Bruce W. Winter. Eerdmans, 2001. 301 pages.
One of the most valuable techniques for interpreting the Bible is that of reconstructing its historical contexts. By understanding the background against which its events, poetry, and writings are set, we gain a clearer understanding of what biblical authors meant. Bruce Winter’s After Paul Left Corinth performs this task comprehensively for selected sections of 1 Corinthians.
By exploring the work of papyrologists, epigraphists and archaeologists, Winter offers a reconstruction of conditions in the Roman colony of Corinth at the time when Paul wrote his first surviving letter to the church in that city.
A key assumption held in this book—and abundantly illustrated—is that the ethics and customs of a society exercise a preconditioning influence on Christian communities. This is what gives rise to many of the issues that Paul addresses in his letter. As Winter states in the introduction: “It is self-evident that the Corinthian Christians had long been inhabitants of Corinth before they became Christians. After becoming followers of Christ they did not automatically abandon the culturally accepted ways of doing things in Corinth. They could only have contemplated responding differently if they had been specifically taught alternative ways to do so” (p. x).
What follows is an outline of the book in its chapter’s titles and content.
Part One considers “The Influence of Secular Ethics”
- “Secular Discipleship and Christian Competitiveness” sets the tensions apparent in 1 Cor 1–4 against the competitive patterns of behaviour displayed by students emulating and lauding their teachers in philosophy and rhetoric. Here, Winter argues that some among the Corinthian Christians were treating their relationship with their teachers of the faith in a similar and un-Christian manner.
- “Criminal Law and Christian Partiality” investigates what might have been the case of “the man having his father’s wife” and the “boasting” this church reportedly did (1 Cor 5). This chapter discusses Roman marital laws and Paul’s insistence on moral discipline within church communities.
- “Civil Law and Christian Litigiousness” informs readers of the way elites and their supporters in Roman Corinth used the courts to attack rivals—a practice continued among some within the Corinthian church (1 Cor 6:1–12).
- “Elitist Ethics and Christian Permissiveness” explores the philosophical underpinnings to the permissiveness that the Corinthian Christians have become notorious for. More important than the system of thought is the popular expression of it, and how this had normalised the immoral behaviour that Paul castigates in this letter (1 Cor 6:12–20; 10:23; 15:29–34). An appendix to this chapter explores laws, attitudes, and terminology pertaining to homosexuality at that time (cf. 1 Cor 6:9).
- “Veiled Men and Wives and Christian Contentiousness” is an explanation of the issue of head coverings (1 Cor 11:2–16). The opposite obligations regarding veiling or unveiling one’s head during worship arise from two different issues, relating to men and to women respectively—for men due to pagan religious custom; for women due to a recent “radical change” in wifely behaviour and dress.
- “‘Private’ Dinners and Christian Divisiveness” aims to reconstruct the situation behind Paul’s instructions regarding the Lord’s Supper (1 Cor 11: 17–34). After careful consideration of technical translation matters and outlining social dining practices Winter finds that the Corinthian Christians had been importing a secular dinner etiquette into their celebrations of the Lord’s supper.
- “Religious Curses and Christian Vindictiveness” explores the little-known matter of religious cursing in the ancient world—the practise of invoking a deity to harm one’s enemy or rival in sports, commerce, romance or politics. This chapter looks at “curse tablets” with written maledictions by both pagans and post-NT Christians, and suggests that some Christians in Corinth had been similarly asking Jesus to curse their personal enemies (cf. 1 Cor 12:3).
- “Secular Patronage and Christian Dominance” examines how social interactions played out within the social structures of Roman Corinth. Patronage and private homes were a fundamental feature of church gatherings. This chapter explores how these social structures shapes early Christianity in Corinth.
Part Two considers “The Influence of Social Change”
One question Winter raises is why Paul deals with issues in 1 Corinthians that he conceivably would have dealt with during his lengthy stay in Corinth (cf. Acts 18:11). Winter’s proposal is that some particular circumstances had arisen in Corinth shortly after he departed, or that issues that had already existed below the surface became apparent. This is explored in the following chapters:
- “The Present Crisis and the Marriage Bed” proposes that “the present crisis” of 1 Cor 7:26 was a famine. Winter argues that this had led some Christians to believe that the end was near and that sexual relations, and ensuing childbirth was best avoided—being reminded of Jesus’ words in e.g. Mark 13:8, 17.
- “The Present Crisis and the Consummation of Marriage” covers similar ground to the previous chapter but focuses on the appropriateness of marriage (cf. 1 Cor 7:25–38). The chapter also includes a discussion of other (i.e. Greco-Roman) eschatological expectations regarding the duration or enjoyment of life in the present age.
- “The Imperial Cult, the Games, and Dining in a Temple” argues that two important developments took place after Paul left Corinth, with significant implications for the church there. These were the establishment of a major centre for emperor-worship, and the relocation of the Isthmian Games (think ‘Olympics’ but not in Olympia). These developments brought implications for Christians wishing to partake in everyday social activities, such as communal festival feasts in temple grounds (cf. 1 Cor 8:1–10:21).
- “Kosher Food and Idol Meat” hones in on the issue of meat sold in the temple-adjacent meat-markets (1 Cor 10:25–28). The question of how Christians should regard the eating of such meat became more pressing as Christians were increasingly differentiated from Jews, who enjoyed a special provision of kosher food for purchase.
Concluding thoughts
Winter offers a substantial number of thought-provoking conclusions on specific sections of 1 Corinthians that will have generated much discussion. After Paul Left Corinth will prove challenging reading in places. At times the argument depends on the reader being able to follow finer points of Greek grammar, or analysis of biblical manuscript differences, or simply being able to read Greek text (e.g. much of chapter 7 on the Lord’s Supper, 1 Cor 11:17–34). This will frustrate readers who are not adequately trained in NT studies. However, much of the book will still be readable for untrained readers, and Winter’s conclusions can still be considered even if some of his argumentation can not.
The key takeaway from this book is that the customs and ethics of Corinth affected the Christians of Corinth in ways that undermined their Christian faith. Astute readers will recognise that our own culture—of any time and place—can likewise affect the ways that Christians think and behave. After Paul Left Corinth is valuable not only for the light it sheds on 1 Corinthians, but for how it presents case studies of how culture can impact upon Christian faith. Winter’s book leans heavily into historical analysis as it aims to discern what is going on “behind” the text. Unfortunately, he does not comment much on how Paul argues his points, thus showing how adverse cultural influences can be corrected.[1] Nevertheless, After Paul Left Corinth is a valuable and highly interesting book for anyone interested in 1 Corinthians and in the relationship between faith and culture.
Bruce Winter’s After Paul Left Corinth can be purchased from Fishpond for $65 (price as at August 2025)
[1] This is said to be planned for a projected sequel to this book (p. xii), but this appears not to have eventuated.
Chris Northcott 