3).

9—n). At the same time, he reasoned and preached the Gospel to the Jews of the city, being confronted, however, with strong opposition from several members of the city’s large Jewish community. Since 1896, systematic archaeological investigations of the Corinth Excavations by the American School of Classical Studies at Athenshave revealed large parts of the ancient city, and recent excavations conducted by the … He was an eloquent speaker and had a thorough knowledge of the Scriptures. Here is their end of being.

Far from blushing at their sensuality, they attempt to justify it by an institution which seems to prescribe it as their duty. It was this alone which it was Paul's object to proclaim. I have been speaking of Corinth, a city of pleasure, of gaiety, of fashion. His wounds plead that you will live for better things.

In the social intercourse of those whose feelings and condition of life would be represented by the Corinthians, there is almost no subject so seldom introduced in conversation, and none whose introduction would be regarded as more out of place, or more offensive, than a reference to Christ and His cross. Think how the Son of God became a man of sorrows and acquainted with grief, that you might live for ever. If men were instructed, if pure morality were inculcated, if there were just and equal laws, if right principles of philosophy prevailed, they hoped—they believed—that the world might be elevated, that prevailing evils might be removed, that the debased might be exalted; that the corrupt might be reformed. selected as having a claim to universal attention? Paul ministered in Corinth for about a year and a half. If not the first instance (as it certainly was not the last) in which Christianity encountered this class of persons, it was at least one of the most stronglymarked cases of what it has to encounter in a world where men are "lovers of pleasure more than lovers of God."

Think, amid your plans and anticipations of future gaiety, what the redemption of your soul has cost, and how the dying Saviour would wish you to act.

—The Apostle's purpose.—The theme he selected.—Unlikely to be received.— The speaker a Jew.—The Saviour, also, a Jew.—The truth, about a cross.—That cross made known for men's salvation.—To the Greeks, "folly. To say among such people as were found in Corinth that he thought of nothing else, and desired tl1em to think of nothing else,— that he would mention nothing else, and glory in nothing else,—had more in it to shock, and repel, and offend, and disgust than there would be now in saying to a similar assembly that he resolved to think of nothing, to know nothing, to commend to them nothing but the gibbet—the gallows,—the unknown foreigner, of a despised race, who had been put to death as slaves, and thieves, and robbers, and vagabonds were,—as actually dying between two such men, put to death in the same way at the same time,—and as dying there because it was believed, even by his own countrymen, that by eminence of guilt He deserved the central place. Even God Himself could manifest no higher love for the world than to give His own Son to die. Bible text from the Good News Translation (GNT) is not to be reproduced in copies or otherwise by any means except as permitted in writing by American Bible Society, 101 North Independence Mall East, Floor 8, Philadelphia, PA 19106-2155 (www.americanbible.org). i. (c.) The deepest sense of the danger of the sinner is produced by the contemplation of the cross of Christ. Nothing could be better fitted to arrest the attention of mankind than this; nothing more adapted to cause the wicked, the gay, and the worldly to pause in their career, and to fix their thoughts on higher things than those which pertain to this fleeting world of shadows. Any or all of these things might have been matters of interest to the inhabitants of Corinth. "The preaching of the cross," he says, "is to them that perish, foolishness" (1 Cor.

demanded such tears and blood to redeem us from it,— and have you nothing else to do but to live for vanity, and spend your days in mirthfulness and folly? Necessity for His sufferings, the strongest evidence of the sinner's danger. Think of the cross, the nails, the open wounds, the anguish of His soul. It is impossible to put ourselves, even in imagination, in the condition of those to whom the Gospel was first preached. He who came to them to preach this doctrine was a Jew; and, as such, would be able to advance but feeble claims to a hearing from an assembly of Greeks. It is not difficult to imagine the emotions of such a man, when looking for the first time on that beautiful city, remembering the purpose of his high mission, recalling his want of success in Athens, and asking what there was in his message which could be made to interest that gay and profligate people, and secure their conversion to the Saviour. To attempt this was. "We preach Christ crucified," said he,—" unto the Greeks foolishness"—fiwplav, —folly; in their estimation, absolute unqualified /oily. Even in our day, there is almost nothing more incongruous and uncongenial to the prevailing tastes and feelings of that class of persons than the topics connected with a crucified Saviour. He suffered (as far as the nature of the case would allow) what sin deserves, and what the sinner would himself suffer if he were to endure in his own person the penalty of God's violated law. To such a class of men, substantially, as Paul found in Athens, the Saviour said, "Verily, I say unto you that publicans and harlots go into the kingdom of G d before you;" and it is true everywhere that while the Gospel may be preached before Epicureans and Stoics in vain, there may be hope even in such a place as Corinth, and that amidst the gay and dissipated some may listen to the history of the cross, and turn to God. When Paul was at Athens and at Corinth, all had been done which philosophy could accomplish, and the result was seen in the universal idolatry of the one, and the universal profligacy of the other. It was to be done by truth; by philosophy; by teaching; by knowledge. i. The theme was one that was little likely to be attractive to those who lived in Corinth, (a.) It could be for no trifling object that the Son of God became incarnate; that the Incarnate One was subjected to poverty and sorrow; that He lived on earth a wanderer; that He died on a cross; that He was laid in a tomb. It was easy to see (and Paul has not left us to doubt that he saw) how this would be likely to appear to dwellers in Greece.

From now on I will go to the Gentiles.” 7 So he left them and went to live in the house of a Gentile named Titius Justus, who worshiped God; his house was next to the synagogue.

Why should an inhabitant of Corinth feel any interest in a poor and unknown man, who had dwelt in Nazareth, and been crucified at Jerusalem?

What think you of His cross? To his apprehension, there would be, there could be, no adaptedness in the idea of a "cross" to the work of salvation; to the elevation of the race; to the reformation of mankind.

There he met a Jew named Aquila, born in Pontus, who had recently come from Italy with his wife Priscilla, for Emperor Claudius had ordered all the Jews to leave Rome. ENTIRELY successful in delivering an address that was worthy of the place and the audience, but unsuccessful in convincing many of his hearers of the Divine origin of Christianity, or bringing them to the knowledge of the true God,—and not seeing sufficient encouragement to attempt to found a church in Athens, —Paul turned his steps to the neighbouring city, Corinth.

17 They all grabbed Sosthenes, the leader of the synagogue, and beat him in front of the court. As a mode of punishment, it is now unknown; and when we think of the cross, it is not of the multitude of slaves, and thieves, and robbers, and vagabonds, who have died on it, but of the one great Victim whose death has ennobled even this instrument of torture, and encircled it with a halo of glory.

Good News Translation® (Today’s English Version, Second Edition). (!>.) Please adjust your search criteria and try again.

© 1992 American Bible Society. Please enter your email address associated with your Salem All-Pass account, then click Continue. the Gospel, not with wisdom of words, lest the cross of Christ should be made of none effect" (1 Cor. His preaching in Athens and in Corinth illustrated what has indeed been illustrated everywhere, that there is more in a proud philosophy to oppose the Gospel than there is in even the love of pleasure.

But that did not bother Gallio a bit.

It is certain that a gay and thoughtless world sees no such wisdom in that Gospel now, and equally certain that we cannot so explain it to ,them that they will perceive it. Copyright © 2020, Bible Study Tools. Place Category: Outdoor MarkerPlace Tags: Biblical site. Its inhabitants lived for these objects, and had no other aim. p. 378):—" The women of Corinth are distirguished by their beauty; the men, by their love of gain and of pleasure.

II. i. Think of the cross, the nails, the open wounds, the anguish of His soul. It is probable that even Paul, while he resolved to know only this theme among the Corinthians,—while he relied on this alone as the means of the renovation and conversion of the inhabitants of that gay and guilty city,—while he expected to be able to arrest their attention by this, and to lead them, like himself, to glory only in the cross of Christ, —would have despaired of being able to state to them (so that they would have comprehended it) how this was to be done, or to show them (so that tluy could appreciate it) what was the real power of that cross, or what was the source of that power. In Athens, we saw the Christian apostle in contact with men devoted to abstr…

What -claims had He to the attention of foreign nations? In show and splendour, in amusements and pastimes, or in more ignoble forms, this word would comprehend all that they think of as making up "life." O, ye triflers, who live only for pleasure and vanity, what think you of Christ? His fixed resolution, then formed, was stated afterwards in an epistle addressed to them: "I determined not to know any thing among, calamity and imminent danger, these women attend at the sacrifices, and walk in the procession with other citizens, singing sacred hymns.

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