target="_blank" rel="nofollow" href="#ulink_2733c943-28c0-5c11-b069-ae734a469459">64. See further Hvalvik 2005:123–43.
65. Cf. Hays 1997:17.
66. See discussions in Doering 2012:407–15; Lieu 1985:168–69. I suggest that Paul originally adopted “greetings and peace” from the style of certain Jewish-Hellenistic letters (e.g., 2 Macc 1:1) but replaced “greetings” (χαίρειν) with “grace” (χάρις) since the latter reflected better the content of his messages.
67. Among disputed letters Titus also contains no introductory thanksgiving. In papyri letters the sender’s thanks can be situational, motivated by good news of the recipients’ welfare: cf. Arzt-Grabner 2010:149.
68. Fee 1987:36. We find similar thanksgivings to deities in other ancient letters (P. Mich. 8.473.29; 2 Macc 1:10–11), but their presence may be more the exception than rule if Van Voorst 2010:163–65 is correct.
69. See Betz 1986: 33; cf. 30–32. The combination of these words is likewise found in wisdom traditions (Prov 22:21; Sir 21:18).
70. Stamps 2002:457
71. To be blameless (ἀνέγκλητος) here means to be without liability; it “belongs to the semantic domain of accusation and declarative verdict”: Thiselton 2000:102. See similarly 1 Thess 3:13; 5:23; Col 1:22.
72. This declaration may function as a surrogate for Jewish “blessed be God” prayers (beraka), such as in the Shemoneh 'Esreh prayer. See Sanders 1962:358–59; Ciampa/Rosner 2010:67.
73. See Oropeza 2012a; 2012b:234–48.
74. On the problems of vices, see Oropeza 2007; 2012a; on ideology, Tucker 2011a; 2011b; Winter 2001.
Appeal to Be United and Avoid Discord: Prothesis and Statement of Facts (1:10–17)
After the letter’s introduction Paul jumps straight into his primary concern and purpose for writing to the Corinthians—he appeals that members live in unity with one another and end their internal divisions (1:10). This is the letter’s prothesis, which sets forth what the communicator intends to prove; it functions as the statement of purpose for the entire discourse (see also Introduction).75 The appeal in 1:10 also suggests the letter body is deliberative in terms of rhetorical species.76 Corporate unity and factions is language relevant to the political sphere, and our apostle primarily attempts to persuade the congregation to take a futuristic course of action in favor of solidarity.
The theme of bodily unity and discord is clearly prominent in various passages, but sometimes it is more implicit in others. After the prothesis, a brief statement of facts or narratio then follows in which Paul mentions that he learned of the factions from Chloe’s people, and he addresses their divisions over apostolic leaders (1:11–17).77 Repetition (anaphora) of the phrase “I am of . . . ” followed by a string of ironic rhetorical questions elicit pathos. We find here a passionate apostle reasoning with this congregation against their divisive behavior. This section is followed up by supporting proofs of the prothesis starting in 1:18. The divisive allegiances named in 1:12 are repeated in chapter 3, providing a subtle structural message:
A Allegiances Divide the Body of Christ (1:10–17)
B The Cross of Christ and Spiritual Wisdom Mend Divisions (1:18—2:17)
A1 Allegiances Divide the Temple of God (3:1—4:5)
Paul then discloses how he has presented himself as a paradigm to imitate in order to end these allegiances (4:6–21).
Appeal to Unity (1:10)
The exhortative, I appeal to you, forms an inclusio with 4:16, which suggests that the first four chapters function as a unit with this same theme.78 When the apostle makes strong urges he often addresses recipients as brothers and sisters (1:10; 16:15; Rom 12:1; 1 Thess 4:10; 5:14). This designation often identifies the beginning of a new topic or pericope in this letter (2:1; 3:1; 4:6; 10:1; 12:1; 14:6; 15:1). Such familial language exhibits Paul’s solidarity with them so as to make what he insists on more attractive.79 It likewise evokes pathos; the recipients get the impression that family members are to be affectionate with one another, and to live in agreement.80 Although familial language is informal and compatible with private letters, Paul’s appeal by the name of our Lord Jesus Christ gives the letter a formal ring found in public and official letters.81 Paul speaks as Christ’s representative, as though Christ himself were present and making the appeal.82 The letter, then, portrays Paul with the blended imagery of a family member and political delegate, and his message is both affectionate yet authoritative.
He challenges them to strive for agreement by speaking the same thing regarding the issues he will address. They are to be restored to a condition they originally had when united in the same mindset and opinion.83 His appeal invites them to recall their solidarity as one body in Christ after their conversion, a thought that naturally leads to a discussion about baptism in 1:13–17. At the same time, this exhortation aims to prohibit schisms from continuing among them. The idea of unity in the face of schism finds special relevance in the type of strife and quarreling typical of rhetorical students competing against one another (see on 1:17; 3:1–3). It is also found in political debates.84 The oratory and political realms frequently overlapped one another, especially when sophists participated in city assemblies and could be sent on embassies before magistrates. Often, their success in political circles caused them to be puffed up and provoked caricatures of them as windbags.85 Our apostle’s language imagines a situation in which the strife in Corinth includes comparisons related to persona and quarrels over the oratory skills of their Christian leaders.86
Divisive Alliances and Baptism (1:11–17)
The reason Paul exhorts them is because it has been reported to me concerning you, my brothers and sisters, by those of Chloe, that there are discords among you. Chloe is presumably a member of the Corinthian congregation who is an independent woman of high status, the mater familias or head of her own household. Those associated with her probably belong to her household, whether family members, slaves, or former slaves.87 They appear to be carriers of the Corinthians’ letter to Paul (see 7:1).88
