About the church at Corinth

Rex Banks

About 50 AD, in the course of his second missionary journey, Paul came to Corinth and first preached the gospel while living and working with Aquilla and Priscilla who shared his trade of tent making (Acts 18:3).  Perhaps when Timothy and Silas rejoined Paul, they brought gifts from Macedonia (Acts 18:5) but anyway, after their arrival Paul was able to devote himself “completely” to the work of preaching.  According to his practice, he first preached in the synagogue but Jewish opposition forced him out (Acts 18:6). Nevertheless the synagogue ruler, Crispus and his household obeyed the gospel (Acts 18:8) and Paul also speaks of Gaius and Stephanas (1 Cor 1:14-16), describing the latter’s family as “the firstfruits of Achaia” (1 Cor 16:15).

Later Paul tells the Corinthians that he had been with them “in weakness and fear and much trembling” (1 Cor 2:3), likely because of his recent experiences in Philippi and Thessalonica (Acts 16 and 17).  However, having been assured by the Lord in a vision that there were many receptive hearts in Corinth (Acts 18:10), Paul “settled there a year and six months, teaching the word of God” among the Corinthians (Acts 18:11).

Sometime after Paul’s departure from Corinth, Apollos came to the city (Acts 18:27-19:1) and it is likely that he remained there about two years.  Luke describes him as an eloquent, learned, fervent and bold man, and we are told that he “powerfully refuted the Jews in public” (Acts 18:28).  When 1 Corinthians was written, he was somewhere in the vicinity of Ephesus (1 Cor 16:12).  As we will see, many of the Corinthians were greatly impressed by the eloquence and learning of Apollos and although it is clear that the preacher himself is not responsible, his impact upon the brethren coupled with the immaturity of certain members, contributed to the problems of the church.  

We learn from the letter itself, that Paul wrote from Ephesus (1 Cor 16:8-9, 19) subsequent to Apollos’ stay in Corinth (Acts 18:26-27; 1 Cor 1:12) and after Paul had sent Timothy and Erastus to Macedonia (Acts 19:22) and Timothy to Corinth (1 Cor 4:17).  Putting the clues together, it seems that Paul wrote 1 Corinthians during his (almost) three year stay in Ephesus, in the course of his third missionary journey and toward the end of his residency there (1 Cor 16:6; Acts 19:1, 10; 20:31).  This dates the letter about 55 AD.  Ephesus is only a few days journey from Corinth by ship and likely it was not difficult for Paul to obtain news of Corinth during his stay there.  Evidently aware of certain problems at Corinth, Paul wrote a letter (now lost) telling them (among other things) “not to associate with immoral people” (1 Cor 5:9).

The letter which we know as 1 Corinthians is:

·         A response to reports about problems in the church at Corinth (1 Cor 1:11 –“I have been informed...by Chloe’s people”; 5:1; 11:18).  Likely the reports spoke of other problems, such as negative attitudes towards Paul (chapter 4), lawsuits (1 Cor 6:1-11) and such like.

·         A response to a letter from the church containing a number of questions (1 Cor 7:1 cf 7:25; 8:1; 12:1; 15:1; 16:1, 12 – “now concerning”).  It is likely Stephanas, Fortunatus, and Achaicus were the bearers of this letter (1 Cor16:17).

·         Paul’s attempt to clear up a misunderstanding which had arisen from a previous letter which he had written (1 Cor 5:9).  Paul had forbidden association with immoral Christians, but some had mistakenly concluded that he was speaking of all immoral individuals.

·         A defence by Paul of himself against those who are calling his authority and spirituality (as they understand this term) into question.  

In the first six chapters of the epistle, Paul addresses certain matters in connection with the reports which he had received and also corrects a misunderstanding of his earlier letter.  Chapters 7-16 contain Paul’s response to the questions put to him.  It is likely 1 Corinthians was sent with Stephanas, Fortunatus and Achaicus (1 Cor 16:15-18) although some understand 1 Cor 4:17 and 1 Cor 16:10-11 to mean that Timothy was bearer of this letter.

From Paul 's correspondence and the book of Acts, it is evident that most of the Christians at Corinth were Gentiles whose former lives were characterized by idol worship, although a minority were Jews like Crispus, Priscilla and Aquilla (Acts 18:2, 8; l Cor 1:14; 16:19).  Names mentioned in the letter indicate that the church reflected the population at large, with a good number of Romans and Greeks.  Not "many" had a high social status (1:26), but some evidently were better off and had positions of influence. 

We are all aware of the fact that the Corinthian church was a "problem church" and this is not the place to discuss all of the problems.  However, it does seem very clear that many of the difficulties can be traced back to a root cause.  Gordon Fee has this on 1 Cor 1:2: "The pneumatikoi (spiritually gifted) in Corinth seem to have struck an independent course, both from Paul and therefore also from the rest of the churches" (The First Epistle to the Corinthians p. 33). 

It is clear that “having struck an independent course, both from Paul and therefore also from the rest of the churches” the Corinthians are in need of firm correction. Throughout the letter Paul strives to combat their proud individualistic spirit. Listen to 14:36: 

"Was it from you that the word of God first went forth? Or has it come to you only?”

Paul's point here (in dealing with a different problem) is:

"Who do they think they are anyway?...has God given them a special word that allows them both to reject Paul's instructions, on the one hand, and be so out of touch with the other churches on the other?" (Fee p. 710).

The answer of course is "no!" The problem is that the Corinthians possess "a highhandedness that prompts them to break with the practice of other churches and even question Paul's authority" (Carson p. 39).  How then did this situation arise?

 The problem seems to be that the Corinthians feel free to pursue an "independent course" because they have come to view themselves as wise, knowledgeable, spiritual people.  This is what lies behind 3:18:

"Let no man deceive himself. If any man among you thinks that he is wise in this age, let him become foolish that he may be wise." 

So too 8:2:

"If anyone supposes that he knows anything, he has not yet known as he ought to know."

Finally in 14:37:

"If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord's commandment."

Here "Paul is zeroing in on the Corinthian's perspective as to their own spirituality.  They do indeed think of themselves as 'the wise' (3: 18) and as 'having knowledge' (8:2)" (Fee p. 711). It is this spiritual arrogance which has led them to challenge the pattern of teaching which the apostle shared with “every church.” 

Paul is obliged to remind them that there is but one body of teaching, and that it is to this body of teaching that they must return. In this context consider the following statements by Paul in the letter:

a. 4:17 "For this reason I have sent to you Timothy … and he will remind you of my ways which are in Christ just as I teach everywhere in every church." As Fee says on 4:17: "Given the nature of the aberrations in Corinth, it is important, as he does everywhere in this letter, to remind them that what he and Timothy have taught them is in keeping with what is taught in the church universally at least in all the Pauline churches"  (p. 189). There is but one pattern of apostolic teaching and like every church, the Corinthian church is to follow this pattern.

b.7:17 "Only, as the Lord has assigned to each one, as God has called each, in that manner let him walk.  And thus I direct in all the churches." Again Fee comments: "The lack of this kind of appeal in his other letters suggests that this is his way of reminding them that theirs is the theology that is off track, not his” (p. 311). The Corinthians must remember that their practices are to be the practices of all the churches since there is but one apostolic pattern.

c. 14:33 "for God is not a God of confusion but of peace, as in all the churches of the saints" (NASB). Or “As in all the churches of the saints, the women should keep silent in the churches” (ESV). The Corinthians are not entitled to be out of step with the other churches.

d. 11:16  "But if one is inclined to be contentious, we have no … such (marginal reading NASB) practice, nor have the churches of God." With these words Paul concludes his discussion of the subject with which we are concerned - namely the head covering. This is a much debated verse and we will consider it in more detail latter on. In my view Paul’s point is that the apostles and the churches “have no such custom such as woman praying or prophesying with head uncovered (Morris)” (Rienecker/ Rogers p. 424). Paul is telling the Corinthians (as he tells them in 4:17; 7:17 and 14:33) that there is but one body of doctrine governing all churches everywhere and that they must return to it. In 11:16 this teaching relates to the head covering. Regardless of where they are, regardless of cultural differences etc there is but one teaching on the head covering, the teaching which binds "all the churches of God." The Corinthians are not free to pursue their own "independent" course of action.

The point is that we need to see 1 Corinthians 11:16 in the total context of the book. This verse tells us that the “independent course" taken by the Corinthians in other matters has also extended to this matter of the head covering.  Carson tells us that in 14:36:

"Paul is rebuking the entire church for its laxness on the issue at hand; he is rebuking the highhandedness its members display on all kinds of issues, a highhandedness that prompts them to break with the practice of other churches and even question Paul's authority...this interpretation is confirmed by other passages in this epistle where the same sort of argument is constructed (see especially 7:40 b; 11:16).”

 In my view 1 Corinthians 11:16, with which Paul concludes his instructions relating to the head covering, is simply one of a number of reminders to the brethren at Corinth that there is but one apostolic pattern.

"The opening sentence, 'If anyone wants to be contentious about this' (ie the matter of the head covering) is one of four such sentences in this letter, each indicating that this is what some are doing " (Fee p. 529 [emphasis mine] ).