“O ye Corinthians, our mouth is open to you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels.” 2 Corinthians 6:11–12
CESSPOOL OF INIQUITY
Corinth, a wealthy commercial center, to which the apostle Paul sailed, was the then capital of Southern Greece, which formed the Roman province of Achaia. Forty miles by road, which separates it from Athens, was situated on the narrow isthmus that connected the mainland of Greece and the Peloponnesus. Under the shadow of the rocky Acrocorinthus, overlooking the double seas that separated it, it was destined that Paul should spend nearly two busy years of his eventful life here.
It sprang into fame and wealth when Julius Caesar, alive to the beauty and importance of its position and to call attention to the goddess for whose worship it had been made famous, and whose descendant he professed to be, rebuilt its foundation in 46 B.C. It instantly attracted the commerce of the east and west, north and south. Its population was a mixed character—Roman, Greek, and Oriental. Corinth was a strategic center.
Corinth was the Vanity Fair of the Roman Empire, at once the London and the Paris of the first century after Christ. In fact, it has been called “the Empire in miniature—the Empire reduced to a single State.” A message heralded and heard in Corinth might find its way to the distant regions of the inhabited earth. It is no wonder, then, that Paul was constrained by the Word (Acts 18:5) to testify in Corinth.
LOST IN A CARELESS CROWD
It was into the midst of this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, Phoenicians, hucksters, slaves, sailors, merchants, philosophers, an enterprising mass of Jews with a keen eye to the profits of merchandise, Greeks attracted by its reputation and glory of the Isthmian games, ex-soldiers, freemen, and agents of every form of vice that the toilworn Jewish wanderer made his way; a stricken and lonely worker, lost in the low and careless crowd.
How little we know of what is going on around us, and that the wealthy magnates of Corinth would ever suspect that the historic significance of their city would be centered in the disputes conducted in a petty synagogue, and thoughts written by that bent and weary Jew. He was solitary, wretched, stained with the dust of travel and worn by the attacks of sickness, weakness, anxiety, and persecution from outward opposition and inward agonies. How often the living world knows nothing of its great men!
East and West mingled their dregs of foulness in the new Gomorrah of classic culture. Moreover, the heathen temple at Corinth (Acrocorinth), a rocky citadel, was a cesspool of iniquity (Romans 1:18–32). A thousand Hierodouloi (temple prostitutes) were consecrated to the service of Impurity in the infamous Temple of Aphrodite Pandemos, and made available to its cultists. The Greek word “Korinthiazomai,” meaning literally, “to act the Corinthian,” came to mean “to practice fornication.”
DELIVERY!
Corinth was a city noted for everything depraved, dissolute, and debauched. It was providential that Paul was in Corinth when he was writing the Epistle to the Romans. In no other city could he have received more of an incentive to write of the sin of man, and from no other city could he have seen more apt illustration of it—there arose his epistle of sanctification. It is as if one today were to address an epistle of holiness to a group of believers in Paris, or Singapore!
It was from this brutal and sin-stained city that Paul made his frightful sketch of Paganism; a pure and honest life was well unknown; a city also known for its drunkards, extortioners and cheats. But, the worse the city the deeper was the need for his labours, and the probability that many in it would be yearning for delivery from the bondage of corruption into the glorious liberty of the children of God (The Life and Work of St. Paul, F. W. Farrar, vol. 1, E. P. Dutton & Co., N.Y., 1902; p. 553–559).
THUNDERHEADS
The Apostle Paul’s relations with the church at Corinth are perhaps the most pertinent application for us and to the church of today, corresponding to the modern ideas of growth and development. Certain crises had arisen in the church—ominous thunderheads were lying along the horizon of the church life at Corinth.
Paul had to act quickly and sternly. He had to do three things: 1) present the gospel more clearly to the Christians; 2) put pressure on them for the completion of their promised contribution; 3) pulverize all opposition by an unparalleled defense of his apostolic ministry and authority. Paul’s thoughts are like the movement of a mighty army advancing over rugged terrain still inhabited by pockets of stubborn resistance.
Paul, the great evangelist, never lays his armor down while such resistance to his ministry exists. In fact, he calls for an ultimatum, calling for unconditional surrender to the authority of Christ’s apostle. Ah, but in spite of his ruggedness, he is as a beautiful mountain flower—carrying far more spiritual fragrance.
A striking insight into the apostle’s method of preaching is afforded by the text of Acts 18:4, which reads, “And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks.” In other words he preached Jesus of Nazareth as the fulfillment of Messianic prophecy (Luke 24:27). Paul continued to preach, as, for the most part, Paul’s listeners did not burn with interest in the truth; they burned with opposition to the truth. In spite of this he continued to preach in weakness and trembling (1 Corinthians 2:3).
LAND OF PAUL
Furthermore, in spite of the subtle and insidious attacks of “the superlative apostles” who sought to free the Corinthians of his influence, he reveals his very soul and adds many details about his life that would otherwise be unknown. Paul’s personal account of his suffering of mind, heart, and body are expressed in an unusual accumulation of words as overwhelming evidence of his sincerity in serving God, and an example indeed for us, as many are destined to suffer or are experiencing now: affliction, anguish, beatings, distresses, fastings, fightings, labours, perils, persecutions, “sorrow,” stripes, sufferings, tears, tumults, weak, and weakness. Ah! But at the same time Paul offers encouraging words of: comfort, comforted, joy, rejoicing, and triumph!
No other Christian, however, could match the sufferings and achievements Paul endured and accomplished—often under the most extreme duress. His extensive travels in Greece are of noted importance and subsequent scriptural writings engage our attention and faith by authoring the inspirational books of Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, Philemon, and Hebrews. I like to think that the present Church of Greece in Athens should be endearingly designated as the “Church In The Land of Paul”—by “adoption.
A PRACTICAL LIFE
Paul, however, vital and inspired, was more than a match for everything that is exalted against the knowledge of God (2 Corinthians 10:5). Paul, moreover, was a consistent man, whether dealing with hostile Jews (Acts 26:22) or with recalcitrant Christians. Paul’s aim was to bring the Corinthians’ practical life into more definite conformity to their position in Christ—an aim for the Christian today.
There were serious disorders in the church, and the absence of discipline. The Corinthian believers, rather than mourning over their state, were perhaps proud of their liberty and compromising walk (1 Corinthians 6:12); “puffed up” (1 Corinthians 5:2); a significant and unhealthy trend in the nominal churches of today and amongst many professed Christians.
EFFECTIVE DISCIPLINE
Paul’s opening words, therefore, to the Corinthians came as an explosive force to the itchy ears of the serene Corinthians, coolly relaxing “at ease in Zion.” The principle back then of the need for discipline was there and is direfully needed in many churches of today! Inflated by false liberty, the Corinthian church was puffed up. Their obedience, however, was Paul’s primary concern (2 Corinthians 2:9).
Now, a church can never prevent evil absolutely, but it should always practice discipline! Discipline is needed in the Christian warfare (The Acts of the Apostles, p. 314); in the church (Testimonies to Ministers, p. 26); is necessary for solidity and strength of character (The Desire of Ages, p. 73); “all have to meet stern discipline”(Education, p. 295); discipline supplies the little things of life (Messages to Young People, p. 202); and God designs life to be disciplined (The Great Controversy, p. 67).
Ah! But, although discipline is needful, many people are unwilling to submit to it! In fact, the prevailing moral laxity in the discipline of the Greeks and Romans may have prompted the apostle’s emphasis to the Corinthians upon unnatural vice. For example, Socrates, as well as fourteen of the first fifteen Roman emperors, practiced (undisciplined) unnatural vice.
Paul, nevertheless, appeals to the Corinthians, mostly Gentile members, surrounded by idolatry and sensuality, and who fell into dangerous practices, caused by Judaizing teachers:
- CHANGE YOUR ATTITUDE TOWARDS ME! (2 Corinthians 6:11–13)
The apostle Paul, therefore, in addressing himself to the Corinthians, in particular about discipline, cautions them, also, against mingling with unbelievers! But, in spite of their sinful, undisciplined state, Paul first introduces the caution in a pathetic manner, of the most tender affection to them, even like that of a father to his children (2 Corinthians 6:11–13); saying, yet our speech is open unto you, and our heart is enlarged unto you, in a special manner (2 Corinthians 6:11). And, because Paul’s heart was thus enlarged with love to them, therefore he opened his mouth freely to them in kind admonitions and exhortations: “Ye are not,” says he, “straitened in us.” 2 Corinthians 6:12
In essence, his warm affections were as “we would gladly do to you all the service we can, and promote your comfort, as helpers of your faith and your joy; and, if I be otherwise, the fault is in yourselves, as it is because you are “straitened” in yourselves, and fail in suitable returns to us.” The word “straitened” is from the Greek “stenochorea”—meaning “to crowd, cramp, confine, restrict!” It pungently describes how the Corinthians were “tight” in their affections for the virtuous apostle.
In fact, many were slow to learn (The Acts of the Apostles, p. 271); reproof was rejected by some (Testimonies for the Church, vol. 5, p. 684); they suffered a deplorable spiritual condition, caused by false teachers (The Acts of the Apostles, p. 300).
What the church really wanted was the old stringency of the Mosaic Law; some one from Jerusalem, some true apostle, with his wife, who could rule them with a real supremacy, or at least some emissary from James and the brethren of the Lord, to preach “another gospel,” more accordant with the will of Jesus Himself (Hausrath, p. 420).
Yet, there was a Jewish plot to murder Paul at Corinth (The Acts of the Apostles, p. 389–390).
As amplified read it thusly, “(Grant me) the same requital—as to children I am speaking—do you also open wide (your hearts).” Ill feelings against Paul had given the Corinthians a bad case of spiritual hardening of the heart. “Through some misapprehensions concerning us, and all we desire as a recompense is only that you would be proportionately affectioned towards us, as children should love their father.” In essence Paul is saying, “change your attitude towards me!” It is quite evident that the Corinthians did not share these affirmations.
Ah! But from this discussion we can see a multicoloured rainbow glowing with the graces of Paul working together (Greek sunergeo), a “synergism” after salvation! You see it is desirable that there should be mutual good affection between ministers and their people, and this would greatly tend to their mutual comfort and advantage to all concerned in advancing the gospel, motivated by rejuvenation and reconciliation to promote the spiritual and eternal welfare of all to whom we preach and minister to—yet, with an open mouth, enlarged heart and a convincing love!
- CHANGE YOUR ATTITUDE TOWARDS THE WORLD! (2 Corinthians 6:14–16)
The command, caution or exhortation itself may be rendered for us—not to mingle with unbelievers, stop becoming heterogeneously yoked with unbelievers (2 Corinthians 6:14). This principle goes way back to Mosaic legislation (Leviticus 19:19; Deuteronomy 22:10). Moreover, Christians are “new creatures;” they must not be united spiritually with dead unbelievers (Ephesians 2:1). Furthermore, all believers are regarded by God as having died with Christ (Romans 6:6). We must, therefore, count upon this as being so, and live accordingly (Romans 6:1):
1) IN OUR RELATIONS:
It is wrong for good people to join in affinity with the wicked and profane; these will draw different ways, and that will be galling and grievous. Those relations that are our choice must be chosen by rule, and it is good for those who are themselves the children of God to join with those who are so likewise, for there is more danger that the bad will damage the good than hope that the good will benefit the bad!
2) IN OUR COMMON CONVERSATIONS:
We should not yoke ourselves in friendship and acquaintance with wicked men and unbelievers. Though we cannot wholly avoid seeing, and hearing, and being with such, yet we should never choose them for our bosom-friends.
3) IN OUR RELIGIOUS COMMUNION:
Much less should we join in religious communion with them; we must not join with them in their idolatrous services, nor concur with them in their false worship, nor any abominations; we must not confound together the table of the Lord and the table of devils, the house of God and the house of Rimmon. The apostle gives several good reasons against this corrupt mixture:
- a) It is a very great absurdity (2 Corinthians 6:14–15). It is an unequal yoking of things together that will not agree together; as bad as for the Jews to have ploughed with an ox and an ass or to have sown divers sorts of grain intermixed. What an absurdity is it to think of joining righteousness and unrighteousness, or mingling light and darkness, fire and water, together! Believers are, and should be, righteous, but unbelievers are unrighteous. Believers are made light in the Lord, but unbelievers are in darkness; and what comfortable communion can these have together? Christ and Belial are contrary one to the other; they have opposite interests and designs, so that it is impossible that there should be any concord or agreement between them. It is absurd, therefore, to think of enlisting under both; and, if the believer has part with an infidel, he does what in him lies to bring Christ and Belial together.
- b) It is a dishonor to the Christian’s profession (2 Corinthians 6:16); for Christians are by profession, and should be in reality, the “temples of the living God”—dedicated to, and employed for, the service of God, who has promised to reside in them; to “dwell and walk in them,” to stand in a special relation to them, and take special care of them, that He will be their God and they shall be His people. Now there can be no agreement between the temple of God and idols. Idols are rivals with God for His honour, and God is a jealous God, and will not give His glory to another.
- c) There is a great deal of danger in communicating with unbelievers and idolaters, danger of being defiled and of being rejected; therefore the exhortation is (2 Corinthians 6:17) “to come out from among them” and keep at a due distance, to be separate, as one would avoid the society of those who have the leprosy or the plague, or AIDS, for fear of taking infection, and “not to touch the unclean thing, lest we be defiled.” Who can touch pitch or tar and not be defiled by it? We must take care not to defile ourselves by converse with those who defile themselves with sin; so is the will of God, as we ever hope to be received, and not rejected, by Him.
- d) It is base ingratitude to God for all the favours He has bestowed upon believers and promised to them (2 Corinthians 6:18). You see, God has promised to be a Father to them, and that they shall be His sons and His daughters; and is there a greater honour or happiness than this? How ungrateful a thing then must it be if those who have this dignity and felicity should degrade and debase themselves by mingling with unbelievers.
Do we requite or repay the Lord this way, O foolish and unwise ones? ?
This is THE CORINTHIAN CONNECTION for us to manifest in our daily walk in Christian conduct! Amen! <><
John Theodorou
U.S.A.