Skip to main content

Commentary Review: 1 Corinthians

I 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. Fee and Garland also come to mind, but I have not spent as much time with them as the four below.

As always, please check out my Commentary Series Overview post for details on the various series these commentaries come from.

If you've been reading my posts then it will be no surprise that I place Thiselton's 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!

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 shorter commentary 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.


The race for second was close, but I would have to go with Ciampa and Rosner's 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.

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.


Several years back I consulted Richard Hays' 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!


Fitzmyer 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.

Comments

Popular posts from this blog

More Calvinist than Calvin?

I'm working on a paper on the topic of divine sovereignty and human freedom. Occasionally on this topic (or the subtopic of election) you will hear people through out the barb at strong Calvinists that they're 'being more Calvinist than Calvin.' After having read Calvin carefully on the issue I don't think that there's any validity to that charge. I don't see a material difference here between Calvin and say John Piper. Here are several quotes from the Institutes to prove my point. 'All events are governed by God's secret plan.' I.xvi.2 'Governing heaven and earth by his providence, he also so regulates all things that nothing takes place without his deliberation.' I.xvi.3 'Nothing happens except what is knowingly and willingly decreed by him.' I.xvi.3 Calvin explicitly rejects a limited providence, 'one that by a general motion revolves and drives the system of the universe, with its several parts, but which does not specifc

Dating Galatians and Harmonization with Acts

We've gotten to the point where how we date Galatians and where we fit it into the narrative of Acts will affect our interpretation in a significant manner. The first question that we have to address is, which visit to Jerusalem is Paul recounting in Galatians 2:1-10 ? Is it the famine relief visit of Acts 11:27-30 or the Jerusalem council of Acts 15 ? First, I think it's worthwhile to point out that it's not all that obvious. Scholars are divided on this issue (even Evangelical scholars). In favor of the theory of Galatians 2:1-10 referring to the Acts 11 visit are the following: This visit clearly is prompted by a revelation by the Holy Spirit. The Acts 15 gathering seems to be a public gathering, where the one described in Galatians is private. Paul never alludes to a letter sent to the diaspora churches which could have definitively won the case for him. The issue of food laws was already decided by James. Why would men coming from him in Galatians 2:11-14 be advocat

Galatians 2:11-14: The circumcision group

11 When Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain people came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. 13 The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray. 14 When I saw that they were not acting in line with the truth of the gospel, I said to Cephas in front of them all, "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs? (TNIV) There's an important issue that we need to wrestle with in this passage, and it's the question of whether or not the people from James and the circumcision group are the same group. I am not inclined to think that they are. The ensuing discussion is drawn from Longenecker's commentary pp 73-5