“All Scripture Is given by inspiration of God, and Is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2Ti 3:16). Paul tells us that there are three primary purposes for the scriptures.  First is to provide “doctrine”, which means to explain what believers should do.  The second is to provide “reproof”, which means to explain how the believers are doing the right things the wrong way and how to do them the right way.  The third is to provide “correction”, which means to explain to the believers that they are not doing the right things and how to correct that.

This letter and the second letter to the Corinthians are both focused on the “reproof” of the believers in Corinth.  The believers were spiritually immature and undeveloped.  They had only received a minimal amount of doctrine to that point, so Paul’s letter was focused on practical, conduct related issues.

Historical Background on Corinth

The city of Corinth enjoyed a strategic geographical position. It was situated on an isthmus, a narrow neck of land between the Corinthian Gulf (Port of Lechaeum) and the Sardonic Gulf (Port of Cenchrea). This guaranteed its commercial prosperity.

Isthmus transit via Corinth avoided the long and risky voyage around the rocky, storm-tossed capes (Cape Malea, now Cape Matapan) at the south of the Peloponnesus (250 miles).

Corinth was an ancient city. It appears in Homer’s Iliad (9th century B.C.). Thucydides, the Greek historian, records it was here that the first battleships, triremes, were built. Also, Corinth is the setting for the legendary Argos, where Jason sailed the seas searching for the golden fleece.

1. Mummius Achaicus, a Roman, destroyed the city in 146 B.C. Julius Caesar refounded it as a Roman colony a century later and Corinth regained its former greatness.

This new city of Corinth was primarily a Roman colony. Note the Latin names associated with Corinth in NT: Lucius, Tertius, Gaius, Erastus, Quartus (Rom 16:21-23); Titius, Justus, Crispus (Acts 18:7- 8); Fortunatus and Achaicus (1 Cor 16:17). Corinth was highly cosmopolitan: Greeks, Latins, Syrians, Asiatics, Egyptians, and Jews… Over 1000 prostitutes were connected with the temple of Aphrodite on the Acrocorinth, an acropolis on a 2000-foot-high granite hill overlooking Old Corinth. (Aphrodite Kallipygos, “Aphrodite of the Beautiful Buttocks,” Athenaeus, 12.554c; “Patroness of the Harlots.”) In addition: Asclepias, Apollo, Poseidon, Athena, Hera, Hermes, and the Egyptian gods Isis and Serapis were worshipped in Corinth.

Even in the pagan world, this city was known for its moral corruption. Paul lists some of these: fornication (porneia, thus, pornography), idolatry, adultery, effeminacy, homosexuality, stealing, covetousness, drunkenness, swindling, etc. (1 Cor 6:9-10).

“Corinth” came to imply licentiousness. Korinthiazesthai, “Corinthianize” = to live in debauchery; “Go to the devil.” The city of Corinth was Hollywood, Las Vegas, and New York all rolled into one. It was the capital of the Roman province of Achaia; it was the most populous and wealthy in Greece. The finest athletes were attracted to the Isthmian Games. (So dominant that they were celebrated even after the city was destroyed.) Corinth enjoyed fertile soil; grapes and other crops flourished. (“Currant” derives from Corinth.) Corinth was intellectually alert, materially prosperous, but morally corrupt. Its citizens were devoted to the reckless development of the individual. Merchants gained by all and every means; men of pleasure, surrendering to every lust; men recognized no superior and no law but their own desires.

Horace: “It’s not every man’s lot to get to Corinth” (Epistles, I.17.36); referring to the great expense of the self-indulgent life at Corinth (i.e., “California”).

Paul’s Travel to Corinth

Paul went to Philippi: He met opposition by fanatical Jews, then went to Thessalonica and Berea and on to Athens—with little success. (Paul’s 18 months compressed into 17 verses: Acts 18:1-18.) Paul then went to Corinth “with much trembling” (1 Cor 2:3) …alone because Silas and Timothy were occupied in Macedonia. He lodged with Aquila and Priscilla, Jews expelled from Rome by a decree of Emperor Claudius (A.D. 49?). Like Paul, they were “tentmakers” (leatherworkers?) by trade.

Paul ultimately has to leave the synagogue. Cast out by organized religion. Sets up shop with Justus right next door(!). [Cf. John: Blind man, cast out of synagogue, then Jesus found him. He was rejected by men, then the Lord gave him special power.] To be rejected of men is often a sign of acceptance with the Lord. The Lord Himself encourages Paul (Acts 18:9-11).

Crispus, ruler of the synagogue, became a believer (Acts 18:8). These three are the only Jews mentioned. Sosthenes may be the synagogue ruler in Acts 18:17, and he also became a believer! But most converts were Gentile pagans.

Gaius: He gave hospitality to Paul and the whole Church (Rom 16:23; written from Corinth).

Erastus was the city’s director of public works (Rom 16:23); an inscription in Corinth speaks of an Erastus who laid down a pavement at his own expense. Gallio, proconsul, refuses to hear a purely religious matter (Acts 18:13).

Some time after Paul left Corinth, Apollos, a learned man from Alexandria, arrived. He had been in Ephesus teaching Christianity, but he knew only John’s Baptism. Aquila and Priscilla “explained the way of God more adequately” (Acts 18:26). Apollo then went to Achaia, of which Corinth was the capital.

Paul’s preaching, despite his educational background, had a studied simplicity (1 Cor 2:2-4); Apollos was probably highly rhetorical (Acts 18:24, 27-28).

Some time after this, Paul wrote a letter to the Corinthian church, a letter which apparently perished (1 Cor 5:9). (Some scholars believe it is preserved as 2 Cor 6:14-7:1.) This letter had been misunderstood (1 Cor 5:9-10) and Paul mentions it to clear up a misconception. [Remember: The chapters were not divided up until the 13th century; the verses not until the 16th.]

Occasion of 1 Corinthians

The household of Chloe brought him news of cliques in the church (1 Cor 1:11) and the church wrote him a letter (re: 1 Cor 7:1), presumably brought to Ephesus by Stephanas, Fortunatus and Achaicus (1 Cor 16:17) who probably added their own comments. The situation was serious. Paul responded with the letter we know as 1 Corinthians.

The “Painful Visit”

The situation worsened. Paul felt it necessary to leave his work in Ephesus and pay a hurried visit in the attempt to set things right. (This visit is implied in passages in 2 Corinthians, which speak of Paul as being ready to pay a third visit to Corinth (2 Cor 12:14; 13:1; his second visit is past, 13:2).

His references to “coming again in sorrow” (2 Cor 2:1) indicate that this visit had been an unpleasant one. It failed to clear up the situation and Paul went away profoundly disturbed.

The “Severe Letter”

Paul determined to write another letter, obviously very severe in tone, and it cost him much to write (2 Cor 2:4; 7:8). Had it not been successful it might conceivably have meant a final rupture between Paul and this church he had founded. This letter seems to have been lost. (Many scholars feel part of it is preserved in 2 Cor 10-13.) The letter was apparently taken by Titus, who was to return via Macedonia and Troas. Paul was impatient to know how it had been received. When he eventually catches up to Titus, he learns that all is well (2 Cor 2:12-17; 7:5-7, 13).

Out of his great relief and joy, Paul wrote the letter we call 2 Corinthians. Almost certainly he visited the church soon afterwards.

Three Visits:

1. When church was founded;
2. The “painful” visit;
3. A visit after 2 Corinthians had been sent.

Four letters:

1. The “Previous Letter”;
2. 1 Corinthians;
3. The “Severe Letter”;
4. 2 Corinthians.