WHO WROTE:  Paul.

 

 

WHAT TIME PERIOD IS COVERED:  50 A.D. - 57 A.D.

 

 

WHEN WRITTEN:  About 55 A.D.  Even Atheists admit that First Corinthians was written in about 51 to 52 A.D., because of the finding of the inscription in Delphi, Greece, when Gallio was the pro-counsel in Corinth (Acts 18:12), proving him to be an historical, verifiable figure.  Also, the creed Paul uses in First Corinthians 15, verses 3-8, was written pre 40 A.D.; again, attested to by Atheists scholars.  Plus, the early Church fathers of the first century are quoting from all of the Books of the New Testament, meaning they existed prior to 99 A.D.

 

 

INTRODUCTION:  Any Book written by Paul must be classified with this important statement from Peter, that all the writings of Paul are “hard to be understood,” Second Peter 3:16.

 

First and Second Corinthians, Galatians, and Romans, all belong to the period of Paul’s third missionary journey.  This Epistle was written from Ephesus (1Co. 16:8) about the time of the Passover in the third year of the apostle’s sojourn there (Acts 19:10; 20:31), which was toward the close of his nearly three years stay at Ephesus.

 

When Paul had decided to visit Macedonia, it was then that he returned to Corinth, probably about 57 A.D.  The Corinthian Church was planted by the apostle himself (1Co. 3:6), back during his second missionary journey (Acts 18:1).  He abode in the city itself for a year and a half (Acts 18:11).

 

An error in assuming Paul was in Macedonia arose from a misunderstanding of First Corinthians 16:5, “For I do pass through Macedonia,” which is interpreted as meaning, “I am passing through Macedonia.”  However, in First Corinthians 16:8 we have the clear statement that he declares his intention of remaining some time longer in Ephesus.  It is after this, that his purpose is to “pass through Macedonia.”  The same is true of Second Corinthians 13:1, where he declares his intention to come a “third time,” but, as we know, he never made that visit, for he went to Jerusalem and eventually Rome.

 

The reason given for the writing of these two epistles (First & Second Corinthians) is given in Second Corinthians 2:3-4:  “And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all. [4] For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.”

 

The Epistles authenticity is attested to by Clement of Rome (Ep., c. 47), Polycarp (Ep. to Philipp., c. 11), Ignatius (ad Eph., 2), and Irenaeus (Adv. Haer., 4:27, section 3).  From the International Standard Bible Encyclopedia were learn: “The two epistles have a conspicuous place in the most ancient lists of Pauline writings.  In the Muratorian Fragment (circa 170) they stand at the head of the nine epistles addressed to churches, and are declared to have been written to forbid heretical schism (primum omnium Corinthiis schisma haeresis intredicens); and in Marcion’s Apostolicon (circa 140) they stand second to Gal.  They are also clearly attested in the most important writings of the subapostolic age, e.g. by Clement of Rome (circa 95), generally regarded as the friend of the apostle mentioned in Php. 4:3; Ignatius (Ad Ephes., chapter xviii, second decade of 2nd century); Polycarp (chapters ii, vi, xi, first half of 2nd century), a disciple of John; and Justin Martyr (born at close of lst century); while the Gnostic Ophites (2nd century) were clearly familiar with both epistles.”

 

Unfortunately, the text of both Epistles comes to us in the most ancient VSS, the Syriac (Peshito), the Old Latin, and the Egyptian, all of which were in very early use, undoubtedly by the 3rd century.  It is complete in the great Greek uncials:  Codex Sinaiticus (original scribe) and a later scribe (4th century), Codex Vaticanus (B, 4th century), Codex Alexandrinus (A, 5th century, minus two verses, 2Co. 4:13; 2Co. 12:7), and very nearly complete in Codex Ephraemi (C, 5th century), and in the Greek-Latin Claromontanus (D, 6th century); as well as in numerous cursives.

 

The city of Corinth was famed for its commerce, chiefly due to its situation between the Ionian and AEgean Seas, on the Isthmus, connecting the Peloponnese with Greece.  Its importance in Paul’s time, was that it was the capital of Achaia, and even more importantly, the seat of the Roman proconsul (see Acts 18:12).  As stated above, Paul founded the Corinthian Church on his first visit during his second missionary journey (Acts 18:1-17).

 

The Second Letter Paul addresses not only to the Church in Corinth, but also to the saints in all Achaia (see 2Co. 1:1 note), Cenchrea, and other cities in Greece.  In an interesting side note, the distance from Ephesus to Corinth was about eight days’ journey by sea, which would keep Paul well informed of the goings on, such as is mentioned in First Corinthians 1:11; 4:17; 7:1.

 

“Then, summoning all the courage of his nature, and keeping his soul stayed upon God, stifling all feelings of indignation at the ingratitude which he had received, and throwing his whole soul into the work, he {Paul} dictated to the faithful Sosthenes one of the richest, most instructive, and most powerful of all his letters, -- the First extant Epistle to the Corinthians.”  LP:151.1.

 

“In preaching the gospel at Corinth, the apostle adopted a different course of action from that which had marked his labors at Athens.  While in the latter place, he had adapted his style to the character of his audience; and much of his time had been devoted to the discussion of natural religion, matching logic with logic, and science with science.  But when he reviewed the time and labor which he had there devoted to the exposition of Christianity, and realized that his style of teaching had not been productive of much fruit, he decided upon a different plan of labor in the future.  He determined to avoid elaborate arguments and discussions of theories as much as possible, and to urge upon sinners the doctrine of salvation through Christ.  In his Epistle to his Corinthian brethren, he afterward described his manner of laboring among them: -- [First Corinthians, Chapter 2, Verses 1-5 quoted].”  3SP:408.