1-2 Corinthians (New Cambridge Bible Commentary) by Craig S. Keener

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 statement 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 announcing, specifically simply because Keener is getting ready a miles higher paintings on those epistles, and so I figured he may 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 info and never sufficient exposition of the particular textual content. it truly is telling while the main superb 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 element of this booklet has extra compelling exposition than 1 Corinthians, in my view. i love this New Cambridge observation sequence simply because many of the volumes do an exceptional activity of revealing the text's which means and not using 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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Additional info for 1-2 Corinthians (New Cambridge Bible Commentary)

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2 Cor 12:9; 13:4). Contrary to the suggestions of some, Paul’s dependence on the Spirit’s inspiration in preaching the gospel had nothing to do with recent alleged failures in Athens or anywhere else (cf. 1 Thess 1:5; 2:13). Not only here but elsewhere he reminded Christians of the pattern of faith exhibited by the Spirit’s inaugural work among them (Gal 3:3–5). a closer look: paul’s critique of rhetoric Paul’s valuing of substance over rhetorical form entered a centuries-old discussion about rhetoric’s value.

1:20: Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 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.

Crucifixion (1:23; 2:2) would prove the opposite of a messiah’s success (cf. also Deut 21:23; Gal 3:13). The specific quest for wisdom, however, is attributed especially to Greeks, known for their philosophy (1:22). 32 Paul himself uses, as in 2:6, and agreed with, too much of the Jewish wisdom tradition to make that the focal point of his attack. 33 More than the “signs” (probably miracles, literally “powers”) and “wisdom” mortals seek (1:22), God offers his true “power” and “wisdom” in Christ (1:24).

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