Paul's Pivot in Corinth | Disruptive Presence 94

In which John and David continue their exploration of the Apostle Paul's transition from Athens to Corinth, delving into the striking contrast between the intellectual debates in Athens and the grounded, everyday reality of tent-making in Corinth with Priscilla and Aquila. Emphasizing the significant shift in Paul's ministry and his interactions with both Jewish and Gentile communities, the episode examines themes of opposition, adaptation, and the spread of Christianity. They also contextualize the discussion with reflections on historical tensions, migrations, and the  human aspects underpinning New Testament narratives, advocating for a nuanced appreciation of community, identity, and faith in the early Christian world.

Episode 149 of the Two Texts Podcast | Disruptive Presence 94

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Transcript

David: 0:05

Hi and welcome to the Two Texts podcast. I'm here with my co-host, john Andrews, and my name is David Harvey. This is a podcast of two friends from two different countries meeting every two weeks to talk about the Bible. Each week, we pick one text to talk about, which invariably leads us to talking about two texts and often many more. This season we're taking a long, slow journey through the book of Acts to explore how the first Christians encountered the disruptive presence of the Holy Spirit.

John: 0:40

Well, david, our last podcast we left with the image of Paul. It still moves me a little bit Paul sitting at the table, working, hunched over, working on a skin, and then just the thought and I loved your idea of the thought of him just sort of going up to the workshop space and resting or even pouring himself over Torah scrolls. Wow, what a thought, what an incredible idea. And although Paul has only moved about 46 miles sort of away from Athens, it's a different world in many ways and it's a dynamic world, and it felt like in Athens you had this rarefied atmosphere of great scholarly conversation. And then in Corinth we are absolutely thrust into the sort of feels like the day to day cut and thrust of everyday life, with Paul and Priscilla and Aquila making tents. I love that lovely sort of change of gear and it feels like we've come down to earth with a bump when we hit Corinth, but of course a good bump, not in any way a negative bump, and so I loved our little discussion last time. It was so good, yeah I am.

David: 1:47

I feel like I want to add context for our listeners here that we're talking about paul moving 46 miles and things being so very different. What our listeners don't realize is that the the esteemed dr john is wearing a liverpool football shirt while making this recording and I'm a Manchester United fan, which are two stadiums probably about 46 miles from each other. That's right. So we know full and well that 46 miles can change a lot. It's a long way.

John: 2:18

It can be a long way.

David: 2:22

But we're both united by our teams not really doing as well as we would hope them to do at the moment, so mine's much worse than yours, but it's an interesting factor. I notice, particularly for our North American listeners, that one of the things that's really fascinating in Europe is how much can change over 46 miles, and that goes right back into the ancient times. Europe is how much can change over 46 miles, and that goes right back into the ancient times. But it is true. If you travel in England, if you travel in France, you can be in substantially different locations, perspectives, worldviews, even within 46 miles, whereas in North America 46 miles you might still be considered in the same city area. Yeah, yeah, no for sure.

John: 3:04

And Corinth does feel different. I mean, I think if you move straight from Athens in 17 into Corinth, it feels even different for Paul. In Athens he got to speak at the synagogue, and in Sutton he's at the incredible debating hall and he's talking there and it all feels very rarefied and dignified, even though it's pretty, pretty difficult for him, whereas here it feels much more I was going to say, down to earth, that's the wrong phrase but certainly much more grungy. It feels much more right We've got to get like dirt under our nails here and get this done and it does feel like boom, you're, you're, you're into something quite, quite challenging in a different way, and I mean the NIV offers us Paul being opposed in abusive language.

David: 3:54

I mean it's very strong. The NIV offers us. So, like last episode, we talked a lot about the sort of language of Paul's tent making and all these things you've said so far, but then we get this very quick turn that Paul now devotes himself exclusively to preaching, testifying to the Jews in these synagogues that Jesus is the Messiah. Now we do know that and maybe this is worth saying, actually a little bit more context. But we have a large Jewish community in Corinth, don't we? Large Jewish community in Corinth, don't we? And you see this that we have Aquila and Priscilla? They're in Corinth because they're no longer in Italy. So this helps us date this sort of tensions that were happening in Rome around the Jewish people, and so you get this sort of exodus of Jewish people from Rome for the time being, which seems like quite a significant moment in New Testament history, because some scholars wonder if some of the tensions that we see in the letter to Rome is because the Gentile Christians in Rome now have the Jewish Christians returning and they're trying to figure out how to live together. That's maybe for a different podcast series in about five years time when we finished Acts. But it's interesting to note that there's actually historical stuff going on that's created quite a sizable Jewish congregation in Corinth and I think it's worth saying.

David: 5:21

I mean and I'm curious your thoughts on this, john I think it's worth noting that when people have been persecuted for a particular thing, what you generally find sociologically is that people will be the people who are persecuted for a particular thing will become very defensive about that particular thing. Right, if we're going to take it in the neck for this, we're going to take it very seriously, because if it's not serious, let's just give it up and live happily in Rome. But of course we know the Jewish people in Rome are not willing to give up on their religious and social identity. So it shouldn't surprise us that now in Corinth, when somebody comes along with what sounds like a revisionist take on Judaism, that there's a little opposition to that. Does that make sense, john? Am I saying that clearly?

John: 6:14

Absolutely totally, and of course, the whole sort of expulsion of the Jews by Claudius. It helps us as well in terms of lining dates up, so it puts that at around about AD 49 slash 50. So you've got this sort of it really helps to understand right. We're in the context of something that is current and political and you've got these not only Jews but followers of Jesus from a Jewish background having to exit their home and finding themselves essentially as refugees or certainly migrants that are having to flee. And of course, as a little pause here as well, you're sort of thinking here's Priscilla and Aquila, or they're introduced to us as Aquila and Priscilla, who become pretty influential people in the Church of Jesus Christ and we forget that they are not from Corinth and they're not in Corinth because they love the real estate in Corinth. They are in Corinth because they've been kicked out of Rome. So you do get this sort of sense that hold on a minute. We've now got a little bit of a subtext here that you've got members of this fledgling Christian community in Corinth that are there because they've been expelled or they have suffered some form of political and with it economic persecution and they now find themselves in another city, a foreign city, a difficult city, and and so that little phrase about aquila and priscilla, also tent makers and paul working with them, that this would have been okay. We we need to. We need to make some tents to earn some money to actually feed ourselves. Because if if they've been expelled, then the chances are they're renting properties.

John: 8:08

In Corinth Anybody that knows cities rents are extortionate. Even in the first century world rents are. And, of course, if you're a foreigner coming into Corinth and you're a Jewish foreigner coming into Corinth and you're a Jewish foreigner coming into Corinth and there's a bit of agro about Jews in the Roman Empire at the moment and a bit of question about Jews and Christians and all sorts of stuff going on, then you're going to get landlords and people gouging these people and taking advantage of these people and making life even more difficult. So, although every time we see Aquila and Priscilla mentioned in the Scriptures, they are two people that act with profound dignity, we shouldn't forget that they're under huge pressure politically, religiously and now economically because of the actions of Claudius and what's going on around them. And I think these two people are are are worthy of of further consideration because of that.

David: 9:07

Yes, no, I, I, I absolutely agree, and I think it's. I think it's really fascinating how these sort of pieces of cultural color help us make sense of actually what's going on there. It helps us be maybe a little, a little more patient with the Jewish people of Corinth, a little more insightful to what Priscilla and Aquila are dealing with, and it's one of those things that we just see humans being. But there's obviously there's a couple of points in this text where there's quite a lot of opportunity for Christians to be abusive towards Jewish people.

David: 9:55

And I think one thing you and I, john, would always say, and we've said this before throughout this series but I think, with goings on in the world, it's worth constantly repeating series. But I think, with goings on in the world, it's worth constantly repeating the tension that Paul is encountering here between the Jewish people in Corinth and himself. The things that they say to him, the things that he says to them. These are not to be used by Christians as commentaries in the modern political spaces, right and at some level, john, I don't even want to say any more than that, except perhaps to say that when the Bible is used in anti-Semitic ways, this is deeply, deeply problematic. Does that make sense?

John: 10:36

It totally does. And it's worth remembering that, with the exception of Dr Luke, every contributor to the New Testament is a Jew, including Jesus. Yeah, ultimately, the founder of Christianity is a Jew. So we must be very, very careful, and anyone who spent any time listening to us knows that we are like and I would line myself up with Paul here we are seeking to break down the middle wall of division so that the one new man that Jesus wanted to make through his shalom, through his peace, through his love, actually gets to happen, united by Messiah, united by Jesus.

John: 11:14

And the other little side of it is this and I do, I have to be careful what I'm about to say here, because we you and I just love talking about the text and let people, let people make their conclusions. But but in Priscilla and Aquila as well, you not only have two Jewish people, you've got two political migrants, you've got two political refugees, and yet the church at Corinth will ultimately be enriched, be empowered, be impacted by two people who don't belong there. And, and again, my, my goodness, we have some stuff going on in our world where people find themselves in places they didn't expect to be and they didn't even want to be, but many of them find themselves somewhere that actually they're forced to be because the world they live in either persecutes them or hits them or doesn't make room for them, or life is so unbearably difficult that they need to go somewhere else to make life work. And actually, david, and this is all I'll say on this in terms of, I think the church in the United Kingdom has been enriched, has been empowered, has been enlarged, has been strengthened, because we have now people within our midst, not only within the borders of our nation, but also with literally sitting within the boundaries of our local church communities, many of whom are here not because that was the plan, but because actually, claudius said something, claudius did something, claudius ordered something, and they find themselves in a different place.

John: 12:55

And I love the fact that Paul greets Priscilla and Aquila and the only reference made to their past is the fact that they used to live in Italy and now they don't in Italy and now they don't. And Paul just gets on with working with these people and making room for these people and allowing these people to make a dynamic contribution in the most profound way. And again, just like we saw the gorgeous little, almost hidden in plain sight tent maker thing, I think, priscilla and Aquila as refugees of political persecution and religious persecution. That shouldn't go unnoticed in the context of what ultimately happens in this great city of Corinth, and it maybe is a reminder to the church that there are those within our midst that could enable rather than threaten.

David: 13:56

Well, I mean, if, if somebody's listening to this podcast when it comes out, I realize that some people will listen to it afterwards. But I mean, this podcast is releasing days before the church celebrates Pentecost weekend, and think about that vision. Celebrates Pentecost weekend and think about that vision of Pentecost. We podcasted on it when we first started this series. How is it that we can hear about God in our own language? So the vision of Pentecost is exactly what you've just described and I think when the church starts to oppose that diversity, when the church starts to oppose the fact that there are people in our midst who are worshiping God, I just think we're in. I think we're forgetting Pentecost. I think we're forgetting what Acts is telling us about the beautiful line from the Jerusalem Council. You know how can we object if the Holy Spirit is with them also, and and. So I think and actually we see this in Paul Paul is Paul, is trying to draw people to Jesus from wherever he can. But obviously, with all of that then said and're, in one sense that's our kind of position on that we have this tense moment between verse 5 and verse 6 of chapter 18, where Paul essentially makes a decision now that he's no longer going to get involved in this argument in the synagogue Like. This is a strategic shift now from Paul, and at one level we would say that this is something like. I can't help but mention Galatians at this point. We know that ultimately this is a decision that Paul and Peter made between themselves, that Peter in Galatians 2 will be the one who will predominantly focus on taking the gospel to the Jewish people and Paul will focus on taking the gospel to non-Jewish people. But it seems that until now, paul's approach to taking the gospel to non-Jewish people has been to go to non-Jewish areas, begin in the synagogue and then work his way out from there. But this in Corinth becomes, he makes the decision okay, I'm changing my model from here on now, because we've got these two markers.

David: 16:24

In one sense, there's opposition. That comes, there's abuse and blasphemy is what they're accused of in the Greek. And so we see Paul do two things. Number one he shakes out his clothes. This echoes a little bit of what Jesus sort of instructed his disciples in of just shake off your dust and move on. And then he says this very harsh, very harsh statement, which is your blood be on your own heads. I'm innocent. From now, I'll go to the Gentiles. I mean, once we've disemburdened ourself from this, is a political statement about all Jewish people. This is something we can use as to how we, if we bring this down to a localized moment of Paul arguing with his own community, I think that allows us to look on it a little more contextually, aware and see, I mean, it's a painful statement, isn't it?

John: 17:15

It is. It is, and we've sort of seen and heard Paul do this before. So millions of years ago, back in X13, when we were in Pisidian Antioch. It says that they shook the dust off their feet as a warning to them. So this sort of dramatic action and I think you're absolutely right, you said something.

John: 17:36

Just your wording there, before I interrupted you, was that this is localized, this is contextualized, this is Paul reacting to very, very strong, blasphemous abuse. So it's not like Paul's been stoned. At this point, paul has been beaten up. At this point, paul has had all sorts of weird and wonderful stuff thrown at him. Paul's no, he's no wilting flower.

John: 18:03

So whatever has gone on here in terms of the abusive, blasphemous behavior of this community, paul is actually saying actually you know what, I've had enough of that, I'm not putting up with that anymore.

John: 18:19

And if this is the way you're going to react to my reasoning with you, same language used in Athens, the same, it's almost an identical phrase when it says he reasoned in the synagogue, it's almost identical to Acts 17, 17.

John: 18:34

So this is Paul's pattern is not to go in and be abusive of his brothers and his fellow Jews, but he's reasoning with them and talking with them, but their reaction is profoundly abusive to the extent that he goes right okay, I've had enough of that, we're not doing this anymore, and in fact I'm sort of shaking the dust even off my clothes and I'm moving out of here.

John: 18:59

And I think it is important for us to see that as deeply localized and to that context, giving us a model of how we treat all people or how we treat one particular people group. He is, he is actually responding specifically to the behavior of this localized community and then, as a result of that, he goes sort of full on Gentile, focused at that stage, and I think I think that level of qualification really is required or we end up, um, making Paul say something he didn't say. And if you read Romans and you read Paul's passion for the Jewish people, he's clearly not saying what some people would want him to say. This is a localized context where Paul, in reaction to abusive blasphemy, is going I've had enough and I'm moving on.

David: 19:55

I think that's precisely the right way to approach this, john and, and I think, like drawing those connections, I think is lovely that what he's doing here we've seen him do elsewhere, and I think I think it's just that the language I mean we use some pretty abusive language in our day to day world nowadays that if people in a couple of thousand years looked at the things we said to each other, we'd be like, wow, my goodness, and we might not even mean it. So the phrase your blood be on your own head sounds so violent to our modern ears. Think about I mean I hope that we don't say these things as Christians, but imagine you think about how often in forgive me, listeners, you'll you may be here in a TV show somebody will say something like go to hell. Right, which almost rolls off the tongue in modern parlance now, as as not a great deal of much of anything. It's just a, it's go away almost at some level. But you could imagine if somebody in 2000 years was to do a bit of research, what did people believe hell was? They might go, my goodness. This is a horrendous insult to offer to somebody.

David: 20:58

So there's a sense in which, as well, this language gets leveraged. I think it is strong language. I'm not trying to say it's not, but essentially this is equivalent to Pilate washing his hands, jesus, as you've said, shaking the dust off your feet. It's a marker of saying, okay, I've drawn a line here, now I can't take.

David: 21:19

But to me what's fascinating is and I'm curious, if you see this connection is this language here to me does speak to Paul's insight into the psychology of Paul, as to how he has been carrying this weight right? And maybe I mean, please pull me back from the edge, you think I'm stretching too much. I'm thinking of Paul's language in Romans, where he talks about like his desire that Jewish people would and that he would even, he would even sacrifice himself if he felt that this would reach the Jewish people. So I found myself pondering with this text, not so much the harshness of what this sounds like, with Paul saying it to the Jewish community that he's part of right, that he is part of let's not forget that it's the fact that it actually gives us an insight into what he was thinking previously. There's a level of which previously Paul felt that the responsibility for the Jewish people was on himself. He was carrying that. Do you think I'm stretching that too far. Or do you hear that in the text there?

John: 22:26

No, I think Paul really wrestles with the paradox of his own experience and passion. So, although we recognize him as this apostle to the Gentiles, he is still passionate for his own people and wrestles with the idea that he's seeing sections of his own community reject the Messiah that he met on the road to Damascus, and he's desperately trying to help them see that this Messiah is the fulfillment of all their hopes and dreams. So I think he's wrestling with tensions that are hard to understand unless you literally stood in his sandals. He is saturated in Torah. This man knows Tanakh inside out.

John: 23:19

He's been schooled under Gamaliel. He was a Hebrew of Hebrews. He was in regards to the law of Pharisee and regards to the righteousness of the law. He says in Philippines I was faultless, and so he knows the world that he's speaking to, and yet at times he gets deeply frustrated with that world and you almost feel.

John: 23:42

You feel his personal angst here, his personal. This isn't Paul giving us a rule of how to behave. You almost feel this is Paul just going? You know what? I've just had enough of this. I am not putting up with this anymore and I'm going to go down the road and talk to the Gentiles if you're not going to listen to me and if you're going to abuse me like this, I'm not putting up with it anymore. And whether also Athens is playing in the back of his mind, whether there's all you don't know what's swirling around in Paul's world when he's doing that. We just get the text, we just get it as it's reported and we don't get any cultural or personal commentary on why on earth Paul says that other than it's in response to the abuse. But it does reflect the complexity of Paul and if you only had this statement you'd think, oh, my goodness, paul's like wow. And yet you read Romans, chapter 10, 9, 10 and 11, and Paul's desperately passionate at his own palipo. I consider myself to be accursed that they would be seen.

David: 24:48

So it's this sort of language that he's desperately trying Before that, john, like look at it just I just turned to it while you were, while you were talking roman, you just cited chapter nine, verse three. Look at chapter nine, verse two. I have great sorrow and unceasing anguish in my heart, like that's. That's his own personal testimony on this. Like you see, this insight to a man who is broken by what he perceives to be, I mean his own inability I don't know if we want to say his failure, but his own inability to have the effect in that space that he wants to have.

John: 25:26

Yeah, and I mean chapter 10, verse 1, romans my goodness, brothers and sisters, my heart's desire and prayer to God for the Israelites is that they may be saved. So I mean, you can't get clearer than that. And whatever is going on, when he writes to the Roman church, paul is absolutely saying that the gospel was never just meant to be for the Gentiles. The gospel came from the Jewish world, ultimately, in the Messiah, and is for the Jewish world, and he's straddling both these worlds, the Gentiles and the Jews. And he's trying to hold both of these ideas together while contending with some profoundly deeply challenging reactions to him personally and reactions to the gospel.

David: 26:19

And then verse seven of Acts 18, which I think is then Paul left the synagogue and went next door to the house of Titius. Just a couple of things. Number one one it makes me laugh, just for the frankness of it. It also gives us a little bit of an of a vision of what, of what they mean by synagogue. Right that it probably genuinely is just a gathering place of the jewish people in corinth to discuss torah and worship, so it's not a big fancy building I'm imagining this is. This is probably quite a regular space, but it's really stark. This sense he goes next door to a man with a greek name's house who's a worshiper, but then, but then it gets more complex. So you've got the next door and please cut in if you want to say anything about that. Then it appears that the synagogue leader, leader and his whole household come to and they and many other corinthians believed and are baptized. It's a real turnabout, isn't it?

John: 27:22

well, it absolutely is. And and we see this we see this lovely sort of gentile jewish dynamic happening right there. So so you know, we we've talked about, we've talked about about this one new man that Paul believes in through Christ. But look at this. He goes to the house of Titius Justus, a worshipper of God we're assuming a Gentile there and then Crispus what a great name Crispus is. Do you know? It's fantastic. Do you know? John Crispus Andrews, that sounds amazing.

John: 27:52

Crispus, the synagogue leader and his entire household believe in the Lord, and many of the Corinthians who heard Paul believed and were baptized. We're assuming there's a big bunch of Gentiles within that. But you get this lovely mix of Jewish and Gentile right there and this idea that not just anybody but the synagogue ruler is following Paul next door. I remember years ago seeing the scene in the Simpsons where Bart Simpson and his family run out of one church building and go literally across the road into another church building, and it's sort of Bart and his whole family just move across and you get this lovely little sense of literally. It's like Paul walks out and there's a little procession walking after him and going next door. Now, it probably didn't quite happen like that, but it is quite dramatic that here's a Jewish community right alongside the Gentile community, right in the middle of the Gentile community, and seeing if they will receive this sort of response. So it's a gorgeous sense of the gospel there at work in this beautiful way.

David: 29:07

And I actually I really like the notion and I might be making too much of it here but Crispus, the synagogue leader right, not the former synagogue leader, not the one. So there's actually this, this subtlety, that in one sense Paul's like, okay, I can't do this anymore at the synagogue, but he's not, he's not ineffective with his message of Jesus. And there's also this sense that there remains a Jesus presence in the synagogue of Corinth and maybe I'm clutching at straws there, but I love that notion that it's not total rejection by the people that Paul was initially reasoning with. Actually, quite a significant person has come alongside Paul in this. But I just wonder yes, they've gone next door to meet justice, but does that mean that Crispus has abandoned the synagogue?

David: 30:15

In one sense? I would want to be slow to read that into the text, because it doesn't say that. It's just that he is now faithful to Jesus from within the synagogue, which is an idea that I think again, we sometimes think there's tension with, but the New Testament doesn't perceive a tension with. I mean, I'm trying to slice carefully. There's does not say what I don't want to say, but it's there in the text, isn't it?

John: 30:40

yeah, yeah, absolutely, and and it's.

John: 30:43

It is interesting that when paul writes the, the letter, we call first corinthians, he, he explicitly refers to baptizing christmas.

John: 30:53

So he, he, he names him along with Gaius. So you get this lovely reference, and there seems to be something significant in that, if Paul has experienced really very troubling and personally upsetting abuse, that he's drawn a line and literally or metaphorically, walked out of the synagogue next door and gone next door, the fact that Crispus and his whole household has followed Paul makes special reference to that in the letter, maybe showing the courage that Crispus was demonstrating. And when you read on down in chapter 18, there is a suggestion of another synagogue ruler in place, doesn't he? So it seems that, like maybe Crispus really does nail his colours to the mast in terms of following Jesus, while, of course, remaining Jewish, but of course, if he follows Jesus and goes with Paul. The likelihood is, though the text does not say this and we have to be careful. I think this is where you're absolutely correct he may even have found himself excluded, or at least his life made difficult, or he could not continue as the synagogue ruler, as a Jesus follower, if there is so much aggressive opposition against.

David: 32:20

Paul's message.

John: 32:21

Now we're sort of reading between lines there, so we have to be really really careful. But it is interesting that Paul gives special reference to Crispus in 1 Corinthians, specifically as baptizing it, and that could be a nod to both his personal commitment to Jesus and also the cost that he paid in following Jesus. It's just fascinating really.

David: 32:44

And it's that Maybe this is where we sort of land this conversation. Looking ahead to Paul, has this vision coming up that maybe even speaks to some of this, that the work that the Spirit is doing and this is the theme throughout Acts, isn't it? We've got to be careful of just ruling out how the Spirit's working. And even in the gaps that Dr Luke leaves for us, what happens with Crispus? Does he go back? Is he excluded? We don't know, but we're going to see that in. We're probably.

David: 33:18

The datings tell us this is probably late 50, ad 50. We're going to see the Lord speak to Paul and say don't be afraid. In this vision, god says to him keep on speaking, don't be silent. And there's this beautiful sense that we don't need to know the whole story. What we know is Paul has lines where he says I'm not going to cross them anymore. This is, this is too much, I'm stepping away. But the Holy spirit's still working in some people around the communities that Paul's in, and I think that's just one of the gorgeous things about the book of Acts, isn't it?

John: 33:51

It is. It is and in that beautiful sense in which, although we see Paul physically relocate himself, this of course doesn't mean the Holy Spirit is not at work in the places he left and is like there is in Paul. Something's changed and is focused towards the Gentile world, either in that locality or generally. Still, he is open to the moving of the Spirit to continue to work and move not only in the house of Titius' justice, but also in the synagogue that he personally has left.

David: 34:41

So that's it for this episode. We know that there's always more to explore and we encourage you to dive into the text and do that. If you liked this episode, we'd really appreciate it if you rated, reviewed or shared it. We also appreciate all of our listeners who financially support the show, sharing the weight of producing this podcast. If you'd like to support the show, visit twotextscom. But that is all for now. So until next time from John and I, goodbye.