Rabbinic Sources

The first and second centuries CE saw the flowering of classical Jewish teaching as expounded by the great rabbinic sages and their precursors (Hillel, Shammai). They were closely associated with the Pharisees as upholders of Jewish tradition against compromises with Greco-Roman ways. This early teaching forms the basis of the Mishnah, the collection of the earliest rabbinic oral law at the core of the Talmud. A “heavenly voice” (the Bat Kol) and other forms of individual divine guidance are not excluded, but the major role is given to scripture, the elders responsible for discernment, and the evolving body of decisions responding to new questions and conditions, “for the Law is not in heaven.” The age of the prophets was over, but God ’s presence (the Shekinah) remained in the life of the community with its teachers.

Plutarch

Plutarch straddled the first and second century, Greece and Rome, philosophy and religion, the rational and the mystical. He was a Greek who spent many years in Rome, and he admired the combination of contemplation and action that he saw in the best examples of heroic Greek and Roman lives. He returned to serve as a priest of Delphi, overseeing the famous shrine. He understood the perils of superstition and was highly sympathetic to atheists’ rejection of the mystical world based on what they had seen of religion. Even the gods, he says, would rather not exist than be burdened with the ugly characters ascribed to them by false religion. And yet Plutarch felt that his own experience testified to the reality and beauty of the divine. He was thus equally sympathetic to those who came to Delphi with their humble requests for guidance and those willing to take initiative and action.

The Literature of Divine Guidance

The popular literature of the era helps shed light on attitudes toward divine guidance. Unfortunately, aside from Paul’s letters there are no documents from first-century Corinth. However, as residents of a cosmopolitan Roman city, attentive to learning and rhetoric, the great writers would have been well known, especially Homer, Virgil, and Horace. Homer (Iliad and Odyssey) was the most influential writer; he reflected deeply on the questions posed by divine interaction with human beings. Virgil’s Aeneid, with a Roman perspective, likewise pondered the snares of divine guidance, concluding that the gods enlist heroes like Aeneas to fulfill divine purposes for Rome, not to vindicate the heroes or make them happy. In Horace religion is a much less pervasive theme and life is more independent of the gods, but he lifts up the Pax Romana and Augustus as the fulfillment of the divine plan.

The Archeology of Divine Guidance in Corinth

This chapter looks at some of the archeological discoveries in Corinth that reflect popular attitudes toward the gods, religious experience, and divine guidance. The most prominent was the healing cult centered in the Temple of Asklepios, where interpretation of dreams was a key feature. Other sites and household shrines would have brought to mind Fortuna, family ancestors, the oracle of Delphi, and mythical stories of divine intervention with a Corinthian slant (Venus, Medea, Glauce, Bellerophon, Sisyphus, Dionysus). But for an alternative point of view, there was the tomb of Diogenes the Cynic (fourth century BCE), who settled in Corinth “to be where fools were thickest.” He was highly critical of superstitious piety and advised instead to follow the inscription at Delphi, “Know Thyself.” He concluded that oracles are deceptive not because the gods are deceitful but because human beings are incapable of properly understanding the gods.

Neither Jew nor Greek

This chapter shows how issues of decisions, divine guidance, discernment, and delusion are woven throughout 1 Corinthians. Paul’s community was shaped by Greco-Roman and Jewish views, but he presents a distinctive new way based on the Cross. As he himself told them, “I decided to know nothing among you except Jesus Christ and him crucified” (1 Cor 2:2). Identification with the crucified and risen Christ gave access to the Spirit and a life of communion with God in various ways: through the scriptures (reinterpreted in the light of Christ), the liturgical life of the community (especially baptism and the Lord’s Supper), tradition, preaching, apostles and community leaders, service, co-suffering, and, above all, love. But this does not eclipse individual divine communion, calling, and discernment. Nor does it exclude rational thought, which in Paul’s approach is equally illumined by divine guidance to integrate rational and mystical.

The Dead Sea Scrolls, Pseudepigrapha, and Expansions of Scripture

The sources presented here reflect voices from various creative strands of Jewish community life between 700 BCE and 135 CE. All of them in varying ways approach divine guidance through communal rereading, reinterpretation, and expansion of scripture. The Qumran community (which produced the Dead Sea Scrolls) took a hierarchical view of guidance, placing discernment largely in the hands of the elders. Pseudepigrapha and expansions of scripture, like the Prayer of Manasseh, used the name of a biblical figure to expand on what the biblical text itself may have mentioned only in passing. Jubilees elaborates on Abram’s crucial but brief encounter with God in Genesis 12 and depicts it as a response to Abram’s request for divine guidance. The Sibylline Oracles (as distinct from the Roman Sibylline Books) attribute Jewish oracles to the pagan Sibyl. 3 Maccabees weaves together human initiative with divine guidance to the Jewish community in Alexandria.

Philo

Philo of Alexandria (c. 15 BCE–50 CE) was a contemporary of Paul and a leading representative of Hellenistic Judaism. Although there are continuing debates over how well he represents mainstream Jewish thought, he saw himself as faithful to the Torah and Jewish tradition. He regarded his faith, rooted in the revelation of the God of Israel, as all-encompassing and therefore capable of finding common ground with truth in Greek philosophy. Spiritual reinterpretation of Abraham, Moses, and other figures in the Hebrew Bible is fundamental to his approach, and he sees biblical study as inseparable from communion with God, who illumines the reader. He was especially impressed with the Theraputae, a quasi-monastic Egyptian Jewish community where such study was at the heart of life. Philo is also profoundly aware of God’s presence, providence, and guidance in human events of all kinds, not just in scripture.

The Jewish Community

This chapter introduces Jewish approaches to divine guidance. Corinth was a leading community of the Jewish diaspora and maintained close connections with Jews elsewhere, especially in Jerusalem and Rome. There was a variety of “Judaisms” in this period, but their common focus was on the written Torah and the oral tradition of interpretation. God’s guidance is therefore closely linked to the community’s understanding of how God speaks over time through the Hebrew Bible and the oral law. Most Jews did not see the scriptures as having a life independent of the community’s inspired guidance in the present. This allowed for a degree of fluidity and changing interpretation, as witnessed in the Greek Septuagint and the books of mixed canonical status that came to be known as the Apocrypha. Of these, Tobit, Judith, and Susanna give particular insight into Jewish understanding of divine guidance.

Divine Guidance

This chapter compares and contrasts the approaches to divine guidance in the Greco-Roman, Jewish, and early Christian worlds of Paul’s Corinth and their relevance for the present. Their debates about healthy and unhealthy religious life and rational thought remain remarkably contemporary. The chapter considers modern religious experience, both positive and negative, including a seminal event in the life of Martin Luther King. The Religious Experience Research Centre, based at the University of Wales, has collected over 6,000 accounts. The Centre interviewed at length two Eastern Orthodox scholars (Kallistos Ware and Lev Gillet) for their views on discerning the value of such experiences. They are wary of delusion and independently conclude that claims to divine guidance ought to be evaluated by what results they produce. But they and others hope that rational and mystical experience can be held together for the full flourishing of human life.

Josephus

Josephus (37–100 CE) was a Jewish Roman scholar, historian, general, and advisor to Vespasian and Titus. For a brief period he led Jewish troops in a rebellion against the Roman occupation but was eventually reconciled to Roman rule and his own role as an intermediary. According to his autobiography, divine guidance figured prominently in his life, especially when he fully expected to be executed after being captured by Vespasian in the Jewish War. Although dreams and special revelation clearly play a role, Josephus, like Philo (for whom he had a high regard), places Moses and the scriptures at the center of divine guidance. But Judaism was not monolithic, and Josephus describes some of the features distinguishing Pharisees, Sadducees, and Essenes. In common with most Jews of his day, Josephus displays a remarkable degree of freedom in approaching biblical interpretation.