By Craig S. Keener
Craig Keener is a prolific evangelical author, and his commentaries are often thought of classics. yet certainly one of his weaknesses is that he occasionally concentration an excessive amount of at the cultural and social atmosphere of the textual content and he forgets to expound what the textual content is really saying.
In a remark 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 announcing, in particular simply because Keener is getting ready a far better paintings on those epistles, and so I figured he may well 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 info and never sufficient exposition of the particular textual content. it's telling whilst the main outstanding exposition within the publication (1 Corinthians 6:9-10) is available in the shape of a "closer glance" part instead of within the physique of the publication the place it belongs.
Actually, the two Corinthians part of this ebook has extra compelling exposition than 1 Corinthians, in my view. i admire this New Cambridge remark sequence simply because many of the volumes do an exceptional task of disclosing the text's which means with no 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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Extra resources for 1-2 Corinthians (New Cambridge Bible Commentary)
31. 1–2; Aristophanes Nub. 244–45; Plutarch Statecraft 5, Mor. 802 D–E; Them. 4; Philostratus Vit. soph. 499. Demosthenes Or. ; Dio Chrysostom Or. 35–37. , Anacharsis Ep. 1; Mus. Ruf. 8, pp. 8; Porphyry Marc. 284–85. Plato Theaet. 164CD; Apol. 38D–39B; (Ps) Plato, Hipp. ; Xenophon Mem. 1; Val. Max. 4. ext. 1. Isocrates Nic. 26–27, Ad Nic. 1–9; Cicero Inv. 5. 71 Still, some rhetorically trained thinkers who valued both saw philosophy as more important (Tacitus Dial. 2). No less an orator than Cicero (a century before Paul) asked his friends to call him a philosopher rather than an orator (Plutarch Cic.
These are biblical designations for the people God set apart by his own redemptive act. Like Israel, they were summoned to live holy (set apart, “sanctified”) to God because God had chosen them; they were not chosen because of how they were living (1 Cor 6:9–11; cf. Lev 20:24; Deut 9:5–6). (In contrast to popular modern usage, this “sanctification,” or being set apart, occurred when they joined God’s people, that is, at conversion, and was first of all a ritual category. Being set apart for and dedicated to God meant being set apart from the profane things of the world.
Paul was probably unfamiliar with most terminology in the rhetorical handbooks. , “few”) is litotes. 49 Cf. a similar development of the categories in Jeremiah 9:23 in b. Tamid 32a. xml CB864/Keener 0 521 83462 7 1 Corinthians 1:26–31: Boast in Christ, Not in Status April 28, 2005 33 because it seemed to me that even the Christians did not believe it. How could anyone genuinely believe they served their creator, yet fail to devote their entire life and property to their “lord”? But I also recognized that my finite intellect could not grasp a perfect deity, and in the end it was not Christendom but Christ that won me.
1-2 Corinthians (New Cambridge Bible Commentary) by Craig S. Keener