on wisdom and competition for honor are not to be missed!<br />
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The only complaint I could see one leveling against it is that it's too long, checking in at nearly 1,500 pages. Well, Thiselton has given us a <a href="https://www.amazon.com/Corinthians-Shorter-Exegetical-Pastoral-Commentary/dp/0802840361/" target="_blank">shorter commentary</a> that I'm sure is excellent if this volume proves too daunting. Overall, very few commentaries on any book measure up to this gem, a definite 5 stars out of 5.<br />
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The race for second was close, but I would have to go with <a href="https://www.amazon.com/Letter-Corinthians-Pillar-Testament-Commentary/dp/0802837328/" target="_blank">Ciampa and Rosner's</a> volume in the PNTC series. While briefer than Thiselton's commentary, it is still quite thorough, and in many ways it forms a nice complement with that volume. If there is a shortcoming to Thiselton's work it is that it does not explore the Hebrew Bible background to the letter extensively. Ciampa and Rosner focus heavily on this aspect. Their work on the background to the discussion of the Lord's Supper was very helpful.<br />
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While from time to time there were sections that were simply adequate, overall it's a very helpful commentary. If Thiselton's is too long and technical for your liking, this could make a good primary commentary, but it's best used as a supplement to that work. 4.5 stars out of 5.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4zWVxYUYmNoqXK_vZDgKaeAi0VawJjD_djoT-eVcM6qwGbtteYa76azsre5bRtFsrH6aiW1NsYRLPNQgvWalDXlJemYtCuV3VF4-HqkGuVHuqZuMZ55cfIjKqPiYtGhAcQuHB18eTqHa4/s1600/61GIFN90J6L._SX331_BO1%252C204%252C203%252C200_+%25281%2529.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="499" data-original-width="333" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4zWVxYUYmNoqXK_vZDgKaeAi0VawJjD_djoT-eVcM6qwGbtteYa76azsre5bRtFsrH6aiW1NsYRLPNQgvWalDXlJemYtCuV3VF4-HqkGuVHuqZuMZ55cfIjKqPiYtGhAcQuHB18eTqHa4/s200/61GIFN90J6L._SX331_BO1%252C204%252C203%252C200_+%25281%2529.jpg" width="133" /></a></div>
Several years back I consulted <a href="https://www.amazon.com/First-Corinthians-Interpretation-Commentary-Preaching/dp/0664234402/" target="_blank">Richard Hays</a>' commentary on 1 Corinthians rather extensively. Compared to many volumes in the Interpretation series it is quite substantive. As one would expect, the best aspect of this work is its sensitivity to Hebrew Bible echoes throughout the letter. Keeping with the series goals, Hays also has useful comments on how to preach from 1 Corinthians. Definitely a must have on every pastor's shelf, 4.5 out of 5 stars!<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkXUEBmTyEsUhJeOx33eyPVeO7N_H_kuzerRB-rKnQItrqGE40KWHO3aHMsOVycj2OR5-NAyHqP8j1y19Wt5NRLB_qIgd7rIJn7YlBp1aSsnsIjvqbbiuA8a8G2z6d7Ttu6iRQEZKj1QV5/s1600/51w8EoFM9%252BL._SX329_BO1%252C204%252C203%252C200_.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="499" data-original-width="331" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkXUEBmTyEsUhJeOx33eyPVeO7N_H_kuzerRB-rKnQItrqGE40KWHO3aHMsOVycj2OR5-NAyHqP8j1y19Wt5NRLB_qIgd7rIJn7YlBp1aSsnsIjvqbbiuA8a8G2z6d7Ttu6iRQEZKj1QV5/s200/51w8EoFM9%252BL._SX329_BO1%252C204%252C203%252C200_.jpg" width="132" /></a></div>
<a href="https://www.amazon.com/First-Corinthians-Anchor-Bible-Commentaries/dp/0300140444" target="_blank">Fitzmyer</a> has written a nice commentary in the Anchor Bible series. As one would expect with him, his attention to lexical and grammatical matters is strong, but there was nothing all that unique that commended this work over that of Thiselton's or Ciampa's and Rosner's, nor did I think it was on the level of his earlier work on Luke/Acts, Philemon, or Romans. If one already possesses one of those volumes I don't see a strong need to buy Fitzmyer's as well. 3.5 stars out of 5.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-55437349927964602012018-09-12T07:30:00.000-05:002018-09-12T07:30:21.361-05:001 Corinthians 16:1-23You can read the text <a href="https://www.biblegateway.com/passage/?search=1+cor+16&version=NRSV" target="_blank">here</a>.<br />
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Paul concludes the letter by addressing a few related concerns. One of the major goals of his mission was to provide a substantial gift from the Gentile churches he founded to the poor Christians in Jerusalem, as an expression of their unity.[1] Clearly he has already spoken with the Corinthians about the collection, and he encourages them to save up for it, setting aside their excess money each Sunday. As part of their participation Paul offers to have one of the Corinthians travel with them to deliver the gift. He really wants to see them engaged.<br />
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Paul then tells of his travel plans. He firmly plans to come visit them soon, and stay for a while. However, he has very fruitful work in Ephesus which he does not want to cut short. In the meantime, he is sending Timothy to them. Clearly they would rather have Apollos, but Apollos isn't willing to go visit them at that time, so he commends Timothy to the Corinthians and encourage them to take care of him while he is with them.<br />
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The letter concludes with one last batch of encouragement and some exchanges of greetings. Above all, Paul wants to see them stay loyal to Jesus and persevere in loving one another. He appreciates the loyalty he personally has seen in Stephanas and is household. Whatever they did for Paul demonstrated the kind of love that he desired to see emulated by all in Corinth. Additionally he wants to see the church in Corinth do all they can to help them in their mission. Paul also passes along greetings from some Christians in Ephesus where he is staying drawing his broader network of churches into further unity, unity he wants to see within the Corinthian church as well, hence his encouragement to greet each other with a kiss.[2]<br />
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Finally, Paul concludes by drawing the one division that matters in his mind. Are the Corinthians for Jesus or against them?[3] He calls on Jesus to return, so that he can judge the world. In the meantime, Paul wishes the Corinthians the grace and love of Jesus, which they will need to persevere in love for him and for each other,<br />
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[1] <a href="https://www.amazon.com/Epistle-Corinthians-International-Testament-Commentary/dp/0802870910/" target="_blank">Thiselton</a> also discusses charity and eschatology as other reasons behind the collection.<br />
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[2] So <a href="https://www.amazon.com/Letter-Corinthians-Pillar-Testament-Commentary/dp/0802837328" target="_blank">Ciampa and Rosner</a>.<br />
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[3] Thiselton captures the emphasis on decision very helpfully.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-14545985398179419742018-09-05T07:30:00.000-05:002018-09-05T07:30:07.788-05:001 Corinthians 15:35-58You can read the text <a href="https://www.biblegateway.com/passage/?search=1+cor+15%3A35-58&version=NRSV" target="_blank">here</a>.<br />
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Paul moves now to tackle a key objective raised by some in the Corinthian congregation. A physical resurrected body seems ridiculous to them, as they see them as little more than resuscitated corpses. Paul has no tolerance for such nonsense and disdain. He swiftly corrects them giving them the analogy of a seed being planted. Our bodies when they are buried will be like seeds going into the ground. What springs up is not a seed but a whole plant, something far more glorious. It has continuity with the seed, a wheat seed doesn't grow up into an apple tree. However, it surpasses it in glory. The same will be true of our resurrected bodies. They will be far more than reanimated corpses.<br />
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In our case our bodies prone to sin and decay will be transformed into immortal bodies that are animated by the Spirit and take on her character.[1] We are sown in the weakness and earthiness of our forebearers, however, Jesus serves as the template for our resurrected bodies. In his glorified image we will be raised.<br />
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The kingdom of heaven is not a place of weakness and sin, it is a place where only those who have been completely transformed by the Spirit can reside, and that includes our physical bodies. The Lord will arrive as announced by the trumpet. Those who have not yet died when Jesus returns will be instantly transformed into a new, perfected, Christ-like humanity. At the same time the dead will be raised to have bodies in the same fashion. Thus death, the last enemy, will have been defeated.[2] Since sin and death have been defeated there is no more room for them in the new age, we will have immortality. We can mock death.[3]<br />
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Due to the law, creation experienced a causal chain. Sin lead to death.[4] Thanks be to God who has given us victory over sin and death through our Lord Jesus Christ! It is for this that we hope, and for this reward that we sacrifice in this life. Paul urges the Corinthians to push on knowing what joy is in store for them.<br />
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[1] <a href="https://www.amazon.com/Epistle-Corinthians-International-Testament-Commentary/dp/0802870910" target="_blank">So Thiselton</a> and <a href="https://www.amazon.com/Letter-Corinthians-Pillar-Testament-Commentary/dp/0802837328" target="_blank">Ciampa and Rosner</a> as well. As a note, God obviously does not have a gender, but I have decided to start using the feminine pronoun in my writing to refer to God and the Holy Spirit because if we're not conscious about it, using male gendered pronouns subtly shapes our view of God to a male image. When referring to God as Father or to Jesus, obviously the male pronoun makes sense.<br />
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[2] Ciampa and Rosner capture this point very well.<br />
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[3] Thiselton calls vv 54b-55 a taunt.<br />
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[4]Again Thiselton was very helpful here.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-48682028517293154682018-08-27T07:30:00.000-05:002018-08-27T07:30:05.235-05:001 Corinthians 15:12-34You can read the text <a href="https://www.biblegateway.com/passage/?search=1+cor+15%3A12-34&version=NRSV" target="_blank">here</a>.<br />
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Paul had just established that the resurrection of Jesus is at the heart of the gospel and the foundation of the Corinthians' faith. Given that, he is shocked and dismayed that some of the Corinthians could possibly deny that there is a resurrection of the dead. To make the implications clear in hopes of bringing them to their sense he hits them with the full implications of this belief. To be clear, what some seem to be arguing is that there is no general resurrection from the dead on the last day. Paul says, if that's true, then Jesus himself was not raised from the dead, which then implies that the gospel isn't true, the Corinthians are still enslaved to sin, and Paul and the other apostles have misrepresented God (a terrifying prospect).[1] Given the self denial called for by the Christian way of life, they are most piteous.<br />
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Paul's next stage in his argument is to reaffirm the truth of the resurrection and give them a vision of the grand scope of its implications. Jesus did rise from the dead as the first and special case pointing to the general resurrection when he returns. Christ acts as representative head of humanity undoing the effects and curse of sin, and inaugurating the new age.[2] Paul clarifies, Jesus rose, then those who belong to him will rise.[3] Then Christ will return and break the power of all authorities, human, and otherwise that enslave us. Last but not least will be death. Then his purpose will have been completed and God will be recognized as the one with true power and dominion.[4]<br />
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Paul concludes this portion of his argument with some practical implications. First, why do some get baptized because of the dead? What Paul is likely pointing to is people who converted after the death of loved ones and were baptized in hope of being reunited with them in the resurrection.[5] And if there was no resurrection, why would Paul and his coworkers take the risks they take and sacrifice so much? It would be far better to live like the much (unfairly) maligned Epicureans and enjoy the pleasures of food and drink (alcohol) before one passes on![6] There also may be something of veiled criticism there at the lifestyle of some of the Corinthians. They may have been living that way. Paul exhorts them to keep good company to help them avoid sin, for some of them have demonstrated that they do not know God by how they live.<br />
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[1] <a href="https://www.amazon.com/Epistle-Corinthians-International-Testament-Commentary/dp/0802870910" target="_blank">Thiselton</a> helpfully draws attention to the fact that when Paul is talking about sins he is not merely thinking about individual misdeeds, but about the structural aspect as well.<br />
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[2] Clearly Paul believed in a historical Adam. The question is whether or not his argument requires a historical Adam to hold up. I personally don't think it does. The literary reference is enough to make the point, which is purely about Christ as the one who conquers death and gives us hope of eternal life.<br />
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[3] Who the 'those who belong to him' are is the million dollar question. I think it's obvious for Paul that the reference is to Christians, at least primarily. We must also hold open the possibility that he would have included Jewish people as well. The question of the fate of adherents of other religions (and no religion at all) is a serious and pressing issue for the church to wrestle with, and is not simple. While the New Testament itself is clearly exclusivist, it shifts the boundary question from one of ethnicity to one of devotion to Jesus. Should we shift again or shift further? I do not know.<br />
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[4] See <a href="https://www.amazon.com/Letter-Corinthians-Pillar-Testament-Commentary/dp/0802837328" target="_blank">Ciampa and Rosner</a>. This passage obviously has implications for debates over subordination. Clearly one must at least admit to subordination in the economic Trinity. The question is whether or not this passes into the immanent Trinity as well. This is a (legitimate) question of theological exegesis. I doubt Paul would ever have made these kinds of distinctions. Jesus was clearly subordinate to the Father.<br />
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[5] So Thiselton. See his lengthy discussion of possible interpretations. Ciampa and Rosner also cover a couple that Thiselton does not.<br />
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[6] Ciampa and Rosner have a nice discussion on this point.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-89209944311766652912018-07-30T07:30:00.000-05:002018-07-30T07:30:14.093-05:00What Can #MeToo Teach Us?I am not on social media outside of this blog. I have long seen far more downside than upside to social media interaction. If you want to engage me in something concerning real life, text me, send me an email, or meet up in person. I also have rolled my eyes at times at social media activism. I did not see what it could accomplish. Then #MeToo arrived. Social media gave people a voice, an way to tell a story where the act of telling story was all that was needed to bring change. Exposure. Exposure of the powers that be, of the danger of male hegemony. Without this exposure things would never change. The powers would never be outed. There would be no chance that my daughter would encounter a world where she has a <a href="https://www.npr.org/sections/thetwo-way/2018/02/21/587671849/a-new-survey-finds-eighty-percent-of-women-have-experienced-sexual-harassment" target="_blank">better than 50-50 chance</a> of going through life avoiding unwanted sexual touching.[1] I am so grateful for #MeToo. However, we have an even bigger opportunity here. Sexual predation is a symptom of a wider disease.<br />
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Over the last eighteen months I've been taking on an increasing amount of leadership in my work. During that time, which has also overlapped with our national crisis of leadership I've seen how important it is for leaders to have strong moral character.[2] The character of leaders has a huge impact on the experience of those under their power. Power does funny things to people, and one should always be wary of those who seek it, as its rarely sought for the good of others.[3] Power attracts the wrong kind of person. Additionally those at the top of the top incent those under them to keep the average person down. Keeping salaries in check leads to bigger bonuses or more valuable stocks options for the elite. Oppression then becomes hard wired and takes on a multiplicity of forms, one of which is sexual harassment. The people under you cease to be people and become property, a means to an end.<br />
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So yes, let's throw out the bums who have used their power for sexual gain, but why stop there? Why don't we focus on finding leaders who are both capable and virtuous. From an economic standpoint that may not make sense, but why do economics have to rule? Wouldn't we be better off if we had less stuff but also less suffering? Yes, leaders need to have vision, and certain capabilities. However, if we don't make virtue part of our criteria, things will never change. We'll just have #MeToo in a new form.<br />
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None of this is to suggest that I am a paragon of virtue and that I have it all figured out. How I wish that was the case! However, one thing I have learned is to look to the model of Jesus to see how to lead. In every respect it's the opposite of the problems I described above. One leads by serving, by giving of oneself sacrificially for the sake of others, by loving them, and doing for them what they cannot do for themselves.<br />
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May that be true of me.<br />
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[1] To state the obvious, the lifetimes of the respondents are not over, and unfortunately this means some of the respondents to the survey who have not experienced unwanted sexual touching will face it at some point in the future, bringing the lifetime experience rate higher. How much higher is unknown.<br />
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[2] None of this is intended as commentary on my specific workplace.<br />
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[3] I think of Dumbledore's famous quote from Deathly Hallows “It is a curious thing, Harry, but perhaps those who are best suited to power are those who have never sought it. Those who, like you, have leadership thrust upon them, and take up the mantle because they must, and find to their own surprise that they wear it well.”Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-58405341665160851962018-06-11T07:30:00.000-05:002018-06-11T07:30:05.885-05:001 Corinthians 15:1-11You can read the text <a href="https://www.biblegateway.com/passage/?search=1+cor+15%3A1-11&version=NRSV" target="_blank">here</a>.<br />
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Paul now tackles the core theological problem the Corinthians are facing head on. They need reminding (precisely why will have to wait for a later post) on the core gospel truth that Paul taught them and forms the basis for their Christian walk, the story of Jesus victory in his resurrection. That is of course, if they've taken this whole thing seriously.[1]<br />
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The single most important truths they had been taught were that Jesus died for their sins, he was buried (i.e., he really did die), and rose from the dead on the third day. None of this was a surprise to God, but it was all part of his plan (or at least retrospectively it is to those who have eyes to see). And it was publicly witnessed, by Peter, the rest of the apostles, by a large group, by James, and even last and least by Paul himself. Paul is the least because of his status as former persecutor of the church. But God does not care about status, he gives grace freely without regard of prior status or behavior. He continues to give it freely without regard to current status, and that grace propels Paul on. Thus the witness of Paul, Peter, and anyone else who the Corinthians may have heard was all grounded on grace and on Christ's victory in his resurrection.<br />
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This paragraph is all about Jesus.[2] He is the one driving the action, and that is true in the case of the Corinthians. The message they heard was the same regardless of the speaker, and it was a message made possible by the activity of the Son of God.<br />
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[1] Rather than 'in vain' <a href="https://www.amazon.com/Epistle-Corinthians-International-Testament-Commentary/dp/0802870910" target="_blank">Thiselton</a> prefers something along the lines of "without due consideration."<br />
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[2] A point driven home by <a href="https://www.amazon.com/Letter-Corinthians-Pillar-Testament-Commentary/dp/0802837328" target="_blank">Ciapma and Rosner</a>.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-9936337792158287502018-06-04T07:30:00.000-05:002018-06-04T07:30:13.693-05:00Book Review: Christian Theologies of Salvation<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWhj5_NOe8XjpB_XaRUiEiBp9kFiQHQYeH91Win5PFlqG05ZCVOsGK2lf8FSO2WX_k9AH_ZkOPkzhNKAfQ66Vv-vJKShN7Nb9tlaJGn7HsvW01POvXoMMEKUHRQSxmTL6DeIEVRD3lJbWY/s1600/41VULPtJNML._SX332_BO1%252C204%252C203%252C200_.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="499" data-original-width="334" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWhj5_NOe8XjpB_XaRUiEiBp9kFiQHQYeH91Win5PFlqG05ZCVOsGK2lf8FSO2WX_k9AH_ZkOPkzhNKAfQ66Vv-vJKShN7Nb9tlaJGn7HsvW01POvXoMMEKUHRQSxmTL6DeIEVRD3lJbWY/s200/41VULPtJNML._SX332_BO1%252C204%252C203%252C200_.jpg" width="133" /></a></div>
<a href="https://www.amazon.com/Christian-Theologies-Salvation-Comparative-Introduction/dp/0814762948" target="_blank">Christian Theologies of Salvation: A Comparative Introduction</a>, edited by Justin Holcomb, is comprised of a collection covering the theories of salvation of significant theologians in church history. As stated by Holcomb in the introduction, the role of soteriology is to show how and why Jesus was and continues to be significant. Throughout Christian history there have been a variety of viewpoints and debates. This book will provide one with insight into those debates. Chapters fall into two categories. The book is arranged (mostly) chronologically, and as you reach each era of Christian history a brief treatment of that era is presented. Then you get a series of essays on major figures of that time period. Each of these essays contain some basic historical background on the subject to provide context for the summary of various key themes in their views regarding salvation. The individual essays are descriptive and contain very little evaluation of the viewpoints of the subject (with the exception of the chapter on Rahner and Balthasar). All of the heavy hitters are covered including, but not limited to, Irenaeus, Origen, Anselm, Aquinas, Luther, Wesley, Barth, and Gutierrez. In the remainder of this review I will provide an overview of one of the essays to give you a better sense of what to expect from the book.<br />
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R. Jared Staudt is the author of the chapter on Aquinas. He begins his essay with a brief overview of Aquinas' life before moving into a discussion of his soteriology. Staudt begins by stating that for Aquinas, "Salvation has a twofold aspect: the internal liberation from sin by which the soul is renewed and justified (that is, made just by grace), and the cause of that justification which is participation in the justice of Christ's own soul, effected by his work of salvation" (p. 144). Then he moves into specifics. Justification means causing justice, both in the interior state of the soul and in ones actions (p. 145). Another way to put it is a moving of man from a state of sin and bringing rectitude. Injustice is removed as the power of sin is broken (p. 147). This process culminates in deification, our union into the very life of God (p. 147). This deification effects worthiness, or enables us to merit eternal life (p. 149). The source of all of this is, of course, Christ. His mediation via his divine and human nature enables our justification and deification (p. 150). This mediation has five components, satisfaction, merit, atonement, sacrifice, and redemption and is necessitated by our bondage to sin (p. 152). In a nutshell, salvation for Aquinas is a necessarily cooperative effort between God and humanity (p. 153). Without grace, we cannot be saved, but we must cooperate and the new life of justice we live is our own (while again still being dependent upon grace).<br />
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Staudt's chapter is typical for what one can expect in this book. Chapters are well organized and highly synthetic, written by scholars who know the whole range of each theologian's writings well. They also are very even in quality with only one which I thought was a bit substandard. Overall, I think this is an excellent book and would be a great textbook in a college or seminary classroom for a class on salvation or in historical theology. I'd highly recommend picking it up.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-25650148871021364322018-05-31T07:30:00.000-05:002018-05-31T07:30:11.910-05:001 Corinthians 14:26-40You can read the text <a href="https://www.biblegateway.com/passage/?search=1+cor+14%3A26-40&version=NRSV" target="_blank">here</a>.<br />
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Paul wraps up his discussion of spiritual gifts and the building of the body in worship in this section. God gives different members gifts which they may use to build the body during corporate worship.[1] Tongues are not a mandatory part of a service, but if they occur it should be at most two or three and always accompanied by interpretation.[2] Prophecy seems to be more core to the service and should also be limited to two or three speakers at most, and those assembled should evaluate its content for fidelity. All speech must be orderly and people must take turns that way there is no chaos and the body can actually be built up.<br />
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Paul wants women to be guarded in their interactions, especially married women. In Greco-Roman culture it was considered scandalous for a married woman to converse with a man who was not her husband. Paul wants to adhere to cultural norms and requires women to refrain from asking questions of others and ask their own husbands. If we piece the data together from chapters 11-14, it seems that women were encouraged to be involved in what we would call liturgical speech where they could lead the congregation in some aspect of worship but not ask questions or interact interpersonally. Again, Paul's concern is to avoid bringing shame on the congregation.[3]<br />
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Paul concludes with a direct challenge. His authority and the content of his message comes from the Lord, so anyone who has heard from the Lord will not oppose him. Opposition is a sign that one has not heard from God and risks his judgment. He wants the Corinthians to about in all of the gifts (especially prophecy) but they need to be executed in a way that builds the church rather than the individual.<br />
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[1] <a href="https://www.amazon.com/Epistle-Corinthians-International-Testament-Commentary/dp/0802870910/" target="_blank">Thiselton's </a>comment that most of these are not spontaneous gifts but resulted from prior preparation makes sense to me.<br />
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[2] I think a middle ground between Thiselton and <a href="https://www.amazon.com/Letter-Corinthians-Pillar-Testament-Commentary/dp/0802837328/" target="_blank">Ciampa and Rosner</a> is likely correct. Thiselton overplays the extent to which the interpretation should come from the tongue utterer, however, I do find it likely that the one who speaks in tongues would be the best candidate to interpret.<br />
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[3] Ciampa and Rosner are very helpful on the background for these verses. I think it goes without saying that this brief statement has no applicability today.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-20221748894536512502018-05-29T07:30:00.000-05:002018-05-29T07:30:07.074-05:00The When of Justification and ElectionI was reading James Gordon's chapter on Schleiermacher in <a href="https://www.amazon.com/Christian-Theologies-Salvation-Comparative-Introduction/dp/0814762948" target="_blank">Christian Theologies of Salvation</a> and came across an interesting line that has me thinking. He stated that for Schleiermacher, '...there is no particular change in God with reference to justification, "since God is gracious to the human race in His Son," justification does include a change of consciousness of the individuals relation to God...' (p. 297).<br />
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This quote was deeply thought provoking. It seems to me that most Christologies and theologies of salvation don't explore the question of salvation, God's action, and time. How does the traditional assumption of God being outside of time impact salvation? Is there any sense in which God has a timeline? How does the incarnation play into these discussions? Of course along with these questions also belong questions concerning the nature of time itself and causation.<br />
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That's all I have in this post are some questions. If anyone has good references that I should read on these issues, drop a comment.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-80315351594568108602018-05-23T07:30:00.000-05:002018-05-23T07:30:10.458-05:001 Corinthians 14:1-25You can read the text <a href="https://www.biblegateway.com/passage/?search=1+cor+14%3A1-25&version=NRSV" target="_blank">here</a>.<br />
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Apparently intent on making his point, Paul now applies his point from chapter 13 to the issues raised in chapter 12. He sees it as a both/and situation. The Corinthians shouldn't be choosing between the spiritual gifts and love, they should want both, especially gifts that build up the body like prophecy. Tongues are fine, but they build up the individual only since only God understands what is uttered.[1]<br />
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Failure to speak intelligibly prevents you from being understood and serving any true purpose. In its essence turns everyone into a foreigner or an outsider. This comes back to the main theme of the whole letter since it undermines the unity of the body. Paul's wants them to seek gifts that build the body and not destroy its unity through misuse of other, more personal gifts.<br />
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Thus for those who pray in tongues, Paul wants them to also pray for the gift of interpretation. Even for just their own sake this is good since it can involve the whole person in the act of prayer. Additionally, if one who is uninitiated hears someone praying on tongues it will be a hindrance to them rather than building them up. As Thiselton notes, worship is about God and the collective body, not God and the individual. Paul's experience with tongues exceeds the Corinthians, but he does not show it off, preferring to be understood and hence instruct.<br />
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At the end of the day all tongues will do is to scare off unbelievers as a sign of unwelcome and judgment. It will result in shame on the community. Where prophecy will have the opposite effect of validating the presence of God's Spirit as God speaks to both believer and unbeliever through exhortation and preaching.<br />
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[1] A side note on this. Paul does make room for others understanding tongues if its interpreted. <a href="https://www.amazon.com/Epistle-Corinthians-International-Testament-Commentary/dp/0802870910/" target="_blank">Thiselton</a> makes an important point here. There is no reason to expect that some person other than the one uttering the tongues is the interpreter Paul has in mind.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-70264519761221388192018-05-07T07:30:00.000-05:002018-05-07T07:30:03.473-05:001 Corinthians 13:1-13You can read the text <a href="https://www.biblegateway.com/passage/?search=1+cor+13&version=NRSV" target="_blank">here</a>.<br />
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Here Paul defines 'the better way,' the way of love. For Paul, love is the enactment of a disposition or inward orientation, an orientation focused outward towards others and their benefit. Whatever one does whether speaking in tongues, great deeds of faith, giving away one's money, no matter how hyperbolic,[1] if it isn't rooted in love, in other regard, it's worthless. It does not make one pleasing God, especially if its done to draw attention to oneself.<br />
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Paul then explicates what is at the heart of love. Here I will cite <a href="https://www.amazon.com/Epistle-Corinthians-International-Testament-Commentary/dp/0802870910" target="_blank">Thiselton's</a> translation of the paragraph as it captures it so well:<br />
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Love waits patiently; love shows kindness. Love does not burn with envy; does not brag - is not inflated with its own importance. It does not behave with ill-mannered impropriety; it is not preoccupied with the interests of the self; does not become exasperated into pique; does not keep a reckoning up with evil. Love does not take pleasure in wrongdoing, but joyfully celebrates the truth. It never tires of support, never loses faith, never exhausts hope, never gives up.</blockquote>
Compared with the standard translations, Thiselton's translation draws out the activeness of love. It's not just having a certain disposition, it's acting in an other-oriented fashion.<br />
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Love is worth pursuing because it's something that will have lasting effect, not just now, but in the age to come. The gifts of the Spirit will cease because they will no longer be needed after the return of Christ. But we will still have each other, so there will always be a need for love. Every aspect of our Christian existence is either temporary or a foretaste of what's to come. Even among the cardinal virtues of faith/faithfulness/fidelity, hope, and love, only love is supreme and will endure in a manner largely unchanged after Jesus return.<br />
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[1] <a href="https://www.amazon.com/Letter-Corinthians-Pillar-Testament-Commentary/dp/0802837328/" target="_blank">Ciampa and Rosner</a> are helpful in pointing out Paul's use of hyperbole.<br />
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[2] Thiselton and Ciampa and Rosner are on different pages on this last verse. It's worth reading both perspectives.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-52381321049337819432018-04-26T07:30:00.000-05:002018-04-26T07:30:40.168-05:001 Corinthians 12:12-31You can read the text <a href="https://www.biblegateway.com/passage/?search=1+cor+12%3A12-31&version=NRSV" target="_blank">here</a>.<br />
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In this section Paul continues to hammer home the need for unity and for valuing every member of the church using a well known philosophical trope, that of a community forming a body. However, Paul turns the usual analogy, aimed at reinforcing the current social hierarchy, on its head.[1] Whether they like it or not, they are one body. All who have been baptized into Christ, are, by his Spirit, joined into one body.<br />
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The one body is made up of a variety of individuals with a variety of gifts. Just because one feels that that don't have any special role to play in the church's mission doesn't make them extraneous. Nor should they obsess over their "lack" of gifts. Every part has a role to play and every member is essential. If everyone had the same gifts the body would be a monstrosity, only through unified diversity can the body be healthy and whole. In fact, God has given those whose stature in the body may be small special honor. When one part suffers the whole body suffers with it, and when one part is honored, the whole body is honored. The Corinthians are a union whether they like it or not. Paul wants them to like it and to lay down their individualistic status seeking, otherwise they will harm the body, which is ultimately Christ's body. Hence Christology and ecclesiology meet.[2]<br />
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Paul then proceeds to rattle off some roles and gifts that God has given to certain members. Some degree of hierarchy does seem implied, but that has to be qualified by everything said above. Even if some roles are more central to the body's function, they are all still necessary (no one is an appendix). Apostleship, exhortation, and teaching head the list with their focus on sound instruction and building up the community. Interestingly Paul mentions administrative gifts. A church does not need to be "institutional" to have logistical issues to manage. Tongues comes in last, again as Paul tries to devalue the gift in the Corinthian's eyes. But Paul has focused enough on gits for the moment. He wants to show them something far more important to be focused upon.<br />
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[1] <a href="https://www.amazon.com/Letter-Corinthians-Pillar-Testament-Commentary/dp/0802837328/" target="_blank">Ciampa and Rosner</a> have an excellent extended section on the background of the body metaphor, one of the few places the exceed <a href="https://www.amazon.com/Epistle-Corinthians-International-Testament-Commentary/dp/0802870910" target="_blank">Thiselton</a> in this regard.<br />
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[2 So Thiselton.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0tag:blogger.com,1999:blog-4669291590397336050.post-57618394780433426602018-04-18T07:30:00.000-05:002018-04-18T07:30:27.109-05:001 Corinthians 12:1-11You can read the text <a href="https://www.biblegateway.com/passage/?search=1+cor+12%3A1-11&version=NRSV" target="_blank">here</a>.<br />
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The next topic Paul tackles, still with an eye towards unity, is spiritual gifts. The opening is a bit enigmatic, but at the core Paul wants to make clear the basic dichotomy of the Christian life compared to their former lives as pagans. It's about where one stands in relation to Jesus, whether one submits to his lordship or rejects it. The gifts given by the Spirit will be similarly identifiable, they will be Christomorphic.[1] Also, to set the stage for later discussion, Paul makes clear that their God is a living God who can speak for himself. He does not need humans to speak for him and hence possessing showy speaking gifts does not make one more necessary or of higher status.[2] In a nutshell, do the "gifts" one possesses point towards Jesus or towards oneself?<br />
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God has given the church a variety of gifts. They all have the same source, the Spirit, and the same giver, God. He activates them as he sees fit. There is no indication in the text that in the ensuing list of gifts that Paul has in mind offices or that individuals necessarily permanently possess these gifts. God gives them to whom he will when he will for as long as he will, with one purpose in mind, the common good.<br />
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Paul then marches through a variety of gifts.[3] These appear to be a sampling of the gifts given by the Spirit. Given upcoming chapters some of them were selected due to their (over)prominence at Corinth. The Spirit certainly can work through God's people in natural ways just as much as supernatural. One of Paul's main concerns seems to be minimizing the importance of tongues, hence its position at the bottom of the list. There is extensive debate on the precise nature of tongues. The two most likely options are that it refers to human languages that the speaker does not know, or, more likely in my opinion, the language of the unconscious, and only intelligible to God (and to one to whom he grants the ability to interpret).[4]<br />
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Paul concludes reminding them that there is only one source for all of these gifts, the Spirit of God who gives as he will. All gifts are then presumably necessary and no one is superior to another on the basis of the gifts they possess.<br />
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[1] To use <a href="https://www.amazon.com/Epistle-Corinthians-International-Testament-Commentary/dp/0802870910" target="_blank">Thiselton's </a>phrase.<br />
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[2] See the extended discussion in Thiselton.<br />
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[3] I am not going to spend time detailing each. Thiselton's commentary is very thorough in that regard and I point you there. One thing to keep in mind when thinking about these gifts is that they are not necessarily supernatural in the way they work, even if granted supernaturally.<br />
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[4] <a href="https://www.amazon.com/Letter-Corinthians-Pillar-Testament-Commentary/dp/0802837328/" target="_blank">Ciampa and Rosner</a> take the former position and Thiselton the latter.Marcus Maherhttp://www.blogger.com/profile/07729718021822471179noreply@blogger.com0