By Richard Horsley
This observation highlights either the socio-political context of one Corinthians and the conflict of considerably various non secular viewpoints represented by means of Paul and the congregation he had based in Corinth. particularly, Richard Horsley indicates that this letter offers a window by which one may perhaps view the stress among the Corinthians' curiosity in cultivating person spirituality and the apostle's hindrance for build up a social-religious neighborhood dedicated to the typical virtue, for the flourishing either one of own dignity and a humanizing cohesion.
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1QS 3 : 1 3 ^ : 2 5 ; lQpHab 7:1-5), "mystery" (Heb. raz; Gk. mysterion) referred to God's plan for the deliverance of the people/Israel from imperial domination, which often was expressed in more grandiose terms as the eschatological fulfillment of history. God's mystery, the eschatological plan of fulfillment now revealed to Paul and others, was an 58 1 CORINTHIANS 2:6-3:4 integral if not formative concept in Paul's basic orientation to reality (see also 1 Cor 15:51; Rom 11:25-26). , 1QS 3 : 1 3 ^ : 2 5 ) , "wisdom" (Heb.
Spiritual experiences in particular were given for the satisfaction, illumination, and personal fulfillment of the individual. Paul, however, urged that primacy be given to relations among community members, partly in order to reinforce the solidarity of the community as an alternative to social relations in the established order. Spiritual gifts were to be used for the edification of the community. Individual behavior should take into account its effect on others. And while remaining open to outsiders—indeed, even attempting to bring them into the community—the community must maintain its solidarity in avoiding the values (idolatry/the "gods and lords") and dehumanizing interpersonal relations (sexual immorality) of the dominant society.
The occurrence of "mystery" (mysterion; NRSV: "secret and hidden") in 2:7 could easily have influenced its substitution for "testimony" (martyrion) in 2:1; and using "mystery" in 2:1 would have spoiled its effect in 2:6-7, where Paul suddenly claims to be speaking wisdom after all (but of a certain kind: "in a mystery"). The reading "persuasiveness of wisdom" in 2:4 is the obvious basis from which all other variants could have arisen, many of which have a form of the adjective "persuasive" otherwise unattested in Greek literature (Conzelmann 1975, 55; Fee 1987, 88).
Abingdon New Testament Commentary -1st Corinthians (Abingdon New Testament Commentaries) by Richard Horsley