PAUL AND THE RHETORIC OF REVERSAL: KERYGMATIC ...

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destruction and jealousy, to fake words and conceal words from family and friends. Seventh, the spirit of injustice, with which come stealing and profiteering, in order that a person might achieve the pleasures of their heart. For the spirit of injustice works together with the other spirits, through bribery. On top of all of these is the spirit of sleep, the eighth spirit, which comes together with deception and fantasy. The Testament of Benjamin concludes and sums up the concerns of the Twelve Patriarchs under the heading of a “pure mind”. Once again there seems to be a movement from passion and greed through to sins of interaction: Testament of Benjamin 6:1-6 The mind of the good person is not in the hand of the spirit of deception, Beliar. For the angel of peace guides their soul. They do not look passionately at perishable things, or gather wealth for the love of pleasure. They do not delight in pleasure, or grieve their neighbour, or fill themselves with food. They do not stray into the superficialities of what is seen, for the Lord is their portion. The good mind does not wait on the praise or dishonour of humans, and does not know any deceit or falsehood or fighting or reviling, for the Lord dwells in it and enlightens its soul; and it rejoices with all people at all times. Karl-Wilhelm Niebuhr suggests that the topics of the ethical lists of the Testaments of the Twelve Patriarchs, in their common ordering, may be represented in the first column of the table below. 99 Interestingly Niebuhr demonstrates a general movement, beginning with prohibitions of sexual immorality, adultery, greed, selfishness (in failing to show merciful provision for the bodily needs of others) and covetous desire, and moving subsequently to interpersonal issues of daily interaction such as stealing, arrogant behaviour, lying, evil speech, zeal, envy, deceit, and fighting. The other columns compare this ethical arrangement with a number of ethical sections of the Pauline Corpus: 99 Column 1 reproduced from Karl-Wilhelm Niebuhr, Gesetz und Paränese, 161. 244
Twelve Patriarchs πορνεία μοιχεία πλεονεξία ἔλεος ἀπληστία κλοπή ὑπερηφανία ψεῦδος καταλαλία ζῆλος φθόνος δόλος μάχη Galatians Ephesians 4:17-32 Colossians 5:16-21 3:5-8 πορνεία ἀσέλγεια πορνεία ἀκαθαρσία ἀκαθαρσία ἀκαθαρσία ἀσέλγεια πλεονεξία πάθος εἰδωλολατρία ἐπιθυμία ἐπιθυμία φαρμακεία πλεονεξία ἔχθρα ψεῦδος ὀργή ἔρις λαλεῖτε ἀλήθειαν θυμός ζῆλος ὀργίζομαι κακία θυμός κλέπτω βλασφημία ἐριθεία λόγος σαπρός αἰσχρολογία διχοστασία πικρία ψεύδομαι αἵρεσις θυμός φθόνος ὀργή μέθη κραυγὴ κῶμος βλασφημία 1 Thessalonians 4:1-12 πορνεία ἐπιθυμία πλεονεκτέω ἀκαθαρσία φιλαδελφία ἀγαπᾶν ἀλλήλους The similarity in ethical arrangement is clearly striking. Niebuhr elsewhere affirms that Jewish Hellenistic ethics are formed by an association of behaviour directions of the Torah with popular-philosophical principles of the Hellenistic ethical tradition. 100 A Logic in which the Behaviour of the Individual Goes on to Affect the Community In a number of works that reflect on the Maccabean revolt against Antiochus Epiphanes in the 160s BCE, there is a logic in which the actions of a special few affect the wellbeing of the entire community. The following examples from 1 Maccabees, 2 Maccabees and the later 4 Maccabees show that the special few who act in zeal, purity and righteousness may bring about the purity of the whole nation. 100 “Jüdisch-hellenistisches Ethos bildet sich somit aus in der Verbindung von Verhaltensanweisungen der Tora mit popularphilosophischen Grundsätzen der hellenistischen ethischen Tradition. Es dient der Wahrung jüdischer Identität angesichts konkreter Herausforderungen im Alltag der hellenistischen Diaspora und entfalltet sich im Rückbezug auf die eigene religiöse Überlieferung unter Heranziehung kultureller und philosophischer Traditionen der hellenistisch-römischen Welt”. Karl-Wilhelm Niebuhr, “Hellenistischjüdisches Ethos im Spannungsfeld von Weisheit und Tora,” in Ethos und Identität: Einheit und Vielfalt des Judentums in hellenistisch-römischer Zeit (ed. Matthias Konradt and Ulrike Steinert; Paderborn: Ferdinand Schöningh, 2002), 27-50; 42. 245
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PAUL AND THE RHETORIC OF REVERSAL:
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Acknowledgements I would like to th
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Contents Abstract 2 Acknowledgement
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• Conclusion Points Throughout Pa
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Formatting, Translation, and Abbrev
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Introduction The unity, arrangement
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general progression of issues impli
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1. The Concept of Reversal as a Rhe
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The Condemned Boaster and the Vindi
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The shouts of war were heard in fro
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condemnation, while the righteous s
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he shall find satisfaction through
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For Daniel resurrection is a means
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as assistants of his kingdom you di
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1 Enoch 102:4-5 Be courageous, soul
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the world will raise us up and give
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Judith The distinction between the
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These examples illustrate the perva
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A summary of Israel’s history by
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Josephus presents himself as attemp
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Jesus as the Vindicated Sufferer in
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The kings of the earth take their s
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Paul identifies himself to the Cori
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[D]ying and rising with Christ as p
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Jewish conception of God, which has
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It is generally recognized that Phi
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I seek to demonstrate in the rest o
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humble crucified, who are awaiting
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God the Father, when every rule and
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kerygma of identification with the
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closing of the letter body. Noting
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esurrection. Thus, even if the Cori
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Chapter 2 The Unity and Coherence o
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Lack of Unified Literary Coherence
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In letter B, the style is authorita
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original integrity of the pre-redac
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concerning himself and Cephas and A
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[I]f Paul’s letters had been know
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Comparison of Pauline letters with
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[B]ecause Paul’s letters, unlike
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Oxyrhynchus papyrus 292 (25 CE) Epi
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Such identification [of a biblical
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Witherington notes that Paul would
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Hurd sees Paul as being literarily
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coherence has been characterised va
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attested in their religious beliefs
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and idolatry), 79 resulting in a th
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Robertson’s caution is worth heed
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Corinthians 5-14 this corrective of
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ABA’ Patterning It may be noted t
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statements in I,1-4, it is simply i
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Thiselton, drawing on Paulsen, offe
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Timothy’s work (notably with term
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Repetition in Chapters 5-6 and the
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If this is the case, then a literar
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note rhetorical movement. The rest
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auf einen einheitlichen, in sich zu
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us not to be proudly assured of our
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y removing it from its context. Sch
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that they do not? Perhaps this woul
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doing so he chooses the form of an
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passage, Paul argues at length agai
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implied in chapter 16. 168 It is wo
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Various conceptions of the literary
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1. John Chrysostom as Student of Pa
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In this chapter I seek to attend to
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Two broad rhetorical features are e
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When he was discussing their divisi
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What then should we do? Know the sh
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Tell me! Are these then the ones wh
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In each of these homilies, then, th
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Firstly he denounces the puffed up
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Chrysostom hears the discussion of
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For the more perfect things remain
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For God does all things for this re
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The Corinthians, and Chrysostom’s
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for the proud pursuit of Antiochene
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Corinthians 1:18-29] [t]he wisdom o
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5. 1 Corinthians 1-4 as Exhibiting
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Witherington follows Mitchell in vi
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here between that which is human an
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Pseudo-Phocylides: Sentences, 53-54
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2:16 This verse brings 2:10-16 to a
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3:9 carry myself in a way that is a
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To “glory in men” is the opposi
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fact is how his argument subsequent
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It is not surprising then, that Cle
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That view has been subjected to scr
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4:20-21 “Already you have become
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Corinthian and apostolic characteri
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God. Certainly this terminology see
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of 1 Corinthians, using them to int
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• In knowledge (and freedom): Cha
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7. An Application of Kerygmatic Rhe
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corrective of the cross. Thus, much
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In these chapters [leading up to ch
Page 193 and 194: Chapter 4 1 Corinthians 5-14 and Pa
Page 195 and 196: It is my contention that this logic
Page 197 and 198: Galatians 5:19-21: Theme I: sexual
Page 199 and 200: her own body [τοῦ ἰδίου
Page 201 and 202: Firstly, Paul expresses fear that h
Page 203 and 204: This dishonouring of bodies is elab
Page 205 and 206: If you grieve your brother or siste
Page 207 and 208: Ephesians 2 Clothe yourselves, then
Page 209 and 210: Ephesians 4:25-5:2: Theme II: build
Page 211 and 212: It may be then that there is a disc
Page 213 and 214: elated word ἐπιθυμία, when
Page 215 and 216: It would seem that in the Pauline l
Page 217 and 218: Chapters 5-7: Glorify God in Your B
Page 219 and 220: the kingdom of God. And some of you
Page 221 and 222: Terminology of Chapters 5-7 The ter
Page 223 and 224: cross; and forward to chapters 12-1
Page 225 and 226: Chapter 10b: The situations of mark
Page 227 and 228: In 13:1-13, Paul demonstrates “th
Page 229 and 230: Pharisee. In particular, three rela
Page 231 and 232: Boring, Berger and Colpe note that
Page 233 and 234: Philo, On the Decalogue 168-169 And
Page 235 and 236: Further, he reported that the king
Page 237 and 238: children in sacrifice, or celebrati
Page 239 and 240: The Testament of Reuben is first of
Page 241 and 242: for parents and God. Sexual sin, im
Page 243: Josephus’ discussion of the penal
Page 247 and 248: The Psalms of Solomon arguably expr
Page 249 and 250: For Saul the Pharisee, coming to Je
Page 251 and 252: Thus the movement that can be descr
Page 253 and 254: impurity; and secondly in relation
Page 255 and 256: Horrell 114 ), in that I would subo
Page 257 and 258: Paul and Love Richard A. Burridge h
Page 259 and 260: which they reproduce what was moral
Page 261 and 262: sexual immorality, impurity, and gr
Page 263 and 264: 1. The Placement of the Discussion
Page 265 and 266: 29-34: Arguments from Christian exp
Page 267 and 268: such things - what will persuade us
Page 269 and 270: It is not obvious, then, that the r
Page 271 and 272: 15:22-23: For just as in Adam all d
Page 273 and 274: In the passages above it does seem
Page 275 and 276: A number of scholars further unders
Page 277 and 278: people) and σώμα (as the body o
Page 279 and 280: Paul’s strenuous argument for the
Page 281 and 282: 3. Rhetorical Entextualisation In c
Page 283 and 284: κενὴ καὶ ἡ πίστις
Page 285 and 286: 16: ψυχικὸς δὲ ἄνθρ
Page 287 and 288: A Challenge: Join the Dead So chapt
Page 289 and 290: have no portion with God have funda
Page 291 and 292: The Epicureans held, following Epic
Page 293 and 294: Eusebius, Evangelical Preparation 1
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they come out of thin air, so that
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utilised in the New Testament in re
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Thus it may be that alongside a den
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led to actual or implied boasting:
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counter this unwillingness with the
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Conclusion There are three broad ar
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fundamentally to Paul’s kerygma o
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Chapters 1-4: Divisive Boasting Ove
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Ancient Greco-Roman Literature (Gre
Page 313 and 314:
Plato. Platonis Opera. Edited by Jo
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2006. Cited April 2009. Online: htt
Page 317 and 318:
Aune, David Charles. “Passions in
Page 319 and 320:
Academic Press, 1999. Carrez, M.
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__________. The Defeat of Death: Ap
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Fiori, B. “ ‘Covert Allusion’
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__________. “Ecclesiology and Eth
Page 327 and 328:
__________. “Jesus’ death as pa
Page 329 and 330:
Lindemann, Andreas. Der erste Korin
Page 331 and 332:
Nicholl, Colin R. From Hope to Desp
Page 333 and 334:
Mark Wilson. Grand Rapids, Mich.: K
Page 335 and 336:
Schweitzer, Albert. The Mysticism o
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Tinsley, E.J. The Imitation of God
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Wills, Lawrence Mitchell. The Jewis
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