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The NIV Application Commentary, New Testament #7
Comentario bíblico con aplicación NVI 1 Corintios: Del texto bíblico a una aplicación contemporánea (Comentarios bíblicos con aplicación NVI)
La mayoría de los comentarios bíblicos nos llevan en un viaje de una sola vía de nuestro mundo al mundo bíblico. Pero nos dejan ahí, asumiendo que de alguna manera nosotros podremos hacer el viaje de regreso por nuestros propios medios. En otras palabras, se enfocan en el significado original del pasaje pero no discuten las aplicaciones contemporáneas. La información que ofrecen es valiosa, ¡pero el trabajo esta a medias! La serie de Comentarios NVI nos ayuda con las dos partes del trabajo interpretativo. Esta nueva y única serie, muestra a los lectores como traer el mensaje antiguo a un contexto moderno. Explica no solo lo que da a entender la Biblia sino también como nos puede hablar poderosamente hoy día.
577 pages, Kindle Edition
First published April 10, 1995
149 people are currently reading
133 people want to read
About the author
Craig L. Blomberg
83 books99 followersDr. Craig Blomberg joined the faculty of Denver Seminary in 1986. He is currently a distinguished professor of New Testament.
Dr. Blomberg completed his Ph.D. in New Testament, specializing in the parables and the writings of Luke-Acts, at Aberdeen University in Scotland. He received an MA from Trinity Evangelical Divinity School and a BA from Augustana College. Before joining the faculty of Denver Seminary, he taught at Palm Beach Atlantic College and was a research fellow in Cambridge, England with Tyndale House.
In addition to writing numerous articles in professional journals, multi-author works and dictionaries or encyclopedias, he has authored or edited 20 books, including The Historical Reliability of the Gospels, Interpreting the Parables, commentaries on Matthew, 1 Corinthians and James, Jesus and the Gospels: An Introduction and Survey, From Pentecost to Patmos: An Introduction to Acts through Revelation, Christians in an Age of Wealth: A Biblical Theology of Stewardship, Neither Poverty nor Riches: A Biblical Theology of Possessions, Making Sense of the New Testament: Three Crucial Questions, Preaching the Parables, Contagious Holiness: Jesus' Meals with Sinners, and Handbook of New Testament Exegesis.
Dr. Blomberg completed his Ph.D. in New Testament, specializing in the parables and the writings of Luke-Acts, at Aberdeen University in Scotland. He received an MA from Trinity Evangelical Divinity School and a BA from Augustana College. Before joining the faculty of Denver Seminary, he taught at Palm Beach Atlantic College and was a research fellow in Cambridge, England with Tyndale House.
In addition to writing numerous articles in professional journals, multi-author works and dictionaries or encyclopedias, he has authored or edited 20 books, including The Historical Reliability of the Gospels, Interpreting the Parables, commentaries on Matthew, 1 Corinthians and James, Jesus and the Gospels: An Introduction and Survey, From Pentecost to Patmos: An Introduction to Acts through Revelation, Christians in an Age of Wealth: A Biblical Theology of Stewardship, Neither Poverty nor Riches: A Biblical Theology of Possessions, Making Sense of the New Testament: Three Crucial Questions, Preaching the Parables, Contagious Holiness: Jesus' Meals with Sinners, and Handbook of New Testament Exegesis.
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Displaying 1 - 12 of 12 reviews
June 19, 2019
This was the first I've read of this series.
I really liked how each section has:
"Original Meaning" —what Paul's original audience was actually hearing)
"Bridging Contexts" — how this can be applied to today.
"Contemporary Significance" — often controversies surrounding this subject in various Christian or religious circles.
It doesn't get too deep with the Greek and with each individual verse. I felt that there were times the sections needed to be smaller, or broken up more, to allow space to explore more of a certain section.
Overall, it was a really good commentary! Whether it was Blomberg or the series editor, I enjoyed that it was deep but not too deep, it bridged the gap between first century Corinth and twentieth century (copyright '94) western world, and even spent time answering controversial subjects such as head coverings, "charismatic" gifts, baptising the dead, the rapture...just to name a few!
I really liked how each section has:
"Original Meaning" —what Paul's original audience was actually hearing)
"Bridging Contexts" — how this can be applied to today.
"Contemporary Significance" — often controversies surrounding this subject in various Christian or religious circles.
It doesn't get too deep with the Greek and with each individual verse. I felt that there were times the sections needed to be smaller, or broken up more, to allow space to explore more of a certain section.
Overall, it was a really good commentary! Whether it was Blomberg or the series editor, I enjoyed that it was deep but not too deep, it bridged the gap between first century Corinth and twentieth century (copyright '94) western world, and even spent time answering controversial subjects such as head coverings, "charismatic" gifts, baptising the dead, the rapture...just to name a few!
November 12, 2022
La mayoría de los comentarios bíblicos nos llevan en un viaje de una sola vía de nuestro mundo al mundo bíblico. Pero nos dejan ahí, asumiendo que de alguna manera nosotros podremos hacer el viaje de regreso por nuestros propios medios. En otras palabras, se enfocan en el significado original del pasaje pero no discuten las aplicaciones contemporáneas. La información que ofrecen es valiosa, ¡pero el trabajo esta a medias! La serie de Comentarios NVI nos ayuda con las dos partes del trabajo interpretativo. Esta nueva y única serie, muestra a los lectores como traer el mensaje antiguo a un contexto moderno. Explica no solo lo que da a entender la Biblia sino también como nos puede hablar poderosamente hoy día.
Pd: No es mi reseña.
Pd: No es mi reseña.
September 11, 2017
Some things I felt were addressed with an agenda, like he didn't actually want to consider other possibilities, but Blomberg is one of my favorites, so it's hard for me to find stuff to complain about. A great commentary.
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July 25, 2022Another one of the commentaries I read throughout a 45 part sermon series I did in the book of 1 Corinthians. I am a big fan of the NIV Application Commentary series and this was another stellar entry in that series.
July 21, 2025
Excellent commentary for the lay person and part-time Bible student, drawing out both the meaning and contemporary application of 1 Corinthians.
January 4, 2026
The author at times makes some personal opinions that I disagree with.
October 29, 2018
I like the book of 1st Corinthians. It gives Paul’s thoughts and opinion on certain subjects. I like how he elaborates on his messages. He gives good reasons why something should be the way it should be. He talks about the things you should and shouldn’t do when trying to become a better Christian.
May 4, 2022
I read the portions on 1 Corinthians chapters 11 and 14 based on Blomberg’s contribution in Two Views on Women in Ministry (which is really four views!).
While Blomberg is the softest of soft complementarians, he wisely and faithfully adheres to the inspired and inerrant text. Therefore, he cannot cross the line into egalitarianism, although he admits that Craig Keener has almost persuaded him.
Because Blomberg adheres to what the text says and not what many wish it would say, he frequently offers strong, sound, sane, and scriptural explanations of complementarity. He also provides several useful lists of clear, convincing reasons to support or counter interpretive positions.
Ultimately, his belief in the continuation of spiritual gifts and a view of prophecy that includes basic preaching, leads him to be an extremely soft complementarian who retains the office of elder for men but encourages women to preach to the gathered assembly.
I will consult this commentary in the future whenever teaching or preaching on 1Corinthians.
While Blomberg is the softest of soft complementarians, he wisely and faithfully adheres to the inspired and inerrant text. Therefore, he cannot cross the line into egalitarianism, although he admits that Craig Keener has almost persuaded him.
Because Blomberg adheres to what the text says and not what many wish it would say, he frequently offers strong, sound, sane, and scriptural explanations of complementarity. He also provides several useful lists of clear, convincing reasons to support or counter interpretive positions.
Ultimately, his belief in the continuation of spiritual gifts and a view of prophecy that includes basic preaching, leads him to be an extremely soft complementarian who retains the office of elder for men but encourages women to preach to the gathered assembly.
I will consult this commentary in the future whenever teaching or preaching on 1Corinthians.
October 31, 2025
On the difficult issues, he provided many potential interpretations without supplying strong support for any. This was a bit disappointing, but I cannot blame him. The bibliography was excellent so I am now studying Fee.
December 21, 2024
This book seems to be does and don't and yet Paul writes this with great patience and love. When we start listening to the enemy and start believing his lies when we should have known his tactics. God gives us second chances to get back to worshiping Him, the true God.
June 15, 2010
Comprehensive enough for the serious student, yet practical enough (most of the time) for those just getting acquainted with 1 Corinthians.
April 19, 2018
Best of the commentaries I consulted during my study of 1 Corinthians. Blomberg was clear and economical.
Notes:
(1) Celsis: good to bad, from beautiful to ugly, from happiness to unhappiness, from what is best to what is worst, and God would never accept such a change.”
The second-century philosopher Celsus, who made a career out of attacking Christianity, wrote, “God is good and beautiful and happy, and if in that which is most beautiful and best, if then he descends to man it involves change for him, and a change from good to bad, from beautiful to ugly, from happiness to unhappiness, from what is best to what is worst, and God would never accept such a change.” The idea of the incarnation, not to mention the crucifixion, was utter folly to Greek thinking. To those rationalists nothing could be more absurd than the idea of an incarnate God giving Himself to be crucified in order to secure salvation, holiness, and eternal life for a fallen world.
(2) From a theological point of view, this cluster of errors may be labeled an “overly realized eschatology.” “Realized eschatology” refers to the blessings of God’s kingdom that are available to believers in this age. Overly realized eschatology thus implies that the Corinthians saw all of the blessings of the age to come as available to them immediately, without an adequate appreciation of the gap that still remained between what they were and what they would be only after Christ’s return. 17 From a behavioral point of view, we may label this phenomenon overly “triumphalist.”
(3) “Become what you really are” logic. (89)
(4) It is worth noting in passing that if Paul allowed for and at times even encouraged widows and widowers to remarry, then it is not likely that the criterion of church leadership usually translated “husband of one wife” (1 Tim. 3: 2, 12) was intended to exclude the remarried. But there is no linguistic or contextual justification in 1 Timothy 3 for allowing this expression to include those remarried after the death of a spouse while excluding those who are remarried after a biblically legitimate divorce. Better, therefore, to understand “husband of one wife” as equivalent to “currently characterized by marital fidelity, if married.” (123)
(5) “preparation can actually function to aid spontaneity, as one chooses “on the spot” from a wealth of previously considered thoughts.” (240)
(6) What criteria can be deduced, then, for evaluating Christian prophecy? Michael Green gives seven suggestions: (1) Does it glorify God rather than the speaker, church, or denomination? (2) Does it accord with Scripture? (3) Does it build up the church? (4) Is it spoken in love? (5) Does the speaker submit him-or herself to the judgment and consensus of others in spiritual humility? (6) Is the speaker in control of him-or herself? (7) Is there a reasonable amount of instruction, or does the message seem excessive in detail? (253)
(7) A somewhat daring but certainly reliable way to test the authenticity of the practice of interpreting tongues in a given context is for a speaker who knows a bona fide foreign language that no one else in the congregation knows to speak a brief message in that language. If an interpretation follows that bears no relationship to the meaning of the words, as has at times happened when such a test has been conducted, we can be sure it is not the Spirit supplying the “interpretation.” 28 (257)
(8) “Flesh and blood” in verse 50 was a stock idiom in Jewish circles for “a mere mortal” and does not contradict what Paul has already stressed, that resurrection experience is a bodily one (cf. Jesus’ reference to having “flesh and bones” in Luke 24: 39). But it must be a body that is “imperishable” and “immortal” (vv. 52b-54a). (284)
Notes:
(1) Celsis: good to bad, from beautiful to ugly, from happiness to unhappiness, from what is best to what is worst, and God would never accept such a change.”
The second-century philosopher Celsus, who made a career out of attacking Christianity, wrote, “God is good and beautiful and happy, and if in that which is most beautiful and best, if then he descends to man it involves change for him, and a change from good to bad, from beautiful to ugly, from happiness to unhappiness, from what is best to what is worst, and God would never accept such a change.” The idea of the incarnation, not to mention the crucifixion, was utter folly to Greek thinking. To those rationalists nothing could be more absurd than the idea of an incarnate God giving Himself to be crucified in order to secure salvation, holiness, and eternal life for a fallen world.
(2) From a theological point of view, this cluster of errors may be labeled an “overly realized eschatology.” “Realized eschatology” refers to the blessings of God’s kingdom that are available to believers in this age. Overly realized eschatology thus implies that the Corinthians saw all of the blessings of the age to come as available to them immediately, without an adequate appreciation of the gap that still remained between what they were and what they would be only after Christ’s return. 17 From a behavioral point of view, we may label this phenomenon overly “triumphalist.”
(3) “Become what you really are” logic. (89)
(4) It is worth noting in passing that if Paul allowed for and at times even encouraged widows and widowers to remarry, then it is not likely that the criterion of church leadership usually translated “husband of one wife” (1 Tim. 3: 2, 12) was intended to exclude the remarried. But there is no linguistic or contextual justification in 1 Timothy 3 for allowing this expression to include those remarried after the death of a spouse while excluding those who are remarried after a biblically legitimate divorce. Better, therefore, to understand “husband of one wife” as equivalent to “currently characterized by marital fidelity, if married.” (123)
(5) “preparation can actually function to aid spontaneity, as one chooses “on the spot” from a wealth of previously considered thoughts.” (240)
(6) What criteria can be deduced, then, for evaluating Christian prophecy? Michael Green gives seven suggestions: (1) Does it glorify God rather than the speaker, church, or denomination? (2) Does it accord with Scripture? (3) Does it build up the church? (4) Is it spoken in love? (5) Does the speaker submit him-or herself to the judgment and consensus of others in spiritual humility? (6) Is the speaker in control of him-or herself? (7) Is there a reasonable amount of instruction, or does the message seem excessive in detail? (253)
(7) A somewhat daring but certainly reliable way to test the authenticity of the practice of interpreting tongues in a given context is for a speaker who knows a bona fide foreign language that no one else in the congregation knows to speak a brief message in that language. If an interpretation follows that bears no relationship to the meaning of the words, as has at times happened when such a test has been conducted, we can be sure it is not the Spirit supplying the “interpretation.” 28 (257)
(8) “Flesh and blood” in verse 50 was a stock idiom in Jewish circles for “a mere mortal” and does not contradict what Paul has already stressed, that resurrection experience is a bodily one (cf. Jesus’ reference to having “flesh and bones” in Luke 24: 39). But it must be a body that is “imperishable” and “immortal” (vv. 52b-54a). (284)
Displaying 1 - 12 of 12 reviews