1 Corinthians歌林多前書
First Epistle to the Corinthians
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The First Epistle to the Corinthians, often referred to as First Corinthians (and written as 1 Corinthians), is the seventh book of the New Testament of the Bible. Paul the Apostle and "Sosthenes our brother" wrote this epistle to "the church of God which is at Corinth", in Greece.[1Cor.1:1–2]
This epistle contains some well-known phrases, including (depending on the translation) "all things to all men" (9:22), "without love, I am nothing" (13:2), "through a glass, darkly" (13:12), and "when I was a child, I spoke as a child, I felt as a child, I thought as a child" (13:11).
Authorship[edit]
There is near consensus among historians and Christian theologians that Paul is the author of the First Epistle to the Corinthians, typically classifying its authorship as "undisputed" (see Authorship of the Pauline epistles). The letter is quoted or mentioned by the earliest of sources, and is included in every ancient canon, including that of Marcion. However, two passages may have been inserted at a later stage. The first passage is 1 Cor 11:2–16 dealing with praying and prophesying with head covering.[1] The second passage is 1 Cor 14:34–35 which has been hotly debated. Part of the reason for doubt is that in some manuscripts, the verses come at the end of the chapter instead of at its present location. Furthermore, Paul is here appealing to the law which is uncharacteristic of him. Lastly, the verses come into conflict with 11:5 where women are described as praying and prophesying.[2]
Composition[edit]
The epistle was written from Ephesus (16:8), a city on the west coast of today's Turkey, about 180 miles by sea from Corinth. According to Acts of the Apostles, Paul founded the church in Corinth (Acts 18:1–17), then spent approximately three years in Ephesus (Acts 19:8, 19:10, 20:31). The letter was written during this time in Ephesus, which is usually dated as being in the range of 53 to 57 AD.[3][4]
The traditional subscription to the epistle, translated in the King James Bible, states that this epistle was written at Philippi, perhaps arising from a misinterpretation of 16:5, "For I do pass through Macedonia", as meaning, "I am passing through Macedonia". In 16:8 Paul declares his intention of staying in Ephesus until Pentecost. This statement, in turn, is clearly reminiscent of Paul's Second Missionary Journey, when Paul travelled from Corinth to Ephesus, before going to Jerusalem for Pentecost (cf. Acts 18:22). Thus, it is possible that I Corinthians was written during Paul's first (brief) stay in Ephesus, at the end of his Second Journey, usually dated to early 54 AD. However, it is more likely that it was written during his extended stay in Ephesus, where he refers to sending Timothy to them (Acts 19:22, I Cor. 4:17). Also, his references to Apollos (1:12, 3:4, etc.) show that Apollos was known to Paul and the church at the time of writing, which would preclude the first recorded visit to Ephesus (See Acts 18:24–28).
Outline[edit]
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The epistle may be divided into seven parts:[5]
- Salutation (1:1–3)
- Paul addresses the issue regarding challenges to his apostleship and defends the issue by claiming that it was given to him through a revelation from Christ. The salutation (the first section of the letter) reinforces the legitimacy of Paul's apostolic claim.
- Thanksgiving (1:4–9)
- The thanksgiving part of the letter is typical of Hellenistic letter writing. In a thanksgiving recitation the writer thanks God for health, a safe journey, deliverance from danger, or good fortune.
- In this letter, the thanksgiving "introduces charismata and gnosis, topics to which Paul will return and that he will discuss at greater length later in the letter" (Roetzel, 1999).
- Division in Corinth (1:10–4:21)
- Facts of division
- Causes of division
- Cure for division
- Immorality in Corinth (5:1–6:20)
- Discipline an immoral Brother
- Resolving personal disputes
- Sexual purity
- Difficulties in Corinth (7:1–14:40)
- Marriage
- Christian liberty
- Worship
- Doctrine of Resurrection (15:1–58)
- Closing (16:1–24)
- Paul's closing remarks in his letters usually contain his intentions and efforts to improve the community. He would first conclude with his paraenesis and wish them peace by including a prayer request, greet them with his name and his friends with a holy kiss, and offer final grace and benediction:
-
Now concerning the contribution for the saints: as I directed the churches of Galatia… Let all your things be done with charity. Greet one another with a holy kiss... I, Paul, write this greeting with my own hand. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. The grace of the Lord Jesus be with you. My love be with you all in Christ Jesus. Amen.
—(1 Cor. 16:1–24).
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Content[edit]
Corinth was the meeting point of many nationalities because the main current of the trade between Asia and western Europe passed through its harbors. Paul's first visit lasted nearly two years and his converts were mainly Greeks. Some time before 2 Corinthians was written he paid them a second visit (2 Cor. 12: 14; 2 Cor. 13: 1) to check some rising disorder (2 Cor. 2: 1; 2 Cor. 13: 2), and wrote them a letter, now lost (1 Cor. 5: 9). They had also been visited by Apollos (Acts 18: 27), perhaps by Peter (1 Cor. 1: 12), and by some Jewish Christians who brought with them letters of commendation fromJerusalem (1 Cor. 1: 12; 2 Cor. 3: 1; 2 Cor. 5: 16; 2 Cor. 11: 23).
Paul wrote this letter to correct what he saw as erroneous views in the Corinthian church. Several sources informed Paul of conflicts within the church at Corinth: Apollos (Acts 19:1), a letter from the Corinthians, the "household of Chloe", and finally Stephanas and his two friends who had visited Paul (1:11; 16:17). Paul then wrote this letter to the Corinthians, urging uniformity of belief ("that ye all speak the same thing and that there be no divisions among you", 1:10) and expounding Christian doctrine. Titus and a brother whose name is not given were probably the bearers of the letter to the church at Corinth (2 Corinthians 2:13; 8:6, 16–18).
In general, divisions within the church at Corinth seem to be a problem, and Paul makes it a point to mention these conflicts in the beginning. Specifically, pagan roots still hold sway within their community. Paul wants to bring them back to what he sees as correct doctrine, stating that God has given him the opportunity to be a "skilled master builder" to lay the foundation and let others build upon it (1 Cor 3:10).
Later, Paul wrote about immorality in Corinth by discussing an immoral brother, how to resolve personal disputes, and sexual purity. Regarding marriage, Paul states that it is better for Christians to remain unmarried, but that if they lacked self-control, it is better to marry than "burn" (πυροῦσθαι) which Christians have traditionally thought meant to burn with sinful desires. The Epistle may include marriage as an apostolic practice in 1 Corinthians 9:5, "Do we not have the right to be accompanied by a believing wife, as do the other apostles and the brothers of the Lord and Cephas (Peter)?" (In the last case, the letter concurs with Matthew 8:14, which mentions Peter having a mother-in-law and thus, by interpolation, a wife.) However, the Greek word for "wife" is the same word for "woman". The Early Church Fathers including Tertullian, Jerome, and Augustine state the Greek word is ambiguous and the women in 1 Corinthians 9:5 were women ministering to the Apostles as women ministered to Christ (cf Matthew 27:55, Luke Carlson 8:1–3), and were not wives,[6] and assert they left their "offices of marriage" to follow Christ and to preach.[7]
Paul also argues unmarried people must please God, just like married people must please their spouses. The letter is also notable for mentioning the role of women in churches, that for instance they must remain silent (1 Cor. 11:2–16, 14:34–35), and the role of prophecy and speaking tongues in churches. After discussing his views on worshipping idols, Paul finally ends with his views onresurrection. He states that Christ died for our sins, and was buried, and rose on the third day according to the scriptures (1 Cor. 15:3). Paul then asks: "Now if Christ is preached as raised from the dead, how can some of you say that there is no resurrection of the dead?" (1 Cor. 15:12) and addresses the question of resurrection.
Throughout the letter, Paul presents issues that are troubling the community in Corinth and offers ways to fix them. Paul states that this letter is not meant to make them feel ashamed but to "admonish" them as beloved children. They are expected to become imitators of Jesus and follow the ways in Christ as he, Paul, teaches in all his churches (1 Cor. 4:14–16).
According to a writer cited by the author of the Easton's Bible Dictionary, this epistle
shows the powerful self-control of the apostle in spite of his physical weakness, his distressed circumstances, his incessant troubles, and his emotional nature. It was written, he tells us, in bitter anguish, "out of much affliction and pressure of heart ... and with streaming eyes" (2 Cor 2:4); yet he restrained the expression of his feelings, and wrote with a dignity and holy calm which he thought most calculated to win back his erring children. It gives a vivid picture of the early church ... It entirely dissipates the dream that the apostolic church was in an exceptional condition of holiness of life or purity of doctrine.
The author of the Easton's article concludes, "Many Christians today still find this letter to speak to modern-day problems within church communities."
第一書信向科林蒂安
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在第一書信向科林蒂安，通常被稱為哥林多前書（和寫作哥林多前書），是的第七本書新約聖經。的使徒保羅和“ 索斯特內斯 我們的兄弟“寫這書信的“教堂上帝是在科林斯 “，在希臘。[1Cor.1 :1-2]
這封信中包含一些知名的短語，包括（視譯）“所有的東西，所有的人”（9:22），“沒有愛，我就算不得什麼”（13:2）， “透過玻璃，重水复疑無路”（13:12）和“當我還是個孩子，我曾作為一個孩子，我覺得作為一個孩子，我想作為一個孩子”（13:11）。
署名權[ 編輯]
附近有史學家和基督教神學家保羅是第一書信向科林蒂安的作者，通常其歸類為“無可爭議”的作者（見達成共識的保羅書信的著）。信中引述或最早的來源所提到的，並包含在每一個古老的經典，包括那馬吉安。然而，兩個通道可能已被插入在後一階段。第一個通道是哥林多前書11:2-16處理和祈禱與頭罩預言。[ 1 ]第二個通道是林前14:34-35已引起激烈辯論。的疑問，部分原因是，在某些手稿中，詩句來在本章的結尾，而不是在它的當前位置。此外，保羅在這裡呼籲這是不尋常的他律。最後，經文接觸到11:5婦女被描述為祈禱和預言的衝突。[ 2 ]
組成[ 編輯]
書信是從寫以弗所（16:8），在今天的土耳其西海岸的一個城市，約180萬里通從科林斯大海。根據使徒行傳，保羅創辦了哥林多教會（使徒行傳18:1-17），然後花了大約三年的以弗所（使徒行傳19:8，19:10，20:31）。這封信是在這段時間在以弗所，這通常是由於日在第53至第57的AD的範圍內寫的。[ 3 ] [ 4 ]
傳統的訂閱的書信，翻譯在國王詹姆斯聖經，說這封信是寫在腓立比，因為16:5的誤解也許，“對於我穿過馬其頓”，為的意思，“我路過馬其頓“。在16:8保羅說他住在以弗所，直等到的意向五旬節。這條語句，反過來，顯然是讓人想起保羅的第二次宣教旅程，當保羅從哥林多前往以弗所，才去耶路撒冷五旬節（參徒18:22）。因此，它可能是哥林多前書在保羅的第一次（簡介）留在以弗所，在他的第二程，通常追溯至早期AD 54年底寫。但是，更有可能的是這是他的長住在以弗所，在那裡，他指的是把提摩太到他們在書面（使徒行傳19:22，哥林多前書4:17）。此外，他提到亞波羅（1:12，3:4等）顯示，亞波羅是眾所周知的保羅和教會在寫作的時候，這將妨礙首次記錄訪問以弗所（見使徒行傳18:24 - 28）。
概要[ 編輯]
書信可分為七個部分：[ 5 ]
- 問安（1:1-3）
- 保羅解決有關挑戰他使徒的問題，並聲稱它是通過從基督啟示給他辯護的問題。稱呼（信的第一部分）強化了保羅的使徒主張的合法性。
- 感恩節（1:4-9）
- 信的感恩一部分是典型的希臘字母書寫。在感恩節朗誦作家感謝上帝，健康，安全的旅程，從危險中解脫，或好運 。
- 在這封信中，感恩“介紹的charismata和靈知，主題，保羅將返回，而在更大的長度後，在信中，他將討論”（Roetzel，1999）。
- 在科林斯科（1:10-4:21）
- 分裂的事實
- 分裂的原因
- 治愈師
- 不道德的科林斯（5:1-6:20）
- 管教不道德兄弟
- 解決私人糾紛
- 性純潔
- 在科林斯的困難（7:1-14:40）
- 婚姻
- 基督徒的自由
- 崇拜
- 復活的教義（15:1-58）
- 關閉（16:1-24）
- 在他的書信保羅的閉幕詞中通常包含了他的意圖，並努力改善社區。他會先結束與他的paraenesis，並祝愿他們平安通過包括禱告的請求，他的名字和他的朋友們迎接他們用聖潔的吻，並提供最終的恩典和祝福：
內容[ 編輯]
科林斯是多民族的交匯點，因為亞洲和西歐之間的貿易的主要電流通過它的港口。保羅的第一次歷時近兩年，他的信徒主要是希臘人。前林後一段時間寫他支付了他們第二次訪問（哥林多後書12：14;哥林多後書13：1）檢查一些上升的障礙（哥林多後書2：1;哥林多後書13：2），給他們寫了封信，現在失去了（哥林多前書5：10）。他們還參觀了由亞波羅（使徒行傳18：27），或許是彼得（哥林多前書1：12），以及一些猶太基督徒誰帶來了表揚信從耶路撒冷（哥林多前書1：12;林3：1;哥林多後書5：16;哥林多後書11：23）。
保羅寫這封信來糾正他所看到的錯誤觀點在哥林多教會。幾位消息人士處獲悉保羅在哥林多教會中的衝突：亞波羅（徒19:1），從科林蒂安，“家電克洛伊”，並最終司提反和他的兩個朋友誰訪問了保羅（1:11函件; 16 ：17）。保羅接著寫了這封信給哥林多教會，督促信仰均勻性（“你們都說一樣的話，你們中間也不可分”，1:10），並闡述了基督教的教義。提圖斯和一個弟弟的名字沒有給出很可能是信件的載體，以哥林多教會（哥林多後書 2:13; 8:6，16-18）。
一般情況下，在哥林多教會內部的分裂似乎是一個問題，保羅使它成為一個點提這些衝突的開端。具體來說，異教徒根源仍然是他們的社區內佔據主導地位。保羅希望把他們帶回他所認為的正確的教義，說上帝給了他機會，是一個“熟練的掌握建設者”奠定了基礎，並讓在它他人建立（林前3:10）。
後來，保羅在哥林多通過討論一種不道德的弟弟，如何解決個人爭端，性純潔寫的不道德。關於婚姻，保羅說，它是基督徒更好地保持未婚的，但如果他們缺乏自我控制，不如嫁給比“燒錢”（πυροῦσθαι）基督徒傳統上認為意味著燃燒著罪惡的慾望。書信可能包括婚姻在哥林多前書9:5使徒的做法，“我們不是要伴隨著信的妻子的權利，因為這樣做的其他使徒和主的弟兄，並磯法（彼得）？“ （在最後一種情況下，信同意馬太8:14，其中提到彼得帶著母親在法律，因此，通過插值，一個妻子。）然而，希臘詞為“老婆”是同一個詞為“女人“。早期教父，包括良，杰羅姆和奧古斯丁狀態的希臘字是模糊的和女性在哥林多前書9:5被女人伺候使徒婦女事奉基督（參見馬太福音27:55，路加福音卡爾森8:1 - 3），而不是妻子，[ 6 ]，並斷言他們離開他們的“婚姻辦事處”追隨基督，傳揚。[ 7 ]
保羅也認為未婚者必須取悅上帝，就像結婚的人必須取悅自己的配偶。這封信也被用於提及婦女在教會的角色，即例如他們必須保持沉默（哥林多前書11:2-16，14:34-35），並預言和作用講方言的教會。討論他的意見後，崇拜偶像，保羅終於與他的觀點結束復活。他說，基督的死為我們的罪，並且被埋葬，並根據經文（林前15:3）升上初三。保羅接著問：“現在傳基督是從死裡復活，又怎能一些你說沒有死人復活的事呢？“（林前15:12），並解決了復活的問題。
縱觀信，保羅介紹所困擾社會的科林斯，並提供方法來解決這些問題。保羅指出，這封信不是為了讓他們感到羞愧，而是“諫”他們心愛的孩子。他們有望成為耶穌的模仿者和跟隨基督的方式，因為他，保羅，教導他所有的教會（林前4:14-16）。
顯示他不顧身體虛弱，他心疼的情況下，他不斷的煩惱，他的情緒自然強大的自我控制的使徒。它被寫，他告訴我們，在痛苦的痛苦，“出多少苦難和心臟的壓力......和流眼”（林後2:4）; 但他克制自己的感情的表達，並寫有尊嚴和神聖的平靜，他認為大多數計算，以贏回他犯錯誤的孩子。它提供了早期教會的一個生動的畫面......這完全消散的夢想，使徒教會是在生活中還是教義的純潔聖潔的特殊條件。
在筆者伊斯頓的文章總結說：“今天許多基督徒仍然覺得這封信說話的教會團體內的現代問題。”
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