pengajaran dasar surat Paulus

2.  Problem: Perpecahan dalam Komunitas
 Mengidentifikasi dengan pemimpin gereja
 Solusi: Kesatuan dalam Kristus oleh Roh
 Model 1: Gereja sebagai Bait Allah (3:16-
17)---Roh yang satu menjiwai Gereja
 Model 2: Gereja adalah tubuh Kristus (12:12-
27)

3.  Problem : Obsesi terhadap hikmat dan
kuasa duniawi
 Pemicu perpecahan dalam jemaat
 Solusi: God’s wisdom and power in human
weakness and foolishness
 Allah tidak memakai patokan duniawi
 Ayat kunci : 1 Kor 1:18; 26-27

4.  Problem: Only the spirit matters
- Deny the body—its bad! ex:
abstinence in marriage
- Indulge the body—it doesn’t matter!
(prostitution and adultery)

5.  One may divide some of the ancient opinions
roughly as follows:
(1) Marriage and procreation are vital for all who
are physically capable of it (the majority view).
(2) Marriage is a distraction and should never be
undertaken by the wise man except in the rare
instances where one might find a spouse equally
devoted to the philosophic lifestyle (the *Cynic
position; cf. Epictetus, Diatribes 3.22.69-76); or
some could volunteer for an end-time celibate
lifestyle (some Essenes).

6. (3) Marriage is good for most people, but one
must make exceptions for those too committed
to other spiritual pursuits to take time for it (an
early-second-century *rabbi reported in
Babylonian Talmud Yebamot 63b).
Paul’s advice combines elements of the second
and third approaches
 Craig S Kenner IVP Bible Background
Commentary New Testament 2nd Edition473

7.  Ayat 1: Paul responds to the position in their letter to him:
“It is good not to touch [not ‘marry,’ gnt] a woman” contrast
Gen 2:18).
 Touch” was a common ancient idiom for intercourse.
 Some members of the *church may be following an idea
common among many Greek thinkers: sex was fine as
long as one did not get tied down with marriage (cf. 6:12-
20).
 Others, whom Paul addresses here, are already married
(7:2-5) and abstain from relations with their spouses.
 Paul says that it is too late to choose celibacy once one is
married (cf. v. 5).

8.  7:2. “Let each have” reflects a Greek idiom
for “Let them have sexual relations.” Jewish
people (and some *Gentiles) saw married
sexual intimacy as the best deterrent to
sexual immorality, and Paul here agrees
(see also Prov 5:19-20).

9.  7:3. Jewish marriage contracts stipulated a
number of duties for the husband and a
number for the wife; one major duty required
of the husband was intercourse. Paul views
intercourse as a mutual obligation; the
meaning of “marital duty” (niv) here is clear
(cf. “conjugal rights”—nrsv)

10.  7:4. Greek writers sometimes portrayed
submitting to sexual relations or passion as
bringing oneself under someone else’s
control (cf. 6:12d). Many Gentiles demanded
only the husband’s fidelity, but Paul expects
it for both genders.

11.  7:5. *Pharisees who were trying to formulate
laws in this period differed on how long a man
could vow to abstain from intercourse with his
wife; one school said two weeks, and the other
school said one week (Mishnah Ketubbot 5:6-7;
Sifre Deuteronomy 213.2.1). Although Paul
would not make longer abstinence grounds for
divorce, as they did (7:10-13), he clearly wishes
to limit even abstinence by mutual consent,
leaving the specifics to the couple.

12.  7:6. Jewish *law permitted concessions for
human weakness; here Paul permits but
does not require periods of abstinence,
implying that it is those who wish to abstain
(rather than those who do not) who are
weak. Abstinence within marriage is their
idea (7:1), not his.

13.  7:10-11. Many church members were likely
remarried even before conversion; divorce
was very common in Corinth. Here Paul
addresses current choices, not their past.
This divorce prohibition— virtually unique in
antiquity—is “from the Lord,” from a saying
of Jesus (Mk 10:11-12).

14.  In 7:10-11, where Paul refers to Jesus’
teaching, it may be significant that a wife in
Jewish Palestine could only “leave,” not
“divorce”; in Roman society, either partner
could divorce the other by a unilateral
decision or abandonment

15.  7:12-13. In 7:12-16, Paul must address how
Jesus’ teaching relates to a specific
situation; general statements of principle
were regularly qualified for specific situations
(cf. analogous qualifications in Mt 5:32;
19:9).
 (Under Palestinian Jewish law, women could
be divorced by a unilateral act of the
husband; under Roman law, either party
could unilaterally divorce the other.)

16.  7:14. Both Greco-Roman and Jewish law
debated the status of children of socially
mixed unions (e.g., Gaius, Institutes 1.66-92);
 Jewish law also debated the status of children
of religiously mixed unions (Tosefta Demai 3:9).
 Here Paul argues that children of religiously
mixed unions are within the sphere of *gospel
influence and cannot be used as an excuse for
divorce.
 In Roman society, the children normally went to
the father in the event of a divorce; a Christian
wife involved in a divorce would lose her
opportunity to influence her children for God.

17.  7:15. Paul addresses the specific situation not
addressed in Jesus’ general principle that he
has just cited (7:10-11): the innocent party is
free to remarry
 “Not under bondage” or “not bound” alludes to
the wording of Jewish divorce documents,
which told the woman, “You are free,” or, when
stated more fully, “You are free to remarry any
man,” and further applied to divorce the
precise language of freedom from slavery
(e.g., Mishnah Gittin 9:3; Corpus Papyrorum
Judaicarum 2:10-12, §144).
 Being “bound” would mean that she was still
married in God’s sight; not being “bound,” or
being “free,” meant that she was free to
remarry.

18.  Kegiatan Komunitas Kristen
 Perjamuan Tuhan dikenangkan (11:17-34)
 Makan bersama (lengkap) ditutup dengan
Perjamuan TUHAN
 Persoalan: ketidakadilan dalam Perjamuan
 Diskriminasi dalam Perjamuan (anggota
Kaya vs anggota Miskin)

19.  Latar Belakang Masalah: Perjamuan
Romawi – Yunani
 Tuan rumah dan tamu makan dahulu,
disusul kemudian oleh hamba-hamba
 Kritik Paulus : Perjamuan Tuhan malah
menjadi sarana menghina orang miskin
(11:12)
 Perjamuan TUHAN membawa pada
persatuan jemaat bukannya perpecahan.

20. PROBLEM
 Spiritual Gifts
• Some boast about their “better” gifts
• Divisions: some gifts are better than others
 SOLUTION
 Love
• No boasting
• All gifts come from one God
• Love unites; boasting divides

21.  Berasal dari Allah (12:6)
 Penyataan Roh Kudus (12:7)
 Dalam setiap anggota Gereja (12:11)
 Untuk kepentingan bersama (12:7)
 9 Karunia (1 Kor 12:8-10)
 Paling kontroversial adalah glossolalia
(bahasa lidah)

22.  Outside the early *churches, however, there are no
ancient parallels to these events as a regular
occurrence within a local congregation. The gift of
“discerning spirits” was particularly useful for judging
prophecy (cf. 14:29; 1 Jn 4:1).
 Although ecstatic babbling occurs in some pagan
cultures today, the ancient Mediterranean has little
evidence of this phenomenon and no useful parallel to
“tongues” (inspired worship in a language one does
not know— 14:2)
 or inspired “interpretation” of tongues (the term can
mean either translation or communication of the
general sense)

23.  Glossa : lidah/ bahasa; lalein: bicara
 Bahasa roh?
 Terjemahan terbaik: berbicara bahasa-
bahasa atau berbicara dalam sebuah
bahasa
 Bahan perdebatan
 Conzelmann: fenomena ekstase dalam
agama kuno

24.  Pelihat, penafsir, atau penerima wahyu
dalam divinasi (peramal) kuno
 Yudaisme: fenomena ekstase para nabi
 Gereja: pengalaman Roh dan kesadaran
eskatologis

25.  Although Paul is clearly not against speaking
in tongues (14:5, 18), he emphasizes that
the value of gifts must be judged by their
utility in any given setting; intelligible speech
profits others in public worship, whereas
unintelligible speech, no matter how
inspired, is Profitable only privately or if
interpreted.

26.  Mengganggu dalam ibadah
 Memperlihatkan diri lebih spiritual
 Ada yang melarang untuk ber-glossolalia
(14:39)

27.  Prinsip: karunia bisa membangun jemaat
 Glossolalia diijinkan kalau ada yang bisa
menafsirkan (14:5)
 Glossolalia diijinkan untuk membangun diri
sendiri (14:4-5)
 Karunia bernubuat, lebih membantu jemaat
 Bisa dipraktekkan asal sopan dan tertatur
dan tidak menimbulkan kekacauan, tetapi
damai sejahtera (14:33)

28.  Konteks Historis Yudaisme (csk 491)
Many, probably most, Judeans affrmed an
end-time *resurrection of the righteous (2
Maccabees 7:9, 14, 23, 29; 14:46; *Psalms
of Solomon 3:12; *1 Enoch 22:13), as taught
in Scripture (Dan 12:2).

29.  Konteks Historis Yunani
By contrast, this conception was diffcult for
Greeks to envision. Many *Gentile
intellectuals affrmed the soul’s immortality
without a future for the body (e.g., *Plato,
Phaedo 64CE, 67C; *Seneca, Dialogues
11.9.3; 12.11.7); some (such as *Epicureans;
Lucretius 3.417-977) denied any afterlife at
all.

30.  Some of the Corinthians dispute the future
resurrection of believers. They cannot,
however, dispute the past resurrection of
Jesus, because this is an established fact
and the very foundation of their faith.
 Yet Paul points out that this fact is simply the
first installment of the future resurrection
of believers, hence cannot be separated
from it (15:12-14, 23).

31.  15:5-8 : kesaksian historis kebangkitan
Kristus
 15:14-17 : kebangkitan adalah fondasi iman
 15:24-26: kematian dibinasakan oleh
kemenangan Kristus
 15:35-54 : kebangkitan tubuh, bukan hanya
jiwa atau roh

32. Ancient Judaism taught the *resurrection of
the body, not just the immortality of the soul;
Paul agrees but defines the nature of the
new body differently from many of his
contemporaries.

33.  what happened if someone died at sea, or the body
was completely destroyed by fire?
 Later *rabbis decided that the body would be
resurrected from a particular bone in the neck
which they held to be indestructible.
 Paul more reasonably argues that, regardless of
what physical material remains, at least the pattern
of the old body will always remain as the seed
for the new body.
 His argument from analogy, a standard argument,
is effective, and later rabbis also used the “seed”
analogy.

34.  Paul’s argument here appeals not to modern
astronomy but to ancient cosmology.
 Even in the present, not all bodies were
made of flesh; some were made of glory.
 Heavenly bodies, which *Gentiles often
viewed as divine and Jewish people often
identified with angels, were thought to be
made of fire.

35.  Many Gentiles believed that immortal souls
ascended into the heavens like stars;
many Jewish people compared the
resurrection body to angels (*2 Baruch
51:10) or stars (Dan 12:2-3; cf. 1 Enoch 43).
 Paul describes the different kinds of glory
that various earthly and heavenly bodies
have to explain how the resurrected body
will come in glory, yet each person will
remain distinct from other people.
 Thus there is continuity between the old and
new bodies as well as discontinuity.

36.  Both Paul’s “natural” and “spiritual” bodies
might shock ancient hearers.
 A “natural” or “physical” body is literally a
“soulish” body, in contrast to a “spiritual”
body.
 Paul does not teach a future body made out
of “spirit” (although the *Stoics taught that
spirit was a material substance), any more
than a present body made out of “soul.”

37.  Rather, the present body is adapted for
current natural existence, and the future
body for the life even now ruled by God’s
*Spirit.
 In verse 45 Paul cites Genesis 2:7, where God
made Adam a soul, a natural man; but many
Diaspora Jews thought that Genesis 1:26-27
referred to a different, ideal man, the pure form
and model for humanity, and Paul may play on
this tradition here.

38.  15:50-58 The Resurrection Hope
 To inherit the *kingdom, people must share
the image of the heavenly person (15:45-49)

39.  Some Jewish people considered endtime
“mysteries” (Dan 2:28-30, 47; *Dead Sea
Scrolls 1QS 3.23).

40.  *Old Testament prophets often employed
 the image of the trumpet, which was used to
assemble people for convocation or war;
 in a daily Jewish prayer of the period, it
refers to the final gathering of God’s
people at the end (cf. similarly Is 27:13).

41.  Paul concludes with a sort of summary;
here it is a closing exhortation.
 Just as Judaism often linked failure to
believe in the future world with immoral
living, and faith in future judgment with
perseverance, Paul encourages believers to
hold to the truth of the resurrection and so
to right living