The place of 1 Corinthians 9 within Paul’s discussion of food sacrificed to idols has long caused interpreters difficulties. It has, of course, been the occasion for some to question the integrity of the letter, because Paul’s comments on his rejection of an apostolic right seem ill-suited for their placement between his discussions of food sacrificed in temples of pagan gods. However, many recent interpreters understand chapter 9 to be an integral part of Paul’s argument, a place in which he presents himself as an example of the instructions he has just given. ${}^1$${}^1$^(1){ }^{1}
哥林多前书第 9 章在保罗关于向偶像献祭的食物的讨论中的地位，长期以来一直给解经者带来困难。当然，这是一些人质疑这封信的完整性的机会，因为保罗关于他拒绝使徒权利的评论似乎不适合将它们放在他讨论异教神庙中献祭的食物之间。然而，许多最近的解经家明白第九章是保罗论证的一个组成部分，他在这里把自己作为他刚才给出的指示的一个例子来展示。 ${}^1$${}^1$^(1){ }^{1}

But 1 Cor 9:24-27 does not fit well within this scheme. Even though Paul does continue to use himself as an example to be imitated, the subject is no longer the renunciation of rights in these final verses of chapter 9 . Some who reject the letter’s integrity have sensed the problem these verses present if they are considered the conclusion of a section in which Paul discusses his renunciation of an apostolic right. So they have separated them from the rest of chapter 9. Walter Schmithals removed them from 9:19-23, but kept them immediately preceding 10:1-22. ${}^2$${}^2$^(2){ }^{2} Johannes Weiss also separated 9:24-27 from the preceding verses and kept them related to 10:1-22, though he placed 9:24-27 immediately after 10:1-22. ${}^3$${}^3$^(3){ }^{3}
但是哥林多前书 9：24-27 并不适合这个方案。尽管保罗确实继续以自己为榜样来效法，但在第 9 章的最后几节中，主题不再是放弃权利。一些拒绝这封信完整性的人已经感觉到，如果把这些经文看作是保罗讨论他放弃使徒权利的一节的结论，那么它们就会带来问题。因此，他们把它们与第 9 章的其余部分分开了。沃尔特·施密塔尔（Walter Schmithals）从 9 章 19 到 23 节把它们删掉了，但把它们紧接在 10 章 1 到 22 节之前保留了。 ${}^2$${}^2$^(2){ }^{2} 约翰内斯·魏斯也把 9 章 24 到 27 节从前面的经文中分开，保持它们与 10 章 1 到 22 节的关系，虽然他把 9 章 24 到 27 节放在 10 章 1 到 22 节之后。 ${}^3$${}^3$^(3){ }^{3}

Those who hold to the integrity of 1 Corinthians at this point often see 9:24-27 as a separate subsection that is part of 9:1-23, though usually without making much of a connection with the preceding argument. ${}^4$${}^4$^(4){ }^{4} A. Robertson and A. Plummer comment that Paul contemplates his own exclusion from salvation in v. 23 and that this leads to his exhortation to exertion in w. 24ff. ${}^5$${}^5$^(5){ }^{5} But the threat of failure does not seem foremost in Paul’s mind in v. 23; the relevant clause is stated in the positive mode, “that I may be a fellow-sharer,” not in the negative, “lest I be excluded.” Hans Conzelmann notes that 9:24-27 “stands out from its context,” yet he includes it as part of the larger section composed of the whole of chapter $9.{}^6$$9.{}^6$9.^(6)9 .{ }^{6} Margaret Mitchell also includes the whole chapter as part of a section entitled “The Proper Use of Freedom for the Common Good.” But that does not seem to be an apt assessment of the content of these verses, which focus more on the fate of the individual acting than on the consequences of his/her actions for others. Richard Hays attempts to make a connection between these verses and the previous ones by asserting that Paul is now giving himself as an example of the disciplined life which is opposed to a life of self-gratification. ${}^8$${}^8$^(8){ }^{8} Wolfgang Schrage connects these two topics by asserting that Paul is making certain in these verses that his freedom is not understood as the reckless freedom of the “strong.” ${}^9$${}^9$^(9){ }^{9} Finally, Gordon Fee, identifying this as a transitional paragraph, also sees it focused on self-control. But such themes serve poorly as the conclusion of 9:1-23, which is more tightly focused. There Paul presents himself as an example of giving up a right for the good of the community, not just of living a disciplined life. On the other hand, understanding the theme of 9:24-27 to be a disciplined life fits well with the examples in 10:1ff.
在这一点上坚持哥林多前书完整性的人，经常把 9 章 24 到 27 节看作是 9 章 1 到 23 节的一个单独的小节，尽管通常与前面的论点没有太多的联系。 ${}^4$${}^4$^(4){ }^{4} A. Robertson 和 A. Plummer 评论说，保罗在第 23 节中考虑了他自己被排除在救赎之外，这导致他在第 24 节以下劝勉要努力。 ${}^5$${}^5$^(5){ }^{5} 但在第 23 节中，失败的威胁似乎并不是保罗心目中最重要的;相关子句以肯定方式表示，“以便我可以成为同龄人”，而不是以否定方式表示，“以免我被排除在外”。汉斯·康泽尔曼（Hans Conzelmann）指出，9 章 24 到 27 节“从它的上下文中脱颖而出”，但他把它包括在由整章 $9.{}^6$$9.{}^6$9.^(6)9 .{ }^{6} 组成的更大部分的一部分。玛格丽特·米切尔（Margaret Mitchell）也把整章作为题为“为公共利益正确使用自由”的部分的一部分。但这似乎并不是对这些经文内容的恰当评价，这些经文更多地关注个人行为的命运，而不是他/她的行为对他人的后果。理查德·海斯（Richard Hays）试图将这些经文与前面的经文联系起来，他断言保罗现在把自己作为有纪律的生活的榜样，而不是自我满足的生活。 ${}^8$${}^8$^(8){ }^{8} 沃尔夫冈·施拉格（Wolfgang Schrage）将这两个主题联系起来，断言保罗在这些经文中明确指出，他的自由不被理解为“强者”的鲁莽自由。 ${}^9$${}^9$^(9){ }^{9} 最后，戈登·费 （Gordon Fee） 将此视为过渡段落，也认为它侧重于自我控制。但这样的主题作为 9 章 1 到 23 节的结论，效果很差，因为 9 章 1 到 23 节的结局更集中。 在那里，保罗把自己作为一个榜样，为了社区的益处而放弃权利，而不仅仅是过有纪律的生活。另一方面，把9章24到27节的主题理解为有纪律的生活，与10章1节以下的例子很吻合。

Victor C. Pfitzner provides the most sustained argument for assigning vv. 24-27 a
Victor C. Pfitzner 为将第 24-27 节分配为 a 提供了最有依据的论据。

9:24-27 is very difficult to connect to what goes before it, but that it has a good connection with 10:1-22 and 6:12-20 (p. 246). (There seems to be a typographical error in Weiss here. Instead of 6:12-20 the text reads 6:1-20. But his discussion on pp. xli and 156-57 show clearly that he separates 6:1-11 from vv. 12-20.) Hans Conzelmann (in both Der erste Brief an die Korinther [MeyerK; Göttingen: Vandenhoek & Ruprecht, 1969] 14, and the English trans., A Commentary on the First Epistle to the Corinthians [Hermeneia; Philadelphia: Fortress, 1975] 3) mistakenly gives Johannes Weiss’s Das Urchristentum (Göttingen: Vandenhoeck & Ruprecht, 1914) 271f. as an example of separating 9:24-27 from the rest of the chapter. In neither the original nor the English translation (The History of Primitive Christianity [New York: Wilson-Erickson, 1937] 1.341), cited by Conzelmann’s translator (J. W. Leitch), does Weiss separate these verses from the rest of chapter 9 in that writing. Rather he includes all of chapter 9 as part of a letter that includes chapters 7-9. Conzelmann is correct that Weiss had held this view, but his citation is incorrect. Whether Weiss changed his mind in the four years between the writing of these two works or whether he was simply less precise in the later Urchristentum is unknown to this writer.
9：24-27 很难与之前的内容联系起来，但它与 10：1-22 和 6：12-20 有很好的联系（第 246 页）。（Weiss 这里似乎有一个印刷错误。经文不是 6：12-20，而是 6：1-20。但他对第 xli 页和第 156-57 页的讨论清楚地表明，他将 6：1-11 与第 12-20 节分开。汉斯·康泽尔曼 （in both Der erste Brief an die Korinther [MeyerK;哥廷根：Vandenhoek & Ruprecht，1969] 14，以及英文译，对哥林多人第一封书信的评论 [Hermeneia;费城：堡垒，1975] 3）错误地给出了约翰内斯·魏斯的《Das Urchristentum》（哥廷根：Vandenhoeck & Ruprecht，1914）271f.作为将 9：24-27 与本章其余部分分开的例子。康泽尔曼的译者（J. W. Leitch）引用了原译本和英文译本（The History of Primitive Christianity [New York： Wilson-Erickson， 1937] 1.341），魏斯都没有将这些经文与该著作第九章的其余部分分开。相反，他将第 9 章的全部内容作为包括 7-9 章的书信的一部分。Conzelmann 认为 Weiss 持有这种观点是正确的，但他的引用是不正确的。魏斯是在写这两部作品之间的四年里改变了主意，还是只是在后来的 Urchristentum 中不那么精确，笔者不知道。
${}^4$${}^4$^(4){ }^{4} E.g., Joost Smit Sibinga simply asserts that the notions found in v. 27 are connected with the earlier context and so are not part of the material in chapter 10 (“The Composition of 1 Cor. 9 and Its Context,” NovT 40 [1998] 138).
${}^4$${}^4$^(4){ }^{4} 例如，Joost Smit Sibinga 简单地断言，第 27 节中的概念与早期的上下文有关，因此不是第 10 章材料的一部分（“哥林多前书 9 的构成及其上下文”，NovT 40 [1998] 138）。
${}^5$${}^5$^(5){ }^{5} A. Robertson and A. Plummer, A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians (ICC; Edinburgh: T & T Clark, 1911) 193.
${}^5$${}^5$^(5){ }^{5} A. Robertson 和 A. Plummer，对圣保罗致哥林多前书的批判性和解经性评论（ICC;爱丁堡：T & T Clark，1911 年） 193.
${}^6$${}^6$^(6){ }^{6} Conzelmann, Commentary on the First Epistle to the Corinthians, 161.
${}^6$${}^6$^(6){ }^{6} 康泽尔曼，《哥林多前书评》，161。
’ Mitchell, Rhetoric of Reconciliation, 185.
' 米切尔，《和解修辞》，185。
${}^8$${}^8$^(8){ }^{8} Hays, First Corinthians, 155.
${}^8$${}^8$^(8){ }^{8} 海斯，哥林多前书，155。
${}^9$${}^9$^(9){ }^{9} Wolfgang Schrage, Der erste Brief and die Korinther (EKK; Neukirchen-Vluyn: Neukirchener Verlag, 1995) 361.
${}^9$${}^9$^(9){ }^{9} 沃尔夫冈·施拉格 （Wolfgang Schrage），《给哥林多人的第一封信》（The First Letter to the Corinthians） （EKK;Neukirchen-Vluyn：Neukirchener Verlag，1995 年）361。
place as the conclusion of 9:1-23. He acknowledges that oúx oi $\delta \alpha \tau \epsilon$$\delta \alpha \tau \epsilon$delta alpha tau epsi\delta \alpha \tau \varepsilon often introduces a new argument or injunction in diatribal literature (which accords with his identification of this section), but asserts that in 9:24 oúk oi $\delta \alpha \tau \epsilon$$\delta \alpha \tau \epsilon$delta alpha tau epsi\delta \alpha \tau \varepsilon introduces only a new illustration, just as it does in 9:13. ${}^{10}$${}^{10}$^(10){ }^{10} Pfitzner further associates w. 1-23 with w. 24-27 by asserting that Paul could not “separate his apostolic commission from his own salvation.” ${}^{11}$${}^{11}$^(11){ }^{11} Pfitzner makes this point because he sees a significant shift in focus at v. 24. Even if we accept this strongly worded position about Paul’s view of his apostleship, it does no more than show a possible connection between the two sections. Finally, Pfitzner argues that the theme of vv. 24-27 is self-restriction, not maximum exertion. Thus, Pfitzner argues, these verses do fit the theme of vv. $1-23.{}^{12}$$1-23.{}^{12}$1-23.^(12)1-23 .{ }^{12} But even as he presents these arguments, he acknowledges that $w.24-27$$w.24-27$w.24-27w .24-27 form a transitional paragraph. ${}^{13}$${}^{13}$^(13){ }^{13} Once again, the shift in focus is more pronounced than Pfitzner’s analysis allows. This is especially the case if we recognize that 1 Corinthians, including this section of the letter, is deliberative rhetoric, rhetoric in which the good of the group is emphasized. Within this framework, the shift from Paul’s giving up rights for the good of others to the salvation of the individual needs to be given more weight.
地方作为 9：1-23 的结尾。他承认 oúx oi $\delta \alpha \tau \epsilon$$\delta \alpha \tau \epsilon$delta alpha tau epsi\delta \alpha \tau \varepsilon 经常在谩骂文学中引入新的论点或命令（这与他对这一部分的认定一致），但断言在 9：24 中 oúk oi $\delta \alpha \tau \epsilon$$\delta \alpha \tau \epsilon$delta alpha tau epsi\delta \alpha \tau \varepsilon 只引入了一个新的例子，就像在 9：13 中所做的那样。 ${}^{10}$${}^{10}$^(10){ }^{10} 普菲茨纳进一步将《圣经》1-23 章与《圣经》24-27《圣经》联系起来，断言保罗不能“将他的使徒使命与他自己的救恩分开”。 ${}^{11}$${}^{11}$^(11){ }^{11} Pfitzner 提出这一点，因为他看到第 24 节的焦点发生了重大转变。即使我们接受保罗对他的使徒身份的看法的这种强硬的立场，它也不过表明这两个部分之间可能存在的联系。最后，普菲茨纳认为，第 24-27 节的主题是自我限制，而不是最大的努力。因此，普菲茨纳认为，这些经文确实符合 vv 的主题。 $1-23.{}^{12}$$1-23.{}^{12}$1-23.^(12)1-23 .{ }^{12} 但即使他提出了这些论点，他也承认这 $w.24-27$$w.24-27$w.24-27w .24-27 构成了一个过渡性的段落。 ${}^{13}$${}^{13}$^(13){ }^{13} 再一次，焦点的转移比 Pfitzner 的分析所允许的更为明显。如果我们认识到哥林多前书，包括这封信的这一部分，是深思熟虑的修辞，强调群体的利益的修辞，情况尤其如此。在这个框架内，从保罗为了他人的益处而放弃权利到个人得救的转变需要得到更多的重视。

It seems more likely that Paul’s discussion of giving up apostolic rights and conforming his behavior to what is good for others ends at 9:23 and that vv. 24-27 begin a new section, which introduces the examples of 10:1ff. 1 Corinthians 9:24-27 begins the discussion of not losing one’s contest after having begun, as those Israelites mentioned in 10:1-10 did. ${}^{14}$${}^{14}$^(14){ }^{14}
保罗关于放弃使徒权利和使自己的行为符合对他人有益的讨论似乎更有可能在 9：23 结束，而 24-27 节开始了一个新的部分，介绍了 10：1ff 的例子。哥林多前书 9：24-27 开始讨论不要在比赛开始后输掉比赛，就像 10：1-10 中提到的那些以色列人所做的那样。 ${}^{14}$${}^{14}$^(14){ }^{14}

The parallels with 9:19-23 that are found in 8:9-13 (the conclusion of 8:1ff.) support understanding 9:19-23 as the conclusion of the section that began in $9:1$$9:1$9:19: 1. 1 Corinthians 8:9-13 spells out the possible consequences of the participation of the “strong” in meals at temples, for both the participant in the meals at temples and the weak Christian who sees the other participate in those meals. The weak person is destroyed because he/she violates his/her faith by participating in a meal that has nonChristian religious implications. When the behavior of the strong person leads to this behavior on the part of the weak person, the strong commits a sin against Christ. Thus, the weak person is destroyed and the strong person is made a sinner.
在 8：9-13 中发现的与 9：19-23 的相似之处（8：1 以下的结论）支持将 9：19-23 理解为以 . $9:1$$9:1$9:19: 1 哥林多前书 8：9-13 阐明了“强者”参与圣殿进餐可能产生的后果，无论是对参加圣殿进餐的人，还是看到对方进餐的软弱基督徒。弱者被摧毁是因为他/她违反了他/她的信仰，参加了一顿具有非基督教宗教含义的饭菜。当强者的行为导致软弱的人的这种行为时，强者就犯了得罪基督的罪。因此，弱者被摧毁，强者成为罪人。

Just as 1 Cor 8:9-13 gives the results of participating at temple meals without regard for fellow Christians, 9:19-23 gives the result of Paul’s altering his behavior for the sake of those around him. These consequences are the opposite of and parallel to
正如哥林多前书 8：9-13 给出了参加圣殿用餐而不顾基督徒同工的结果，9：19-23 给出了保罗为了他周围的人改变他的行为的结果。这些后果与