DOCSLIB.ORG

At Table in the Idol's Temple?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
At Table in the Idol's Temple? Culture and Conscience At Table in the Idol’s Temple? Local Theology, Idolatry, and Identification in 1 Corinthians 8—10 by Kevin Higgins hould believers in Jesus remain involved in religious activities and rituals of their religion of birth after coming to faith in Jesus as Lord? The ques- tion continues to spark vigorous interaction among missionaries and mis- Ssiologists who regularly discuss issues in so-called “insider movements.” Drawing especially on Kenneth Bailey’s recent work on 1 Corinthians, I explore below what 1 Corinthians 8–10 may have to teach us regarding this particular ques- tion. I conclude by reflecting on the implications of these passages for “insider movements,” or what I prefer to call “movements to Jesus” that remain engaged in the socio-religious dimensions of their birth culture. Three Scenes In order to set the context for what follows, I begin with three brief scenes from events in my own ministry. Scene 1: Local Theology I was in Kenya recently helping our African leadership as they conducted a one-week training event for potential new missionaries from East Africa. During one standard exercise participants are presented with a list of bibli- cal commands and then asked whether a given command is universal (to be obeyed in the same way, in every place, at every time, in every period of history, by all people) or context-specific (commands that, while conveying a universal principle, may be obeyed differently in different contexts). Kevin Higgin has been involved One typical, generally easy-to-answer, example is the apostolic command for with Global Teams as a missionary since 1990. He developed a work believers to “greet one another with a holy kiss” (Rom. 16:16; 1 Cor. 16:20; in a majority Muslim country that 2 Cor. 13:12; 1 Thess. 5: 26; 1 Pet. 5:14). Christians tend to assume that this has resulted in creative evangelism among eight languages, four of which (frequent) apostolic command is not to be obeyed literally—witness the fact have emerging people movements. that no one kissed me when I arrived at the conference. We seem to make As International Director of Global such decisions almost automatically, without being aware of the process by Teams, Kevin now recruits, trains, and coaches pioneer missionaries. which we make them. International Journal of Frontier Missiology 31:1 Spring 2014•27 28 At Table in the Idol’s Temple? Local Theology, Idolatry, and Identification in 1 Corinthians 8—10 Another example, one that usually ship Allah as the God and Father of sion group is made up of missionaries, promotes lively discussion, concerns Jesus Christ, nothing I said could per- missiologists, and Muslims who have church leadership. For example, Paul’s suade my brother that using this word come to faith in Jesus (both those greeting to the Philippian church in- was not idolatrous. In part, the issue who continue to refer to themselves as cludes a reference to “the bishops and was a linguistic and historical one. At Muslims and those who do not), Scrip- deacons” (Phil. 1:1, KJV). Thus, we can a deeper level, however, it could also be ture is often one of the major sources safely conclude that there were plural that there were much more fundamen- cited for the opinions we each express “bishops” in the church at Philippi. As tal differences between us about what or question. participants (many of whom were An- constitutes idolatry. glican) discussed this issue, they found 1 Corinthians 8—10 and Scene 3: Identification that their assumptions about church Potential Contributions for polity had influenced their reading of Every year I take part in a face-to-face Local Theology, Idolatry, and Scripture. In particular, it had blinded gathering of men and women who them to the fact that Paul was address- hold greatly differing views on issues Identification ing multiple bishops in a single con- of contextualization among Muslims, About two years ago, a lot of discus- gregation. This is strikingly different in particular so-called “insider move- sion took place between members of from the later development in which ments.” In addition to these annual the e-mail forum about the relevance a sole bishop is now appointed over meetings, the group also discusses of Paul’s teaching in 1 Corinthians many congregations. various topics via an e-mail forum. 8–10 to the question of “identity” (in The point of such an exercise is not particular, whether it supports the idea primarily to help participants find the that a believer in Jesus could take part “right” answer, but rather to make them in some of the traditions and ritu- sensitive to the fact that we all engage als of the religious community of his in the process of “local theology”—and We all engage birth). In this case, the group’s specific that we usually do so without being concern was whether a Muslim who aware of it, applying and interpreting in the process of has come to trust and believe in Jesus Scripture in the light of our context “local theology,” as Lord and Savior could still pray and presuppositions. The more we at the mosque or participate in other become aware of this reality, the better usually without Islamic practices. Could (or should) we can (hopefully) allow Scripture to being aware of it. such a disciple continue some level of speak freely, unshackled from our prior identification with the religion of his assumptions about what it means in a birth? If so, to what extent? given situation. Whether we admit it After an initial period of intense or not, “local theologizing” is some- discussion, the forum moved to other thing in which biblical disciples of One topic that comes up regularly is topics. Then, after several months the 1 Jesus engage all the time. that of identity, in particular the extent identity question resurfaced. Both Scene 2: Idolatry to which new disciples (in any con- times this topic has come to the fore, I text) continue to maintain their prior have read the various posts and wanted At another training event in Africa, religious identity (or see at least part of very much to engage in the discus- we gathered together key leaders sion. But each time I began to write engaged in ministry among Muslims. their identity as including an under- something, I found myself hesitating, One session focused on the contro- standing of themselves as “Muslim,” primarily because I did not want to versy raging in some circles about the for example). The discussions focus simply jump to conclusions about the origins and meaning of Allah, the on different aspects of such a self- text and what I thought it might be Arabic word for God. Afterward a description (theological, worldview, saying. So, over the past two to three brother in Christ came up to me and practices, social belonging, culture, etc.) years since the first series of e-mails said, “Allah is not a god. Allah is a and the degree to which continued about this section of 1 Corinthians, I moon demon and to use that word is “identification” with one’s social and have taken up a more focused study of idolatry.” Although I mentioned that religious birth community is in keeping this epistle. My study has taken three every Arabic translation of the Bible with one’s new “identification,” both as primary forms. uses “Allah” for the God of the Bible a disciple of Jesus and as a member of (and has for hundreds of years), and what we might call our spiritual “new- In 2011, I was privileged to take part that Arabic-speaking Christians wor- birth community.” Because our discus- in a week-long study of 1 Corinthians International Journal of Frontier Missiology Kevin Higgins 29 with a group of colleagues. We used the (inductive) manuscript study method ow are Corinthian followers of Jesus to live and worked through the text as a group. their lives as believers in the context of the I had my Greek text open throughout the week for reference. The mutual Hreligious and social life of their community? learning and insights of that week have have led to a wide variety of proposed center of the written or oral discourse. provided some of the foundations for outlines for the structure of his thought Other themes are built before and after my conclusions in this paper. in the letters. I would suggest that this that central theme in something like 3 In late 2012, I resumed thinking about lack of consensus about Paul’s discourse mirror images of one another. and flow of logic also contributes to the the postings about 1 Corinthians writ- Bailey’s full commentary (2011: 33ff ) tendency to assume that multiple letters ten by members of the e-mail forum includes both a detailed description of have been pieced together. referred to above. Those discussions this ring structure in 1 Corinthians and and questions have stimulated my own It is here that Bailey’s work diverges a rich collection of background materi- thinking and have also shaped my ap- from that of earlier commentators al and examples that demonstrate how proach to this paper. I found some of and where his approach suggests an common this literary structure actually my assumptions challenged, and realized important insight. Bailey argues that, was. I will be content here to merely I needed to examine Paul’s thinking in far from being like fabric stitched give an overview of the most pertinent 1 Corinthians 8–10 in even more depth.
Load more

Recommended publications
  • Idol Meat and Evangelization
    Chapter 4 Idol Meat and Evangelization 1 Corinthians 8–9 UNDERSTANDING Pages 52 - 57 DISCUSSION Pages 58 - 64 Understanding / Idol Meat and Evangelization UNDERSTANDING WHAT DO I NEED TO KNOW ABOUT THIS PASSAGE? Read 1 Corinthians 8–9 The Big Picture As the Corinthians struggled with the problem of eating meat sacrificed to idols, St. Paul will use love and his own example to persuade them. At first, it doesn’t seem that the Corinthians’ problem with eating meat sacrificed to idols has much to do with us in the 21st century. But St. Paul’s words 2,000 years ago still have much to teach us today about care for fellow Christians and evangelizing others. Love and Knowledge (1 Corinthian 8:1–6) Continuing his responses to the Corinthians, St. Paul addresses the following question: Should Christians eat meat from animals slaughtered in the pagan temples during religious ceremonies? First, we must realize how ingrained this practice was in the lives of the Corinthians. Because of the large number of temples, and thus animal sacrifices, in Corinth, most meat was bought from a temple. Plus, the temples were the center of the social scene in Corinth. Weddings, birthdays, and other celebrations were celebrated in the temple with a meal. Business networking and success came through attending and hosting parties in the temple. To attend the party but not to eat the food offered would have been an offense to the host. It is mostly likely that the ones who wrote to St. Paul were okay with eating idol meat.
    [Show full text]
  • Esp Unleashing God's Truth, One Verse at a Time for the Jews I
    Grace to You :: esp Unleashing God's Truth, One Verse at a Time For the Jews I Became Jewish, Part 1 Scripture: Acts 15:7–21; 1 Corinthians 9:19–23 Code: B110910 As we noted in the last post, Paul was not advocating “contextualization” when he wrote to the Corinthians, “I have become all things to all men, that I may be all means save some.” He was calling for self-denial and sacrifice for the sake of reaching unbelievers with the gospel. How did Paul apply that principle? In 1 Corinthians 9:20 he describes the practical outworking of self- denial: “To the Jews I became as a Jew . to those who are under the Law, as under the Law.” This describes a selfless sacrifice of Paul’s personal liberty: “though not being . under the Law,” Paul willingly subjected himself to the law’s ritual requirements in order to win those who were under the law. In other words, he adopted their customs. Whatever their ceremonial law dictated, he was willing to do. If it was important to them to abstain from eating pork, he abstained. If their sensibilities demanded that a certain feast be observed, he observed it. Why? Not to appease their pride or affirm their religion, but in order to open a door of opportunity for him to preach the uncompromised truth, so that he might win them to Jesus Christ. Paul would stoop to no compromise of the truth. He simply sacrificed personal freedoms and preferences, removing any unnecessary diversion or excuse that would thwart the opportunity to declare the powerful, saving gospel plainly to them.
    [Show full text]
  • 1 the Idol's Temple and the Insider Movement Paradigm: An
    1 The Idol’s Temple and the Insider Movement Paradigm: An Examination of 1 Corinthians 8–10 Doug Coleman Published in Global Missiology, April 2015 @ www.globalmissiology.org Introduction Should believers in Jesus remain involved in religious activities and rituals of their religion of birth after coming to faith in Jesus as Lord? This is the question with which Kevin Higgins begins his recent article examining 1 Corinthians 8–10 and its implications for “insider movements.”1 This is a critical question and an important passage as it pertains to the Insider Movement paradigm (IMP), and once again Higgins has made a valuable contribution to the conversation. This article is not intended as a response to Higgins per se. Prior to my awareness of Higgins’ recent article, I had planned to address 1 Corinthians 8–10 in relation to the IMP.2 However, Higgins’ latest contribution affords the opportunity to interact directly with more specific claims.3 At the beginning, I want to note that I am interacting with Higgins’ article not because of any personal agenda or because I find his proposals particularly problematic, but primarily because it is the only significant treatment of this passage published by an IMP proponent. 1 Kevin Higgins, “At Table in the Idol’s Temple? Local Theology, Idolatry, and Identification in 1 Corinthians 8–10,” IJFM 31 (Spring 2014): 27–36. 2 See my previous article in Global Missiology. Doug Coleman, “The Jerusalem Council & the Insider Movement Paradigm,” Global Missiology 12 (October 2014): np. Although the date on Higgins’ article is Spring 2014, IJFM publication is behind schedule and I became aware of Higgins’ article after submitting my previous article on Acts 15.
    [Show full text]
  • The Enslaved Paul in an Imperial Context: 1 Corinthians 8:1-11:1 By
    The Enslaved Paul in an Imperial Context: 1 Corinthians 8:1-11:1 by Lynton Clifford Spies Thesis submitted in partial fulfilment of the requirements for the degree of Master of Theology in the Faculty of Theology at Stellenbosch University Supervisor: Prof. Jeremy Punt December 2017 Stellenbosch University https://scholar.sun.ac.za i Stellenbosch University https://scholar.sun.ac.za Abstract In 1 Corinthians 8:1-11:1, I attempted to address Paul’s response to his Corinthian audience concerning their eating of meat sacrificed to idols in temples. The main concern Paul addresses is the strong Corinthian Jesus-followers’ misuse of their Christian freedom. As a response to their misuse of their Christian liberty, I argued that Paul presents himself as an example of the proper use of Christian freedom. In a strategic action of self-denial, I posited that Paul’s example is that of one who uses his Christian liberty to become a slave to others in order to save many. Various scholars consider Paul’s example as limited to attractive Christian ethical conduct, and not an example that functions as a strategy for evangelism. I attempted to solve this problem by showing that Paul exhorts his Corinthian audience to imitate his approach of slavery which includes an admonition to evangelism and mission, and not an approach limited to the responsibility of embodying attractive Christian ethical conduct. The method I used to address this research is that of rhetorical criticism. In particular, I investigated Paul’s use of deliberative rhetoric as he persuades the strong Corinthians Jesus-followers to follow a strategic action of evangelism and mission.
    [Show full text]
  • The Representation of God in First Corinthians 8-10: Understanding Paul in the Context of Wisdom, Philo, and Josephus
    Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 2015 The Representation of God in First Corinthians 8-10: Understanding Paul in the Context of Wisdom, Philo, and Josephus Trent Alan Rogers Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Biblical Studies Commons Recommended Citation Rogers, Trent Alan, "The Representation of God in First Corinthians 8-10: Understanding Paul in the Context of Wisdom, Philo, and Josephus" (2015). Dissertations. 1490. https://ecommons.luc.edu/luc_diss/1490 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 2015 Trent Alan Rogers LOYOLA UNIVERSITY CHICAGO THE REPRESENTATION OF GOD IN FIRST CORINTHIANS 8-10: UNDERSTANDING PAUL IN THE CONTEXT OF WISDOM, PHILO, AND JOSEPHUS A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY PROGRAM IN THEOLOGY BY TRENT A ROGERS CHICAGO, IL MAY 2015 Copyright by Trent A. Rogers, 2015 All rights reserved. For Rebekah TABLE OF CONTENTS CHAPTER 1: SURVEY OF THE INTERPRETATIONS OF PAUL’S COHERENCE OR INCOHERENCE IN 1 CORINTHIANS 8-10 1 Introduction 1 Partition Theories 3 Johannes Weiß 4 Khiok-Khng Yeo 7 Importance of Location 10 Wendell Lee Willis 11 Gordon D. Fee 14 Ben Witherington III 18 Rhetorical Approaches 21 Chiasm 21 Margaret M.
    [Show full text]
  • 05. 1 Corinthians 8:7 – 11:1 1 Corinthians 8:7-11
    05. 1 Corinthians 8:7 – 11:1 1 Corinthians 8:7-11 It is not everyone, however, who has this knowledge. Since some have become so accustomed to idols until now, they still think of the food they eat as food offered to an idol; and their conscience, being weak, is defiled. Food will not bring us close to God. We are no worse off if we do not eat, and no better off if we do. But take care that your insistence on exercising your rights does not somehow become a stumbling block to the weak. For if others see you [singular], who possess knowledge, eating in the temple of an idol, might they not, since their conscience is weak, be encouraged to the point of eating food sacrificed to idols? So by your knowledge those weak believers for whom the Messiah died are destroyed. 1 Corinthians 8:12-13 But when you thus sin against members of your family, and wound their conscience when it is weak, you sin against the Messiah. [scandal - Luke 17:1-2] Therefore, if food is a cause of their falling, I will never eat meat, so that I may not cause one of them to fall. Paul is concerned for the ‘little ones’. He stresses the fact that to sin against their weaker brethren is to sin against Jesus himself. We are at the heart of Paul’s conversion experience; ‘I am Jesus whom you are persecuting’ (Acts 9:5). Concern for the truth must prevail, so long as we remember that the ultimate truth is that God is love and that he draws each of us to himself where we are.
    [Show full text]
  • “A Vegetarian Controversy?” Salado United Methodist Church Preaching
    “A Vegetarian Controversy?” Salado United Methodist Church Preaching Text: 1 Corinthians 8:1-13 Fourth Sunday after the Epiphany 31 January 2021 +++++++++++++++++++++++++++++++ “I was a vegetarian until I started leaning toward the sunlight” (Rita Rudner). ++++++++++++++++++++++++++++++++ Some New Testament moral issues seem terribly irrelevant today. These ethical topics do not seemingly impact our burning modern church problems. Even talk about these issues looks like a deflecting tactic. Why deal with inconsequential sin as Rome burns? Eating food linked to pagan cultic worship looks like a trivial matter easily avoided—until we recognize that we can learn much about dealing with church conflict, about honest differences we have as Christians, and the dire matter of individualism versus community. Hear our text, 1 Corinthians 8:1-13: Now concerning food sacrificed to idols: we know that "all of us possess knowledge." Knowledge puffs up, but love builds up. [2] Anyone who claims to know something does not yet have the necessary knowledge; [3] but anyone who loves God is known by him. [4] Hence, as to the eating of food offered to idols, we know that "no idol in the world really exists," and that "there is no God but one." [5] Indeed, even though there may be so-called gods in heaven or on earth--as in fact there are many gods and many lords--[6] yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. [7] It is not everyone, however, who has this knowledge.
    [Show full text]
  • 20 1 Corinthians Freedom in Christ
    1 Corinthians: True Freedom 1 Corinthians 8:1-13 February 2, 2020 Introduction We are coming to a new section in 1 Corinthians. 1 Corinthians chapters 8-10 deal with the issue of Christian freedom. I made a mistake last week and I want to correct it now. Last week I said the subject of freedom goes from chapter 8-11. It is actually chapters 8-10. I think that comes with preaching from a wooden lectern. As we enter chapter 8, I believe this section of 1 Corinthians will be the most difficult to obey. I don’t think it will be too difficult to understand, but it will be difficult to obey. We have studied difficult topics: do not be divided over our favorite speakers; repenting of our sins; taking care of issues within the church; contentment no matter our lot in life; seeing our identity in Christ. These are difficult things. They really are. But the subject matter for today will be even more difficult. We will look at how to use freedom. What is Freedom? We like the idea of freedom. Some live for freedom. Freedom is such a huge issue for us as individuals, in our nation, and in the church. It is good if we define what we are talking about. Here are a few definitions of freedom: The absence of subjection to foreign domination or despotic government The state of not being imprisoned or enslaved These freedoms are wonderful. Here is a third. Freedom is: The power or right to act, speak, or think as one wants without hindrance or restraint The last one is, I think, what usually comes to mind when we think of freedom.
    [Show full text]
  • What Do We Do? Be the Church Romans 16:1-16 Ephesians 5:25B
    What Do We Do? Be the Church Romans 16:1-16 Ephesians 5:25b What does this list of names teach us? 1. God knows your name. Nahum 1:7, 1 Corinthians 8:3, John 10:14 2. There are no unimportant people to God. 3. God didn’t mention the names of pew sitters. The church is made up of people who don’t need a title to get to work for God. What’s a saint? ____________________________ Romans 6:3-7 To be a saint we need to: 1. Die to sin. Acts 2:37-38 2. Be forgiven and filled 1 Corinthians 6:19-20 3. Be set apart1 Corinthians 6:11 Slides What Do We Do? Be the Church Romans 16:1-16 “I’m So Glad I’m A Part Of The Family of God I’ve been washed in the fountain, cleansed by His blood Joint heirs with Jesus as we travel this sod For I’m part of the family, the family of God.” Blank Ephesians 5:25b ESV Christ loved the church and gave Himself up for her, Blank “The church is never a place but always a people, Never a fold, but always a flock, Never a sacred building, but always a believing assembly, The church is you who pray, not where you pray." Blank What does this list of names teach us? 1. God knows your name. Nahum 1:7 NASB The Lord is good, A stronghold in the day of trouble, And He knows those who take refuge in Him.
    [Show full text]
  • Confession of Faith with Scripture References
    CONFESSION OF FAITH I. The Scriptures. The Scriptures of the Old and New Testament were given by inspiration of God, and are the only sufficient, certain and authoritative rule of all saving knowledge, faith and obedience. 2 Timothy 3:15–17; Isaiah 8:20; Luke 16:29, 31; Ephesians 2:20; Romans 1:19–21; Romans 2:14,15; Psalm 19:1–3; Hebrews 1:1; Proverbs 22:19–21; Romans 15:4; 2 Peter 1:19, 20. II. God. There is but one God, the Maker, Preserver and Ruler of all things, having in and of himself, all perfections, and being infinite in them all; and to Him all creatures owe the highest love, reverence and obedience. 1 Corinthians 8:4, 6; Deuteronomy 6:4. Jeremiah 10:10; Isaiah 48:12. Exodus 3:14 III. The Trinity. God is revealed to us as Father, Son and Holy Spirit each with distinct personal attributes, but without division of nature, essence or being. 1 John 5:7; Matthew 28:19; 2 Corinthians 13:14. Exodus 3:14; John 14:11; 1 Corinthians 8:6. John 1:14,18. John 15:26; Galatians 4:6. IV. Providence. God from eternity, decrees or permits all things that come to pass, and perpetually upholds, directs and governs all creatures and all events; yet so as not in any wise to be author or approver of sin nor to destroy the free will and responsibility of intelligent creatures. (Hebrews 1:3; Job 38:11; Isaiah 46:10, 11; Psalms 135:6; Matthew 10:29–31; Ephesians 1:11; Acts 2:23; Proverbs 16:33; Genesis 8:22.
    [Show full text]
  • Meat Offered to Idols?
    Sunday School Lesson 1 Corinthians 8:1-13 by Lorin L. Cranford All rights reserved © Meat offered to Idols? A copy of this lesson is posted in Adobe pdf format at http://cranfordville.com under Bible Studies in the Bible Study Aids section. A note about the blue, underlined material: These are hyperlinks that allow you to click them on and bring up the specified scripture passage automatically while working inside the pdf file connected to the internet. Just use your web browser’s back arrow or the taskbar to return to the lesson material. ************************************************************************** Quick Links to the Study I. Context II. Message a. Historical a. Idols and Idol Meat, vv. 1-6 b. Literary b. Consideration of a Brother, vv. 7-13 *************************************************************************** Sometimes believers in the first century world faced problems that appear very strange to us in the modern world. Paul’s words to the Christians at Corinth in the mid-first century in 1 Cor. 8:1-13 are some of those kinds of words. This reminds us vividly of the “occasional” nature of the letters in the New Testa- ment. These letters attributed to the apostle Paul were “occasioned” by very specific historical problems being faced in various congregations around the Mediterranean world in the middle of the first Christian century. We draw spiritual insight from Paul’s conversation with his initial targeted readers only by finding timeless spiritual prin- ciples from his discussion that can then be applied to relatively similar situations that we face in our world. When the “distance” between the ancient and modern situations is great, then the applications to the modern setting must be made more tentatively and cautiously.
    [Show full text]
  • 1 Corinthians 202 1 Edition Dr
    Notes on 1 Corinthians 202 1 Edition Dr. Thomas L. Constable HISTORICAL BACKGROUND Corinth had a long history stretching back into the Bronze Age (before 1200 B.C.).1 In Paul's day, it was a Roman colony, the capital of the province of Achaia, and "the fourth perhaps in size in the empire."2 The population consisted of: Roman citizens who had migrated from Italy, native Greeks, Jews (Acts 18:4), and other people from various places who chose to settle there. 1See W. Harold Mare, "1 Corinthians," in Romans-Galatians, vol. 10 of The Expositor's Bible Commentary, pp. 175-76, for information helpful to most expositors. 2G. G. Findlay, "The First Epistle to the Corinthians," in The Expositor's Greek Testament, 2:730. Copyright Ó 2021 by Thomas L. Constable www.soniclight.com 2 Dr. Constable's Notes on 1 Corinthians 2021 Edition The ancient city of Corinth enjoyed an ideal situation as a commercial center. It stood just southwest of the Isthmus of Corinth, the land bridge that connected Northern Greece and Southern Greece (the Peloponnesus). This site made Corinth a crossroads for trade by land, north and south, as well as by sea, east and west. In Paul's day, large ships would transfer their cargoes to land vehicles that would cart them from the Corinthian Gulf, west of the isthmus, to the Saronic Gulf, east of the isthmus, or vice versa. There, stevedores would reload them onto other ships. If a ship was small enough, they would drag the whole vessel across the four-and-a-half-mile isthmus, from one gulf to the other.
    [Show full text]