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4 - Corinthian Correspondence |
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LESSON 4 • Corinthian Correspondence
“That You Might Believe and Have Life In His Name” (John 20:31)
Preparation for New Testament Survey, February 26, 2006
The Corinthian Correspondence
INTRODUCTION
In these two letters, we find a portrait of a community whose life together was a mixture of confusion, pettiness, ambition as well as enthusiasm and fervor. The problems they faced center around how to live in holiness and spiritual freedom within the structures of a given social order, and they raise their ugly head in churches today.
Due to its strategic location, Corinthquickly rose to prominence and in 27 B.C. it became the capital of the Romanprovince of Achaia. It was the wealthiest and most important city in Greece during the 1st century with a population estimated to be 600,000 people. It was a city of wealth, luxury, and immorality. Like any port city, the population was diverse. In addition to the Greeks and Romans, there was a thriving Jewish community in Corinth. This mixing of traditions and customs explains some of Paul’s teachings.
Paul came to Corinth on his second missionary journey probably in the spring of A.D. 50. Acts 18:1-18 records how Paul stayed with Aquila and Priscilla working with them as tentmakers during the week and preaching in the synagogue on the Sabbath days. In all, Paul stayed inCorinth about a year and a half.
After Paul, Aquila, and Priscilla left Corinth for Ephesus, Apollos came toCorinth (Acts 18:27-19:1). When Paul returned to Ephesus on his 3rd missionary journey, he began correspondence with the church atCorinth that probably included four letters from him and at least one letter from them. In 1 Cor. 5:9-11, Paul refers to a previous letter he had written them.
In reply, they sent a letter to Paul asking questions (1 Cor. 7:1), perhaps carried by Stephanas, Fortunatus, and Achaicus (16:17). In 1 Cor. 1:11, we learn that Paul had heard of factions in the church from the servants of Chloe. Several sections of 1st Corinthians begin with “Now concerning...” (7:1, 25; 8:1; 12:1; 16:1, 12) referring to the questions posed in their letter. Subsequently, Paul paid a second visit to Corinth, which he calls a “painful visit” (2 Cor. 2:1) apparently because he was ridiculed while there. He followed this with a severe letter (2 Cor. 2:3-4, 9; 7:8, 12) which was delivered by Titus. When Paul later met with Titus in Macedonia, he was thrilled to learn that his mission had been successful in producing their repentance. In response, he wrote 2 Corinthians.
MONDAY
The organization of Paul’s letters follows spontaneously as he seems one by one to address their questions and give instruction to these critical concerns. It would be false, however, to describe the content of the letter as “practical” rather than “theological.”
One cause of the divisions at Corintharose from a misguided loyalty given to various leaders. Some Christians there had championed the leadership of Apollos and had compared his preaching to that of Paul. Others had championed Peter. Paul affirmed that the powerful effect of the gospel does not depend on anyone’s special comprehension or their presentation (1:10-2:5).
One of the themes of this first letter is “true spirituality.” Their conduct showed they had not matured in faith –“I could not address you as spiritual but as worldly – mere infants in Christ” (3:1). Labels are given in scripture to describe individuals. However, we’re cautioned in scripture to avoid judging people. Why was it appropriate for Paul to use this particular label at this point in this letter?
One of the causes of strife in this young church was the diverse social origins, expectations, and perspectives of members of the church. Instead of this diversity being cherished and protected, a form of spiritual elitism infected the church. Some were so awed by their own knowledge, freedom, and capacities that they considered themselves superior (1 Cor. 2:6-3:4). This spiritual elitism led to factions within the church.
Applying the “mind of Christ” (2:16) to the real life problems we face as Christians is the key to living in a pluralistic society. One of the struggles in this young church was their being pulled between the movements of separation and assimilation. Don’t think for a second this tension doesn’t exist today!
Some wanted to push Paul’s gospel of freedom to a virtual antinomianism: “All things are lawful for me” (6:12). Others were convinced that Christian identity was fragile and required definite social practices different from those of society (7:1; 10:28).
TUESDAY
There were many factors in the Corinthian environment that encouraged extramarital relations. Not only were there numerous brothels in the city to accommodate the sailors, but the worship of Aphrodite, the goddess of love, led to intercourse with her prostitutes. This evil influence had crept into the church and Paul’s attack upon the sexual immoralities and debauchery was to insist they maintain internal standards of purity and of discipline (6:9-11). Some members were not merely excusing extramarital relations as a common human weakness, but defending them. It was being said that physical actions such as eating and drinking, involving the appetites of the body, which perishes, would not affect the spirit of people. Paul countered this dualistic perspective proclaiming the oneness of body, soul, mind, and spirit (6:12-20).
The boundaries between the world and the church were collapsing. Members sued each other in pagan courts (6:1-5). They allowed a man committing incest to remain in the church (5:1-2).
Why did Paul react so strongly to the immoral brother in the Corinthian church? This chapter speaks more about the church’s error in tolerating this than it does about the offender’s guilt. Why?
What does it mean to deliver a brother “over to Satan” (5:5; 1 Tim.1:20; Mt. 18:15-17; 2 Cor. 2:5-11)?
Should we view being married or single as “gifts from God” (7:7)? Paul’s preference was celibacy, but he does not advance this as an intrinsically superior mode of life. In addition to his emphasis that marriage is a “covenant relationship” (7:10-11), it is interesting that Paul here sets out two negative reasons to marry: celibate people who fall into sexual immorality (7:2) or those who are so preoccupied with sexual passion they may as well be married (7:9).
WEDNESDAY
Meat was not a staple in the diet of ordinary first-century people. For those who could afford it, the most accessible source was the meat market connected to pagan temples. Some of the “strong” Corinthians claimed that since idols were not real, no harm was done in eating this meat. But the “weak” were convinced that use of such involved participation in idolatry. Paul insists on the primacy of the individual conscience in moral choice (8:1-13).
Beginning with 11:2 and continuing to 14:40, Paul treats a series of problems relating to the conduct of the Corinthians in their public assemblies. Perhaps “chaotic” is the one word that best describes their noisy meetings.
Paul’s words concerning their behavior at their community meal (11:17-34) is significant because within this experience they also celebrated the liturgical tradition of the “Lord’s Supper.” Before the Lord’s Supper a common meal was held but not shared. The richer members, concerned only with the satisfaction of their hunger and thirst, went ahead with the meal leaving little if any food for the late-comers who were the poorer and working class. Paul is more concerned in this section with the spirit of the participants in this common meal and the inconsistency in their faith practice in being found worthy in God’s eyes to partake of the sacramental meal when being so inconsiderate of others in the common meal.
Paul invokes the tradition of the churches four times in order to correct wrong practices of the Corinthians (11:16, 23; 14:33-36; 15:1-3). In this context, he stressed that good order in the assembly is important not only to promote the continued stability of the community, but also because their spontaneity was divisive, and even more because the source of all the spiritual gifts is “not a God of confusion, but of peace” (14:33).
In chapter 11, Paul begins to commend them for holding to traditions (11:2), but then launches into ways they did not, beginning with one that apparently bothered him. He questioned the way in which women were prophesying and praying in the assembly. Later in14:34-36, Paul says that women are to be silent in the assembly (in a teaching context), an activity culturally associated with males. However, in chapter 11, the issue at hand is not teaching but the charismatic gifts of prayer and prophecy which apparently had become very disruptive. He wanted to establish order and decency in the assembly.
THURSDAY
In this lengthy section about various spiritual gifts (chapters 12-14), he highlights their wrongful attitude and use of their gifts which fostered elitism, rivalry, and self-centeredness. Throughout this letter, Paul’s focus is on issues related to building community. The best gift of all is Christian love, which is described in lyrical terms in the famous chapter 13. Its main goal is the building up of the body of Christ in faith and understanding (8:1, 10; 10:23; 14:3, 12). The least edifying was that of “speaking in tongues.”
Chapter 15 contains Paul’s carefully crafted treatise about the resurrection of the dead and reminds them of the essence of their salvation – “by this gospel you are saved, if you hold firmly to the word I preached to you” (v. 2), making salvation both progressive and conditional. Paul points them toward the future – “if in this life only we have hope in Christ Jesus, we are of all men most miserable” (v. 19).
Paul declares that the future resurrection of believers will take place at the Second Coming of Christ and will be part of the Son of God’s completed victory over death (15:12-28).
The letter we know as 2 Corinthians some call “the thankful letter.” Though acknowledging his gratitude and basic confidence in them, Paul makes frequent digressions in this letter to avoid misunderstandings, or defensively, to clarify the importance of his ministry to them. The undercurrent of defensiveness in this letter is because of the hurt Paul felt caused by those who criticized his motives and questioned his credentials. Please read carefully the key section of this letter - 5:11-6:10.
The essential point of 2 Corinthians is that the gospel is a message that calls for a decision with life-and-death consequences (2:15-16). So revolutionary is this new life given by the Spirit that it is more than a new covenant, it is a “new creation” (5:17), which demands viewing human life in an altogether different way. The Spirit shapes them into the likeness of Jesus (3:18) who himself reveals the image of God (4:4).
The message is powerful, the messengers are not – “who is sufficient for these things?” (2:16).
FRIDAY
Paul’s fund-raising project for theJerusalem church was a major preoccupation of his ministry (Gal.2:10; 1 Cor. 16:1-4; Rom. 15:25-29). Despite the fact they resented his requests, he continued to seek their cooperation (2 Cor. 8-9). While the need was great, this collection served to establish reconciliation between the Gentile communities and the Jerusalem church.
Even as we come to the end of this letter, Paul addresses his concern over the rival’s claims to have authority over the Corinthians and their efforts to discredit him. Paul calls them “false apostles, deceitful workmen, masquerading as apostles of Christ” (11:13). You can’t help but wondering throughout this letter who specifically were these people that opposed Paul. While there is much speculation on this point, suffice it to say they were likely Jewish Christians who wanted to change the core tenets of the gospel message.
The lengthy list of the persecutions, hardships, and sufferings that Paul underwent for the sake of the gospel (11:23-27) make us realize how relatively little Luke was able to include in his summary of Paul’s life in the Book of Acts.
© 2006, Pleasant Valley Church of Christ
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