By Craig S. Keener
Craig Keener is a prolific evangelical author, and his commentaries are often thought of classics. yet one in every of his weaknesses is that he occasionally concentration an excessive amount of at the cultural and social environment of the textual content and he forgets to expound what the textual content is admittedly saying.
In a observation that's this brief, i used to be hoping for an exposition that speedy will get to the guts of what the textual content is asserting, in particular simply because Keener is getting ready a far higher paintings on those epistles, and so I figured he might whittle that down right into a compelling, digestible format.
But such isn't the case. back, Craig falls into the behavior of giving us circumstantial details and never sufficient exposition of the particular textual content. it's telling while the main amazing exposition within the booklet (1 Corinthians 6:9-10) is available in the shape of a "closer glance" part instead of within the physique of the booklet the place it belongs.
Actually, the two Corinthians element of this publication has extra compelling exposition than 1 Corinthians, in my view. i admire this New Cambridge remark sequence simply because a number of the volumes do an excellent task of disclosing the text's that means and not using a lot of verbiage (Witherington on Revelation and Arnold on Genesis, for example).
But this one will depart you hungering for extra.
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Additional resources for 1-2 Corinthians (New Cambridge Bible Commentary)
A ncient letter openings sometimes included a thanksgiving to a deity, as here (1:4);6 of Paul’s undisputed letters, only Galatians conspicuously omits one. 8 This approach was crucial especially if (as in 1:10–17) one planned to challenge the audience’s behavior afterward. Ancient orators praised people for native gifts (like beauty or high birth) as well as for deliberate virtues; that Paul praises only the Corinthians’ gifts and not their behavior, however, may be noteworthy. 9 Paul does not provide an outline, but does introduce themes he will treat in greater detail, such as spiritual gifts (notably speech and knowledge, Chs.
1:17: For Christ did not send me to baptize but to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power. B efore reminding them of what the gospel is (1:17–2:5), Paul insists on what it is not (1:13–17); its messengers preach Christ, not themselves (2 Cor 4:5). Responding to divisions over “Paul” and “Christ” in 1:12, Paul demands whether Christ can be divided (as if belonging only to one faction) or if the Corinthians as a whole were baptized in Paul’s name (hence into only one faction; 1:13).
3–4. Fear was among the emotions Stoics rejected. “Fear and trembling” appear together 13 times in the LXX; cf. also 1 En. 1:5; 13:3; 14:13; 60:3. For Paul’s preference for “humble” rhetoric, see 2 Cor 10:1, 10; T. B. Savage, Power through weakness, SNTSM 86 (Cambridge: Cambridge University, 1996), 46, 71–73. Aeschines Fals. leg 48; Dionysius of Halicarnassus Ant. rom. 5; Seneca Controv. 25–26; cf. Sir 21:7; Acts 18:24. , Musonius Rufus frg. 44, p. 28; Porphyry Marc. 142–43. See further B. Winter, Philo and Paul (1997), 153–55.
1-2 Corinthians (New Cambridge Bible Commentary) by Craig S. Keener
Categories: New Testament