고린도전서 1-16장 [쉬운성경] 1 Corinthians [십자가의 도가 멸망하는 자들에게는 미련한 것이요 구원을 받는 우리에게...

THE FIRST LETTER TO THE CORINTHIANS
Paul’s first letter to the church of Corinth provides us with a fuller insight into the life of an early Christian community of the first generation than any other book of the New Testament. Through it we can glimpse both the strengths and the weaknesses of this small group in a great city of the ancient world, men and women who had accepted the good news of Christ and were now trying to realize in their lives the implications of their baptism. Paul, who had founded the community and continued to look after it as a father, responds both to questions addressed to him and to situations of which he had been informed. In doing so, he reveals much about himself, his teaching, and the way in which he conducted his work of apostleship. Some things are puzzling because we have the correspondence only in one direction. For the person studying this letter, it seems to raise as many questions as it answers, but without it our knowledge of church life in the middle of the first century would be much poorer.

Paul established a Christian community in Corinth about the year 51, on his second missionary journey. The city, a commercial crossroads, was a melting pot full of devotees of various pagan cults and marked by a measure of moral depravity not unusual in a great seaport. The Acts of the Apostles suggests that moderate success attended Paul’s efforts among the Jews in Corinth at first, but that they soon turned against him (Acts 18:1–8). More fruitful was his year and a half spent among the Gentiles (Acts 18:11), which won to the faith many of the city’s poor and underprivileged (1 Cor 1:26). After his departure the eloquent Apollos, an Alexandrian Jewish Christian, rendered great service to the community, expounding “from the scriptures that the Messiah is Jesus” (Acts 18:24–28).

While Paul was in Ephesus on his third journey (1 Cor 16:8; Acts 19:1–20), he received disquieting news about Corinth. The community there was displaying open factionalism, as certain members were identifying themselves exclusively with individual Christian leaders and interpreting Christian teaching as a superior wisdom for the initiated few (1 Cor 1:10–4:21). The community lacked the decisiveness to take appropriate action against one of its members who was living publicly in an incestuous union (1 Cor 5:1–13). Other members engaged in legal conflicts in pagan courts of law (1 Cor 6:1–11); still others may have participated in religious prostitution (1 Cor 6:12–20) or temple sacrifices (1 Cor 10:14–22).

The community’s ills were reflected in its liturgy. In the celebration of the Eucharist certain members discriminated against others, drank too freely at the agape, or fellowship meal, and denied Christian social courtesies to the poor among the membership (1 Cor 11:17–22). Charisms such as ecstatic prayer, attributed freely to the impulse of the holy Spirit, were more highly prized than works of charity (1 Cor 13:1–2, 8), and were used at times in a disorderly way (1 Cor 14:1–40). Women appeared at the assembly without the customary head-covering (1 Cor 11:3–16), and perhaps were quarreling over their right to address the assembly (1 Cor 14:34–35).

Still other problems with which Paul had to deal concerned matters of conscience discussed among the faithful members of the community: the eating of meat that had been sacrificed to idols (1 Cor 8:1–13), the use of sex in marriage (1 Cor 7:1–7), and the attitude to be taken by the unmarried toward marriage in view of the possible proximity of Christ’s second coming (1 Cor 7:25–40). There was also a doctrinal matter that called for Paul’s attention, for some members of the community, despite their belief in the resurrection of Christ, were denying the possibility of general bodily resurrection.

To treat this wide spectrum of questions, Paul wrote this letter from Ephesus about the year 56. The majority of the Corinthian Christians may well have been quite faithful. Paul writes on their behalf to guard against the threats posed to the community by the views and conduct of various minorities. He writes with confidence in the authority of his apostolic mission, and he presumes that the Corinthians, despite their deficiencies, will recognize and accept it. On the other hand, he does not hesitate to exercise his authority as his judgment dictates in each situation, even going so far as to promise a direct confrontation with recalcitrants, should the abuses he scores remain uncorrected (1 Cor 4:18–21).

The letter illustrates well the mind and character of Paul. Although he is impelled to insist on his office as founder of the community, he recognizes that he is only one servant of God among many and generously acknowledges the labors of Apollos (1 Cor 3:5–8). He provides us in this letter with many valuable examples of his method of theological reflectiBGM 출처: http://incompetech.com/music/royalty-...