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Document Type:Latin Dissertation
Language of Document:English
Record Number:53773
Doc. No:TL23727
Call number:‭3207877‬
Main Entry:Edwin G. Perona
Title & Author:The presence and function of Deuteronomy in the paraenesis of Paul in 1 Corinthians 5:1–11:1Edwin G. Perona
College:Trinity Evangelical Divinity School
Date:2005
Degree:Ph.D.
student score:2005
Page No:360
Abstract:Our inquiry into the function of Deuteronomy in 1 Corinthians leads us to three observations. First, there are instances where Paul uses a portion of Deuteronomy either as a warrant for his argument or as a sanction: (1) 5:1: he censures the sin of incest in Corinth through the legal terminology of Deut 27:20; (2) 5:13: he commands the Corinthians to expel their incestuous member based on the imperative in Deut 17:7; (3) 6:5: he instructs the Corinthians to appoint judges from among them to hear cases involving community members following the model in Deut 1:9-18; (4) 8:4, 6: he affirms a christological monotheistic faith based on the Shema in Deut 6:4; (5) 9:4-18: he appeals to the law in Deut 25:4 on the working ox as warrant for his argument that apostles are worthy of remuneration; (6) 10:14-22: he declares that participation in temple sacrificial meals is idolatrous on the basis of the denouncement of Israel's idolatrous practice as demon worship in Deut 32:17, 21. Second, Paul refers to Deuteronomy as an illustration for his point regarding the right of apostles to material support: (1) 9:7: a vinedresser is allowed to enjoy the fruits of his vineyard (Deut 20:6); (2) 9:13: temple workers have a portion from the people's offerings (Deut 18:1, 3). Third, Paul's concepts or ideas recall themes found in the context of Deuteronomy passages that he cites. Paul's vice list in 5:11 parallels covenant violations that are liable to the penalty of exclusion in Deuteronomy (cf. Deut 13:1-11; 17:2; 22:21). His unleavened bread-Passover metaphor in 5:7 recalls the exclusion-exodus theme in Deut 13:6, an exclusion text. His plea for a corporate expulsion of the offender for the preservation of the community is reminiscent of the command in Deuteronomy to remove covenant violators so that the identity of God's covenant people may be maintained (cf. Deut 17:13; 19:20; 21:21; 27:20). Paul's solution to the crisis of disputes through the appointment of wise judges from the church bears the marks of the model in Deut 1:9-18. The idea of future possession of the land in Deuteronomy 1 as motivation for present living (cf. Deut 1:6-8; 19-21; 38, 39; 3:20, 26; 12:10; 16:18-20) is probably behind Paul's argument that the believers' future inheritance of the kingdom of God should shape the way they live in the present (cf. 1 Cor 6:2-3, 9-11). Paul's reference to the believer's love for God and God's initiative of redeeming the believer recalls the stress in Deut 6:4-25 on Israel's love response to Yahweh her redeemer from Egyptian bondage (cf. Deut 6:12, 13, 20-24; 7:8-9). His argument for apostolic rights to subsistence in chapter 9 builds on the emphasis in Deut 18:1, 3; 20:6, 25:4 on the rights of human and animal laborers to remuneration. His discussion of covenant allegiance, idols as demons, and divine jealousy in chapter 10 recalls concepts in Deuteronomy 31:19-20; 32:4, 9-14, 15-18. (Abstract shortened by UMI.)
Subject:Philosophy, religion and theology; Corinthians 1; Deuteronomy; Paraenesis; Paul, the Apostle, Saint; Saint Paul the Apostle; Bible; 0321:Bible
Added Entry:E. J. Schnabel
Added Entry:Trinity Evangelical Divinity School