Lesson 1—Introduction to 1 Corinthians

The Two Cities of Corinth

Ancient Corinth

The southern third of ancient Greece is a peninsula known as the Peloponnesus. It is connected to the main part of Greece by a narrow isthmus, which at its narrowest is only 3_ to 4 miles wide. This isthmus separates the Gulf of Corinth (stretching three-quarters of the way across Greece) on the west from the Gulf of Saronus on the east. The ancient city of Corinth, about fifty miles west of Athens, is located on the southwest end of the isthmus, just to the north of a mesa which rises to a height of 1886 feet above sea level. Situated as it is at the crossroads of the major land route from north to south and the major sea route from east to west, the city early became a commercial center. Transporting goods across the isthmus saves more than 200 miles of sea travel around the peninsula. 


Ancient Greece

The mesa, known as the Acrocorinth or Acrocorinthus, served as a citadel for the city. Six miles of wall surrounded the city on the north side. The city of Corinth itself was on a plain 300 feet above sea level, but it was provided with harbors on the two gulfs by Lechaeum (or Lechaion), about 1_ miles to the west, and Cenchreae, about 8_ miles to the east.

Ancient Corinth was noted for its military and commercial importance. It was renowned for its worship of the goddess of love, Aphrodite. On top of the Acrocorinth stood a temple dedicated to her, which Strabo reported had been staffed by "a thousand temple-slaves, courtesans, whom both men and women had dedicated to the goddess" (Geography 8.6.20). Prostitution was so rampant that "to corinthianize" became a verb meaning "to practice fornication."

Roman Corinth

The ancient city is not the Corinth that Paul visited on his second missionary journey. The Greek city of Corinth joined in a revolt against Rome, and was completely destroyed in 146 B.C. by the Roman General L. Mummius. The Roman soldiers looted the city of all its valuables, leveled every building, and either killed or carried off into slavery all its inhabitants. For 102 years Corinth lay desolate and uninhabited.

In 44 B.C. Julius Caesar founded a new Roman colony on the site, naming it “Laus Iulia Corinthiensis.” This new city is the Corinth Paul visited in 50 A.D., as described in Acts 18. It is essential that historical background information that refers to the ancient city of Corinth not be indiscriminately applied to the understanding of 1 Corinthians. This would be analogous to thinking that a contemporary account of the ride of Paul Revere during the American Revolution could provide reliable information about the Boston of the 21st century.

Due to its strategic location, Corinth quickly gained in importance. In 27 B.C., just 17 years after its rebirth, Corinth was made the capital of the Roman province of Achaia (comprising the northwest quarter of the Pelopennesian peninsula). The Roman influence can be seen clearly in that several of the prominent men mentioned in 1 Corinthians had Roman names, including Crispus, Titius Justus, and Fortunatus. Corinth was the only city in Greece to have a Roman-style amphitheater. Corinth became the wealthiest and most important city in Greece during the first century A.D. Its population has been estimated to be as high as 600,000, including its two port cities.
Corinth in the first century A.D., though a Roman colony, still had a predominantly Greek character. However, like any port city, the population was diverse. In addition to the Greeks and Romans, there was a thriving Jewish community. Many inhabitants were originally from the eastern provinces of the Roman Empire. This mixing of traditions and customs explains some of Paul’s teachings in 1 Corinthians.

Devotion to pagan gods was as central to the new city of Corinth as it had been in the old. The temple of Aphrodite was rebuilt on the Acrocorinth, though it was smaller and far less glorious than the original. The Corinthians also built temples for Apollo, Asclepius (the god of healing), and Poseidon. There were altars to Hermes, Artemis, Zeus, Dionysus, Heracles, and other Greek and Roman gods. The worship of foreign gods had spread throughout the Roman Empire, so it comes as no surprise that the Corinthians had sanctuaries for the Egyptian deities Isis and Serapis, among others. The various temples in the city were important centers for social interaction, education, and to a lesser degree commerce, as well as worship. It was into this religious ferment that Paul presented a new message, the gospel of Christ. 
Although not as well-known as its rival Athens, Corinth was a major center for lively intellectual exchange. Greek and Roman oratory was held in high esteem. Paul had presented a perfectly structured Roman-style oration at the Aeropagus in Athens prior to coming to Corinth, with little success (Acts 17:16-34). The philosophers in Athens scoffed when Paul mentioned the resurrection of Jesus, and most stopped listening at that point. 1 Corinthians 15 contains an extended discussion of the centrality of the resurrection in the gospel. 

Paul instead insisted in 1 Cor. 2:1-2 that “When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God. For I resolved to know nothing while I was with you except Jesus Christ and him crucified.” (NIV)

Paul deliberately renounced “men’s wisdom” in his proclamation of the gospel to the Corinthians. The Sophists, from whom we get the word “sophistry,” boasted that they could win any argument, no matter which side they were assigned. Pal draws a stark contrast between himself and the Greek wise men in 2 Cor. 4:2. ´ . . . we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. (NIV)” The quest for a more adequate understanding of wisdom is a central theme of 1 Corinthians.

Paul in Corinth

The apostle Paul came to the city of 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. When Silas and Timothy finally arrived from Macedonia, he devoted himself to preaching and teaching full time. When opposition arose from the Jews, Paul moved his preaching to the house of Titius Justus, a Gentile God-fearer who lived next door to the synagogue. Crispus, the ruler of the synagogue, was converted, along with many others. In all, Paul stayed in Corinth about a year and a half, probably until the fall of A.D. 51. 

It was during this time that the Jews dragged Paul before the judgment seat of Gallio, the Roman proconsul. Their effort to stop his preaching by legal means failed, but the story of their attempt aids us in dating the event. An inscription found at Delphi places Gallio in Corinth between January 25th and August 1st in A.D. 52. It is therefore likely that he became proconsul in the spring of A.D. 51. This date may be a year too early, but the chronology is close if not exact.

After Paul, Aquila, and Priscilla left Corinth for Ephesus, Apollos came to Corinth (Acts 18:27-19:1). Perhaps Peter also visited the city, for we find a Cephas party mentioned in 1 Cor. 1:12. When Paul returned to Ephesus on his third missionary journey, he began correspondence with the church at Corinth that included probably 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. Some have identified this previous letter with 2 Corinthians 6:14-7:1, but it is more likely that this letter has been lost.

In reply, they sent a letter to Paul asking questions (1 Cor. 7:1), perhaps carried by Stephanas, Fortunatus, and Achaicus (16:17). Several sections of the letter begin with the words “Now concerning” (7:1, 25; 8:1; 12:1; 16:1, 12). These are usually taken as referring to the Corinthians' questions in their letter. If this is correct, the letter read something like the following reconstruction:


The Corinthians Letter to Paul*

The church of God which is at Corinth to Paul. Rejoice.

We pray that you may be in health, even as we are. We thank God for you, remembering you in our prayers.

There have been some matters of discussion among us, and knowing your wisdom, we are writing for your decision in these matters.

Is it a good thing for a man not to touch a woman? If so, does a man do well if he should give his virgin in marriage?

Should we eat things sacrificed to idols? Some say that we all have knowledge that no idol is anything in the world and that there is no God but one. And we know that all things are lawful.

Now we remember you in everything and maintain the traditions even as you have delivered them to us. But as to spiritual gifts, is it better to speak in tongues or to prophesy in church?

How should we take up the collection for the saints in Jerusalem?

Some among us would like Apollos to return. Send him back to us soon.

This letter is sent by the hand of Stephanas and Fortunatus and Achaicus whom you know to be faithful in the Lord. They will tell you more than what we have written.

Gaius, and the church in his house, greets you. Crispus greets you. Greet Apollos. Greet Aquila and Prisca, and the church in their house. Rejoice.

* Composed using 1 Cor. 1:2, 14; 7:1, 25, 38; 8:1, 4; 10:23; 11:1; 12:1; 16:1, 12, 17; Rom. 16:23; 3 John 2; 1 Clement 1:1 (reconstructed letter taken directly from Terry, 1993).

Paul's answer to them was the letter we call 1 Corinthians. Subsequently Paul paid a second visit to Corinth, which he calls a "painful visit" (2 Corinthians 2:1), apparently because he was rebuffed there. He followed this with a severe letter (2 Corinthians 2:3-4, 9; 7:8, 12) which was delivered by Titus. Some have identified this with 1 Corinthians, while others have identified it with 2 Corinthians 10-13, but most likely it too is lost. Paul traveled to Troas and on to Macedonia hoping to meet Titus. When he met him, he rejoiced that his mission had been successful in producing their repentance. In response he wrote II Corinthians (or at least chapters 1-9).

Authorship and Date

Almost all scholars agree that Paul wrote 1 Corinthians to the Christians in Corinth during the three years he stayed in Ephesus, as described in Acts 19. Estimated dates for its composition vary between A.D. 53 and 57. The most likely time is the spring of A.D. 54 or 55.

Paul identifies Sostnenes as a co-writer in 1 Cor. 1:1. This may be the same Sosthenes whom the Jewish opposition beat publicly after failing to get Gallio to declare Christianity an illegal religion (Acts 18:17). Sosthenes may have been Paul’s scribe, writing down what Paul dictated. Certainly it is unlikely that he was a co-author, since Paul uses the singular pronoun “I” numerous times in the letter. Whoever he was, Sosthenes was a Faithful Christian known and respected by the Corinthians. 

1 Corinthians has the best external testimony of any New Testament letter. The earliest reference to this letter in the Church Fathers is just 45 years after it was written. 1 Corinthians is quoted or alluded to by I Clement, Ignatius, Justin Martyr, Athenagoras, Irenaeus, Tertullian, and Clement of Alexandria. This provides strong evidence that Paul wrote 1 Corinthians in the middle of the first century A.D., and the letter was considered authoritative by the early church. This undercuts the theories of the radical scholars who claim all New Testament books were second century falsifications. We in the 21st century can also benefit from seeking Paul’s wisdom in dealing with difficult social and spiritual issues.

References
Terry, Ralph Bruce. (1993). An analysis of certain features of discourse in
the New Testament book of I Corinthians. A dissertation presented to the 
Graduate School of the University of Texas at Arlington. Text available on 
the Web at: http://bible.ovc.edu/terry/dissertation/index.htm
(The author owes a great debt to Dr. Terry’s work in completing this introduction to 1 Corinthians.)
Guthrie, Donald. (1970). New Testament introduction. 3rd ed. Downers
Grove, Illinois: Inter-Varsity Press.
Scranton, Robert L. “Corinth” The New Encyclopaedia Britannica. (1980).

-Don Morris


(Don H. Morris has been attending Pleasant Valley for a year and a half. Prior to that he lived in Memphis, Tennessee, for many years. Don holds a bachelor’s and a master’s degree in Bible froRock
m Harding University, and a Doctor of Education degree in Counseling and Personnel Services from The University of Memphis. He is a licensed professional counselor and personal coach in private practice in Little 

Map of Greece