Paul, 1 Corinthians, Chapter 12, Page 1 of 7

Lecture 105. Discernment of Spirits. 1 Cor 12:1-3 Fitzmyer's Outline: The "Big Picture" I. Introduction II. Scandals Reported Orally to Paul III. Queries about Morality & Liturgy A. Marriage & Celibacy in this passing world B. Freedom & Eating Meat Sacrificed to Idols C. Problems in Sacred Assemblies D. Problems Caused by Charismatics IV. The Resurrection V. Conclusion

1:1-9 1:10-6:20 7:1-14:40 chapter 7 chapters 8-10 chapter 11 chapters 12-14 15:1-58 16:1-24

Detailed Outline: Problems Caused by Charismatics1 1. Discernment of Spirits 2. Variety of Gifts and the One Spirit 3. The Many Members of the One Body 4. The Hymn to Love 5. Value of Prophecy & Tongues 6. Order in Use of Spiritual Gifts 7. Women Speaking in Cultic Assemblies 8. Due Order in All Things

12:1-3 12:4-11 12:12-31 13:1-13 14:1-25 14:26-33 14:34-36 14:37-40

Translation of the Greek with Outline 12:1

Now concerning spiritual things brothers and sisters I do not want you to be ignorant 2 You-all know that when you were Gentiles whenever you were led toward the mute idols [you were] being led away [= "astray"] 3 Therefore I am making known to you-all that no one speaking in a spirit of God says "Cursed [is] Jesus;" and no one is able to say "Jesus [is] Lord except by a holy Spirit

1, now concerning A new topic. Possibly raised by the Corinthians in their letter (7:1) to Paul. spiritual things grammatically: spiritual men, spiritual women, spiritual things Context: spiritual things brothers & sisters friendly address

1

Fitzmyer, First Corinthians, 58.

introductory phrase friendly address Disclosure formula Statement begins general temporal qualification more specific temporal qualification main thing that "you know" Disclosure formula 1st disclosure beings qualifies "no one" 1st disclosure ends 2nd disclosure qualifies "no one"

Paul, 1 Corinthians, Chapter 12, Page 2 of 7 I do not want you to be ignorant Disclosure formula. New information 2, you were Gentiles More evidence that the great majority of the Corinthians were Gentiles. It is possible there was a small minority of Jews Jesus ( ) cursed. There is no verb. One must be supplied. Fitzmyer argues that the phrase is parallel with: Jesus ( ) Lord -- again, no verb. But in this case, we know the verb is "IS" "Jesus IS Lord" is a primitive baptismal formula The declarative form of the statement is meant2 Therefore he disagrees with translations that read "Cursed BE Jesus" "Jesus is Lord" Everyone who makes this affirmation has the gift of the holy Spirit Not just those who have "dramatic" gifts. This "relatives" the importance of "special" gifts, and humbles human pride. by (a) holy Spirit There is no article. I think this is important. I think most biblical translations are consciously / unconsciously reading the Trinity back into the NT The thinking of the NT writers was not so definite As a believer, I see the Trinity as a legitimate development of their thought. As a scholar, I insist it is a legitimate development! -- i.e. an idea they did not yet have. Fitzmyer's comment on "Spirit" The meaning of pneuma as “Spirit” is not normal in secular Greek . . .; a supramundane intelligent being would rather have been called daimōn or daimonion** . . .. As such, the term now used by Paul comes from the LXX, where it often denotes the presence and controlling influence of God in a creative, prophetic, or renovating way . . .. It is not considered there to be a distinct being, or person, and normally it is not even personified . . .. Paul means that God’s Spirit has provided him in his weakness with the power needed for him to preach Christ crucified effectively, as the next clause makes clear.3

**Explanation of "Demon" The word daimon (demon) or daimonion (literally, little demon) did not mean an evil spirit in secular Greek. Socrates was so wise because he was inspired by his daimon. In Plato's dialogs, when Socrates makes a good point the "straight man" says: "daimoniōs!" (literally, "demonly!" cf. the British "devilishly clever!"

Lecture 106. Variety of Gifts; One Spirit. 1 Cor 12:4-11 Translation of the Greek with Outline 4

Now there are divisions of gifts, but the same Spirit: 5 And there are divisions of ministries, but the same Lord 6 And there are divisions of products, but the same God the one producing all things in everyone [everything] 7 and to each one is given the manifestation of the Spirit for a benefit

2 3

Fitzmyer, 459. Fitzmyer, First Corinthians, 173–174, commenting on verse 2:4

Statement 1 qualification Statement 2 qualification Statement 3 qualification modifies "God" Statement 4

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To one, on the one hand, through the Spirit is given a word of wisdom to another, on the other hand, a word of knowledge, according to the same Spirit 9 To a different one, faith, in/by the same Spirit but to another, gifts of healing in/by the same Spirit 10 And to a different one productions of powerful-deeds and to another prophecy [and] to another discernment of spirits to a different one, kinds of tongues and to another interpretation of tongues All these things one and the same Spirit produces distributing individually to each one as it wishes

Illustration 1 Illustration 2 Illustration 3 Illustration 4 Illustration 5 Illustration 6 Illustration 7 Illustration 8 Illustration 9 Summary Statement 5 modifies "Spirit"

4, Divisions, diareseis Varieties, diversities, different sorts, different kinds The word occurs in NT only 3x (verses 4, 5, 6). 34 x in LXX; all but a couple of them refer to the "divisions" of priestly service Gifts, charismata The word is related to charis, grace By using charismata, gifts, rather than pneumatika "spiritual realities" Paul is shifting the focus He is emphasizing not the human spirituality, but the action of God 5, ministries, diakoniai. This is related to the word "deacon." In the early Church all "ministries" are much more informal and less structured than they are today Some translations read "services." Perhaps my translation is too "churchy." But NET agrees with me! 6, products, energēmata 2x in entire Greek bible (12:6,10) erg- word group, cf. English en-ergy I wanted to use a word that would show the parallel between product, energēma and to produce, energeō This parallel will continue in 12-26, our next lecture 11, As IT Wishes (Post Lecture Note) I use the word "it" to refer to the spirit because: 1) "spirit" pneuma is neuter in Greek; 2) often Paul treats the spirit as an impersonal force -- see my quote from Fitzmyer on page 2 of these notes; 3) that is how Fitzmyer translates it in his Anchor Bible Commentary on 1 Corinthians. Faith (Post Lecture Note) Paul does not mean here the faith that all Christians have in God or in Jesus Christ. Rather he means a special gift of faith that can "move mountains," heal, etc., a gift not given to all believers.

Lecture 107. Many Members; One Body. 1 Cor 12:12-26 Structure Main Thesis 12-13 4 Statements of Fact, supporting the Thesis (14-26) Illustration from Nature (14-17) God's Purpose (18-20) Illustration from Nature (21-24) God's Purpose (24-26) God's Action in Christ (27-31) Next lecture

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Main Thesis: Many Members; One Body, vv. 12-13 12

For just as the body is one, and has many members but all the members of the body, being many, are one body thus also, Christ 13 For also we ourselves have been baptized into one body, all of us whether Jews or Greeks whether slaves or free-people and all have-been-given-as-drink one Spirit

Introductory clause 1 Introductory clause 2 Main point reason 1 for main point emphasizes "we ourselves" expands "all of us" 1 expands "all of us" 2 reason 2 for main point

13, male or female? In Galatians Paul included this phrase with: Jew or Greek, slave or free Collins suspects Paul omits the phrase here because of his discomfort with the behavior of Corinthian women at worship. Fitzmyer disagrees, and sees no significance in the omission of the phrase 13, drinking spirit This image is curious. Does it refer to the eucharistic cup? (So Augustine, Luther, Calvin, many others) Potizō can mean "to water" (e.g., plants). Does this refer to baptism by pouring? (Chrysostom) Fitzmyer: It refers to the presence of the Spirit within the Christian As such, it is merely a poetic repetition of the idea of baptism.4 Illustration from Nature (14-17) 14

For also the body is not one member, but many 15 If the foot would say, "Because I am not a hand I am not [a part] of the body" not for that [cause] is it not part of the body! 16 And if the ear would say, "Because I am not an eye, I am not [a part] of the body" not for that [cause] is it not part of the body! 17 If the whole body ( ) eye, where ( ) the hearing? If wholly hearing, where ( ) the sense-of-smell?

Statement of Fact 1, Nature 1st hypothetical illustration exclamation 2nd hypothetical illustration exclamation 3rd hypothetical illustration rhetorical question 4th hypothetical case rhetorical question

15, double negative Some would make this a question: Is it not part of the body?" (including UBS4) The problem is that questions that begin with ou expect an answer of NO. "It is not a part of the body, is it?" That is the opposite of what Paul intends to say. Fitzmyer argues that it is therefore a statement, an emphatic affirmative.5 God's Purpose (18-20) 18

And now, God has placed the members, each one of them, into the body just as he willed. 19 If everything were one member, where ( ) the body? 20 But now, on the one hand, many members on the other hand, one body

4 5

Fitzmyer, 478-479. Fitzmyer, 479.

Statement of Fact 2a, God's action

Rhetorical Question Statement of Fact 2b part 1 of Fact 2b part 2 of Fact 2b

Paul, 1 Corinthians, Chapter 12, Page 5 of 7 Illustration from Nature (21-24) 21

The eye cannot say to the hand, "I have no need of you!" Or again, the head to the feet, "I have no need of you-all!" 22 Rather, the members of the body that seem to be weaker are much more necessary 23 And those [members] of the body which we consider less honorable, to them, we grant greater honor and (so) our less presentable [members] have even more presentability 24 but our presentable [members] have no need [of this].

Hypothetical Example 1 Hypothetical Example 2 Illustration, Part 1 Illustration, Part 2 begins modifies "those [members]" Illustration, Part 2 ends result 1 result 2

Original Greek of "Terse" Often terse & "clipped." Many words left out. Often the verb is left out. [I misspoke in the lecture and said "verbal." I meant "verb-less" or "nominal" sentences.] We do this only rarely in English, e.g., "All hands on deck!" This is a challenge for translators! God's Purpose (25-26) 25

But God has blended-together the body, giving greater honor to the lacking [member]. God's Purpose in order that there be no dissention in the body, purpose 1 but the members might be concerned the same way on behalf of each other purpose 2 26 And if one member suffers, all the members suffer-with it; illustration, part 1 if one member is honored, all the members rejoice-with it. illustration, part 2

Paul's Main Point Every Part of the Body is Essential. No Part of the Body "does it all." This sets up his conclusion in the next lecture: Every Christian has some gift. No Christian has all the gifts.

Lecture 108. Christ's Body. 1 Cor 12:27-31 Comment on Outline Fitzmyer treats 12-31 as one literary unit. Collins separates this part out in his commentary. I am following Collins mainly to keep the length of the lecture manageable. Translation of the Greek with Outline 27

Now you are the body of Christ, and members from (a) part 28 and whom God has placed in the Church: first apostles second prophets third teachers powerful-deeds then gifts of healing assistance governing kinds of tongues 29 All apostles? No! All prophets? No! All teachers? No! All powerful deeds? No! 30 All do not have gifts of healing, do they? All do not speak in tongues, do they? All to not interpret, do they?

Theme Statement corollary 1 corollary 2 example 1 example 2 example 3 example 4 2nd series of examples

Rhetorical Question 1. Rhetorical Question 2 Rhetorical Question 3 Rhetorical Question 4 Rhetorical Question 5 Rhetorical Question 6 Rhetorical Question 7

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31

But be zealous for the greater gifts. And I am showing you a way even higher.

Command Statement

27, Christ's Members "From a part" Curious phrase, variously translated: "in particular" (KJV) "individually" (RSV, NRSV, NAB) "each of you" (NET, NJB) Fitzmyer's comment The phrase ek merous (lit. “from a part”) stresses the individuality of Christians as parts of the body . . .; but it has at times been understood also in another sense, viz., that Corinthian Christians were not the whole church, but part of the universal church (so John Chrysostom, Bengel). The Vg strangely reads the second clause as: et membra de membro, “and members from a member.”6

I gave you the literal Greek to help you see why the translations are so different. 28, First, Apostles Collins thinks that there is no "order of importance" in the list. Fitzmyer is insistent that there is: "The numbering undoubtedly is meant to indicate an order of importance."7 I agree with Fitzmyer -- perhaps it is the "Catholic" in me (and him!) I do not see the Pauline Churches as totally unstructured charismatic communities. There is God-appointed leadership, even if the leadership is much less formal than in today's Church As a Catholic I see our current structure as a legitimate development of NT teaching However, where I have trouble with our official policy: I do not see it as the only legitimate development! Structure of the Early Church Apostles, Prophets, Teachers (mid first century) Bishops, Elders, Deacons (early second century on) Implications for Ecumenical Dialogue Our Church structure is valid, i.e., bishops, priests, deacons as leaders. Other structures, non-episcopal structures, might be equally pleasing to God. Christ is also "really present" when non-Catholic Christians celebrate the Eucharist / Lord's Supper. 31, indicative, imperative The form can be either. The imperative, "Be eager/zealous for . . ." suits the context better. Paul is not happy with what they are doing; He is instructing them what to do! Even Higher kath huperbolēn huper -bolē super-throw hyperbola A comet in a hyperbolic orbit never returns hyperbole deliberate exaggeration 31b, How to Outline? Part of this chapter? Go better with chapter 13? (Praise of charity)

6 7

Fitzmyer, First Corinthians, 482. Ibid.

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