The two Epistles to the Corinthians in the New Testament were written by Saint Paul from Ephesus, probably in AD 57, to the church he founded at Corinth, a cosmopolitan commercial city in central Greece.两个书信向哥林多前书在新约圣经写的圣保罗从以弗所，大概会在广告57条，教会他创立了在科林斯，是一个国际商业城市，在希腊中部。 They were part of a lively exchange (there are references to other correspondence in 1 Corinthians 5:9; 7:1; 2 Corinthians 2:4) in which Paul clarified his teachings, rebuked the Corinthians for erroneous practices, and instructed them in Christian living.他们的一个组成部分，生动的交流（有提述的其他书信在哥林多前书5时09分; 7:1 ; 2 ，哥林多前书2:4 ） ，其中保罗澄清，他的教导，斥责哥林多前书，为的错误做法，并指示他们在基督教生活。 In chapters 1 - 4 of Corinthians, Paul connects true wisdom to the cross of Jesus Christ in opposition to any other teaching the Corinthians may find attractive.在章节1 -4哥林多前书，保罗连接真正的智慧，两岸耶稣基督在反对任何其他教学哥林多前书可能会觉得有吸引力。
In chapters 5 - 6 he criticizes their handling of law suits and of a case of sexual immorality.在章节5 -6 ，他批评他们的处理符合国际法和一个箱子性不道德的。 Then in chapters 7 - 15 he answers questions sent to him concerning marriage, Resurrection of the body, eating meat offered to idols, charity, conduct at worship, and the role of spiritual gifts. The Corinthian community was unstructured compared to other Christian churches of the time, and its rapid growth forced Paul to apply Christian beliefs to a variety of problems.然后在章节7 -1 5他回答发送给他的关于婚姻，复活的身体，吃肉提供的偶像，慈善，行为，信仰和作用的精神礼物。科林斯社会非结构化比起其他的基督教会的时间，其快速增长，迫使保罗申请的基督教信仰，以各种各样的问题。
The text of 2 Corinthians shows that relations between Paul and the Corinthians had deteriorated into open conflict.文二哥林多前书表明，之间的关系保罗和哥林多前书已恶化成公开冲突。 Most of chapters 1 - 7 reflect past conflict over the Corinthians' behavior, the rejection of Paul's apostolic authority by some, and subsequent reconciliation.大部分的章节1 -7反映了过去的冲突超过哥林多前书的行为，拒绝保罗的使徒权威一些，和随后的和解。 Chapters 10 - 13 are an even more emotional defense of Paul's life and ministry against adversaries claiming to have authority above Paul's.章10 -1 3是一个更情绪化的国防保罗的生命和财政部对对手自称已管理局上述保罗的。 Many scholars think that these chapters are another epistle, because they are so different from the preceding chapters.许多学者认为，这些章节是另一个书信，因为他们是如此不同，从前面的章节。 Likewise, chapters 8 and 9 are probably two distinct appeals for contributions to be given to the Jerusalem church.同样，章节8日和9可能是两个截然不同的呼吁，捐款必须考虑到耶路撒冷教会。 Paul's zeal, strength, closeness to Christ, and feelings for his communities are revealed in 2 Corinthians.保罗的热情，实力，亲近基督，和感情，他的社区，揭示了在哥林多前书2 。
| BELIEVE Religious Information Source web-site不管相信 宗教 信息 来源 网站 |
| Our List of 1,000 Religious Subjects我们所列出的1000名宗教科目 |
| E-mail电子邮件 |
Bibliography
参考书目
H Betz, Second
Corinthians 8 and 9 (1985); GD Fee, The First Epistle to the Corinthians (1987);
J Hering, The Second Epistle of St. Paul to the Corinthians (1958).
h贝茨，第二哥林多前书8日和9 （ 1985年） ;钆费，第一次书信向哥林多前书（ 1987年） ; j海陵，第二书信的圣保禄向哥林多前书（ 1958年）
。
Second Epistle to the Corinthians第二书信向哥林多前书
The First Epistle to the Corinthians was written from Ephesus (1 Cor. 16:8) about the time of the Passover in the third year of the apostle's sojourn there (Acts 19:10; 20:31), and when he had formed the purpose to visit Macedonia, and then return to Corinth (probably AD 57).第一书信向哥林多前书是写在以弗所（ 1肺心病。 16时08分）左右的时候，逾越节，在第三年的传道者的逗留有（ 19时10分行为; 20时31分） ，而当他已形成了目的出访马其顿，然后返回到科林斯（可能是广告57 ） 。 The news which had reached him, however, from Corinth frustrated his plan.新闻已达到他的，不过，从科林斯感到气馁，他计划。 He had heard of the abuses and contentions that had arisen among them, first from Apollos (Acts 19:1), and then from a letter they had written him on the subject, and also from some of the "household of Chloe," and from Stephanas and his two friends who had visited him (1 Cor. 1:11; 16:17).他听说过的虐待和争论已出现，其中，首先从apollos （行为19时01分） ，然后从他们的信中写了他关于这一主题，也从一些“家庭chloe ， ”和从stephanas和他的两个朋友，谁曾访问他（ 1肺心病。 1时11分; 16时17分） 。
Paul thereupon wrote this letter, for the purpose of checking the factious spirit and correcting the erroneous opinions that has sprung up among them, and remedying the many abuses and disorderly practices that prevailed.保罗于是写了这封信，以便检查factious的精神和纠正错误的意见，已涌现出其中，和补救的许多行为和无序的做法普遍存在。 Titus and a brother whose name is not given were probably the bearers of the letter (2 Cor. 2:13; 8:6, 16-18).提图斯和弟弟的名字是没有可能是旗手的信（ 2肺心病。 2时13分; 8时06分， 16日至18日） 。 The epistle may be divided into four parts: (1.) The apostle deals with the subject of the lamentable divisions and party strifes that had arisen among them (1 Cor. 1-4).该书信可分为四个部分： （ 1 ）使徒处理此事的可悲的分裂和党的strifes已出现，其中（ 1肺心病1-4段） 。 (2.) He next treats of certain cases of immorality that had become notorious among them. （ 2 ） ，他下次对待某些案件的不道德已成为臭名昭著的其中之一。
They had apparently set at nought the very first principles of morality (5; 6).他们显然是定于化为乌有非常第一的道德原则（ 5 ; 6 ） 。 (3.) In the third part he discusses various questions of doctrine and of Christian ethics in reply to certain communications they had made to him. （ 3 ）在第三部分，他讨论了各种问题的学说和基督教伦理在答复某通信，他们向他提出的。 He especially rectifies certain flagrant abuses regarding the celebration of the Lord's supper (7-14).他特别纠正某些公然侵犯关于庆祝上帝的晚餐（ 7月14日） 。 (4.) The concluding part (15; 16) contains an elaborate defense of the doctrine of the resurrection of the dead, which had been called in question by some among them, followed by some general instructions, intimations, and greetings. （ 4 ）结尾部分（ 15 16 ）包含一个复杂的防御学说的复活死者，其中已在所谓的一些问题，其中，其次是一些一般性的指示， intimations ，和问候。 This epistle "shows the powerful selfcontrol of the apostle in spite of his physical weakness, his distressed circumstances, his incessant troubles, and his emotional nature.这书信“ ，显示了强大的自控的使徒，尽管他的身体软弱，他痛心的情况下，他不断的麻烦，和他的情感的性质。
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.这是书面，他告诉我们，在痛苦的痛苦， '出太大的痛苦和压力的心......和流眼' （ 2肺心病。 2:4 ） ;但他克制的表达他的感受，并写了一个尊严和神圣的平静，他认为最计算，以赢回他的erring儿童。 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 apostle in this epistle unfolds and applies great principles fitted to guide the church of all ages in dealing with the same and kindred evils in whatever form they may appear.它提供了生动地描述了早期教会的......它完全消失的梦想，认为使徒教会是在一个特殊的条件，成圣的生活或纯度的学说“ 。使徒在这方面的书信展开，并适用于大原则装指导教会不分年龄人人共享的，在处理相同和类似的罪恶以什么形式，他们可能会出现。
This is one of the epistles the authenticity of which has never been called in question by critics of any school, so many and so conclusive are the evidences of its Pauline origin.这是一本书信的真实性，这从来没有被称为有问题的批评，任何学校，这么多，所以结论是证据，其宝莲，原产地。 The subscription to this epistle states erroneously in the Authorized Version that it was written at Philippi.该订阅此书信误国，在授权的版本，这是写在腓立比。 This error arose from a mistranslation of 1 Cor.这个错误出现了从一个误译1肺心病。 16:5, "For I do pass through Macedonia," which was interpreted as meaning, "I am passing through Macedonia." 16时05分， “我通过马其顿” ，这是解释为， “我通过马其顿” 。 In 16:8 he declares his intention of remaining some time longer in Ephesus.在16时08分，他宣布，他打算留一些时间较长的在以弗所。 After tha, his purpose is to "pass through Macedonia."之后，临屋区，他的目的是为了“通过马其顿” 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Shortly after writing his first letter to the Corinthians, Paul left Ephesus, where intense excitement had been aroused against him, the evidence of his great success, and proceeded to Macedonia.后不久，他写作的第一个字母，向哥林多前书，保罗离开以弗所，在激烈的兴奋已引起了对他的证据，他的伟大的成功，进而马其顿。 Pursuing the usual route, he reached Troas, the port of departure for Europe.追求一贯的路线，他所达成的troas ，港口启程前往欧洲。 Here he expected to meet with Titus, whom he had sent from Ephesus to Corinth, with tidings of the effects produced on the church there by the first epistle; but was disappointed (1 Cor. 16:9; 2 Cor. 1:8; 2:12, 13).在这里，他预期，以满足与提图斯，其中他曾派出由以弗所，以科林斯，与福音的影响，产生了对教会有由第一书信，但感到失望（ 1肺心病。 16时09分; 2肺心病。 1:8 ; 2点12 ， 13 ） 。 He then left Troas and proceeded to Macedonia; and at Philippi, where he tarried, he was soon joined by Titus (2 Cor. 7:6, 7), who brought him good news from Corinth, and also by Timothy.然后，他离开troas ，并着手马其顿;和在腓立比，他在那里tarried ，他是尽快加入由提图斯（ 2肺心病。 7时06分， 7 ） ，谁他带来好消息，从科林斯，也由蒂莫西。
Under the influence of the feelings awakened in his mind by the favourable report which Titus brought back from Corinth, this second epistle was written.影响下的感情，唤醒了在他心中所有利的报告，其中提图斯带回从科林斯，这第二次的书信写。 It was probably written at Philippi, or, as some think, Thessalonica, early in the year AD 58, and was sent to Corinth by Titus.它可能是写在腓立比，或者，如有些人认为，塞萨洛尼卡，今年年初，广告58条，被送往科林斯由提图斯。 This letter he addresses not only to the church in Corinth, but also to the saints in all Achaia, ie, in Athens, Cenchrea, and other cities in Greece.这封信的地址，他不仅要教会在科林斯，而且还向圣人在所有achaia ，即在雅典， cenchrea ，和其他城市在希腊。 The contents of this epistle may be thus arranged:- (1.) Paul speaks of his spiritual labours and course of life, and expresses his warm affection toward the Corinthians (2 Cor. 1-7).的内容，这书信可能因此安排： -（ 1 ）保罗说，他的精神和劳动的人生航向，并表示热烈的感情，他对哥林多前书（ 2肺心病。 1 -7） 。 (2.) He gives specific directions regarding the collection that was to be made for their poor brethren in Judea (8; 9). （ 2 ）他给特定的指示就收集，这是必须为他们的穷人兄弟在朱迪亚（ 8 ; 9 ） 。 (3.) He defends his own apostolic claim (10-13), and justifies himself from the charges and insinuations of the false teacher and his adherents. （ 3 ）他辩护，他自己的使徒索赔（ 10月13日） ，并证明自己从收费和隐语的虚假老师和他的追随者。
This epistle, it has been well said, shows the individuallity of the apostle more than any other.这书信，它一直说得好，显示individuallity的使徒比任何其他。 "Human weakness, spiritual strength, the deepest tenderness of affection, wounded feeling, sternness, irony, rebuke, impassioned self-vindication, humility, a just self-respect, zeal for the welfare of the weak and suffering, as well as for the progress of the church of Christ and for the of the church of Christ and for the spiritual advancement of its members, are all displayed in turn in the course of his appeal." “人类的弱点，精神力量，最深的温柔的感情，受伤的感觉，严厉，讽刺，训斥，慷慨激昂的自我平反，谦逊，公正，自我尊重，热情为社会福利的薄弱和痛苦，以及为的进展，中华基督教会，为的中华基督教会和精神进步，其成员的，都是显示，从而在这个过程中他的上诉“ 。 Lias, Second Corinthians. lias ，第二哥林多前书。 Of the effects produced on the Corinthian church by this epistle we have no definite information.的影响，产生的科林斯教会本书信，我们并没有明确的信息。 We know that Paul visited Corinth after he had written it (Acts 20: 2, 3), and that on that occasion he tarried there for three months.我们知道，保罗访问科林斯后，他已致函它（的行为， 20 ： 2 ， 3 ） ，并在那个场合，他tarried有3个月。 In his letter to Rome, written at this time, he sent salutations from some of the principal members of the church to the Romans.他在信中，以罗马，写在这个时候，他发出salutations从一些主要成员的教会罗马。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
INTRODUCTORY介绍
St. Paul Founds the Church at Corinth圣保禄教堂创建于科林斯
St. Paul's first visit to Europe is graphically described by St. Luke (Acts 16-18).圣保禄的首次访问欧洲，是生动地描述了由圣卢克（行为16-18 ） 。 When he reached Troas, at the northwest corner of Asia Minor, on his second great missionary journey in company with Timothy and Silvanus, or Silas (who was a "prophet" and had the confidence of The Twelve), he met St. Luke, probably for the first time.当他游到troas ，在西北角落的小亚细亚，对他的第二个伟大的传教之旅公司与提摩太和silvanus ，或西拉斯（谁是“先知”和有信心的十二） ，他会见了圣卢克，可能是第一时间。 At Troas he had a vision of "a man of Macedonia standing and beseeching him, and saying: Pass over in to Macedonia and help us."在troas他的构想， “一名男子的马其顿常委会和beseeching他，并说：通过以上的到马其顿和帮助我们” 。 In response to this appeal he proceeded to Philippi in Macedonia, where he made many converts, but was cruelly beaten with rods according to the Roman custom.为响应这一呼吁，他接着腓立在马其顿，他在那里做了很多转换，但残酷的殴打，棒据罗马习俗。 After comforting the brethren he travelled southward to Thessalonica, where some of the Jews "believed, and of those that served God, and of the Gentiles a great multitude, and of noble women not a few. But the Jews, moved with envy, and taking unto them some wicked men of the vulgar sort set the city in an uproar. . . And they stirred up the people and the rulers of the city hearing these things. But the brethren immediately sent away Paul and Silas by night to Ber£a. Who, when they were come thither, went into the synagogue of the Jews, and many of them believed, and of honourable women that were Gentiles and of men not a few."之后，安慰他的兄弟前往南下塞萨洛尼卡，其中的一些犹太人“认为，和那些服务的上帝，和外邦人的一个伟大的众多，以及崇高的妇女不是一个数，但犹太人，提出与羡慕，祂对他们采取了一些邪恶的官兵庸俗排序设置在城市哗然。 。 。和他们激起了人民和统治者的城市听证会，这些东西，但兄弟立即派人远离保罗西拉斯和由夜间的误码率£ 1是谁，当他们来thither ，走进犹太教堂的犹太人，许多人相信，在座的妇女被外邦人和男子不是一个数“ 。 But unbelieving Jews from Thessalonica came to Ber£a "stirring up and troubling the multitude".但不信的犹太人从塞萨洛尼卡来的误码率£ “挑起和令人不安的众多” 。 "And immediately the brethren sent away Paul to go to the sea; but Silas and Timothy remained there. And they that conducted Paul brought him as far as Athens" -- then reduced to the position of an old university town. “ ，并立即送往远离兄弟保罗去海中;但西拉斯和提摩太仍然存在。和他们进行保罗带他据雅典” -然后减少到的立场，一岁的大学城。 At Athens he preached his famous philosophical discourse in the Areopagus.在雅典，他鼓吹他的著名哲学话语，在areopagus 。 Only a few were converted, amongst these being St. Dionysius the Areopagite.只有极少数被转换，其中包括这些被圣教士该areopagite 。 Some of his frivolous hearers mocked him.他的一些无聊的hearers嘲笑他。 Others said that that was enough for the present; they would listen to more another time.别人说，这是不够的目前，他们将听取更多的另一时间。
He appears to have been very disappointed with Athens He did not visit it again, and it is never mentioned in his letters.他似乎已感到非常失望与雅典，他没有访问再次，这是从来没有提及在他的信。 The disappointed and solitary Apostle left Athens and travelled westwards, a distance of forty-five miles, to Corinth, then the capital of Greece.失望和孤立使徒离开雅典，前往向西，距离45英里，科林斯，那么资本的希腊。 The fearful scourging at Philippi coming not very long after he had been stoned and left for dead at Lystra, together with his ill-treatment by the Jews, as described in 2 Corinthians, must have greatly weakened him.该害怕scourging在腓立比未来不是很长后，他已投掷石块及左死在lystra ，连同他的不当待遇，由犹太人，所描述的二哥林多前书，必须有极大地削弱了他。 As we are not to suppose that he, any more than his Master, was miraculously saved from pain and its effects, it was with physical pain, nervousness, and misgiving that the lonely Apostle entered this great pagan city, that had a bad name for profligacy throughout the Roman world.由于我们不是假设他，任何超过他的主人，被奇迹般地保存从痛苦和其影响，这是与身体疼痛，紧张，忧虑，并认为，孤独的传道者进入这个伟大的异教徒的城市，即有一个坏的名称放荡整个罗马世界。 To act the Corinthian was synonymous with leading a loose life.采取行动，科林斯是同义词，与领先的一个松散的生活。 Corinth, which had been destroyed by the Romans, was re-established as a colony by Julius Cesar 46 BC, and made the capital of the Roman Province of Achaia by Augustus.科林斯，这已被销毁，由罗马，重新确立作为一个殖民地，由朱利塞萨尔46年代，并作出了首都罗马省achaia由奥古斯都。 It was built on the southern extremity of the isthmus connecting the mainland with the Morea, and was on the great line of traffic between East and West.它是建立在南部肢体的地峡，连接内地与morea ，并就大线之间的交通东部和西部。 Its two magnificent harbours, one at each side of the isthmus, were crowded with shipping and were the scenes of constant bustle and activity.它的两个宏伟的海港之一，在每一个方面的地峡，被拥挤的航运及与人的场面，不断的热闹和活动。 Corinth was filled with Greeks, Romans, Syrians, Egyptians, and Jews, many of the last having lately come from Rome on account of their expulsion by Claudius; and its streets were thronged by tens of thousands of slaves.科林斯充满了希腊人，罗马人，叙利亚人，埃及人，犹太人，许多过去后，最近来自罗马根据其驱逐克劳狄斯;及其街道thronged成千上万的奴隶。 Crowds, too, came from all parts every four years to be present at the Isthmian games.人群中，也来自各个部分，每四年必须在isthmian游戏。 On the summit of the hill to the south of the city was the infamous temple of Venus, with its thousand female devotees dedicated to a life of shame.本次峰会的山以南的城市，更是臭名昭著的庙宇，金星，其数千名女信徒专用的生活感到羞愧。
It was to this centre of traffic, excitement, wealth, and vice that St. Paul came, probably about the end of AD 51; and here he spent upwards of eighteen months of his Apostolic career.这是这个中心的交通，兴奋，财富，和副主席表示，圣保禄一来，可能对年底的广告51 ;这里，他花了超过18个月，他使徒的职业生涯。 He took up his residence with two Christian Jews, Aquila and his wife Priscilla (refugees from Rome), because they were of the same trade as himself.他讨论了他的住所与两名基督教的犹太人， Aquila ）和他的妻子普里西拉（难民从罗马） ，因为他们的同行业作为自己。 Like all Jews he had learnt a trade in his youth, and in their house he supported himself by working at this trade, viz., that of tentmaker, as he had determined not to receive any support from the money-loving Corinthians.象所有的犹太人，他学到了贸易在他的青年，并在他们的房子，他支持自己的工作，在此贸易，即，即tentmaker ，因为他已决定不接受任何支持，从金钱爱好哥林多前书。 He began by preaching in the synagogue every Sabbath; "and he persuaded the Jews and the Greeks".他开始鼓吹，在犹太教堂的每一个安息日; “他说服犹太人和希腊人” 。 Of this period he says that he was with them "in weakness, and fear, and much trembling".这一时期他说，他是与他们“在示弱，和恐惧，很多颤抖” 。 The ill-usage he had received was still fresh in his memory, as, writing a month or two later to the Thessalonians, he recalls how he had been "shamefully treated at Philippi".虐待使用他所收到的是犹在耳，他的记忆，写下了2个月或稍后向帖撒罗尼迦，他回忆了他如何被“可耻的治疗腓立” 。 But when he was joined by Silas and Timothy, who brought him pecuniary aid from Macedonia, he became more bold and confident, and "was earnest in testifying to the Jews that Jesus is the Christ. But they gainsaying and blaspheming, he shook his garments and said to them: "Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles." He then began to preach in the house of Titus Justus, adjoining the synagogue. Crispus, the ruler of the synagogue, and his family, and several of the Corinthians were converted and baptized. Amongst these were Caius, Stephanas, and his household, and the house of Fortunatus and Achaicus, "the firstfruits of Achaia" (1 Corinthians 1:14, 1:16, 16:15). The growing opposition of the Jews, however, and the wicked state of the city had a depressing influence upon him; but "the Lord said to Paul in the night, by a vision: Do not fear, but speak; and hold not thy peace, because I am with thee; and no man shall set upon thee to hurt thee; for I have much people in this city.但是，当他加入了由Silas和提摩太，谁他带来金钱上的援助，马其顿，他变得更加大胆和自信，和“认真在作证向犹太人耶稣是基督，但不可否认和亵渎，他摇头成衣和他们说： “你的血液后，被自己的元首，我清洁：从今以后我会继续祂外邦人”然后，他开始鼓吹在众议院的提图斯是Justus ，毗邻的犹太教堂。 crispus ，统治者的犹太教会堂，和他的家人，以及数的哥林多前书被转换和洗礼，其中被caius ， stephanas ，和他的家庭，和众议院的fortunatus和achaicus ， “ firstfruits的achaia ” （ 1哥林多前书1时14分， 1 ： 16 ， 16时15分） 。日益增长的反对犹太人，不过，和邪恶国家的城市有一个令人沮丧的影响后，他;但“耶和华说，保罗在夜间，由一个远景：不要害怕，但发言;按住没有你的和平，因为我与你和任何人，应订定后，你要伤害你;因为我有很多人在这个城市。 And he stayed there a year and six months, teaching among them the word of God" (Acts 18:9-11). Many were converted; some of them noble, wealthy, and learned, but the great majority neither learned, nor powerful, nor noble (1 Corinthians 1:26). During this long period the Faith was planted not only in Corinth but in other portions of Achaia, especially in Cenchreæ, the eastern port. At length the unbelieving Jews, seeing the ever-increasing crowd of Christians frequenting the house of Titus Justus, next door to their synagogue, became furious, and rose up with one accord and dragged St. Paul before the newly-appointed Proconsul of Achaia, Gallio, the brother of Seneca (AD 54). Gallio, perceiving that it was a question of religion, refused to listen to them. The crowd, seeing this and supposing that it was a dispute between Greeks and Jews, fell upon the ring-leader of the latter (Sosthenes, who succeeded Crispus as ruler of the synagogue) and gave him a sound beating in the very sight of the judgment seat; but Gallio pretended not to notice. His treatment must have cowed the Jews, and St. Paul "stayed yet many days". Cornely is of opinion that at this time he made his journey as far as Illyricum, and that his first visit to them "in sorrow" was when he returned. Others with greater probability place it later. St Paul, at last taking leave of the brethren, travelled as far as Ephesus with Priscilla and Aquila. Leaving them there he went on to Jerusalem and came back by Antioch, Galatia, and Phrygia, where he confirmed all the disciples. After having thus traversed the "upper coasts" he returned to Ephesus, which he made his head-quarters for nearly three years. It was towards the end of that period that the First Epistle was written.和他下榻的有1年零6个月，教学当中有上帝的话“ （行为18:9-11 ） 。许多人转换;他们中的一些高尚，富裕，和教训，但绝大部份既不了解，也不是强大的，也不是高尚的（ 1哥林多前书1时26分） 。在这漫长时期的信念，是种植，不仅在科林斯，但在其他部分achaia ，尤其是在cenchreæ ，东部港口。篇幅不信犹太人，看到日益增加的人群基督信徒的出入众议院提图斯是Justus ，隔壁他们的犹太教堂，成了愤怒，奋起与一协定和拖圣保禄之前，新任proconsul的achaia ， gallio ，兄弟，塞涅卡（广告54 ） 。 gallio ，感知，这是一个宗教问题，拒绝听取他们的意见。人群，看到这种假设，这是之间的纠纷，希腊人和犹太人，下跌后，环领导人后者（索斯特内斯，谁成功地crispus作为统治者该犹太教堂）和给了他一个健全殴打，在很忽略的判断议席，但gallio假装不另行通知。他的治疗必须有cowed犹太人，和圣保禄“住过，但许多天” 。 cornely是认为在这个时候，他作出了他的旅程据伊利里库姆，他的首次访问，他们“在悲哀”是当他返回。别人有更大的概率的地方，稍后。圣保禄，最后以离开的弟兄们，游，据正如以弗所与普里西拉和Aquila ） 。离开他们在那里，他接着就耶路撒冷和回来，由安提阿，加拉太， phrygia ，在那里他证实，所有的弟子。之后，因此，走过了“上海岸”他回到以弗所，这是他所作的他的头部的四分之三，为近三年来，这是对这一时期结束之前表示，第一书信写。
Authenticity of the Epistles真实性的书信
Little need be said on this point.没有必要说，在这一点上。 The historical and internal evidence that they were written by St. Paul is so overwhelmingly strong that their authenticity has been frankly admitted by every distinguished writer of the most advanced critical schools.历史和内部证据，证明他们写的圣保禄是如此强烈，压倒其真实性已坦承，每一个杰出的作家最先进的关键学校。 They were contained in the first collections of St. Paul's Epistles, and were quoted as Scripture by early Christian writers.他们分别载于第一次收藏的圣保禄的书信，以及被引述的经文，由早期基督教作家。 They were referred to as authorities by the early heretics and translated into many languages in the middle of the second century.他们被称为当局早日异端并翻译成多种语文，在中东的第二个世纪。 The unique personality of St. Paul is impressed upon their every page.独特的人格圣保禄是留下深刻印象后，他们的每一页。 Baur, the rationalistic founder of the Tübingen School, and his followers, held the two to the Corinthians, Galatians, and Romans to be unassailable.鲍尔，理性主义的创始人之一，蒂宾根大学的学校，和他的追随者，举行了2到哥林多前书，加拉太书，和罗马人要无懈可击。 One or two hypercritical writers, of little weight, brought some futile objections against them; but these were scarcely meant to be taken seriously; they were refuted and brushed aside by such an ultra writer as Kuenen.一个或两个hypercritical作家，小重量，带来了一些徒劳的反对他们;但这些都几乎意味着将要采取的认真，他们驳斥和置之不理，由这样一个超作家kuenen 。 Schmiedel, one of the most advanced modern critics, says (Hand-Kommentar, Leipzig, 1893, p. 51) that unless better arguments can be adduced against them the two Epistles must be acknowledged to be genuine writings of St. Paul. schmiedel ，其中一个最先进的现代批评，说（手kommentar ，莱比锡， 1893年，第51页） ，除非更好的论据，可以引证的对他们两个书信必须认识到，真正的著作圣保禄。 The Second Epistle was known from the very earliest times.第二书信被称为从非常最早的时候。 There is a trace of it in that portion of "The Ascension of Isaiah" which dates back to the first century (Knowling, "The Testimony of St. Paul to Christ", p. 58; Charles, "The Ascension of Isaiah", pp. 34, 150).有一个微量的，它在这部分“阿森松岛的以赛亚书” ，可以追溯到第一世纪（诺灵“的证词，圣保禄基督” ，第58条;查尔斯， “阿森松岛的以赛亚书” ，第34条， 150 ） 。 It was known to St. Polycarp, to the writerof the Epistle to Diognetus, to Athenagoras, Theophilus, the heretics Basilides and Marcion.它被称为圣polycarp ，向writerof的书信，以diognetus ，哥拉，西奥菲勒斯，异端里德和马吉安。 In the second half of the second century it was so widely used that it is unnecessary to give quotations.在下半年的第二个世纪，它是如此广泛使用，这是不必要的给予报价。
THE FIRST EPISTLE第一书信
Why Written为什么书面
During the years that St. Paul was at Ephesus he must have frequently heard from Corinth, as it was distant only 250 miles, and people were constantly passing to and fro.在多年的圣保禄是在以弗所，他必须经常听到从科林斯，因为它是遥远的只有二百五十英里，人们都不断通过和来来往往。 A ship sailing at the rate of four miles an hour would cover the distance in three days, though on one unpropitious occasion it took Cicero over a fortnight (Ep. vi, 8, 9). 1船舶航行在率四英里一小时将涵盖的距离在三天，虽然对一unpropitious场合了西塞罗超过两星期（ ep.六，八，九） 。 By degrees the news reached Ephesus that some of the Corinthians were drifting back into their former vices.由度，消息传到以弗所一些的哥林多前书被漂流回纳入其前罪恶。 Alford and others infer from the words of II Cor., xii, 20, 21; xiii, 1, "Behold this is the third time that I come to you", that he made a flying visit to check these abuses.奥尔福德和其他推断的话，二，肺心病，十二，二十，二十一;十三， 1 ， “看哪，这是第三次，我到你们这里来” ，他提出了飞行访问，要检查这些滥用的情况。 Others suppose that this coming meant by letter.其他假设，这意味着未来的信。 Be this as it may, it is generally held that he wrote them a brief note (now lost) telling them "not to associate with fornicators", asking them to make collection for the poor brethren at Jerusalem, and giving them an account of his intention of visiting them before going on to Macedonia, and of returning to them again from that place.这样，因为它可能会，这是一般认为，他写道：他们的简要说明（现在失去了） ，告诉他们“没有联想到与fornicators ” ，要求他们作出的收集为穷人兄弟在耶路撒冷，并给他们一个交代，他来访的意图之前，他们就到马其顿，并返回他们再次从那个地方。 News which he heard later from the household of Chloe and others made him change his plan, and for this he was accused by his enemies of want of steadiness of purpose (2 Corinthians 1:17).消息，他听到后，从家庭的chloe等，使他改变他的计划，并为这他被指控他的敌人想的稳定性的目的（ 2哥林多前书1时17分） 。 The accounts which he received caused him great anxiety.帐目，他收到了，使他极大的不安。 Abuses, bickerings, and party strife had grown up amongst them.滥用的情况， bickerings ，党的内乱已长大成人，他们当中。 The party cries were: "I am of Paul; I am of Apollo [Apollos]; I am of Cephas; I am of Christ."党的呼声是： “我保罗，我阿波罗[ apollos ] ;我cephas ;我的基督” 。 These parties, in all likelihood, originated as follows: During St. Paul's circular tour from Ephesus to Jerusalem, Antioch, Galatia, Phrygia, and back to Ephesus, "a certain Jew, named Apollo, born at Alexandria, an eloquent man, came to Ephesus, one mighty in the scriptures, and being fervent in spirit, spoke, and taught diligently the things that are of Jesus, knowing only the baptism of John."这些政党，在所有的可能性，源于如下：在圣保禄的通知旅行团从以弗所到耶路撒冷，安提阿，加拉太， phrygia ，并回到以弗所， “某一个犹太人，命名为阿波罗，出生于亚历山大，一个雄辩滔滔的男子，来到到以弗所，一个浩浩荡荡的在圣经，被热情的精神，以，和教导，认真的事情，是耶稣，知道只有约翰的洗礼“ 。 Priscilla and Aquila fully instructed him in the Christian Faith.普里西拉和Aquila ）充分指示他在基督教信仰。 In accordance with his desire he received letters of recommendation to the disciples at Corinth.按照他的愿望，他收到的推荐信，向弟子在科林斯。 "Who, when he was come, helped them very much who had believed. For with much vigor he convinced the Jews openly, shewing by the scriptures that Jesus is the Christ" (Acts 18:27-28). “谁，当他来，帮助他们十分相信谁了。得多的活力，他坚信，犹太人公开， shewing由经文耶稣是基督” （使徒行18:27-28 ） 。 He remained at Corinth about two years, but, being unwilling to be made the centre of strife, he joined St. Paul at Ephesus.他仍然在科林斯约两年，但不愿作出该中心的内乱，他参加了圣保禄在以弗所。 From the inspired words of St. Luke, no mean judge, we may take it that in learning and eloquence Apollo was on a par with the greatest of his contemporaries, and that in intellectual powers he was not inferior to Jews like Josephus and Philo.从灵感的话，圣卢克，没有法官的意思，我们可能会采取它认为，在学习和口才阿波罗是对看齐最大的，他同时代的，而且在智力的权力，他并不逊色于犹太人一样，约瑟夫和斐洛。 He is likely to have known the latter, who was a prominent member of the Jewish community in his native city of Alexandria, and had died only fourteen years before; and his deep interest in Holy Scripture would certainly have led him to study the works of Philo.他很可能已经知道后者，谁是一个突出的成员之一，犹太社区在他的亚历山大市，并已死亡，只有十四年前;和他的浓厚的兴趣，在圣经一定会促使他研究的著作斐洛。 The eloquence of Apollo, and his powerful applications of the Old Testament to the Messias, captivated the intellectual Greeks, especially the more educated.该口才阿波罗，和他的强大的应用程序的旧约到messias ，着迷的智力希腊人，特别是更多的教育。 That, they thought, was true wisdom.这一点，他们的思想，是真实的智慧。 They began to make invidious comparisons between him and St. Paul who on account of his experience at Athens, had purposely confined himself to what we should call solid catechetical instruction.他们开始作出令人反感的比较，他和圣保禄是谁的帐户，他的经验，在雅典奥运会上，曾刻意局限于自己什么，我们应呼吁坚实的catechetical指示。 The Greeks dearly loved to belong to some particular school of philosophy; so the admirers of Apollo laid claim to a deeper perception of wisdom and boasted that they belonged to the Christian school of the great Alexandrian preacher.希腊人渴望被爱属于一些学校，尤其是哲学;所以仰慕阿波罗奠定声称更深的认知智慧和夸口说，他们属于基督教学校，伟大的亚历山大的布道者。 The majority, on the other hand, prided themselves on their intimate connection with their Apostle.大多数人，在另一方面，引以为傲自己对他们的亲密结合他们的使徒。 It was not zeal for the honour of their teachers that really prompted either of these parties, but a spirit of pride which made them seek to put themselves above their fellows, and prevented them from humbly thanking God for the grace of being Christians.这不是热情，为荣幸他们的老师，真正促使这两个政党，而是一个精神的自豪感，使他们设法把自己以上，他们的研究员，并阻止他们谦虚地感谢上帝的恩典，被基督徒。 About this time there came from the East some who had possibly heard St. Peter preach.关于这一次有来自东亚的一些谁了可能听到圣彼得言行一致。 These regarded the others as their spiritual inferiors; they themselves belonged to Cephas, the Prince of the Apostles.这些把他人当作自己的精神inferiors ;他们自己属于cephas ，王子的使徒。 Commentators are of opinion that this party spirit did not go so deep as to constitute formal schism or heresy.评论家都认为，这党性没有去如此之深，以构成正式分裂或异端。 They all met together for prayer and the celebration of the Sacred Mysteries; but there were hot disputes and many breaches of fraternal charity.他们都会见了一起祈祷和庆祝活动的神圣之谜，但有热点纠纷和许多违反兄弟般的慈善机构。 The Fathers mention only three parties; but the text obviously implies that there was another party the members of which said, "I am of Christ".父亲提到只有3个缔约方，但文字，显然意味着有一个党的成员，其中说： “我很基督” 。 This view is now held by several Catholics, and by many non-Catholics.这个看法是，现在举行的几个天主教徒，和许多非天主教徒。 What was the nature of this party it is difficult to determine.是什么性质，这个党是很难确定。 It has been suggested that a few of those who were specially endowed with spiritual gifts, or charismata, boasted that they were above the others, as they were in direct communication with Christ.曾有人建议，数那些谁被特别赋予的精神礼物，或charismata ，夸口说，他们以上的其他人，由于他们是在直接的沟通与基督。 Another explanation is that they had seen Christ in the flesh, or that they claimed to follow His example in their reverence for the Law of Moses.另一个解释是，他们看到基督在肉体，或他们声称追随他的例子，在他们崇敬的法律，郑慕智。 At any rate, the statement, "I am of Christ", seemed to make Christ a mere party name, and to imply that the others were not Christians in the genuine and perfect sense of the word.在任何率，声明说， “我是基督” ，似乎使基督只是党的名称，并暗示其他人不是基督信徒在真正的和完善的责任感字。
St. Paul, hearing of this state of things, sent Timothy together with Erastus (probably the "treasurer of the city" of Corinth - Romans 16:23) round by Macedonia, to put things in order.圣保禄，听觉这个国家的事情，发送提摩太一起erastus （可能是“库市”科林斯-罗马1 6时2 3分）轮由马其顿，把事情在秩序。 Soon after they left, Stephanas and other delegates came with a letter from the Corinthians.后不久，他们离开， stephanas和其他代表来到与信从哥林多前书。 This letter contained some self-glorification and requested the Apostle to give a solution to several serious difficulties which they proposed to him; but it made no mention of their shortcomings.这封信包含了一些自我颂扬，并要求使徒给予一个解决的几个严重的困难，他们建议他，但它没有提及他们的缺点。 By this time he had become fully aware of the grave state of affairs amongst them.这个时候，他已成为充分意识到的严重状态的事务当中。 Besides party strife, some made light of sins of impurity.除了党的内乱，一些轻的捷联惯导系统的杂质。 One man had gone to the extent of marrying his stepmother, his father being still alive, a crime unheard of amongst the pagans.一名男子曾到的程度，结婚和自己的继母，他的父亲被仍然活着，犯罪闻所未闻的，其中的异教徒。 So far were they from showing horror that they treated him in a friendly manner and allowed him to be present at their meetings.到目前为止，他们从显示恐怖，他们的待遇，他是在友好的方式，并让他出席会议。 As matters were too pressing to wait for the arrival of Timothy, St. Paul at once wrote the First Epistle to the Corinthians and sent it by Titus about Easter AD 57.作为事项过于紧迫，要等待的到来，提摩太，圣保禄在曾经写道第一书信向哥林多前书并送交由提图斯约复活节广告57 。
Importance of the First Epistle的重要性，第一次书信
This is generally regarded as the greatest of the writings of St. Paul by reason of the magnificence and beauty of its style and the variety and importance of its contents.这是通常被视为最伟大的著作圣保禄的理由的壮观和美丽的作风和各种性和重要性，它的内容。 So splendid is its style that it has given rise to the conjecture that St. Paul took lessons in oratory at Ephesus; but this is highly improbable.因此，灿烂的是它的风格，它已引起猜测认为，圣保禄了教训，在礼拜堂在以弗所，但，这是非常难以琢磨的。 St. Paul's was not the type of eloquence to be moulded by mechanical rules; his was the kind of genius that produces literature on which rules of rhetoric are based.圣保禄不是类型的口才要塑造机械规则;他是种天才产生文学对哪些规则修辞学的基础。 If the Corinthians were impressed by the eloquence of Apollo, they could not help feeling, when they heard and read this Epistle, that here was an author capable of bearing comparison not only with Apollo, but with the best that they could boast in Greek literature, of which they were so justly proud.如果哥林多前书了深刻的印象，由口才阿波罗，他们不能帮助的感觉，当他们听到和读到这书信，这里是一个作者，能够承载比较，不仅与阿波罗，但最好的，他们可以夸耀在希腊文学，其中，他们是如此理直气壮地感到自豪。 Scholars of all schools are loud in its praise.学者，所有学校均在其大声称赞。 The striking similes, figures of speech, and telling sentences of the Epistle have passed into the literatures of the world.醒目的明喻，数字讲话，告诉服刑的书信已通过成为文学的世界。 Plummer, in Smith's "Dict. of the Bible", says that chapters xiii and xv are among the most sublime passages, not only in the Bible, but in all literature.立式，在史密斯的“翻译字典。的圣经”说，第十三章和第XV部是最崇高的通道，不仅在圣经中，但在所有的文学作品。 But this Epistle is great not only for its style but also for the variety and importance of its doctrinal teaching.不过，这是伟大的书信，不仅是为了它的风格，而且品种和重要性，其理论教学。 In no other Epistle does St. Paul treat of so many different subjects; and the doctrines which are touched upon (in many eases only incidentally) are important as showing what he and Silvanus, a disciple and trusted delegate of the older Apostles, taught the early Christians.在没有其他书信是否圣保禄对待如此众多的不同学科和理论，是触及（在许多简化，只有顺带一）是重要的作为显示他和silvanus ，弟子和信赖的代表老一辈使徒，教初期基督徒。 In some of his letters he had to defend his Apostolate and the freedom of Christians from the Law of Moses against heretical teachers; but be never had to defend himself against his bitterest enemies, the judaizers, for his teaching on Christ and the principal points of doctrine contained in these two Epistles, the obvious reason being that his teaching must have been in perfect harmony with that of The Twelve.在他的一些信件，他要捍卫他的使徒和自由的基督徒从法律的摩西对邪教的教师;而是从来没有为自己辩护，对他的bitterest的敌人， judaizers ，他的教学对基督和主要的要点学说中所载的这两个书信，很明显的原因是他的教学必须已在完美的和谐与该12 。 He distinctly states in ch.他明显的国家，在CH 。 xv, 11, "For whether I, or they [The Twelve Apostles], so we preach, and so you have believed."十五， 11 ， “我是否，或他们[十二使徒] ，所以我们说教，所以你相信” 。
Divisions of the First Epistle师第一书信
Instead of giving a formal summary of the contents of the Epistle, it may be more useful to give the teaching of the Apostle, in his own words, classified under various heads, following, in general, the order of the Creed.而不是给予一个正式的内容概要的书信，它可能更为有用，给教学的使徒，在他自己的话说，被列为各种元首，以下，一般而言，秩序的信条。 With regard to arrangement, it may be stated, in passing, that the Epistle is divided into two parts.关于安排，它可能说明，在此顺带指出，书信是分为两部分。 In the first six chapters he rebukes them for their faults and corrects abuses: (1) He shows the absurdity of their divisions and bickerings; (2) deals with the scandalous case of incest; (3) their lawsuits before pagans; and (4) the want of sufficient horror of impurity in some of them.在首6个章节，他指责他们的错误和纠正滥用： （ 1 ）他显示了其荒谬的分歧和bickerings ; （ 2 ）涉及的丑闻案件乱伦; （ 3 ）诉讼前的异教徒;及（ 4 ）希望有足够的恐怖杂质在他们中的一些。 In the second part (the remaining ten chapters) he solves the difficulties which they proposed to him and lays down various regulations for their conduct.在第二部分（其余10章） ，他解决了困难，他们建议他和规定的各项管理规定，对其行为负责。 He deals with questions relating to (1) marriage, (2) virginity, (3) the use of things offered to idols, (4) proper decorum in church and the celebration of the Eucharist, (5) spiritual gifts, or Charismata, (6) the Resurrection, (7) the collections for the poor of Jerusalem.他处理有关的问题（ 1 ）婚姻， （ 2 ）处女， （ 3 ）使用的东西，提供给偶像， （ 4 ）适当的礼仪，在教会和庆祝圣体圣事， （ 5 ）的精神礼物，或charismata ， （ 6 ）复活， （ 7 ）集合为穷人服务的耶路撒冷。
Its Teaching其教学
God the Father (passim)上帝的父亲（各处）
"Yet there is but one God, the Father, of whom are all things, and we unto him; and one Lord Jesus Christ, by whom are all things and we by him" (viii, 6). “然而，有一个上帝，父亲，人是一切事物，我们对祂;和一主耶稣基督，由谁来都是和我们由他” （八， 6 ） 。 Compare II Cor., xiii, 13: "The grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Ghost be with you all."比较二，肺心病，第十三章， 13条： “恩典，我们的主耶稣基督，和慈善的上帝，及沟通的圣灵与你们同所有” 。 (Bengel, quoted by Bernard, calls this an egregium testimonium to the Blessed Trinity.) （ bengel ，所引述的伯纳德，称这是一egregium testimonium向有福三一） 。
Jesus Christ耶稣基督
(1) "Grace to you and peace from God our Father, and from the Lord Jesus Christ" (i, 3). （ 1 ） “的宽限期，向你和和平从上帝我们的父亲，并从主耶稣基督” （一， 3 ） 。 "You are called unto the fellowship of his Son, Jesus Christ our Lord" (i, 9). “你是所谓的金所不欲，他的儿子，耶稣基督我们的上帝” （一， 9 ） 。 "Christ the power of God and the wisdom of God" (i, 24). “基督上帝的力量和智慧，以神之名” （我24 ） 。 "We speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory, which none of the princes of this world knew; for if they had known it, they would never have crucified the Lord of glory" (ii, 7, 8). “我们讲的上帝的智慧在一个谜，智慧是隐藏的，上帝的祝圣前的世界，祂对我们的荣耀，没有王子的这个世界知道;如果他们事先知道的话，他们绝不会钉在十字架上耶和华的荣耀“ （二， 7 ， 8 ） 。 "But you are washed, but you are sanctified, but you are justified in the name of our Lord Jesus Christ and the Spirit of our God" (vi, 11 -- see also i, 2, 4, 7, 9 13; iii, 5, 11; vi, 11; xii, 4-6). “但你是水洗，但你是圣洁，但你是有道理的名称，我们的主耶稣基督的精神和我们的上帝” （六， 11 -也见，我2 ， 4 ， 7 ， 9月1 3日;三， 5日， 11日;第六，第11条;十二， 4月6日） 。 (2) "The word of the cross to them that are saved is the power of God" (i, 18). （ 2 ） “一词的跨向他们保存是上帝的力量” （我18 ） 。 "We preach Christ crucified, unto them that are called Christ the power of God and the wisdom of God" (i, 23, 24). “我们宣扬基督钉在十字架上，祂对他们说，被称为基督上帝的力量和智慧，以神之名” （我， 23 ， 24 ） 。 "But of him are you in Christ Jesus, who of God is made unto us wisdom, and justice, and sanctification and redemption" (i, 30). “但他是你在基督耶稣里，谁的上帝是祂对我们的智慧，和正义，神圣和赎回” （我30 ） 。 "For I judged myself not to know any thing among you, but Jesus Christ, and him crucified" (ii, 3). “我判断自己不知道任何事，你们当中，但耶稣基督，并他钉在十字架上” （二，三） 。 "For Christ our pasch is sacrificed" (v, 7). “为基督，我们pasch是牺牲” （五，七） 。 "For you are bought with a great price" (vi, 20 - cf. i, 13, 17; vii, 23; viii, 11, 12.) (3) The following passage probably contains fragments of an early creed: "The gospel which I preached to you, which also you have received. . . . For I delivered unto you first of all, which I also received: how that Christ died for our sins, according to the scriptures: and that he was buried, and that he rose again the third day, according to the scriptures: and that he was seen by Cephas; and after that by the eleven. Then was he seen by more than five hundred brethren at once: of whom many remain until this present, and some are fallen asleep. After that, he was seen by James, then by all the apostles. And last of all, he was seen also by me, as by one born out of due time" (xv, 1-8). “你是买了一个很大的代价” （六， 20 -比照我， 1 3， 1 7;第七， 2 3岁;第八，十一，十二） （ 3 ）通过以下可能包含片段的一个早期的信条： “福音，我传福音给你，这也您已经收到。 。因为我发表了你们首先，我还收到了：如何基督死亡，为我们的捷联惯导系统，根据圣经：和说，他被安葬，并他再次上升，第三天，根据圣经：和说，他被认为是由cephas ;之后，由11 。当时，他看到以上的500兄弟在，一旦：其中许多仍是直到本，和有些人睡着后，他被认为是由詹姆斯，然后由所有的使徒。最后，他被视为也由我，作为一个诞生于适当时候“ （十五， 1月8日） 。 "Have not I seen Christ Jesus our Lord?" “我未能看到基督耶稣我们的主” ？ (ix, 1). （九， 1 ） 。 "And if Christ be not risen again, then is our preaching vain, and your faith is also vain" (xv, 14). “如果基督没有再次上升，然后是我们的说教，徒劳的，和你们的信仰，也是徒劳的” （十五， 14 ） 。 "But now Christ is risen from the dead, the first fruits of them that sleep" (xv, 20 - cf. vi, 14). “但现在基督是从死里复活，第一批成果，他们认为，睡眠” （十五， 20 -比照六， 1 4） 。 (4) "Waiting for the coming of our Lord Jesus Christ" (i, 7). （ 4 ） “等待的到来，我们的主耶稣基督” （一， 7 ） 。 "That the spirit may be saved in the day of our Lord Jesus Christ" (v, 5). “的精神，可能会保存在一天我们的主耶稣基督” （五， 5 ） 。 "He that judgeth me is the Lord. Therefore judge not before the time; until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise from God" (iv, 4, 5). “他认为， judgeth我是耶和华，所以法官不前的时间;直到主来，谁都将带来轻隐藏的东西，黑暗，将使体现了律师的心;然后将每个人都称赞从以神之名“ （四， 4 ， 5 ） 。
The Holy Ghost圣灵
"Now there are diversities of graces, but the same Spirit; and there are diversities of ministries, but the same Lord; and there are diversities of operations, but the same God" (xii, 4-6). “现在有多样性的青睐，但本着同样的精神;有多样性的部委，但同时勋爵;有多样性的行动，但同时以神之名” （十二， 4月6日） 。 "But to us God hath revealed them, by his Spirit. The Spirit searcheth all things, yea, the deep things of God . . . the things that are of God no man knoweth, but the Spirit of God" (ii, 10, 11 -- cf. ii, 12-14, 16). “但我们的上帝祂所透露，由他的精神。精神searcheth一切事物，雅，深层的东西，上帝。 。 。的事情，是上帝没有人knoweth ，但上帝的精神” （第二， 10 ， 11 -比照二， 1 2月1 4日， 1 6） 。 "Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you?" “你不知道，您是上帝的庙宇，以及上帝的圣灵住在你” ？ (iii, 16). （三， 16 ） 。 "But you are washed, but you are sanctified . . . in the name of our Lord Jesus Christ, and the Spirit of our God" (vi, 11). “但你是水洗，但你是圣洁。 。 。在名称，我们的主耶稣基督，和精神我们的上帝” （六， 11 ） 。 "Or know you not, that your members are the temple of the Holy Ghost, who is in you, whom you have from God; and you are not your own? . . . Glorify and bear God in your body" (vi, 19, 20). “或知道你不是，您的成员是庙圣灵，究竟是谁在你的人你有来自上帝的;你是不是你自己呢？ 。 。 。美化，并承担上帝在你的身体” （六， 19 ， 20 ） 。 "But all these things one and the same Spirit worketh, dividing to every one according as he will" (xii, 11). “但所有这些东西是同一个精神worketh ，划分到每一个根据，因为他将” （十二， 11 ） 。 "For in one Spirit were we all baptized unto one body" (xii, 13). “在一的精神，我们所有的洗礼，所不欲，一个机构” （十二，十三日） 。 "Yet by the Spirit he speaketh mysteries" (xiv, 2). “然而，所体现的精神，他speaketh之谜” （第十四， 2 ） 。
The Holy Catholic Church罗马教廷的天主教会
"The head of every man is Christ" (11:3). “首长，每一个男人是基督” （ 11时03分） 。
Unity团结
"Is Christ divided?" “是基督除以” ？ (i, 13). （我13 ） 。 "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you; but that you be perfect in the same mind, and in the same judgment" (i, 10). “现在我恳求你，弟兄们，由名称我们的主耶稣基督，你的所有发言，同样的事情，和有没有分裂你们中间，但你是完美的在同一个主意，在相同的判断” （我10 ） 。 He devotes four chapters to the reprehension of their divisions, which did not really amount to anything constituting formal schism or heresy.他用了四个章节向reprehension他们进行记名表决时，并没有真正的数额，以构成任何正式分裂或异端。 They met in common for prayer and the participation of the Blessed Eucharist.他们会见了在共同祈祷和参与神圣的圣体圣事。 "Know you not that you [the Christian body] are the temple of God . . . but if any man violate the temple of God [by pulling it to pieces], him shall God destroy. For the temple of God is holy, which you are" (iii, 16, 17). “知道你不是说你[基督教机构]是上帝的圣殿。 。 。但如果任何人违反了上帝的圣殿[拉成碎片] ，他应上帝摧毁。庙宇的神是圣洁的，其中你是“ （三， 16 ， 17 ） 。 "For as the body is one, and hath many members, and all the members of the body, whereas they are many, yet are one body, so also is Christ. For in one Spirit were we all baptized into one body, whether Jews or Gentiles, whether bond or free" (xii, 12, 13). “作为机构是其中之一，和祂所多位议员，和所有成员的身体，而他们很多，但都是一个机构，所以还是基督。在一的精神，我们所有的洗礼，成为一个机构，无论是犹太人或外邦人，不论是债券或免费的“ （十二，十二，十三） 。 [Here follows the allegory of the body and its members, xii, 14-25.] "Now you are the body of Christ, and members of member" (xii, 27). [此处如下寓言机构及其成员，第十二章， 14日至25日。 ] “现在你是基督的身体，和委员会员” （第十二， 27 ） 。 "And God hath set some in the church; first apostles, secondly prophets . . . Are all apostles?" “与神祂所设置一些在教会里;第一使徒，第二是先知。 。 。都是使徒” ？ (xii, 28-31). （十二， 28-31段） 。 "For God is not the God of dissension, but of peace: as also I teach in all the Churches of the saints" (xiv, 33). “上帝不是神纠纷，但和平：也i教导在所有教会的圣人” （ 14 ， 33 ） 。 "I have sent you Timothy, who is my dearest son and faithful in the Lord, who will put you in mind of my ways, which are in Christ Jesus: as I teach everywhere in every church" (iv, 17). “我已经向您发送提摩太，谁是我最亲爱的儿子和忠实地在主，谁会将你在我心中的方法，这是在基督耶稣里：正如我教导无处不在，每一个教会” （四17 ） 。 "But if any man seem to be contentious, we have no such custom, nor the church of God" (xi, 16). “但如果任何人似乎是有争议的，我们并没有这样的习惯，也不是神的教会” （十一， 16 ） 。 "The gospel which I preached to you . . . and wherein you stand; by which also you are [being] saved, if you hold fast after the manner I preached unto you, unless you have believed in vain" (xv, 1-2). “福音，我传福音给你。 。 。其中，你的立场;其中还你是[被]保存，如果你坚守后，地i鼓吹告诉你们，除非你有认为，妄图” （十五， 1 - 2 ） 。 "For whether I, or they [The Twelve Apostles], so we preach, and so you have believed" (xv, 11). “我是否，或他们[十二使徒] ，所以我们说教，所以你相信” （十五， 11 ） 。 "The churches of Asia salute you" (xvi, 19). “教会亚洲的敬意你” （十六， 19 ） 。
Old Testament Types旧约类型
"Now all these things happened to them in figure: and they are written for our correction" (10:11). “现在，所有这些事情发生在他们身上，如图：他们是为我们的书面更正” （ 10时11分） 。
Authority管理局
"What will you? shall I come to you with a rod; or in charity, and in the spirit of meekness?" “会采取什么行动？应我来给你一个控制棒;或在慈善活动中，以及在精神meekness ” ？ (iv, 21). （四21 ） 。 "Now concerning the collections. . . . as I have given order to the churches of Galatia, so do ye also" (xvi, 1). “现在有关的收藏品。 。正如我刚才给，以教会的加拉太，这样做也叶” （十六， 1 ） 。
Power of excommunication权力绝罚
"I indeed, absent in body, but present in spirit, have already judged, as though I were present, him that hath so done. In the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved" (v, 3-5). “我的确，在缺席机构，但目前在精神，已经判断，虽然我人出席，他说，祂所，所以这样做。在名称，我们的主耶稣基督，你正聚集在一起，和我的精神，与电力我们的主耶稣基督，提供这样一个一以撒旦为销毁，肉中刺，即精神可能会保存“ （五， 3月5日） 。
Jews and pagans exempt from Church's jurisdiction犹太人和异教徒免于教会的司法管辖权
"For what have I to do to judge them that are without . . . For them that are without, God will judge" (5:12-13). “什么，我要做法官，他们都没有… 。为他们都没有，上帝会判断” （ 5:12-13 ） 。
Sanctity神圣不可侵犯
"For the temple of God is holy, which you are" (iii, 17). “该庙宇的神是圣洁的，您所” （三， 17 ） 。 "Know you not that your bodies are the members of Christ" (vi, 15). “知道你不认为你的机构是成员的基督” （六， 15岁） 。 "Your members are the temple of the Holy Ghost . . . Glorify and bear God in your body" (vi, 19, 20 -- cf. vi, 11, etc.). “您的成员是庙圣灵。 。 。美化，并承担上帝在你的身体” （六， 19日， 20日-比照六，十一等） 。
Grace宽限期
"God is faithful, who will not suffer you to be tempted above that which you are able, but will make also with temptation issue, that you may be able to bear it" (x, 13). “神是信实的，谁不会受到你被引诱以上，其中您可以，但会令还与诱惑的问题，您可以承担它” （十， 13 ） 。 "Grace be to you . . ." “宽限期是你。 。 。 ” (i, 3). （我， 3 ） 。 "But by the grace of God, I am what I am; and his grace in me hath not been void, but I have laboured more abundantly than all they: yet not I, but the grace of God with me" (xv, 10). “但上帝的恩典，我什么我和他的恩典在我祂所尚未无效，但我有更充分的辛劳比所有他们：但我未能，但上帝的恩典与我” （第十五，十） 。
Virtuous life necessary for salvation良性生活所必需的救赎
"Know you not that the unjust shall not possess the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers, nor the effeminate . . . nor thieves, nor covetouss, nor drunkards, . . . shall possess the kingdom of God" (vi, 9, 10). “知道你不就是不公正的，不得拥有上帝的王国？不犯错：既不fornicators ，也不拜偶像，也没有奸淫的，也不是effeminate 。 。 。也不是小偷，也不covetouss ，也不drunkards ， 。 。 。应具备英国上帝的“ （六，九，十） 。 This, like a dominant note, rings clear through all the Epistles of St. Paul as in the teaching of his Divine Master.这一点，就像一个主导的注意，戒指明确通过的所有书信的圣保禄作为在教学中他的神掌握。 "But I chastise my body, and bring it into subjection: lest perhaps when I have preached to others, I myself should become a castaway" (ix, 27). “但我责备我的身体，并把它纳入隶属：否则，也许当我传福音给别人，我自己应该成为一个castaway ” （第九， 27条） 。 "Wherefore he that thinketh himself to stand, let him take heed lest he fall" (x, 12). “ wherefore他认为， thinketh自己的立场，让他留意，以免他属于” （十， 12 ） 。 "Therefore, my beloved brethren, be ye steadfast and unmoveable; always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord" (xv, 58). “所以，我亲爱的弟兄们，你们的坚定和unmoveable ; abounding始终在工作的主，知道您的劳动是不是徒劳的在耶和华” （十五， 58岁） 。 "Watch ye, stand fast in the faith, do manfully, and be strengthened" (xvi, 13). “观赏叶，坚守在信仰，做manfully ，并得到加强” （十六， 13 ） 。 "Do all to the glory of God" (x, 31). “做能做的一切，以神的荣耀” （ X的31条） 。 "Be without offence to the Jews, and to the Gentiles, and to the church of God" (x, 32). “无罪行向犹太人，并外邦人，以及神的教会” （十， 32 ） 。 "Be ye followers of me as I am of Christ" (xi, 1). “叶的追随者我，因为我的基督” （十一， 1 ） 。
Resurrection of the body and life everlasting复活的身体和生命永恒
"For God hath raised up the Lord, and he will raise us up also by his power" (vi, 14). “上帝祂所提出了勋爵，他将提高我们的行动也由他的权力” （六， 14 ） 。 "And as in Adam all die, so also in Christ all shall be made alive." “在亚当里众人都死了，所以也都在基督里应作出活着” 。 "For star differeth from star in glory. So also is the resurrection of the dead. It is sown in corruption, it shall rise in incorruption. It is sown in dishonour, it shall rise in glory." “星differeth星在荣耀，所以也就是复活的死人，这是在播下了腐败现象，须起立，在廉政建设，这是播种面积在拒付的，应当在崛起的荣耀” 。 "Behold, I tell you a mystery. We shall all indeed rise again." “看哪，我告诉你是一个谜。我们都应确实再次崛起” 。 "In a moment, in the twinkling of an eye, at the last trumpet: for the trumpet shall sound, and the dead shall rise again incorruptible." “在一个时刻，在刹那间，在上次小号：为小号，应健全，与死者应再次崛起的廉洁” 。 (See all of ch. xv.) "We see now through a glass in a dark manner; but then face to face. Now I know in part; but then I shall know even as I am known" (xiii, 12). （见所有的CH 。十五） “我们现在看到的透过玻璃在黑暗的方式，但面对现在我知道的部分，但我会知道，即使我知道” （十三， 12 ） 。
Baptism洗礼
"Were you baptized in the name of Paul?" “你的名受洗，叫保罗” ？ (i, 13). （我13 ） 。 "I baptized also the household of Stephanus" (I, 16). “我的洗礼，也是家庭的stephanus ” （我16 ） 。 "For in one Spirit were we all baptized into one body" (xii, 13). “在一的精神，我们所有的洗礼，成为一个身体” （十二，十三日） 。 "But you are washed [apelousasthe] but you are sanctified, but you are justified in the name of our Lord Jesus Christ, and the Spirit of our God" (vi, 11). “但你洗[ apelousasthe ] ，但你是圣洁，但你是有道理的名称，我们的主耶稣基督，和精神我们的上帝” （六， 11 ） 。
Eucharist圣体圣事
"The chalice of benediction, which we bless, is it not the communion of the blood of Christ? And the bread, which we break, is it not the partaking of the body of the Lord? . . . But the things which the heathens sacrifice, they sacrifice to devils . . . You cannot drink the chalice of the Lord and the chalice of devils" (x, 16-21). “ chalice的benediction ，我们祝福，是不是共融的基督的血呢？和面包，这是我们打破，是不是partaking该机构的主呢？ 。 。 。的东西，但其中heathens牺牲，他们牺牲的魔鬼。 。 。你不能喝chalice的勋爵和chalice魔鬼“ （十， 16-21 ） 。 "For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread, and giving thanks, said: Take ye, and eat: this is my body . . . In like manner also the chalice; etc. . . . Therefore whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. . . . For he that eateth and drinketh unworthily eateth and drinketh judgment to himself, not discerning the body of the Lord" (xi, 23-29). “我收到的主，这也我发表你们，主耶稣，同一天晚上在他被出卖了面包，并给予感谢，说：采取叶，吃：这是我的身体。 。 。在想的方式，也是chalice ;等。 。 。因此，凡应吃这个面包，或喝chalice的主unworthily ，即属犯的尸体和鲜血的主。 。他认为， eateth和drinketh unworthily eateth和drinketh判断自己，而不是要辨识的尸体勋爵“ （十一， 23-29 ） 。 On the words of consecration see the two able articles by Dr. AR Eagar in "The Expositor", March and April, 1908.对的话consecration看到两位能干的文章博士氩eagar在“ expositor ” ， 3月和4月， 1908年。
Marriage婚姻
Its use.其使用。 Marriage good, but celibacy better.婚姻好的，但独身的更好。 -- The marriage of divorced persons forbidden. -婚姻的离婚人士被禁止的。 -- Second marriage allowed to Christians; but single state preferable for those who have the gift from God. -第二次婚姻让基督徒，但单一国家最好的那些谁有真主的礼物。 (vii, 1-8.) Pauline Dispensation: a Christian is not bound to remain single if his pagan partner is unwilling to live with him (vii, 12-15). （七， 1月8日） 。宝莲，省却：一个基督徒是不受保持单身，如果他的异教的合作伙伴是不愿活跟他（第七章， 12月15日） 。
Virginity童贞
It is not wrong to marry; but preferable to remain single -- St. Paul's example -- "He that giveth his virgin in marriage doth well; and he that giveth her not doth better. (vii, 25-40.)这是没有错结婚，但最好保持单一-圣保禄的榜样- “他认为，美属维尔京g i veth他在婚姻do th好;他说， g i veth她不要do th更好。（七， 2 5 -40）。
Principles of moral theology原则，道德神学
In ch.在CH 。 vii; and following chapters St. Paul solves several difficult cases of conscience, some of them of a very delicate nature, falling under what we should now call the tractatus de sexto (sc. præcepto decalogi).七;及以下各章圣保禄解决的几个难点案件的良知，他们中的一些的一个非常微妙的性质，属于什么，我们现在应该呼吁tractatus德sexto （ sc. præcepto decalogi ） 。 He would, doubtless, have preferred to be free from the necessity of having to enter into such disagreeable subjects; but as the welfare of souls required it, he felt it incumbent upon him, as part of his Apostolic office, to deal with the matter.他将毫无疑问，最好是免费，从必要性，而不必进入这种令人科目;但由于福利的心灵需要它，他觉得有责任，他的一部分，他的使徒办公室，处理此事。 It is in the same spirit that pastors of souls have acted ever since.它是在本着同样的精神，牧师的心灵已采取行动，至今。 If so many difficulties arose in a few years in one town, it was inevitable that numerous complicated cases should occur in the course of centuries amongst peoples belonging to every degree of barbarism and civilization; and to these questions the Church was rightly expected to give a helpful answer; hence the growth of moral theology.若有许多困难，出现了几年在一个城市，这是无可避免的众多复杂的案件应发生在这个过程当中，世纪之交的人民，属于每一个程度的野蛮与文明，以及这些问题，教会是正确的预期给予有用的答案，因此生长的道德神学。
THE SECOND EPISTLE第二书信
The Second Epistle was written a few months after the First, in which St. Paul had stated that he intended to go round by Macedonia.第二书信写了数个月后，第一，在其中圣保禄曾表示，他打算去轮由马其顿。 He set out on this journey sooner than he had anticipated, on account of the disturbance at Ephesus caused by Demetrius and the votaries of Diana of the Ephesians.他载列于这一旅程迟早比他预期，对帐户的干扰，在以弗所所造成的demetrius和votaries的戴安娜的以弗所书。 He travelled northwards as far as Troas, and after waiting some time for Titus, whom he expected to meet on his way back from Corinth, whither he had carried the First Epistle, he set sail for Macedonia and went on to Philippi.他前往北移，据troas ，后等待一段时间，提图斯，其中，他预期，以满足他的方式回到从科林斯，着他进行了第一次书信，他出航马其顿和接着就腓立比。 Here he met Titus and Timothy.在这里，他会见了提图斯和提摩太。 The news that Titus brought him from Corinth was for the most part of a cheering character.消息提图斯带他从科林斯是为最的一个组成部分，欢呼性格。 The great majority were loyal to their Apostle.大部份人忠于他们的使徒。 They were sorry for their faults; they had obeyed his injunctions regarding the public sinner, and the man himself had deeply repented.他们对不起他们的故障;他们听从他的禁制令，就市民的罪人，该名男子自己已深深忏悔。 We hear no more of the parties of Paul, Apollo, and Cephas, though the letter appears to contain one reference to the fourth party.我们没有听到更多有关各方的保罗，阿波罗，和cephas ，虽然信中，似乎含有一个参考第四党。 His friends, who had expected a visit from himself, were deeply grieved at his not coming as he had promised; a few who were his enemies, probably judaizers, sought to take advantage of this to undermine his authority by discovering in this a clear proof of fickleness of mind and instability of purpose; they said that his unwillingness to receive support betrayed want of affection; that he used threatening language when at a safe distance, but was in fact a coward who was mild and conciliating when present; that they were foolish to let themselves be led by one who made the rather enormous pretension to be an Apostle of Christ, when he was nothing of the kind, and was in reality, both naturally and supernaturally, inferior to men they could name.他的朋友，谁曾预计访问从自己，深感痛心，他不来，因为他曾承诺;数谁被他的敌人，可能judaizers ，旨在充分利用这一削弱他的权力，由发现在这一个明确的证明的浮躁的心态和不稳定的目的;他们说，他不愿意得到支持，背叛了希望的感情;表示，他用威胁性语言时，在一个安全的距离，但其实是一种懦夫谁是温和的和调解时，目前的;他们愚蠢的，让自己率领一谁作出了巨大的预紧力，而不是要成为基督的使徒，当他没有客气，并在现实中，无论是自然和supernaturally ，并不亚于男性，他们可能会名称。 This news filled the soul of St. Paul with the deepest emotion.这条消息，填补了的灵魂，圣保禄与最深切的情感。 He purposely delayed in Macedonia, and sent them this Epistle to prepare them better for his coming and to counteract the evil influence of his opponents.他故意延迟在马其顿，并派遣他们的书信，这让他们做好准备，更好地为他的未来和抵制邪教的影响，他的对手。 It was sent by Titus and two others, one of whom, it is almost certain, was St. Luke.它被送往由提图斯和另外两人，其中一人，这是几乎可以肯定，是圣卢克。 The circumstances under which the Epistle was written can be best gathered from the text itself.何种情况下写的书信最能搜集到的文本本身。 We can easily imagine the effect produced when it was read for the first time to the assembled Christians at Corinth, by Titus, or in the sonorous tones of the Evangelist St. Luke.我们可以轻易想象的效果产生时，这是首读的时间组装基督徒在科林斯，提图斯，或在铿锵声调的传播者圣卢克。 The news that their great Apostle had sent them another letter rapidly spread through the city; the previous one had been such a masterly production that all were eager to listen to this.该消息说，他们的伟大的使徒已寄给他们的另一封信中迅速蔓延，通过城市;以前一一直这样一个巧妙的生产均急于要收听此。 The great bulk of the expectant congregation were his enthusiastic admirers, but a few came to criticize, especially one man, a Jew, who had recently arrived with letters of recommendation, and was endeavouring to supplant St. Paul.大批量的期待聚集，被他的热情崇拜者，但数来批评，尤其是一名男子，一名犹太人，谁最近抵达与推荐信，并正在努力取代圣保禄。 He said he was an Apostle (not of The Twelve, but of the kind mentioned in the Didache).他说，他是一个传道者（不是的12 ，但那种提到，在didache ） 。 He was a man of dignified presence, as he spoke slightingly of St. Paul's insignificant appearance.他是一位有尊严的存在，因为他以slightingly的圣保禄的微不足道的外观。 He was skilled in philosophy and polished in speech, and he insinuated that St. Paul was wanting in both.他熟练的在哲学和抛光在讲话中，他暗示圣保禄是要在这两个。 He knew little or nothing of St. Paul except by hearsay, as he accused him of want of determination, of cowardice, and unworthy motives, things belied by every fact of St. Paul's history.他知道很少或根本没有圣保禄除了传闻，因为他指责他想要的决心，胆怯，卑微的动机，事情belied每一个事实，圣保禄的历史。 The latter might terrify others by letters, but he would not frighten him.后者可能恐吓他人信件，但他不会吓唬他。 This man comes to the assembly expecting to be attacked and prepared to attack in turn.这名男子开始向大会期待着受到攻击，并准备将攻击在好转。 As the letter is being read, ever and anon small dark clouds appear on the horizon; but when, in the second part, the Epistle has quieted down into a calm exhortation to almsgiving, this man is congratulating himself on his easy escape, and is already picking holes in what he has heard.由于这封信是被读取，任何时候都和别名小乌云出现在地平线上;但是，当，在第二部分，书信已quieted下降到平静的告诫救济，这名男子是祝贺自己，他很容易逃脱，并已采摘的漏洞是什么，他已听到。 Then, suddenly as upon the army of Sisara, the storm breaks upon him; lightnings strike, thunder upbraids.然后，突然间后，作为军队的sisara ，金融风暴爆发后，他; lightnings罢工，雷声大， upbraids 。 He is beaten down by the deluge, and his influence is swept out of existence by the irresistible torrent.他是殴打由洪水，和他的影响力是席卷了存在的由不可抗拒的洪流。 At any rate, he is never heard of again.在任何率，他是从未听说过一次。 These two Epistles as effectively destroyed St. Paul's opponents at Corinth, as the Epistle to the Galatians annihilated the judaizers in Asia Minor.这两个书信有效地摧毁了圣保禄的对手在科林斯，由于书信向加拉太之judaizers在小亚细亚。
Style作风
This Epistle, though not written with the same degree of care and polish as the First, is more varied and spontaneous in style.这书信，虽然没有书面与相同程度的照料和波兰作为第一，是更加多样化和自发在作风。 Erasmus says that it would take all the ingenuity of a skilled rhetorician to explain the multitude of its strophes and figures.伊拉斯谟说，它将采取一切别出心裁，一个熟练的rhetorician解释千头万绪，其strophes和数字。 It was written with great emotion and intensity of feeling, and some of its sudden outbursts reach the highest levels of eloquence.这是书面与伟大的情感和强度的感觉，和它的一些突然爆发，达到最高水平的口才。 It gives a deeper insight than any other of his writings into the character and personal history of St. Paul.它提供了深入了解比其他任何他的著作到的性质和个人的历史，圣保禄。 With Cornely, we may call it his "Apologia pro Vitâ Suâ", a fact which makes it one of the most interesting of the writings of the New Testament.与cornely ，我们可以称之为他的“纵容亲vitâ suâ ” ，一个事实，这使得它的一个最有趣的著作的新约圣经。 Erasmus described it as follows: "Now it bubbles up as a limpid fountain; soon it rushes down as a roaring torrent carrying all before it; then it flows peacefully and gently along. Now it widens out as into a broad and tranquil lake. Yonder it gets lost to view, and suddenly reappears in quite a different direction, when it is seen meandering and winding along, now deflecting to the right, now to the left; then making a wider loop and occasionally doubling back upon itself.伊拉斯谟形容如下： “现在的泡沫作为一个清澈的喷泉;尽快赶它作为一个咆哮洪流之前进行所有;然后流向和平并轻轻沿，现在扩大到了作为一个广阔而宁静的湖。 yonder它失去了查看，并突然重新出现在一个截然不同的方向，当它被认为是蜿蜒及清盘，一直以来，现在转移到正确的，现在要离开，然后使更广泛的环路，偶尔也增加一倍，回到自己。
Divisions of the Epistle告的书信
It consists of three parts.它由三部分组成。 In the first of these (chapters i to vii, incl.), after (1) introduction, (2) the Apostle shows that his change of plan is not due to lightness of purpose but for the good of the people, and his teaching not mutable; (3) he did not wish to come again in sorrow.在上述第一（第一章至第七章，含） ，后（ 1 ）引言， （ 2 ）使徒表明，他改变计划，是不是因为轻的目的，但对于良好的人，和他的教学不可更改; （ 3 ）他不希望再来在悲哀。 The repentant sinner, the cause of his sorrow, to be now reconciled.该忏悔的罪人，导致他的悲哀，现在调和。 (4) His great affection for them. （ 4 ）他的伟大的感情。 (5) He does not require, like others, letters of recommendation. （ 5 ） ，他并没有要求其他人一样，推荐信。 They, as Christians, are his commendatory letters.他们，作为基督徒，是他的赞扬信。 (6) He writes with authority, not on account of arrogance, but because of the greatness of the ministry with which he was entrusted, as compared with the ministry of Moses. （ 6 ）他写道，与权威，而不是对帐户的嚣张气焰，但由于伟大部与他的委托，作为比较，与外交部，郑慕智。 Those who refuse to listen have the veil over their hearts, like the carnal Jews.这些谁不听有面纱超过他们的心，就像肉体的犹太人。 (7) He endeavours to please Christ Who showed His love by dying for all, and will reward His servants. （ 7 ）努力，他请基督谁显示了他爱垂死所有，并会奖励他的仆人。 (8) Moving exhortation. （ 8 ）提出告诫。
The second part (chapters viii and ix) relates to the collections for the poor Christians at Jerusalem.第二部分（第八章和第九章）涉及到集合为穷人服务的基督徒在耶路撒冷。 (1) He praises the Macedonians for their ready generosity in giving out of their poverty. （ 1 ）他称赞马其顿为他们准备慷慨地给予他们的贫困。 He exhorts the Corinthians to follow their example in imitation of Christ Who, being rich, became poor for our sakes.他敦促哥林多前书以他们为榜样，在模仿基督谁，正在丰富，成为穷人为我们sakes 。 (2) He sends Titus and two others to make the collections and to remove all grounds of calumny that he was enriching himself. （ 2 ）他发送提图斯和另外两个使集合，并删除所有的理由，诽谤他是充实自己。 (3) He has boasted of them in Macedonia that they began before others. （ 3 ）他吹嘘，他们在马其顿，他们之前就开始等。 (4) A man shall reap in proportion as he sows. （ 4 ）一名男子应获得的比例，因为他母猪。 God loves the cheerful giver and is able to repay.上帝的爱开朗的赐予，并能偿还。 Giving not only relieves the poor brethren but causes thanksgiving to God and prayers for benefactors.给予不仅减轻穷人的兄弟，但原因感恩上帝和祈祷恩人。
The third part (last four chapters) is directed against the pseudo-Apostles.第三部分（最后四章）是针对伪使徒。 (1) He is bold towards some who think he acts from worldly motives. （ 1 ）他是大胆的对一些谁认为他的行为，从世俗的动机。 He has powerful arms from God for humbling such and punishing their disobedience.他具有强大的武器，从神的惭愧，例如和惩治他们的抗命。 Some say he terrifies by letters which are weighty and strong; but has bodily presence is weak, and his speech contemptible". Let such a one understand that such as he is in his Epistle, so will he be when present. (2) He will not pretend, as they do, to be greater than he is, nor wilt he exalt himself by other men's labours. (3) He asks pardon for talking like a worldly-minded man. It is to counteract the influence of the pseudo-Apostles. He jealously guards the Corinthians lest they be deceived as Eve was by the serpent. (4) If the new-comers brought them anything better in the way of religion, he could understand their submission to their dictatorship. (5) He is not inferior to those superlative Apostles. If his speech is rude, his knowledge is not. He humbled himself amongst them, and did not exact support in order to gain them. The false Apostles profess a like disinterestedness; but they are deceitful workmen transforming themselves into Apostles of Jesus Christ. And no wonder: for Satan transformed himself into an angel of light, and they imitate their master. They make false insinuations against the Apostle. (6) He, too, will glory a little (speaking like a foolish worldly person, in order to confound them). They boast of natural advantages. He is not inferior to them in any; but he far surpasses them in his sufferings for the propagation of the Gospel, in his supernatural gifts, and in the miraculous proofs of his Apostleship at Corinth, "in all patience, in signs, and wonders, and mighty deeds". The Corinthians have all that other Churches had except the burden of his support. He asks them to pardon him that injury. Neither he nor Titus nor any other of his friends over-reached them. He writes thus lest he should come again in sorrow. He threatens the unrepentant.有人说他恐惧的信访是有份量的和强有力的，但身体已存在的薄弱，和他的演辞卑鄙“ ，让这样的一个明白，这样的，因为他是在他的书信，所以他会当本。 （ 2 ）他不会假装，因为他们这样做，要大于他，也不是张伯伦，他发扬自己的其他男性的劳动力。 （ 3 ）他要求赦免说话像一个世俗的头脑男子，这是为了对付的影响，伪使徒，他小心翼翼地看守该哥林多前书，以免他们被欺骗，因为除夕是由蛇。 （ 4 ）如果新来者不拒为他们带来什么更好的方式，宗教，他能理解其提交给他们的独裁统治。 （ 5 ）他是不差于那些拉丁使徒，如果他的讲话是粗鲁，据他所知是没有，他就自己卑微，他们当中，并没有确切的支持，以争取他们。虚假使徒自称一想无私，但他们是骗人的工人改造自己到使徒耶稣基督。和无怪乎：撒旦转化自己成为一个天使轻，他们模仿他们掌握他们作出虚假隐语对使徒。 （ 6 ） ，他也将荣耀一点（在谈到像一个愚蠢的世俗的人，在为了混淆他们） 。他们夸耀优越的自然条件。他是不差，他们在任何;但他远远超过他们在他的苦难的繁殖福音，在他的超自然的礼物，并在神奇的证明他apostleship在科林斯， “在所有的耐心，在标志，和奇观，威武的事迹” 。哥林多前书有所有其他教会了，除了负担他的支持，他要求他们原谅他，损伤。既不是他也不提图斯或任何其他的他的朋友，超额达成。他写道，因此，以免他应该再来，在悲伤，他威胁死不悔改。
Unity of the Second Epistle团结第二书信
Whilst the Pauline authorship is universally acknowledged, the same cannot be said for its unity.而宝莲，作者是举世公认的，同样不能说是为它的统一。 Some critics hold that it consists of two Epistles, or portion of Epistles, by St. Paul; that the first nine chapters belong to one Epistle, and the last four to another.一些批评者认为，它包括两个书信，或任何部分书信，由圣保禄;第一九章同属一个书信，和去年4到另一个。 As these two sections are held to have been written by St. Paul, there appears to be nothing in this view that can be said to be in opposition to the Catholic doctrine of inspiration.由于这两个路段举行，已写的圣保禄，似乎没有什么在这认为，可以说是在反对天主教的教义的启示。 But the hypothesis is very far from being proved.但假设是很远，从被证明。 Nay more, on account of the arguments that can be alleged against it, it can scarcely be regarded as probable.在NaY更多，对帐户的论点可以指控，这几乎可以被视为可能的。 The principal objection against the unity of the Epistle is the difference of tone in the two sections.主要反对统一的书信是不同的语气，在两个组别。 This is well stated and answered by the Catholic scholar Hug ("Introduction", tr. by Wait, London, 1827 p. 392): "It is moreover objected how different is the tone of the first part, mild, amiable, affectionate, whereas the third part is severe, vehement, and irrespectively castigatory. But who on this account would divide Demosthenes' oration De Coronâ into two parts, because in the more general defence placidity and circumspection predominate while on the other hand, in abashing and chastising the accuser, in the parallel between him and Æschines, words of bitter irony gush out impetuously and fall like rain in a storm."这是说明，并回答了由天主教学者拥抱（ “导言” ，的TR 。由等待，伦敦， 1827页392 ）说： “这是如何反对，而且不同的是，语调的第一部分，温和，亲切，深情，而第三部分是严重的，激烈的， irrespectively castigatory ，但谁对这个帐户将鸿沟德摩斯梯'咨讯德coronâ分为两部分，因为在较为一般性的辩护placidity和谨慎为主，而在另一方面，在abashing和chastising该原告，在平行他与æschines ，换言之苦讽刺的古什卡指出impetuously和秋天一样，天阴有雨，一场风波“ 。 This argument is referred to with approval by Meyer, Cornely, and Jacquier.这个说法是指经批准由迈耶， cornely ，雅基耶。 Others save explained the difference of tone by supposing that when the first nine chapters were finished fresh news of a disagreeable kind arrived from Corinth, and that this led St. Paul to add the last four chapters.其他储存解释的差异，假设的语气说，当第一九章完成新鲜的消息一令人实物抵达从科林斯，并认为这导致圣保禄添加的最后四个章节。 In the same way the parenthetical section (vi, 14, vii, 2), which seems to have been inserted as an afterthought, can be explained.在相同的方式，括号第（六，十四，七， 2 ） ，这似乎已插入作为一种事后的，可以加以解释。 It was added, according to Bernard, to prevent a misconception of the expression used in vi, 11, 13, "our heart is enlarged . . . be you also enlarged", which in the OT had the bad meaning of being too free with infidels.它补充说，根据伯纳德，以防止误解的表达中使用的六， 11 ， 13 ， “我们的心是扩大。 。 。你也扩大” ，这在该酒店有坏的涵义过于自由与异教徒。 St. Paul's manner of writing has also to be taken into account.圣保禄的方式写作，也必须考虑到。 In this, as in his other Epistles he speaks as a preacher who now addresses one portion of his congregation, now another, as if they were the only persons present, and that without fear of being misunderstood.在这方面，正如在他的其他书信，他说，作为一个布道者谁现在地址一部份，他聚集，现在另一个，如果他们是唯一在场的人，并没有害怕被人误解的部分。 Dr. Bernard thinks that the difference of tone can be sufficiently accounted for on the supposition that the letter was written at different sittings, and that the writer was in a different mood owing to ill-health or other circumstances.伯纳德博士认为，不同的语气可以得到充分的占就假设认为，这封信是写在不同的会议，并认为作者是在一个不同的情绪，由于健康欠佳或其他情况。 The other objections brought against the unity of the Epistle are ably refuted by the same author, whose argument may be briefly summarized as follows: the last section, it is said, begins very abruptly, and is loosely connected with the previous one by the particle de.其他的反对意见所带来的对统一的书信是干练地驳斥了由同一作者，其论点可简单归纳如下：最后一节，这是说，开始很突然，是松散的连接，与前一由粒子德。 But there are several other instances in the Epistles of St. Paul where transition is made in precisely the same way.但也有其他几个实例，在书信的圣保禄哪里是过渡所取得的，正是相同的方式。 On the last part, it is objected, people in open rebellion are denounced, whereas that is not the case in the first portion.在最后一部分，这是反对，人们在公开的叛乱是谴责，而事实并非如此，在第一部分。 Still, there is clear reference in the first section to persons who accused him of being fickle, arrogant, brave at a distance, etc. One of the strongest arguments against the integrity is that there are several verses in the first nine chapters which seem to presuppose an equal number of passages in the second, and the contention is that the last section is a portion of an earlier Epistle.仍然，有明确的参考，在第一部分的人谁指控他正在多变，狂妄，勇敢的在距离等，其中一个最强劲的论据，反对的完整性是有几个诗在第一九章似乎假定同等数目的通道，在第二，和争论的是，最后一节是一个部分较早的书信。 But on closer examination of each passage this connection is seen to be only apparent.但在更紧密的考试每通过这方面是看到只有明显。 On the other hand, there are at least as many passages in the last part which clearly and unmistakably look back to and presuppose verses in the first.在另一方面，至少有很多通道，在最后一部分，这显然无误地回顾和假定诗在第一。 It is remarkable, moreover, that the only extant fragments of the supposed two Epistles should fit so well.值得注意的是，此外，唯一现存的片段，假定2书信要适应这么好。 It has also been urged that the First Epistle is not "painful" enough to account for statements in the Second.它也一直敦促第一书信，是不是“痛苦”足以帐户报表，在第二。 But a close examination of i, 11, 14; ii, 6; iii, 1, 2, 3, 4, 18; iv, 8, 9, 10, 18, 19; v, etc., of the First Epistle, will show that this objection is quite unfounded.但仔细检查，我11 ， 14 ;二，六;三， 1 ， 2 ， 3 ， 4 ， 18岁;四，八，九，十，十八，十九;五，等等，第一次书信，将表明，这种反对是很没有根据的。 The linguistic unity between the two portions of the Epistle is very great; and many examples can be given to show that the two sections were always integral portions of one whole.语言之间的团结，这两个部分的书信是很大的;很多例子，可以考虑表明，上述两条条文的始终是不可分割的部分，一个整体。 The evidence afforded by early manuscripts, translations, and quotations points strongly in the same direction.证据所提供的早期手稿，译本，和强烈的报价点在同一方向。
ORGANIZATION OF THE CHURCH AT CORINTH AS EXHIBITED IN THE TWO EPISTLES组织教会在科林斯作为展示，在这两个书信
There is nothing in either Epistle which enables us to say what was the precise nature of the organization of the Church at Corinth.有没有在任何书信，使我们可以说是什么的确切性质的组织，教会在科林斯。 In I Cor., xii, 28, we read: "And God indeed hath set some in the church; first apostles, secondly prophets, thirdly doctors; after that [the gift of] miracles; then the graces [charismata] of healings, helps, governments [or wise counsels], kinds of tongues, interpretations of speeches. Are all apostles? . . . Are all workers of miracles? Have all the grace of healing?"在I肺心病，第十二， 28 ，我们读到： “上帝的确祂所设置一些在教会里;第一使徒，其次是先知，第三是医生;之后， [礼物]奇迹;则青睐[ charismata ] healings ，帮助，各国政府[或明智的律师] ，种的舌头，解释发言。都是使徒？ 。 。 。都是工人创造奇迹？所有的恩典，愈合“ ？ From the whole context it is clear that this passage is nothing else than an enumeration of extraordinary gifts, and that it has no bearing whatsoever on church government.从整个背景很清楚，这段话是什么都没有超过1枚举非同寻常的礼物，和它没有关系，对教会的政府。 The word apostle is probably used here in its broad sense, not as meaning the Apostles of Jesus Christ, but the apostles of the Church.字使徒可能是用在这里，其广义的，而不是作为意义使徒耶稣基督，但使徒的教会。 If it is meant to include the former, then the reference is not to their ruling power, but to their supernatural gifts, upon which the whole argument turns.如果它是指包括前，然后参考是不是他们的执政之基，力量，但他们超自然的礼物后，这整个论点轮流。 St. Paul thanked God that he spoke with all their tongues Barnabas is called an apostle (Acts 14:4, 13).圣保禄感谢上帝，他以与所有舌头巴拿巴是所谓的一使徒（使徒14时04分， 13 ） 。 In II Cor., viii, 23, St. Paul calls his messengers "the apostles of the churches".在二，肺心病，第八， 23 ，圣保禄呼吁他的使者“使徒的教会” 。 (Compare Romans 16:7; Revelation 2:2.) The Didache, or "Teaching of the Twelve Apostles", which is probably a work of the first century, has the statement that if an apostle remains till the third day claiming support, he is to be regarded as a false prophet. （比较罗马16时07分;启示2时02分） ， didache ，或“教学的十二使徒” ，这可能是工作的第一世纪，已声明说，如果一个传道者仍然到第三天，声称支持，他是被视为一个虚假的先知。 It also says that every true teacher and true prophet is worthy of his support; and it gives one of the rules for detecting a false prophet.它也说，每一个真正的老师和真正的先知，是值得他的支持，并让其中的规则，检测虚假的先知。 "Prophets and doctors" are referred to in Acts, xiii, 1. “先知和医生”是指在行为，十三， 1 。 It is extremely probable that St. Paul had organized the Church at Corinth during his long stay there as carefully as he had previously done in Galatia ("and when they had ordained to them priests in every church" -- Acts 14:22) and in Ephesus "wherein the Holy Ghost hath placed you bishops" -- Acts, xx, 7, 28).这是极有可能圣保禄举办了教会在科林斯期间，他长期滞留在那里仔细，因为他以前所做的加拉太（ “当他们向他们祝圣司铎在每一个教会” -行为1 4时2 2分）和在以弗所“ ，其中圣灵祂所放在你的主教们” -的行为，第X X， 7 ， 2 8） 。 We have these statements on the authority of the author of the Acts, now admitted, even by Harnack, to be St. Luke, the companion of the Apostle.我们有这些报表上的权威，作者的行为，现在承认，甚至哈纳克，以圣卢克，同伴的使徒。 St. Paul had spent six or eight times as long at Corinth as he had at Philippi, yet we find him writing to the latter place: "Paul and Timothy . . . to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons" (Philippians 1:1 -- cf. 1 Thessalonians 5:12).圣保禄花了6或8倍，只要在科林斯，因为他在腓立比，但我们发现他以书面形式向后者的地方： “保罗和提摩太。 。 。向所有的圣人，在基督耶稣是谁在腓立比，与主教和执事“ （ philippians 1:1 -比照一帖撒罗尼迦5时1 2分） 。 The principal office of the bishops and deacons was, according to the Didache, to consecrate the Blessed Eucharist.主要办公室的主教和执事是，根据该didache ， consecrate神圣的圣体圣事。 It is only by accident, as it were, on account of abuses, that St. Paul speaks, in the First Epistle, of the form of consecration used at Corinth, and which is substantially the same as that given in the Gospels.这只是意外，因为它被，对帐户的滥用，即圣保禄讲话时，在第一次书信，形式consecration使用科林斯，这是大致相同，鉴于在福音。 Had the abuses not arisen, it seems clear that he would not have referred to the Eucharist.曾虐待没有出现，似乎很清楚，他不会有转介到圣体圣事。 He says nothing of it in the Second Epistle.他说，没有它在第二次书信。 In that case there would not be wanting those who would have loudly asserted that the Corinthians "knew nothing of it", and, by implication, that the Apostle's mind had not yet developed to that extent.在这种情况下就不会有希望那些谁便大声宣称，哥林多前书“一无所知，它” ，并暗示，即传道者的心灵尚未发展到这程度。 But as he speaks so clearly we may take it as certain, too, that the ministers of the Eucharist were the same as in other places.但正如他讲得很清楚，我们可能会采取某些作为，也表示，部长圣体圣事的人一样，在其他地方。 There is no evidence that it was ever consecrated without a bishop or priest.目前并无证据显示，这是以往任何时候都consecrated没有一个主教或神父。 These, with the deacons, were the regular ministers in each place, under the immediate jurisdiction of the Apostles of Jesus Christ.这些，与执事，经常部长在每一个地方，根据即时的司法管辖权使徒耶稣基督。 From all this we may conclude that the Church in Achaia was as regularly organized as the earlier Churches of Galatia, Ephesus, and the neighbouring Province of Macedonia, or as in the Church of Crete (Tit., i, 5).由这一切，我们可以得出结论认为，教会在achaia是作为定期举办，作为较早的教会加拉太，以弗所，和邻近的马其顿，或作为在教会克里特（ tit. ，我， 5 ） 。 There were "bishops" (which word certainly meant priests and perhaps also our modern bishops) and deacons.有“主教” （即字的意思，当然司铎和或许也是我们的现代主教）和执事。 Later on, Timothy, and Titus, and others were appointed over these "bishops", priests, and deacons, and were monarchical bishops in the modern sense of the word.稍后，提摩太和提多书，和其他被任命为这些“主教” ，牧师，和执事，并君权的主教们在一所现代意义上的字。 Other such bishops succeeded the Apostles.其他如主教成功使徒。
Publication information出版信息
Written by Cornelius Aherne.作者：科尼利厄斯阿赫尼。 Transcribed by Vernon Bremberg.转录的弗农Bremberg 。 Dedicated to the Cloistered Dominican Nuns of the Monastery of the Infant Jesus, Lufkin, Texas. The Catholic Encyclopedia, Volume IV.致力于与世隔绝多米尼加修女修道院的婴儿耶稣，拉夫金，德州。天主教百科全书，第四卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat. Nihil Obstat 。 Remy Lafort, Censor.雷米Lafort ，检查员。 Imprimatur.认可。 +John M. Farley, Archbishop of New York +约翰M法利，大主教纽约
Bibliography目录
The usual Introductions such as CORNELY, JACQUIER, SALMON, BELSER, ZAHN; BERNARD, Second Corinthians in Expositor's Greek Testament (London, 1903); FINDLAY, First Epistle to the Corinthians in Exp.通常的介绍，如CORNELY ， JACQUIER ，鲑鱼， BELSER ，赞恩;陈智思，第二科林蒂安在Expositor的希腊全书（伦敦， 1903年） ;芬德利，第一使徒的科林蒂安斯的食品添加剂。 Gr.石墨。 Test.测试。 (London, 1900); RICKABY, Romans, Corinthians, Galatians (London, 1898); KENNEDY, Second and Third Corinthians (London, 1900); ALFORD, The Greek Test. （伦敦， 1900年） ; RICKABY ，罗马人，科林蒂安，加拉太（伦敦， 1898年） ;肯尼迪，第二次和第三次科林蒂安（伦敦， 1900年） ;廉，希腊试验。 (London, 1855), II; ROBERTSON in HASTINGS, Dict. （伦敦， 1855年） ，第二章;罗伯逊在黑斯廷斯，快译通。 of the Bible; Lives of St. Paul by FARRAR, CONYBEARE and HOWSON, LEWIN, FOUARD; MCEVILLY, An Exposition of the Epistles of St.圣经;生活圣保禄由法拉，科尼比尔和豪森，温， FOUARD ; MCEVILLY ，一个博览会的书信圣 Paul (3rd ed., Dublin, 1875) CORNELY, Commentarius (Paris, 1890).保罗（第3版。 ，都柏林， 1875年） CORNELY ， Commentarius （巴黎， 1890年） 。 See also the commentaries of ESTIUS, BISPING, MAIER, LOCH, REISCHL, DRACH, STEENKISTE. The critical commentary of SCHMIEDEL, Die Briefe an die Korinther in Hand Kommentar (Leipzig, 1893); LIGHTFOOT, Biblical Essays, Notes on Epistles of St. Paul (notes on seven chapters of First Cor. -- London, 1895); ROBERTSON, Corinthians in The International Critical Commentary (Cambridge, 1908).又见评论ESTIUS ， BISPING ，梅尔湖， REISCHL ， DRACH ， STEENKISTE 。临界评SCHMIEDEL ，压铸模具书信Korinther的手Kommentar （莱比锡， 1893年） ;娜莱，圣经的散文，书信笔记圣保罗（说明七章第一心病。 -伦敦， 1 895年） ;罗伯逊科林蒂安在国际批判评注（剑桥， 1 908年） 。
This subject presentation in the original English language这在原来的主题演讲， 英语
Send an e-mail question or comment to us: E-mail发送电子邮件的问题或意见给我们：电子邮箱
The main BELIEVE web-page (and the index to subjects) is at主要相信网页（和索引科目），是在