1 Cor 8.1-11.1 - Imitating Pauls Relationship to the Gospel

7/28/2019 1 Cor 8.1-11.1 - Imitating Pauls Relationship to the Gospel

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specified content'.2

Castelli's claim that Paul's command lacks defined content results

mainly from inattention to the apostle's self-portrayal in the context of 1 Cor. 8.1-11.1.

Betz for his part denies that Paul calls the congregation to an ethical imitation of his life

or to an imitation of Jesus' death for others (1967: 156-57, 181). Yet when interpretingthe command of 1 Cor. 11.1, Betz devotes far more attention to sources beyond 1

Corinthians than he does to Paul's own argument.3

This article proposes that we must take Paul's exhortation to imitate himself as he

imitates Christ as a signal to trace and reflect on the role played by his and by Christ

in the argument of 8.1-11.1 as a whole. By so doing, we will find that Paul's exhortation

is rich with specified content.4

Paul identifies Christ as the one who died on behalfof the

brother who is weak, and he identifies himself, especiallyin 9.12-23, with the gospel of

Christ's death.

When we follow the method of studying the roles played by Paul's and by Christ,we discoverthat Paul's exhortation to imitate himselfrefers to his relationship to the

gospel, a relationship he summarizes with the climactic statement of 9.23, that he does

all for the sake of the gospel, in order to be its . This article also argues

that Paul's use of the expression , in light of its immediate liter

ary context, requires us to see more content in it than has been previouslyrecognized.

It speaks of partnership with the gospel in others' salvation and also a sharing in its

pattern and power. When Paul calls the Corinthians to imitate him as he imitates Christ,

he means that he wants them to become of the gospel. He calls them to

embrace this relationship to the gospel, so that Christ's death for others, both its patternand power, shapes the way these believers carry out their life together as a

congregation.

2. Castelli 1991: 114. Castelli argues that, instead of specifying something ofsubstance that theCorinthians can do, Paul's call to imitation requires sameness and the erasure of difference.

While the essay at hand demonstrates in light of Paul's argument of 8.1-11.1 that he has

something different in mind than sameness and the eradication ofdifference, K. Ehrensberger(2003: 241-61) ably critiques Castelli's interpretation by showing that it is foreign to Paul's'scriptural thought world'. She also demonstrates the fallacy ofCastelli's understanding on the

basis ofPaul's argument in 1 Cor. 1-4.

3. To explain 1 Cor. 11.1, Betz devotes six pages to Philippians but only two to 1 Corinthians.

He also relies more on comparative material from mysterycults than on the immediate literarycontext ofPaul's words (1967: 160-67). As with the article at hand, Betz sees the significantconnection between 11.1 and in 9.23. However, on the basis ofPaul's attachment

ofhimselfto the salvation event, Betz turns principallyto Phil. 2.6-8 and the prexistent Christin order to understand the call to imitation in 11.1 (1967: 160). Like Betz, others who do not

hold to the integrity of 8.1-11.1 and argue that Paul has in view the prexistent Christ in 11.1

also tend to pay less attention to the context of Paul's argument in this section of 1 Corinthians.


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Paul's and Christ in I Corinthians 8.1-1 L I

/ Corinthians 8.1-13

To understand Paul's example at the climactic points of his argument, in 1 Cor. 9.19-23

and 10.33-11.1, we must begin with ch. 8. In 1 Cor. 8.1, Paul names his topic 'about

things sacrificed to idols', a subject that concerns him through 11.1. We learn in ch. 8 that

Christ is the one who died for the weakbrother, and we begin to see this pattern of Christ

reflected in the example of Paul's renunciation of his apostolic rights.

We encounter the examples ofPaul and Christ in 8.11-13. Paul tells the Corinthians to

beware lest their freedom become a stumbling block or hindrance () for those

in their congregation who are weakin knowledge (8.9). In v. 11, Paul expresses the grav

ity of destroying the brother who is weakwhen he describes him as one 'for whom Christ

died'. Scholars frequently overlook this verse as a factor in the interpretation of 11.1,5but,

as the only reference to an action of Christ in 1 Cor. 8.1-11.1,6

it is significant. When Paul

calls the Corinthians to be his imitators, as he is Christ's imitator, we must bear in mind

8.11, where Paul identifies Christ as the one who died for the brother who is weak.

Otherthan his death for others, 1 Corinthians does not offer traits of Jesus to imitate.

The death of Christ functions as a guide, in this case by stating the inestimable value of

one who is weak. In his book on Paul's example, Brian Dodd uses a method similar to

that of this study, interpreting Paul's call to imitation in light of the immediate literary

context (1999: 21-22,238). However, Dodd approaches the text with the assumption thatsince Christ's death brings salvation, Paul could not have held up the action as an exam

ple for ethical imitation. In reality, the pattern of Christ's death for others is precisely the

standard for imitation. Paul seeks to deter the action ofthe strong by means ofthe exam

ple of Christ's death for the brother. We will find that Paul's example models this self-

sacrifice for others and their salvation.

Besides the pattern of Christ's death, two other factors also influence Paul's guidance.

In 8.12, Paul says that to sin against the brother is to sin against Christ. When Paul

equates hurting brethren with sinning against Christ, he apparently does not think he

needs to explain that Christ is in the brother.

7

Paul has also said that believers are members of Christ (6.15; cf. 10.16-17; 12.27). Moreover, the familial language of 'brother ' is

based on the common relation to Christ.8

It is one of the ways Paul describes

5. Castelli misses the connection with 1 Cor. 8.11. The commentaries ofGordon Fee and AnthonyThiselton fail to mention 8.11 in the interpretation of 11.1, although it would have strengthened their case that Paul has Christ's death in view in 11.1. The commentaries of Hays (1997:181) and Raymond F. Collins (1999: 391) link the command of 11.1 with Christ's death in8.11, as does the work ofWillis Peter de Boer (1962: 158) and Seyoon Kim (2003: 219).

6. This does not include the reference to the rockthat followed the people ofGod in 10.4, whichPaul names as Christ.

7. For a parallel to this instance, see 1 Cor. 3.16, where Paul says, Or do you not know that you


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participation in Christ. Since Christ and the brother are in one another, actions that hurt

the brother oppose Christ himself.

Moreover, the weak believer's salvation, and the avoidance of his destruction, weighs

upon Paul as he chooses his mannerof behavior. 'The one who is weak, for whom Christdied, is destroyed by your knowledge' (8.11). Paul wishes to avoid the destruction of a

weak brother or sister. He draws the subsection of 8.1-13 to its conclusion, restating his

point: 'Therefore if food causes my brother to stumble, I will never eat meat, so that I

will not cause my brother to stumble.' Paul models a willingness to do anything to keep

a fellow believer from stumbling or falling (8.13).

Paul concludes this subsection with his own personal example, even as he does with

8.1-11.1 as a whole (10.33-11.1). The conclusion to ch. 8 begins Paul's paradigmatic

in 8.1-11.1 and introduces the focus on his example in 1 Cor. 9. Paul could have turned

to other reasons for avoiding food sacrificed to idols, such as by referring to the law'scondemnation of detestable images.

9Instead, this brief look at 1 Cor. 8 demonstrates that

the example of Christ's death, participation in him, and the salvation (or destruction) of

brethren guide and motivate Paul's action and his instruction to the Corinthian believers.

We must keep these elements in mind as we continue. Theywill surface again when we

analyze 9.23, where Paul speaks of his aim to be a ^ ofthe gospel.

/ Corinthians 9.1-23 and 24-27

In 1 Cor. 9 Paul refers to himself more than in any other section of the letter, making itcrucial for ourinterpretation of his command that the Corinthians imitate him. Moreover,

we find that forms ofthe stem - occur as frequently in this chapter as anywhere

else in the Pauline corpus.10

We also observed earlier the importance of studying the role

of Christ in 1 Cor. 8.1-11.1. Here in ch. 9, Paul binds his example to the gospel, which

in 1 Corinthians is, in essence, the message of Christ's death.11 We find that the apostle's

example follows the pattern of Christ's death for others. At the same time, the gospel of

Christ is not only a message which Paul proclaims but also a power which shapes his way

of life as he assists its advance and joins it as a partner. Finally, Paul's self-description

and use ofthe stem - climax in v. 23, when he says that he does all for the sakeofthe gospel, in order to be a ofit.

Joseph Fitzmyer's recent commentary claims that 1 Cor. 9 is a self-defensive digres

sion (2008: 353). Indeed, scholars frequently assert that Paul's I-language primarily

defends his apostleship.12

When Paul speaks of himself at length in 1 Cor. 9, he does not

9. Lev. 19.4; Deut. 7.25; 29.16, among otherreferences.10. The stem appears seven times in 9.12-18, plus once more in 9.23. Galatians 1-2 is the other

passage with the highest concentration, with twelve instances spanning the two chapters.11. On account of Paul's emphasis upon it in 1 Cor. 15, the resurrection is implicit in the notion

and message of Christ's death in the earlier chapters.


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digress into self-absorption or, in any extended sense, defend his apostleship. It is true that

Paul says, 'Am I not an apostle?' in v. 1 and 'This is my defense ()' in v. 3.

However, 'this' () ofv. 3 points backward, not forward; if we look for a defense of

his apostleship, we do notfindit as we continue reading beyond v. 3.13

Instead of discovering a defense of Paul's apostleship, we find that he establishes his rights and privileges as

an apostle. The tiny defense of his apostleship in w. 1 and 2 serves to substantiate his

rights and freedoms in the verses that follow. IfPaul can convince the Corinthians that he

is entitled to certain rights as an apostle, then he will make a stronger impression upon

them when he describes his surrender of those rights. When Paul substantiates his rights

and freedoms, this serves his larger goal of instructing the Corinthians about surrendering

privileges for the sake ofothers' salvation and the advance ofthe gospel.

Paul states in 9.12b: 'Nevertheless, we have not made use ofthis right, but we endure

all things in order that we might not put any obstacle in the way ofthe gospel ofChrist.'Though in 1 Cor. 8 Paul fears that those who are strong in knowledge will be stumbling

blocks forthe weak, in 9.12 Paul hopes to avoid causing the gospel itselfto stumble. Paul

has established his right not to work with his own hands and, instead, to receive payment

for his apostolic ministry among the Corinthian congregation (9.4-12a). However, he and

his partners have not made use of this right because they do not wish to cause the

gospel's progress anyhindrance (). Paul is aware that his behavior could inadver

tently'cut into' the gospel's way, even as soldiers would cut slits in the road to keep away

an advancing enemy.14

The idea ofa potential obstacle assumes the gospel itself to be in

motion. The gospel is a power or force on the move; to a degree Paul personifies it here.

This meaning of as an advancing force or power is important forthe present

context, because it sheds light on Paul's decision to renounce his rights.15

Committed to

that most scholars now see 1 Cor. 9 'as presenting an exemplum' (2007: 110). The debateregarding the defensive versus the exemplary functions of Paul's in 1 Cor. 9 may be relatedto similar debates regarding Gal. 1-2 and 1 Thess. 2. For example, Beverly Gaventa asserts,'Galatians 1-2 not only defends Paul but also presents his experience as paradigmatic ofthe

gospel' (1986: 319-20). For1 Thess. 2, see the essays in Part 1 ofDonfried and Beutler 2000.13. B. Dodd rightly observes that 'Paul's argument does not demonstrate how he is a legitimate

apostle' (1999: 97). Moreover, 10.23-11.1 'supports the exemplary function ofch. 9' (1999:101). Margaret Mitchell, arguing against scholars who take 1 Cor. 9 as primarily apologetic,demonstrates that a speaker would at times use an apparent mode of defense in orderto accomplish othergoals, such as instruction. She cites, for example, Isocrates, Or. 15.8: saw, however, that ifI were to attempt a eulogy ofmyself, I should not be able to cover all the points

which I proposed to discuss, nor should I succeed in treating them without arousing the displeasure oreven the envy of myhearers. But it occurred to me that ifI were to adopt the fiction

ofa trial and ofa suit brought against me.. .while I, for mypart, cast my speech in the form ofa defense () in courtin this way it would be possible to discuss to the best advantage all the points which I wanted to make' (1991: 246-47).


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the gospel's forward movement, Paul wishes to exemplify for the congregation how not

to stand in the gospel's way.16

The gospel does not merely shape Paul's words; it molds his way of life and the

example he sets for the Corinthian congregation. Thus Paul cannot expound his mannerof life apart from its connection to the gospel. In w. 13-15, Paul continues to shore up

evidence for his right to take an income for preaching the gospel, and in v. 15 (and v. 18)

he repeats his claim that he has made no use of this prerogative. The repetition of this

point suggests the specific behavior Paul hopes the Corinthians will imitate: the surren

der of rights for the progress of the gospel. In w. 16-17, Paul elaborates further on his

relationship to the good news. He says, 'For if I preach the gospel, I cannot boast. A

necessity () is laid upon me. Woe to me ifI do not preach the gospel.' Paul expe

riences the call to share the gospel as a necessity laid upon him. At least partly, he

preaches under compulsion, from duress.17

Like the prophets Jeremiah or Ezekiel beforehim,

18or the rhetorician and philosopher Dio Chrysostom in his own century,

19Paul's

vocation is not so much by choice. Paul has surrendered himself to the gospel's power

and advance. He is also entrusted () with a commission (v. 17). As with Paul's

statement that 'a necessity is laid upon me' (9.16), the passive voice of in

9.17 is significant. By proclaiming the gospel, Paul fulfills a charge. Yet more than that,

he bows to the gospel's force and resigns his life to its advance.

As we reach w. 19-23, we find that Paul concentrates on his actions alongside his

preaching ofthe gospel and on the purpose behind these actions. In the diagram provided

below, we see his deeds in the first half of each statement and the purpose of those deedsin the second half of each statement.

19 I made myself a slave to all in order that I might win more20 I became as a Jew in order that I might win Jews

(I became) as under the law in order that I might win those under the law21 (I became) as without the law in order that I might win those without the law22 I became weak in order that I might win the weak

I have become all things to all in order that I might save some23 I do all things on account of the in order that | might become its

gospel

In 9.19, Paul affirms that although he is free to exercise his rights as an apostle, he has

instead made himself a slave () for all people, in order that he might win

() more. The verbs and of v. 19 serve as headings for

Paul's description of his ministry in w. 19-23. When Paul says he enslaves himself, he

means that he relinquishes his freedom to live as he pleases in order to become what

16. We see a similar perspective on the gospel in Phil. 1.12, where Paul speaks of its advance().


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seems best for the gospel's advance.20

Parallel with , Paul's fourfold use of

in vv. 20-23 (plus its implied use two times in w. 20-21) tells us that he gives

heavy emphasis to what he becomes for the sake of his purpose.21

Paul's purposenote the seven instances of' in 9.19-23is to win people. We findfive instances of the verb in w. 19-22, and each ' is followed by a set of

persons whom he aims to gain. Although Paul has portrayed the gospel as a power that is

on the move (9.12, 16), let us observe that he does not say here that the gospel wins peo

ple. Remarkably, each instance of is in the first person; Paul wins people. He

becomes something, and he thereby participates in the gospel's power and becomes its

partner. Thus the apostle highlights for the Corinthians the role of human behavior in

working with the gospel to win others' salvation. The gospel's nature is to spread,22

but it

makes this movement through the actions of persons, such as Paul, whose behavior coop

erates with its pattern and power. He alters his life and makes himself a slave to the gospel's progress among Jews, those with the law, those without it, and those who are weak.

Paul's summary in 9.22b, instead of repeating yet again, employs the verb

: have become all things to all people, in order that I might save some.' The dia

gram above demonstrates that 'save' recapitulates and clarifies what Paul means by 'win'.

This salvation is the ongoing work of Paul and the gospel. By means of the first-person

use of ( save'), Paul models a partnership with the gospel. He demonstrates

confidence that a believer's behavior can make a genuine difference in others' salvation.

Important for 1 Corinthians, Paul becomes weak in order to win the weak. When Paul

says he becomes weak, this is especially significant for how those in Corinth who are

strong in knowledge must read the call to imitate the apostle in 11.1. He wants them to

see that their way of life among the weak in their congregation has ultimate conse

quences, for better or worse. Paul models behaviors that are appropriate to the gospel's

advance in varied situations, and in the present case ofCorinth, he aims for the believers

to learn to act in such a way that most serves the salvation of the church's weakest

members.

In 9.23, Paul describes the particular relationship to the gospel toward which he

aspires, using the word ^. He says, do all things forthe sake ofthe gospel,

in order that I might become ^ '. In the first half of this verse, Paul

summarizes his previous statements about the personal adjustments he makes, what he

becomes, for the sake of the gospel. The second half of the statement departs from the

pattern of making a claim about whom Paul seeks to win. Precisely when we might

expect him to say, 'in order that I might win the salvation of all', he instead says he

20. Dale Martin states: 'Slavery was commonly defined as living for the benefit or profit ofanother' (1990: 51). 2 Cor. 4.5 confirms the importance of slavery as a metaphor of Paul'smanner of ministry with the Corinthians: 'We do not preach ourselves but the Lord JesusChrist, and ourselves as yourslaves because of Jesus.'

21. K. Ehrensperger elucidates Paul's actions in 9.19-22 with the concept ofaccommodation,


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aspires to be a ^ ofthe gospel. This word reminds us of in 1 Cor.

1.9, which Paul used in his programmatic statement for 1 Corinthians: 'God is faithful,

through whom you were called into the of his Son, Jesus Christ our Lord.' The

echo of 1.9 in 9.23 invites us to consider how Paul's example in 1 Cor. 9 might be of apiece with his vision for unity in the Corinthian church.

For , BDAG suggests 'participant' and 'partner', and sometimes the

term includes the genitive ofthat in which the partners share.23

Thus we may say initially

that Paul aims in some sense to be a participant or sharer in the gospel, or he aims to be

the gospel's partner.

Gordon Fee (1987: 432), with many commentators and most translators, prefers to say

that Paul wants to be among those who share in the benefits ofthe gospel, especially the

salvation it brings.24

The strength of this perspective is that Paul's athletic imagery of w.

24-27 concludes with his own salvation partially in view. Paul exercises self-control andenslaves himself in part that he might not be disqualified. Even as he aims positively to be

a ofthe gospel (9.23b), Paul also aims notto be (9.27b).25

However, given Paul's usual confidence (cf. 1 Cor. 15.10; Phil. 1.20-23), we have

reason to doubt that he genuinely worries about being disqualified. Instead, the fluctuation

in 9.24-27 between Paul's and the second-person pronouns illustrates the purport of

this self-description. He says in 9.24: 'Do you not know that all those who run in a race

all run, but only one receives a prize? So, run that you might obtain it.' Paul offers a

model of self-control for the sake of correcting the community's failure to limit their

freedom for a greater goal. Paul wants the Corinthians to evaluate themselves and seewhere they fall short. His example in 9.24-27 is part of his overall strategy. Paul has

begun a word of warning that bridges his earlier example with the warnings that continue

through 10.22. He wants the Corinthians to see that limiting their freedoms for the sake

ofothers' salvation is not optional.

This adaptation of Fee's reading does not, however, exhaust Paul's intent or capture

the heart of his perspective when he uses the term . Paul's words prior to

9.23 do not suggest that when the Corinthians first hear Paul's use of the expression

, they will conclude that he does what he does to share in the

benefits ofthe gospel. The Corinthians will thinkfirst in light of what they have heard sofar. In light of what we observed prior to 9.23 regarding Paul's example and aims, it

seems strange to say that he primarily intends the meaning preferred byFee. Paul models

actions motivated by a commitment to others 'salvation as he writes 8.1-13 and 9.1-23.

He has not shown himself to be preoccupied with his own personal salvation.

Paul's words prior to 9.23 demand that, rather than reduce the expression

' ofthe gospel' to one sense only, such as the adaptation of Fee's interpre

tation above (which I now label [1]), we see several more shades of meaning. (2) Paul

aims to become a participant in the gospel in the sense that he participates in its


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patternthat of Christ's death for others. We have observed that Paul makes himself a

slave; that is, he lets go of his prerogatives and renounces his rights. Thus he imitates the

pattern of Christ's death for others. Paul's words in 11.1, when he calls the believers to

imitate him as he imitates Christ, reinforce this meaning. Anthony C. Thiselton (2000:707) reads similarly when he says that Paul aims to share in the gospel's

nature, 'to instantiate what the gospel is and how it operates'.26

(3) Paul's ability to do this likelyarises from his participation in, his deep connection

with, the formative power ofthe gospel. Paul is a participant in the gospel's power, in a

force that claims his daily life in its movement to bring salvation to others. Even as par

ticipation in Christ guided and motivated Paul's counsel in 1 Cor. 8.11-13, so participa

tion in the gospel guides and motivates him in 1 Cor. 9.12-23. His participatory

relationship with the gospel exerts a pressure upon him to let go of his prerogatives and

become what is needed to win diverse people. He adjusts and accommodates himself forthe gospel's progress. Thus his behavior models how to move with the current of the

gospel instead of blocking it.

(4) A closely related final sense, and one which is built upon the last two, is that Paul

aspires to be the gospel's partner. He had personified the gospel in 9.12 and demonstrated

his belief that it is a power on the move. Because Paul participates in the gospel's pattern

and allows its power to shape his manner of life, Paul is able to work alongside the gos

pel. Therefore he can use first-person verbs and say 'that I might I win...' and 'that I

might save... ' Paul is the gospel's co-worker.27

In light of what we have observed in Paul's self-portrayal, his stated aim to be a

'^ of the gospel' includes all of these shades of meaning. Moreover, the

appearance of the phrase '- ofthe gospel' at the end of vv. 19-23 makes it

a summary of what Paul has said so far about his example and aim. Verse 23 also brings

to a climax and finishes the section spanning from v. 12 and containing a string of uses

ofthe stem - in various forms, before w. 24-27 link the argument to the warn

ings of ch. 10. In light of this, the expression


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participatory relationship with the gospel, summarized by his expression

. Paul calls the Corinthian believers to participate in the pattern and power of

Christ's death. They thereby become the gospel's partners and strengthen the

ofGod's Son in Corinth, specifically by renouncing their prerogatives for the sake oftheweak and their salvation.

/ Corinthians 10.1-22 and 10.23-1 I.I

We observed above that 1 Cor. 9.24-27 bridges Paul's example of renouncing personal

freedoms with the warning of judgment found in 1 Cor. 10. In addition to offering himself

as a positive example in 1 Cor. 9, Paul submits the 'fathers' in 10.1-13 as a negative

example of those who stumbled and fell. While the risk in 1 Cor. 8 was that the weak

would be destroyed, here Paul intends the warning for those who are strong in knowledgebut find it difficult to curb their desires on behalf ofothers. Paul tells them that it was not

enough that the ancestors were baptized into Moses and drank from the rock that was

Christ. Despite this form ofparticipation they experienced, their bodies lay strewn across

the wilderness. As 'types for us' ( ; 10.6; cf. 10.11), the incidents prefigure the

life of the church (see Hays 1999: 400). Paul tells the Corinthians to take heed lest they

fall (10.12). Even as the community is one because of their common participation in

Christ (10.17), this participation must lead to appropriate expression. For Paul, true par

ticipation carries within it an impulse toward the advantage of the other. He presents a

particularremedy to the Corinthians: 'Let no one seek his own good but that of the other'(10.24). To be aligned with the gospel is to love and build up the weaker members.

Although Paul's use of personal example subsides in ch. 10, he returns to it as he

concludes the section. We must focus on the last two verses, beginning with 10.33. After

telling the Corinthians in 10.32 to avoid offending Jews, Greeks and the church ofGod,28

Paul states in v. 33, 'as I also strive to please everyone in every way, not seeking my own

benefit but that of the many, that they may be saved'.29

When Paul affirms that he seeks

not his own advantage but what is good for others' salvation (cf. 10.24), he sets an

example like that of Christ, who died for the brother who is weak (8.11) and who died

28. Bowers (1991: 94) accurately observes that while Paul's example does not concentrate on thesalvation of those outside the church in the context of 1 Cor. 8.1-11.1, 1 Cor. 10.32 helps usto see that their salvation is not out ofview altogether. Bowers also notes that Paul's use of'neighbor' in 10.24 suggests the same. Plummer (2001: 224) sees this as well in regard to v. 31and suggests that it points to a concern beyond the Corinthians' immediate circumstances.

29. S. Kim (2003: 199) explores the parallels between 1 Cor. 10.32-33 (and 9.19-22) and Jesus'teaching on not causing 'little ones' among believers to stumble (Mk9.42-50) and his state

ment that he 'did not come to be served but to serve and to give his life as a ransom for many'(Mk10.45). ForKim, this 'clearly suggests that Paul has Jesus in mind not only as one who

lf b l h h ' f ll b bl d


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'for our sins' (15.3). Paul's statement in 10.33 also corresponds to his words in 9.19-23.

The echo of9.19-23 ( made myselfa slave, so that I might win... so that I might save... ')

confirms the importance of these verses for the section as a whole. We also should not

miss what precedes the words, 'that they may be saved' (10.33). Instead of saying, preach the gospel', Paul affirms that he seeks the advantage of others. He links his action,

specifically the renunciation of personal desires, to others' salvation.

We find a reiteration in 1 Cor. 10.33 ofthe kind of relation to the gospel that Paul has

been modeling. He seeks the advantage of others, that they may be saved. People who

participate in the gospel by mirroring its pattern can reinforce the message and increase

its effectiveness.31

Though we see elsewhere in Paul's letters that salvation comes

through the preaching of the gospel, here Paul attributes certain behavior for others'

benefit as influential in their salvation. For Paul, human action can put the gospel on

display, reinforce the message and increase its effectiveness. Paul aims to be the gospel'spartnerand a participant in its pattern and power.

When Paul says, 'Be imitators of me, as I (am an imitator) of Christ',32

he calls the

Corinthians to embrace his participatory relationship to the gospel. Like Paul, the members

ofthe Corinthian church must work with, not against, the pattern and power ofthe gospel.

The salvation ofothers, in particular the weakin their midst, must be their common aim.

Conclusion

We may conclude that by examining Paul's description of himself and Christ in thecourse of his argument in 1 Cor. 8.1-11.1, we find that his command to imitate himself

as he imitates Christ is rich and specific in content. Paul's renunciation of his rights for

the sake of others' salvation imitates the pattern of Christ's death for others. Moreover,

when Paul states that he does all things for the sake of the gospel, in order to be

, this summarizes his example. The expression epitomizes Paul's

aim to participate in the gospel's pattern and power and to work with it for the salvation

of others. It also encapsulates what he has in mind when he calls the Corinthians to imi

tate him as he imitates Christ. He calls them to share in the participatory relationship he

has with the gospel. By surrendering their desires forthe goal of others' salvation, instead

of standing in its way, they will be the gospel's partners, at one with its pattern and

power, Like Paul, they will become of the gospel. With their minds on

what is best for the salvation of others in their midst, they will make choices that

strengthen their unity with one another as a of God's Son (cf. 1 Cor. 1.9).

30. Paul will later say to the Corinthians that Jesus Christ died for all, that those who live wouldlive no longer for themselves (2 Cor. 5.15). Christ also became poorthat others might be maderich (2 Cor. 8.9).

31. Michael Barram (2006: 143, 149-52) ably develops this point in his sections, 'The Salvific


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References

Barram, Michael D.

2006 Mission and Moral Reflection in Paul (Studies in Biblical Literature, 75;

New York: Peter Lang).

Betz, Hans Dieter

1967 Nachfolge undNachahmung Jesu Christi im Neuen Testament (Tbingen:

J.C.B. Mohr).

Bowers, Paul

1991 'Church and Mission in Paul' , JSNT44: 89-111.

Castelli, Elizabeth A.

1991 ImitatingPaul:A Discourse of Power(Louisville, KY: Westminster John Knox).

Collins, Raymond F.1999 First Corinthians (Sacra Pagina Series 7; Collegeville, MN: Liturgical Press).

Conzelmann, Hans

1975 1 Corinthians: A Commentary on the First Epistle to the Corinthians (trans.

James W. Leith; ed. GeorgeW.MacRae; Philadelphia: Fortress Press).

De Boer, Willis Peter

1962 The Imitation ofPaul: An ExegeticalStudy (Kampen: J.H. Kok).

Dodd, Brian J.

1999 Pauls Paradigmatic T: Personal Example as Literary Strategy (JSNTSup,

177; Sheffield: Sheffield Academic Press).

Donfried, K., and J. Beutler

2000 The Thessalonians Debate: Methodological Discord or Methodological

Synthesis? (Grand Rapids, MI: Eerdmans).

Ehrensberger, K.

2003 '"Be Imitators of Me as I am of Christ": A Hidden Discourse of Power and

Domination in Paul?', LTQ 38: 241-61.

Fee, Gordon

1987 The First Epistle to the Corinthians (NICNT; Grand Rapids, MI: Eerdmans).

Fitzmyer, Joseph

2008 First Corinthians: A New Translation with Introduction and Commentary

(Anchor Yale Bible, 32; New Haven: Yale University Press).

Gaventa, Beverly

1986 'Galatians 1 & 2: Autobiography as Paradigm', NovTIS: 309-26.

Harnisch, W.

2007 'Der paulinische Lohn (I Kor 9,1-23)', ZTK 104: 25-43.

Hays, Richard B.

1997 First Corinthians (Interpretation, 32; Louisville, KY: John Knox Press).1999 'The Conversion of the Imagination: Scripture and Eschatology in 1


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1 Cor 8.1-11.1 - Imitating Pauls Relationship to the Gospel

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