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Nothing speaks more highly for a commentary than how valuable it is to pastors and scholars, students, and interested readers. By all accounts, Victor Paul Furnish’s commentary on II Corinthians has become the standard by which others are judged. It is praised as “a quite superb commentary . . . everything that a good commentary should be” (Expository Times), “by any standard . . . an excellent volume” (Interpretation), and “perhaps the definitive commentary on the letter in English” (Journal of the Evangelical Theological Society). In addition, Furnish has “accomplished a difficult task with remarkable skill and apparent ease” (Biblical Theology Bulletin), and has given us “one of [the Anchor Bible’s] finest studies” (Catholic Biblical Quarterly). In the internationally renowned tradition of the Anchor Bible series, this commentary is an excellent and indispensable tool for biblical study.
Scholars rarely posses both the gift of academic excellence and the ability to communicate their expertise in an extremely readable fashion; but Furnish succeeds admirably with the right balance of scholarship and practical application, offered in the most accessible prose. With a mastery of primary languages and sources, and a lucid discussion of the first-century context of Paul’s second letter to the Corinthians, the reader enters the worldview of the original recipients of this hard-hitting letter. In the end, Furnish successfully navigates the maze of difficulties faced by the commentator and, thankfully, helps the general audience understand what II Corinthians says and means.
- Sales Rank: #476305 in Books
- Published on: 1984-11-07
- Released on: 1984-11-07
- Original language: English
- Number of items: 1
- Dimensions: 9.40" h x 1.82" w x 6.44" l,
- Binding: Hardcover
- 648 pages
Language Notes
Text: English, Greek (translation)
About the Author
VICTOR PAUL FURNISH is University Distinguished Professor of New Testament at the Perkins School of Theology, Southern Methodist University, in Dallas, Texas, where he lives. His numerous publications on and contributions to Pauline studies set him apart as one of the premier New Testament scholars of our generation.
Most helpful customer reviews
0 of 0 people found the following review helpful.
Anchor Bible 32A: Well-Furnished With Insights
By Tod Stites
Victor Paul Furnish has written an authoritative and scholarly commentary
on Second Corinthians that is well worth the time and effort for anyone determined
to dig out it's many nuggets of scholarly insight and inspirational knowledge.
Furnish applies considerable erudition to the positing of a considerable level
of egalitarian ethos and structure in Paul's churches, as well as sufficient boldness
in allowing for a significant distance, both theologically and administratively,
between Paul and the "pillars"(James, Peter and John) of the Jerusalem church.
Toward the beginning(p.21-2), the author points out that our primary sources
agree that Christianity was first brought to Corinth by Paul, probably c. 50 C.E.,
a Jewish community having existed there at least as early as 39. An interesting
sidelight is perhaps thrown on the history behind Paul's epistles with the recovery
of a contemporary inscription to "Erastus", who held the office of "aedile" as well
as the same name as the man referred to at 1 Tim 4:20, suggesting that some
of Paul's Corinthians were people of status, and that at least some, though "not
many", were powerful or of noble birth(cf. 1 Cor 1:26), as well as eligible and
willing to assume high office.
Furnish investigates and expounds (p.195) on Paul's belief that Christ is
the "one foundation" of the church (1 Cor 3:11), not the "apostles", as in the
spurious Paulines (Eph 2:20), so that it seems stratification and hierarchy were
the products of a later period. There is no evidence, says Furnish (p.184-5)
that in Paul's time, either Paul or anyone else envisioned a written "New
Testament" intended to embody a "new covenant", and there is no record of
the concept of a New Testament "canon" of Scripture until near the end of the
second century. For in Paul's day the new covenant was not written, but
spiritual.
Paul's vision of equality is noted again (p.477) in his not using his
authority to "domineer" over Corinthian faith (1 Cor 1:24-2:2), not giving
orders but advice (2 Cor 8:8-10), comparing himself favorably with those
fond of "comparing themselves with one another" (2 Cor 10:2), just as the
opponents of Jesus reportedly liked to justify themselves before others
(Luke 16:15).
At 2 Cor 5:18-19, the whole community is in view according to
Furnish, in contrast to most previous commentators, who believe Paul is
referring only to "ministers", so that for Furnish the "word of reconciliation"
as well as the "ministry of reconciliation" are sent to the "whole believing
community"(p.320-1).
The egalitarian ethos of Paul's teaching shines through again in his
reference to "each" Christian appearing before the judgment bench of
Christ/God (2 Cor 5:10):(Rom 14:12), indicating to Furnish (p.275) that
Christians are judged individually, in apparent harmony with Matthew,
where it seems that the "oil" of good works is not transferable from one
person to another(25:1-13), and where the Master hears reports from
each servant individually(25:20-30), and does not judge them on a
"curve", and where the "narrow gate" that leads to life seems built for
single-file entry; all of which is consistent with the Old Testament
(Ezek 18:20).
Furnish however does not equate egalitarian values with outright
socialism or strict communalism, for he sees(p.412-3) patronage as a
factor in Paul's effort to raise a collection for Jerusalem (2 Cor 8:1-15),
since it was usually the weaker party, the poor, who put the first foot
forward, becoming clients of the wealthy. And here Paul inculcates a
"fair balance", consistent with his having previously condemned
disparity in the Corinthian community (1 Cor 11:20-22).
Other scholars of course have surmised that a picture of the
Pauline churches which comprises a cross-section of society does
not fit the evidence we have for life in the Greco-Roman world, where
there was little to bridge the gap between rich and poor(Richard
Horsley in "Christian Origins" edited by Richard Horsley, p.10). But it
is pointed out that the establishment of the Greco-Roman empires
had meant the uprooting of traditional social institutions and cultural
traditions, and cities filling with displaced persons, facilitating a
certain transcending of barriers. "Thus the times were right for think-
ing new thoughts about traditional values and for experimenting with
free association across ethnic and cultural boundaries"(Burton Mack,
"The Lost Gospel",p.8).
In the early second century Pliny the Younger reported that
Christians came from every social class(Epistles 10.96.9):(Gerd
Theissen, "The Sociology Of Early Palestinian Christianity",p.116).
And the egalitarian spirit that usually typifies such diverse
communities seems to have left Paul, despite his call for "order",
with no interest in appointing anyone to "preside" over the Supper
of the Lord(I.H. Marshall, "Last Supper, Lord's Supper",p.112).
Despite it's probable egalitarian arrangement, Paul's com-
munity at Corinth seems to have been disturbed by a certain
amount of division, while Paul himself evidently did not always
see eye-to-eye with other Christian communities and leaders.
Furnish sees (p.49-53) Paul's opponents at Corinth as either
Judaizers, gnostics, or Hellenized Christians who probably
claimed a superior relationship to Christ, superior apostolic
credentials, and "superior religious knowledge". But these
opponents are for Paul (p.298) "alienated" from Christ, as
"false apostles" and disguised ministers of Satan (2 Cor
11:13-15), even as the opponents of Jesus are to be one
day "uncovered", in Matt(10:26), and in Luke(12:2), and
as those not properly "attired" will be ejected from the
heavenly banquet(Matt 22:11-14).
The intensity of such vitriolic may speak volumes
about how Paul felt towards law-observance, and those
who mixed the preaching of it in with the message about
Christ. Indeed Paul refers to the Old Covenant as the
"ministry of death"(2 Cor 3:7), and Furnish(p.229) thinks
that for Paul the surpassing splendor of the New
Covenant has the effect of nullifying the splendor of the
Old(2 Cor 3:7-4:6), not as some "supplement" or "fulfill-
ment". From this we can see how Paul must have found
himself working at cross-purposes with Judaizers, like
those of the Matthean community, where it was con-
sidered prudent to bring "new things and old things"out
of the storeroom (Matt 13:52), and where Jesus was
remembered for intending "not to abolish but to fulfill"
the law,i.e. the Old Covenant(Matt 5:17).
Furnish thus thinks(p.198-9)that Paul's under-
standing of the New Covenant is completely different
from that of the Torah-observant community that
adhered to the Sayings Source Q, and thus, we might
add, of Jesus himself (Matt 5:18):(Luke 16:18).
But the seeds of such discord may well have been
sown at the Jerusalem Conference of c.50 C.E. where
tolerance of Jewish law-observance was apparently
agreed on, and the agreement to segregate the Jewish
and gentile missions(Gal 2:7-9)may have been unwork-
able from the beginning, if virtually all the early Christian
communities were made up of both Jews and gentiles
(cf.Helmut Koester, "Introduction To The New Testament"
vol.2,p.105-7):(John Elliot, Anchor Bible 37B,p.122).
At Jerusalem the power of the "pillars" was no doubt
recognized by the community, and if in going there toward
the end of the 40s Paul might have discovered that he had
been "running in vain"(Gal 2:2),then quite likely the pillars
had enough clout to deny "communion" with the mother
church to Paul and his congregations(Raymond E. Brown,
"Introduction To The New Testament",p.306-7).
If Paul during a considerable length of time was not
anxious to meet the pillars, it may mean that the tradition
of Jewish-Christian opposition to Paul at Jerusalem(Acts
21:20-21)is authentic(Gerd Ludemann in "The Social
World Of Formative Christianity And Judaism", edited by
Neusner, Frerichs;et.al.,p.120),and it is suggested that the
"Pharisees" of Luke's writings are really Jewish-Christians
who did not understand the implications of Christ in
Pauline terms(Steve Mason, "Josephus, Judea And
Christian Origins", p.334).
If as it seems, the Jerusalem Conference failed to
address the kosher food issue, leading to later problems
(as suggested by Peder Borgen in "The Social World Of
Formative Christianity And Judaism",p.138), and if reluct-
ance was a factor in keeping Paul away from Jerusalem,
then reluctance to bring up certain issues may have been
a factor once the Conference convened. If so, we can un-
derstand the scholarly perception of Paul as having taken
the "Announcement" of the Christian "Good News" in
personal, proprietal terms, prompting resentment in those
who had been the closest associates of Jesus, so that his
style of "Announcement" language is absent from the Say-
ings Source Q, the Gospel of John, as well as the apo-
cryphal Gospel Of Thomas(Steve Mason, "Josephus,Judea
And Christian Origins",p.301-2).
Such a profile of Paul would be consistent with his
desire to avoid evangelizing where others had already
evangelized, so as to "not build on someone else's found-
ation"(Rom 15:20). For in the Greek world, because of the
importance of his message, the bearer of good news sought
to be the first to bring it, and if he failed to arrive first, his
reward was less (cf.Friedrich in Theological Dictionary Of
The New Testament vol.2,p.723,citing Aristophanes and
Plutarch).
Yes there are many such valuable clues to early
Christian history in this book, though it in no way should be
considered "light reading". If however one takes the time to
thoroughly peruse it's many pages, Furnish's commentary
will pay handsome dividends.
Ambassador In Chains: On Ingratiation And Evangelization
0 of 0 people found the following review helpful.
Authoritative but technical
By Richard Niell Donovan
This is an authoritative commentary on II Corinthians. As is true of all the Anchor Bible commentaries, it is technical and therefore a bit difficult for the ordinary reader. It is worth the effort for the serious student.
0 of 0 people found the following review helpful.
This series is one of the few ways lay people ...
By Judy Lenz
This series is one of the few ways lay people can read about what has been found out about the Bible over the last 100 years by Scholars who have Exegetically studied these things. Highly reccomended.
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