By Richard Horsley
This remark highlights either the socio-political context of one Corinthians and the conflict of considerably assorted non secular viewpoints represented by means of Paul and the congregation he had based in Corinth. particularly, Richard Horsley exhibits that this letter offers a window in which one may possibly view the strain among the Corinthians' curiosity in cultivating person spirituality and the apostle's crisis for build up a social-religious neighborhood dedicated to the typical virtue, for the flourishing either one of own dignity and a humanizing cohesion.
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Extra info for Abingdon New Testament Commentary -1st Corinthians (Abingdon New Testament Commentaries)
And Greeks" (vv. 22, 24) represents the human world in its basic division 49 COMMENTARY culturally, from the (Palestinian) Jewish point of view—"Jews . . and Gentiles" (v. 23) being somewhat more ecumenical. "Jews demand signs" is probably a reference to scriptural tradition in which God was portrayed delivering the people with signs and wonders. "Wisdom" (sophia) or philosophy was characteristically a personal quest of well-off people of the Greek cultural heritage in cities of the eastern Roman Empire.
Nor is he merely using the typical rhetorical device of an orator deprecating his own ability in eloquence. Rejection of "persuasive wisdom" is integral to the rejection (or transformation) of sophia itself, particularly in 1:17— 3:4 and 3:18-20. In Paul's day, eloquent speech was of special importance in public discourse and entertainment and was also associated with other marks of high social standing (such as those Paul mentions in 1:26-28). 46 1 CORINTHIANS 1:18-2:5 The close association of eloquent "speech" with wisdom (sophia) is most strikingly paralleled in the hellenistic-Jewish wisdomdevotion represented by Wisdom of Solomon and Philo of Alexandria.
He has in mind the importance of baptism for some in the Corinthian assembly who practiced a "baptism on behalf of the dead" (see on 15:29 below). That Paul baptized these particular people or their household(s), however, may have some significance for understanding the situation in Corinth and later sections of the letter. Precisely with reference to Crispus, Gaius, and Stephanas (vv. 14-16) it has been argued that early Christianity was a religious movement sponsored by wealthy patrons for their social dependents—wives, children, clients, slaves or freedpersons—and not a movement of the disinherited poor, as previously thought.