Imitating Paul's Relationship to the Gospel:

Journal for the Study of the New Testament 33(3)303-315 The Author(s) 2011 Reprints and permission: sagepub.co.uk/journalsPermissions.nav DOI: 10.1177/0142064X10381957 jsnt.sagepub.com

I Corinthians 8.1-1 L I

(DSAGE Dustin W. Ellington

Abstract To overcome past shortcomings in the interpretation of Paul's exhortation Imitate me, as I imitate Christ' (I Cor. I I.I), we must study the roles of Paul's and Christ in the context of I Cor. 8.1-1 I.I. Christ died for the weak (8.11), and Paul's renunciation of his apostolic rights follows this pattern. Paul's self-portrayal reaches its climax when he says that he does all things for the sake of the gospel, in order to be ouyKOivcovbs (9.23). This article proposes that the expression ouyKoivcovbs contains more shades of meaning than scholars have previously allowed. It summarizes Paul's aim to be the gospel's partner in the salvation of others and to participate in the gospel's pattern and power. Paul's call to imitation exhorts the Corinthian believers to share in his relationship to the gospel, working with it for the salvation of others and allowing its pattern and power to shape their life together. Keywords Death of Christ, example, gospel, imitate, participation, In what Richard B. Hays (1997: 154) calls 'the culminating appeal' of Paul's argument in 1 Cor. 8.1-11.1,1 the apostle says, 'Be imitators of me, as I am (an imitator) of Christ' (11.1). This article proposes that previous mistakes in interpreting Paul's command in 1 Cor. 11.1 can be traced to a striking oversight: what Paul says about himself and Christ in the preceding argument. The two most widely read scholars on Paul's command to imitate himself are Elizabeth Castelli and Hans Dieter Betz. Castelli argues that the apostle's call to imitation 'has no 1. So also A. Lindemann (2000: 235). W. Willis notes the scholarly consensus regarding the compositional unity of this section of 1 Corinthians (2007: 110).
Corresponding author: Dustin W . Ellington, Justo Mwale Theological University College, Plot 19, Munali Road, Chamba Valley, P.O. Box 310199, Lusaka, Zambia 15301 Email: ellingtondustin@gmail.com

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specified content'. 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 interpreting the command of 1 Cor. 11.1, Betz devotes far more attention to sources beyond 1 3 Corinthians than he does to Paul's own argument. 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 4 is rich with specified content. Paul identifies Christ as the one who died on behalf of the brother who is weak, and he identifies himself, especially in 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 discover that Paul's exhortation to imitate himself refers 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 previously recognized. 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 pattern and 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 of substance that the Corinthians 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 of difference, 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 of Castelli's understanding on the basis of Paul'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 mystery cults than on the immediate literary context of Paul's words (1967: 160-67). As with the article at hand, Betz sees the significant connection between 11.1 and in 9.23. However, on the basis of Paul's attachment of himself to the salvation event, Betz turns principally to Phil. 2.6-8 and the prexistent Christ in 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. See Lietzmann 1923: 53 and Conzelmann 1975: 180. 4. Lindemann states that Paul's call to imitate him has in mind only the literary context of these verses as opposed to his broader existence (2000: 235). It is, however, unrealistic to think the readers would conceive of Paul as a Vorbild only in his literary self-portrayal, as though they could divorce this from the way Paul actually presents himself in person.

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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 weak brother, 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 of Paul 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 weak in knowledge (8.9). In v. 11, Paul expresses the grav ity of destroying the brother who is weak when he describes him as one 'for whom Christ died'. Scholars frequently overlook this verse as a factor in the interpretation of 11.1,5 but, 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. Other than 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 that since 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 of the strong by means of the exam ple of Christ's death for the brother. We will find that Paul's example models this selfsacrifice 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 mem bers 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 of Gordon Fee and Anthony Thiselton fail to mention 8.11 in the interpretation of 11.1, although it would have strength ened 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 in 8.11, as does the work of Willis Peter de Boer (1962: 158) and Seyoon Kim (2003: 219). 6. This does not include the reference to the rock that followed the people of God in 10.4, which Paul 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 are the temple of God and that the Spirit of God dwells in you?' 8. Gal. 3.26, 29. Even beyond Paul's letters, the familial language is based on a common relation to Jesus. 'Jesus calls everyone who is devoted to him brother Mt 12:50; Mk 3:35, esp. his dis ciples Mt 28:10; J 20:17... Hence used by Christians in their relations w. each other Ro 8:29, 1 Cor 5:11; Eph 6:23...'(BDAG, 18).

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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 manner of behavior. 'The one who is weak, for whom Christ died, 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's condemnation of detestable images.9 Instead, 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. They will surface again when we analyze 9.23, where Paul speaks of his aim to be a ^ of the 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 it crucial for our interpretation of his command that the Corinthians imitate him. Moreover, we find that forms of the 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 of the stem - climax in v. 23, when he says that he does all for the sake of the gospel, in order to be a of it. 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 other references. 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. 12. For arguments that Paul is primarily offering a defense and focusing on his apostleship, see Marshall 1987: 284, Conzelmann 1975: 151-53, Hring 1962: 75 and Lietzmann 1923: 53. Willis states that 1 Cor. 9 'has been viewed as an aside on Paul's apostleship which interrupts the topic of idol meat. This is almost inevitable when the subject of ch. 9 is regarded as Paul's defense of his apostleship against attacks by the Corinthians' (1985: 271-72). Willis observes

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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' () of v. 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 discover ing 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. If Paul 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 of others' salvation and the advance of the gospel. Paul states in 9.12b: 'Nevertheless, we have not made use of this right, but we endure all things in order that we might not put any obstacle in the way of the gospel of Christ.' Though in 1 Cor. 8 Paul fears that those who are strong in knowledge will be stumbling blocks for the weak, in 9.12 Paul hopes to avoid causing the gospel itself to 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 any hindrance (). 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 of a 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 for the 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 debate regarding the defensive versus the exemplary functions of Paul's in 1 Cor. 9 may be related to 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 of the gospel' (1986: 319-20). For 1 Thess. 2, see the essays in Part 1 of Donfried 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 of ch. 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 order to accom plish other goals, such as instruction. She cites, for example, Isocrates, Or. 15.8: saw, how ever, that if I were to attempt a eulogy of myself, 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 dis pleasure or even the envy of my hearers. But it occurred to me that if I were to adopt the fiction of a trial and of a suit brought against me.. .while I, for my part, cast my speech in the form of a defense () in courtin this way it would be possible to discuss to the best advan tage all the points which I wanted to make' (1991: 246-47). 14. The word was frequently used in military contexts (TDNT, 855). 15. So also John H. Schtz: 'Paul thinks of the gospel as a continuing force in the life of the Christian' (2007 [1975]: 211). Moreover, 'For Paul we have seen that this close connection to the gospel, the source and norm of apostolic activity, is made possible by the nature of the gospel as an on-going force, the continuation of God's action' (2007 [1975]: 232).

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the gospel's forward movement, Paul wishes to exemplify for the congregation how not 16 to stand in the gospel's way. 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 manner of 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 if I 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 before him,18 or the rhetorician and philosopher Dio Chrysostom in his own century,19 Paul'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 of the 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 deeds in the second half of each statement.
19 I made myself a slave to all 20 I became as a Jew (I became) as under the law 21 (I became) as without the law 22 I became weak I have become all things to all 23 I do all things on account of the gospel in order that in order that in order that in order that in order that in order that in order that I might win more I might win Jews I might win those under the law I might win those without the law I might win the weak I might save some | might become its

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 (). 17. Cf. in 1 Cor. 7.26 and 1 Thess. 3.17. 18. Hays mentions Jeremiah in this regard (1997: 153). See Jer. 1.7 and Ezek. 2-3. 19. Dio Chrysostom writes of his vocation as a philosopher: 'In my own case I feel that I have chosen that role, not of my own volition, but by the will of some deity' (Or. 32,11; cited by Malherbe 1992: 297).

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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 find five 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 gos pel'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 of Corinth, 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 for the sake of the 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 of another' (1990: 51). 2 Cor. 4.5 confirms the importance of slavery as a metaphor of Paul's manner of ministry with the Corinthians: 'We do not preach ourselves but the Lord Jesus Christ, and ourselves as your slaves because of Jesus.' 21. K. Ehrensperger elucidates Paul's actions in 9.19-22 with the concept of accommodation, which is quite suitable for Paul's phrase ...$: 'To accommodate to him/her in his/ her difference as Paul does (9.19ff.) is proper imitation of Christ... Accommodation serves the purpose of supporting the other on his way to salvation. It is not a call to give up one's own identity and take over the identity of the other' (2003: 256). 22. Cf. Phil. 1.12; 1 Thess. 1.18; 2 Thess. 3.1.

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aspires to be a ^ of the 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 a piece 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 of the 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 and enslaves himself in part that he might not be disqualified. Even as he aims positively to be a of the gospel (9.23b), Paul also aims not to 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 see where 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 of others' 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 of the gospel. The Corinthians will think first in light of what they have heard so far. 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 by Fee. 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 ' of the 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

23. Stephan, of Athens, in Hippocr. 1, 76: (BDAG, 952). 24. The NASB and NAB translate it as referring to Paul's personal salvation. The RSV and NRSV state 'that I may share in its blessings'. 25. The somewhat parallel construction between the second half of 9.23 and the second half of 9.27 suggests the connection between the two verses in Paul's mind.

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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 26 nature, 'to instantiate what the gospel is and how it operates'. (3) Paul's ability to do this likely arises from his participation in, his deep connection with, the formative power of the 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 for the 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 '- of the 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 of the stem - in various forms, before w . 24-27 link the argument to the warn ings of ch. 10. In light of this, the expression <^ of the gospel summarizes what Paul has said about his connection with the gospel. And lest we think Paul is speak ing uniquely about himself as an apostle, we must remember that he is working his way toward the call to imitation that concludes the entirety of 1 Cor. 8.1 to 11.1. Thus, Paul's I-language reflects not self-absorption or a defense of his apostolic vocation but rather his vision for the Corinthian church and their vocation. He wishes to call them into his 26. In a corresponding way, W. Harnisch emphasizes that Paul's way of proclaiming the gospel without charge fits the nature of the gospel (2007: 25-43). 27. Contra Robert L. Plummer (2001: 229), who claims that Paul's personification of the gospel is not strong enough to call it a partner. Plummer also thinks Paul speaks of himself as too subservient to the gospel to say that he is its partner. He misses the significance of Paul's repeated claim, 'that I might win/save' in 9.19-22. Morna D. Hooker (1996: 83-100) interprets Paul's words to mean that he aims to be the gospel's partner, in the sense that he has a share in the gospel's own work. Lindemann (2000: 213) takes as a genitive of possession, so that Paul aims to be the gospel's partner ('Teilhaber'). Lindemann (2000: 213) is correct in criticizing Margaret Mitchell's interpretation (1991: 135-36) that Paul means he is a partner of the gospel, as opposed to being the partner of any of the Corinthian parties: 'Aber warum dann ... ?'.

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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 of God's Son in Corinth, specifically by renouncing their prerogatives for the sake of the weak 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 ofjudgment 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 knowledge but find it difficult to curb their desires on behalf of others. 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 of participation 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 particular remedy 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 of God,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 the salvation of those outside the church in the context of 1 Cor. 8.1-11.1, 1 Cor. 10.32 helps us to see that their salvation is not out of view 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. 31 and 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 (Mk 9.42-50) 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' (Mk 10.45). For Kim, this 'clearly suggests that Paul has Jesus in mind not only as one who gave oneself to save others, but also as one who taught one's followers about responsible and caring behavior'. Kim might be correct, but it seems more responsible to say that Paul has in mind Jesus' death for others, since that is the action to which Paul repeatedly and explicitly refers (e.g., 1 Cor. 8.11). Kim does not deny that Paul primarily thinks of Christ's death, but he wishes also to argue that Paul has Jesus' life and teachings in mind.

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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 of 9.19-23 ( made myself a 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 of the 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 31 its effectiveness. 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's partner and a participant in its pattern and power. 32 When Paul says, 'Be imitators of me, as I (am an imitator) of Christ', he calls the Corinthians to embrace his participatory relationship to the gospel. Like Paul, the members of the Corinthian church must work with, not against, the pattern and power of the gospel. The salvation of others, in particular the weak in their midst, must be their common aim.

Conclusion
We may conclude that by examining Paul's description of himself and Christ in the course 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 for the 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 would live no longer for themselves (2 Cor. 5.15). Christ also became poor that others might be made rich (2 Cor. 8.9). 31. Michael Barram (2006: 143, 149-52) ably develops this point in his sections, 'The Salvific Function of Appropriate Christian Behavior' and 'Evangelistic Function of Christian Behavior'. 32. Although the possibility 'as I belong to Christ' works linguistically, the translation 'as I imitate Christ' or 'as I am an imitator of Christ'flowsboth linguistically and logically. Contra B. Dodd (1999:28-29,113). I

314 References

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Castelli, Elizabeth A. 1991 Imitating Paul: A Discourse ofPower (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. George W. MacRae; Philadelphia: Fortress Press). De Boer, Willis Peter 1962 The Imitation of Paul: An Exegetical Study (Kampen: J.H. Kok). Dodd, Brian J. 1999 Paul s Paradigmatic T: Personal Example as Literary Strategy (JSNTSup, 177; Sheffield: Sheffield Academic Press).

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Hooker, Morna D. 1996 Partner in the Gospel: Paul's Understanding of his Ministry', in Eugene H. Lovering, Jr and Jerry L. Sumney (eds.), Theology and Ethics in Paul and his Interpreters: Essays in Honor of Victor Paul Furnish (Nashville: Abingdon Press): 83-100. Kim, Seyoon 2003 Lietzmann, Hans 1923 Lindemann, . 2000 'Imitatio Christi (1 Cor. 11:1): How Paul Imitates Jesus Christ in Dealing with Idol Food (1 Corinthians 8-10)', BBR 13.2: 193-226. An die Korinther I-II (HNT, 9; Tbingen: Mohr). Der Erste Korintherbrief(NT, 9/1; Tbingen: Mohr Siebeck).

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Mitchell, Margaret 1991 Paul and the Rhetoric of Reconciliation: An Exegetical Investigation of the Language and Composition ofl Corinthians (Tbingen: Mohr). Plummer, R.L. 2001 'Imitation of Paul and the Church's Missionary Role in 1 Corinthians', JETS 44: 219-35.

Schtz, John Howard 2007 [1975] Paul and the Anatomy of Apostolic Authority (Louisville, KY: Westminster John Knox). Thiselton, Anthony C. 2000 The First Epistle to the Corinthians (NIGTC; Grand Rapids, MI: Eerdmans). Willis, W. 1985 2007 Idol Meat in Corinth: The Pauline Argument in 1 Corinthians 8 and 10 (SBLDS, 68; Chico, CA: Scholars Press). ' 1 Corinthians 8-10: A Retrospective after Twenty-five Years', ResQ 49:103-12.

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