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주석[칼빈] — 고린도전서 1장 · 분쟁과 십자가 지혜

요약
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1절 카드 ↗

1. Paul, called to be an Apostle In this manner does Paul proceed, in almost all the introductions to his Epistles, with the view of procuring for his doctrine authority and favor. The former he secures to himself from the station that had been assigned to him by God, as being an Apostle of Christ sent by God; the latter by testifying his affection towards those to whom he writes. We believe much more readily the man whom we look upon as regarding us with affection, and as faithfully endeavoring to promote our welfare. In this salutation, therefore, he claims for himself authority, when he speaks of himself as an Apostle of Christ , and that, too, as called by God , that is, set apart by the will of God Now, two things are requisite in any one that would be listened to in the Church, and would occupy the place of a teacher; for he must be called by God to that office, and he must faithfully employ himself in the discharge of its duties. Paul here lays claim to both. For the name, Apostle , implies that the individual conscientiously acts the part of an ambassador for Christ ( 2 Corinthians 5:19 ), and proclaims the pure doctrine of the gospel. But as no one ought to assume this honor to himself, unless he be called to it, he adds, that he had not rashly intruded into it, but had been appointed (36) to it by God. Let us learn, therefore, to take these two things together when we wish to ascertain what kind of persons we ought to esteem as ministers of Christ, — a call to the office, and faithfulness in the discharge of its duties. For as no man can lawfully assume the designation and rank of a minister, unless he be called, so it were not enough for any one to be called, if he does not also fulfill the duties of his office. For the Lord does not choose ministers that they may be dumb idols, or exercise tyranny under pretext of their calling, or make their own caprice their law; but at the same time marks out what kind of persons they ought to be, and binds them by his laws, and in fine chooses them for the ministry, or, in other words, that in the first place they may not be idle, and, secondly, that they may confine themselves within the limits of their office. Hence, as the apostleship depends on the calling , so the man who would be reckoned an apostle, must show himself to be really such: nay more, so must every one who demands that credit be given him, or that his doctrine be listened to. For since Paul rests on these arguments for establishing his authority, worse than impudent were the conduct of that man who would think to have any standing without such proofs. It ought, however, to be observed, that it is not enough for any one to hold out to view the title to a call to the office, along with faithfulness in discharging its duties, if he does not in reality give proof of both. For it often happens that none boast more haughtily of their titles than those that are destitute of the reality; as of old the false prophets, with lofty disdain, boasted that they had been sent by the Lord. Nay, at the present day, what else do the Romanists make a noise about, but “ordination from God, and an inviolably sacred succession even from the Apostles themselves,” (37) while, after all, it appears that they are destitute of those things of which they vaunt? Here, therefore, it is not boasting that is required, but reality. Now, as the name is assumed by good and bad alike, we must come to the test, that we may ascertain who has a right to the name of Apostle, and who has not. As to Paul, God attested his calling by many revelations, and afterwards confirmed it by miracles. The faithfulness must be estimated by this, — whether or not he proclaimed the pure doctrine of Christ. As to the twofold call — that of God and that of the Church — see my Institutes. (38) An Apostle Though this name, agreeably to its etymology, has a general signification, and is sometimes employed in a general sense, to denote any kind of ministers, (39) yet, as a peculiar designation, it is applicable to those that were set apart by the Lord’s appointment to publish the Gospel throughout the whole world. Now, it was of importance that Paul should be reckoned in that number, for two reasons , — first , because much more deference was paid to them than to other ministers of the gospel; and, secondly , because they alone, properly speaking, had authority to instruct all the Churches. By the will of God While the Apostle is accustomed cheerfully to acknowledge himself indebted to God for whatever he has of good, he does so more especially in reference to his apostleship, that he may free himself from all appearance of presumption. And assuredly as a call to salvation is of grace, so also a call to the office of apostle is of grace, as Christ teaches in these words: “Ye have not chosen me, but I have chosen you,” ( John 15:16 .) Paul, however, at the same time indirectly intimates, that all who attempt to undermine his apostleship, or in any way oppose it, contend against an appointment of God. For Paul here makes no useless boast of honorary titles, but designedly vindicates his apostleship from malicious aspersions. For as his authority must have been sufficiently established in the view of the Corinthians, it would have been superfluous to make particular mention of “the will of God,” had not wicked men attempted by indirect means to undermine that honorable rank which had been divinely assigned him. And Sosthenes our brother This is that Sosthenes who was ruler of the Jewish synagogue that was at Corinth, of whom Luke makes mention in Acts 18:17 . His name is added for this reason, that the Corinthians, knowing his ardor and steadfastness in the gospel, could not but hold him in deserved esteem, and hence it is still more to his honor to be made mention of now as Paul’s brother , than formerly as ruler of the synagogue (36) “ Constitue, ordonne, et establi ;” — “Appointed, ordained, and established.” (37) “ Et aujour d’huy,

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1. **사도로 부르심을 받은 바울** — 바울은 거의 모든 서신 서두에서 이런 방식으로 자신의 교훈에 권위와 호의를 확보하려 한다. 권위는 하나님께서 자신에게 맡기신 직분, 곧 하나님이 보내신 그리스도의 사도라는 지위에서 가져오고, 호의는 편지를 받는 이들에 대한 자신의 애정을 증언함으로써 확보한다. 우리는 우리를 아끼고 우리의 복을 신실하게 구하는 사람을 훨씬 더 쉽게 믿기 때문이다.

이 인사에서 바울은 자신을 그리스도의 사도, 즉 하나님의 뜻으로 부르심을 받은 자로 소개함으로써 권위를 주장한다. 교회에서 가르치는 자리를 맡아 귀를 기울이게 하려면 두 가지가 필요하다. 하나님께 부르심을 받아야 하고, 그 직무를 신실하게 수행해야 한다. 바울은 이 두 가지를 모두 주장한다. 사도라는 이름은 그리스도의 대사로서 순결한 복음 교훈을 선포한다는 의미를 담고 있다. 그러나 부르심 없이는 아무도 이 영예를 스스로 취할 수 없으므로, 그는 자신이 무모하게 뛰어든 것이 아니라 하나님께서 임명하셨음을 밝힌다.

그러므로 그리스도의 사역자를 분별할 때는 두 가지를 함께 살펴야 한다. 직분으로의 부르심과 직무의 신실한 수행이다. 부르심 없이 사역자 칭호를 함부로 취해서는 안 되지만, 부르심만으로도 충분하지 않다. 부르심을 받은 자는 반드시 직무를 이행해야 한다. 주님은 사역자들이 벙어리 우상이 되거나, 부르심을 빌미로 횡포를 부리거나, 자기 제멋대로 행하도록 택하지 않으신다. 그분은 사역자들이 어떤 사람이어야 하는지 정하시고, 그들을 법으로 묶으신다.

**하나님의 뜻으로** — 바울은 자신이 가진 모든 선한 것이 하나님께 빚진 것임을 기꺼이 인정하는데, 특히 사도직에 관해서는 더욱 그러하다. 구원으로의 부르심이 은혜인 것처럼 사도직으로의 부르심도 은혜다. 그리스도께서 말씀하셨다. "너희가 나를 택한 것이 아니라 내가 너희를 택하였다"(요 15:16). 동시에 바울은 간접적으로 자신의 사도직을 훼손하거나 반대하는 자들은 하나님의 임명에 맞서는 것임을 암시한다.

**형제 소스데네** — 이 소스데네는 고린도에 있던 유대교 회당장으로, 누가가 사도행전 18:17에 언급한 인물이다. 그의 이름이 여기 추가된 것은 고린도 사람들이 복음에 대한 그의 열심과 굳건함을 알기에 그를 충분히 존중했기 때문이다.

원주석

2절 카드 ↗

2. To the Church of God which is at Corinth. It may perhaps appear strange that he should give the name of a Church of God to a multitude of persons that were infested with so many distempers, that Satan might be said to reign among them rather than God. Certain it is, that he did not mean to flatter the Corinthians, for he speaks under the direction of the Spirit of God, who is not accustomed to flatter. But (40) among so many pollutions, what appearance of a Church is any longer presented? I answer, the Lord having said to him, “Fear not: I have much people in this place” ( Acts 18:9 ;) keeping this promise in mind, he conferred upon a godly few so much honor as to recognize them as a Church amidst a vast multitude of ungodly persons. Farther, notwithstanding that many vices had crept in, and various corruptions both of doctrine and manners, there were, nevertheless, certain tokens still remaining of a true Church. This is a passage that ought to be carefully observed, that we may not require that the Church, while in this world, should be free from every wrinkle and stain, or forthwith pronounce unworthy of such a title every society in which everything is not as we would wish it. For it is a dangerous temptation to think that there is no Church at all where perfect purity is not to be seen. For the man that is prepossessed with this notion, must necessarily in the end withdraw from all others, and look upon himself as the only saint in the world, or set up a peculiar sect in company with a few hypocrites. What ground, then, had Paul for recognizing a Church at Corinth? It was this: that he saw among them the doctrine of the gospel, baptism, the Lord’s Supper — tokens by which a Church ought to be judged of. For although some had begun to have doubts as to the resurrection, the error not having spread over the entire body, the name of the Church and its reality are not thereby affected. Some faults had crept in among them in the administration of the Supper, discipline and propriety of conduct had very much declined: despising the simplicity of the gospel, they had given themselves up to show and pomp; and in consequence of the ambition of their ministers, they were split into various parties. Notwithstanding of this, however, inasmuch as they retained fundamental doctrine: as the one God was adored among them, and was invoked in the name of Christ: as they placed their dependence for salvation upon Christ, and, had a ministry not altogether corrupted: there was, on these accounts, a Church still existing among them. Accordingly, wherever the worship of God is preserved uninfringed, and that fundamental doctrine, of which I have spoken, remains, we must without hesitation conclude that in that case a Church exists. Sanctified in Christ Jesus, called to be saints He makes mention of the blessings with which God had adorned them, as if by way of upbraiding them, at least in the event of their showing no gratitude in return. For what could be more base than to reject an Apostle through whose instrumentality they had been set apart as God’s peculiar portion. Meanwhile, by these two epithets, he points out what sort of persons ought to be reckoned among the true members of the Church, and who they are that belong of right to her communion. For if you do not by holiness of life show yourself to be a Christian, you may indeed be in the Church, and pass undetected, (41) but of it you cannot be. Hence all must be sanctified in Christ who would be reckoned among the people of God. Now the term sanctification denotes separation This takes place in us when we are regenerated by the Spirit to newness of life, that we may serve God and not the world. For while by nature we are unholy, the Spirit consecrates us to God. As, however, this is effected when we are engrafted into the body of Christ, apart from whom there is nothing but pollution, and as it is also by Christ, and not from any other source that the Spirit is conferred, it is with good reason that he says that we are sanctified in Christ , inasmuch as it is by Him that we cleave to God, and in Him become new creatures. What immediately follows — called to be saints — I understand to mean: As ye have been called unto holiness. It may, however, be taken in two senses. Either we may understand Paul to say, that the ground of sanctification is the call of God, inasmuch as God has chosen them; meaning, that this depends on his grace, not on the excellence of men; or we may understand him to mean, that, it accords with our profession that we be holy, this being the design of the doctrine of the gospel. The former interpretation appears to suit better with the context, but it is of no great consequence in which way you understand it, as there is an entire agreement between the two following positions — that our holiness flows from the fountain of divine election, and that it, is the end of our calling. We must, therefore, carefully maintain, that it is not through our own efforts that we are holy, but by the call of God, because He alone sanctifies those who were by nature unclean. And certainly it appears to me probable, that, when Paul has pointed out as it were with his finger the fountain of holiness thrown wide open, he mounts up a step higher, to the good pleasure of God, in which also Christ’s mission to us originated. As, however, we are called by the gospel to harmlessness of life ( Philippians 2:15 ,) it is necessary that this be accomplished in us in reality, in order that our calling may be effectual. It will, however, be objected, that, there were not many such among the Corinthians. I answer, that the weak are not excluded from this number; for here God only begins his work in us, and by little and little carries it forward gradually and by successive steps. I answer farther, that Paul designedly looks rather to the grace of God in them than to their own defects, that he may put them to shame for their negligence, if they do not act

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bible-text/1co-1-2

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2. **고린도에 있는 하나님의 교회에게** — 그토록 많은 문제로 오염된, 사탄이 지배하는 것처럼 보이는 무리를 하나님의 교회라 부르는 것이 이상하게 보일 수 있다. 그러나 바울은 아첨하는 것이 아니다. 성령의 인도를 받아 말하는 사람은 아첨하지 않는다.

대답은 이것이다. 주님께서 그에게 "두려워하지 말라. 이곳에 내 백성이 많다"(행 18:9)고 말씀하셨다. 이 약속을 마음에 품고 바울은 경건한 소수를 교회로 인정할 만큼 높이 평가했다. 또한 많은 악습과 교리적·도덕적 부패가 침투했음에도 참된 교회의 표지들이 여전히 남아 있었다.

이 구절은 세상에 있는 교회에 흠과 주름이 전혀 없어야 한다고 요구해서는 안 된다는 점을 중요하게 가르친다. 완전한 순수성이 보이지 않는다고 해서 그 공동체를 교회라 부르기에 합당하지 않다고 선언하는 것은 위험한 시험이다. 이런 생각에 사로잡힌 사람은 결국 모든 이와 헤어져 자신만이 세상에서 유일한 성도라 여기거나, 소수의 위선자들과 별개의 분파를 세울 수밖에 없다.

그렇다면 바울이 고린도에서 교회를 인정한 근거는 무엇인가? 복음의 교훈, 세례, 주의 만찬이라는 표지들을 보았기 때문이다. 이 표지들로 교회를 판단해야 한다. 부활에 대한 의심이 일부에서 시작되었지만 전체로 퍼지지 않았고, 근본 교훈이 유지되고, 한 하나님이 예배받고 그리스도의 이름으로 불리며, 구원의 의지가 그리스도 위에 세워지고, 완전히 부패하지 않은 사역이 있는 한 교회는 존재한다.

**그리스도 예수 안에서 거룩하게 되고 성도로 부르심을 받은 자들에게** — 이 두 표현으로 진정한 교회 회원이 누구인지 가르친다. 거룩한 삶으로 그리스도인임을 나타내지 않으면, 교회 안에 있을 수는 있어도 교회의 일원은 될 수 없다. 거룩하게 됨이란 분리를 뜻하는데, 성령으로 새 생명에 거듭나 하나님을 섬기고 세상을 섬기지 않을 때 일어난다. 그리스도 밖에는 오염뿐이므로, 그 안에 접붙임을 받을 때 이 일이 이루어진다.

원주석

3절 카드 ↗

3. Grace be to you and peace For an exposition of this prayer, let my readers consult the beginning of my Commentary on the Epistle to the Romans ( Romans 1:7 ;) for I do not willingly burden my readers with repetitions. return to ' Top of Page ' <a name="verse-4" class="com-number"

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3. **은혜와 평강이 있기를 원하노라** — 이 기도에 대한 해설은 로마서 1:7 주석 서두를 참조하라. 반복을 피하고자 여기서는 상세히 다루지 않겠다.

원주석

4절 카드 ↗

4. I give thanks to my God. Having in the salutation secured for himself authority from the station assigned him, he now endeavors to procure favor for his doctrine, by expressing his affection for them. In this way he soothes their minds beforehand, that they may listen patiently to his reproofs. (45) He persuades them of his affection for them by the following tokens — his discovering as much joy in the benefits bestowed upon them, as if they had been conferred upon himself; and his declaring that he entertains a favorable opinion of them, and has good hopes of them as to the future. Farther, he qualifies his congratulations in such a way as to give them no occasion to be puffed up, as he traces up to God all the benefits that they possessed, that the entire praise may redound to him, inasmuch as they are the fruits of his grace. It is as though he had said — “I congratulate you indeed, but it is in such a way as to ascribe the praise to God.” His meaning, when he calls God his God, I have explained in my Commentary upon the Epistle to the Romans ( Romans 1:8 .) As Paul was not prepared to flatter the Corinthians, so neither has he commended them on false grounds. For although all were not worthy of such commendations, and though they corrupted many excellent gifts of God by ambition, yet the gifts themselves it became him not to despise, because they were, in themselves, deserving of commendation. Farther, as the gifts of the Spirit are conferred for the edification of all, it is with good reason that he enumerates them as gifts common to the whole Church. (46) But let us see what he commends in them. For the grace , etc. This is a general term, for it comprehends blessings of every kind that they had obtained through means of the gospel. For the term grace denotes here not the favor of God, but by metonymy (47) ( μετωνυμικῶς ), the gifts that he bestows upon men gratuitously. He immediately proceeds to specify particular instances, when he says that they are enriched in all things , and specifies what those all things are — the doctrine and word of God. For in these riches it becomes Christians to abound; and they ought also to be esteemed by us the more, and regarded by us as so much the more valuable, in proportion as they are ordinarily slighted. The phrase in ipso ( in him )I have preferred to retain, rather than render it per ipsum ( by him ,) because it has in my opinion more expressiveness and force. For we are enriched in Christ , inasmuch as we are members of his body, and are engrafted into him: nay more, being made one with him, he makes us share with him in everything that he has received from the Father. (45) The same view of Paul’s design here is given by Theodoret: “ Μέλλων κατηγορεῖν προθεραπεύει την ἀκοὴν ὥστε δεκτὴν γενέσθαι τὴν ιατρείαν ;” — “As he is about to censure them, he soothes beforehand the organ of hearing, that the remedy to be applied may be the more favorably receiv ed . ” — Ed (46) “ Que chacun ha en son endroit ;” — “Which every one has severally.” (47) A figure of speech, by which one term is put for another — the cause for the effect, the effect for the cause, etc. — Ed . return to ' Top of Page ' <a name="verse-6" class="com-number"

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4. **나의 하나님께 감사하노니** — 인사에서 권위를 확보한 후, 이제 그들에 대한 애정을 표현하여 교훈에 대한 호의를 얻으려 한다. 이렇게 그들의 마음을 미리 부드럽게 하여 책망을 인내로 들을 수 있게 준비시킨다. 그는 그들에게 베풀어진 은혜를 자신에게 베풀어진 것처럼 기뻐하고, 그들을 좋게 생각하며 미래에 대한 좋은 소망을 품고 있음을 보여줌으로써 애정을 증거한다.

더불어 축하를 잘 절제하여 그들이 교만해질 빌미를 주지 않는다. 그들이 가진 모든 은혜를 하나님께 돌려 찬양이 온전히 그분께 돌아가게 한다. 마치 "물론 축하하지만, 찬양은 하나님께"라는 식이다. 하나님을 "나의 하나님"이라 부르는 것은 로마서 1:8 주석을 참조하라.

**그리스도 예수 안에서 너희에게 주신 하나님의 은혜** — 이는 포괄적인 표현으로, 복음을 통해 받은 모든 종류의 복을 아우른다. 여기서 은혜는 하나님의 호의 자체가 아니라 그분이 사람들에게 값없이 베푸시는 선물들을 환유법으로 가리킨다. 그들이 모든 것, 즉 교훈과 하나님의 말씀에서 풍요롭다는 것이 곧 그 구체적인 내용이다. 이런 풍요 속에서 그리스도인들이 풍성해야 하며, 세상이 경시할수록 우리는 더욱 귀하게 여겨야 한다. "그 안에서"라는 표현을 "그를 통하여"보다 선호하는 것은, 우리가 그리스도 안에서 풍요롭게 되는 것이 그분의 몸의 지체로서 그분 안에 접붙임을 받아, 그분과 하나 되어 아버지께로부터 받으신 모든 것을 함께 나누기 때문이다.

원주석

6절 카드 ↗

6. Even as the testimony , etc. Erasmus gives a different rendering, to this effect, “that by these things the testimony of Christ was confirmed in them;” that is, by knowledge and by the word. The words, however, convey another meaning, and if they are not wrested, the meaning is easy — that God has sealed the truth of his gospel among the Corinthians, for the purpose of confirming it. Now, this might be done in two ways, either by miracles, or by the inward testimony of the Holy Spirit. Chrysostom seems to understand it of miracles, but I take it in a larger sense; and, first of all, it is certain, that the gospel is properly confirmed in our experience by faith, because it is only when we receive it by faith that we “set to our seal that God is true” ( John 3:33 .) And though I admit that miracles ought to have weight for the confirmation of it, yet we must go higher in search of the origin, namely this, that the Spirit of God is the earnest and seal. Accordingly, I explain these words in this manner — that the Corinthians excelled in knowledge, inasmuch as God had from the beginning given efficacy to his gospel among them, and that not in one way merely, but had done so both by the internal influence of the Spirit, and by excellence and variety of gifts, by miracles, and by all other helps. He calls the gospel the testimony of Christ , or respecting Christ, because the entire sum of it tends to discover Christ to us, “In whom all the treasures of knowledge are hid” ( Colossians 2:3 .) If any one prefers to take it in an active sense, on the ground that Christ is the primary author of the gospel, so that the Apostles were nothing but secondary or inferior witnesses, I shall not much oppose it. I feel better satisfied, however, with the former exposition. It is true that a little afterwards ( 1 Corinthians 2:1 ) the testimony of God must, beyond all controversy, be taken in an active sense, as a passive signification would not be at all suitable. Here, however, the case is different, and, what is more, that passage strengthens my view, as he immediately subjoins what it is (48) — to know nothing but Christ . ( 1 Corinthians 2:2 .) (48) “ Quel est ce tesmoignage ;” — “What this testimony is.” return to ' Top of Page ' <a name="verse-7" class="com-number"

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6. **그리스도의 증거가 너희 중에 견고하게 된 것과 같이** — 에라스무스는 다른 번역을 제시하는데, 지식과 말씀으로 그리스도의 증거가 그들 안에서 확증되었다는 뜻으로 읽는다. 그러나 단어들은 다른 의미를 담고 있다. 즉 하나님이 고린도 사람들 가운데 복음의 진리를 확증하신 것이다. 이는 두 가지 방식으로 이루어진다. 기적을 통하거나 성령의 내적 증거를 통해서다. 크리소스톰은 기적으로 이해하는 것 같지만, 나는 더 넓은 의미로 취한다.

복음은 우리가 믿음으로 받아들일 때 우리 경험 안에서 확증된다. 우리가 믿음으로 복음을 받아들일 때 비로소 "하나님이 참되시다는 것에 인을 친다"(요 3:33). 기적들도 복음 확증에 중요하지만, 더 높은 근원, 즉 성령이 보증이요 인이심을 찾아야 한다. 고린도 사람들이 지식에서 탁월했던 것은 하나님이 처음부터 그들 가운데 복음이 효력을 나타내게 하셨기 때문이다. 성령의 내적 역사와 다양한 은사들, 기적들, 그리고 모든 다른 도움을 통해서였다.

복음을 "그리스도의 증거"라 부르는 것은 복음 전체가 그리스도를 드러내기 때문이다. "그 안에 지혜와 지식의 모든 보화가 감추어져 있다"(골 2:3).

원주석

7절 카드 ↗

7. So that ye come behind in no gift ̔Υστερεισθαι means to be in want of what you would otherwise stand in need of. (49) He means, therefore, that the Corinthians abound in all the gifts of God, so as not to be in want of anything, as if he had said, “The Lord has not merely honored you with the light of the gospel, but has eminently endowed you with all those graces that may be of service to the saints for helping them forward in the way of salvation.” For he gives the name of gifts ( χαρίσματα ) to those spiritual graces that are, as it were, means of salvation to the saints. But it is objected, on the other hand, that the saints are never in such abundance as not to feel in want of graces to some extent, so that they must always of necessity be “ hungering and thirsting ” ( Matthew 5:6 .) For where is the man that does not come far short of perfection? I answer, “As they are sufficiently endowed with needful gifts, and are never in such destitution but that the Lord seasonably relieves their need; Paul on this ground ascribes to them such wealth.” For the same reason he adds: waiting for the manifestation , meaning, that he does not ascribe to them such abundance as to leave nothing to be desired; but merely as much as will suffice, until they shall have arrived at perfection. The participle waiting I understand in this sense, “In the meantime while you are waiting.” Thus the meaning will be, “So that ye are in want of no gift in the meantime while you are waiting for the day of perfected revelation, by which Christ our wisdom ( 1 Corinthians 1:30 ) will be fully manifested.” (49) The word is used in this sense in the following passages: Luke 15:14 ; 2 Corinthians 11:9 ; Philippians 4:12 ; and Hebrews 11:37 . The proper meaning is — to come too late for a thing, and so miss of it. Xenophon uses it in this sense. Αβροκόμας ὑστερησε τὢς μάχης : — “Abrocomas came too late for the battle.” The word occurs in the same sense in Hebews 4:1 and Hebews 12:15. — Ed return to ' Top of Page ' <a name="verse-8" class="com-number"

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7. **이므로 너희가 모든 은사에 부족함이 없고** — υστερεισθαι는 필요한 것을 갖지 못한다는 뜻이다. 따라서 바울의 말은 고린도 사람들이 하나님의 모든 은사를 풍성히 받아 부족함이 없다는 것이다. "주님은 복음의 빛만 주신 것이 아니라 성도들이 구원의 길에서 전진하도록 필요한 모든 은혜로 탁월히 채워주셨다." 그는 은사들을 성도들에게 구원의 수단이 되는 영적 은혜들이라 부른다.

반론이 제기될 수 있다. 성도들은 어느 정도 은혜의 결핍을 느끼지 않을 만큼 풍성하지 않으며, 항상 "주리고 목말라야"(마 5:6) 한다는 것이다. 대답은 이것이다. 그들이 필요한 은사들을 충분히 받아 주님이 때마다 필요를 채워주시기 때문에 바울이 이렇게 풍성함을 돌린다. 같은 이유로 그는 "우리 주 예수 그리스도의 나타나심을 기다리며"라고 덧붙인다. 완전에 이를 때까지 충분한 것, 즉 "그동안" 필요한 것을 준다는 뜻이다.

원주석

8절 카드 ↗

8. Who will also confirm you. The relative here refers not to Christ, but to God, though the word God is the remoter antecedent. For the Apostle is going on with his congratulation, and as he has told them previously what he thought of them, so he now lets them know what hope he has of them as to the future, and this partly for the purpose of assuring them still farther of his affection for them, and partly that he may exhort them by his own example to cherish the same hope. It is as if he had said — Though the expectation of a salvation to come keeps you still in suspense, you ought nevertheless to feel assured that the Lord will never forsake you, but will on the contrary increase what he has begun in you, that when that day comes on which “we must all appear before the judgment-seat of Christ,” ( 2 Corinthians 5:10 ,) we may be found there blameless. Blameless In his Epistles to the Ephesians and Colossians ( Ephesians 1:4 , and Colossians 1:22 ) he teaches that this is the end of our calling — that we may appear pure and unreproachable in the presence of Christ. It is, however, to be observed, that this glorious purity is not in the first instance perfected in us; nay, rather, it goes well with us if we are every day making progress in penitence, and are being purged from the sins ( 2 Peter 1:9 ) that expose us to the displeasure of God, until at length we put off, along with the mortal body, all the offscourings of sin. Of the day of the Lord we shall have occasion to speak when we come to the fourth chapter. return to ' Top of Page ' <a name="verse-9" class="com-number"

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8. **주께서 너희를 우리 주 예수 그리스도의 날에** — 관계대명사는 그리스도가 아닌 하나님을 가리키며, 하나님이 더 먼 선행사다. 바울은 축하를 계속하면서 그들에 대해 어떻게 생각하는지 말했고, 이제 미래에 대한 소망을 알린다. 이는 자신의 애정을 더욱 확인시키고, 그들도 같은 소망을 품도록 권면하기 위해서다.

"구원에 대한 기대가 여전히 불확실하더라도, 주님이 너희를 결코 버리지 않으시고 시작하신 것을 더욱 키워가실 것을 확신해야 한다. 그리하여 '우리 모두 그리스도의 심판대 앞에 서야 할'(고후 5:10) 그 날에 흠 없이 나타나게 될 것이다."

**흠 없이** — 에베소서 1:4과 골로새서 1:22에서 이것이 우리 부르심의 목적, 즉 그리스도 앞에 순수하고 흠 없이 나타나는 것임을 가르친다. 다만 이 영광스러운 순결이 처음부터 우리 안에서 완성되지 않는다는 점에 주목해야 한다. 오히려 우리가 날마다 회개에서 성장하고 하나님의 불쾌하심을 자아내는 죄들을 정결히 씻겨나가는 것으로 잘 나아가는 것이다.

원주석

9절 카드 ↗

9. God is faithful When the Scripture speaks of God as faithful the meaning in many cases is, that in God there is steadfastness and evenness of tenor, so that what he begins he prosecutes to the end, (50) as Paul himself says elsewhere, that the calling of God is without repentance ( Romans 11:29 .) Hence, in my opinion, the meaning of this passage is, that God is steadfast in what he purposes. This being the case, he consequently does not make sport as to his calling, but will unceasingly take care of his work. (51) From God’s past benefits we ought always to hope well as to the future. Paul, however, has something higher in view, for he argues that the Corinthians cannot be cast off, having been once called by the Lord into Christ’s fellowship. To apprehend fully, however, the force of this argument, let us observe first of all, that every one ought to regard his calling as a token of his election. Farther, although one cannot judge with the same certainty as to another’s election, yet we must always in the judgment of charity conclude that all that are called are called to salvation; I mean efficaciously and fruitfully. Paul, however, directed his discourse to those in whom the word of the Lord had taken root, and in whom some fruits of it had been produced. Should any one object that many who have once received the word afterwards fall away, I answer that the Spirit alone is to every one a faithful and sure witness of his election, upon which perseverance depends. This, however, did not stand in the way of Paul’s being persuaded, in the judgment of charity, that the calling of the Corinthians would prove firm and immovable, as being persons in whom he saw the tokens of God’s fatherly benevolence. These things, however, do not by any means tend to beget carnal security, to divest us of which the Scriptures frequently remind us of our weakness, but simply to confirm our confidence in the Lord. Now this was needful, in order that their minds might not be disheartened on discovering so many faults, as he comes afterwards to present before their view. The sum of all this may be stated thus, — that it is the part of Christian candor to hope well of all who have entered on the right way of salvation, and are still persevering in that course, notwithstanding that they are at the same time still beset with really distempers. Every one of us, too, from the time of his being illuminated ( Hebrews 10:32 ) by the Spirit of God in the knowledge of Christ, ought to conclude with certainty from this that he has been adopted by the Lord to an inheritance of eternal life. For effectual calling ought to be to believers an evidence of divine adoption; yet in the meantime we must all walk with fear and trembling ( Philippians 2:12 .) On this point I shall touch again to some extent when we come to the tenth chapter. Into the fellowship. Instead of this rendering Erasmus translates it into partnership The old interpreter renders it society I have preferred, however, to render it fellowship , as bringing out better the force of the Greek word κοινωνιας (52) For this is the design of the gospel, that Christ may become ours, and that we may be engrafted into his body. Now when the Father gives him to us in possession, he also communicates himself to us in him; and hence arises a participation in every benefit. Paul’s argument, then, is this — “Since you have, by means of the gospel which you have received by faith, been called into the fellowship of Christ, you have no reason to dread the danger of death, (53) having been made partakers of him ( Hebrews 3:14 ) who rose a conqueror over death.” In fine, when the Christian looks to himself he finds only occasion for trembling, or rather for despair; but having been called into the fellowship of Christ, he ought, in so far as assurance of salvation is concerned, to think of himself no otherwise than as a member of Christ, so as to reckon all Christ’s benefits his own. Thus he will obtain an unwavering hope of final perseverance, (as it is called,) if he reckons himself a member of him who is beyond all hazard of falling away. (50) Calvin probably refers to the following (among other) passagess: — 1 Thessalonians 5:24 ; 2 Thessalonians 3:3 ; Hebrews 10:23 . (51) “ La vocation done qu’il fait d’un chacun des siens, n’est point un jeu, et en les appellant il ne se mocque point, ainsi il entretiendra et pour suyura son ceuvre perpetuellement ;” — “The calling, therefore, that he makes of each of his own, is not mere play; and in calling them he does not make sport, but will unceasingly maintain and prosecute his work.” (52) Calvin in his Institutes , (volume 2,) after speaking of Christ’s being represented by Paul as “offered to us in the gospel with all the abundance of heavenly blessings, with all his merits, all his righteousness, wisdom, and grace, without exception,” remarks — “And what is meant by the fellowship κοινωνια of Christ, which, according to the same apostle ( 1 Corinthians 1:9 ) is offered to us in the gospel, all believers know.” — Ed (53) “ La mort et perdition ;” — “Death and perdition.” return to ' Top of Page ' <a name="verse-10" class="com-number"

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9. **하나님은 미쁘시도다** — 성경이 하나님을 신실하시다고 말할 때 많은 경우 그분 안에 굳건함과 일관성이 있어, 시작하신 것을 끝까지 이어가신다는 의미다. 바울 자신이 다른 곳에서 "하나님의 부르심은 후회하심이 없다"(롬 11:29)고 말한다. 그러므로 이 구절의 의미는 하나님이 그분의 목적에 있어 굳건하시다는 것이다. 따라서 부르심을 장난으로 여기지 않으시고 그 역사를 끊임없이 돌보신다.

하나님의 과거 은혜에서 우리는 언제나 미래에 대한 좋은 소망을 품어야 한다. 바울은 더 높은 차원을 말하고 있다. 고린도 사람들은 주님의 부르심으로 그리스도의 교제 안에 들어갔으므로 버림받을 수 없다는 것이다.

먼저 모든 이가 부르심을 자신의 선택의 표로 여겨야 한다. 또한 고린도 사람들의 부르심이 굳고 확실하다고 확신할 수 있는 것은, 그들 안에서 하나님의 아버지다운 자비의 표지들을 보기 때문이다.

이것들은 결코 육신의 안일함을 낳으려는 것이 아니다. 성경은 우리의 연약함을 자주 상기시킨다. 단지 주님에 대한 확신을 굳히려는 것이다. 요약하면, 구원의 바른 길에 들어서 계속 걷고 있는 모든 이에 대해 선하게 바라는 것이 그리스도인의 아량이다.

**그리스도 예수 안으로의 교제** — 에라스무스는 "동반자 관계"로, 옛 역본은 "사회"로 옮기지만, "교제"가 그리스어 κοινωνια의 뜻을 더 잘 살린다. 복음의 목적은 그리스도가 우리의 것이 되고 우리가 그분의 몸에 접붙임을 받는 것이다. 아버지께서 그분을 우리에게 주실 때 그분 안에서 자신도 우리에게 전해주시고, 모든 은혜의 참여가 생겨난다. 바울의 논거는 이것이다. "복음을 통해 믿음으로 그리스도의 교제 안으로 부르심을 받았으니, 그분 안에서 죽음의 위험을 두려워할 이유가 없다." 우리는 죽음을 정복하여 부활하신 분과 함께 참여자가 되었기 때문이다.

원주석

10절 카드 ↗

10. Now I beseech you, brethren Hitherto he has handled the Corinthians mildly, because he knew that they were much too sensitive. Now, however, after preparing their minds for receiving correction, acting the part of a good and skillful surgeon, who soothes the wound when about to apply a painful remedy, he begins to handle them with more severity. Even here, however, as we shall still farther see, he uses great moderation. The sum is this: “It is my hope that the Lord has not in vain conferred upon you so many gifts, so as not to have it in view to bring you to salvation, but you ought at the same time to take heed lest graces so distinguished be polluted by your vices. See, then, that you be agreed among yourselves; and it is not without good reason that I call for agreement among yourselves, for I have been informed that you are in a state of disagreement, amounting even to hostility, and that there are parties and contentions raging among you, by which true unity of faith is torn asunder.” As, however, they might not perhaps be sufficiently aroused by mere exhortation, he uses earnest entreaty, for he adjures them, by the name of Christ, that, as they loved him, they should aim at promoting harmony. That ye all speak the same thing In exhorting them to harmony, he employs three different forms of expression: for, in the first place , he requires such agreement among them that all shall have one voice; secondly , he takes away the evil by which unity is broken and torn asunder; and, thirdly , he unfolds the nature of true harmony, which is, that they be agreed among themselves in mind and will. What he has placed second is first in order , — that we beware of strifes. For from this a second thing will naturally follow, — that we be in harmony; and then at length a third thing will follow, which is here mentioned first , — that we all speak, as it were, with one mouth; a thing exceedingly desirable as a fruit of Christian harmony. Let us then observe, that nothing is more inconsistent on the part of Christians than to be at variance among themselves, for it is the main article of our religion that we be in harmony among ourselves; and farther, on such agreement the safety of the Church rests and is dependent. But let us see what he requires as to Christian unity. If any one is desirous of nice distinctions — he would have them first of all joined together in one mind; secondly , in one judgment; and, thirdly , he would have them declare in words that agreement. As, however, my rendering differs somewhat from that of Erasmus, I would, in passing, call my readers to observe, that Paul here makes use of a participle, which denotes things that are fitly and suitably joined together (56) For the verb καταρτιζεσθαι itself (from which the participle κατηρτισμένος comes) properly signifies, to be fitted and adjusted , just as the members of the human body are connected together by a most admirable symmetry. (57) For sententia (judgment) Paul has γνώμην : but I understand it here as denoting the will, so that there is a complete division of the soul, and the first clause refers to faith, the second to love. Then only will there be Christian unity among us, when there is not merely a good agreement as to doctrine, but we are also in harmony in our affections and dispositions, and are thus in all respects of one mind. Thus Luke bears witness to believers in the primitive Church, ( Acts 2:46 ,) that they had “one heart and one soul.” And without doubt this will be found wherever the Spirit of Christ reigns. When, however, he exhorts them to speak the same thing, he intimates still more fully from the effect, how complete the agreement ought to be — so that no diversity may appear even in words. It is difficult, indeed, of attainment, but still it is necessary among Christians, from whom there is required not merely one faith, but also one confession. (56) “ Et assembles l’une h l’autre ;” — “And associated with each other.” (57) The verb καταρτιζω properly signifies, to repair , or refit , or restore to its original condition what has been disarranged or broken; and in this sense it is applied to the repairing of nets, ships, walls, etc. (See Matthew 4:21 ; Mark 1:19 .) We might with perfect propriety understand the Apostle as alluding here to the repairing of a ship that has been broken or damaged, and as intimating that a Church, when shattered by divisions, is (so to speak) not sea-worthy, and must be carefully repaired , before she can be fit for purposes of commerce, by conveying to the nations of the earth the “true riches.” The allusion, however, most probably is, as Calvin thinks, to the members of the human body, which are so admirably adjusted to each other. It deserves to be noticed, that Paul makes use of a derivative from the same verb ( κατάρτισις ) in 2 Corinthians 13:9 , on which Beza observes, “that the Apostle’s meaning is, that whereas the members of the Church were all (as it were) dislocated and out of joint, they should now again be joined together in love, and they should endeavor to make perfect what was amiss amongst them either in faith or manners.” — Ed return to ' Top of Page ' <a name="verse-11" class="com-number"

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10. **형제들아, 내가 권하노니** — 지금까지 그는 고린도 사람들을 온유하게 대했다. 이제 그들의 마음을 준비시킨 후, 능숙한 외과의사처럼 상처를 부드럽게 달래다가 고통스러운 치료를 시작한다. 요약은 이것이다. "주님이 여러분에게 이렇게 많은 은사를 헛되이 베풀지 않으셨다. 그러나 이런 탁월한 은혜들이 여러분의 악덕으로 더럽혀지지 않도록 조심해야 한다. 서로 일치하라. 이유 없이 일치를 촉구하는 것이 아니다. 여러분 사이에 분쟁이 있고 심지어 적대관계, 당파와 다툼이 있다는 소식을 들었다."

단순한 권면으로 충분히 움직이지 않을까 봐 그는 간곡히 청한다. 그리스도의 이름으로 맹세하며, 그분을 사랑한다면 화합을 추구하라고 호소한다.

**모두가 같은 말을 하고** — 화합을 권면하면서 세 가지 표현을 쓴다. 첫째, 모두 한 목소리를 내라. 둘째, 분열을 일으키는 악을 제거하라. 셋째, 참된 화합의 본질을 펼친다. 즉 마음과 뜻에서 일치하는 것이다. 순서상 두 번째인 분쟁을 피하는 것이 먼저오고, 그 결과 화합이 따르며, 그러면 첫 번째인 한 입으로 말함이 뒤따른다.

바울이 여기서 사용한 분사 κατηρτισμένος는 "καταρτιζεσθαι"에서 온 말로 인체 지체들이 훌륭한 대칭으로 연결되듯 적절히 맞추어지고 조절된다는 뜻이다. "판단"(γνώμην)은 의지를 뜻하므로, 앞 절은 믿음, 뒤 절은 사랑에 관한 것이다. 교리에서 일치할 뿐 아니라 애정과 성향에서도 조화를 이루어 모든 면에서 한마음이 될 때에야 비로소 그리스도인의 일치가 있다.

원주석

11절 카드 ↗

11. It has been declared. As general observations have usually little effect, he intimates, that what he had said was more particularly applicable to them. The application, therefore, is designed with the view of leading the Corinthians to perceive, that it was not without good reason that Paul had made mention of harmony. For he shows that they had not merely turned aside from a holy unity, (58) but had even fallen into contentions, which are worse (59) than jarrings of sentiment. And that he may not be charged with believing too readily what was said, (60) as though he lightly lent his ear to false accusations, he speaks with commendation of his informants, who must have been in the highest esteem, as he did not hesitate to adduce them as competent witnesses against an entire Church. It is not indeed altogether certain, whether Chloe is the name of a place or of a woman, but to me it appears more probable that it is the name of a woman. (61) I am of opinion, therefore, that it was a well-regulated household that acquainted Paul with the distempered condition of the Corinthian Church, being desirous that it might be remedied by him. The idea entertained by many, in accordance with Chrysostom’s view, that he refrained from mentioning names, lest he should bring odium upon them, appears to me to be absurd. For he does not say that some of the household had reported this to him, but, on the contrary, makes mention of them all, and there is no doubt that they would willingly have allowed their names to be made use of. Farther, that he might not exasperate their minds by undue severity, he has modified the reproof by an engaging form of address; not as though he would make light of the distemper, but with the view of bringing them to a more teachable spirit, for perceiving the severity of the malady. (58) “ La sancte union qui doit estre entre les Chrestiens ;” — “That holy unity which ought to be among Christians.” (59) “ Bien plus dangereuses ;” — “Much more dangerous.” (60) It is remarked by Beza that the verb here employed, δηλοω , (to declare ,)has a stronger signification than σημαινω (to intimate ,) just as there is a difference of meaning between the Latin words declarare (to declare ) and significare (to intimate ,) an example of which is furnished in a letter of Cicero to Lucretius, “ tibi non significandum solum, sed etiam declarandum arbitror, nihil mihi esse potuisse tuis literis gratius ;” “I think it ought to be not merely intimated to you but declared , that nothing could be more agreeable to me than your letters.” The emphatic word εδηλωθν (it has been declared ,) appears to have been made use of by the Apostle to convey more fully to the mind of the Corhlthians, that he had not hastily given heed to a mere report . — Ed (61) Some have thought that by τῶς Χλόης ,(those of Chloe,) the Apostle means persons who were in a flourishing condition in religion; from χλόη , green herbage, (Herodotus, 4:34, Euripides, Hipp. 1124.) One writer supposes Paul to mean seniores , (elders,) deriving the word χλόη from כלח , old age. These conjectures, however, are manifestly more ingenious than solid. It is certain that the name Χλόν (Chloe,) was frequent among the Greeks as the name of a female. It is most natural to understand by των Χλονς those of Chloe, as equivalent to των Χλονς σοικειως — those of the household of Chloe . — Ed return to ' Top of Page ' <a name="verse-12" class="com-number"

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11. **글로에의 집 편으로** — 일반적인 진술은 흔히 효과가 적으므로, 바울은 이것이 그들에게 더 특별히 해당됨을 밝힌다. 그들이 단순히 거룩한 일치에서 벗어난 것이 아니라 분쟁으로 떨어졌음을 보여준다. 분쟁은 의견 충돌보다 더 나쁘다.

자신이 섣불리 고발을 믿었다는 비난을 피하기 위해 정보 제공자들을 칭찬한다. 그들은 분명 높은 존경을 받는 이들이었을 것이다. 글로에가 지명인지 여성 이름인지는 확실하지 않지만, 여성 이름으로 보는 것이 더 자연스럽다. 따라서 글로에의 가정이 바울에게 고린도 교회의 병든 상태를 알린 것이다.

원주석

12절 카드 ↗

12. I say then, etc. Some think there is here an instance of μιμησις , imitation , as if Paul were here repeating their expressions. Now, although the manuscripts differ as to the particle ὅτι, I am of opinion that it is the conjunction ( because ) rather than the relative ( which ), so that there is simply an explanation of the preceding statement in this sense. “My reason for saying that there are contentions among you is, because every one of you glories in the name of some individual.” It will, however, be objected, that in these words there is no appearance as yet of contention. My answer is, that where there are jarrings in religion, it cannot but be that men’s minds will soon afterwards burst forth in open strife. For as nothing is more effectual for uniting us, and there is nothing that tends more to draw our minds together, and keep them in a state of peace, than agreement in religion, so, on the other hand, if any disagreement has arisen as to matters of this nature, the effect necessarily is, that men’s minds are straightway stirred up for combat, and in no other department are there more fierce contendings. (62) Hence it is with good reason that Paul brings it forward as a sufficient evidence of contention, that the Corinthians were infested with sects and parties. I am of Paul He makes mention here of Christ’s faithful servants — Apollos, who had been his successor at Corinth, and Peter himself too, and then adds himself to their number, that he may appear to plead not so much his own cause as that of Christ. In any other point of view it is not likely that there were any parties that espoused the separate interests of ministers joined together by a sacred agreement. (63) He has, however, as he afterwards mentions, transferred to himself and Apollos what was applicable to others; and this he has done, in order that they might more candidly consider the thing itself, viewing it apart from respect of persons. It will, however, be replied, that he makes mention here even of those who professed that they were of Christ Was this, too, worthy of blame? I answer, that in this way he shows more fully what unseemly consequences result from those depraved affections, when we give ourselves up to men, as in that case Christ must be acknowledged merely in part, and the pious have no alternative left them, but to separate themselves from others, if they would not renounce Christ. As, however, this passage is wrested in various ways, we must endeavor to ascertain more minutely what Paul intends here. His object is, to maintain Christ’s exclusive authority in the Church, so that we may all exercise dependence upon him, that he alone may be recognized among us as Lord and Master, and that the name of no individual be set in opposition to his. Those, therefore, that draw away disciples after them ( Acts 20:30 ,) with the view of splitting the Church into parties, he condemns as most destructive enemies of our faith. Thus then he does not, suffer men to have such pre-eminence in the Church as to usurp Christ’s supremacy. He does not allow them to be held in such honor as to derogate even in the slightest degree from Christ’s dignity. There is, it is true, a certain degree of honor that is due to Christ’s ministers, and they are also themselves masters in their own place, but this exception must always be kept in view, that Christ must have without any infringement what belongs to him — that he shall nevertheless be the sole Master, and looked upon as such. Hence the aim of good ministers is this, that they may all in common serve Christ, and claim for him exclusively power, authority, and glory — fight under his banner — obey him alone, and bring others in subjection to his sway. If any one is influenced by ambition, that man gathers disciples, not to Christ, but to himself. This then is the fountain of all evils — this the most hurtful of all plagues — this the deadly poison of all Churches, when ministers seek their own interests rather than those of Christ. In short, the unity of the Church consists more especially in this one thing — that we all depend upon Christ alone, and that men thus occupy an inferior place, so as not to detract in any degree from his pre-eminence. (62) “ Et n’y a en chose quelconque debars si grans ni tant a craindre que sent ceux-la ;” — “And in no department are there disputes so great, or so much to be dreaded as those:” (63) “ Autrement veu que ces trois estoyent d’un sainct accord ensemble en leur ministere, il n’est point vray-semblable, qu’il y eust aucunes partialitez entre les Corinthiens pour se glorifier en l’un plustost qu’en l’autre ;” — “Otherwise, seeing that those three were united in their ministry by a sacred agreement, it is not likely that there were any parties among the Corinthians that were prepared to glory in one of them rather than in another.” return to ' Top of Page ' <a name="verse-13" class="com-number"

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12. **내가 이것을 말하는 것은** — 일부는 여기에 모방법이 있어 그들의 표현을 반복하는 것으로 본다. 나는 ὅτι를 관계사("~하는 것")보다 접속사("~이므로")로 읽어, 앞 진술의 설명으로 본다. "여러분 사이에 다툼이 있다는 것은, 각자가 어떤 개인의 이름을 내세우기 때문이다."

반론이 제기될 수 있다. 이 말들에는 아직 분쟁의 기색이 없다고. 대답은 이것이다. 종교에서 충돌이 있으면 곧 공개적인 싸움이 터질 수밖에 없다. 화합보다 우리를 더 효과적으로 하나 되게 하는 것도 없고, 불일치보다 더 격렬한 다툼을 낳는 영역도 없다. 그러므로 바울이 당파와 분파로 오염된 것을 분쟁의 충분한 증거로 내세우는 것은 당연하다.

**나는 바울에게, 나는 아볼로에게** — 그는 그리스도의 신실한 종들, 자신의 후계자였던 아볼로, 베드로, 그리고 자신을 열거한다. 자신의 이익보다 그리스도의 이익을 위해 변호하는 것으로 보이기 위해서다. 다른 이들에게 해당하는 것을 자신과 아볼로에게 옮겨 인물에 대한 고려 없이 사안 자체를 더 공정하게 살피게 하려는 것이다.

**나는 그리스도에게 속한다** — 바울은 교회에서 그리스도의 독점적 권위를 지키려 한다. 그러므로 제자들을 자기 쪽으로 끌어들여 교회를 분파로 쪼개는 자들은 믿음에 가장 해로운 원수로 정죄된다. 그리스도의 사역자들에게는 어느 정도의 경의가 마땅하지만, 언제나 이 예외를 지켜야 한다. 그리스도는 자신의 것을 조금도 침해받지 않으셔야 한다. 그분만이 유일한 주인으로 인정받으셔야 한다.

선한 사역자들의 목표는 모두 함께 그리스도를 섬기고, 권능과 권위와 영광을 오직 그분께만 돌리며, 그분의 깃발 아래 싸우고, 다른 이들도 그분의 다스림에 복종하게 하는 것이다. 야심에 이끌리는 자는 그리스도가 아닌 자신을 위해 제자들을 모은다. 이것이 모든 악의 근원이자 가장 해로운 역병이다. 사역자들이 그리스도의 이익보다 자기 이익을 구할 때 교회가 썩는다. 교회의 일치는 무엇보다 이 한 가지에 있다. 우리 모두가 오직 그리스도만을 의지하는 것이다.

원주석

13절 카드 ↗

13. Is Christ divided? This intolerable evil was consequent upon the divisions that prevailed among the Corinthians: for Christ alone must reign in the Church. And as the object of the gospel is, that we be reconciled to God through him, it is necessary, in the first place, that we should all be bound together in him. As, however, only a very few of the Corinthians, who were in a sounder condition than the others, (64) retained Christ as their Master, (while all made it their boast that they were Christians,) Christ was by this means torn asunder. For we must be one body, if we would be kept together under him as our head. If, on the other hand, we are split asunder into different bodies, we start aside from him also. Hence to glory in his name amidst strifes and parties is to tear him in pieces: which indeed is impossible, for never will he depart from unity and concord, because “He cannot deny himself” ( 2 Timothy 2:13 .) Paul, therefore, by setting before them this absurdity, designs to lead the Corinthians to perceive that they are estranged from Christ, inasmuch as they are divided, for then only does he reign in us, when we have him as the bond of an inviolably sacred unity. Was Paul crucified for you? By two powerful considerations, he shows how base a thing (65) it is to rob Christ of the honor of being the sole Head of the Church — the sole Teacher — the sole Master; or to draw away from him any part of that honor, with the view of transferring it to men. The first is, that we have been redeemed by Christ on this footing, that we are not our own masters. This very argument Paul makes use of in his Epistle to the Romans ( Romans 14:9 ,) when he says, “For this end Christ died and rose again, that he might be Lord both of the living and the dead.” To him, therefore, let us live and die, because we are always his. Also in this same Epistle ( 1 Corinthians 7:23 ,) “Ye are bought with a price: be not ye the servants of men.” As the Corinthians, therefore, had been purchased with the blood of Christ, they in a manner renounced the benefit of redemption, when they attached themselves to other leaders. Here is a doctrine that is deserving of special notice — that we are not at liberty to put ourselves under bondage to men, (66) because we are the Lord’s heritage. Here, therefore, he accuses the Corinthians of the basest ingratitude, in estranging themselves from that Leader, by whose blood they had been redeemed, however they might have done so unwittingly. Farther, this passage militates against the wicked contrivance of Papists, by which they attempt to bolster up their system of indulgences. For it is from the blood of Christ and the martyrs (67) that they make up that imaginary treasure of the Church, which they tell us is dealt out by means of indulgences. Thus they pretend that the martyrs by their death merited something for us in the sight of God, that we may seek help from this source for obtaining the pardon of our sins. They will deny, indeed, that they are on that account our redeemers; but nothing is more manifest than that the one thing follows from the other. The question is as to the reconciling of sinners to God; the question is as to the obtaining of forgiveness; the question is as to the appeasing of the Lord’s anger; the question is as to redemption from our iniquities. This they boast is accomplished partly by the blood of Christ, and partly by that of the martyrs. They make, therefore, the martyrs partners with Christ in procuring our salvation. Here, however, Paul in strong terms denies that any one but Christ has been crucified for us. The martyrs, it is true, died for our benefit, but (as Leo (68) observes) it was to furnish an example of perseverance, not to procure for us the gift of righteousness. Or were ye baptized in the name of Paul? Here we have a second argument, which is taken from the profession of baptism; for we enlist ourselves under the banners of him in whose name we are baptized. We are, accordingly, bound (69) to Christ, in whose name our baptism is celebrated. Hence it follows that the Corinthians are chargeable with perfidy and apostasy, if they place themselves under subjection to men. Observe here that the nature of baptism resembles a contract (70) of mutual obligation; for as the Lord by that symbol receives us into his household, and introduces us among his people, so we pledge our fidelity to him, that we will never afterwards have any other spiritual Lord. Hence as it is on God’s part a covenant of grace that he contracts with us, in which he promises forgiveness of sins and a new life, so on our part it is an oath of spiritual warfare, in which we promise perpetual subjection to him. The former department Paul does not here touch upon, because the subject did not admit of it; but in treating of baptism it ought not to be omitted. Nor does Paul charge the Corinthians with apostasy simply on the ground of their forsaking Christ and betaking themselves to men; but he declares that if they do not adhere to Christ alone — that very thing would make them covenant-breakers. It is asked, what it is to be baptized in the name of Christ? I answer that by this expression it is not simply intimated that baptism is founded on the authority of Christ, but depends also on his influence, and does in a manner consist in it; and, in fine, that the whole effect of it depends on this — that the name of Christ is therein invoked. It is asked farther, why it is that Paul says that the Corinthians were baptized in the name of Christ , while Christ himself commanded ( Matthew 28:19 ) the Apostles to baptize in the name of the Father, and of the Son, and of the Holy Spirit. I answer, that in baptism the first thing to be considered is, that God the Father, by planting us in his Church in unmerited goodness, receives us by adoption into the number of his sons. Secondly , as we cannot have any connection with him except by means of reconciliation, we have need

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13. **그리스도께서 나뉘었느냐?** — 이 견딜 수 없는 악은 고린도의 분파들에서 비롯되었다. 교회에서는 오직 그리스도만이 통치하셔야 한다. 복음의 목적은 그를 통해 하나님과 화목하는 것이므로, 우선 우리 모두가 그 안에서 하나로 묶여야 한다.

그리스도는 결코 일치와 화합에서 떠나지 않으신다. "그분은 자신을 부인하지 않으시기"(딤후 2:13) 때문이다. 그러므로 바울은 이 불합리한 결론을 들이밀어, 분열되어 있으면 그리스도에게서 멀어진 것임을 깨닫게 한다.

**바울이 너희를 위하여 십자가에 못 박혔느냐?** — 두 가지 강력한 논거로, 그리스도에게서 유일한 머리·교사·주인의 영예를 빼앗거나 그 영예 중 어느 부분을 사람들에게 돌리는 것이 얼마나 비열한지 보여준다.

첫 번째: 우리는 스스로의 주인이 아닌 조건으로 그리스도께 구속되었다. 바울이 로마서 14:9에서 사용한 논거다. "그리스도는 이를 위하여 죽으셨다가 다시 살아나셨으니, 죽은 자와 산 자의 주가 되려 하심이라." 그러므로 우리는 언제나 그분의 것이니, 그분을 위해 살고 죽자. 또한 같은 서신 7:23에서도 "너희는 값으로 사신 바 되었으니, 사람들의 종이 되지 말라." 고린도 사람들은 그리스도의 피로 산 바 되었으니, 다른 지도자들에게 붙는 것은 구속의 유익을 포기하는 것과 같다.

이 구절은 면죄부를 정당화하려는 교황주의자들의 악한 고안에 맞선다. 그들은 그리스도와 순교자들의 피로 이루어진 상상의 교회 보고를 면죄부로 분배한다고 주장한다. 그러나 바울은 강하게 부인한다. 오직 그리스도 외에 아무도 우리를 위해 십자가에 못 박히지 않았다. 순교자들은 우리를 위해 죽었지만, 그것은 인내의 본을 보이기 위한 것이지 의의 선물을 얻기 위한 것이 아니다.

**바울의 이름으로 세례를 받았느냐?** — 두 번째 논거는 세례의 고백에서 나온다. 우리는 세례 받는 그분의 이름 아래 자원한다. 따라서 우리는 그리스도께 묶인다. 세례의 성격은 상호 의무의 계약과 같다. 주님은 이 표로 우리를 가정에 받아들이고 그분의 백성 중에 두시며, 우리는 그분께 충성을 맹세하여 다른 영적 주인을 두지 않는다. 하나님 편에서는 죄 용서와 새 생명을 약속하는 은혜의 언약이며, 우리 편에서는 영적 싸움의 서약이다.

**그리스도의 이름으로 세례를 받는다는 것은 무엇인가?** — 이 표현은 단순히 세례가 그리스도의 권위에 근거한다는 것만이 아니라, 그분의 영향에도 의존하며 그분의 이름이 거기서 불린다는 뜻이다. 세례 전문은 삼위의 이름이지만(마 28:19), 그리스도 안에서 아버지의 품을 알게 되고 성령을 받으므로 그리스도의 이름으로 세례 받는다고 해도 틀리지 않는다.

원주석

14절 카드 ↗

14. I thank my God. In these words he reproves very sharply the perversity of the Corinthians, which made it necessary for him to avoid, in a manner, a thing so sacred and honorable as that of the administration of baptism. Paul, indeed, would have acted with propriety, and in accordance with the nature of his office, though he had baptized ever so many. He rejoices, however, that it had happened otherwise, and acknowledges it as having been so ordered, in the providence of God, that they might not take occasion from that to glory in him, or that he might not bear any resemblance to those ambitious men who endeavored in this way to catch followers. But what if he had baptized many? There would have been no harm in it, but (as I have said) there is couched under this a heavy reproach against the Corinthians and their false apostles, inasmuch as a servant of the Lord found occasion to rejoice that he had refrained from a work, otherwise good and commendable, lest it should become an occasion of harm to them. return to ' Top of Page ' <a name="verse-17" class="com-number"

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14. **나는 하나님께 감사하노니** — 이 말로 그는 고린도 사람들의 비뚤어짐을 날카롭게 책망한다. 그들의 비뚤어짐 때문에 바울이 세례라는 거룩하고 영예로운 일을 어느 정도 피해야 했기 때문이다. 바울은 많이 세례를 주었더라도 적절히, 직분에 맞게 행한 것이다. 그러나 그것이 달리 이루어진 것을 기뻐하며, 하나님의 섭리 안에서 그렇게 된 것으로 감사한다. 이로써 그들이 그로 인해 자랑하거나, 그가 이런 방식으로 추종자를 모으려 한 야심가들과 닮지 않게 되었다.

그가 많이 세례를 주었더라면 해로울 것이 없었다. 그러나 여기에는 고린도 사람들과 거짓 사도들에 대한 무거운 책망이 담겨 있다. 주님의 종이 그 자체로는 좋고 칭찬할 만한 일을 자제한 것을 기뻐해야 했으니, 그것이 그들에게 해가 될 수 있었기 때문이다.

원주석

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17. For Christ sent me not. He anticipates an objection that might, perhaps, be brought against him — that he had not discharged his duty, inasmuch as Christ commands his Apostles to baptize as well as teach. Accordingly he replies, that this was not the principal department of his office, for the duty of teaching had been principally enjoined upon him as that to which he should apply himself. For when Christ says to the Apostles, ( Matthew 28:19 , Mark 16:15 ,) Go , preach and baptize , he connects baptism with teaching simply as an addition or appendage, so that teaching always holds the first place. Two things, however, must be noticed here. The first is, that the Apostle does not here absolutely deny that he had a command to baptize, for this is applicable to all the Apostles: Go and baptize ; and he would have acted rashly in baptizing even one , had he not been furnished with authority, but simply points out what was the chief thing in his calling. The second thing is, that he does not by any means detract here, as some think, from the dignity or utility of the sacrament. For the question here is, not as to the efficacy of baptism, and Paul does not institute this comparison with the view of detracting in any degree from that ; but because it was given to few to teach, while many could baptize; and farther, as many could be taught at the same time, while baptism could only be administered to individuals successively, one by one, Paul, who excelled in the gift of teaching, applied himself to the work that was more especially needful for him, and left to others what they could more conveniently accomplish. Nay farther, if the reader considers minutely all the circumstances of the case, he will see that there is irony (71) tacitly conveyed here, dexterously contrived for making those feel acutely, who, under color of administering a ceremony, endeavor to catch a little glory at the expense of another’s labor. Paul’s labors in building up that Church had been incredible. There had come after him certain effeminate masters, who had drawn over followers to their party by the sprinkling of water; (72) Paul, then, giving up to them the title of honor, declares himself contented with having had the burden. (73) Not with wisdom of words There is here an instance of anticipation , by which a twofold objection is refuted. For these pretended teachers might reply that it was ludicrous to hear Paul, who was not endowed with eloquence, making it his boast that the department of teaching had been assigned to him. Hence he says, by way of concession, that he had not been formed to be an orator, (74) to set himself off by elegance of speech: but a minister of the Spirit, that he might, by plain and homely speech, bring to nothing the wisdom of the world. Now, lest any one should object that he hunted after glory by his preaching, as much as others did by baptism, he briefly replies, that as the method of teaching that he pursued was the farthest removed from show, and breathed nothing of ambition, it could give no ground of suspicion on that head. Hence, too, if I mistake not, it may readily be inferred what was the chief ground of the controversy that Paul had with the wicked and unfaithful ministers of the Corinthians. It was that, being puffed up with ambition, that they might secure for themselves the admiration of the people, they recommended themselves to them by a show of words and mask of human wisdom. From this main evil two others necessarily followed — that by these disguises (so to speak) the simplicity of the gospel was disfigured, and Christ was, as it were, clothed in a new and foreign garb, so that the pure and unadulterated knowledge of him was not to be found. Farther, as men’s minds were turned aside to neatness and elegance of expression, to ingenious speculations, and to an empty show of superior sublimity of doctrine, the efficacy of the Spirit vanished, and nothing remained but the dead letter. The majesty of God, as it shines forth in the gospel, was not to be seen, but mere disguise and useless show. Paul, accordingly, with the view of exposing these corruptions of the gospel, makes a transition here to the manner of his preaching. This he declares to be right and proper, while at the same time it was diametrically opposed to the ambitious ostentation of those men. (75) It is as though he had said — “I am well aware how much your fastidious teachers delight themselves in their high-sounding phrases. As for myself, I do not simply confess that my preaching has been conducted in a rude, coarse, and unpolished style, but I even glory in it. For it was right that it should be so, and this was the method that was divinely prescribed to me . ” By the wisdom of words , he does not mean λογοδαιδαλία , (76) which is mere empty talk, but true eloquence, which consists in skillful contrivance of subjects, ingenious arrangement, and elegance of expression. He declares that he had nothing of this: nay more, that it was neither suitable to his preaching nor advantageous. Lest the cross of Christ should be made of none effect As he had so often previously presented the name of Christ in contrast with the arrogant wisdom of the flesh, so now, with the view of bringing down thereby all its pride and loftiness, he brings forward to view the cross of Christ. For all the wisdom of believers is comprehended in the cross of Christ, and what more contemptible than a cross? Whoever, therefore, would desire to be truly wise in God’s account, must of necessity stoop to this abasement of the cross, and this will not be accomplished otherwise than by his first of all renouncing his own judgment and all the wisdom of the world. Paul, however, shows here not merely what sort of persons Christ’s disciples ought to be, and what path of learning they ought to pursue, but also what is the method of teaching in Christ’s school. “ The cross of Christ (says he) would have been made of none effect, if my preachi

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17. **그리스도께서 나를 보내심은** — 그가 가르칠 뿐 아니라 세례도 주라는 그리스도의 명령을 이행하지 않았다는 반론을 예상하며 답한다. 그는 이것이 자신의 직분의 주된 부분이 아니라고 한다. 가르치는 의무가 주로 자신에게 부여되었기 때문이다. 그리스도께서 "가서 전파하고 세례를 주라"(마 28:19, 막 16:15)고 하실 때, 세례는 가르침의 부록으로 연결될 뿐, 가르침이 항상 첫 자리를 차지한다.

두 가지에 주목해야 한다. 첫째, 그는 세례를 주라는 명령이 없었다고 하지 않는다. "가서 세례를 주라"는 말씀은 모든 사도에게 적용된다. 단지 자신의 부르심에서 무엇이 주된 것인지 가리킬 뿐이다. 둘째, 그는 성례의 존엄이나 유익을 조금도 깎아내리지 않는다. 문제는 세례의 효능에 관한 것이 아니다. 가르치는 은사를 탁월히 받은 바울은 자신에게 더욱 필요한 일에 집중하고 다른 이들이 더 편리하게 할 수 있는 것은 그들에게 맡겼다.

더 자세히 살피면 여기에 풍자가 있다. 바울의 교회 건립 수고는 엄청났다. 그 후에 온 연약한 교사들이 물 뿌림으로 추종자들을 끌어들였다. 바울은 그들에게 영예의 칭호를 양보하고 자신은 짐을 진 것으로 만족한다고 선언한다.

**말의 지혜로 하지 않음은** — 여기에는 이중 반론에 대한 예상이 있다. 변론으로 스스로를 꾸미지 않으면서 가르침의 임무를 자랑하는 것이 우습다는 거짓 교사들의 반론이다. 그래서 그는 자신이 웅변가로 만들어지지 않았음을 인정하면서, 평범하고 소박한 말로 세상의 지혜를 무력화하는 영의 사역자임을 밝힌다. 또한 그가 설교로 명예를 추구한다는 의심이 들지 않도록, 자신의 교훈 방식은 과시와 거리가 멀고 야심을 전혀 담지 않았다고 간단히 답한다.

바울이 고린도의 악하고 불충한 사역자들과 가진 주된 논쟁의 근거도 이에서 추론할 수 있다. 야망으로 부풀어 백성의 감탄을 얻으려, 화려한 말과 인간적 지혜의 가면으로 자신을 내세웠다. 이 주된 악에서 두 가지 악이 필연적으로 따른다. 복음의 단순성이 변형되고, 그리스도가 낯선 옷을 입게 되어 순수하고 오염되지 않은 그분의 지식을 찾을 수 없게 된다. 또한 사람들의 마음이 표현의 세련됨과 공허한 탁월성의 과시로 돌아서서 성령의 효능이 사라지고 죽은 글자만 남는다.

**그리스도의 십자가가 헛되지 않게 하려 함이라** — 그는 자주 그리스도의 이름을 육신의 오만한 지혜와 대비시켜, 이제 그 모든 교만을 무너뜨리기 위해 그리스도의 십자가를 내세운다. 신자들의 모든 지혜는 그리스도의 십자가에 담겨 있는데, 십자가보다 더 비천한 것이 있겠는가? 따라서 하나님 앞에서 참으로 지혜롭고자 하는 자는 반드시 이 십자가의 낮아짐에 굴복해야 한다. 이는 자신의 판단과 세상의 모든 지혜를 먼저 포기하지 않고는 이루어지지 않는다.

원주석

18절 카드 ↗

18. For the preaching of the cross , etc. In this first clause a concession is made. For as it might very readily be objected, that the gospel is commonly held in contempt, if it be presented in so bare and abject a form, Paul of his own accord concedes this, but when he adds, that it is so in the estimation of them that perish , he intimates that no regard must be paid to their judgment. For who would choose to despise the gospel at the expense of perishing? This statement, therefore, must be understood in this way: “Howeverthe preaching of the cross, as having nothing of human wisdom to recommend it to esteem, is reckoned foolishness by them that perish ; in our view, notwithstanding, the wisdom of God clearly shines forth in it.” He indirectly reproves, however, the perverted judgment of the Corinthians, who, while they were, through seduction of words, too easily allured by ambitious teachers, regarded with disdain an Apostle who was endowed with the power of God for their salvation , and that simply because he devoted himself to the preaching of Christ. In what way the preaching of the cross is the power of God unto salvation, we have explained in commenting upon Romans 1:16 return to ' Top of Page ' <a name="verse-19" class="com-number"

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18. **십자가의 도가** — 이 첫 절에는 양보가 있다. 복음이 이렇게 민낯으로 제시될 때 흔히 경멸받는다는 반론에 바울은 스스로 인정한다. 그러나 "멸망하는 자들에게는" 그렇다고 덧붙임으로써, 그들의 판단에 주의를 기울여서는 안 됨을 암시한다. 복음을 무시하면 멸망하는 대가를 치러야 하는데 누가 그것을 택하겠는가?

따라서 이 진술은 이런 의미다. "멸망하는 자들에게는 인간의 지혜가 없다는 이유로 십자가의 도가 어리석음으로 여겨지지만, 우리에게는 하나님의 지혜가 그 안에서 환히 빛난다." 그는 또한 고린도 사람들의 뒤틀린 판단을 간접적으로 책망한다. 그들은 화려한 말에 너무 쉽게 유혹되어 교만한 교사들에게 끌리면서도, 구원을 위한 하나님의 능력을 가진 사도를 단순히 그리스도 전파에 헌신했다는 이유로 경멸했다.

원주석

19절 카드 ↗

19. For it is written , etc. He shows still farther, from the testimony of Isaiah, how unreasonable a thing it is that the truth of the gospel should be regarded with prejudice on the ground that the wise of this world hold it in contempt, not to say derision. For it is evident from the words of the Prophet, that their opinion is regarded as nothing in the account of God. The passage is taken from Isaiah 29:14 , where the Lord threatens that he will avenge himself upon the hypocrisy of the people by this kind of punishment, that wisdom will perish from the wise , etc. Now the application of this to the subject in hand is this: “It is nothing new or unusual for men to form utterly absurd judgments, who appear in other respects to be distinguished for wisdom. For in this manner the Lord has been wont to punish the arrogance of those who, depending on their own judgment, think to be leaders to themselves and others. In this manner did He, among the Israelitish people of old, destroy the wisdom of those who were the leaders of the people. If this happened among a people, whose wisdom the other nations had occasion to admire, what will become of others?” It is proper, however, to compare the words of the Prophet with those of Paul, and to examine the whole matter still more closely. The Prophet, indeed, makes use of neuter verbs when he says, Wisdom will perish and prudence will vanish, while Paul turns them into the active form, by making them have a reference to God. They are, however, perfectly the same in meaning. For this is a great prodigy which God declares he will exhibit, so that all will be filled with astonishment. Wisdom, therefore, perishes, but it is by the Lord’s destroying it: wisdom vanishes, but it is by the Lord’s covering it over and effacing it. As to the second term αθετεῖν , (which Erasmus renders reject,) as it is ambiguous, and is sometimes taken to mean efface, or expunge, or obliterate, I prefer to understand it in this sense here, so as to correspond with the Prophet’s word vanish, or be hid. At the same time, there is another reason that has weighed more with me, (83) — that the word reject was not in accordance with the subject, as will appear ere long. Let us see, then, as to the meaning. The Prophet’s meaning, without doubt, is precisely this, that they would no longer have governors that would rule well, because the Lord will deprive them of sound judgment and intelligence. For as he elsewhere threatens to send blindness upon the whole nation ( Isaiah 6:10 ,) so here, upon the leaders; which is just as though he were plucking the eyes out of the body. However this may be, a great difficulty arises from the circumstance, that the term wisdom or prudence was taken by Isaiah in a good sense, while Paul quotes it for an opposite purpose, as though the wisdom of men were condemned by God, as being perverted, and their prudence set aside as being mere vanity. I confess that it is commonly expounded in this way; but as it is certain that the oracles of the Holy Spirit are not perverted by the Apostles to meanings foreign to their real design, I choose rather to depart from the common opinion of interpreters than to charge Paul with falsehood. In other respects, too, the natural meaning of the Prophet’s words accords not ill with Paul’s intention; for if even the wisest become fools, when the Lord takes away a right spirit, what confidence is to be placed in the wisdom of men? Farther, as it is God’s usual way of punishing, to strike blind those who, following implicitly their own judgment, are wise in their own esteem, it is not to be wondered if carnal men, when they rise up against God, with the view of subjecting His eternal truth to their rashness, are turned into fools, and become vain in their imaginations. We now see with what appropriateness Paul makes use of this testimony. Isaiah declares that the vengeance of God upon all those that served God with their own inventions would be, that wisdom would vanish from their wise men. Paul, with the view of proving that the wisdom of this world is vain and worthless, when it exalts itself against God, adduces this testimony from Isaiah. (83) “ Combien que j’aye vne raison encore plus valable, qui m’a induit a changer ceste translation ;” — “At the same time, I have a still more forcible reason, which has induced me to alter this translation.” return to ' Top of Page ' <a name="verse-20" class="com-number"

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19. **기록된 바** — 그는 이사야의 증언으로 세상의 지자들이 복음을 경멸하거나 조롱한다는 이유로 선입견을 가지는 것이 얼마나 불합리한지 더욱 보여준다. 선지자의 말씀에서 그들의 의견이 하나님 앞에서 아무것도 아님이 분명하기 때문이다.

이 구절은 이사야 29:14에서 온 것으로, 주님이 백성의 위선에 대해 지혜가 지자들에게서 사라질 것이라는 방식으로 보복하겠다고 위협하신 곳이다. 이 적용은 이것이다. "사람들이 지혜롭다고 여겨지면서도 완전히 잘못된 판단을 내리는 것은 새롭거나 이상한 일이 아니다. 주님은 자신의 판단을 의지하며 스스로와 다른 이들의 인도자라 생각하는 자들의 오만을 이런 방식으로 벌하셨다."

이사야의 말씀과 바울의 말씀을 비교하면: 선지자는 중성 동사("지혜가 사라질 것이다")를 쓰지만 바울은 능동 형태로 하나님께 돌린다. 의미는 같다. 이것은 하나님이 나타내실 큰 기적이므로 모두가 경탄한다. 지혜는 사라지지만, 주님이 그것을 멸하시기 때문이다.

원주석

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20. Where is the wise? where is the scribe? This expression of triumph is added for the purpose of illustrating the Prophet’s testimony. Paul has not taken this sentiment from Isaiah, as is commonly thought, but speaks in his own person. For the passage which they point to ( Isaiah 33:18 ) has nothing corresponding to the subject in hand, or nearly approaching to it. For in that passage, while he promises to the Jews deliverance from the yoke of Sennacherib, that he may magnify the more this great blessing from God, he shows how miserable is the condition of those that are oppressed by the tyranny of foreigners. He says, that they are in a constant fever of anxiety, from thinking themselves beset with scribes or questors, treasurers, and counters of towers. Nay more, he says, that the Jews were involved in such difficulties, that they were stirred up to gratitude by the very remembrance of them. (84) It is a mistake, therefore, to suppose that this sentence is taken from the Prophet. (85) The term world , ought not to be taken in connection with the last term merely, but also with the other two. Now, by the wise of this world , he means those who do not derive their wisdom from illumination by the Spirit through means of the word of God, but, endowed with mere worldly sagacity, rest on the assurance which it affords. It is generally agreed, that by the term scribes is meant teachers. For as ספר , saphar , among the Hebrews, means to relate or recount, and the noun derived from it, ספר , sepher , , is used by them to signify a book or volume, they employ the term סופרימ , sopherim , to denote learned men, and those that are conversant with books; and, for the same reason, too, sopher regis is often used to denote a chancellor or secretary The Greeks, following the etymology of the Hebrew term, have translated it γραμματεις , scribes (86) He appropriately gives the name of investigators (87) to those that show off their acuteness by starting difficult points and involved questions. Thus in a general way he brings to nothing man’s entire intellect, so as to give it no standing in the kingdom of God. Nor is it without good reason that he inveighs so vehemently against the wisdom of men, for it is impossible to express how difficult a thing it is to eradicate from men’s minds a misdirected confidence in the flesh, that they may not claim for themselves more than is reasonable. Now there is more than ought to be, if, depending even in the slightest degree upon their own wisdom, they venture of themselves to form a judgment. Hath not God made foolish , etc By wisdom here he means everything that man can comprehend either by the natural powers of his understanding, or as deriving aid from practice, from learning, or from a knowledge of the arts. For he contrasts the wisdom of the world with the wisdom of the Spirit. Hence, whatever knowledge a man may come to have without the illumination of the Holy Spirit, is included in the expression, the wisdom of this world This he says God has utterly made foolish , that is, He has convicted it of folly. This you may understand to be effected in two ways; for whatever a man knows and understands, is mere vanity, if it is not grounded in true wisdom; and it is in no degree better fitted for the apprehension of spiritual doctrine than the eye of a blind man is for discriminating colors. We must carefully notice these two things — that a knowledge of all the sciences is mere smoke, where the heavenly science of Christ is wanting; and man, with all his acuteness, is as stupid for obtaining of himself a knowledge of the mysteries of God, as an ass is unqualified for understanding musical harmonies. For in this way he reproves the destructive pride of those who glory in the wisdom of the world so as to despise Christ, and the entire doctrine of salvation, thinking themselves happy when they are taken up with creatures; and he beats down the arrogance of those who, trusting to their own understanding, attempt to scale heaven itself. There is also a solution furnished at the same time to the question, how it happens that Paul in this way throws down upon the ground every kind of knowledge that is apart from Christ, and tramples, as it were, under foot what is manifestly one of the chief gifts of God in this world. For what is more noble than man’s reason, in which man excels the other animals? How richly deserving of honor are the liberal sciences, which polish man, so as to give him the dignity of true humanity! Besides this, what distinguished and choice fruits they produce! Who would not extol with the highest commendations civil prudence (88) (not to speak of other things,) by which governments, principalities, and kingdoms are maintained? A solution of this question, I say, is opened up to view from the circumstance, that Paul does not expressly condemn either man’s natural perspicacity, or wisdom acquired from practice and experience, or cultivation of mind attained by learning; but declares that all this is of no avail for acquiring spiritual wisdom. And, certainly, it is madness for any one, confiding either in his own acuteness, or the assistance of learning, to attempt to fly up to heaven, or, in other words, to judge of the secret mysteries of the kingdom of God, (89) or to break through ( Exodus 19:21 ) to a discovery of them, for they are hid from human view. Let us, then, take notice, that we must restrict to the specialities of the case in hand what Paul here teaches respecting the vanity of the wisdom of this world — that it rests in the mere elements of the world, and does not reach to heaven. In other respects, too, it holds true, that without Christ sciences in every department are vain, and that the man who knows not God is vain, though he should be conversant with every branch of learning. Nay more, we may affirm this, too, with truth, that these choice gifts of God — expertness of mind, acuteness of judgment, liberal sciences, and acquaintan

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20. **지혜 있는 자가 어디 있느냐?** — 이 승리의 외침은 선지자의 증언을 설명하기 위해 덧붙여진 것이다. 이것은 이사야에서 가져온 것이 아니라 바울 자신의 말이다. 사람들이 흔히 지목하는 이사야 33:18 구절은 주제와 전혀 관련이 없다. 그 구절에서 선지자는 유대인들에게 산헤립의 멍에에서의 해방을 약속하면서, 이방인의 압제가 얼마나 비참한지 보여준다.

**이 세상의 지혜로운 자** — 세상이라는 말은 세 항목 모두와 연결된다. 세상의 지혜 있는 자는 하나님의 말씀을 통한 성령의 조명이 아닌, 세상의 총명에 기대는 자들이다. 서기관은 교사를 뜻한다. 세상이 하나님 나라에서 아무 자리도 없음을 그는 인간의 모든 지성을 총체적으로 무력화시켜 보여준다.

**하나님께서 이 세상의 지혜를 어리석게 하신 것이 아니냐?** — 여기서 지혜는 자연적 이해력이나 경험·학문·기술의 도움으로 얻을 수 있는 모든 것을 가리킨다. 성령의 지혜와 대비된다. 성령의 조명 없이 얻는 모든 지식이 이 세상의 지혜에 포함된다. 하나님은 이것을 철저히 어리석게 하셨다. 즉 어리석음으로 드러내셨다.

두 가지 측면에서 이해할 수 있다. 참된 지혜에 근거하지 않으면 사람이 아는 모든 것은 헛됨이다. 또한 영적 교훈을 파악하는 데 있어 눈먼 자의 눈이 색을 구별하지 못하듯 전혀 적합하지 않다. 이 두 가지를 꼭 기억해야 한다. 하늘의 그리스도 지식이 없으면 모든 학문은 연기에 불과하다. 또한 사람은 하나님의 신비를 스스로 알려는 데 있어, 나귀가 음악 화음을 이해하기에 적합하지 않은 것처럼 완전히 부적합하다.

그렇다고 바울이 그리스도 밖에 있는 모든 지식을 짓밟는 것은 아니다. 그는 이것이 영적 지혜를 얻는 데 전혀 소용이 없다고 선언한다. 하늘의 하나님의 비밀을 판단하려는 자들의 교만을 꺾고, 자신의 이해를 의지하여 하늘로 오르려는 자들의 오만을 무너뜨리는 것이다.

원주석

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21. For since the world knew not. The right order of things was assuredly this, that man, contemplating the wisdom of God in his works, by the light of the understanding furnished him by nature, might arrive at an acquaintance with him. As, however, this order of things has been reversed through man’s depravity, God designs in the first place to make us see ourselves to be fools, before he makes us wise unto salvation , ( 2 Timothy 3:15 ;) and secondly, as a token of his wisdom, he presents to us what has some appearance of folly. This inversion of the order of things the ingratitude of mankind deserved. By the wisdom of God he means the workmanship of the whole world, which is an illustrious token and clear manifestation of his wisdom: God therefore presents before us in his creatures a bright mirror of his admirable wisdom, so that every one that looks upon the world, and the other works of God, must of necessity break forth in admiration of him, if he has a single spark of sound judgment. If men were guided to a right knowledge of God by the contemplation of his works, they would know God in the exercise of wisdom, or by a natural and proper method of acquiring wisdom; but as the whole world gained nothing in point of instruction from the circumstance, that God had exhibited his wisdom in his creatures, he then resorted to another method for instructing men. (90) Thus it must be reckoned as our own fault, that we do not attain a saving acquaintance with God, before we have been emptied of our own understanding. He makes a concession when he calls the gospel the foolishness of preaching , having that appearance in the view of those foolish sages ( μωροσόφοις ) who, intoxicated with false confidence, (91) fear not to subject God’s sacred truth to their senseless criticism. And indeed in another point of view nothing is more absurd in the view, of human reason than to hear that God has become mortal — that life has been subjected to death — that righteousness has been veiled under the appearance of sin — and that the source of blessing has been made subject to the curse, that by this means men might be redeemed from death, and become partakers of a blessed immortality — that they might obtain life — that, sin being destroyed, righteousness might reign — and that death and the curse might be swallowed up. We know, nevertheless, in the meantime, that the gospel is the hidden wisdom , ( 1 Corinthians 2:7 ,) which in its height surmounts the heavens, and at which angels themselves stand amazed. Here we have a most beautiful passage, from which we may see how great is the blindness of the human mind, which in the midst of light discerns nothing. For it is true, that this world is like a theater, in which the Lord presents to us a clear manifestation of his glory, and yet, notwithstanding that we have such a spectacle placed before our eyes, we are stone-blind, not because the manifestation is furnished obscurely, but because we are alienated in mind , ( Colossians 1:21 ,)and for this matter we lack not merely inclination but ability. For notwithstanding that God shows himself openly, it is only with the eye of faith that we can behold him, save only that we receive a slight perception of his divinity, sufficient to render us inexcusable. Accordingly, when Paul here declares that God is not known through means of his creatures, you must understand him to mean that a pure knowledge of him is not attained. For that none may have any pretext for ignorance, mankind make proficiency in the universal school of nature; so far as to be affected with some perception of deity, but what God is, they know not, nay more, they straightway become vain in their imaginations, ( Romans 1:21 .) Thus the light shineth in darkness, ( John 1:5 .) It follows, then, that mankind do not err thus far through mere ignorance, so as not to be chargeable with contempt, negligence, and ingratitude. Thus it holds good, that all have known God, and yet have not glorified him, ( Romans 1:21 ,) and that, on the other hand, no one under the guidance of mere nature ever made such proficiency as to know God. Should any one bring forward the philosophers as exceptions, I answer, that in them more especially there is presented a signal token of this our weakness. For there will not be found one of them, that has not from that first principle of knowledge, which I have mentioned, straightway turned aside into wandering (92) and erroneous speculations, and for the most part they betray a silliness worse than that of old wives. When he says, that those are saved that believe , this corresponds with the foregoing statement — that the gospel is the power of God unto salvation Farther, by contrasting believers, whose number is small, with a blind and senseless world, he teaches us that we err if we stumble at the smallness of their number, inasmuch as they have been divinely set apart to salvation. (90) The reader will find the same train of thought as above in the Institutes , volume 1. — Ed . (91) “ Et outrecuidance ;” — “And presumption.” (92) “ Extrauagantes ;” — “Extravagant.” return to ' Top of Page ' <a name="verse-22" class="com-number"

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21. **하나님의 지혜에 있어서는** — 본래 바른 질서는 이것이다. 사람이 하나님의 작품 안에서 그분의 지혜를 관상하여 자연이 부여한 이해의 빛으로 그분을 아는 것이다. 그러나 인간의 타락으로 이 질서가 뒤집혔으므로, 하나님은 우선 우리가 스스로를 어리석다고 보게 하신 후에 구원에 이르는 지혜를 주신다. 둘째로, 그분의 지혜의 표로 어리석음처럼 보이는 것을 제시하신다.

**하나님의 지혜** — 이는 전체 세상의 창조물을 뜻한다. 이것이 그분의 지혜의 빛나는 거울이자 분명한 나타남이다. 세상을 보는 모든 이가 하나님의 작품을 보면서 건전한 판단의 불꽃이 있다면 감탄하지 않을 수 없다. 그러나 온 세상이 하나님이 피조물에 지혜를 나타내신 것을 통해 아무것도 배우지 못했기 때문에, 그분은 사람들을 가르치는 다른 방법으로 나아가셨다.

**어리석음의 전도** — 이것이 그 현명한 지자들에게 어리석음처럼 보인다는 것을 인정하는 양보다. 그러나 다른 관점에서 인간의 이성에 더 불합리한 것은 없다. 하나님이 죽을 존재가 되셨다는 것, 생명이 죽음에 복종했다는 것, 의가 죄의 외양 아래 가려졌다는 것, 복의 근원이 저주를 받으셨다는 것. 그러나 우리는 복음이 감추어진 지혜(고전 2:7)임을 안다. 그 높이는 하늘을 넘어서고 천사들도 놀란다.

여기에 인간 마음의 맹목성이 얼마나 큰지 보여주는 아름다운 구절이 있다. 이 세상은 주님이 자신의 영광의 분명한 나타남을 우리에게 제시하는 극장이다. 그러나 우리 눈앞에 그런 광경이 펼쳐져 있음에도 우리는 완전히 소경이다. 나타남이 불분명해서가 아니라 우리가 마음에서 소외되어(골 1:21) 기울임뿐 아니라 능력도 없기 때문이다.

**믿는 자들을 구원하시기를** — 이것은 앞의 진술, 즉 복음이 구원에 이르는 하나님의 능력(롬 1:16)이라는 것과 일치한다. 수가 적은 믿는 자들과 눈먼 세상을 대비시켜, 그 수가 적다고 해서 실족해서는 안 됨을 가르친다. 그들은 구원을 위해 하나님이 따로 구별하셨기 때문이다.

원주석

22절 카드 ↗

22. For the Jews require a sign This is explanatory of the preceding statement — showing in what respects the preaching of the gospel is accounted foolishness At the same time he does not simply explain, but even goes a step farther, by saying that the Jews do not merely despise the gospel, but even abhor it. “The Jews,” says he, “desire through means of miracles to have before their eyes an evidence of divine power: the Greeks are fond of what tends to gratify human intellect by the applause of acuteness. We,on the other hand, preach Christ crucified , wherein there appears at first view nothing but weakness and folly. He is, therefore, a stumblingblock to the Jews, when they see him as it were forsaken by God. To the Greeks it appears like a fable, to be told of such a method of redemption.” By the term Greeks here, in my opinion, he does not mean simply Gentiles, but has in view those who had the polish of the liberal sciences, or were distinguished by superior intelligence. At the same time by synecdoche , all the others come in like manner to be included. Between Jews and Greeks, however, he draws this distinction, that the former, striking against Christ by an unreasonable zeal for the law, raged against the gospel with unbounded fury, as hypocrites are wont to do, when contending for their superstitions; while the Greeks, on the other hand, puffed up with pride, regarded him with contempt as insipid. When he ascribes it to the Jews as a fault, that they are eagerly desirous of signs, it is not on the ground of its being wrong in itself to demand signs, but he exposes their baseness in the following respects: — that by an incessant demand for miracles, they in a manner sought to bind God to their laws — that, in accordance with the dullness of their apprehension, they sought as it were to feel him out (93) in manifest miracles — that they were taken up with the miracles themselves, and looked upon them with amazement — and, in fine, that no miracles satisfied them, but instead of this, they every day gaped incessantly for new ones. Hezekiah is not reproved for having of his own accord allowed himself to be confirmed by a sign, ( 2 Kings 19:29 , and 2 Kings 20:8 ,) nor even Gideon for asking a two-fold sign, ( Judges 6:37 .) Nay, instead of this, Ahaz is condemned for refusing a sign that the Prophet had offered him, ( Isaiah 7:12 .) What fault, then, was there on the part of the Jews in asking miracles? It lay in this, that they did not ask them for a good end, set no bounds to their desire, and did not make a right use of them. For while faith ought to be helped by miracles, their only concern was, how long they might persevere in their unbelief. While it is unlawful to prescribe laws to God, they wantoned with inordinate desire. While miracles should conduct us to an acquaintance with Christ, and the spiritual grace of God, they served as a hindrance in their way. On this account, too, Christ upbraids them, ( Mark 8:12 .) A perverse generation seeketh after a sign. For there were no bounds to their curiosity and inordinate desire, and for all that they had so often obtained miracles, no advantage appeared to arise from them. (93) There can be no doubt that Calvin refers here to an expression made use of by Paul in his discourse to the Athenians, Acts 17:27 Εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὔροιεν (if haply they may feel him out and find him.) The allusion is to a blind man feeling his way The same word is employed by Plato, (Phoed. footnote 47, edit. Forster.) ̔Ο δε μοι φαινονται ψηλαφῶντες οἱ πολλοι ὣσπερ εν σκοτει , (In this respect the many seem to me to be feeling their way as it were in the dark.) — Ed return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/1co-1-22

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22. **유대인은 표적을 구하고** — 이것은 앞 진술의 설명이다. 복음의 전도가 왜 어리석음으로 여겨지는지 보여주는 동시에, 유대인들이 단순히 복음을 경멸하는 것이 아니라 혐오한다는 것까지 말한다. "유대인들은 기적을 통해 신적 능력의 증거를 눈으로 보려 한다. 헬라인들은 날카로운 지성을 만족시키는 것을 좋아한다. 반면에 우리는 십자가에 못 박힌 그리스도를 전한다. 거기서 언뜻 보기에는 연약함과 어리석음밖에 없다."

**헬라인** — 여기서는 단순히 이방인이 아니라 자유 학문의 세련됨이나 뛰어난 지성으로 두드러진 자들을 가리킨다. 그러나 제유법으로 다른 모든 이들도 포함된다. 유대인과 헬라인의 차이는 이것이다. 유대인들은 율법에 대한 비이성적인 열심으로 그리스도에 걸려 넘어져 복음을 무한히 격분하며 반대한다. 헬라인들은 교만으로 부풀어 그리스도를 무미건조하다며 경멸한다.

**유대인들이 표적을 열심히 원하는 것을 잘못으로 돌리는 것은** — 표적을 요구하는 것 자체가 잘못이 아니라 다음 이유로 그 비열함을 드러낸다. 끊임없이 기적을 요구하며 하나님을 자신들의 법에 묶으려 했다. 영적인 것보다 기적 자체에 사로잡혔다. 어느 기적도 그들을 만족시키지 못하고 날마다 새것을 갈망했다.

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24. Both Greeks and Jews He shows by this contrast, that the fact that Christ was so unfavorably received, was not owing to any fault on his part, nor to the natural disposition of mankind generally, but arose from the depravity of those who were not enlightened by God, inasmuch as the elect of God, whether Jews or Gentiles, are not hindered by any stumblingblock from coming to Christ, that they may find in him a sure salvation. He contrasts power with the stumblingblock , that was occasioned by abasement, and wisdom he contrasts with folly The sum, then, is this: — “I am aware that nothing except signs has effect upon the obstinacy of the Jews, and that nothing soothes down the haughtiness of the Greeks, except an empty show of wisdom. We ought, however, to make no account of this; because, however our Christ in connection with the abasement of his cross is a stumblingblock to the Jews, and is derided by the Greeks, he is, notwithstanding, to all the elect, of whatever nation they may be, at once the power of God unto salvation for surmounting these stumblingblocks , and the wisdom of God for throwing off that mask.” (94) (94) “ Pour oster et faire esvanoir ceste vaine apparence, et masque de sagesse ;” — “For taking away and causing to vanish, that empty show and mask of wisdom.” return to ' Top of Page ' <a name="verse-25" class="com-number"

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24. **부르심을 받은 자들에게는** — 이 대조로 그리스도가 그토록 불호의를 받은 것이 그분 자신의 잘못도, 인류 전체의 기질도 아님을 보여준다. 하나님의 조명을 받지 못한 자들의 타락에서 비롯된 것이다. 하나님의 택함 받은 자들은 유대인이든 이방인이든 어떤 걸림돌에도 막히지 않고 그리스도께 나아와 그 안에서 확실한 구원을 찾는다.

**능력과 지혜** — 그는 비천함으로 인한 걸림돌에 대해 능력으로, 어리석음에 대해 지혜로 대비시킨다. 요약은 이것이다. "유대인의 완고함에는 표적만이, 헬라인의 오만에는 지혜의 허세만이 효과가 있다. 그러나 우리는 이를 무시해야 한다. 우리 그리스도는 십자가의 비천함과 함께 유대인에게 걸림돌이 되고 헬라인에게 조롱거리가 되지만, 그럼에도 모든 민족의 택함 받은 이들에게는 동시에 하나님의 능력이요 하나님의 지혜다."

원주석

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25. For the foolishness of God While the Lord deals with us in such a way as to seem to act foolishly, because he does not exhibit his wisdom, what appears foolishness surpasses in wisdom all the ingenuity of men. Farther, while God appears to act with weakness, in consequence of his concealing his power, that weakness , as it is reckoned, is stronger than any power of men. We must, however, always keep it in view, that there is a concession, as I have noticed a little ago. For no one can but perceive, that in strict propriety neither foolishness nor weakness can be ascribed to God, but it was necessary, by such ironical expressions, to beat down the mad presumption of the flesh, which does not scruple to rob God of all his glory. return to ' Top of Page ' <a name="verse-26" class="com-number"

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25. **하나님의 어리석음이** — 주님이 지혜를 나타내지 않으셔서 어리석게 행하시는 것처럼 보일 때도, 어리석음처럼 보이는 것이 인간의 모든 독창성보다 지혜에서 앞선다. 또한 하나님이 능력을 숨기시므로 연약하게 행하시는 것처럼 보일 때도, 그 연약함은 어떤 인간의 능력보다 강하다. 여기서 양보가 있음을 항상 염두에 두어야 한다. 어리석음이나 연약함이 엄밀히 하나님께 돌려질 수 없음은 누구나 알지만, 육신의 무모한 교만을 꺾기 위해 이런 반어적 표현이 필요했다.

원주석

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26. Behold your calling. As the mood of the Greek verb ( βλέπετε ) is doubtful, and the indicative suits the context equally as well as the imperative, I leave it to the reader’s choice which of them he may prefer. The meaning is manifestly the same in either case, for supposing it to be the indicative ( ye see ,) he would in that case summon them as witnesses — as of a thing that is manifest, and call them forward as it were to a thing that is present. On the other hand, understanding it in the imperative, he stirs them up, as it were, from their drowsiness to a consideration of the matter itself. The term calling may be taken in a collective sense to mean the multitude of those that are called — in this sense: “Ye see what description of persons they are among you that the Lord has called.” I am, however, rather inclined to think, that he points out the manner of their calling, and it is a most forcible argument, because it follows from this, that, if they despise the abasement of the cross, they in a manner make void their calling, in which God had acted in such a manner, as to take away all merit from human wisdom, and power, and glory. Hence he tacitly accuses them of ingratitude, because, forgetful alike of God’s grace and of themselves, they regard the gospel of Christ with disdain. Two things, however, must be observed here — that he was desirous from the example of the Corinthians to confirm the truth of what he had said: and farther, that he designed to admonish them, that they must be entirely divested of pride, if they duly considered the order of things that the Lord had observed in their calling. To put to shame , says he, the wise and noble, and to bring to naught things that are Both expressions are appropriate, for fortitude and wisdom vanish when they are put to shame , but what has an existence requires to be brought to naught By the choosing of the poor, and the foolish, and the ignoble, he means, that God has preferred them before the great, and the wise, and the noble. For it would not have sufficed, for beating down the arrogance of the flesh, if God had placed them all upon a level. Hence, those who appeared to excel he put in the background, in order that he might thoroughly abase them. That man, however, were an arrant fool, who would infer from this, that God has in this manner abased the glory of the flesh, in order that the great and noble might be shut out from the hope of salvation. There are some foolish persons that make this a pretext for not merely triumphing over the great, as if God had cast them off, but even despising them as far beneath them. Let us, however, bear in mind, that this is said to the Corinthians, who, though they had no great distinction in the world, were nevertheless, even without any occasion, puffed up. God, therefore, by confounding the mighty, and the wise, and the great, does not design to elate with pride the weak, the illiterate, and the abject, but brings down all of them together to one level. Let those, therefore, that are contemptible in the eyes of the world, think thus with themselves: “What modesty is called for on our part, when even those that have high honor in the view of the world have nothing left them?” (98) If the effulgence of the sun is obscured, what must become of the stars? If the light of the stars is extinguished, what must become of opaque objects?” The design of these observations is, that those who have been called by the Lord, while of no estimation in the view of the world, may not abuse these words of Paul by pluming their crests, but, on the contrary, keeping in mind the exhortation — Thou standest by faith, be not high-minded, but fear, ( Romans 11:20 ,) may walk thoughtfully in the sight of God with fear and humility. Paul, however, does not say here, that there are none of the noble and mighty that have been called by God, but that there are few He states the design of this — that the Lord might bring down the glory of the flesh, by preferring the contemptible before the great. God himself, however, by the mouth of David, exhorts kings to embrace Christ, (99) ( Psalms 2:12 ,) and by the mouth of Paul, too, he declares, that he will have all men to be saved , and that his Christ is offered alike to small and great, alike to kings and their subjects, ( 1 Timothy 2:1 .) He has himself furnished a token of this. Shepherds, in the first place, are called to Christ: then afterwards come philosophers: illiterate and despised fishermen hold the highest rank of honor; yet into their school there are received in process of time kings and their counselors, senators and orators. (98) “ Dieu ne permet de presumer d’eux mesmes ;” — “God does not allow them to have confidence in themselves.” (99) “ A faire hommage a Christ ;” — “To do homage to Christ.” return to ' Top of Page ' <a name="verse-28" class="com-number"

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26. **형제들아, 너희를 부르심을 보라** — 그리스어 동사의 법이 불확실하여 직설법과 명령법 둘 다 문맥에 맞는다. 직설법이면 분명한 일에 대한 증인으로 그들을 부른다. 명령법이면 마치 그들을 졸음에서 깨워 사안 자체를 살피게 한다. 어느 쪽이든 의미는 같다.

**부르심** — 집합적으로 부르심 받은 무리를 뜻하거나, 부르심의 방식을 가리킬 수 있다. 나는 후자, 즉 부르심의 방식을 가리킨다고 본다. 이것은 강력한 논거다. 만약 그들이 십자가의 비천함을 경멸한다면 자신들의 부르심을 무효화하는 것이다. 그 부르심에서 하나님은 인간의 지혜와 능력과 영광에서 모든 공로를 제거하셨기 때문이다.

그러므로 그는 그들을 감사 망각과 자기 망각으로 간접적으로 고발한다. 지혜 있는 자와 귀한 자들을 부끄럽게 하고 있는 자들을 없는 자로 만들기 위해 세상의 미련한 것과 약한 것과 천한 것을 택하셨다. 지혜 있는 자들을 제치고 가난하고 어리석고 비천한 자들을 택하신 것이다. 육신의 교만을 철저히 낮추기 위해 탁월해 보이는 자들을 뒤로 물리셨다.

그러나 이것으로 귀한 자와 지혜 있는 자가 구원의 소망에서 제외된다는 결론을 내리는 것은 어리석다. 오히려 이 말씀은 아무 이유 없이 교만해진 고린도 사람들에게 하는 말이다. 하나님이 강하고 지혜 있고 귀한 자들을 부끄럽게 하시는 것은, 약하고 무식하고 비천한 자들을 교만하게 하려는 것이 아니라 모두를 한 수준으로 낮추시기 위함이다.

원주석

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28. Things that are not He makes use of similar terms in Romans 4:17 , but in a different sense. For in that passage, when describing the universal call of the pious, he says, that we are nothing previously to our being called, which must be understood as referring to reality in the sight of God, however we may appear to be something in the eyes of men. Here, the nothingness ( οὐδενεια ) of which he speaks must be viewed as referring to the opinion of men, as is manifest from the corresponding clause, in which he says that this is done in order that the things that are may be brought to naught For there is nothing except in appearance, because in reality we are all nothing. Things that are , therefore, you must explain to mean things that appear, so that this passage corresponds with such statements as these: — He raiseth up the poor out of the dunghill, ( Psalms 113:7 .) He raiseth up them that are cast down, ( Psalms 146:8 ,) and the like. Hence we may clearly see how great is the folly of those who imagine that there is in mankind some degree of merit or worthiness, which would hold a place antecedent to God’s choice. return to ' Top of Page ' <a name="verse-29" class="com-number"

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28. **하나님께서 세상의 천한 것들과 멸시 받는 것들과 없는 것들을** — 로마서 4:17에서도 비슷한 표현을 쓰지만 다른 의미로 쓴다. 그 구절에서는 부르심 받기 전에 우리가 아무것도 아님을 말하는데, 하나님 앞에서의 실재를 가리킨다. 여기서 "없음"(οὐδενεια)은 사람들의 의견에 해당하는 것으로, 이에 해당하는 "있는 것들을 없는 것들로 만드신다"는 표현과 조응한다. "있는 것들"은 "있어 보이는 것들"로 해석해야 한다. 실재에서는 우리 모두가 아무것도 아니기 때문이다.

따라서 이 구절은 다음 말씀들과 일치한다. "가난한 자를 거름더미에서 일으키시며"(시 113:7), "엎드러진 자를 일으키시며"(시 146:8). 이로써 인간 안에 하나님의 선택에 앞서는 어떤 공로나 가치가 있다고 상상하는 자들의 어리석음이 분명히 드러난다.

원주석

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29. That no flesh should glory Though the term flesh here, and in many passages of Scripture, denotes all mankind, yet in this passage it carries with it a particular idea; for the Spirit, by speaking of mankind in terms of contempt, beats down their pride, as in Isaiah 31:3 — The Egyptian is flesh and not spirit It is a sentiment that is worthy to be kept in remembrance — that there is nothing left us in which we may justly glory. With this view he adds the expression in God’s presence For in the presence of the world many delight themselves for the moment in a false glorying, which, however, quickly vanishes like smoke. At the same time, by this expression all mankind are put to silence when they come into the presence of God; as Habakkuk says — Let all flesh keep silence before God, ( Habakkuk 2:20 .) Let every thing, therefore, that is at all deserving of praise, be recognized as proceeding from God. return to ' Top of Page ' <a name="verse-30" class="com-number"

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29. **이는 아무 육체도 하나님 앞에서 자랑하지 못하게 하려 하심이라** — 여기서 육체는 많은 성경 구절에서처럼 모든 인류를 뜻하지만, 특별히 경멸의 뉘앙스를 담아 그들의 교만을 꺾는다. 이사야 31:3에서도 "이집트는 육체요 영이 아니다"라고 한다. 우리가 의당 자랑할 만한 것이 아무것도 없다는 것은 기억할 만한 가르침이다. 이에 "하나님 앞에서"라는 표현을 덧붙인다. 세상 앞에서는 많은 이들이 잠시 거짓 자랑을 즐기지만 연기처럼 사라진다. 하박국이 말한다. "모든 육체는 하나님 앞에서 잠잠하라"(합 2:20). 그러므로 찬양받을 만한 모든 것은 하나님께로부터 나오는 것임을 인정하자.

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30. Of him are ye. Lest they should think that any of those things that he had said were inapplicable to them, he now shows the application of those things to them, inasmuch as they are not otherwise than of God For the words ye are are emphatic, as though he had said — “You have your beginning from God, who calleth those things which are not , ” ( Romans 4:17 ,) passing by those things that appear to be; and your subsistence is founded upon Christ, and thus you have no occasion to be proud. Nor is it of creation merely that he speaks, but of that spiritual existence, into which we are born again by the grace of God. Who of God is made unto us As there are many to be found who, while not avowedly inclined to draw back from God, do nevertheless seek something apart from Christ, as if he alone did not contain all things (100) in himself, he reckons up in passing what and how great are the treasures with which Christ is furnished, and in such a way as to intimate at the same time what is the manner of subsistence in Christ. For when he calls Christ our righteousness , a corresponding idea must be understood — that in us there is nothing but sin ; and so as to the other terms. Now he ascribes here to Christ four commendatory titles, that include his entire excellence, and every benefit that we receive from him. In the first place, he says that he is made unto us wisdom , by which he means, that we obtain in him an absolute perfection of wisdom, inasmuch as the Father has fully revealed himself to us in him, that we may not desire to know any thing besides him. There is a similar passage in Colossians 2:3 — In whom are hid all the treasures of wisdom and knowledge. Of this we shall have occasion to speak afterwards when we come to the next chapter. Secondly , he says that he is made unto us righteousness , by which he means that we are on his account acceptable to God, inasmuch as he expiated our sins by his death, and his obedience is imputed to us for righteousness. For as the righteousness of faith consists in remission of sins and a gracious acceptance, we obtain both through Christ. Thirdly , he calls him our sanctification , by which he means, that we who are otherwise unholy by nature, are by his Spirit renewed unto holiness, that we may serve God. From this, also, we infer, that we cannot be justified freely through faith alone without at the same time living holily. For these fruits of grace are connected together, as it were, by an indissoluble tie, (101) so that he who attempts to sever them does in a manner tear Christ in pieces. Let therefore the man who seeks to be justified through Christ, by God’s unmerited goodness, consider that this cannot be attained without his taking him at the same time for sanctification , or, in other words, being renewed to innocence and purity of life. Those, however, that slander us, as if by preaching a free justification through faith we called men off from good works, are amply refuted from this passage, which intimates that faith apprehends in Christ regeneration equally with forgiveness of sins. Observe, on the other hand, that these two offices of Christ are conjoined in such a manner as to be, notwithstanding, distinguished from each other. What, therefore, Paul here expressly distinguishes, it is not allowable mistakenly to confound. Fourthly , he teaches us that he is given to us for redemption , by which he means, that through his goodness we are delivered at once from all bondage to sin, and from all the misery that flows from it. Thus redemption is the first gift of Christ that is begun in us, and the last that is completed. For the commencement of salvation consists in our being drawn out of the labyrinth of sin and death; yet in the meantime, until the final day of the resurrection, we groan with desire for redemption , (as we read in Romans 8:23 .) If it is asked in what way Christ is given to us for redemption , I answer — “Because he made himself a ransom.” In fine, of all the blessings that are here enumerated we must seek in Christ not the half, or merely a part, but the entire completion. For Paul does not say that he has been given to us by way of filling up, or eking out righteousness, holiness, wisdom, and redemption, but assigns to him exclusively the entire accomplishment of the whole. Now as you will scarcely meet with another passage of Scripture that more distinctly marks out all the offices of Christ, you may also understand from it very clearly the nature and efficacy of faith. For as Christ is the proper object of faith, every one that knows what are the benefits that Christ confers upon us is at the same time taught to understand what faith is. (100) “ Toute plenitude ;” — “All fulness.” ( Colossians 1:19 .) (101) The reader will find the same train of thought as above in the Institutes , volume 2. — Ed . return to ' Top of Page ' <a name="verse-31" class="com-number"

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30. **너희는 하나님으로부터 나서** — 그가 말한 것들이 그들과 무관하다고 생각하지 않도록, 이제 그 적용을 보여준다. 그들이 하나님으로부터 아니고는 달리 있지 않기 때문이다. "너희가 있다"는 말이 강조적이다. "있어 보이는 것들을 제쳐두고 '없는 것들을 있는 것들로 부르시는'(롬 4:17) 하나님으로부터 여러분이 비롯되었고, 여러분의 존립은 그리스도 안에 있다. 그러므로 교만할 이유가 없다."

**하나님으로부터 나와서 우리에게 지혜와 의로움과 거룩함과 구원함이 되셨으니** — 그리스도 밖에서 무언가를 찾으려는 자들이 많기 때문에, 그는 그리스도가 소유한 보화와 그분으로부터 받는 혜택이 얼마나 크고 많은지 제시한다. 동시에 그리스도 안에서의 존립 방식도 암시한다.

그는 그리스도에게 네 가지 칭호를 돌린다. 이 칭호들은 그분의 탁월성 전체와 우리가 받는 모든 혜택을 담는다.

첫째, 그분은 우리에게 **지혜**가 되셨다. 아버지가 그분 안에서 완전히 자신을 계시하셨으므로 우리는 그 안에서 완전한 지혜를 얻는다. "그 안에 지혜와 지식의 모든 보화가 감추어져 있다"(골 2:3).

둘째, 그분은 우리에게 **의로움**이 되셨다. 그분의 죽음으로 우리 죄를 속하고 그분의 순종이 우리에게 의로 여겨지므로, 우리는 그로 인해 하나님 앞에 용납된다. 믿음의 의는 죄 용서와 은혜로운 받아들임에 있으며, 우리는 이 둘을 그리스도를 통해 얻는다.

셋째, 그분은 우리의 **거룩함**이시다. 본래 불결한 우리가 그분의 영으로 거룩함을 향해 새롭게 되어 하나님을 섬긴다. 이로써 우리는 믿음만으로 값없이 의롭다 함을 받는 것이 동시에 거룩하게 살지 않으면 이루어지지 않는다는 결론이 따른다. 이 은혜의 열매들은 불가분적으로 연결되어 있다. 이것들을 분리하려는 자는 그리스도를 나누는 것이다. 믿음의 자유로운 의인을 가르침이 선행을 부르지 않는다는 비방을 받는다면, 이 구절에서 충분히 반박된다. 믿음은 죄 용서와 동시에 중생을 그리스도 안에서 붙든다.

넷째, 그분은 우리에게 **구원**으로 주어지셨다. 그분의 선하심을 통해 우리는 죄의 모든 속박과 거기서 흘러나오는 모든 비참함에서 구원된다. 이 구원은 우리 안에서 시작되는 첫 번째 선물이요, 완성될 마지막 선물이다. 구원의 시작은 죄와 죽음의 미로에서 끌어내심이다. 그러나 부활의 마지막 날까지 우리는 구원을 열망하며 신음한다(롬 8:23).

여기 열거된 모든 혜택을 반쪽이나 일부가 아닌 완전한 성취로 그리스도 안에서 찾아야 한다. 바울은 그분이 의로움, 거룩함, 지혜, 구원의 보충이나 보강으로 주어졌다고 하지 않고, 이 모두의 완전한 성취를 그분에게만 돌린다.

이 구절이 그리스도의 모든 직분을 이렇게 분명히 표시하고 있으므로, 믿음의 본질과 효능도 이에서 이해할 수 있다. 그리스도가 믿음의 바른 대상이므로, 그분이 베푸시는 혜택들을 아는 자는 믿음이 무엇인지도 배우게 된다.

원주석

31절 카드 ↗

31. He that glorieth let him glory in the Lord Mark the end that God has in view in bestowing all things upon us in Christ — that we may not claim any merit to ourselves, but may give him all the praise. For God does not despoil with the view of leaving us bare, but forthwith clothes us with his glory — yet on this condition, that whenever we would glory we must go out of ourselves. In short, man, brought to nothing in his own estimation, and acknowledging that there is nothing good anywhere but in God alone, must renounce all desire for his own glory, and with all his might aspire and aim at the glory of God exclusively. This is also more clearly apparent from the context in the writings of the Prophet, from whom Paul has borrowed this testimony; for in that passage the Lord, after stripping all mankind of glory in respect of strength, wisdom, and riches, commands us to glory only in knowing him , ( Jeremiah 9:23 .) Now he would have us know him in such a way as to know that it is he that exercises judgment, righteousness, and mercy For this knowledge produces in us at once confidence in him and fear of him. If therefore a man has his mind regulated in such a manner that, claiming no merit to himself, he desires that God alone be exalted; if he rests with satisfaction on his grace, and places his entire happiness in his fatherly love, and, in fine, is satisfied with God alone, that man truly “glories in the Lord.” I say truly , for even hypocrites on false grounds glory in him, as Paul declares, ( Romans 2:17 ,) when being either puffed up with his gifts, or elated with a base confidence in the flesh, or abusing his word, they nevertheless take his name upon them. return to ' Top of Page ' Romans Rom 16 1 Corinthians 1Co 1 Corinthians 1Co 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 1". 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bible-text/1co-1-31

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31. **자랑하는 자는 주 안에서 자랑하라** — 하나님이 그리스도 안에서 모든 것을 우리에게 베푸시는 목적이 무엇인지 보라. 우리가 스스로 어떤 공로도 주장하지 않고 모든 찬양을 그분께 돌리기 위함이다. 하나님은 우리를 헐벗기려는 것이 아니라 그분의 영광으로 즉시 입히신다. 단 이 조건 하에서다. 우리가 자랑하고자 할 때마다 우리 밖으로 나가야 한다. 자신의 추정에서 무로 돌아가고 하나님 홀로 선하심을 인정하는 사람은, 자기 영광에 대한 모든 욕망을 포기하고 온 힘을 다해 하나님의 영광만을 추구해야 한다.

바울이 이 증언을 빌린 선지자의 글에서 이것이 더 분명히 드러난다. 그 구절에서 주님은 모든 인류에게서 힘과 지혜와 재물에 관한 영광을 벗기신 후, 오직 그분을 아는 것으로만 자랑하라 명하신다(렘 9:23). 그분을 아는 것은 그분이 심판과 의와 자비를 행하신다는 것을 아는 것이다. 이 지식이 우리 안에서 그분에 대한 확신과 두려움을 동시에 낳는다.

사람이 스스로 공로를 주장하지 않고 오직 하나님만이 높임 받기를 원하며, 그분의 은혜에 만족하고 그분의 아버지다운 사랑에 완전한 행복을 두어 하나님 홀로로 만족한다면, 그 사람이 진정으로 "주 안에서 자랑한다." 위선자들도 거짓 근거로 그분 안에서 자랑한다. 그분의 선물로 교만해지거나, 육신에 대한 비열한 자신감으로 들뜨거나, 그분의 말씀을 남용하면서도 그분의 이름을 취하기 때문이다.

원주석

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