2 Corinthians by James M. Scott

Author:James M. Scott
Language: eng
Format: epub
Tags: Bible. N.T. Corinthians, 2nd--Commentaries.
Publisher: Peabody, MA
Published: 1998-03-14T16:00:00+00:00

Additional Notes §6

5:16 / The relation of v. 16 to the previous context is crucial for Paul’s whole apology. If, however, most interpreters fail to recognize the point of 4:7–5:15, they also fail to see the function of 5:16, i.e., to draw a conclusion to Paul’s previous argument.

Cf. Martin Hengel, “ ‘Christos’ in Paul,” in Between Jesus and Paul (Philadelphia: Fortress, 1983), pp. 65–77, 179–88 (esp. p. 71); idem, “Christological Titles in Early Christianity,” in The Messiah: Developments in Earliest Judaism and Christianity (ed. James H. Charlesworth; Minneapolis: Fortress, 1992), pp. 425–48 (esp. pp. 444–46).

Cf. Craig A. Evans, “Messianic Claimants of the First and Second Centuries,” in Noncanonical Writings and New Testament Interpretation (Peabody, Mass.: Hendrickson, 1992), pp. 239–52.

Cf. Martin Hengel, The Pre-Christian Paul (Philadelphia: Trinity Press International, 1991), pp. 64, 83–84.

Cf. August Strobel, Die Stunde der Wahrheit. Untersuchungen zum Strafverfahren gegen Jesus (WUNT 21; Tübingen: Mohr Siebeck, 1980).

Cf. Ernst Baasland, “Persecution: A Neglected Feature in the Letter to the Galatians,” ST 38 (1984), pp. 135–50.

5:17 / Other interpreters understand the two hōste-sentences in vv. 16 and 17 as parallel to one another, both drawing out the consequences of vv. 14–15.

On the new creation and the restoration of Israel in Paul, see my article, “Restoration of Israel,” DPL, pp. 796–805. Paul’s concept of “comfort” in the thanksgiving of the letter (1:3–11) is drawn, in part, from the “Book of Comfort” (Isa. 40–55), which announces the restoration of Israel.

Cf. Rolf Rendtorff, “Some Reflections on Creation as a Topic of Old Testament Theology,” in Priests, Prophets and Scribes: Essays on the Formation and Heritage of Second Temple Judaism in Honour of Joseph Blenkinsopp (ed. Eugene Ulrich, et al.; JSOTSup 149; Sheffield: JSOT Press, 1992), pp. 204–12.

On Isa. 43:18–19, see Carroll Stuhlmueller, Creative Redemption in Deutero-Isaiah (AnBib 43; Rome: Pontifical Biblical Institute, 1970).

According to Ma’ase Merkabah (Schäfer, §680), the merkabah mystic experiences the transformation within his heart as if he had come into a “new world.”

Unfortunately, the NIV fails to translate the demonstrative particle “Look!” (idou) in the last line of our verse (“[Look,] the new has come!”). Although the particle seems superfluous, it actually provides important evidence of the verbal parallel to Isa. 43:18–19.

Rabbinic literature draws the comparison between the expulsion of Adam from the garden and the exile of Israel from the land (cf. Pesiq. Rab Kah. 15.1.1).

5:18–21 / This section, whether in whole or in part, is sometimes thought to contain pre-Pauline tradition. On these various hypotheses see Thrall, Second Corinthians, vol. 1, pp. 445–49.

5:18 / Cilliers Breytenbach’s comprehensive study examines the whole vocabulary of reconciliation in Greco-Roman, Hellenistic-Jewish, and NT sources (Versöhnung. Eine Studie zur paulinischen Soteriologie [WMANT 60; Neukirchen-Vluyn: Neukirchener Verlag, 1989], pp. 45ff.); see also now Stanley E. Porter, Καταλλάσω in Ancient Greek Literature, with Reference to the Pauline Writings (Estudios de Filologia Neotestamentaria 5; Cordoba: Ediciones El Almendro, 1994); idem, “Peace, Reconciliation,” DPL, pp. 695–99.

In Qumran, the messianic “Son of God” or “Son of the Most High” was expected to effect worldwide peace: “He will judge the earth in truth and all will make peace.

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