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 absolutely saying.
In a observation that's this brief, i used to be hoping for an exposition that fast will get to the center of what the textual content is asserting, specially simply because Keener is getting ready a far better paintings on those epistles, and so I figured he may possibly 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 adequate exposition of the particular textual content. it really is telling while the main excellent exposition within the ebook (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 part of this e-book has extra compelling exposition than 1 Corinthians, in my view. i love this New Cambridge statement sequence simply because a few of the volumes do an excellent task of disclosing the text's which means with out 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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Extra resources for 1-2 Corinthians (New Cambridge Bible Commentary)
1:21: For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe. 1:22: For Jews demand signs and Greeks desire wisdom, 1:23: but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, 1:24: but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 1:25: For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.
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. Lk 1:17, 35; 4:14; Acts 1:8; 10:38; Zech 4:6; Wis 1:6; 7:7; 9:17; Pss. Sol. B. 27:10. Persuasion succeeded by God’s power (also Let. Aris. 266). 63 Eloquence was a great virtue (Cicero De or. 55), and helped not only with politics but with all other arts (Seneca Controv. 3). 64 Rhetoric as the art of persuasion was easily subject to abuse if divorced from the speaker’s conviction that the subject of persuasion was true.
D. B. Martin, Slavery as Salvation: The Metaphor of Slavery in Pauline Christianity (New Haven, CT: Yale, 1990); C. Glad, Paul and Philodemus: Adaptability in Epicurean and Early Christian Psychagogy (NovTSup 81; Leiden: Brill, 1995); also M. M. Mitchell, “Pauline Accommodation and ‘Condescension’ (sugkatbasiv): 1 Cor 9:19–23 and the History of Influence,” 197–214 in Paul Beyond the Judaism/Hellenism Divide, ed. T. Engberg-Pedersen (Louisville, KY: Westminster John Knox, 2001). For 10:23–11:1, see D.
1-2 Corinthians (New Cambridge Bible Commentary) by Craig S. Keener