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View Article  I Corinthians 11-16

We reviewed the reconstruction of first Century Corinth.  We were a little puzzled by the Bema, but apparently this was the judgement hall, where Paul  faced the governor of Achaia, Gallio, brother of Seneca, Nero’s tutor.  Since the dates of Gallio’s posting are known, this gives one of the best data in calculating the chronology of Paul’s missions.

Six dense chapters conclude Paul’s  first letter to the Corinthians:

11.          Women and their place

Paul gives a somewhat confusing treatment of whether men and women should cut their hair and/or cover their heads.  At lease one commentator has suggested that Paul was getting his cultures mixed.  He tells men to cut their hair, yet it is observed in Acts that he did not cut his own  hair until he reached Cenchrae “because he had a vow”. 

12.          Spiritual gifts

C.S. Lewis has noted that some take the term “members” to mean that everybody in the church should be considered equal.  The image, however, is of members of the body, which have specialized functions.

13.          Love  The famous passage, quoted in many weddings --  “love suffereth not, and is kind….”   We noted that the Greek word is agape, which relates to neighborly love rather than sexual love.  Most translations nevertheless perpetuate the confusion by using the word “love”, an exception being the King James’ version, which uses “charity”, unfortunately a word that has also changed its meaning.              

 

14.          Prophecy and women

Paul’s injunction that women should keep silent in church of course jumps off the page to us today.  However, this cannot be a prohibition against their preaching in church, since Chapter 11 has detailed instructions as to how they should dress when “prophesying”  The word used for the prohibition is laleo, an onomatopoeic word meaning something like “chatter”.  Don’t let women  chatter during the sermons – if they have questions, they should save them up until they get home……

 

15.          Resurrection

Some Christian thinkers in Corinth had suggested that there was no such thing as a bodily resurrection.  Paul uses strong language against this, saying that if we are not raised, then Christ is not raised and we “of all men most to be pitied”.  But in fact Christ has been raised…….

16.          Collection and travel

 

Judaea was in economic difficulties in the late forties and early fifties.  Josephus reports that the harvest failed after the farms were abandoned to protest Caligula’s attempt to place his own statue in the temple.  When approving Paul’s mission to the Gentiles, the Jerusalem Council specifically asked him to “remember the poor” and Paul seems to have set up a collection for the Jerusalem church at each of the Gentile churches.  He gives his plans to visit the Corinthians again, but they were to be disappointed, as we shall see in II Corinthians.

View Article  I Corinthians 6-10

Paul continues his review of the practices of the church at Corinth.

Civil Courts Should Christians take each other to court? Paul is shocked by the idea. "Know ye not that we shall judge angels?" he asks, apparently referring to the apocryphal Book of Enoch. Better, he says to appoint an arbitrator from inside the church than to submit to a pagan court of law.

Sexual immorality. In a city notorious for its sexual practices, Paul requires that the Corinthian Christians keep their bodies "pure".

Marriage. If the Second Coming appeared to be imminent, should Christians get married? Better not, Paul says, but "better to marry than to burn".

Pay Christians should be content with their station in life. Even slaves should not seek their freedom. However, free Christians should not become slaves to men.

Jewish Tradition. We have seen how Paul sometimes refers to Jewish traditions that are no longer extant. Here he refers to the story that a water-bearing rock followed the Hebrews in the wilderness during the Exodus, and goes so far as to identify this "rock" with Jesus.

Dinners. Paul takes it for granted that Christians will attend dinner parties that are hosted by pagans. As for whether the food is kosher or has been "offered to idols", Paul suggests a policy of "Don't ask." However, when Corinthians offere prostitutes as part of the dinner entertainment, Christians should by no means partake.

Paul's relaxed attitude to the issue of "food polluted by idols" seems to be at odds with the clear statements, and written record, of the earlier Council of Jerusalem. This might explain the stern questioning that he faced in Jersualem at the end of the Third Missionary Journey.

View Article  I Corinthians 1-5

Corinth commands the narrow isthmus between the Corinthian and Aegean seas. Crossing the isthmus afforded a valuable short cut from the East and north to routes to Rome, avoiding the dangerous route round Cape Matapan.  Today, a canal is used by shipping; in Paul’s day cargo was transshipped across the isthmus, and small ships were bodily carried across.  The rollers used for this can still be seen.  This major portage site thus developed a roaring international trade for longshoremen, warehouse men, and all the facilities need by a large port.  Famous among the many temples was the temple to Aphrodite on the Acrocorinth (“Corinth in the Sky”), with its 1,000 prostitutes.  Originally libeled by Aristophanes, Corinth was to keep its licentious reputation for nearly two millennia, as in the following quotation from Henry IV Part One:

PRINCE HENRY

With three or four loggerheads amongst three or four
score hogsheads. I have sounded the very
base-string of humility. Sirrah, I am sworn brother
to a leash of drawers; and can call them all by
their christen names, as Tom, Dick, and Francis.
They take it already upon their salvation, that
though I be but the prince of Wales, yet I am king
of courtesy; and tell me flatly I am no proud Jack,
like Falstaff, but a Corinthian, a lad of mettle, a
good boy, by the Lord, so they call me, and when I
am king of England, I shall command all the good
lads in Eastcheap.

 

Paul came here from Athens, where he had tried to convert the philosophers by eloquent wisdom (we have part of his speech in Acts 17) but apparently failed.  He came to Corinth in some distress and weakness (Audrey tells us that his symptoms suggest some form of epilepsy), determined to preach a simpler gospel  -- “Only Jesus Christ and him crucified”  Against the odds, Christianity flourished in this tough town, but problems soon emerged.  In I Corinthians, which appears to have been at least his second letter to Corinth (cf. I Cor: 5.9), Paul attempts to address some of these problems.