1 Corinthians Bible Study-Introduction
1 Corinthians • Sermon • Submitted • Presented
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Introduction
Our introduction to 1 Corinthians
Paul is the author. Went to Corinth on his Second Missionary Journey
Following Athens-read a little flavor of Acts 17 & Acts 18.
Paul wrote it about 25 years following Christ death, crucifixion and resurrection. 55-57AD. He wrote it from Ephesus.
I heard a preacher call this 1 Californians. He could say that because he was from California. By that statement he meant that Corinth was trendy, wealthy, and a promiscuous city.
Roman Colony-province of Achaia.
Located on a 3.5 mile stretch called an isthmus. You had mainland Greece and South Greece and this isthmus joined the two bodies of land. More importantly, it shortened a 200 mile journey by water for ships crossing in this region.
Located 4 miles west of Athens between Peloponnesus and the mainland.
Between the Sardonic and Corinthian Gulf or the Adriatic and the Aegian Seas.
The greater reason ships chose to go to Corinth is because it was stated that a sailer better have his will in order to g around the bottom of Peloponnesus Penn insula. Dangerous travel and the seas would blow a ship into the rocks.
Today there is a canal that ships pass through.
Corinth was a melting pot. Financially strong, metropolitan, and again a sin center.
Ships would come to the isthmus and do one of two things. Unload from one ship, load in the other ship on the other side and embark, or, they would place small ships on logs and by the use of rolling, roll the ship across the 3.5 mile stretch.
200,000 citizens and 500,000 slaves.
The city would get all the travels either heading south to Greece or North to the continent.
The city was an influential city.
Along with crowds and wealth came immorality.
Acts 17 paints the picture of the idolatry.
146 BC Rome invaded Corinth-citizens killed or sold into slavery. Even though a Greek City, customs, laws, and political structure was of Rome.
The Roman Corinth of the New Testament era was a large, cosmopolitan city boasting a population surpassed only by Rome and Alexandria. Julius Caesar colonized the city with freed slaves, soldiers, and urban laborers.7 Over time many different ethic groups migrated to Corinth, including Jews, resulting in a society of cultural and religious pluralism. The city’s location, cosmopolitan character, and tourism10 all contributed to its wealth and status, issues that clearly plagued the Corinthian church. Fee draws a modern-day parallel by suggesting that “Paul’s Corinth was at once the New York, Los Angeles, and Las Vegas of the ancient world.”
Mark Taylor, 1 Corinthians, ed. E. Ray Clendenen, vol. 28, The New American Commentary (Nashville, TN: B&H Publishing Group, 2014), 18–19.
The temple of Aphrodite goddess of lust and love.
The church was combating these lifestyles embedded in the Corinthians.
“to be corinthianized.”
1 Corinthians 5:9–11 “9 I wrote to you in my epistle not to keep company with sexually immoral people. 10 Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. 11 But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.”
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 19 because what may be known of God is manifest in them, for God has shown it to them. 20 For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, 21 because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. 22 Professing to be wise, they became fools, 23 and changed the glory of the incorruptible God into an image made like corruptible man—and birds and four-footed animals and creeping things.
24 Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, 25 who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
26 For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. 27 Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due.
28 And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting; 29 being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, 30 backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, 31 undiscerning, untrustworthy, unloving, unforgiving, unmerciful; 32 who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them.
In Corinth during biblical times, there was indeed a prominent temple dedicated to the goddess Aphrodite, known to the Romans as Venus. The temple was situated atop the Acrocorinth, a fortified hill overlooking the city. This temple was one of the most famous and celebrated sites in Corinth, drawing visitors from far and wide.
The Temple of Aphrodite in Corinth was renowned for its association with fertility rites and sacred prostitution. It housed a large number of priestesses, known as hetairai, who engaged in ritual sexual activity as an offering to the goddess. This practice was believed to ensure the fertility of the land and prosperity for the city.
The temple's prominence and the practices associated with it were likely a source of controversy and moral concern for early Christians in Corinth. In his First Epistle to the Corinthians, the Apostle Paul addresses issues related to sexual immorality, possibly alluding to the practices associated with the Temple of Aphrodite.
Over time, as Christianity spread and became the dominant religion in the Roman Empire, the influence of the pagan temples, including the Temple of Aphrodite, waned. The temple eventually fell into disrepair and was likely destroyed or repurposed during the later Christian period.
It's worth noting that while Corinth was primarily associated with Aphrodite, it also had temples dedicated to other gods and goddesses, including Apollo and Poseidon, reflecting the religious diversity of the ancient world.
1 Corinthians 2. The Church and Her Apostle
Acts 18 lays out the sequence of events of the beginnings of the church at Corinth. Paul arrived in Corinth during his second missionary journey sometime in the early AD 50s. He took up residence with Aquila and Priscilla, who had recently moved from Rome, working with them in their common trade (18:1–3). Paul spent his Sabbaths dialoguing with both Jews and Greeks in the synagogue (18:4) until he was able to devote himself exclusively to evangelistic work upon the arrival of Silas and Timothy from Macedonia (18:5). The Jews vigorously opposed Paul, but he found a more receptive audience at the home of Titius Justus, who lived next door to the synagogue (18:6). Crispus, the synagogue ruler, and his entire household, along with many other Corinthians, believed Paul’s message and were baptized (18:7–8). The Lord appeared to Paul in a night vision, assuring him of protection and of the success of the gospel in the city (18:9–10). Paul remained in Corinth for eighteen months, a longer stay than in any other city up to that time in his missionary journeys (18:11). The persecution of Paul by the Jews continued (18:12–17), and he eventually departed for Syria, along with Priscilla and Aquila (18:18). At some point after Paul’s departure, Apollos arrived in Corinth
Theme: How the Church should behave
Paul addresses:
unity-resolve conflicts, dissolve factions, and allow God’s rule to bring them together.
Work of the Holy Spirit-in relation to spiritual gifts.
The sanctification of believers
addressing sexual sin, foregoing lawsuits against one another
Living in anticipation of the resurrection
personal disciplines
In relation to the total canon of the Bible:
Importance
Integrity within the church-the individual church attending to its spiritual life and growth.
Comprehensive writing 1 Corinthians 12.Human body
1 Cor. 13-Love
1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,
2 To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours:
3 Grace to you and peace from God our Father and the Lord Jesus Christ.
4 I thank my God always concerning you for the grace of God which was given to you by Christ Jesus, 5 that you were enriched in everything by Him in all utterance and all knowledge, 6 even as the testimony of Christ was confirmed in you, 7 so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ, 8 who will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ. 9 God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord.
Greetings & Gratitude VV. 1-3
Let’s go back and note how Pauul addressed the Greeks at the Aeropagus at Mars Hill.
Acts 17:22 “22 Then Paul stood in the midst of the Areopagus and said, “Men of Athens, I perceive that in all things you are very religious;”
Nice, but direct.
We write a letter and put the salutation at the end.
The salutation portion of a letter is the greeting or opening expression that addresses the recipient. It typically appears at the beginning of the letter, following the date and any other formal elements. The salutation is meant to establish a respectful and friendly tone and can vary depending on the level of formality and the relationship between the sender and recipient.
Paul identifies himself and his recipients.
-Calling
-Apostle-apostolos
652. ἀπόστολος apŏstŏlŏs, ap-os´-tol-os; from 649; a delegate; spec. an ambassador of the Gospel; officially a commissioner of Christ [“apostle”] (with miraculous powers):—apostle, messenger, he that is sent.
14 Apostles
An envoy of Jesus Christ commissioned directly by Him or by other apostles; normally someone who has been taught directly by Jesus and who is invested with the authority to speak on His behalf.
Notice the foundational doctrine Paul is building upon.
V. 2 Note whose church it is. “Church of God” at Corinth.
“sanctified in Christ Jesus”
Sanctified
37. ἁγιάζω hagiazō, hag-ee-ad´-zo; from 40; to make holy, i.e. (cer.) purify or consecrate; (mentally) to venerate:—hallow, be holy, sanctify.
The Church does not sanctify us. Jesus does.
James Strong, A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (Bellingham, WA: Logos Bible Software, 2009), 7.
“called to be saints”
For example, the Catholic Church has a different view of saints.
From a Catholic viewpoint, a saint is a person who has lived a life of exemplary holiness, virtue, and devotion to God. Saints are considered to be particularly close to God and are believed to intercede on behalf of individuals who pray to them. They serve as models of Christian faith and conduct for believers to emulate.
The Catholic Church officially recognizes saints through a process called canonization. This process involves thorough investigation into the person's life, virtues, and any miracles attributed to their intercession. If the individual is found to have lived a life of exceptional holiness and if miracles are verified, they may be formally declared a saint by the Church.
Yes, in the Catholic Church, individuals are typically declared saints posthumously, meaning they are recognized as saints after their death. The process of canonization, through which the Catholic Church officially recognizes someone as a saint, typically begins after the individual has died.
Saints are venerated by Catholics through prayers, devotions, and celebrations dedicated to them. They are often associated with particular virtues, causes, or patronages, and Catholics may seek their intercession for specific needs or intentions. The lives of saints are commemorated on their feast days, which are observed by the Church as occasions for special devotion and remembrance.
Overall, saints hold a revered and significant place within Catholic theology and spirituality, serving as inspirations and guides for believers in their journey of faith.
Naturally, we do not believe in that fashion.
We are all called to be saints.
J. Vernon McGhee says there are two things we are:
“saints or ain’ts”
Latter part of verse 2-the Universal church
“all” in the Greek
3956. πᾶς pas, pas; includ. all the forms of declension; appar. a prim. word; all, any, every, the whole:—all (manner of, means), alway (-s), any (one), × daily, + ever, every (one, way), as many as, + no (-thing), × throughly, whatsoever, whole, whosoever.
Do you know what pas “all” means in the Greek-all.
Dearly beloved, we are at a juncture that we need more than we ever have that all means all.
V. 3 “grace and peace”
Grace
5485. χάρις charis, khar´-ece; from 5463; graciousness (as gratifying), of manner or act (abstr. or concr.; lit., fig. or spiritual; espec. the divine influence upon the heart, and its reflection in the life; including gratitude):—acceptable, benefit, favour, gift, grace (-ious), joy liberality, pleasure, thank (-s, -worthy)
We can not have the peace that passes all understanding until we have experienced His grace.