Corinth

Practical Problems with Modern Relevance

You are our epistle written in our hearts, known and read by all men: clearly you are an epistle of Christ, ministered by us, written not with ink, but by the spirit of the living God.—2 Corinthians 3:2,3, NKJV

Richard Doctor

In the judgment of polite pagan society, Corinth was an embarrassment. In spite of this, the city was ancient, with an honorable history, and strategically positioned for greatness. In Greek times, Corinth became the center of Hellenic collective cultural life every four years as all warfare was put aside so the Olympic games could be held on the sacred Isthmian land that Corinth commanded.

The need for Corinth was obvious. It lay at the narrow neck of land that permitted the ­convenient portage of merchandise on sailing vessels between the Ionian and Aegean seas avoiding the lengthy and dangerous transit of the southernmost tip of Greece at Laconia. Typically, the ships were unloaded and goods transferred to ships on the other side of the isthmus. During Roman times, the engineering had advanced so that small ships could be dragged over land on the “diolkos,” a dedicated track. There was always a large transient population of sailors, merchants, and travelers, coming and going through Corinth.

Corinth in Roman Times

At first Corinth fared disastrously at the hands of the Roman advance. It came to an ignoble end in 146 B.C. when the Roman general Lucius Mummius conquered it, razed the city, and slaughtered all its inhabitants. It lay in ruins for nearly a century. Later, Julius Caesar, recognizing the value and history of Corinth, commanded that the ancient city be generously rebuilt and populated by veterans and freedmen. He wished that special care be taken in restoring the ancient temple of Aphrodite, his purported illustrious ancestor. This decision was of importance for the character of the city in Paul's day.

Knowing the ancient associations of Corinth is vital to understanding Corinth's character, for this city was more ancient than most. The first hint of this comes from its name. Corinth is not a Greek name; it is from the ancient settlement of the site by the curious matriarchal Minoan civilization of Crete.

Undoubtedly, it was Minoan colonists who set up the Corinthian worship of the “Great Mother” as there are evidences both in Corinth and elsewhere of their spreading her worship throughout the territory that would later become the Hellas. In Paul's day, more than two millennia later, the Corinthian cult grew to fame, prestige, and fortune. It had undergone a gradual transformation into that of “Aphrodite Pandemos” or loosely, “Venus of the whole people.” Through Caesar's generosity the temple of the newly reinvigorated city reopened, maintaining one thousand “sacred” prostitutes in Aphrodite's service.

Corinth's Character

The city was a commercial success, attracting trade from throughout the civilized world. But soon to call someone a “Corinthian” was to cast aspersion on a debauched and loose life-style. Corinth bred every type of vice. It was a small thing that in the low comedy of the age, “Corinthians” were brought on stage and stereotyped as drunks. No fewer than four Roman-era authors—Juvenal, Horace, Strabo, and Athenaeus—use “Corinthians” as a derogatory term in their letters. None of this was lost on Paul. In his writings, Paul makes frequent allusions to the tapestry of life in Corinth. He writes of the popular sports, the Olympic games, the vanity, the folly, and the pageant of life that unfolded before him. Under the watchful gaze of this earnest apostle, we learn something of the rich and confused culture of Corinth in the theatre [1 Corinthians 4:9], foot races [9:24], the fading victor's garland of Isthmian pine [9:25], boxing [9:26], the long hair of the openly effeminate community [11:14], and gladiatorial fights with wild beasts [15:32].

There is also an allusion to the vanity of the Roman Triumphal March where at its conclusion as the incense altars were approached, the vanquished met either death or pardon [2 Corinthians 2:14-16]. The prospect of finding Christ's sheep here might have discouraged a lesser man trusting in his own wisdom, but Paul spent two active years in Corinth preaching Christ with the special blessing of the refreshing support from two of his most beloved brethren: Aquila and Priscilla.

How different was Paul's approach to witnessing in Corinth when contrasted with his witnessing in Athens. Here Paul's appeal was direct. In Athens Paul exhibited his knowledge of the Hellenistic poet Aratus of Cilicia (Acts 17:28); the Corinthians were to hear no such quotes from Greek poets. Paul had learned the lesson of Mars Hill (Acts 17:15-34). When he addressed the Corinthians, he wrote: “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified”(1 Corinthians 2:1,2).

Along with an eagerness to receive the gospel came difficulties. The church in Corinth had practical problems. Living a sanctified life in Christ was a daunting task. It would be an impossible task without the holy spirit. If Paul's desire was to discourse on some deep spiritual insight and so feed his brethren, he was frustrated: “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able” (1 Corinthians 3:1,2).

Paul does underscore his points with precious lessons that are theological meat, but these are to support his points of discussion on Christ-oriented living. In writing to Corinth, the practical lessons are always the focus.

What Paul Heard

To begin, Paul had received reports about conditions at Corinth and his first epistle starts with a series of essays to briefly address his concerns about the issues affecting the spiritual life of his brethren.

Most serious in his mind were the schisms within the church that had set in conflict the followers of Paul, Apollos, and Judiazers preaching in Peter's name (1 Corinthians 3:4-23). To these Paul advises that while there are different ministries, they needed to recognize that Apollos served the Lord's work well, and Paul also served well, though in a different ministry: “Now he [God] who plants and he who waters are one: and each one will receive his own reward according to his own labor. For we are God's fellow workers; you are God's field, you are God's building. For no other foundation can anyone lay than that which is laid, which is Jesus Christ” (1 Corinthians 3:8,9,11, NKJV).

To those continuing to practice the sins of Corinth (1 Corinthians 3:12-17), we find a simple and stern warning: “If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are” (1 Corinthians 3:17, NKJV). To those dubious of Paul's ministry and apostleship (1 Corinthians 4:1-16) there is a spirited defense of Paul's service for Christ.

Paul recounts his zeal and the zeal of all the apostles, their sufferings, and their constant pouring themselves out in Christ's service—all preceded with the warning that all judgment of Christ's ministers is in God's hands. He ends with a personal appeal: “For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. Therefore I urge you, imitate me” (1 Corinthians 4:15,16, NKJV).

Further, Paul observes that both the apostles and all the church are a spectacle for men and angels (1 Corinthians 4:9). This is a theme that Paul will return to throughout this epistle. Paul had a loving pastoral concern for those caught up in the whirlwinds of lust. But, to the Corinthians who were tolerant if not boastful of their liberality towards the open sexual liaison between a woman who was either a widow or divorcee and her stepson, the rebuke is direct. At least the stepson was a member of the church (1 Corinthians 5:1-13); and now Paul calls the whole church to task for not understanding that tolerating such sin would mean collective moral decay. Collective sin affects all, even those seemingly not directly involved. Paul asks if the church realizes the consequences: “Do you not know that a little leaven leavens the whole lump?” (1 Corinthians 5:6, NKJV).

This concept of collective sin seems a quaint and archaic notion to our age where, “Don't ask, don't tell,” are the modern watchwords. Paul's counsel here could be greatly enlarged and linked to the principles taught in the law; they deserve the highest consideration in our day. This very delicate issue in Corinth needed wisdom. We learn from the second Corinthian epistle that Paul needed to admonish the Corinthian brethren to forbear in their judgment of the erring brother. They had swung zealously from complete liberality and tolerance, to a complete cutting off of the brother. This latter course was not wise in that it was not ministering to the need of the brother: “Comfort him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge you to reaffirm your love to him”(2 Corinthians 2:7,8). Strait is the gate and narrow is the way of mature Christian judgment.

To those brethren suing other brethren in court (1 Corinthians 6:1-20), Paul observes that all shall someday stand in the court of absolute divine justice. He asks: “Why do you not rather accept wrong? Why do you not rather let yourselves be cheated?” (1 Corinthians 6:7, NKJV).

Paul Answers the Corinthian Questions

We learn more about the Corinthian church's character as Paul addresses the root issues prompting the entire epistle, namely the questions that the Corinthians had sent him in correspondence. The first question concerns the propriety of marriage (1 Corinthians 7:1); Paul answers (1 Corinthians 7:1-40): “It is good for a man not to touch a woman. Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband. Let the husband render to his wife the affection due her, and likewise also the wife to her husband” (1 Corinthians 7:1-3, NKJV).

To address those concerned that purchasing meat offered to idols might be construed as tacit support for idolatry—and certainly this was an issue that would have deeply concerned the Judiazers (1 Corinthians 8:1-13)—Paul writes that on the one hand, “We know that an idol is nothing in the world, and that there is no other God but one” (1 Corinthians 8:4, NKJV). On the other hand, we need to recognize how our actions affect others, lest we sin against Christ. For we are a spectacle to men and angels: “But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble” (1 Corinthians 8:12,13, NKJV). When he finally closes out his thoughts later in the epistle he adds: “Put no stumbling-block in the way of Jews or Greeks or the church of God” (1 Corinthians 10:32, Moffatt).

Clearly we should strive to conduct ourselves so that even in appearances the Lord's work maintains a blameless reputation. To those who challenged Paul's apostleship using the obtuse argument that a real apostle would seek financial support from the church while Paul did not (1 Corinthians 9:1-27), Paul answers that while he would be perfectly within his rights to receive monetary support, as had other elders at Corinth (verse 12), “Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ” (1 Corinthians 9:12, NKJV). Paul's wisdom in this respect is very apparent.

Consider the circumstances of paid ministry in churches today. Some who are board members at their churches or synagogues have been perplexed as they wrestled with the issue of dismissing paid clergy not to the liking of the congregation, and trying to find a suitable replacement. With payment comes power and control. Paul wisely recognized that the church in Corinth was unready for such responsibility.

To those whose faith seriously wavered, another blunt warning was needful: “Wherefore my dearly beloved, flee from idolatry”(1 Corinthians 10:14). Paul draws lessons from the experiences of the Israelites during their forty years of wandering in the wilderness. Though Jehovah revealed himself to them in signs and wonders, those who murmured and were rebellious were destroyed.

Paul continues, treading on the ground for which he is particularly controversial today. He considers the role of women in the church. Again, he reminds them that men and angels were watching. Women are to keep their heads covered while men are to keep their heads uncovered. For the men, an uncovered head was a departure from Jewish custom that marked one as a Christian. Greek and Hebrew fashion for respectable women who managed the house was to have a covered head. For the fashion imitators of the “Porneia” or prostitutes who kept their heads uncovered, this was a reminder of the need for sobriety. Furthermore, “nature teaches” that men are to have short hair and women are to have long hair (1 Corinthians 11:14,15). But more importantly than any of these outward appearances, the brothers are to take the leadership roles in the church.

Much harm has been done to the essential ministry of sisters in the church using these words of Paul for justification. When we recognize that the entire church is being developed for a place as the ideal wife, the bride of Christ (Ephesians 5:25-32), we can see that in addition to being submissive to the head, the ideal wife shows considerable energy and initiative. This is what Christ expects of the church.

In Proverbs 31:10-31 we meet a woman who would move in today's society with assurance: “She considers the field and buys it.” In this acrostic passage of Lemuel, where each new line begins with the next letter of the ­alphabet, we find 21 characteristics attributable to this energetic ideal wife. Drawing some practical guidelines on the sisters' conduct in the church, Brother Russell wisely observes: “We suggest that the most liberal interpretation possible should be given to the inspired apostle's words respecting the scope of the liberty of the sisters in the affairs of the Church” (Studies in the Scriptures, vol. 6, p. 272).

The importance of spiritual gifts and love, rather than the apostolic gifts and tongues, are the concern of chapters 12 to 14, where we learn: “Love never fails” (1 Corinthians 13:8, NKJV). Practical guidelines are given for the conduct of meetings in which the now departed apostolic gift of tongues found employment. Paul points out that “love” is a “more excellent way” than any of these gifts (1 Corinthians 12:31, NKJV). For all gifts, all prophecy, the understanding of all mysteries, and all knowledge are temporary, not eternal conditions: “And now abideth faith, hope, love, these three; but the greatest of these is love” (1 Corinthians 13:13, NKJV).

This all leads up to chapter 15 which now holds the rapt attention of an audience prepared in heart for a review of the basics of the gospel: “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22). Yet, even as Paul moves back to the soil of theology and preaching Christ—Christ crucified, and Christ arisen—an additional admonition is needed before he closes this epistle: “Do not be deceived: `Evil company corrupts good habits.' Awake to righteousness, and do not sin, for some do not have the knowledge of God. I speak this to your shame” (1 Corinthians 15:33,34, NKJV).

Concluding Thoughts

In sum, what can we learn about the church of Corinth from the first of Paul's epistles to them? In the end, Paul's counsel was heeded, and Titus personally brought a reply to Paul at a providential time when it gave him a great boost of morale: “For I got no relief from the strain of things, even when I reached Macedonia; it was trouble at every turn, wrangling all around me, fears in my own mind. But God, who comforts the dejected, comforted me with the coming of Titus. Yes, and by more than his arrival, by the comfort which you have been to him; for he gave me a report of how you longed for me, how sorry you were, how eagerly you took my part, that it added to my delight” (2 Corinthians 7:5-7, Moffatt).

Through Paul's personal ministry and his letters, a foundation in Christ had been laid for a much beloved, if wayward, church. Because it was a culture obsessed with wine, women, sports, entertainment, song, and moneymaking, Corinth is one of the most accessible bridges between the Roman world of the first century and our day. We do well to refrain from being critical of Corinth lest we feel self-satisfied and in “need of nothing.” We should ponder the practical lessons of Corinth, for in it we see a distant mirror of our own troubled days.