1 Corinthians. B. J. OropezaЧитать онлайн книгу.
Pogoloff 1992:140.
187. See similarly the Lord giving wisdom and the Spirit in Wis. 9:6, 17; Keener 2016:177.
188. Doubtless, these rulers are part of the same macro-society as those who are perishing and adhere to the wisdom of this world (1:18–21).
189. Pogoloff 1992:142.
190. E.g., Matt 26–27; Mark 14–15; Luke 22–23; cf. 3:2; John 18:13–14; Acts 4:27.
191. On Paul’s challenge to Roman authority here, see Lestang 2015:16–17; Elliott 1997:181.
192. The “glory of the Lord” is a genitive of source: the glory that finds its origin in the Lord. The “Lord of glory” is a genitive of (characteristic) quality: “the Lord to whom glory belongs” (Edwards 1897:54; cf. Eph 1:17; Acts 7:2).
193. Goldingay 2005:18, suggests from Isa 40:3 the idea of “processional routes used for religious festivals and triumphal royal processions in Babylon.”
194. Cf. Clivaz/Schulthess 2015:192, 199. Origen and Ambrosiaster believed Paul was referencing the Apocalypse of Elijah (Bray 1999:23). For further parallels, see Williams 2001:175–99; Berger 1978:270–83.
195. Contrast God’s people previously being blind and deaf (Isa 6:10; 29:9–14; 30:9–11; 42:18–20).
196. This “I” or self, whether immaterial or of airy material (as some ancients taught: Martin 1995:6–15), also survives death (2 Cor 5:6–8), and may flow through, link with, seat, or be the “stuff” of the human mind/intellect.
197. Cf. Rom 11:33–34; Jdt 8:14; T.Job 37.6; Fitzmyer 2008:180.
198. See Vos 1996:110; Meyer 1877:1.69.
199. Fee 1987:113, rightly compares neuter plurals in both verses.
200. See Frestadius 2011:66–67. On God as teacher see Isa 54:13.
201. For various renditions of “πνευματικοῖς πνευματικὰ συγκρίνοντες,” see BDAG 953.
202. See Fitzmyer 2008:182–84.
203. In 2:14 the singular verb ἀνακρίνεται takes on a neuter plural subject (cf. Wallace 1996:399–400), and what is discerned are the things of God’s Spirit, not the natural person (Lambrecht 2013:367–70, responding to Dingeldein 2013:31–44). Incidentally, ἀνακρίνω appears three times in 2:14–15 with Paul playing on its meaning that ranges from “discern” to “judge.” Perhaps the most consistent sense is “examine and understand” (Ellingworth/Hatton 1995:62).
204. Fee 1987:118–19.
205. In this verse the MT has “spirit (רוח) of Yahweh,” whereas the LXX has “mind (νοῦς) of the Lord.” The latter adds after Lord, “and who has become his counsellor . . . ”
206. Inkelaar 2011:258, is similar.
207. Capes 1992:140, notices Isa 40:13 in Rom 11:34 has the Lord as God, but in 1 Cor 2:16 the Lord is Christ.
208. Rightly, Lambrecht 2007:440. Differently, the moral-exhortative sense is stressed by Strüder 2005; Petersen 2013:77–79.
209. Hays 1997:47; Schrage 1991:1.267.
210. Cf. Dutch 2005:251; Gaventa 1996:104–5.
211. On ancient men in this role, see Bradley 1991:37–75; Dutch 2005:250.
212. If God’s wisdom is in Christ (1:30), there is little distinction here between milk and “meat” (Hooker 1966:21).
213. Thiselton 2000:288–89, rightly distinguishes the two “fleshly” terms here as follows: “σάρκινος [3:1] means moved by entirely human drives, while σαρκικός [3:3] means moved by self-interest.” Garland 2003:109, adds, “The –ινος suffix connotes ‘made of’ (cf. 2 Cor. 3:3), while the –ικός suffix connotes ‘characterized by’ (cf. 9:11).”
214. One distinction, however, is that God’s Spirit dwells in and among the Corinthians, and they belong to the Lord—they are babes in Christ.
215. Some manuscripts of 3:3 add “dissensions” (διχοστασίαι), but its absence in others is hard to explain unless it was not in the original text (Metzger 1994:482–83).
216. Stumpff 1964:2.881–82. In a political sense, see Welborn 1987b:87, and more generally, Malina 2001:108–33.
217. Winter 2001:41.
218. On teaching with agricultural language, see Plutarch Mor. 1.2B–C; Philo Spec. Leg. 2.29; Quintilian Inst. 2.4.8–9; Dutch 2005:255–60. For possible OT allusions here, see Williams 2001:237–55; Lang 1994:50; Ciampa/Rosner 2010:151, though none seem essential for Paul’s interpretation.
219. Schnabel 2006:191, rightly stresses the contextual nuance for διάκονοι as servants/slaves rather than ministers or deacons.
220. Cf. Philo Det. 34; Winter 2001:39.
221. Cf. Hays 1997:52–53.