Series Overview
In 1 Corinthians the Apostle Paul addresses a series of specific pastoral and theological issues within the Corinthian Church. They are everlasting issues in that they potentially impact eternal destinies and have constantly recurred throughout the history of Christianity. These are …
1:10-4:21 Division within the church and against Paul
5:1-13 Tolerance of sexual immorality
6:1-11 Lawsuits amongst believers
6:12-20 Sexual immorality
7:1-40 Marriage, divorce & singleness
8:1-11:1 Idol-related things & idolatry
11:2-16 Male headship & women’s head-covering
11:17-34 Lord’s Supper & division
12:1-14:40 Spiritual gifts & love
15:1-58 The resurrection of believers
1 Corinthians presents apostolic instructions on everlasting issues of everlasting significance within churches - a book worth reading and studying!
This series of studies will explore the issues of chapter 5-11. Chapter 7 will be covered across two studies and chapters 8-10 across three. These studies will not direct a verse-by-verse examination of the various sections but will rather provide some background information, some broad general analytical questions and finally some questions on the issue/s at hand and application to today’s situation.
These issues spring out of the social and cultural background of the church. As always, many of the weaknesses of surrounding society find their expression within the church. They also pick up Paul’s ongoing pastoral relationship with the church over a series of contacts.
The Apostle Paul and the Corinthian Church
1. Paul planted the church at Corinth towards the end of his 2 nd Missionary Journey (Around 49AD. See Acts 18). He worked as a tent-maker with Aquila and Priscila, Jews who had recently been expelled from Rome under Emperor Claudius.
After a short time Paul returned to Syria via Ephesus. Apollos , an eloquent Jewish Christian, having ministered in Ephesus, travelled in the opposite direction to Corinth.
2. Paul wrote a “previous” letter (now lost, 1 Cor.5:9) to the Corinthians during a prolonged stay at Ephesus (across the Aegean Sea in Asia Minor) on his 3 rd Missionary Journey. In it he urged them “not to associate with immoral men”.
3. Various representatives of the Corinthian Church or groups within it visited Paul at Ephesus – e.g. “Chloe’s people” (1 Cor.1:11-12) and Stephanus and co (1 Cor.16:15-18). These reported on quarrelling and division within the church, and presumably also on sexual immorality and lawsuits.
4. Paul received a letter from the Corinthians raising a number of issues for his advice: marriage, idol-things and spiritual gifts.
1 Corinthians also indicates a growing tension between the Apostle and the church he planted (1 Cor.4:18-19; 9:3-4; 14:37-38). It seems that Paul suffered by comparison with Apollos, lacking his wisdom/eloquence in words. They were divided amongst themselves and against their founding Apostle.
Corinth’s social & cultural background
Corinth was a leading city situated at a critical position on the central isthmus on the Greek peninsula. Its position made it a trade centre. At the time of Paul it was a Roman colony but naturally influenced by its surrounding Greek culture. Along with other nationalities it contained an established Jewish minority.
Several features of this social and cultural background impacted on the Corinthian Christian church - as commonly happens, the church’s gospel thinking was compromised by its social and cultural baggage. The following are notable …
1. Greek culture was especially taken with philosophy and most especially, with wisdom in eloquent speech. This also readily tends towards an arrogance and elitism based on knowledge and eloquence.
2. Greek philosophy perceived an infinite chain of being(s) between this imperfect world and perfection. As philosophers critiqued traditional religions, there was commonly a fascination with new religions from the east (particularly Judaism and its traditions and rituals) as providing novel means to move up this chain. Sometimes they were seen as an escape from traditional social restrictions.
3. Greek philosophy equated good with the soul or mind and bad with the body. Maturity was thought to involve leaving bodily concerns behind and adopting purely spiritual advance.
4. Traditional Graeco-Roman idolatrous religions to many and various gods still remained socially popular and their festivals, feasts and rituals dominated social life.
5. Graeco-Roman society was hierarchical and class conscious. This also produced elitism.
6. Trade centres are renowned for their circulation of nationalities, traditions and ideas along trade routes. They are also known for their greed, ambition and sexual immorality. To “Corinthianise” was derogatory slang for such immorality.
1 Corinthians is then what is sometimes referred to as occasional writing - written to a specific occasion or setting. It does not give full systematic analysis or instruction but presents a brief pastoral-theological response to a particular occasion and situation. Care must be taken not to treat each statement as an absolute rule but to discern principles and then apply them.
Context for chapters 5-11
In the opening section Paul addressed the divisions within the Corinthian church and their disregard for him. Both seem driven by an arrogance and elitism over giftedness in wisdom and in eloquent speech.
Although the issue of division remains implicit in the background, it is not raised explicitly again until discussion of the Lord’s Supper (c.11b) and then continued into the following section on spiritual gifts (c12-14).
Paul instead turns firstly to issues drawn to his attention presumably by his visitors: sexual immorality and lawsuits (c5-6), and then to the issues raised by the Corinthians in their letter (c7-11).
How might the social and cultural background be likely to have affected the Corinthian church?
How is our social and cultural background likely to affect our churches and Christian living?
1. Tolerance of Sexual Immorality - c5
The Biblical sexual ethic of heterosexual monogamy displayed in Jewish and Christian communities made a shining contrast to its surrounding society. Graeco-Roman society was notorious for its sexual immorality. Within this Corinthian society was especially notorious. To “Corinthianise” became a byword for sexual immorality. Yet even here incest was specifically condemned by Imperial edict.
Along with this, Paul’s Letters sometimes tackle a distortion of grace and freedom from sin and the Law in which they are taken as justification for an acceptance of sin - libertinism. After all, in Greek philosophy it was the mind or soul that mattered not the body.
Break c5 into paragraphs (units of thought or argument).
What is the point of each paragraph? (What words or phrases are confusing?)
What overall point do these sub-points combine to make? (What is the passage’s logical flow?)
What wrong was Paul attacking?
When have you known a similar situation?
Given the social and cultural background, why would they be like this?
What were they to do about it?
What did this mean in practice?
Why? What reasons did Paul give?
What principle is involved?
How should this be applied today? What difficulties arise with this?
2.Lawsuits amongst believers - 6:1-8
People often complain about a lack of justice with our modern legal system. As one lawyer recently advised, “Don’t go to court expecting justice. Go to court when you have a realistic chance to win.”
Roman courts were worse. They reinforced the hierarchical social structure by favouring the higher classes. So much so that they were used by someone of higher class to keep someone of lower class in place, and not to gain justice against a social superior, and only rarely against a peer.
Break c6:1-8 into paragraphs (units of thought or argument).
What is the point of each paragraph? (What words or phrases are confusing?)
How does this section fit with the preceding? (It is not a new issue but a development from c5.)
What overall point do these sub-points combine to make? (What is the passage’s logical flow?)
What wrong was Paul attacking?
When have you known a similar situation?
Given the social and cultural background, why would they be like this?
What were they to do about it?
What did this mean in practice?
Why? What reasons did Paul give?
What principle is involved?
How should this be applied today? What difficulties arise with this?
3. Sexual Immorality - 6:9-20
Graeco-Roman fascination with the new eastern religions of Judaism and Christianity commonly resulted in two opposing errors: 1. Legalism - adopting Jewish practices. 2. Libertinism - abusing the freedom of grace.
Sexual immorality seems to have been wider than the case addressed in c5 - not unusually!
Break 6:9-20 into paragraphs (units of thought or argument).
What is the point of each paragraph? (What words or phrases are confusing?)
How does this section fit with the preceding? (It is not a new issue but a development from c5.)
What overall point do these sub-points combine to make? (What is the passage’s logical flow?)
What wrong was Paul attacking?
How do you experience this pressure?
Given the social and cultural background, why would they be like this?
What were they to do about it?
What did this mean in practice?
Why? What reasons did Paul give?
What principle is involved?
How should this be applied today? What difficulties arise with this?
(An aside: if sexual immorality is the only sin one commits against one’s own body, what does that say about healthy eating fads?)
4. Marriage & Divorce - 7:1-24
Marriage is a precious institution within every society. But it is readily open to abuse by both society and religion.
Divorce rates are a growing and significant social issue today. It was even worse in Roman society. Divorce was rife to the point of normality. Although bigamy and polygamy was prohibited, the serial polygamy of divorce and remarriage was the norm.
Asceticism, the denial of natural, normal, healthy activities such as foods or basic comforts or sex, has been (and is) a part of many religious movements both beyond and within Christianity - a denial of God’s common goodness and grace. It readily appeals to a search for some higher spirituality or holiness marking an upward movement towards God. Again this fits with a Greek philosophical elevation of mind and soul and despising of the body.
Break c7:1-24 into paragraphs (units of thought or argument).
What is the point of each paragraph? (What words or phrases are confusing? Note: Jewish ‘holiness’ could refer to ceremonial cleanness and social acceptability.)
What overall point do these sub-points combine to make? (What is the passage’s logical flow?)
What issues was Paul addressing?
How do we experience such issues amongst our churches?
Given the social and cultural background, why would they be like this?
What were they to do about each?
What did this mean in practice?
Why? What reasons did Paul give?
What principle(s) is (are) involved?
How should this (these) be applied today? What difficulties arise with this?
5. Marriage & Singleness
Although marriage and sex may be denied by some in an ascetic pursuit of holiness, by far more it is regarded as the ultimate. Singleness by contrast is a distant second best to be grieved.
Singleness was extremely rare in ancient times, especially for women.
Break c7:25-45 into paragraphs (units of thought or argument).
What is the point of each paragraph? (What words or phrases are confusing?)
How does this section fit with the preceding? (It is not a new issue but a development from 7:1-24.)
What overall point do these sub-points combine to make? (What is the passage’s logical flow?)
What issues was Paul addressing?
How do we experience such issues amongst our churches?
Given the social and cultural background, why would they be like this?
What were they to do about each?
What did this mean in practice?
Why? What reasons did Paul give?
What principle(s) is (are) involved?
How should this (these) be applied today? What difficulties arise with this?
6. Idol-things - c8
In Graeco-Roman society meat and other foodstuffs sold in the market place and eaten in social settings had commonly been sacrificed or offered to idols. Even if not all meats were from these sacrifices a buyer or a guest could not have known. At best it was still far form kosher.
Meals were (and still are) a key part of social life. If such foods compromised a believer’s holiness how could they interact with their neighbours and society, so hindering evangelism. Yet such foods could well be a unacceptable to Jews or converts from paganism, so hindering fellowship.
Break c8 into paragraphs (units of thought or argument).
What is the point of each paragraph? (What words or phrases are confusing?)
How does this section fit with the preceding? (It is not a new issue but a development from 8.)
What overall point do these sub-points combine to make? (What is the passage’s logical flow?)
What issues was Paul addressing?
What are some modern equivalent issues?
Given the social and cultural background, why would they be like this?
What were they to do about each?
What did this mean in practice?
Why? What reasons did Paul give?
What principle(s) is (are) involved?
How should this (these) be applied today? What difficulties arise with this?
7. Personal rights - c9
Rights and freedom movements are a prominent feature of the modern world but the ambition to pursue them is nothing new, just perhaps sometimes the opportunity to pursue them.
Medieval theologian William of Ockham provided a theoretical basis for individual rights against Papal authority - gospel law of perfect freedom. That is, if the gospel of faith brings freedom even from the Old Testament Law, human laws should not add to the gospel’s demands.
Graeco-Roman society, fascinated with new eastern religions, often aspired to greater freedom from social strictures. The prospect of freedom offered in the gospel was popular and readily open to abuse.
Break c9 into paragraphs (units of thought or argument).
What is the point of each paragraph? (What words or phrases are confusing?)
How does this section fit with the preceding? (It is not a new issue but a development from 8.) How has this issue of rights or freedom lay behind previous issues?
What overall point do these sub-points combine to make? (What is the passage’s logical flow?)
What issues was Paul addressing?
What are some modern equivalent issues?
Given the social and cultural background, why would they be like this?
What were they to do about each?
What did this mean in practice?
Why? What reasons did Paul give?
What principle(s) is (are) involved?
How should this (these) be applied today? What difficulties arise with this?
8. Idolatry - c10
Graeco-Roman public and social life revolved around pagan religions and their ceremonies, typically sacrifices and offerings to idols. Avoidance of such ceremonies would have meant public and social restriction.
Today, Biblical Christianity is often criticised as narrow-minded for not acknowledging a validity for alternative religions and spirituality.
Break 10:1-11:1 into paragraphs (units of thought or argument).
What is the point of each paragraph? (What words or phrases are confusing?)
How does this section fit with the preceding? (It is not a new issue but a development from 8.) How has this issue of rights or freedom lay behind previous issues?
What overall point do these sub-points combine to make? (What is the passage’s logical flow?)
What issues was Paul addressing?
What are some modern equivalent issues?
Given the social and cultural background, why would they be like this?
What were they to do about each?
What did this mean in practice?
Why? What reasons did Paul give?
What principle(s) is (are) involved?
How should this (these) be applied today? What difficulties arise
9. Male headship & women’s head-coverings
In today’s post-feminist western world traditional Biblical Christianity is criticised as supporting repression of women and their rights. In patriarchal Graeco-Roman society the new eastern religion of Christianity provided women with a new freedom and equality (at least in one sense). Either way it has been and is a controversial issue and one that touches at the core of family and social structures.
Break 11:2-17 into paragraphs (units of thought or argument).
What is the point of each paragraph? (What words or phrases are confusing? Note: Archaeology and other research has shown that the “head covering” was a veil worn by married women.)
What overall point do these sub-points combine to make? (What is the passage’s logical flow?)
What issues was Paul addressing?
What are some modern equivalent issues?
Given the social and cultural background, why would they be like this?
What were they to do about each?
What did this mean in practice?
Why? Was it just a cultural practice or was it a creation order principle?
What principle(s) is (are) involved?
How should this (these) be applied today? What difficulties arise
10. Lord’s Supper
Meals in the ancient world were a fellowship - not just a sharing of some food but expressing wider acceptance and sharing of life and its joys and sorrows. To receive hospitality was an honour. To reject it was an insult. To receive food from someone’s table brought obligations of loyalty. To receive a guest of renown was an honour.
Disciples shared the table fellowship with their Rabbi or master. So Jesus had shared with his followers on the road. On the eve of his death he shared such a meal and looked forward to so sharing again in the kingdom of God [Luke 22]. On the Emmaus Rd two disciples had the joy of restored table fellowship with the risen Lord [Luke 24]. In the Lord’s Supper Christians have not merely remembered their Lord’s death but also celebrated the continued table fellowship of their risen Lord by his Spirit and table fellowship with each other in him.
Break 11:2-17 into paragraphs (units of thought or argument).
What is the point of each paragraph? (What words or phrases are confusing?)
How does this section fit with the preceding? (It is not a new issue but a development from c1-4.) How does the theme and issue of division fit with the theme and issue of rights?
What overall point do these sub-points combine to make? (What is the passage’s logical flow?)
What issues was Paul addressing?
What are some modern equivalent issues?
Given the social and cultural background, why would they be like this?
What were they to do about each?
What did this mean in practice?
Why? Was it just a cultural practice or was it a creation order principle?
What principle(s) is (are) involved?
How should this (these) be applied today? What difficulties arise
Further notes & questions for research: