Timothy & Countering The Culture (part 24)

Having placed new parameters around honor and shame, especially concerning widows and the response to widows, Paul then goes on to present his thoughts concerning the same in a way that is not entirely dissimilar to what he did with overseers and deacons.  In a sense then, it is almost as if Paul is creating “widows” as a position in the church, which he knows will result in the appropriate amount of honor coming their way.  Again, this stands in opposition to the culture, which was generally dismissive of widows and which left widows to what was going to be a harsh and miserable existence.  So just as Paul has offered directives concerning the role and the requirements pertaining to overseers and deacons, he now does the same for widows. 

To that end, Paul writes “No widow should be put on the list unless she is at least sixty years old” (1 Timothy 5:9a), which would be quite old in a day and age in which life expectancy was much, much lower.  This restriction is extended as Paul adds, “was the wife of one husband, and has a reputation for good works” (5:10a), which is the language of public benefaction, extends beyond service in the church, and does not carry any connotation whatsoever in relation to performance-based righteousness or the attainment of salvation, “as one who has raised children, practiced hospitality, washed the feet of saints, helped those in distress---as one who has exhibited all kinds of good works” (5:10b).  This should give each reader pause, causing the believer to continue efforts towards that which is here defined as good works (as it matches up well with the words and actions of Jesus), especially as Paul makes the point of using “good works” twice in relation to these things.

In contrast, Paul adds the instruction to “not accept younger widows on the list,” presumably those concerned with pleasures, “because their passions may lead them away from Christ and they will desire to marry, and so incur judgment for breaking their former pledge” (5:11).  Clearly, with these harsh words, Paul has specific individuals in mind, much like was probably the case with the restrictions placed around the qualifications for overseers and deacons.  Talk of the widows that have been the wife of only one husband, combined with this talk of desire to marry and judgment for the breaking of pledges, dovetails with Paul’s insistence that overseers and deacons be the husband of only one wife, and should probably not be read in isolation from each other. 

Taken together, all of this lends itself to the idea that there were certain individuals in the church that were attempting to elevate themselves or to create a hierarchy within the church, and Paul would not have this in the church of the Christ.  With such things in mind, Paul can be heard continuing with his condemnatory words, not speaking in generalities in the least, and writing “besides that, going around from house to house they learn to be lazy, and they are not only lazy, but also gossips and busybodies, talking about things they should not” (5:13).  Apparently, Paul is attempting to shame somebody specifically, as this is a far cry from “one who has raised children, practiced hospitality, washed the feet of saints, helped those in distress---as one who has exhibited all kinds of good works.”     

Speaking In Tongues (part 8)

Given the high value placed on public opinion, one can understand the high value placed on the use of rhetoric in the ancient world, as skilled speakers could do much to shape consensus, dragging public opinion concerning that which should be understood to be truly honorable in the direction desired by those that wished to either gain in status or cement their positions.  It is the importance of the orator in this regard, as not only would the orator have his own honor while also being employed in ways that would gain honor for others, that stands in the background and informs Paul’s words about eloquence and wisdom and status and identification with certain individuals in his first letter to Corinth. 

Eloquence, which was associated with wisdom, was also associated with honor.  A highly effective public speaker would be viewed with much honor and could be employed to achieve the same for others by either “singing their praises” or shaping the consciousness of the community in such a way that they found themselves wishing to bestow honor in accordance with the actions of the one being so praised.  One cannot pass this by without acknowledging Paul’s focus on eloquent speech, understanding its function within the culture.  An observer must also acknowledge that glossolalia is a speech act as well.  This particular type of speech act, which was intimately associated with the gods, when performed publicly, was yet another means by which honor would be accrued. 

Paying attention to the value of the orator, it is worth perusing a papyrus fragment dating from 110 A.D., roughly fifty years beyond the time of the writing of Paul’s letter.  That fragment reads “Pay to Licinius the rhetor,” rhetor being a specific type of orator (short for rhetorician---one specifically skilled in the art of rhetoric, which was a foundational component of the education system of the day and a valued tool for the shaping of opinion well employed by Paul), “the amount due him for the speeches in which Aurelius… was honored… in the gymnasium in the Great Serapeion, four hundred drachmas of silver.”  According to the first century Roman historian by the name of Tacitus, the amount of money that was paid to Licinius exceeded the wages paid to a Roman soldier for a year’s worth of service.  This serves to demonstrate the high value that was then placed on this skill.  

Accordingly, as there was much money to be made, especially because the skill was put to use in connection with the pursuit of honor (or the conferring of shame---it served a dual role), training in such speech and writing was central to the education provided in the institutions of the day.  Indeed, the mastery of rhetorical speech was a potentially lucrative enterprise, serving to assist in the accrual of both wealth and public honor. 

Again, the gaining of position in society, and by extension within the institutions and associations of that society whatever those may be, is connected to public speech acts.  Those that were more charismatic, outgoing, engaging, and comfortable with public speech were able to serve themselves quite well.  Because of this, rhetorical speech was prized almost universally in the ancient world.  Romans, Greeks, and Jews, rich and poor alike, slaves and free, men and women, all enjoyed listening to the presentation of an eloquent speech riddled with lofty rhetoric.  In this way, the people in Corinth and in the church in Corinth were no different (and there is nothing wrong with that).