History of Corinth
In 146 B.C., the same year that Carthage was finally destroyed, a similar operation of genocide was carried out upon the population and buildings of Corinth. It was razed to the ground. At the time, Corinth was the leading Achaian city. Known as the “light of Greece,” the learned of Greece had been drawn to it.
Exactly a century later, it was rebuilt by Julius Caesar who colonized it with Greeks from the surrounding countryside and with veterans from his army. Corinth became devoted to commerce, manufacturing and trade.
The city lay in a strategic position on an isthmus connecting the northern and southern parts of Greece. Corinth was therefore a natural center for trade. Goods could be transported across the isthmus and smaller ships hauled across by means of a ship tramway with wooden rails to save a long and dangerous voyage around the southern part of Greece. During Paul’s lifetime, two Roman emperors attempted to build a canal across the isthmus. Corinth drew traders from the Aegean and Ionian seas, from Europe, Africa, Asia Minor and Arabia. By the time Paul arrived on the scene, almost 100 years after its rebuilding, Corinth had become the fourth largest city in the Empire and was very wealthy.
The inhabitants were cosmopolitan, aggressive, open-minded and dissolute — the type frequently found in seaport towns with a shifting population. Corinthian morals were notorious and Corinthians were commonly characterized as drunkards and reprobates. They were even responsible for a word used at the time to denote debauchery– “Corinthianize.” The town was dominated by the temple of Aphrodite (the goddess of love) built on the heights of the acropolis. Thousands of temple prostitutes, a large floating population and the general racial admixture all contributed to Corinth’s unsavory name. It was to this atmosphere that the apostle Paul brought the Truth.
No other New Testament ecclesia better displays the diversity of the social and cultural background upon which the Gospel was preached. The ecclesia consisted mainly of Gentiles and a few Jews. There were some men of wealth and position, but most came from the lower classes. Many were converts from a dissolute, pagan background. There were some intellectuals and many more who considered themselves to be such. They took pride in their intellectual prowess, putting forth slogans as “liberty” and “knowledge.” They possessed an independent attitude as well as a lack of discipline in communal activities. Their pretensions, excesses and independence necessarily strained Paul’s patience.
Paul’s preaching in Corinth
Paul went to Corinth on his second journey after visiting established ecclesias in Asia Minor and breaking new ground in Macedonia and Athens. In Corinth, he found Priscilla and Aquila, Jews who were tent makers, the same trade as Paul’s. He remained in Corinth preaching every sabbath day in the synagogue. Most of the Jews rejected his teaching, causing him to concentrate on the Gentiles. He preached in a house right next door to the synagogue, the home of a Gentile believer, Justus. The ruler of the synagogue and his whole household became believers as did many others at Corinth. He remained there 18 months on this first occasion.
Upon leaving the city, Paul took with him Priscilla and Aquila. They ended up staying at Ephesus while Paul went on to Jerusalem. In Ephesus, an Alexandrian Jew named Apollos was converted by Priscilla and Aquila. We are told that he was “mighty in the scriptures.” Apollos’ immediate work became the newly formed Corinthian ecclesia (Acts 18:1- 19: 1).
Apollos was evidently a mighty speaker who contrasted with Paul’s approach which was powerful but not oratorical. Perhaps one of the reasons for the unfair comparison between Paul and Apollos was the difference in their presentation. This may also explain Apollos’ reluctance to go back to Corinth from Ephesus. He may have felt that his appearance shortly after Paul’s letter would in some way promote the divisive spirit that had developed, or at the very least, detract from young Timothy who was Paul’s chosen emissary (I Cor. 16:10-12).
Date and place of writing
The first letter was written from Ephesus while Paul was there on his third journey. On that journey, he had first visited Corinth before eventually spending three years at Ephesus (Acts 20:31). The letter was apparently written in the spring shortly before Paul left Ephesus (I Cor. 16:8). Acts 18:12 states that Gallio was proconsul of Achaia while Paul was at Corinth. An inscription at Delphi indicates Gallio entered into his position in the early summer of A.D. 51. Allowing for intervening events that occurred before his stay at Ephesus, Paul probably wrote the epistle sometime between 54 and 56 A.D.
General makeup of Corinthian ecclesia
The ecclesia consisted of devout Jews who sought the Truth and who had a background of discipline and scripture knowledge. They generally abhorred pagan idolatrous practices.
It also contained Gentile converts who generally were not happy with the immoral practices of their neighbors nor with the narrow nationalism of the synagogue Jews.
Reason for writing
Paul had received disturbing reports about the ecclesia (1:11; 5:1). In addition, he had received a letter which asked him questions relating to the marriage state as well as other matters (7:1).
In this letter, Paul deals with divisions in the meeting, a case of incest, the attitude of permissiveness, court cases between brethren, the abuse of freedom in Christ, the general chaos in ecclesial services (including the memorial service) and the necessity for caring about others. He answers questions about marriage and single life, questions concerning food consecrated to idols and social functions held in the temples, whether or not women should cover their heads in meetings and their position in public worship, the matter of spiritual gifts and the vital importance of a correct understanding of the resurrection of the dead.
The tendency seemed to be that some members could not fully make the break with pagan society. The ecclesia was in the world, like it had to be, but the world was in the ecclesia like it must not be. Paul spends more than six chapters on this problem. Some in the ecclesia evidently found it hard to hate the sensuality they had at one time regarded as divine.
Problems, questions and admonitions
1: 10,1 1 — Dissension, quarreling.
1:20 — Worldly wisdom and strength.
2:14 — Some did not hearken to the Spirit of God because they were not spiritually motivated.
3:2 — Some were still spiritual babes unable to receive more than simple teaching because of their strife and jealousy.
3:16,17 –The ecclesia is God’s temple; do not desecrate or destroy it.
4:3-5 — I am a servant of Christ; he will judge me, not man.
4:6-7– Abase your pride, cease your boasting.
4:20 — Don’t just talk, act.
5:1 — An appalling case of open immorality.
5:6,11 — You are boastfully fellow shipping with a wicked person (including the Lord’s table).
6:1,7 — Going to law against a brother before unbelievers.
6:9,16 — Sexual immorality cannot be justified — it will condemn you before the Lord and Judge of all life; your body is God’s temple, do not defile it.
7:1-40 — Questions and answers relating to marriage, celibacy and the single life.
8:9 — Take care that your knowledge and liberty does not create a problem for others.
9:2,3 — Defends his apostleship against their accusations.
10:6-8 — Leave idolatry and immorality — completely.
10:25-29 — Where to draw the line in the matter of meat sacrificed to idols.
11:10 — Sisters should cover their heads in the assembly– because of the angels.
11:6,14 — There should be a distinguishable difference in the hair length of men and women. Men’s should be shorter than women’s.
11:17-34 — The Lord’s supper is a serious matter — it is not a time to encourage schism nor is it a time for overeating and drunkenness; a proper understanding of what is going on is necessary.
12:all — The gifts of the Spirit.
13:all –The more lasting and important characteristic of love.
14:2-19 –The gift of tongues should be put in its proper perspective.
14:35 — Women are not to speak in the assembly.
15:all — A right understanding of the doctrine of the resurrection and the beauty of the work of Christ.
16:all — Do not forget to help others.
The Origin of the Organic World – Part One