Corinth was an ancient Greek city that was rebuilt by the Romans in 46 B.C. Situated at the west end of the isthmus of land between the Aegean and Adriatic seas, Corinth was a wealthy seaport prominent in international trade. In New Testament times Romans, Greeks, Syrians, Egyptians, Asians, Jews and others made Corinth their home.
Toward the end of his second missionary journey (c. 50-53 A.D.), the apostle Paul spent a year and a half in Corinth. It was here that God told Paul that He had “much people in this city” (Acts 18:10). During this period the Corinthian ecclesia was founded and not long afterward Paul returned home. The responsibility of witnessing in the Roman province of Achaia thus fell to this ecclesia.
Cosmopolitan mix impacted ecclesia
With so many nationalities represented in Corinth and so much coming and going, there was a great potential for spreading the gospel to other regions of the world. On the other hand, proximity to this mixed culture had disadvantages to living the new life in Christ.
As a center of idol worship, Corinth had many temples, including ones to Apollo and Aphrodite, the goddess of love. Over one thousand prostitutes were employed in ‘worship’ of the latter. Celebration of these pagan rituals had made Corinth synonymous with immorality. The new ecclesia could not escape these evil forces; indeed some members had in the past actively taken part in them (6:9-11).
Unfortunately, when the Corinthian brethren should have been on guard against these forces, internal struggles were distracting them. Paul wrote this letter out of concern for this very matter in the ecclesia along with his desire to address other questions that were arising.
Issues addressed
Chloe’s people had brought a disturbing report to Paul warning him that rival groups had sprung up among the brethren (1:11). And an earlier directive of Paul “not to company with fornicators” (5:9) was prompting a number of inquiries. He was now being asked serious questions concerning marital relationships (7:1) and several other matters (8:1; 11:3; 12:1; 16:1). The end of the letter further suggests that Stephanas, Fortunatus and Achaicus may also have raised their personal fears about conditions in the Corinthian ecclesia (16:17).
Paul wrote this epistle in response to these concerns and questions. He hoped his rebuke and scriptural advice would reverse the trend toward pagan behavior. That his forthright approach had some success is indicated by comments made in H Corinthians.
The problem of divisions
Paul begins his letter with an affectionate greeting reminding them of their precious fellowship in Christ (1:1-9). How sad he therefore was to hear of the fragmentation of the brotherhood there.
Acting like children, ecclesial members were boasting about their favorite teacher. Although there were some members who still said they belonged to Christ, others proudly claimed Paul, Apollos or Cephas as their hero (1:12). This foolish talk greatly troubled Paul. He rightly asked: “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” (1:13). An honest response to these questions would surely correct their perspective.
Paul asserts that he did not preach his own wisdom to them. He had preached “Jesus Christ and him crucified” (2:2). Only Jesus’ life could be the foundation of the work of salvation (3:11). Even Peter (Cephas) had said of Christ, “there is none other name under heaven given among men whereby we must be saved” (Acts 4:12).
It was not the teachers who had promoted these divisions; it was the carnal thinking of their followers which had made for schism (3:3). In reality, Paul and Apollos had worked together (3:6) and any glory they received was really God’s, for He gave the increase. All who do God’s will are merely helpers and whatever we do, the glory belongs to God (10:31).
Furthermore, no one, Paul, Apollos or anyone else, can be properly assessed by human opinion. It is their hearts that must be judged and that judgment must await the coming of the Lord. Therefore, claiming to belong to anyone but Christ was pointless.
Damaging effects of schism
The internal bickering had a detrimental effect on the Corinthian ecclesia. Distracted from duties to their flock, capable brothers failed to notice the drift away from acceptable service to Christ (5:2). The sin of fornication was now in their midst and no one had the courage to deal with it.
The behavior involved was so base that Paul could say “such fornication as is not so much as named among the Gentiles, that one should have his father’s wife” (5:1). Such wicked behavior could not be tolerated in the brotherhood and Paul counsels that fellowship be withdrawn (5:2,11,13). The objective of this decisive action was “that the spirit may be saved in the day of the Lord Jesus” (5:5). Action was requisite for the persons involved and for the whole ecclesia “for a little leaven leaveneth the whole lump” (5:6).
Inability to settle matters
The schisms had also hindered their ability to settle differences amicably and they had turned to Gentile courts to resolve contentious personal problems (6:6). Reliance on litigation denied them the opportunity to suffer wrong as their Master had admonished. Worse still, going to law prevented the saints from exercising their own judgment in matters and canceled their opportunity to prepare themselves in this way for their role in the kingdom.
Additional issues addressed
In the remainder of his letter, Paul gives the ecclesia much needed guidance on marriage (chap. 7), food offered to idols (8), defense of his apostleship (9), beware of idolatry (10), acceptable behavior during worship (12,14), love (13), the hope of the resurrection (15) and the collection for the saints in Jerusalem (16).
Paul’s advice in these chapters is as valid today as when the Corinthians first received it. Even when circumstances have changed (e.g. meats offered to idols), the guiding principles still apply today (such as respecting the conscience of another brother).
Instruction in this letter has great bearing on how we conduct our memorial service. His criticism of how the Corinthians were celebrating the Lord’s supper and his suggestions for reform are reflected in the reverence and simplicity of our worship today. And his definition of “love” presents a standard for behavior of one toward another in the ecclesia.
If the Corinthians, and ourselves, could put the instructions of this epistle into practice, ecclesial and family problems would be greatly reduced and we would come closer to being a people prepared for the coming of Christ.
The Origin of the Organic World – Part One