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    1 Corinthians in Easton's Bible Dictionary 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 A.D. 57). The news which had reached him, however, from Corinth frustrated his plan. 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). Paul thereupon wrote this letter, for the purpose of checking the factious spirit and correcting the erroneous opinions that had sprung up among them, and remedying the many abuses and disorderly practices that prevailed. Titus and a brother whose name is not given were probably the bearers of the letter (2 Cor. 2:13; 8:6, 16-18). 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). (2.) He next treats of certain cases of immorality that had become notorious among them. They had apparently set at nought the very first principles of morality (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. He especially rectifies certain flagrant abuses regarding the celebration of the Lord's supper (7-14). (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. 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 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. 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. The subscription to this epistle states erroneously in the Authorized Version that it was written at Philippi. This error arose from a mistranslation of 1 Cor. 16:5, "For I do pass through Macedonia," which was interpreted as meaning, "I am passing through Macedonia." In 16:8 he declares his intention of remaining some time longer in Ephesus. After that, his purpose is to "pass through Macedonia."

    1 Corinthians in Fausset's Bible Dictionary FIRST EPISTLE TO THE CORINTHIANS. Its authenticity is attested by Clement of Rome (Ep., c. 47), Polycarp (Ep. to Philipp., c. 11), Ignatius (ad Eph., 2), and Irenaeus (Adv. Haer., 4:27, section 3). Its occasion and subject. Paul had been instrumental in converting many Gentiles (1 Corinthians 12:2) and some Jews (Acts 18:8), notwithstanding the Jews' opposition (Acts 18:5-6), during his one year and a half sojourn. The converts were mostly of the humbler classes (1 Corinthians 1:26). Crispus, Erastus, and Gaius (Caius), however, were men of rank (1 Corinthians 1:14; Acts 18:8; Romans 16:23). 1 Corinthians 11:22 implies a variety of classes. The immoralities abounding outside at Corinth, and the craving even within the church for Greek philosophy and rhetoric which Apollos' eloquent style gratified, rather than for the simple preaching of Christ crucified (1 Corinthians 2:1, etc.; Acts 18:24, etc.), as also the opposition of Judaizing teachers who boasted of having "letters of commendation" from Jerusalem the metropolis of the faith, caused the apostle anxiety. The Judaizers depreciated his apostolic authority (1 Corinthians 9:1-2; 2 Corinthians 10:1; 2 Corinthians 10:7- 8), professing, some to be the followers of the chief apostle, Cephas; others to belong to Christ Himself, rejecting all subordinate teaching (1 Corinthians 1:12; 2 Corinthians 10:7). Some gave themselves out to be apostles (2 Corinthians 11:5; 2 Corinthians 11:13), alleging that Paul was not of the twelve nor an eye-witness of the gospel facts, and did not dare to prove his apostleship by claiming support from the church (1 Corinthians 9). Even those who declared themselves Paul's followers did so in a party spirit, glorying in the minister instead of in Christ. Apollos' followers also rested too much on his Alexandrian rhetoric, to the disparagement of Paul, who studied simplicity lest aught should interpose between the Corinthians and the Spirit's demonstration of the Savior (1 Corinthians 2). Epicurean self-indulgence led some to deny the resurrection (1 Corinthians 15:32). Hence, they connived at the incest of one of them with his stepmother (1 Corinthians 5). The elders of the church had written to consult Paul on minor points: (1) meats offered to idols; (2) celibacy and marriage; (3) the proper use of spiritual gifts in public worship; (4) the collection for the saints at Jerusalem (1 Corinthians 16:1, etc.). But they never told him about the serious evils, which came to his ears only through some of the household of Chloe (1 Corinthians 1:11), contentions, divisions, lawsuits brought before pagan courts by Christian brethren against brethren (1 Corinthians 6:1). Moreover, some abused spiritual gifts to display and fanaticism (1 Corinthians 14); simultaneous ministrations interrupted the seemly order of public worship; women spoke unveiled, in violation of eastern usage, and usurped the office of men; even the Holy Communion was desecrated by reveling (1 Corinthians 11). These then formed topics of his epistle, and occasioned his sending Timothy to them after his journey to Macedonia (1 Corinthians 4:17). In 1 Corinthians 4:18; 1 Corinthians 5:9, he implies that he had sent a previous letter to them; probably enjoining also a contribution for the poor saints at Jerusalem. Upon their asking directions as to the mode, he now replies (1 Corinthians 16:2). In it he also announced his design of visiting them on his way to and from Macedon (2 Corinthians 1:15-16), which design he changed on hearing the unfavorable report from Chloe's household (1 Corinthians 16:5-7), for which he was charged with fickleness (2 Corinthians 1:15-17). Alford remarks, Paul in 1 Corinthians alludes to the fornication only in a summary way, as if replying to an excuse set up after his rebuke, rather than introducing it for the first time. Before this former letter, he paid a second visit (probably during his three years' sojourn at Ephesus, from which he could pass readily by sea to Corinth Acts 19:10; Acts 20:31); for in 2 Corinthians 12:14; 2 Corinthians 13:1, he declares his intention to pay a third visit. In 1 Corinthians 13:2 translated "I have already said (at my second visit), and declare now beforehand, as (I did) when I was present the second time, so also (I declare) now in my absence to them who have heretofore sinned (namely, before my second visit, 1 Corinthians 12:21) and to all others" (who have sinned since it, or are in danger of sinning). "I write," the Alexandrinus, Vaticanus, and Sinaiticus manuscripts rightly omit; KJV "as if I were present the second time," namely, this time, is inconsistent with verse 1, "this is the third time I am coming" (compare 2 Corinthians 1:15-16). The second visit was a painful one, owing to the misconduct of many of his converts (2 Corinthians 2:1). Then followed his letter before the 1 Corinthians, charging them "not to company with fornicators." In 1 Corinthians 5:9-12 he corrects their misapprehensions of that injunction. The Acts omits that second visit, as it omits other incidents of Paul's life, e.g. his visit to Arabia (Galatians 1:17-28). The place of writing was Ephesus (1 Corinthians 16:8). The English subscription "from Philippi" arose from mistranslating 1 Corinthians 16:5, "I am passing through Macedonia;" he intended (1 Corinthians 16:8) leaving Ephesus after Pentecost that year. He left it about A.D. 57 (Acts 19:21). The Passover imagery makes it likely the date was Easter time (1 Corinthians 5:7), A.D. 57. Just before his conflict with the beastlike mob of Ephesus, 1 Corinthians 15:32 implies that already he had premonitory symptoms; the storm was gathering, his "adversaries many" (1 Corinthians 16:9; Romans 16:4). The tumult (Acts 19:29-30) had not yet taken place, for immediately after it he left Ephesus for Macedon. Sosthenes, the ruler of the Jews' synagogue, after being beaten, seems to have been won by Paul's love to an adversary in affliction (Acts 18:12-17). Converted, like Crispus his predecessor in office, he is joined with Paul in the inscription, as "our brother." A marvelous triumph of Christian love! Paul's persecutor paid in his own coin by the Greeks, before Gallio's eyes, and then subdued to Christ by the love of him whom he sought to persecute. Stephanas, Fortunatus, and Achaicus, were probably the bearers of the epistle (1 Corinthians 16:17-18); see the subscription...

    1 Corinthians in Smiths Bible Dictionary was written by the apostle St. Paul toward the close of his nearly three-years stay at Ephesus, Ac 19:10; 20:31 which, we learn from 1Co 16:8 probably terminated with the Pentecost of A.D. 57 or 58. The bearers were probably (according to the common subscription) Stephanas, Fortunatus and Achaicus. It appears to have been called forth by the information the apostles had received of dissension in the Corinthian church, which may be thus explained: --The Corinthian church was planted by the apostle himself, 1Co 3:6 in his second missionary journey. Ac 18:1 seq. He abode in the city a year and a half. Ac 18:11 A short time after the apostle had left the city the eloquent Jew of Alexandria, Apollos, went to Corinth, Ac 19:1 and gained many followers, dividing the church into two parties, the followers of Paul and the followers of Apollos. Later on Judaizing teachers from Jerusalem preached the gospel in a spirit of direct antagonism to St. Paul personally. To this third party we may perhaps add a fourth, that, under the name of "the followers of Christ," 1Co 2:12 sought at first to separate themselves from the factious adherence to particular teachers, but eventually were driven by antagonism into positions equally sectarian and inimical to the unity of the church. At this momentous period, before parties had become consolidated and that distinctly withdrawn from communion with one another, the apostle writes; and in the outset of the epistle, 1Cor 1-4:21, we have this noble and impassioned protest against this fourfold rending of the robe of Christ.

    1 Corinthians in the Bible Encyclopedia - ISBE LITERATURE I. Authenticity of the Two Epistles. 1 and 2 Corinthians, Galatians and Romans, all belong to the period of Paul's third missionary journey. They are the most remarkable of his writings, and are usually distinguished as the four great or principal epistles; a distinction which not only is a tribute to their high originality and intrinsic worth, but also indicates the extremely favorable opinion which critics of almost all schools have held regarding their authenticity. Throughout the centuries the tradition has remained practically unbroken, that they contain the very pectus Paulinum, the mind and heart of the great apostle of the Gentiles, and preserve to the church an impregnable defense of historical Christianity. What has to be said of their genuineness applies almost equally to both. 1. External Evidence: The two epistles have a conspicuous place in the most ancient lists of Pauline writings. In the Muratorian Fragment (circa 170) they stand at the head of the nine epistles addressed to churches, and are declared to have been written to forbid heretical schism (primum omnium Corinthiis schisma haeresis intredicens); and in Marcion's Apostolicon (circa 140) they stand second to Gal. They are also clearly attested in the most important writings of the subapostolic age, e.g. by Clement of Rome (circa 95), generally regarded as the friend of the apostle mentioned in Phil 4:3; Ignatius (Ad Ephes., chapter xviii, second decade of 2nd century); Polycarp (chapters ii, vi, xi, first half of 2nd century), a disciple of John; and Justin Martyr (born at close of let century); while the Gnostic Ophites (2nd century) were clearly familiar with both epistles (compare Westcott, Canon, passim, and Index II; also Charteris, Canonicity, 222-224, where most of the original passages are brought together). The witness of Clement is of the highest importance. Ere the close of the let century he himself wrote a letter to the Corinthians, in which (chapter xlvii, Lightfoot's edition, 144) he made a direct appeal to the authority of 1 Cor: "Take up the letter of Paul the blessed apostle; what did he write to you first in the beginning of the gospel? Verily he gave you spiritual direction regarding himself, Cephas, and Apollos, for even then you were dividing yourselves into parties." It would be impossible to desire more explicit external testimony. 2. Internal Evidence: Within themselves both epistles are replete with marks of genuineness. They are palpitating human documents, with the ring of reality from first to last. They admirably harmonize with the independent narrative of Acts; in the words of Schleiermacher (Einltg., 148), "The whole fits together and completes itself perfectly, and yet each of the documents follows its own course, and the data contained in the one cannot be borrowed from those of the other." Complex and difficult as the subjects and circumstances sometimes are, and varying as the moods of the writer are in dealing with them, there is a naturalness that compels assent to his good faith. The very difficulty created for a modern reader by the incomplete and allusive character of some of the references...

    1 Corinthians in Wikipedia The First Epistle of Paul to the Corinthians, usually referred to simply as First Corinthians and often written 1 Corinthians, is the seventh book of the New Testament. The book, originally written in Greek, was a letter from Paul of Tarsus and Sosthenes to the Christians of Corinth, Greece. This epistle contains some of the best-known phrases in the New Testament, 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)...