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| |
1 Corinthians
9:16-23
 | Reading the Text:
|
| Historical References, Commentary and
Comparative Texts:
 | "Honesty
and Expediency," Comparative World Scriptures from United
Communities of Spirit. |
|
Chapter VI, Adversus
Judaeos,
Tertullian
(c. 198) |
|
I.1,
IV.15,
V.3,
VI.15,
VII.9, Stromata,
Clement of Alexandria (c 200) |
|
Chapter XXIV,
The Prescription of Heretics,
Tertullian (c.
200) |
|
IV.3, Against
Marcion,
Tertullian
(c. 210) |
|
Chapter XIV,
Chapter XVIII,
On Idolatry,
Tertullian (c.
211) |
|
V.3, Against
Marcion,
Tertullian
(c. 212) |
|
Chapter
XII,
Chapter
XIV, On Monogamy,
Tertullian
(c. 215) |
|
X.5,
Commentary on the Gospel of John, Philocalia [anthology of Origen prepared by St.
Basil and St. Gregory Nazianzen],
Origen.
(c.230) |
|
XI.8,
XII.41, Commentary
on the Gospel of Matthew,
Origen. (c.247) |
|
Epistle LI
--
Cyprian of Carthage (c.
252) |
| From the Geneva Notes.
 | "It is as if he said,
"I accommodated all customs and manners, that by all means I might
save some."" |
|
| From
Matthew Henry's
Commentary.
| "We must carefully
watch against extremes, and against relying on any thing but trust in
Christ alone. We must not allow errors or faults, so as to hurt others,
or disgrace the gospel." |
|
| From
Wesley's
Notes.
| "I made myself the
servant of all - I acted with as self - denying a regard to their
interest, and as much caution not to offend them, as if I had been
literally their servant or slave. Where is the preacher of the gospel
who treads in the same steps?" |
|
| From the Commentary on the Whole Bible
(Jamieson, Fausset and Brown, 1871).
| "ALFORD
thinks the "weak" are not Christians at all, for these have
been already "won"; but those outside the Church, who are yet
"without strength" to believe (Ro
5:6). But when "weak" Christians are by the
condescending love of stronger brethren kept from falling from faith,
they are well said to be "gained" or won." |
|
| From The
People's New Testament, B.W. Johnson, 1891.
| "All this self denial
had in view a single object--the promotion of the gospel. Would that all
Christians, from the same motive, would adapt themselves to all classes,
in order to reach them." |
|
|
| Contemporary Commentary, Studies and Exegesis:
|
"First
Thoughts on Passages on Year B Epistle Passages in the Lectionary:
Epiphany 5," William
Loader, Murdoch University, Uniting Church in Australia.
| "His evangelism is not a numbers game,
but one of drawing people into a relationship with this God who loves, and
produces in people the fruit of the Spirit, which is love." |
|
|
Comments
(commentary) and
Clippings
(technical notes for in-depth study), Chris Haslam, Anglican
Diocese of Montreal. |
|
"On
Being Shiny," David Busic and
Jeren Rowell, Preacher's Magazine: Listening to the Text, Engaging
the Text, Preaching the Text.
| "Every believer, regardless of
vocation, can give themselves to gospel purposes." |
|
|
"The Freedom of Slavery," Patrick J. Willson, The Christian Century,
1994.
| "Though we receive the freedom of the
children of God, surely that freedom consists of more than accumulating
the rights and privileges by which we may fulfill ourselves." |
|
|
"Proclaiming the
Good News," Rev. Bryan Findlayson, Lectionary Bible
Studies and Sermons, Pumpkin Cottage Ministry Resources. Includes detailed
textual notes. |
|
"The Value of
Good News," Larry Broding's Word-Sunday.Com:
A Catholic Resource for This Sunday's Gospel.
| "How have you show others the Good
News? How have you enjoyed the Good News? How do you show yourself and
others its ultimate worth?" |
|
|
"Participating in
the Good Message," analysis and reflections by Carolyn Schneider in
Sabbatheology by the Crossings Community of St. Louis.
| "And so the roles become flexible,
which makes it hard to maintain a division: The strong become weak and the
weak become strong." |
|
|
| Articles & Background:
| From The Tapestry of Early Christian Discourse:
Rhetoric, Society and Ideology, Dr. Vernon Robbins, London:
Routledge, 1996:
|
1
Corinthians 9: Argumentative texture
| "The key to the argumentative
nature of the opening of the chapter is the rhetorical force of interrogatio, asking a
question as an emphatic way of making an assertion." |
|
|
1
Corinthians 9: Cultural Intertexture (ex. 1)
| "In the midst of all of these
similarities between Philonic and Pauline discourse, there is a striking difference in
their use of the image of the slave." |
|
|
1
Corinthians 9: Cultural Intertexture (ex. 2)
| "In the end, then, the true
philosopher submits his own will to the will of God so that he wills what God wills for
him. This is an amazing similarity with Paul, compelled to preached the gospel but free,
because he freely chooses to endure hardship to offer it free of
charge." |
|
|
1
Corinthians 9: Historical Intertexture
| "Thus, much as Pauline discourse
reconfigures and reconceptualizes the speech of Jesus, so it reconfigures and
reconceptualizes the important historical episodes in Christian
discourse." |
|
|
1
Corinthians 9: Ideology in individuals and groups
| "Underlying my approach is a
presupposition that both fragmented and eclectic interpretations can be very misleading.
In fact, I consider partial information, at certain levels of interpretation, to lead to
false conclusions." |
|
|
1
Corinthians 9: Narrational texture
| "In summary, one of the most
obvious narrational aspects of 1 Cor. 9 is the presence of nineteen questions that extend
from the opening verse to the opening statement of the conclusion." |
|
|
1
Corinthians 9: Opening-middle-closing texture
| "On the basis of major aspects of
repetitive and progressive texture in 1 Cor. 9 a basic opening, middle and closing begins
clearly to appear, as well as basic movement in the middle part." |
|
|
1
Corinthians 9: Sensory-aesthetic texture
| "A key to the discourse is the
manner in which it, in the end, embodies the full range of the senses it evokes in an
image it creates of the `Paul' who embodies the gospel of Christ." |
|
|
1
Corinthians 9: Social intertexture
| "Dale Martin's investigation
shows, in addition, that many stewards in Mediterranean society were
'slaves'--middle-level 'managerial' slaves. The existence of this level of slave calls
into question many previous interpretations of 1 Cor. 9. This evidence suggests that Paul
is not completely demeaning himself, but is referring to a type of slavery that could, in
fact, be a means to attain upward social mobility." |
|
|
|
"One God,
One Lord, One People: Incarnational Christology for a Church in a Pagan Environment,"
N.T. Wright. At North Park Seminary's Ex Auditu.
| "It means, clearly, that love
and concern for other members of the community is to be placed ahead of all attempts at
personal self-realization." |
|
|
"World
Mission Today," Preman D. Niles, at
Religion
OnLine.
| "You have the theological and spiritual resources to be a
blessing to the nations. Others in the World Church are willing to enter into partnerships
with you, so that you may not be outsiders, but belong to a community of churches in
mission who proclaim and practise in Christ's way, through the power of the Holy Spirit,
the good news of what God has done for us in Jesus Christ." |
|
|
"To Be and To Do," Douglas Webster,
Theology Today, 1960.
| "It was not an American evangelist but
St. John Chrysostom, Bishop of Constantinople at the end of the fourth
century, who wrote: "Nothing is more useless than a Christian who does not
try to save others. . . . I cannot believe in the salvation of anyone who
does not work for his neighbour's salvation."" |
|
|
| Articles in
ATLAS Journals. (Direct link when you are
subscribed and logged in to
ATLASerials online collection of Religion and Theology Journals.):
| Adeyemi, Femi, "The New Covenant Law
and the Law of Christ," Bibliotheca Sacra, 2006.
Image Browse -
PDF |
| Campbell, Charles L.,
"Speaking the Truth in Love," Journal for Preachers, 2005. |
| Charry, Ellen T.,
"The Grace of God and the Law of Christ," Interpretation, 2003. |
| Daniel, Thomas,
"Easter Preaching to Young Adults," Journal for Preaching, 2006. |
| Garland, David E.,
"The Dispute Over food Sacrificed to Idols (1 Cor 8:1 - 11:1),"
Perspectives in Religious Studies, 2003. |
| Lohr, Joel N., "He Identified with
the Lowly and Became a Slave to All: Paul's Tentmaking as a Strategy for
Mission," Currents in Theology and Mission, 2007.
Image Browse -
PDF |
| Smit, Joop F.M.,
"The Rhetorical Disposition of First Corinthians 8:7 - 9:27," the
Catholic Biblical Quarterly, 1997. |
| Smit, J.,
"'Do Not Be Idolaters': Paul's Rhetoric in First Corinthians 10:1-22,"
Novum Testamentum, 1997. |
| Songer, Harold S.,
"Problems Arising from the Worship of Idols: 1 Corinthians 8:1-11:1,"
Review & Expositor, 1983. |
| Still, E. Coye, III,
"Paul's Aims Regarding EIDWLOTHUTA: A New Proposal for Interpreting 1
Corinthians 8:1-11:1," Novum Testamentum, 2002. |
| Willis, Wendell, "1 Corinthians 8-10:
A Retrospective after Twenty-Five Years," Restoration Quarterly,
2007.
Image Browse -
PDF |
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| Sermons:
|
| Reviews:
|
Review: John Fotopoulos, Food Offered to Idols in Roman Corinth: A
Social-Rhetorical Reconsideration of 1 Corinthians 8:1 - 11:1. Mohr
Siebeck, 2003. Review by Alex Cheung in The Journal of the Evangelical
Theological Society, 2004. |
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| With Children: |
| Drama:
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| Graphics & Bulletin Materials:
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| Hymns and Music:
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| Fine Arts Images Linked at The Text This Week's
Art Index: |
| Movies and movie scenes with the
following themes, at The Text This Week's Movie Concordance:
|
| Study Links and Resources for the
Book of 1 Corinthians |
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