To develop a method for identifying Paul's opponents it is first necessary to analyse procedures used by previous scholars. Too little attention has been paid in the past to issues of method, and many procedures have been used which violate the canons of historical research. In the first place, limits should be set upon the use of historical reconstructions and of external sources, and the determinative source for identifying the opponents of any letter must be that letter itself. Secondly, a satisfactory method will analyse passages within the primary text according to the nature of the section (e.g. polemical or didactic) and the types of statements they contain (e.g. explicit statements about opponents or allusions to them). Then each combination of context and statement type is evaluated to determine (1) how certain we can be about whether the passage refers to opponents and (2) how much distortion is likely to be present. The application of the proposed method to the two letters within 2 Corinthians indicates that Paul faced the same group of opponents in both letters. These opponents were pneumatics who demanded a particular manner of life as evidence that a person possesses the measure of the spirit which makes one an apostle.

The apostle Paul's known mission years were only ten, around AD 47-57. The years before are relatively unknown and the years after were mostly spent in prison. The missionary decade changed the course of history as Paul brought the message of the Messiah of the Jews to the Gentile world. Strikingly, however, of those ten years, seven (AD 50-57) were occupied with the church in Corinth, especially AD 55-57. During the initial period there is no hint of difficulty between Paul and the church. After his departure, however, relationships began to deteriorate, especially from the time Paul wrote 1 Corinthians (AD 55), and reached a crisis point when he wrote 2 Corinthians (AD 56). The 'Corinthian question is: why did the church come to oppose her founder Paul, almost to the point of rejecting him? In this stimulating and helpful study, Paul Barnett searches for the answer by following Paul's relationships with the turbulent Corinthian church through a chronological, sequential study of his letters. He shows how understanding may profitably begin within the text, rather than outside it in Corinth's cultural and historical background. The Corinthian correspondence provides a remarkable window into the heart of Paul the missionary and pastor and his dealings with the church. Book jacket.

Did Jesus claim to be the "bridegroom"? If so, what did he mean by this claim? When Jesus says that the wedding guests should not fast "while the bridegroom is with them" (Mark 2:19), he is claiming to be a bridegroom by intentionally alluding to a rich tradition from the Hebrew Bible. By eating and drinking with "tax collectors and other sinners," Jesus was inviting people to join him in celebrating the eschatological banquet. While there is no single text in the Hebrew Bible or the literature of the Second Temple Period which states the "messiah is like a bridegroom," the elements for such a claim are present in several texts in Isaiah, Jeremiah, and Hosea. By claiming that his ministry was an ongoing wedding celebration he signaled the end of the Exile and the restoration of Israel to her position as the Lord's beloved wife. This book argues that Jesus combined the tradition of an eschatological banquet with a marriage metaphor in order to describe the end of the Exile as a wedding banquet.

Who were Paul's opponents? Were they one or were they many, depending upon the church concerned? These questions continue to be of interest to Pauline and other New Testament scholars, and are addressed in this volume of collected essays. Some of the essays are on specific books, such as Galatians, the Corinthian letters and Romans, while others treat broader issues in Paul's world.