(nt3) Use Of Ot In 1 Corinthians

NT3 Study Paper PRR

2007

Holiness of God’s People - Use of OT in 1 Corinthians1 Summary Paul speaks about purity and holiness from the perspective of the story of God. The story of God in the broadest sense; in a detailed sense; and from the point of view of the fulfilment of God’s story.

1.

Why be Good? (especially if all is forgiven)

Paul speaks about purity and holiness in the relation to the Story of God. He uses past, present and future to achieve his aim. In 1 Corinthians Paul calls for all to turn, all behaviour needs correction. However unlike at other times (eg Rom 6 answer to specific questions) this is not explicit here (closest we get is peri dei ). In Paul’s answer he draws on the past story of God, locates in the present story of God in Christ as proceeding from that past and looks to the future story of God as the fulfilment of all that has occurred and in doing so exhorts the Corinthians to holiness.

2.

OT and 1C

Must recognise the OT as background to Paul’s thinking and writing. See the OT as book shelf in Paul’s study.

2.2

Deuteronomy2

Deuteronomy is Moses’ attempt to spell out for God’s people the theological and ethical consequences of the exodus deliverance – the nature of an obedient response to God’s grace. Israel is told to worship the Lord. But defilement comes especially through idolatry and sexual immorality. Justice and right relationships with one another are to be maintained. Comparison: Paul like Moses seeks to spell out for the new people of God the ethical and theological consequences of salvation that has been brought about on their behalf. He is not a new Moses per se (but cf 2 Cor 3). He follows the pattern of appointment of judges in 1 Cor 6; uses Passover/Exodus/unleavened bread imagery and speaks of the Corinthians as being among those who call upon the name of the Lord ‘in every place’ (by way of contrast to the place the Lord chooses). The two main concerns of sexual immorality and idolatry figure prominently. In a sense Deuteronomy anticipates 1 (+2) Corinthians. The ‘later days’ of Deut 4.30 are the days in which Paul writes (1 Cor 10.11 Now these things happened to them as an 1 2

Summary of WHS lecture notes Deuteronomy and Isaiah are Paul’s most common OT references

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example, but they were written down for our instruction, on whom the end of the ages has come). It is especially in chapters 5-14 where Paul is concerned primarily with ethics and matters of conduct that there are clusters of allusions and quotes from Deuteronomy. Moses is a ’type’ and an ally - both he and Moses sought to explain to God’s people an obedient response to God’s grace in the light of the (new) exodus and (new) Passover – both have the basic goal of securing holiness and purity of the people to the glory of God ‘in the land’ and ‘in every place’.

2.3

Isaiah

Early references to Isaiah inform Paul’s understanding of himself as an eschatological prophet – heralding God’s eschatological age. Isaiah has a trajectory from the existing order to a new order established by God. This happens via demolition and reconstruction, judgement and salvation. Its crucial event is the justification that comes through the discipline of the Suffering Servant and it climaxes in God’s spirit empowered servants being sent out to preach a message that both saves and judges. Two types of wisdom in Isaiah – human and divine. Human wisdom of the nations and their advisors, which will be brought to nothing. Israel also has human wisdom, which will also be brought to nothing. Wisdom that is divine triumphs in Isaiah – a shoot form the stump of Jesse arises who has the Spirit of wisdom, understanding, counsel and might (cf 1 Cor 2.10). The servant will be wise, will justify many; will silence the nations and amaze the rulers of the nations. All are called, Gentiles included, to come under the rule of God’s king, where they will find repentance and forgiveness of sins. The ultimate outcome is the glorification of God by the Gentiles in worship in a new temple with corresponding judgement for those who will not come (Isa 56.6-7, 60; 62.2; 66.18-24). Paul’s message is that this servant has come in the person of Jesus.

2.4

Paul’s Role

Paul sees himself as the eschatological herald – 1 Cor 1.17 (for Christ did not send me to baptise but to preach the gospel) – the good news of Isaiah 40.9; 52.7; 61.1; salvation historical and apocalyptic perspectives combine to see the event in which Christ comes as the fulfilment of the outworking of promises made to Israel and also as the apocalyptic in-breaking of God. Convergence of apocalyptic and salvation historical seen in Rom 1.1-5 and 16.25-27. Paul’s suffering essential to his role in proclaiming the Christ who suffered and died. Paul rehearses both past facts and at the same time God is bringing to pass through the

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rehearsal of those facts the fulfilment of the message. Paul’s message is not just good or noble ideas; it is powerful and brings about what it proclaims. Key to Paul’s identity is his role as Apostle to the Gentiles. Paul is keen for God to be worshipped; removal of false worship is important to this programme. False worship and idolatrous worship are removed wherever the true worship of God is established. At the end of Isaiah God’s ultimate glory is described in terms of the Gentiles involvement in temple worship (Isa 66.18-24). Paul sees his role as fulfilling the table of nations in Isa 66. Paul’s aim is to bring this worship. Sin of idolatry and sexual immorality are rooted in the futility of thinking and senselessness of Gentile hearts; lack of true wisdom leads to idolatry (Rom 1:22); this is also tied to the glory of God (1:21). Rejection of idolatry and sexual purity are two key consequences for Gentile conversion. Worship and glory of God are the goal. In 1 Corinthians BSR argues this pattern is implicit and explicit: sexual immorality and idolatry are two key issues addressed and purity of the community is a major concern; all with a view to glorifying God Shape of Paul’s preaching: The proclamation of the death and resurrection of Lord Jesus Christ is a call to enter the new eschatological age established in and by him. It demands that all people submit in unity to Christ, living out the wisdom of the other person centred lifestyle of the cross. They must abandon sexual immorality and idolatry to the glory of God. Their lives must be characterised by expectant hope for the final consummation of God’s glory in the future bodily resurrection

2.4

Malachi

Malachi 1.11 – in every place looks forward to the time when God’s name will be glorified ‘in every place’. The worship of God is spreading around the world through Paul’s ministry to the Gentiles.

3.

The Detail

SEE WHS’ Notes for table of OT echoes, allusions and quotes in 1 Cor3.

3.1

1 Cor 10:1-22

Interesting passage for what it tells us about Paul’s use of the OT: Gentiles included with Israel’s history (grafted in) (10.1); typology - a people redeemed who fell into idolatry; purpose of the OT in 10.6 - an explicit example/warning with v 11 reiterating 3

A note on echoes and allusions: echoes are the most ambiguous: difficult to control and even when heard are difficult to understand. llusion versus echoe: an audience might hear an echo while an author intends an allusion. Scripture echoes through Paul while allusions are passed deliberately into the text. A subtle distinction and one that cannot be drawn with any confidence. To what extent can echo unlock a passage? If authorial intent is important. Case by case…

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Paul adduces the example of the ancient Israelites who partook of the spiritual nourishment provided by God: (rock foreshadowing typologically Christ) but committed idolatry nonetheless – this serves to illustrate the contemporary danger. Israel serves as a salvation-historical reference point for the apostle’s warning against pride. Allusion, echo, quote in 10.26.

3.2

Temple and Purity (a theme)

A key carrier of the idea of holiness/purity in the letter is the temple imagery and related language. What does the temple signify? a) The Temple as a place of God’s presence and therefore his ownership b) The Temple as place of God’s holy separateness c) The Temple as a central, focused and bounded space with spatial and sacral integrity A bit of a debate as to what Paul’s temple language achieves: is it talking abut the replacement of the Jewish temple; is it ecclesiastical – the body of Christa s a new temple indwelt b the Spirit: arguably different in different places; in 1 Corinthians primarily ethical. 1 Cor 3.16-17 points to ecclesiastical and ethical. It is a warning to build upon the foundation of Christ with materials that will last. Don’t destroy it through your divisions. God’s temple is sacred subtly reflects the idea of sacred space; owned by God the community is to reflect the holiness of God and be different from the world 1 Cor 6.19 Ethical because body is a temple so don’t pollute it by joining with a prostitute. Immorality is a way of the world and not of the church: ie he does not just morally prescribe but reasons and justifies theologically. When people come to Christ their antisocial behaviours are left behind – they were washed, sanctified and justified in Christ and the Spirit (6.11). In the midst of this Paul declares they are part of the Temple of the Holy Spirit in 6.19. The believer and the church are both conceived of in temple terms: bounded entities whose integrity in Christ demanded ethical purity. 1 Cor 5? Rosner maintains that the concepts of exclusion and purity and sanctity implied in the discussion in 1 Cor 5 draw on the concept of the temple again applied to the group of

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believers. The expulsion of the sinner is insisted upon to restore the holiness of the Temple. Holiness is associated with community exclusion - harem; charat in the Pentateuch – the ban (Deut 7.26; 13.14-18)Deut 23.1-8 likely background and it is developed in intertestamental Judaism to include moral problems as well as physical problems. 1 Cor 5.7-8: having cleansed the temple Paul calls upon the congregation to celebrate spiritually the festival of Passover/Unleavened Bread – Cf 2 Chron 29.5, 30; Ezra 6 where similar patters of cleansing and then celebration are present.

3.3

Other purity/holiness language

1.2:

those made holy

6.1-8: the distinction between the ‘church’ and the world – holiness of believers establishes boundaries 7.14: making holy the unbelieving spouse 9.13: those doing the holy things eat from the temple and have a share in the altar (things offered). 10.18: Israel’s sacrifices a reference to cultic practices – to eat the food was to participate in the sacrifice. Maybe not so relevant?

4.

Christ and Holiness a. Christ: 64x; Lord 66x; Jesus 26x b. (Some of) The verses i. 1.10 unity ii. 5.7

church to be cleansed because of Christ’s sacrifice

iii. 6.15

relations with a prostitute violates Christ

iv. 8.11the brother for whom Christ died (Food sacrificed to idols) v. 11.1

imitation of Christ

vi. 11.3Christ is head of every man vii. 11.29

Lord’s supper and discerning the ‘body of Christ’

viii. 12.27

Spiritual gifts build up the body of Christ

ix. 15.3-23

resurrection of believers and the resurrection of Christ

x. 15.24-28

history is all about rule of Christ and his presentation of the

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Resurrection is decisive basis for Paul’s ethical instruction. O’Donovan: Christian ethics depends upon the resurrection. Resurrection in his mind is vindication of creation and created life – it is God’s final and decisive word on the life of Adam and it is the reversal of Adam’s choice of sin and death. 15.32: an ethical appeal: what is criticised…eat and drink – the very activities they were doing in the pagan temples and Lord’s supper – deny bodily resurrection and you have a flawed basis for a lifestyle that pleases God, which will lead to immoral and idolatrous behaviour 15.58: implications drawn again. c. union with Christ, the body of Christ, the resurrection of Christ

5.

Conclusion and Summary

Holiness for a number of reasons The past story of God as a warning/type: Deuteronomy and Exodus material more generally The present story of God and use of temple imagery; work of the Spirit as result of Christ’s work The fulfilment of the story of God in the resurrection and its implications for ethical behaviour.

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