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  • From: "David C. Hindley" <dhindley AT csi.com>
  • To: "Corpus-paul" <corpus-paul AT franklin.oit.unc.edu>
  • Subject: Re: Opponents in 1&2 Corinthians
  • Date: Mon, 28 Jun 1999 02:31:41 -0400


List members,

While I am not sure I agree with the reasoning behind some of the partitions
that have been theorized, I have reviewed 1 & 2 Corinthians for clues as to
the identity of the opponents involved.

In both 1 & 2 Cor Paul complains of "boasting" on the part of the factions
(any concordance will provide numerous examples), which Paul counters with
appeals to wisdom and knowledge. As to wisdom, while it could be a reference
to some sort of gnostic or proto gnostic concept, I am not convinced. If the
presence of the word itself proves "gnostic" influence, then what about the
Wisdom of Jesus ben Sira? The Wisdom of Solomon? What about the little poem
dedicated to wisdom found in 1 Enoch 42?

"1 Wisdom found no place where she might dwell;
Then a dwelling-place was assigned her in the heavens.
2 Wisdom went forth to make her dwelling among the children of men,
And found no dwelling-place:
Wisdom returned to her place,
And took her seat among the angels.
3 And unrighteousness went forth from her chambers:
Whom she sought not she found,
And dwelt with them,
As rain in a desert
And dew on a thirsty land.

These have nothing to do with gnostic ideas. Instead, Paul speaks
disparagingly of the wisdom of his opponents, as if it represented a form of
sophistry.

If the same group is involved in both epistles, then they evidently termed
themselves "Hebrews," Israelites," and "Descendants of Abraham." They appear
to "boast" in afflictions they have endured. They appear to appeal to
supernatural visions. Both Paul and they appear to be seeking gifts for the
"saints" in Jerusalem, in the capacity of "apostles". Paul overtly solicits
gifts, while in the case of the opponents it must be assumed on the basis that
outside of the NT, but within Judaism of a somewhat later period, "Apostle" is
a title for a financial representative who took gifts dedicated to the temple.
I will then think that any key to the identity of these Corinthian apostles
should hinge on this financial function. The "saints" are evidently priests or
other parties eligible for support from such gifts. In this light the
difference is over what gifts can be accepted, and by whom may they be
carried. I would refer interested parties to E Schurer, E P Sanders and others
who deal with these issues in detail, but which so far have not managed to
come up in discussion here.

So the wisdom of the opponents may have been to insist on full conversion of a
Gentile before his gift became acceptable to God. The importance of a gift
being acceptable is underscored by several references to the "day" (of God's
judgement), suggesting to me that these Gentiles were concerned about their
place in that brave new world the day would usher in, and wanted to be assured
that God would accept (and protect?) them. Now the use of "Hebrews,"
Israelites," and "Descendants of Abraham," by the opposition party, and
appeals to their afflictions, make sense in the context of these apostles,
especially if they are Gentile proselytes to Judaism. They would then be
appealing to the way that God let them flourish in the face of the opposition
of their fellow Gentiles (circumcision was frowned upon in Gentile circles as
a form of mutilation). Paul counters that his own success as an organizer of a
system whereby Gentiles could offer gifts without becoming full converts to
Judaism is just as much a "sign, wonder and mighty work" as any of his
opponents could offer.

Again, these conflicts should be investigated in connection with what can be
learned about gifts and tithes that could be levied on, or accepted from,
those outside of Palestine. As Sanders notes, only Jews were allowed to
transfer large sums of money out of their native provinces (and then only to
Judea), and this was evidently an organized (and thereby authorized) process.
Who were those authorized to receive these gifts, tithes and (Temple) taxes,
and from whom did they get their commissions? What restrictions might have
been attached (i.e., who could these representatives accept them from, and
under what circumstances)? For what purposes could freewill gifts and
offerings ultimately be used? How were expenses defrayed? All these questions
are relevant to study of Pauline epistles.

If I might offer a tongue-in-cheek side comment ... could we actually be
dealing with the 1st century CE equivalent of political action committees
(PACs). <g>

Regards,

Dave Hindley
Cleveland, Ohio, USA





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