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주석[칼빈] — 고린도전서 10장 · 우상숭배 경계

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What he had previously taught by two similitudes, he now confirms by examples. The Corinthians grew wanton, and gloried, as if they had served out their time, (520) or at least had finished their course, when they had scarcely left the starting-point. This vain exultation and confidence he represses in this manner — “As I see that you are quietly taking your ease at the very outset of your course, I would not have you ignorant of what befell the people of Israel in consequence of this, that their example may arouse you.” As, however, on examples being adduced, any point of difference destroys the force of the comparison, Paul premises, that there is no such dissimilarity between us and the Israelites, as to make our condition different from theirs. Having it, therefore, in view to threaten the Corinthians with the same vengeance as had overtaken them, he begins in this manner — “Beware of glorying in any peculiar privilege, as if you were in higher esteem than they were in the sight of God.” For they were favored with the same benefits as we at this day enjoy; there was a Church of God among them, as there is at this day among us; they had the same sacraments, to be tokens to them of the grace of God; (521) but, on their abusing their privileges, they did not escape the judgment of God. (522) Be afraid, therefore; for the same thing is impending over you . Jude makes use of the same argument in his Epistle. ( Judges 1:5 .) 1. All were under the cloud. The Apostle’s object is to show, that the Israelites were no less the people of God than we are, that we may know, that we will not escape with impunity the hand of God, which punished them (523) with so much severity. For the sum is this — “If God spared not them, neither will he spare you, for your condition is similar.” That similarity he proves from this — that they had been honored with the same tokens of God’s grace, for the sacraments are badges by which the Church of God is distinguished. He treats first of baptism, and teaches that the cloud, which protected the Israelites in the desert from the heat of the sun, and directed their course, and also their passage through the sea, was to them as a baptism; he says, also, that in the manna, and the water flowing from the rock, there was a sacrament which corresponded with the sacred Supper. They were, says he, baptized in Moses , that is, under the ministry or guidance of Moses. For I take the particle εἰς to be used here instead of ἐν , agreeably to the common usage of Scripture, because we are assuredly baptized in the name of Christ, and not of any mere man, as he has stated in 1 Corinthians 1:13 , and that for two reasons. These are, first , because we are by baptism initiated (524) into the doctrine of Christ alone; and, secondly , because his name alone is invoked, inasmuch as baptism is founded on his influence alone. They were, therefore, baptized in Moses , that is, under his guidance or ministry, as has been already stated. How? In the cloud and in the sea. “They were, then, baptized twice,” some one will say. I answer, that there are two signs made mention of, making, however, but one baptism, corresponding to ours. Here, however, a more difficult question presents itself. For it is certain, that the advantage of those gifts, which Paul makes mention of, was temporal. (525) The cloud protected them from the heat of the sun, and showed them the way: these are outward advantages of the present life. In like manner, their passage through the sea was attended with this effect, that they got clear off from Pharaoh’s cruelty, and escaped from imminent hazard of death. The advantage of our baptism, on the other hand, is spiritual. Why then does Paul turn earthly benefits into sacraments, and seek to find some spiritual mystery (526) in them? I answer, that it was not without good reason that Paul sought in miracles of this nature something more than the mere outward advantage of the flesh. For, though God designed to promote his people’s advantage in respect of the present life, what he had mainly in view was, to declare and manifest himself to be their God, and under that , eternal salvation is comprehended. The cloud , in various instances, (527) is called the symbol of his presence. As, therefore, he declared by means of it, that he was present with them, as his peculiar and chosen people, there can be no doubt that, in addition to an earthly advantage, they had in it, besides, a token of spiritual life. Thus its use was twofold, as was also that of the passage through the sea, for a way was opened up for them through the midst of the sea, that they might escape from the hand of Pharaoh; but to what was this owing, but to the circumstance, that the Lord, having taken them under his guardianship and protection, determined by every means to defend them? Hence, they concluded from this, that they were the objects of God’s care, and that he had their salvation in charge. Hence, too, the Passover, which was instituted to celebrate the remembrance of their deliverance, was nevertheless, at the same time, a sacrament of Christ. How so? Because God had, under a temporal benefit, manifested himself as a Savior. Any one that will attentively consider these things, will find that there is no absurdity in Paul’s words. Nay more, he will perceive both in the spiritual substance and in the visible sign a most striking correspondence between the baptism of the Jews, and ours. It is however objected again, that we do not find a word of all this. (528) This I admit, but there is no doubt, that God by his Spirit supplied the want of outward preaching, as we may see in the instance of the brazen serpent, which was, as Christ himself testifies, a spiritual sacrament, ( John 3:14 ,) and yet not a word has come down to us as to this thing, (529) but the Lord revealed to believers of that age, in the manner he thought fit, the secret, which would otherwise have remained hid. (520) “ Comme feroyent des

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앞서 두 가지 비유로 가르친 것을 이제 예들로 확증한다. 고린도 사람들은 마치 복무를 마쳤거나 적어도 과정을 마친 것처럼 뻐겨대고 자랑했으나, 사실 출발점을 겨우 떠난 것에 불과했다. 이 헛된 자랑과 자신감을 이런 방식으로 억누른다. "너희가 과정의 맨 시작에서 편히 쉬고 있음을 보니, 그 결과로 이스라엘 백성에게 일어난 것을 너희가 알지 못하기를 원하지 않는다. 그들의 예가 너희를 일깨우도록." 그러나 예들이 인용될 때 차이점이 있으면 비교의 힘이 없어지므로, 바울은 먼저 우리와 이스라엘 사람들 사이에 우리의 처지를 그들과 다르게 만들 만한 불유사점이 없음을 전제한다.

따라서 고린도 사람들을 그들에게 닥친 것과 같은 보복으로 위협하려는 의도로 이렇게 시작한다. "너희가 하나님 보시기에 그들보다 더 높이 여겨진 것처럼 어떤 특별한 특권을 자랑하는 것을 삼가라." 그들이 오늘날 우리가 누리는 것과 같은 은혜를 받았기 때문이다. 그들 사이에 하나님의 교회가 있었고 오늘날 우리 사이에도 그러하다. 그들은 하나님의 은혜의 표로서 같은 성례들을 가졌다. 그러나 그들의 특권을 남용하자 하나님의 심판을 피하지 못했다.

1. **다 구름 아래에 있고** — 사도의 목적은 이스라엘 사람들이 우리 못지않게 하나님의 백성이었음을 보여주는 것이다. 그들을 그토록 엄중하게 벌하신 하나님의 손을 우리도 처벌받지 않고 피할 수 없음을 알도록. 요약은 이것이다. "하나님이 그들을 아끼지 않으셨으니 너희도 아끼지 않으실 것이다. 너희의 처지가 비슷하기 때문이다." 그 유사점은 그들이 하나님의 은혜의 같은 표들로 영예를 받았음에서 증명한다. 성례들이 하나님의 교회를 구별 짓는 표시이기 때문이다.

그는 먼저 세례를 다루며, 광야에서 이스라엘 사람들을 태양 열기로부터 보호하고 길을 인도한 구름, 그리고 바다를 건넌 것이 그들에게 세례와 같았다고 가르친다. 또한 만나와 반석에서 흐른 물에 거룩한 만찬에 상응하는 성례가 있었다고 말한다. 그들은 모세 안에서 세례를 받았다. 즉 모세의 사역 혹은 인도 아래서. 접속사 ἐἰς는 성경의 공통 용례에 따라 ἐν 대신 사용된 것으로 본다.

그가 덧붙이는 것, 즉 우리가 구름과 바다에서 두 번 세례를 받았다는 주장에 대해서는, 두 가지 표가 언급되지만 하나의 세례를 이룬다고 답한다. 이것들의 유익이 일시적이었다는 더 어려운 물음이 있다. 구름은 태양 열기로부터 보호하고 길을 보여주었다. 그것들은 현재 삶의 외적 유익이다. 바다를 건넌 것도 바로의 잔인함에서 벗어나게 해주었다. 반면 우리 세례의 유익은 신령하다. 그런데 왜 바울은 땅의 유익을 성례로 바꾸는가?

그 답은, 하나님이 자기 백성의 현재 삶에 관한 유익을 증진하려 하셨지만, 그의 주된 목적은 자신이 그들의 하나님이심을 선언하고 나타내는 것이었으며, 그 안에 영원한 구원이 포함된다는 것이다. 구름은 여러 경우에 그분의 임재의 표로 불린다. 따라서 그분이 그것으로 그들이 자기 특별히 선택된 백성임을 선언하셨으므로, 땅의 유익 외에도 신령한 생명의 표가 있었음이 의심할 여지없다. 따라서 그 용도는 이중적이었고, 바다를 건넌 것도 그러했다.

원주석

3절 카드 ↗

3. The same spiritual meat He now makes mention of the other sacrament, which corresponds to the Holy Supper of the Lord. “The manna,” says he, “and the water that flowed forth from the rock, served not merely for the food of the body, but also for the spiritual nourishment of souls.” It is true, that both were means of sustenance for the body, but this does not hinder their serving also another purpose. While, therefore, the Lord relieved the necessities of the body, he, at the same time, provided for the everlasting welfare of souls. These two things would be easily reconciled, were there not a difficulty presented in Christ’s words, ( John 6:31 ,) where he makes the manna the corruptible food of the belly, which he contrasts with the true food of the soul. That statement appears to differ widely from what Paul says here. This knot, too, is easily solved. It is the manner of scripture, when treating of the sacraments, or other things, to speak in some cases according to the capacity of the hearers, and in that case it has respect not to the nature of the thing, but to the mistaken idea of the hearers. Thus, Paul does not always speak of circumcision in the same way, for when he has a view to the appointment of God in it, he says, that it was a seal of the righteousness of the faith , ( Romans 4:11 ,) but when he is disputing with those who gloried in an outward and bare sign, and reposed in it a mistaken confidence of salvation, he says, that it is a token of condemnation, because men bind themselves by it to keep the whole law ( Galatians 5:2 .) For he takes merely the opinion that the false apostles had of it, because he contends, not against the pure institution of God, but against their mistaken view. In this way, as the carnal multitude preferred Moses to Christ, because he had fed the people in the desert for forty years, and looked to nothing in the manna but the food of the belly, (as indeed they sought nothing else,) Christ in his reply does not explain what was meant by the manna, but, passing over everything else, suits his discourse to the idea entertained by his hearers. “Moses is held by you in the highest esteem, and even in admiration, as a most eminent Prophet, because he filled the bellies of your fathers in the desert. For this one thing you object against me: I am accounted nothing by you, because I do not supply you with food for the belly. But if you reckon corruptible food of so much importance, what ought you to think of the life-giving bread, with which souls are nourished up unto eternal life?.” We see then that the Lord speaks there — not according to the nature of the thing, but rather according to the apprehension of his hearers. (530) Paul, on the other hand, looks here — not to the ordinance of God, but to the abuse of it by the wicked. Farther, when he says that the fathers ate the same spiritual meat, he shows, first , what is the virtue and efficacy of the Sacraments, and, secondly , he declares, that the ancient Sacraments of the Law had the same virtue as ours have at this day. For, if the manna was spiritual food, it follows, that it is not bare emblems that are presented to us in the Sacraments, but that the thing represented is at the same time truly imparted, for God is not a deceiver to feed us with empty fancies. (531) A sign, it is true, is a sign, and retains its essence, but, as Papists act a ridiculous part, who dream of transformations, (I know not of what sort,) so it is not for us to separate between the reality and the emblem which God has conjoined. Papists confound the reality and the sign: profane men, as, for example, Suenckfeldius, and the like, separate the signs from the realities. Let us maintain a middle course, (532) or, in other words, let us observe the connection appointed by the Lord, but still keep them distinct, that we may not mistakingly transfer to the one what belongs to the other. It remains that we speak of the second point — the resemblance between the ancient signs and ours. It is a well-known dogma of the schoolmen — that the Sacraments of the ancient law were emblems of grace, but ours confer it. This passage is admirably suited for refuting that error, for it shows that the reality of the Sacrament was presented to the ancient people of God no less than to us. It is therefore a base fancy of the Sorbonists, that the holy fathers under the law had the signs without the reality. I grant, indeed, that the efficacy of the signs is furnished to us at once more clearly and more abundantly from the time of Christ’s manifestation in the flesh than it was possessed by the fathers. Thus there is a difference between us and them only in degree, or, (as they commonly say,) of “more and less,” for we receive more fully what they received in a smaller measure. It is not as if they had had bare emblems, while we enjoy the reality. (533) Some explain it to mean, that they (534) ate the same meat together among themselves, and do not wish us to understand that there is a comparison between us and them; but these do not consider Paul’s object. For what does he mean to say here, but that the ancient people of God were honored with the same benefits with us, and were partakers of the same sacraments, that we might not, from confiding in any peculiar privilege, imagine that we would be exempted from the punishment which they endured? At the same time, I should not be prepared to contest the point with any one; I merely state my own opinion. In the meantime, I am well aware, what show of reason is advanced by those who adopt the opposite interpretation — that it suits best with the similitude made use of immediately before — that all the Israelites had the same race-ground marked out for them, and all started from the same point: all entered upon the same course: all were partakers of the same hope, but many were shut out from the reward. When, however, I take everything attentively into consideration, I am not induced by these con

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3. **다 같은 신령한 음식을** — 이제 그는 주의 거룩한 만찬에 상응하는 다른 성례를 언급한다. "만나와 반석에서 흘러나온 물은 단순히 몸의 음식만이 아니라 영혼을 신령하게 양육하는 것이었다." 물론 둘 다 몸의 양식의 수단이었지만, 이것이 다른 목적에도 이바지하는 것을 방해하지 않는다.

이것이 그리스도의 말씀(요 6:31)과 다르게 보이는 어려움이 있다. 거기서 그리스도는 만나를 썩을 배의 음식으로 만들어 영혼의 참된 음식과 대조하신다. 그러나 그 매듭도 쉽게 풀린다. 성경의 방식은 성례나 다른 것들을 다룰 때 어떤 경우에는 청중의 능력에 따라 말하며, 그 경우 사물의 본성이 아니라 청중의 잘못된 생각을 존중하는 것이다. 따라서 그리스도는 거기서 그분의 청중의 이해에 따라 말씀하셨다. 바울은 반면에 하나님의 제정이 아니라 악한 자들에 의한 그 남용을 보고 있다.

그가 아버지들이 같은 신령한 음식을 먹었다고 할 때, 첫째로 성례들의 덕과 효력이 무엇인지, 둘째로 율법의 고대 성례들이 오늘날 우리의 것과 같은 덕을 가졌음을 선언한다. 만나가 신령한 음식이라면, 성례에서 빈 상징들만 주어지는 것이 아니라 표상된 것도 동시에 진정으로 나누어 준다는 결론이 따른다. 하나님은 우리를 빈 상상으로 먹이는 사기꾼이 아니시기 때문이다. 교황주의자들이 표와 실재를 혼동하는 반면 슈벵크펠트 같은 자들은 표를 실재에서 분리한다. 중간 과정을 유지하자. 즉 주님이 정하신 연결을 지키되, 하나에 속한 것을 다른 것으로 잘못 옮기지 않도록 구분하자.

원주석

4절 카드 ↗

4. That rock was Christ Some absurdly pervert these words of Paul, as if he had said, that Christ was the spiritual rock, and as if he were not speaking of that rock which was a visible sign, for we see that he is expressly treating of outward signs. The objection that they make — that the rock is spoken of as spiritual , is a frivolous one, inasmuch as that epithet is applied to it simply that we may know that it was a token of a spiritual mystery. In the mean time, there is no doubt, that he compares our sacraments with the ancient ones. Their second objection is more foolish and more childish — “How could a rock,” say they, “that stood firm in its place, follow the Israelites?” — as if it were not abundantly manifest, that by the word rock is meant the stream of water, which never ceased to accompany the people. For Paul extols (535) the grace of God, on this account, that he commanded the water that was drawn out from the rock to flow forth wherever the people journeyed, as if the rock itself had followed them. Now if Paul’s meaning were, that Christ is the spiritual foundation of the Church, what occasion were there for his using the past tense? (536) It is abundantly manifest, that something is here expressed that was peculiar to the fathers. Away, then, with that foolish fancy by which contentious men choose rather to show their impudence, than admit that they are sacramental forms of expression! (537) I have, however, already stated, that the reality of the things signified was exhibited in connection with the ancient sacraments. As, therefore, they were emblems of Christ, it follows, that Christ was connected with them, not locally, nor by a natural or substantial union, but sacramentally. On this principle the Apostle says, that the rock was Christ , for nothing is more common than metonymy in speaking of sacraments. The name of the thing, therefore, is transferred here to the sign — not as if it were strictly applicable, but figuratively, on the ground of that connection which I have mentioned. I touch upon this, however, the more slightly, because it will be more largely treated of when we come to the 11th Chapter. There remains another question. “Seeing that we now in the Supper eat the body of Christ, and drink his blood, how could the Jews be partakers of the same spiritual meat and drink, when there was as yet no flesh of Christ that they could eat?” I answer, that though his flesh did not as yet exist, it was, nevertheless, food for them. Nor is this an empty or sophistical subtilty, for their salvation depended on the benefit of his death and resurrection. Hence, they required to receive the flesh and the blood of Christ, that they might participate in the benefit of redemption. This reception of it was the secret work of the Holy Spirit, who wrought in them in such a manner, that Christ’s flesh, though not yet created, was made efficacious in them. He means, however, that they ate in their own way, which was different from ours, (538) and this is what I have previously stated, that Christ is now presented to us more fully, according to the measure of the revelation. For, in the present day, the eating is substantial, which it could not have been then — that is, Christ feeds us with his flesh, which has been sacrificed for us, and appointed as our food, and from this we derive life. (535) “ Celebre et magnifie ;” — “Celebrates and extols.” (536) “ Estoit ;” — “Was.” (537) “ C’est a dire, lesquelles il ne faut pendre cruement, et a la lettre, comme on dit ;” — “That is to say — which must not be taken strictly or according to the letter, as they say.” The reader will find this subject handled at some length in the Harmony , vol. 3, pp. 207,208. — Ed . (538) “ D’vnc autre facon et mesure que nous ne faisons pas ;” — “In another way and measure than we do.” return to ' Top of Page ' <a name="verse-5" class="com-number"

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4. **그 반석은 곧 그리스도시라** — 일부 사람들이 이 바울의 말을 어리석게 왜곡한다. 마치 그가 그리스도가 신령한 반석이었다고 말한 것처럼, 가시적인 표에 대해 분명히 다루고 있음을 보지 못하고서. 반석이 **신령하다**고 불렸다는 반론은 경박하다. 그 형용사는 단순히 그것이 신령한 신비의 표였음을 알게 하려고 붙여진 것이기 때문이다.

"어떻게 자리에 굳건히 서 있는 반석이 이스라엘 사람들을 따라다닐 수 있었는가?"라는 반론은 더 어리석다. 이것이 사람들이 여행하는 곳마다 계속 동행한 물의 흐름을 반석이라 한다는 것이 분명하지 않은가? 바울은 하나님이 백성이 여행할 때마다 반석에서 끌어낸 물이 마치 반석 자체가 따라가는 것처럼 흐르도록 명하신 것에서 하나님의 은혜를 높인다. 그것이 고대 성례들의 표였으므로 그리스도는 성례적으로 그것들과 연결되었다. 이 원칙에서 사도는 반석이 그리스도였다고 말한다. 성례에 관해 말할 때 환유가 가장 일반적이기 때문이다.

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5. But many of them. We have now the reason why the Apostle has premised these things — that we might not claim for ourselves any dignity or excellence above them, but might walk in humility and fear, for thus only shall we secure, that we have not been favored in vain with the light of truth, and with such an abundance of gracious benefits. “God,” says he, “had chosen them all as his people, but many of them fell from grace. Let us, therefore, take heed, lest the same thing should happen to us, being admonished by so many examples, for God will not suffer that to go unpunished in us , which he punished so severely in them . ” Here again it is objected: “If it is true, that hypocrites and wicked persons in that age ate spiritual meat, do unbelievers in the present day partake of the reality in the sacraments?” Some, afraid lest the unbelief of men should seem to detract from the truth of God, teach that the reality is received by the wicked along with the sign. This fear, however, is needless, for the Lord offers, it is true, to the worthy and to the unworthy what he represents, but all are not capable of receiving it. In the meantime, the sacrament does not change its nature, nor does it lose anything of its efficacy. Hence the manna, in relation to God, was spiritual meat even to unbelievers, but because the mouth of unbelievers was but carnal, they did not eat what was given them. The fuller discussion, however, of this question I reserve for the 11th Chapter. For they were overthrown. Proof is here furnished, by adducing a token, that they did not please God — inasmuch as he exercised his wrath upon them with severity, (539) and took vengeance on their ingratitude. Some understand this as referring to the whole of the people that died in the desert, with the exception of only two — Caleb and Joshua. ( Numbers 14:29 .) I understand him, however, as referring merely to those, whom he immediately afterwards makes mention of in different classes. (539) “ Il a fait une horrible vengence sur eux ;” — “He inflicted dreadful vengeance upon them.” return to ' Top of Page ' <a name="verse-6" class="com-number"

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5. **그러나 그들의 다수를** — 이제 사도가 이것들을 서두에 둔 이유가 있다. 그들보다 어떤 존엄이나 탁월함도 우리에게 주장하지 않고, 오히려 겸손과 두려움 가운데 행하도록 하기 위해서다. "하나님이 그들을 모두 자기 백성으로 선택하셨지만, 그들 중 많은 이들이 은혜에서 떨어졌다. 따라서 그토록 많은 예들로 경고받아 우리에게도 같은 일이 일어나지 않도록 경계하자. 하나님은 그들을 그토록 엄중하게 벌하신 것을 우리에게서 그냥 지나치지 않으실 것이다."

여기서 다시 제기된다. "그 시대의 위선자들과 악인들이 신령한 음식을 먹었다면, 오늘날 불신자들도 성례에서 실재를 받는가?" 일부는 하나님의 진리가 인간의 불신앙에 의해 손상되는 것처럼 보일까 두려워 악인들도 표와 함께 실재를 받는다고 가르친다. 그러나 이 두려움은 불필요하다. 주님이 합당한 자와 합당하지 않은 자 모두에게 그분이 표상하는 것을 제공하시는 것은 사실이지만, 모든 이가 그것을 받을 수 있는 것은 아니다. 하나님 보시기에 만나는 불신자들에게도 신령한 음식이었으나, 불신자들의 입은 육적이었기 때문에 주어진 것을 먹지 못했다.

원주석

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6. Now these things were types to us. He warns us in still more explicit terms, that we have to do with the punishment that was inflicted upon them, so that they are a lesson to us, that we may not provoke the anger of God as they did. “God,” says he, “in punishing them has set before us, as in a picture, his severity, that, instructed by their example, we may learn to fear.” Of the term type I shall speak presently. Only for the present I should wish my readers to know, that it is not without consideration that I have given a different rendering from that of the old translation, (540) and of Erasmus. For they obscure Paul’s meaning, or at least they do not bring out with sufficient clearness this idea — that God has in that people presented a picture for our instruction. That we might not lust after evil things. He now enumerates particular instances, or certain examples, that he may take occasion from this to reprove some vices, as to which it was proper that the Corinthians should be admonished. I am of opinion, that the history that is here referred to is what is recorded in Numbers 11:4 , etc., though others refer it to what is recorded in Numbers 26:64 . The people, after having been for some time fed with manna, at length took a dislike to it, and began to desire other kinds of food, which they had been accustomed to partake of in Egypt. Now they sinned in two ways, for they despised the peculiar gift of God, and they eagerly longed after a variety of meats and delicacies, contrary to the will of God. The Lord, provoked by this lawless appetite, inflicted upon the people a grievous blow. Hence the place was called the graves of lust, (541) because there they buried those whom the Lord had smitten. ( Numbers 11:34 .) The Lord by this example testified how much he hates those lusts that arise from dislike of his gifts, and from our lawless appetite, for whatever goes beyond the measure that God has prescribed is justly reckoned evil and unlawful. (540) The rendering of the Vulgate is — in figura — ( in figure .) Wiclif (1380) reads the clause thus: “But these thingis ben don in figure of us.” — Ed . (541) Our Author gives here the literal meaning of Kibroth-hatta-avah . — Ed . return to ' Top of Page ' <a name="verse-7" class="com-number"

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6. **이런 일은 우리의 거울이 되었으니** — 이것들이 우리와 관련이 있음을 더 명시적으로 경고한다. 그들이 한 것처럼 하나님의 진노를 자극하지 않도록 그들이 우리에게 교훈이 된다는 것이다. "하나님이 그들을 벌하시면서 그들의 예에서 가르침을 받아 두려워하도록 우리 앞에 마치 그림처럼 자신의 엄중함을 보여주셨다."

**악을 즐겨하는 자가 되지 말라** — 이제 특수한 사례들, 즉 특정 예들을 열거한다. 고린도 사람들이 경고받아야 할 마땅한 악들을 책망하기 위해. 여기서 언급된 역사는 민수기 11:4 이하에 기록된 것이라고 생각한다. 백성들이 한동안 만나를 먹고 마침내 그것을 싫어하며 이집트에서 먹던 다른 종류의 음식을 원하기 시작했다. 그들은 두 가지 방식으로 죄를 지었다. 하나님의 특별한 선물을 멸시했고, 하나님의 뜻을 거슬러 다양한 음식과 진미를 열렬히 원했다. 주님이 이 무법한 욕망으로 자극받아 백성에게 심한 타격을 입히셨다. 따라서 그 장소는 욕망의 무덤이라 불렸다(민 11:34). 주님은 이 예로 자신이 얼마나 하나님의 선물을 싫어하는 데서 오는 욕망과 무법한 탐욕을 미워하시는지 증언하셨다.

원주석

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7. Neither be ye idolaters He touches upon the history that is recorded in Exodus 32:7 , etc. For when Moses made a longer stay upon the mountain than the unseemly fickleness of the people could endure, Aaron was constrained to make a calf, and set it up as an object of worship. Not that the people wished to change their God, but rather to have some visible token of God’s presence, in accordance with their carnal apprehension. God, in punishing at that time this idolatry with the greatest severity, showed by that example how much he abhors idolatry. As it is written, The people sat down This passage is rightly interpreted by few, for they understand intemperance among the people to have been the occasion of wantonness, (542) in accordance with the common proverb, “Dancing comes after a full diet.” (543) But Moses speaks of a sacred feast, or in other words, what they celebrated in honor of the idol. Hence feasting and play were two appendages of idolatry. For it was customary, both among the people of Israel and among the rotaries of superstition, to have a feast in connection with a sacrifice, as a part of divine worship, at which no profane or unclean persons were allowed to be present. The Gentiles, in addition to this, appointed sacred games in honor of their idols, in conformity with which the Israelites doubtless on that occasion worshipped their calf, (544) for such is the presumption of the human mind, that it ascribes to God whatever pleases itself. Hence the Gentiles have fallen into such a depth of infatuation as to believe, that their gods are delighted with the basest spectacles, immodest dances, impurity of speech, and every kind of obscenity. Hence in imitation of them the Israelitish people, having observed their sacred banquet, rose up to celebrate the games, that nothing might be wanting in honor of the idol. This is the true and simple meaning. But here it is asked, why the Apostle makes mention of the feast and the games, rather than of adoration, for this is the chief thing in idolatry, while the other two things were merely appendages. The reason is, that he has selected what best suited the case of the Corinthians. For it is not likely, that they frequented the assemblies of the wicked, for the purpose of prostrating themselves before the idols, but partook of their feasts, held in honor of their deities, and did not keep at a distance from those base ceremonies, which were tokens of idolatry. It is not therefore without good reason that the Apostle declares, that their particular form of offense is expressly condemned by God. He intimates, in short, that no part of idolatry (545) can be touched without contracting pollution, and that those will not escape punishment from the hand of God, who defile themselves with the outward tokens of idolatry. (542) “ Et esgayement desborde ;” — “And unbridled excess.” (543) “ Apres la panse vient la danse ;” — “After dinner comes the dance.” (544) “ Et ne faut point douter que les Israelites n’ayent pour lots adore leur veau auec telle ceremonie et obseruation que les Gentils faisoyent leurs idoles ;” — “And we cannot doubt, that the Israelites on that occasion adored their calf with the same ceremony and care as the Gentiles did their idols. (545) “ Tant petite soit elle ;” — “Be it ever so little.” return to ' Top of Page ' <a name="verse-8" class="com-number"

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7. **우상 숭배하는 자가 되지 말라** — 출애굽기 32:7 이하에 기록된 역사를 언급한다. 모세가 산에서 생각보다 오래 머무르자 백성의 부끄러운 경박함이 견디지 못하여 아론이 금송아지를 만들어 예배 대상으로 세울 수밖에 없었다. 백성들이 자신들의 하나님을 바꾸려 한 것이 아니라 오히려 자신들의 육적 이해에 따라 하나님의 임재의 어떤 가시적 표를 갖기를 원했다. 하나님이 당시 이 우상숭배를 가장 엄중하게 벌하심으로써 그 예를 통해 자신이 우상숭배를 얼마나 혐오하시는지 보여주셨다.

**기록된바 백성이 앉아서** — 많은 이들이 이것을 백성의 방종에서 나온 음탕함으로 이해하지만, 모세는 우상에 대한 경의 중에 거행한 거룩한 잔치 혹은 그들이 기념한 것에 대해 말한다. 따라서 잔치와 유희는 우상숭배의 두 가지 부속물이었다. 이것이 참되고 단순한 의미다. 그러나 여기서 사도가 경배가 아니라 잔치와 유희를 언급한 이유가 물어진다. 경배가 우상숭배에서 주된 것이고 다른 두 가지는 단순한 부속물이기 때문이다. 그 이유는 고린도 사람들의 경우에 가장 잘 맞는 것을 선택했기 때문이다. 그들이 우상들 앞에 엎드리기 위해 악한 자들의 집회에 자주 갔을 가능성은 없지만, 그들의 신들에 대한 경의 중에 베푼 잔치에 참여하고 우상숭배의 표인 비천한 의식들로부터 거리를 두지 않았다.

원주석

8절 카드 ↗

8. Neither let us commit fornication Now he speaks of fornication , in respect of which, as appears from historical accounts, great licentiousness prevailed among the Corinthians, and we may readily infer from what goes before, that those who had professed themselves to be Christ’s were not yet altogether free from this vice. The punishment of this vice, also, ought to alarm us, and lead us to bear in mind, how loathsome impure lusts are to God, for there perished in one day twenty-three thousand, or as Moses says, twenty-four. Though they differ as to number, it is easy to reconcile them, as it is no unusual thing, when it is not intended to number exactly and minutely each head, (546) to put down a number that comes near it, as among the Romans there were those that received the name of Centumviri , (547) (The Hundred ,) while in reality there were two above the hundred. As there were, therefore, about twenty-four thousand that were overthrown by the Lord’s hand — that is, above twenty-three, Moses has set down the number above the mark, and Paul, the number below it, and in this way there is in reality no difference. This history is recorded in Numbers 25:9 There remains, however, one difficulty here — why it is that Paul attributes this punishment to fornication, while Moses relates that the anger of God was aroused against the people on this account — that they had initiated themselves in the sacred rites of Baalpeor. (548) But as the defection began with fornication, and the children of Israel fell into that impiety, not so much from being influenced by religious considerations, (549) as from being allured by the enticements of harlots, everything evil that followed from it ought to be attributed to fornication. For Balaam had given this counsel, that the Midianites should prostitute their daughters to the Israelites, with the view of estranging them from the true worship of God. Nay more, their excessive blindness, in allowing themselves to be drawn into impiety (550) by the enticements of harlots, was the punishment of lust. Let us learn, accordingly, that fornication is no light offense, which was punished on that occasion by God so severely and indeed in a variety of ways. (546) “ De faire vn denombrement entier des personnes par testes, comme on dit ;” — “To make a complete enumeration of persons by heads, as they say.” (547) “ Les juges qui estoyent deputez pour cognoistre des matieres ciuiles, estoyent nommez les cent, et toutes lois il yen auoit deux par dessus ;” — “The judges who were deputed to take cognizance of civil matters were called The Hundred, and yet there were two above the hundred.” As the Centumviri were chosen out of the thirty-five tribes, into which the Roman people were divided, three from each tribe, they consisted properly of 105 persons. — Ed . (548) “ Auoit sacrifie a Baalpheor ;” — “Had sacrificed to Baalpeor.” (549) “ Non pas tant pour affection qu’ils eussent a la fausse religion ;” — “Not so much from any attachment that they had to a false religion.” (550) “ Vne impiete si vileine ;” — “An impiety so base.” return to ' Top of Page ' <a name="verse-9" class="com-number"

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8. **음행하지 말자** — 이제 음행에 대해 말한다. 역사적 기록들에서 보이듯 고린도 사람들 사이에서 이와 관련하여 큰 방종이 있었다. 이 악의 형벌도 우리를 놀라게 하여 부정한 욕망이 하나님께 얼마나 혐오스러운 것인지 기억하게 해야 한다. 하루에 이만삼천 명이 멸망했기 때문이다. 모세는 이만사천 명이라 하고 바울은 이만삼천 명이라 한다. 숫자가 다르지만 쉽게 조화시킬 수 있다. 정확하고 세밀하게 각 사람을 셀 의도가 아닐 때는 가까운 숫자를 기록하는 것이 특이하지 않기 때문이다. 따라서 실제로는 차이가 없다. 이 역사는 민수기 25:9에 기록되어 있다.

원주석

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9. Neither let us tempt Christ This part of the exhortation refers to the history that is recorded in Numbers 21:6 . For the people, having become weary of the length of time, began to complain of their condition, and to expostulate with God — “Why has God deceived us,” etc. This murmuring of the people Paul speaks of as a tempting ; and not without good reason, for tempting is opposed to patience. What reason was there at that time why the people should rise up against God, except this — that, under the influence of base desire, (551) they could not wait in patience the arrival of the time appointed by the Lord? Let us, therefore, take notice, that the fountain of that evil against which Paul here warns us is impatience, when we wish to go before God, and do not give ourselves up to be ruled by Him, but rather wish to bind him to our inclination and laws. This evil God severely punished in the Israelitish people. Now he remains always like himself — a just Judge. Let us therefore not tempt him, if we would not have experience of the same punishment. This is a remarkable passage in proof of the eternity of Christ; for the cavil of Erasmus has no force — “Let us not tempt Christ, as some of them tempted God ; ” for to supply the word God is extremely forced. (552) Nor is it to be wondered that Christ is called the Leader of the Israelitish people. For as God was never propitious to his people except through that Mediator, so he conferred no benefit except through his hand. Farther, the angel who appeared at first to Moses, and was always present with the people during their journeying, is frequently called יהוה , Jehovah. (553) Let us then regard it as a settled point, that that angel was the Son of God, and was even then the guide of the Church of which he was the Head. As to the term Christ , from its having a signification that corresponds with his human nature, it was not as yet applicable to the Son of God, but it is assigned to him by the communication of properties, as we read elsewhere, that the Son of Man came down from heaven. ( John 3:13 .) (551) “ Vn desir importun et desordonne ;” — “An importunate and inordinate desire.” (552) Billroth, in his’Commentary on the Epistles to the Corinthians, alleges, that the view that is here taken by Calvin “could have been suggested only by reasons of a dogmarital character.” The objection thus brought forward, however, is satisfactorily set aside in a valuable note by Dr. Alexander, in his translation of Billroth. See Biblical Cabinet, No. 21, pp. 246, 247. See also Henderson on Inspiration, pp. 553, 554. — Ed . (553) “ C’est a dire, l’Eternel ;” — “That is to say, the Eternal.” return to ' Top of Page ' <a name="verse-10" class="com-number"

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9. **그리스도를 시험하지 말자** — 이 권면 부분은 민수기 21:6에 기록된 역사를 가리킨다. 백성이 기간의 길이에 지쳐 자신들의 처지를 불평하고 하나님께 항변하기 시작했다. "하나님이 왜 우리를 속이셨느냐?" 이 백성의 원망을 바울은 **시험**이라고 말한다. 시험은 인내와 반대되기 때문이다. 그 당시 백성이 하나님을 대적하여 일어날 이유가 무엇이었는가? 비천한 욕망의 영향 아래 주님이 정하신 때가 오기를 인내로 기다릴 수 없었다는 것이다. 따라서 바울이 여기서 경고하는 악의 근원은 하나님보다 앞서 가려 할 때의 조급함임을 명심하자. 우리를 다스리도록 그분께 자신을 맡기지 않고 오히려 우리의 성향과 법에 그분을 매어두려 할 때의.

이것은 그리스도의 영원성 증명에서 주목할 만한 구절이다. 에라스무스의 "그들이 하나님을 시험한 것처럼 그리스도를 시험하지 말라"는 해석의 반박은 힘이 없다. 하나님이라는 단어를 보충하는 것은 매우 억지스럽기 때문이다. 그리스도가 이스라엘 백성의 인도자라 불리는 것도 놀랍지 않다. 하나님은 결코 그 중보자를 통하지 않고는 자기 백성에게 은혜로우시지 않았으며, 따라서 그의 손을 통하지 않고는 어떤 은혜도 베풀지 않으셨기 때문이다. 그 당시 모세에게 처음 나타나고 여행 중에 항상 백성과 함께 있었던 천사는 여러 곳에서 여호와라 불린다. 따라서 그 천사가 하나님의 아들이었으며 자신이 머리가 되신 교회의 그때도 인도자였음을 확고한 점으로 여기자.

원주석

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10. Neither murmur ye Others understand this to be the murmuring that arose, when the twelve, who had been sent to spy out the land, disheartened, on their return, the minds of the people. But as that murmuring was not punished suddenly by any special chastisement from the Lord, but was simply followed by the infliction of this punishment — that all were excluded from the possession of the land, it is necessary to explain this passage otherwise. It was a most severe punishment, it is true, to be shut out from entering the land, (554) but the words of Paul, when he says that they were destroyed by the destroyer , express another kind of chastisement. I refer it, accordingly, to the history, which is recorded in the sixteenth chapter of Numbers. [ Numbers 16:1 ]. For when God had punished the pride of Korah and Abiram, the people raised a tumult against Moses and Aaron, as if they had been to blame for the punishment which the Lord had inflicted. This madness of the people God punished by sending down fire from heaven, which swallowed up many of them — upwards of fourteen thousand. It is, therefore, a striking and memorable token of God’s wrath against rebels and seditious persons, that murmur against him. Those persons, it is true, murmured against Moses; but as they had no ground for insulting him, and had no occasion for being incensed against him, unless it was that he had faithfully discharged the duty which had been enjoined upon him by God, God himself was assailed by that murmuring. Let us, accordingly, bear in mind that we have to do with God, and not with men, if we rise up against the faithful ministers of God, and let us know that this audacity (555) will not go unpunished. By the destroyer you may understand the Angel, who executed the judgment of God. Now he sometimes employs the ministry of bad angels, sometimes of good, in punishing men, as appears from various passages of Scripture. As Paul here does not make a distinction between the one and the other, you may understand it of either. (554) “ De n’entrer point en la iouissance de la terre promise ;” — “Not to enter on the enjoyment of the promised land.” (555) “ Ceste temerite outrecuidee ;” — “This presumptuous rashness.” return to ' Top of Page ' <a name="verse-11" class="com-number"

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10. **원망하지 말라** — 다른 이들은 이것을 열두 정탐꾼이 돌아왔을 때 생긴 원망으로 이해한다. 그러나 그 원망은 주님으로부터 어떤 특별한 징벌로 갑자기 벌받지 않았고, 단순히 모두가 가나안 땅 소유에서 제외되었다. 이 구절을 달리 설명해야 한다. 바울이 **멸하는 자**에 의해 멸망했다고 할 때 다른 종류의 징벌을 표현하기 때문이다. 따라서 민수기 16장에 기록된 역사를 가리킨다. 하나님이 고라와 아비람의 교만을 벌하시자 백성들이 마치 주님이 내리신 벌에 대해 모세와 아론이 책임이 있는 것처럼 그들에 대항하여 소동을 일으켰다. 백성의 이 광기를 하나님이 하늘에서 불을 내려 그들 중 많은 이를 삼키는 것으로 벌하셨다. 만사천 명이 넘었다.

모세를 대항하여 원망했지만, 그를 비방할 근거가 없었고 그에게 화낼 이유가 없었다. 그가 하나님이 자신에게 명하신 의무를 충실히 이행한 것 외에는. 따라서 그 원망으로 하나님 자신이 공격받았다. 따라서 하나님의 충실한 사역자들을 대항하여 일어나면 하나님을 대적하는 것이고 이 오만방자함은 벌받지 않고 지나치지 않을 것임을 명심하자. **멸하는 자**는 하나님의 심판을 집행한 천사로 이해할 수 있다.

원주석

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11. Now all these things happened as types. He again repeats it — that all these things happened to the Israelites, that they might be types to us — that is, examples, in which God places his judgments before our eyes I am well aware, that others philosophize on these words with great refinement, but I think that I have fully expressed the Apostle’s meaning, when I say, that by these examples, like so many pictures, we are instructed what judgments of God are impending over idolaters, fornicators, and other contemners of God. For they are lively pictures, representing God as angry on account of such sins. This exposition, besides being simple and accurate, has this additional advantage, that it blocks up the path of certain madmen, (556) who wrest this passage for the purpose of proving, that among that ancient people there was nothing done but what was shadowy. First of all, they assume that that people is a figure of the Church. From this they infer, that everything that God promised to them, or accomplished for them — all benefits, all punishments, (557) only prefigured what required to be accomplished in reality after Christ’s advent. This is a most pestilential frenzy, which does great injury to the holy fathers, and much greater still to God. For that people was a figure of the Christian Church, in such a manner as to be at the same time a true Church. Their condition represented ours in such a manner that there was at the same time, even then, a proper condition of a Church. The promises given to them shadowed forth the gospel in such a way, that they had it included in them. Their sacraments served to prefigure ours in such a way, that they were nevertheless, even for that period, true sacraments, having a present efficacy. In fine, those who at that time made a right use, both of doctrine, and of signs, were endowed with the same spirit of faith as we are. These madmen, therefore, derive no support from these words of Paul, which do not mean that the things that were done in that age were types, in such a way as to have at that time no reality, but a mere empty show. Nay more, they expressly teach us, (as we have explained,) that those things which may be of use for our admonition , are there set forth before us, as in a picture. They are written for our admonition This second clause is explanatory of the former; for it was of no importance to the Israelites, but to us exclusively, that these things should be committed to record. (558) It does not, however, follow from this, that these inflictions were not true chastisements from God, suited for their correction at that time, but as God then inflicted his judgments, so he designed that they should be kept everlastingly in remembrance for our instruction. For of what advantage were the history of them to the dead; and as to the living, how would it be of advantage to them, unless they repented, admonished by the examples of others? Now he takes for granted the principle, as to which all pious persons ought to be agreed — that there is nothing revealed in the Scriptures, that is not profitable to be known. Upon whom the ends of the world are come The word τέλη (ends) sometimes means mysteries ; (559) and that signification would not suit in with this passage. I follow, however, the common rendering, as being more simple. He says then, that the ends of all ages are come upon us, inasmuch as the fullness of all things is suitable to this age, because it is now the last times. For the kingdom of Christ is the main object of the Law and of all the Prophets. But this statement of Paul is at variance with the common opinion — that God, while more severe under the Old Testament, and always ready and armed for the punishment of crimes, has now begun to be exorable, and more ready to forgive. They explain, also, our being under the law of grace, in this sense — that we have God more placable than the ancients had. But what says Paul? If God inflicted punishment upon them, he will not the more spare you. Away, then, with the error, that God is now more remiss in exacting the punishment of crimes! It must, indeed, be acknowledged, that, by the advent of Christ, God’s goodness has been more openly and more abundantly poured forth towards men; but what has this to do with impunity for the abandoned, who abuse his grace? (560) This one thing only must be noticed, that in the present day the mode of punishment is different; for as God of old was more prepared to reward the pious with outward tokens of his blessing, that he might testify to them his fatherly love, so he showed his wrath more by corporal punishments. Now , on the other hand, in that fuller revelation which we enjoy, he does not so frequently inflict visible punishments, and does not so frequently inflict corporal punishment even upon the wicked. You will find more on this subject in my Institutes. (561) (556) “ Elle ferme la bouche a vn tas d’enragez ;” — “It shuts the mouth of a troop of madmen.” (557) “ Qui leur sont aduenues ;” — “Which happened to them.” (558) “ Car quant aux Israelites qui viuoyent lors, il n’estoit point requis que ces choses firssent enregistrees et mises par escrit, mais seulement pour nous ;” — For in so far as concerned the Israelites who lived at that time, it was not requisite that these things should be recorded and committed to writing, but solely on our account.” (559) The term is applied in this sense, more especially to the Eleusinian mysteries, which were called τὰ μεγάλα τέλη — the great mysteries Plat. Rep. 560 E. See also Eurip. Med. 1379. — Ed (560) “ Dequoy sert cela pour prouuer que les meschans, et ceux qui abusent de la grace de Dieu demeureront impunis ?” — “Of what use is this for proving that the wicked, and those that abuse the grace of God, will go unpunished?” (561) Our Author probably refers more particularly to that part of the Institutes in which he states the points of difference between the Old and the New Testaments. See Insti

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11. **이런 일이 그들에게 일어난 것은** — 다시 반복한다. 이 모든 일이 이스라엘 사람들에게 일어난 것은 우리의 거울이 되기 위해서라고. 즉 하나님이 자신의 심판들을 눈앞에 두시는 예들이 되도록. 바울의 의미는 이 예들로, 마치 그림처럼, 우상숭배자들·음행자들·하나님 멸시자들에게 어떤 하나님의 심판이 닥칠지 가르침받는다는 것이다. 그것들은 하나님이 그러한 죄들로 인해 진노하심을 표현하는 생생한 그림들이다.

이 해석은 어떤 광인들의 길을 막는 데 이 추가적인 장점이 있다. 그들은 이 구절을 왜곡하여 고대 백성에게 그림자에 불과한 것 외에는 아무것도 일어나지 않았음을 증명하려 한다. 먼저 그 백성이 교회의 모형이라고 가정한다. 이로부터 하나님이 그들에게 약속하거나 이루신 모든 것, 모든 유익과 모든 형벌이 그리스도의 오심 후 실재 속에서 이루어질 필요가 있는 것을 단지 예시한다고 추론한다. 이것은 거룩한 아버지들에게 큰 해를 끼치고 하나님께는 훨씬 더 큰 해를 끼치는 매우 해로운 광기다.

그 백성이 그리스도인 교회의 모형이었지만 그와 동시에 진정한 교회였다. 그들의 처지가 우리 것을 표상했지만 그때도 교회의 적절한 처지가 있었다. 그들에게 주어진 약속들이 복음을 예시했지만 그것을 안에 포함하고 있었다. 그들의 성례는 우리 것을 예시했지만 그때도 그 시기를 위한 진정한 성례로 현재의 효력이 있었다.

**우리를 깨우치기 위하여 기록되었느니라** — 이 둘째 절은 앞의 것을 설명한다. 이스라엘 사람들에게가 아니라 전적으로 우리에게만 이것들이 기록될 것이 요구되었기 때문이다. 그러나 이것들이 그때 그들을 교정하기에 적합한 하나님의 참된 징계가 아니라는 것은 아니다. 하나님이 그때 자신의 심판들을 내리셨지만 우리의 교훈을 위해 영원히 기억되도록 의도하셨다.

**말세를 만난 우리에게** — τέλη(끝들)라는 단어는 때로 신비들을 의미하지만, 나는 더 단순한 일반적 번역을 따른다. 따라서 모든 시대의 끝들이 우리에게 왔다고 말한다. 모든 것의 충만함이 이 시대에 적합하기 때문이다. 지금이 마지막 때다. 그리스도의 왕국이 율법과 모든 예언자들의 주된 목표이기 때문이다.

그러나 이 바울의 진술은 일반적 견해와 대치된다. 하나님이 구약 아래서 더 엄중하여 항상 죄를 벌할 준비가 되어 있었으나 이제 더 용서하기 쉬워졌다는 견해와. 바울이 말하는 것은 무엇인가? "하나님이 그들을 벌하셨다면 너희를 더 아끼지 않으실 것이다." 따라서 하나님이 지금 죄의 형벌을 요구하는 데 더 느슨하다는 오류를 버리라!

원주석

12절 카드 ↗

12. Wherefore let him that thinketh he standeth The Apostle concludes from what goes before, that we must not glory in our beginnings or progress, so as to resign ourselves to carelessness and inactivity. (562) For the Corinthians gloried in their condition in such a way, that, forgetting their weakness, they fell into many crimes. This was a false confidence of such a kind as the Prophets frequently reprove in the Israelitish people. As, however, Papists wrest this passage for the purpose of maintaining their impious doctrine respecting faith, as having constantly doubt connected with it, (563) let us observe that there are two kinds of assurance. The one is that which rests on the promises of God, because a pious conscience feels assured that God will never be wanting to it; and, relying on this unconquerable persuasion, triumphs boldly and intrepidly over Satan and sin, and yet, nevertheless, keeping in mind its own infirmity, casts itself (564) upon God, and with carefulness and anxiety commits itself to him. This kind of assurance is sacred, and is inseparable from faith, as appears from many passages of Scripture, and especially Romans 8:33 . The other arises from negligence, when men, puffed up with the gifts that they have, give themselves no concern, as if they were beyond the reach of danger, but rest satisfied with their condition. Hence it is that they are exposed to all the assaults of Satan. This is the kind of assurance which Paul would have the Corinthians to abandon, because he saw that they were satisfied with themselves under the influence of a silly conceit. He does not, however, exhort them to be always anxiously in doubt as to the will of God, or to tremble from uncertainty as to their salvation, as Papists dream. (565) In short, let us bear in mind, that Paul is here addressing persons who were puffed up with a base confidence in the flesh, and represses that assurance which is grounded upon men — not upon God. For after commending the Colossians for the solidity or steadfastness of their faith , ( Colossians 2:5 ,) he exhorts them to be rooted in Christ, to remain firm, and to be built up and confirmed in the faith. ( Colossians 2:7 .) (562) “ Que nous-nous endormions comme gens asseurez, et sans grand soin ;” — “That we should resign ourselves to sleep, as persons who are confident, and without much care.” (563) “ Par laquelle ils disent qu’il nous faut tousiours douter de la foy ;” — “By which they say that we must always doubt as to faith.” (564) “ Se Remet du tout ;” — “Commits itself wholly.” (565) The reader will observe that our Author has already touched upon this subject at some length, when commenting on chapter 2:12. — Ed . return to ' Top of Page ' <a name="verse-13" class="com-number"

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12. **선 줄로 생각하는 자는 넘어질까 조심하라** — 사도는 앞서 말한 것에서 결론 짓는다. 우리의 시작이나 진보를 자랑하여 부주의와 게으름에 빠져서는 안 된다는 것이다. 고린도 사람들이 자신들의 처지를 자랑하여 자신들의 약함을 잊고 많은 죄에 빠졌기 때문이다. 이것은 예언자들이 이스라엘 백성에게서 자주 책망하는 그런 거짓 자신감이었다.

그러나 교황주의자들은 이 구절을 항상 의심이 따르는 믿음에 관한 그들의 불경건한 교리를 유지하기 위해 왜곡하므로, 두 가지 확신의 종류가 있음을 관찰하자. 하나는 하나님의 약속들 위에 쉬는 것이다. 경건한 양심이 하나님이 결코 자신에게 부족하지 않으실 것을 확신하며, 이 꺾을 수 없는 확신에 의지하여 사탄과 죄에 대해 담대하고 두려움 없이 승리한다. 그러나 그와 동시에 자신의 연약함을 명심하여 하나님께 자신을 맡기며 조심스럽고 열심히 그분께 자신을 드린다. 이런 확신은 거룩하여 믿음과 분리될 수 없다(롬 8:33).

다른 하나는 게으름에서 온다. 사람들이 자신이 가진 은사들로 자만하여 마치 위험의 손이 닿지 않는 것처럼 아무런 관심을 갖지 않고 자신의 처지에 만족할 때다. 그 결과 사탄의 모든 공격에 노출된다. 이것이 바울이 고린도 사람들이 버리기를 원하는 확신의 종류다. 어리석은 자만의 영향 아래 스스로에게 만족하는 것을 보았기 때문이다. 그러나 항상 하나님의 뜻에 대해 불안하게 의심하거나 교황주의자들이 꿈꾸듯 구원의 불확실성으로 떨라고 권면하는 것이 아니다.

원주석

13절 카드 ↗

13. No temptation has taken you. (566) Let others take their own way of interpreting this. For my part, I am of opinion that it was intended for their consolation, lest on hearing of such appalling instances of the wrath of God, as he had previously related, they should feel discouraged, being overpowered with alarm. Hence, in order that his exhortation might be of advantage, he adds, that there is room for repentance. “There is no reason why you should despond; for I have not had it in view to give you occasion for despair, nor has anything happened to you but what is common to men.” Others are of opinion that he rather chides their cowardice in giving way, on being so slightly tried; (567) and unquestionably the word rendered human is sometimes taken to mean moderate. (568) The meaning, then, according to them would be this: “Did it become you thus to give way under a slight trial?” But as it agrees better with the context, if we consider it as consolation, I am on this account rather inclined to that view. But God is faithful As he exhorted them to be of good courage as to the past, in order that he might stir them up to repentance, so he also comforts them as to the future with a sure hope, on the ground that God would not suffer them to be tempted beyond their strength. He exhorts them, however, to look to the Lord, because a temptation, however slight it may be, will straightway overcome us, and all will be over with us, if we rely upon our own strength. He speaks of the Lord, as faithful , not merely as being true to his promises, but as though he had said. The Lord is the sure guardian of his people, under whose protection you are safe, for he never leaves his people destitute. Accordingly, when he has received you under his protection, you have no cause to fear, provided you depend entirely upon him. For certainly this were a species of deception, if he were to withdraw his aid in the time of need, or if he were, on seeing us weak and ready to sink under the load, to lengthen out our trials still farther. (569) Now God helps us in two ways, that we may not be overcome by the temptation; for he supplies us with strength, and he sets limits to the temptation. It is of the second of these ways that the Apostle here chiefly speaks. At the same time, he does not exclude the former — that God alleviates temptations, that they may not overpower us by their weight. For he knows the measure of our power, which he has himself conferred. According to that, he regulates our temptations. The term temptation I take here as denoting, in a general way, everything that allures us. (566) “ Tentation ne vous a point saisis , ou surprins ;” — “No temptation has taken , or overtaken you.” (567) “ Pour si petites et legeres tentations ;” — “On so small and light trials.” (568) The word ανθρώπινος ( human ) may be understood here to mean — proportioned to man’s strength , or suited to , man’s weakness It is rendered in Tyndale’s version, and also in Cranmer’s: “Soche as followeth the nature of man.” Most interpreters understand in a similar sense an expression which occurs in 2 Samuel 7:14 — the rod of men , and stripes of the children of men . — Ed (569) Mr. Fuller of Kettering, when comparing 1 Corinthians 10:13 , with 2 Corinthians 1:8 , justly observes: “The ability in the former of these passages, and the strength in the latter, are far from being the same. The one is expressive of that divine support which the Lord has promised to give to his servants under all their trials: the other, of the power which we possess naturally as creatures. We may be tried beyond this, as all the martyrs have been, and yet not beyond the other. The outward man may perish, while the inward man is renewed day by day.” — Fuller’s Works, volume 3, p. 609. — Ed . return to ' Top of Page ' <a name="verse-14" class="com-number"

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13. **사람이 감당할 시험 밖에는** — 나는 이것이 위로를 위한 것이라고 생각한다. 앞서 언급한 하나님의 진노의 그토록 두려운 경우들을 듣고 경보에 압도되어 낙심하지 않도록. 따라서 자신의 권면이 유익하도록 회개할 여지가 있음을 덧붙인다. "낙심할 이유가 없다. 나는 절망의 기회를 줄 의도가 없었다. 너희에게 일어난 것은 사람들에게 공통적인 것 외에 아무것도 없다."

**하나님은 미쁘사** — 과거에 대해 용기를 갖도록 권면하면서 그들을 회개로 자극했듯, 미래에 대해서도 확실한 소망으로 위로한다. 하나님이 그들을 능력 이상으로 시험받게 하지 않으실 것이라는 근거에서. 그러나 주님을 바라보도록 권면한다. 아무리 가벼운 시험도 우리의 힘에 의존한다면 즉시 우리를 이길 것이기 때문이다.

그는 주님을 **미쁘시다**고 말한다. 단순히 그분의 약속들에 진실하다는 것만이 아니라 마치 이렇게 말하는 것처럼. "주님은 자기 백성의 확실한 보호자이시며 그분의 보호 아래서 너희는 안전하다. 그분은 결코 자기 백성을 궁핍하게 버려두지 않으신다. 따라서 그분이 너희를 보호 아래 받아들이셨으므로, 전적으로 그분께 의존한다면 두려워할 이유가 없다." 하나님은 두 가지 방법으로 시험에 지지 않도록 도우신다. 힘을 공급하시고 시험에 한계를 정하신다.

원주석

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14. Wherefore, my beloved, flee, etc. The Apostle now returns to the particular question, from which he had for a little digressed, for, lest bare doctrine should have little effect among them, he has introduced those general exhortations that we have read, but now he pursues the discussion on which he had entered — that it is not allowable for a Christian man to connect himself with the superstitions of the wicked, so as to take part in them. Flee , says he, from idolatry In the first place, let us observe what meaning he attaches to the term Idolatry He certainly did not suspect the Corinthians of such a degree of ignorance or carelessness (570) as to think, that they worshipped idols in their heart. But as they made no scruple of frequenting the assemblies of the wicked, and observing along with them certain rites instituted in honor of idols, he condemns this liberty taken by them, as being a very bad example. It is certain, then, that when he here makes mention of idolatry , he, speaks of what is outward, or, if you prefer it, of the profession (571) of idolatry. For as God is said to be worshipped by the bending of the knee, and other tokens of reverence, while the principal and genuine worship of him is inward, so is it also as to idols, for the case holds the same in things opposite. It is to no purpose that very many in the present day endeavor to excuse outward actions (572) on this pretext, that the heart is not in them, while Paul convicts of idolatry those very acts, and assuredly with good reason. For, as we owe to God not merely the secret affection of the heart, but also outward adoration, the man who offers to an idol an appearance of adoration takes away so much of the honor due to God. Let him allege as he may that his heart is quite away from it. The action itself is to be seen, in which the honor that is due to God is transferred to an idol. (570) “ Tant despourueus de sens et cognoissance de Dieu ;” — “So devoid of judgment and knowledge of God.” (571) “ La profession et demonstrance ;” — “The profession and display.” (572) “ Les actes ou gestes externes d’idolatrie ;” — “The outward acts or gestures of idolatry.’ return to ' Top of Page ' <a name="verse-15" class="com-number"

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14. **그러므로 내 사랑하는 자들아, 우상 숭배를 피하라** — 사도는 이제 잠시 벗어났던 특수한 문제로 돌아간다. 단순한 교리가 그들 사이에 별 효과가 없을까봐 읽은 일반적 권면들을 삽입했으나, 이제 시작했던 논의를 계속한다. 그리스도인이 악한 자들의 미신과 연결하여 그것에 참여하는 것이 허용되지 않는다는 것이다.

먼저 그가 **우상숭배**라는 용어에 어떤 의미를 부여하는지 관찰하자. 그는 분명 고린도 사람들이 마음속으로 우상들을 경배한다고 의심할 만큼 무지하거나 부주의하다고 생각하지 않았다. 그러나 그들이 악한 자들의 집회에 자주 가고 우상들에 대한 경의 중에 제정된 어떤 의식들을 그들과 함께 지키는 것을 개의치 않았으므로, 이 자유를 매우 나쁜 예로 정죄한다. 그가 여기서 우상숭배를 언급할 때 외적인 것, 혹은 원한다면 우상숭배의 고백에 대해 말하는 것이 확실하다. 하나님이 무릎을 굽히거나 다른 경외의 표들로 경배받는다고 하지만 그분의 주요하고 진정한 예배가 내면적인 것처럼, 우상들에 대해서도 그러하다. 반대 경우에서도 같이 성립하기 때문이다.

마음이 없이 외적 행위들을 변명하려는 오늘날의 많은 사람들은 바울이 바로 그 행위들을 우상숭배로 유죄 선고하는 것에서 무익하다는 것을 알게 된다. 하나님에게 마음의 은밀한 애정만이 아니라 외적 경배도 빚지고 있으므로, 우상에게 경배의 외관을 바치는 사람은 하나님께 마땅히 드릴 영예에서 그만큼 빼앗는 것이다.

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15. I speak as to wise men. As he was about to take his argument from the mystery of the Supper, he arouses them by this little preface, that they may consider more attentively the magnitude of the thing. (573) “I do not address mere novices. You understand the efficacy of the sacred Supper in it we are ingrafted into the Lord’s body. How unseemly a thing is it then, that you should enter into fellowship with the wicked, so as to be united in one body. At the same time, he tacitly reproves their want of consideration in this respect, that, while accurately instructed in the school of Christ, they allowed themselves in gross vice, as to which there was no difficulty in forming an opinion. (573) “ L’excellence de ce mystere ;” — “The excellence of this mystery.” return to ' Top of Page ' <a name="verse-16" class="com-number"

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15. **나는 지혜 있는 자들에게 말함 같이 하노니** — 만찬의 신비에서 논증을 취하려 하므로, 그들이 일의 크기를 더 주의 깊게 생각하도록 이 작은 서문으로 그들을 일깨운다. "나는 단순한 초심자들에게 말하지 않는다. 너희는 거룩한 만찬의 효력을 안다. 그것에서 우리는 주님의 몸에 접붙여진다. 그렇다면 악한 자들과 교제하여 한 몸이 되는 것이 얼마나 어울리지 않는가!" 동시에 이 점에서 그들의 무사려함을 은근히 책망한다. 그리스도의 학교에서 정확히 가르침받으면서도 판단 내리는 데 전혀 어려움이 없는 심각한 악에서 자신들을 허용했다는 것이다.

원주석

16절 카드 ↗

16. The cup of blessing While the sacred Supper of Christ has two elements — bread and wine — he begins with the second. He calls it, the cup of blessing , as having been set apart for a mystical benediction. (574) For I do not agree with those who understand blessing to mean thanksgiving , and interpret the verb to bless , as meaning to give thanks I acknowledge, indeed, that it is sometimes employed in this sense, but never in the construction that Paul has here made use of, for the idea of Erasmus, as to supplying a preposition, (575) is exceedingly forced. On the other hand, the meaning that I adopt is easy, and has nothing of intricacy. To bless the cup, then, is to set it apart for this purpose, that it may be to us an emblem of the blood of Christ. This is done by the word of promise, when believers meet together according to Christ’s appointment to celebrate the remembrance of his death in this Sacrament. The consecration, however, which the Papists make use of, is a kind of sorcery derived from heathens, (576) which has nothing in common with the pure rite observed by Christians. Everything, it is true, that we eat is sanctified by the word of God , as Paul himself elsewhere bears witness, ( 1 Timothy 4:5 ;) but that blessing is for a different purpose — that our use of the gifts of God may be pure, and may tend to the glory of their Author, and to our advantage. On the other hand, the design of the mystical blessing in the Supper is, that the wine may be no longer a common beverage, but set apart for the spiritual nourishment of the soul, while it is an emblem of the blood of Christ. Paul says, that the cup which has been in this manner blessed is κοινωνίαν — the comnunion of the blood of the Lord. It is asked, in what sense? Let contention be avoided, and there will be nothing of obscurity. It is true, that believers are united together by Christ’s blood, so as to become one body. It is also true, that a unity of this kind is with propriety termed κοινωνία ( communion .) I make the same acknowledgment as to the bread Farther, I observe what Paul immediately adds, as it were, by way of explanation — that we all become one body, because we are together partakers of the same bread But whence, I pray you, comes that κοινωνία ( communion ) between us, but from this, that we are united to Christ in such a way, that we are flesh of his flesh, and bone of his bones? ( Ephesians 5:30 .) For we must first of all be incorporated (so to speak) into Christ, that we may be united to each other. In addition to this, Paul is not disputing at present merely in reference to a mutual fellowship among men, but as to the spiritual union between Christ and believers, with the view of drawing from this, that it is an intolerable sacrilege for them to be polluted by fellowship with idols. From the connection of the passage, therefore, we may conclude, that ( κοινωνίαν ) the communion of the blood is that connection which we have with the blood of Christ, when he engrafts all of us together into his body, that he may live in us, and we in him. Now, when the cup is called a participation , the expression, I acknowledge, is figurative, provided that the truth held forth in the figure is not taken away, or, in other words, provided that the reality itself is also present, and that the soul has as truly communion in the blood , as we drink wine with the mouth. But Papists could not say this, that the cup of blessing is a participation in the blood of Christ , for the Supper that they observe is mutilated and torn: if indeed we can give the name of the Supper to that strange ceremony which is a patchwork of various human contrivances, and scarcely retains the slightest vestige of the institution of our Lord. But, supposing that everything else were as it ought to be, this one thing is at variance with the right use of the Supper — the keeping back of the whole of the people from partaking of the cup, which is the half of the Sacrament. The bread which we break From this it appears, that it was the custom of the ancient Church to break one loaf, and distribute to every one his own morsel, in order that there might be presented more clearly to the view of all believers their union to the one body of Christ. And that this custom was long kept up appears from the testimony of those who flourished in the three centuries that succeeded the age of the Apostles. Hence arose the superstition, that no one dared to touch the bread with his hand, but each one had it put into his mouth by the priest. (574) “ A la consecration mystique “ — “For a mystical consecration.” (575) “ Qu’on supplee Pour ;” — “That for should be supplied.” The original words ὅ εὐλογοῦμεν , are supposed by many eminent interpreters to be instead of καθ ᾿ ὅ εὐλογοῦμεν τὸν Θεὸν — for which we give thanks to God . — Ed (576) The reader will find this subject more largely dwelt upon in the H arm ony , vol. 3, p. 206. — Ed . return to ' Top of Page ' <a name="verse-17" class="com-number"

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16. **우리가 축복하는 바 축복의 잔은** — 그리스도의 거룩한 만찬이 두 요소, 빵과 포도주를 가지고 있으므로 그는 둘째 것으로 시작한다. **축복의 잔**이라 부르는 것은 신비한 축복을 위해 따로 구별된 것으로서다. 축복을 감사로 이해하고 축복하다라는 동사를 감사드리다로 해석하는 이들에게 동의하지 않는다. 반면 내가 택하는 의미는 쉽고 복잡함이 없다. 잔을 축복하는 것은 이 목적을 위해 따로 구별하는 것이다. 그리스도의 피의 표로 우리에게 되도록. 이것은 믿는 자들이 그리스도의 임명에 따라 모여 이 성례에서 그의 죽음을 기억하는 예를 기념할 때 약속의 말씀으로 이루어진다.

바울은 이렇게 축복된 잔이 κοινωνία, 주님의 피의 교제라고 말한다. 어떤 의미에서인가? 다툼을 피하면 아무런 불분명함이 없을 것이다. 믿는 자들이 그리스도의 피로 연합하여 한 몸이 된다는 것은 사실이다. 이런 종류의 연합을 κοινωνία(교제)라 부르는 것도 적절하다. 빵에 대해서도 같은 것을 인정한다. 나아가 바울이 마치 설명으로 즉시 덧붙이는 것을 본다. 우리가 모두 함께 같은 빵에 참여자가 되어 한 몸이 된다고. 그러나 우리 사이의 그 κοινωνία(교제)가 어디에서 오는가? 우리가 그리스도와 그의 살의 살이요 뼈의 뼈가 되는 방식으로 연합되지 않고서는(엡 5:30). 우리가 서로 연합되려면 먼저 그리스도 안에 합해져야(말하자면) 하기 때문이다.

바울은 여기서 단순히 사람들 사이의 상호 교제에 대해 논하는 것이 아니라 그리스도와 믿는 자들 사이의 신령한 연합에 대해 논한다. 그것에서 그들이 우상들과 교제하는 것으로 더럽혀지는 것이 참을 수 없는 신성모독이라는 결론을 도출하기 위해서다. 따라서 구절의 연결에서 피의 κοινωνία(교제)는 우리가 모두를 자신의 몸에 합하여 우리 안에 살고 우리가 그 안에 살도록 할 때 그리스도의 피와 갖는 연결임을 결론 지을 수 있다.

원주석

17절 카드 ↗

17. For we are one bread. I have already stated above, that it was not Paul’s particular design here to exhort us to love, but he mentions this by the way, that the Corinthians may understand that we must, even by external profession, maintain that unity which subsists between us and Christ, inasmuch as we all assemble together to receive the symbol of that sacred unity. In this second part of the statement, he makes mention only of the one part of the Sacrament, and it is the manner of Scripture to describe by Synecdoche (577) the entire Supper by the breaking of bread It is necessary to warn my readers, in passing, as to this, lest any less experienced person should be put off his guard by the foolish cavil that is brought forward by certain sycophants — as if Paul, by mentioning merely the bread, had it in view to deprive the people of the one half of the Sacrament. (577) A figure of speech in which a part is put for the whole. — Ed . return to ' Top of Page ' <a name="verse-18" class="com-number"

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17. **이는 우리가 한 떡이요 한 몸이니** — 이미 위에서 진술했듯, 바울의 특별한 목적은 여기서 사랑을 권면하는 것이 아니다. 그러나 고린도 사람들이 우리 모두가 그 거룩한 연합의 표를 받기 위해 함께 모이므로 그리스도와 우리 사이에 있는 연합을 외적 고백으로도 유지해야 함을 이해하도록 이것을 지나치면서 언급한다.

원주석

18절 카드 ↗

18. Behold Israel after the flesh He establishes it by another example, that such is the nature of all sacred observances, that they bind us in a kind of fellowship with God. For the law of Moses admits no one to a feast upon a sacrifice, but the man who has duly prepared himself. I speak not of priests merely, but of those among the common people who eat of the remains of the sacrifice. Hence it follows, that all who eat of the flesh of the sacrificed victim, are partakers with the altar , that is, of the sanctification, with which God has set apart his Temple, and the sacred rites that are performed in it. This expression after the flesh , may seem to be added in order that the Corinthians, on comparing the two, might set a higher value on the efficacy of our Supper. “If there was so much virtue in the ancient figures and in those rudiments of youthful education, how much more must we reckon that there is in our mysteries, in which God shines forth much more fully upon us!” At the same time, it is more simple, in my opinion, to say that Paul intended merely by this mark to distinguish the Jews that were still under the law from those that had been converted to Christ. Now there was a contrast that remained to be made — that if the sacred rites appointed by God sanctify those who observe them, pollution, on the other hand, is contracted from the sacred rites rendered to idols. (578) For it is God alone that sanctifies, and hence all strange gods pollute. (579) Again, if mysteries (580) unite and connect believers with God, it follows, that the wicked are in like manner introduced by their superstitious rites into fellowship (581) with idols. But the Apostle, before proceeding to this, answers by an anthypophora (582) (anticipation) a question that might be proposed by way of objection. (578) “ Des saerifiees et autres eeremonies des idoles ;” — “Sacrifices and other ceremonies rendered to idols.” (579) “ Rendent profanes ceux qui les seruent ;” — “Render profane those who serve them.” (580) “ Les sacremens ;” — “The sacraments.” (581) “ Vne conionetion et union auec leurs idoles ;” — “A connection and union with their idols.” (582) Anthypophora ( ἀνθυποφορα ) is a figure of speech, by which a speaker anticipates the objections of his opponent, and answers them. — Ed return to ' Top of Page ' <a name="verse-19" class="com-number"

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18. **육신을 따라 이스라엘 사람들을 보라** — 모든 거룩한 의식들이 어떤 의미에서 하나님과의 교제로 묶는다는 것을 다른 예로 확립한다. 모세의 율법은 제사에서 잔치에 자신을 적절히 준비한 사람만 허용한다. 제사장들만이 아니라 제물의 남은 것을 먹는 보통 백성 중에서도. 따라서 희생제물의 고기를 먹는 모든 이들이 제단에 참여자들이다. 즉 하나님이 자신의 성전과 그 안에서 수행되는 거룩한 의식들을 구별하신 거룩함에.

**육신을 따라**라는 표현은 고린도 사람들이 비교하며 우리 만찬의 효력을 더 높이 평가하도록 추가된 것으로 보인다. "고대 모형들과 어린 시절 교육의 그 기초들에 그토록 큰 덕이 있었다면, 하나님이 우리에게 훨씬 더 충만하게 빛나시는 우리의 신비들에 얼마나 더 많다고 생각해야 하는가!"

남아있는 대조가 있다. 하나님이 정하신 거룩한 의식들이 지키는 이들을 거룩하게 한다면, 반면에 우상들에게 바쳐진 거룩한 의식들에서는 오염이 계약된다는 것이다. 하나님만이 거룩하게 하시며, 따라서 모든 낯선 신들은 오염시킨다. 또한 신비들이 믿는 자들을 하나님과 연합시키고 연결한다면, 악한 자들이 마찬가지로 미신적 의식들로 우상들과의 교제에 들어간다는 결론이 따른다.

원주석

19절 카드 ↗

19. What do I say then? It might seem at first view as if the Apostle either argued inconclusively, or ascribed to idols something of existence and of power. Now it might readily be objected — “What comparison is there between the living God and idols? God connects us with himself by the sacraments. Be it so. How comes it that idols, which are nothing , ( 1 Corinthians 8:4 ,) have so much power, as to be able to do the like? Do you think that idols are anything , or can do anything?” He answers, that he does not look to the idols themselves; (583) but rather has in view the intention of those who sacrifice to idols. For that was the source of the pollution that he had indirectly pointed out. He confesses, therefore, that an idol is nothing. He confesses that it is a mere delusion when the Gentiles take it upon them to go through solemn rites of dedication, (584) and that the creatures of God are not polluted by such fooleries. But as the design of them is superstitious and condemnable, and as the work is base, he infers, that all who connect themselves with them as associates, are involved in pollution. (583) “ Simplement, et en soy ;” — “Simply, and in themselves.” (584) “ Les ceremonies des dedicaces et consecrations solemlelles desquelles les Gentils vsent, ne sont que vent, et n’emportent rien ;” — “The ceremonies of solemn dedications and consecrations, which the Gentiles make use of, are mere wind, and signify nothing.” return to ' Top of Page ' <a name="verse-20" class="com-number"

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19. **그런즉 내가 무엇을 말하느냐?** — 사도가 불완전하게 논증하거나 우상들에게 어떤 존재와 능력이 있음을 귀속시키는 것처럼 처음에 보일 수 있다. "살아 계신 하나님과 우상들 사이에 어떤 비교가 있는가? 하나님이 성례들로 우리를 자신과 연결하신다. 그러자. 아무것도 아닌(고전 8:4) 우상들이 어떻게 같은 것을 할 수 있는가? 우상들이 무언가라고 생각하는가, 아니면 무언가를 할 수 있다고?" 그는 우상들 자체를 보는 것이 아니라 우상들에게 제사 드리는 이들의 의도를 보고 있다고 답한다. 오염의 원천이 거기에 있기 때문이다. 따라서 우상이 아무것도 아님을 인정한다. 이방인들이 엄숙한 봉헌의 의식을 거행할 때 하나님의 피조물들이 그런 어리석음으로 오염되지 않는다는 것도. 그러나 그 의도가 미신적이고 비난받을 만하며 그 행위가 천하므로, 그들과 함께 동참하는 모든 이가 오염에 연루된다고 추론한다.

원주석

20절 카드 ↗

20. But the things (585) that the Gentiles sacrifice. To complete the answer, a negative must be understood in this way: “I do not say that an idol is anything , nor do I imagine it to be endued with any virtue, but I say that the Gentiles sacrifice to the devil and not to gods those things which they do sacrifice, and hence I estimate the work by their wicked and impious superstition. For we must always look to the intention with which a thing is done. He, then, who connects himself with them, declares that he has fellowship with them in the same impiety.” He proceeds accordingly with what he had commenced: “If we had to do with God only, those things would be nothing, but, in relation to men, they become faulty; because no one sits down to an idol feast, who does not declare himself to be a worshipper of the idol.” Some, however, understand the term demons here as meaning the imaginary deities of the Gentiles, agreeably to their common way of speaking of them; for when they speak of demons they meant inferior deities, as, for example, heroes, (586) and thus the term was taken in a good sense. Plato, in a variety of instances, employs the term to denote genii , or angels. (587) That meaning, however, would be quite foreign to Paul’s design, for his object is to show that it is no light offense to have to do with actions that have any appearance of putting honor upon idols. Hence it suited his purpose, not to extenuate, but rather to magnify the impiety that is involved in it. How absurd, then, it would have been to select an honorable term to denote the most heinous wickedness! It is certain from the Prophet Baruch, ( Baruch 4:7 ,) that those things that are sacrificed to idols are sacrificed to devils ( Deuteronomy 32:17 ; Psalms 96:5 .) In that passage in the writings of the Prophet, the Greek translation, which was at that time in common use, has δαιμόνια — demons , and this is its common use in Scripture. How much more likely is it then, that Paul borrowed what he says from the Prophet, to express the enormity of the evil, than that, speaking after the manner of the heathen, he extenuated what he was desirous to hold up to utter execration! It may seem, however, as if these things were somewhat at variance with what I stated a little ago — that Paul had an eye to the intention of idolaters, for it is not their intention to worship devils, but imaginary deities of their own framing. I answer, that the two things are quite in harmony, for when men become so vain in their imaginations ( Romans 1:21 ) as to render divine honor to creatures, rather than to the one God, this punishment is in readiness for them — that they serve Satan. For they do not find that “middle place” (588) that they are in search of, but Satan straightway presents himself to them, as an object of adoration, whenever they have turned their back upon the true God. I would not that ye. If the term demon were used in an indifferent sense, how spiritless were Paul’s statement here, while, instead of this, it has the greatest weight and severity against idolaters! He subjoins the reason — because no one can have fellowship at the same time with God and with idols. Now, in all sacred observances, there is a profession of fellowship. Let us know, therefore, that we are then, and then only, admitted by Christ to the sacred feast of his body and blood, when we have first of all bid farewell to every thing sacrilegious. (589) For the man who would enjoy the one, must renounce the other. O thrice miserable the condition of those (590) who, from fear of displeasing men, do not hesitate to pollute themselves with unlawful superstitions! For, by acting in this way, they voluntarily renounce fellowship with Christ, and obstruct their approach to his health-giving table. (585) “ Mais ie di, que les choses ;” — “But I say, that the things.” (586) “ Ils entcndoyent ceux qui estans hornroes de grand renom, auoyent este faits dieux ;” — “They meant those, who, being men of great renown, had been made gods.” (587) The following instances may be adduced from Plato (in Sympos.): — Παν το δαιμονιον μεταξυ εστι θεου τε και θνητου — Every demon holds a middle place between God and mortal man; Θεος ανθρωπῳ ου μιγνυται, αλλα δια δαιμονιων πασα εστιν ἡ ὁμιλια και ἡ διαλεκτος θεοις προς ανθρωπους — God does not hold direct converse with man, but all intercourse and communication is carried on between gods and men by means of demons ; Το Δαιμονιον εστιν ερμηνευον και διαπορθμενον θειος τα παρ ανθρωπων, και ανθρωποις τα παρα θεων, των μεν τας δεησεις και θυσιας, των δε τας επιταξεις και αμοιβας των θυσιων — a demon is an interpreter and reporter from men to the gods, and from the gods to men — of the prayers and the sacrifices of the one, and the injunctions and rewards of devotion on the part of the other. — Ed (588) Calvin has very probably in his eye here the sentiment of Plato already quoted — that “every demon holds a middle place between God and mortal man.” — Ed . (589) “ Quand auant que nous y presenter, nous auons renonce a tous sacrileges, c’est a dire a toute impiete et idolatrie ;” — “When, before approaching it, we have renounced everything sacrilegious, that is to say, all impiety and idolatry.” (590) “ O plus que miserable la condition de ceux ;” — “O more than miserable the condition of those.” return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/1co-10-20

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20. **무릇 이방인의 제사하는 것은 귀신에게 하는 것** — 대답을 완성하기 위해 부정어가 이렇게 이해되어야 한다. "나는 우상이 무언가라고 하지 않는다. 어떤 덕이 갖추어져 있다고 상상하지도 않는다. 그러나 이방인들이 제사드리는 것은 그것이 무엇이든 귀신들에게 하는 것이지 신들에게 하는 것이 아니라고 말한다. 따라서 나는 그들의 악하고 불경건한 미신에 의해 행위를 평가한다. 무언가를 하는 의도를 항상 보아야 하기 때문이다. 그들과 연결되는 사람은 같은 불경건에서 교제하는 자임을 선언한다."

일부는 여기서 귀신이라는 용어를 이방인들의 공통적 말하는 방식에 따라 그들의 상상의 신들을 의미하는 것으로 이해한다. 그들이 귀신들에 대해 말할 때 영웅들과 같은 열등한 신들을 의미했으므로 그 용어는 좋은 의미로 쓰였다. 그러나 그 의미는 바울의 설계에 전혀 맞지 않을 것이다. 그의 목적은 우상들에게 경의를 돌리는 모습이 있는 행동들과 관련되는 것이 가벼운 범죄가 아님을 보여주는 것이기 때문이다. 따라서 명예로운 용어를 선택하여 가장 심각한 악을 나타내는 것이 얼마나 불합리했겠는가!

원주석

22절 카드 ↗

22. Do we provoke the Lord ? Having laid down the doctrine, he assumes a more vehement tone, from observing, that what was a most atrocious offense against God was regarded as nothing, or, at least, was looked upon as a very trivial error. The Corinthians wished the liberty that they took to be reckoned excusable, as there is not one of us that willingly allows himself to be found fault with, but, on the contrary, we seek one subterfuge after another, under which to shelter ourselves. Now Paul says, and not without reason, that in this way we wage war against God; for nothing does God more require from us than this — that we adhere strictly to everything that he declares in his word. Do not those, then, who use subterfuges, (591) in order that they may be at liberty to transgress the commandment of God, arm themselves openly against God? Hence that curse which the Prophet denounces against all those who call evil , good , and darkness , light ( Isaiah 5:20 .) Are we stronger ? He warns them how dangerous a thing it is to provoke God — because no one can do this but to his own ruin. (592) Among men the chance of war, as they speak, is doubtful, but to contend with God is nothing short of voluntarily courting destruction. Accordingly, if we fear to have God as an enemy, let us shudder at the thought of framing excuses for manifest sins, that is, whatever stand opposed to his word. Let us, also, shudder at the thought of calling in question those things that he has himself pronounced upon — for this is nothing less than to rise up against heaven after the manner of the giants. (593) ( Genesis 11:4 .) (591) “ Qui ne veulent point venir au poinet ;” — “Who are not willing to come to the point.” (592) “ Ruine et condemnation ;” — “Ruin and condemnation.” (593) The reader will find the same incident in Sacred History referred to by our Author, and dwelt upon at considerable length, in the Harmony , vol. 1, p. 58. See also Calvin on Genesis, vol. 1, p. 328. — Ed . return to ' Top of Page ' <a name="verse-23" class="com-number"

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22. **우리가 주를 노여워하시게 하겠느냐?** — 교리를 놓은 후, 더 격렬한 어조를 취한다. 하나님에 대한 가장 흉악한 범죄가 아무것도 아닌 것으로, 혹은 적어도 매우 사소한 오류로 여겨지는 것을 보았기 때문이다. 고린도 사람들은 자신들이 취하는 자유가 변명할 수 있는 것으로 여겨지기를 원했다. 우리 중에 자신이 비난받기를 기꺼이 허용하는 사람은 없고, 오히려 우리는 자신을 피신시킬 한 가지 구실 다음에 다른 구실을 찾기 때문이다. 이제 바울은 당연히 이런 방식으로 우리가 하나님과 전쟁한다고 말한다. 하나님이 우리에게 그분의 말씀에서 선언하시는 모든 것에 엄격히 따르는 것을 더 요구하시기 때문이다.

**우리가 주보다 강하냐?** — 하나님을 도발하는 것이 얼마나 위험한지 경고한다. 누구도 자신의 멸망 없이는 그렇게 할 수 없기 때문이다. 사람들 사이에서 전쟁의 결과는 불확실하지만, 하나님과 싸우는 것은 자발적으로 멸망을 자초하는 것에 불과하다.

원주석

23절 카드 ↗

23. All things are lawful for me Again he returns to the right of Christian liberty, by which the Corinthians defended themselves, and sets aside their objection by giving the same explanation as before. “To eat of meats that were sacrificed, and be present at the banquet, was an outward thing, and therefore was in itself lawful.” Paul declares that he does not by any means call this in question, but he replies, that we must have a regard to edification. All things are lawful for me , says he, but all things are not profitable , that is, for our neighbors, for no one, as he immediately adds, ought to seek his own advantage exclusively, and if anything is not profitable to the brethren, it must be abstained from. He, in the next place, expresses the kind of advantage — when it edifies , for we must not have respect merely to the advantage of the flesh. “What then? (594) Does a thing that is in other respects permitted by God, come on this account to be unlawful — if it is not expedient for our neighbor. Then in that case our liberty would be placed under subjection to men.” Consider attentively Paul’s words, and you will perceive that liberty, nevertheless, remains unimpaired, when you accommodate yourself to your neighbors, and that it is only the use of it that is restricted, for he acknowledges that it is lawful , but says that it ought not to be made use of, if it does not edify (594) “ Dira quelqu’ vn ;” — “Some one will say.” return to ' Top of Page ' <a name="verse-24" class="com-number"

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23. **모든 것이 가하나** — 다시 고린도 사람들이 방어로 사용한 그리스도인 자유의 권리로 돌아가, 이전과 같은 설명으로 반론을 물리친다. "우상에게 바쳐진 것들을 먹고 잔치에 참여하는 것은 외적 일이었고 따라서 그 자체로 합법적이었다." 바울은 이것을 문제 삼지 않지만, 우리가 덕을 세우는 것에 관심을 가져야 한다고 답한다. **모든 것이 가하나**, **모든 것이 유익한 것은 아니다** — 즉 우리 이웃들에게. 그가 즉시 덧붙이듯, 어느 누구도 자신의 유익만을 독점적으로 추구해서는 안 된다. 형제들에게 유익하지 않은 것이 있으면 삼가야 한다. 다음에 유익의 종류를 표현한다. **덕을 세울** 때다. 단순히 육신의 유익만을 염두에 두어서는 안 되기 때문이다.

원주석

24절 카드 ↗

24. Let no one seek his own. He handles the same subject in the 14 th Chapter of the Romans. Let no one please himself , but endeavor to please his brethren for their edification This is a precept that is very necessary, for we are so corrupted by nature, that every one consults his own interests, regardless of those of his brethren. Now, as the law of love calls upon us to love our neighbors as ourselves , ( Matthew 22:39 ,) so it requires us to consult their welfare. The Apostle, however, does not expressly forbid individuals to consult their own advantage, but he requires that they should not be so devoted to their own interests, as not to be prepared to forego part of their right, as often as the welfare of their brethren requires this. return to ' Top of Page ' <a name="verse-25" class="com-number"

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24. **누구든지 자기의 유익을 구하지 말고** — 로마서 14장에서도 같은 주제를 다룬다. 어느 누구도 자신을 기쁘게 하지 말고 덕을 세우기 위해 형제들을 기쁘게 하려 힘쓰라. 이것은 매우 필요한 명령이다. 우리는 본성상 형제들의 것에 상관없이 각자 자신의 이익을 돌본다. 이제 사랑의 법이 우리가 자신을 사랑하듯 이웃을 사랑하도록(마 22:39) 요구하므로 그들의 복지를 돌보도록 요구한다.

원주석

25절 카드 ↗

25. Whatsoever is sold in the shambles He has spoken above of dissembling in connection with idolatry, or, at least, as to those actions which the Corinthians could not engage in, without professing themselves to be the associates of the wicked in their superstitions. He now requires them, not merely to abstain from all professions of idolatry, but also to avoid carefully all occasions of offense, which are wont to arise from the indiscriminate use of things indifferent. For, although there was but one kind of offense on the part of the Corinthians, (595) there were, at the same time different degrees of it. Now, as to the eating of food, he makes, in the first place, this general statement — that it is lawful to eat, with a safe conscience , any kind of food, because the Lord permits it. In the second place, he restricts this liberty as to the use of it — lest weak consciences should be injured. Thus this conclusion is divided into two parts the first relates to liberty and power as to things indifferent: the second to a limitation of it — that the use of it may be regulated in accordance with the rule of love. Debating nothing (596) ᾿Ανακρίνεσθαι , the word that Paul makes use of, means to reason on both sides, (597) in such a way, that the person’s mind vacillates, inclining now to this side, and then to that. (598) Accordingly, in so far as concerns a distinction of meats, he frees our consciences from all scruple and hesitation; because it is proper that, when we are certain from the word of the Lord that he approves of what we do, we should have ease and tranquillity in our minds. For conscience sake — that is to say, Before the judgment-seat of God — “In so far as you have to do with God, there is no occasion for your disputing with yourself, whether it be lawful or not. For I allow you to eat freely of all kinds of meat, because the Lord allows you everything without exception.” (595) “ Car combien que les Corinthiens faissent en cela plusieurs fautes qui estoyent toutes comprises sous vne generalite ;” — “For although the Corinthians in this case committed many faults which were all comprehended under one general description.” (596) “ Sans en enquerir rien ;” — “Without asking any question as to it.” (597) “ Debatre en son entendement pour et contre , comme on dit ;” — “To debate in one’s mind for and against , as they say. (598) ᾿Ανακρίνω , properly means to examine narrowly It is stated by Bloomfield , that “the best recent Commentators consider the expression μηδὲν ἀνακρίνοντες, as put for μηδὲν κρέας (that is, κρέατος γένος ) ἀνακρίνοντες , examining no kind of meat, to see whether it be idol-meat or not.” This interpretation is natural, and agrees particularly well with the expression, as repeated in the 27 th verse. — Ed return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/1co-10-25

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25. **시장에서 파는 것은** — 위에서 우상숭배와 관련하여 위장하는 것에 대해, 적어도 고린도 사람들이 미신에서 악한 자들과 동료임을 고백하지 않고는 참여할 수 없는 행동들에 대해 말했다. 이제 중간적인 것들의 무분별한 사용에서 일어나는 실족의 기회를 신중히 피할 것을 요구한다. 음식 먹는 것에 대해 먼저 일반적 진술을 한다. 주님이 허락하시므로 안심한 양심으로 어떤 종류의 음식도 먹는 것이 합법하다는 것이다. 다음에 그 자유를 사용하는 것을 제한한다. 약한 양심들이 해를 받지 않도록.

**아무것도 묻지 말고** — Paul이 사용하는 ἀνακρίνεσθαι는 사람의 마음이 이리저리 기우는 방식으로 양쪽을 논하다는 것을 의미한다. 따라서 음식 구분에 관한 한, 모든 양심의 의심과 망설임에서 자유하게 한다. 주님의 말씀에서 그분이 우리가 하는 것을 승인하심을 확신할 때 마음에 편안과 평안을 갖는 것이 마땅하기 때문이다.

원주석

26절 카드 ↗

26. The earth is the Lord’s He establishes, from the testimony of David, the liberty which he had allowed. ( Psalms 24:1 , and Psalms 50:12 .) But it will be asked by some one, “What has this to do with the point?” I answer, If the fullness of the earth (599) is the Lord’s , there is nothing in the world that is not sacred and pure. We must always keep in view, what the question is of which the Apostle treats. It might be doubted, whether the creatures of God were polluted by the sacrifices of the wicked. Paul says they are not, inasmuch as the rule and possession of the whole earth remain always in the hands of God. Now, what things the Lord has in his hands, he preserves by his power, and consequently sanctifies them. The sons of God, therefore, have the pure use of everything, because they receive them no otherwise than from the hand of God. The fullness of the earth , (600) is an expression which is made use of by the Prophet to denote the abundance of blessings, with which the earth is furnished and adorned by the Lord. For if the earth were stripped of trees, herbs, animals, and other things, it would be like a house devoid of furniture and every kind of utensil: nay more, it would be mutilated and disfigured. Should any one object, that the earth is cursed on account of sin, the answer is easy — that he has an eye to its pure and perfect nature, because Paul is speaking of believers, to whom all things are sanctified through Christ. (599) “ C’est ‘a dire, le contenu d’icelle ;” — “That is to say, what it contains.” (600) “ Lequel mot nous auons traduit, Le contenu de la terre ;” — “Which expression we have rendered — What the earth contains.” return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/1co-10-26

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26. **이는 땅과 거기 충만한 것이 주의 것이기 때문이라** — 허용한 자유를 다윗의 증언(시 24:1, 50:12)에서 확립한다. 땅의 충만함이 주님의 것이라면, 세상에 거룩하고 순수하지 않은 것은 없다. 하나님의 피조물들이 악한 자들의 제사로 오염되는지 의심할 수 있다. 바울은 그렇지 않다고 말한다. 온 땅의 통치와 소유가 항상 하나님의 손에 있기 때문이다. 주님의 손에 있는 것들을 그분은 자신의 능력으로 보존하시며, 따라서 거룩하게 하신다.

원주석

27절 카드 ↗

27. If any one of them that believe not invites you. Here follows an exception, to this effect, that if a believer has been warned, that what is set before him has been offered to an idol, and sees that there is a danger of offense being given, he sins against the brethren if he does not abstain. He shows then, in short, that care must be taken not to hurt weak consciences. When he says — and you are willing to go , he intimates indirectly, that he does not altogether approve of it, and that it would be better if they declined, but as it is a thing indifferent, he does not choose to forbid it absolutely. And, certainly, there could be nothing better than to keep at a distance from such snares — not that those are expressly to be condemned, who accommodate themselves to men only in so far as conscience permits, (601) but because it becomes us to proceed with caution, (602) where we see that we are in danger of falling. (601) “ Seulement autant que faire se pent sans offenser Dieu ;” — “Only so far as they can do so without offending God.” (602) “ Auec grand auis et prudence ;” — “With great care and prudence.” return to ' Top of Page ' <a name="verse-29" class="com-number"

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bible-text/1co-10-27

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27. **믿지 아니하는 자 중 누가 너희를 청할 때에** — 여기에 예외가 따른다. 믿는 자가 자신에게 놓인 것이 우상에게 바쳐졌다는 경고를 받고 실족의 위험이 있음을 보면, 삼가지 않으면 형제들을 거슬러 죄를 짓는다는 것이다. 따라서 약한 양심들을 해치지 않도록 조심해야 함을 간략히 보여준다. **기꺼이 가거든**이라고 할 때, 완전히 승인하지 않으며 거절하는 것이 더 낫겠지만 중간적인 것이므로 절대적으로 금지하지 않으려 한다고 간접적으로 암시한다.

원주석

29절 카드 ↗

29. Conscience, I say, not thine own He always carefully takes heed not to diminish liberty, or to appear to take from it in any degree. “Thou oughtest to bear with the weak conscience of thy brother, that thou mayest not abuse thy right, so as to give occasion of offense to him; but in the meantime thy conscience remains, nevertheless, free, because it is exempted from that subjection. Let not, therefore, the restraint which I impose upon thee as to outward use, become by any means a snare to entangle thy conscience.” It must be observed here, that the term conscience is taken here in its strict acceptation; for in Romans 13:5 , and Titus 1:5 , it is taken in a larger sense. “We ought, says Paul, to obey princes, not merely for the sake of wrath , but also for that of conscience ” — that is, not merely from fear of punishment, but because the Lord orders it so, and it is our duty. Is it not reasonable, too, that we should for the same reason accommodate ourselves to weak brethren — that is, because we are to this extent subject to them in the sight of God? Farther, the end of the commandment is love out of a good conscience Is not the affection of love included in a good conscience? Hence its meaning here is, as I have already stated, more restricted, inasmuch as the soul of a pious man looks exclusively to the tribunal of God, has no regard to men, is satisfied with the blessing of liberty procured for it by Christ, and is bound to no individuals, and to no circumstances of time or place. Some manuscripts repeat the statement — The earth is the Lord’s. But the probability is, that some reader having put it on the margin, it had crept into the text. (603) It is not, however, a matter of great importance. For why is my liberty It is doubtful, whether Paul speaks in this way of himself, or whether he makes this objection in the name of the Corinthians. If we take it as spoken in his own name, it will be a confirmation of the preceding statement. “In restricting yourself, for the sake of another man’s conscience, your liberty is not thereby made subject to him.” If in the name of the Corinthians, the meaning will be this: “You impose upon us an unjust law, in requiring that our liberty should stand or fall at the caprice of others.” I am of opinion, that Paul says this of himself, but explains it in another way, for hitherto I have been stating the views of others. To be judged , then, I explain here as meaning — to be condemned , agreeably to the common acceptation of the word in Scripture. Paul warns us of the danger that must ensue, if we make use of our liberty unreservedly, so as to give occasion of offense to our neighbors — that they will condemn it. Thus, through our fault, and our unreasonableness, the consequence will be, that this special benefit from God will be condemned If we do not guard against this danger, we corrupt our liberty by our abuse of it. This consideration, then, tends very much to confirm Paul’s exhortation. (603) It is omitted in the Alex., Clermont, and in all of the more ancient MSS.; and in the Syriac, Arabic, and Vulgate versions. — Ed . return to ' Top of Page ' <a name="verse-30" class="com-number"

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bible-text/1co-10-29

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29. **내가 말한 것은 너의 양심이 아니요** — 항상 신중하게 자유를 줄이거나 어느 정도 취하는 것으로 보이지 않으려 한다. "형제의 약한 양심을 고려하여 자신의 권리를 남용하여 그에게 실족의 기회를 주지 않도록 참아야 한다. 그러나 그 동안에도 너의 양심은 그럼에도 자유하다. 그 종속에서 면제되기 때문이다. 따라서 내가 외적 사용에 관해 너에게 부과하는 구속이 너의 양심을 얽어매는 올가미가 되지 않도록."

여기서 양심이라는 용어가 엄격한 의미로 쓰인다는 점을 관찰해야 한다. 로마서 13:5나 디도서 1:5에서는 더 넓은 의미로 쓰인다. "바울은 말한다, 우리가 진노 때문만이 아니라 양심을 위해서도 왕들에게 순종해야 한다" — 즉 벌에 대한 두려움만이 아니라 주님이 그렇게 명하시므로 그것이 우리의 의무이기 때문에.

**내 자유가 어찌하여 다른 사람의 양심으로 말미암아 판단을 받으리요?** — 바울이 이것을 자신의 이름으로 말하는지 아니면 고린도 사람들의 이름으로 반론하는 것인지 의심스럽다. 내 생각에는 바울이 자신에 대해 말하는 것이지만 다른 방식으로 설명한다. **판단을 받다**는 것을 나는 성경의 일반적 용법에 따라 **정죄받다**로 설명한다. 바울은 자유를 무분별하게 사용하여 이웃들에게 실족의 기회를 주면 반드시 따르는 위험을 경고한다. 그들이 그것을 정죄할 것이라는 것이다. 따라서 우리의 잘못과 불합리함으로 인해 하나님의 이 특별한 선물이 정죄받는 결과가 된다.

원주석

30절 카드 ↗

30. If therefore by grace. This argument is similar to the preceding one, or nearly so. “As it is owing to the kindness of God that all things are lawful for me, why should I act in such a manner, that it should be reckoned to my account as a vice?” We cannot, it is true, prevent the wicked from reviling us, nor even the weak from being sometimes displeased with us; but Paul here reproves the forwardness of those, who of their own accord give occasion of offense, and hurt weak consciences, when neither necessity or expediency calls for it. He would have us, then, make a good use of our benefits, (604) that the weak may not have occasion of reviling from our inconsiderate use of liberty. (604) “ C’est a dire, de nestre liberte ;” — “That is to say, of our liberty.” return to ' Top of Page ' <a name="verse-31" class="com-number"

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bible-text/1co-10-30

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30. **내가 감사함으로 먹으면** — 이 논증은 앞의 것과 비슷하거나 거의 같다. "하나님의 선하심으로 모든 것이 내게 합법하니, 왜 내가 그것이 악으로 내 탓이 되는 방식으로 행동해야 하는가?" 악한 자들이 우리를 비방하는 것, 심지어 때로 약한 자들이 우리에게 불쾌해하는 것을 막을 수 없다. 그러나 바울은 여기서 자발적으로 실족의 기회를 주고 필요성이나 이익이 그것을 요구하지 않을 때 약한 양심들을 해치는 자들의 앞서 나가는 것을 책망한다.

원주석

31절 카드 ↗

31. Whether, therefore, ye eat, or drink Lest they should think, that in so small a matter they should not be so careful to avoid blame, he teaches that there is no part of our life, and no action so minute, (605) that it ought not to be directed to the glory of God, and that we must take care that, even in eating and drinking, we may aim at the advancement of it. This statement is connected with what goes before; for if we are eagerly desirous of the glory of God, as it becomes us to be, we will never allow, so far as we can prevent it, his benefits to lie under reproach. It was well expressed anciently in a common proverb, that we must not live to eat ; but eat to live (606) Provided the end of living be at the same time kept in view, the consequence will thus be, that our food will be in a manner sacred to God, inasmuch as it will be set apart for his service. (605) “ Qu’il n’y a rien en toute nostre vie, tant petit soit-il ;” — “That there is nothing in our whole life, be it ever so small.” (606) The proverbial expression referred to occurs in Auctor. ad Herenn. 4. 28: — “ Esse oportet ut vivas , non vivere ut edas ;” — “You should eat to live — not live to eat . ” — Ed . return to ' Top of Page ' <a name="verse-32" class="com-number"

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bible-text/1co-10-31

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31. **그런즉 너희가 먹든지 마시든지** — 이처럼 사소한 일에서 비난을 피하는 데 그처럼 신중할 필요가 없다고 생각하지 않도록, 우리 삶의 어느 부분도 하나님의 영광을 향해 향해져야 하지 않을 정도로 아무리 작은 행동도 없음을 가르친다. 따라서 먹고 마실 때도 그것의 증진을 목표해야 한다. 이 진술은 앞서 말한 것과 연결된다. 마땅히 그래야 하듯 하나님의 영광을 열렬히 원한다면, 그분의 유익들이 비방 아래 있도록 할 수 없는 한 결코 허용하지 않을 것이다. "먹기 위해 살지 말고 살기 위해 먹어야 한다"는 옛 속담에 잘 표현되어 있다.

원주석

32절 카드 ↗

32. Be not occasions of stumbling to any This is the second point, which it becomes us to have an eye to — the rule of love. A desire, then, for the glory of God, holds the first place; a regard to our neighbor holds the second He makes mention of Jews and Gentiles , not merely because the Church of God consisted of those two classes, but to teach us that we are debtors to all, even to strangers, that we may, if possible, gain them. ( 1 Corinthians 9:20 .) return to ' Top of Page ' <a name="verse-33" class="com-number"

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bible-text/1co-10-32

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32. **유대인에게나 헬라인에게나 하나님의 교회에나 거리끼는 자가 되지 말고** — 이것이 우리가 고려해야 할 둘째 점이다. 사랑의 규칙이다. 하나님의 영광에 대한 욕망이 첫 자리를 차지한다. 이웃에 대한 배려가 둘째를 차지한다. 유대인과 이방인을 언급하는 것은 단순히 하나님의 교회가 그 두 부류로 구성되었기 때문만이 아니라 가능하다면 그들을 얻으려 낯선 이들에게도 빚진 자임을 가르치기 위해서다(고전 9:20).

원주석

33절 카드 ↗

33. Even as I please all men in all this As he speaks in a general way, and without exception, some extend it by mistake to things that are unlawful, and at variance with the word of the Lord — as if it were allowable, for the sake of our neighbor, to venture farther than the Lord permits us. It is, however, more than certain, that Paul accommodated himself to men only in things indifferent, and in things lawful in themselves. Farther, the end must be carefully observed — that they may be saved Hence what is opposed to their salvation ought not to be conceded to them, (607) but we must use prudence, and that of a spiritual kind. (608) (607) “ I1 ne leur faut pas accorder, et s’accommoder a eux en cela ;” — “It is not proper to concede to them, and to accommodate ourselves to them in that.” (608) The view here given by Calvin of the spirit by which Paul was actuated in this part of his conduct, is most successfully brought out, at greater length, by the Reverend Andrew Fuller, when comparing 1 Corinthians 10:33 , with Galatians 1:10 . — “Though both these kinds of action are expressed by one term — to please — yet they are exceedingly diverse; no less so than a conduct which has the glory of God and the good of mankind for its object, and one that originates and terminates in self. The former of these passages should be read in connection with what precedes and follows it, ( 1 Corinthians 10:31 .) Hence it appears plain, that the things in which the Apostle pleased all , men , require to be restricted to such things as tend to their ‘profit, that they may be sav ed . ’ Whereas the things in which, according to the latter passage, he could not please men, and yet be the servant of Christ, were of a contrary tendency. Such were the objects pursued by the false teachers whom he opposed, and who desired to ‘make a fair show in the flesh, lest they should suffer persecution for the cross of Christ.’ ( 1 Corinthians 6:12 .) The former is that sweet inoffensiveness of spirit which teaches us to lay aside all selfwill and self-importance, that charity which ‘seeketh not her own,’ and ‘is not easily provoked;’ it is that spirit, in short, which the same writer elsewhere recommends from the example of Christ himself: ‘We, then, who are strong, ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor, for his good to edification: for even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.’ But the l a tter spirit referred to is that sordid compliance with the corruptions of human nature, of which flatterers and deceivers have always availed themselves, not for the glory of God or the good of men, but for the promotion of their own selfish designs.” — Fullers Works , volume 3. — Ed . return to ' Top of Page ' 1 Corinthians 1Co 9 1 Corinthians 1Co 1 Corinthians 1Co 11 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 10". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 1-corinthians-10.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display

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bible-text/1co-10-33

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33. **나와 같이 모든 것에서 모든 사람을 기쁘게 하여** — 그는 일반적으로 예외 없이 말하므로 일부는 이것을 합법하지 않고 주님의 말씀과 반하는 것들에까지 잘못 확장한다. 마치 이웃을 위해 주님이 우리에게 허락하시는 것 이상으로 모험하는 것이 허용되는 것처럼. 그러나 바울이 중간적인 것들과 그 자체로 합법한 것들에서만 사람들에게 자신을 맞추었다는 것은 확실하다. 또한 목적을 신중히 관찰해야 한다. **그들이 구원을 받게 하려** 함이다. 따라서 그들의 구원에 반하는 것은 그들에게 양보해서는 안 된다. 신령한 종류의 분별력을 사용해야 한다.

원주석

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