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주석[칼빈] — 고린도전서 11장 · 예배 질서와 성찬

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1절 카드 ↗

1. Imitators of me. From this it appears, how absurdly chapters are divided, inasmuch as this sentence is disjoined from what goes before, with which it ought to have been connected, and is joined to what follows, with which it has no connection. Let us view this, then, as the close of the preceding chapter. Paul had there brought forward his own example in confirmation of his doctrine. Now, in order that the Corinthians may understand that this would be becoming in them, he exhorts them to imitate what he had done, even as he had imitated Christ Here there are two things to be observed — first, that he prescribes nothing to others that he had not first practiced himself; and, secondly, that he directs himself and others to Christ as the only pattern of right acting. For while it is the part of a good teacher to enjoin nothing in words but what he is prepared to practice in action, he must not, at the same time, be so austere, as straightway to require from others everything that he does himself, as is the manner of the superstitious. For everything that they contract a liking for they impose also upon others, and would have their own example to be held absolutely as a rule. The world is also, of its own accord, inclined to a misdirected imitation, ( κακοζηλίαν ) (610) and, after the manner of apes, strive to copy whatever they see done by persons of great influence. We see, however how many evils have been introduced into the Church by this absurd desire of imitating all the actions of the saints, without exception. Let us, therefore, maintain so much the more carefully this doctrine of Paul — that we are to follow men, provided they take Christ as their grand model, ( πρωτότυπον ,) that the examples of the saints may not tend to lead us away from Christ, but rather to direct us to him. (610) “ Κακοζηλία , an absurd invitation The term is used in this sense by Lucian. (V. 70.) Our author makes use of the same term in the Harmony , vol. 1, p. 209, n. 2. — Ed return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-11-1

Source

1. **나를 본받는 자가 되라** — 이에서 장들이 얼마나 불합리하게 나누어졌는지 드러난다. 이 문장이 앞 문장과 분리되었는데 연결되어야 하며, 뒤에 오는 것과 연결되었는데 아무 관계가 없다. 따라서 이것을 앞 장의 결론으로 보자. 바울은 거기서 자신의 교리를 확증하기 위해 자신의 예를 들었다. 이제 고린도 사람들이 이것이 그들에게도 마땅함을 이해하도록, 자신이 그리스도를 본받은 것처럼 자신이 행한 것을 본받으라고 권면한다.

여기서 두 가지를 관찰해야 한다. 첫째, 그는 자신이 먼저 실천하지 않은 것을 다른 이들에게 명하지 않는다. 둘째, 올바르게 행동하는 유일한 모범으로 자신과 다른 이들을 그리스도에게 향하도록 한다. 좋은 교사는 말로 명하는 것을 행동으로 실천할 준비가 되어 있어야 하지만, 동시에 자신이 하는 모든 것을 당장 다른 이들에게도 요구할 만큼 엄격해서는 안 된다. 이는 미신적인 사람들의 방식이다. 따라서 바울의 이 교리를 더욱 신중히 지키자. 즉 성도들의 예가 우리를 그리스도에게서 멀어지게 하지 않고 오히려 그분에게로 인도하도록, 그들이 그리스도를 으뜸 모범으로 삼는 한에서 사람들을 따르라는 것이다.

원주석

2절 카드 ↗

2. Now I praise you He passes on now to another subject-to instruct the Corinthians, what decorum ought to be observed in the sacred assemblies. For as a man’s dress or gesture has in some cases the effect of disfiguring, and in others of adorning him, so all actions are set off to advantage by decorum, and are vitiated by the want of it. Much, therefore, depends upon decorum ( τὸ πρεπον ,) (611) and that not merely for securing for our actions gracefulness and beauty, but also to accustom our minds to propriety. While this is true in a general way as to everything, it holds especially as to sacred things; (612) for what contempt, and, eventually, what barbarism will be incurred, if we do not preserve dignity in the Church, by conducting ourselves honorably and becomingly? Hence he prescribes some things that are connected with public order, by which sacred assemblies are rendered honorable. But in order to prepare them the more for obedience, he commends, in the outset, their obedience in the past, inasmuch as they observed his ordinances; for inasmuch as he had begotten that Church to the Lord, ( 1 Corinthians 4:15 ,) he had delivered to them a certain system, by which it was to be governed. By retaining this, the Corinthians gave reason to hope, that they would also in future be docile. It is surprising, however, that, while he now bestows upon them this commendation, he had previously blamed them for many things. Nay more, if we consider the state of the Church, such as has been previously described, they were far from deserving this praise. I answer, that there were some that were infected with those vices which he had previously reproved, and indeed, some with one, others with another; but, in the meantime, the form which he had prescribed to them had been retained by the entire body. For there is nothing of inconsistency in saying, that very many sins, and of various kinds, prevail among a particular people — some cheating, others plundering — some envying, others quarrelling, and another class guilty of fornication — while, at the same time, in respect of the public form of the Church, the institutions of Christ and his Apostles are maintained. This will appear more clearly when we come to see what Paul means by παραδόσεις ; (traditions;) (613) and independently of this, it is necessary to speak of this word, for the purpose of replying to Papists, who arm themselves with this passage for the purpose of defending their traditions. It is a common maxim among them, that the doctrine of the Apostles consists partly of writings and partly of traditions. Under this second department they include not merely certain foolish superstitions, and puerile ceremonies, with which they are stuffed, but also all kinds of gross abomination, directly contrary to the plain word of God, and their tyrannical laws, which are mere torments to men’s consciences. In this way there is nothing that is so foolish, nothing so absurd — in fine, nothing so monstrous, as not to have shelter under this pretext, and to be painted over with this varnish. As Paul, therefore, makes mention here of traditions , they seize, as they are accustomed to do, upon this little word, with the view of making Paul the author of all those abominations, which we set aside by plain declaration of Scripture. I do not deny, that there were certain traditions (614) of the Apostles that were not committed to writing, but I do not admit that they were parts of doctrine, or related to things necessary for salvation. What then? They were connected with order and government. For we know that every Church has liberty to frame for itself a form of government that is suitable and profitable for it, because the Lord has not prescribed anything definite. Thus Paul, the first founder of the Corinthian Church, had also framed for its regulation pious and seemly enactments — that all things might be done decently and in order , as he afterwards enjoins. ( 1 Corinthians 14:40 .) But what has this to do with those silly trifles of ceremonies, which are to be seen in Popery? (615) What has it to do with a worse than Jewish superstition? What has it to do with a tyranny worthy of Phalaris, (616) by which they torture miserable consciences? What has it to do with so many monstrous rites of idolatry? For the foundation of all right enactment was this: to observe the moderation that Paul made use of — not to compel persons to follow their enactments, (617) while, in the meantime, contriving everything that might strike their fancy, but to require that they should be imitated, in so far as they are imitators of Christ But now, after having had the audacity to criticize everything agreeably to their own humor, to demand obedience from all is exceedingly absurd. Farther, we must know that Paul commends their obedience in the past, in order that he may render them docile also for the time to come. (611) Τὸ πρέπον , may be defined to be the union of propriety and grace. Πρέπον and καλὸν being used among the Greeks and among the Romans, pulchrum and decorum , as synonymous terms. See Cic. de Off., 1, 27. — Ed (612) “ Es choses qui concement le seruice de Dieu ;” — “In things that concern the service of God.” (613) “ Traditions ou ordonnances ;” — “Traditions or ordinances.” (614) “ Quelques ordonnances ;” — “Certain enactments.” (615) “ Les sottes ceremonies et badinages, qu’on voit auiourd’huy en la Papaute ;” — “The silly ceremonies and fooleries that are to be seen in Popery at this day.” (616) “ Ceste tyrannic plus que barbare ;” — “That worse than barbarous cruelty.” Phalaris, the tyrant of Agrigentum in Sicily, was infamous for his cruelty. Cicero on more than one occasion employs the term Phalarismus to denote excessive cruelty. See Cic. Att. 7. 12, and Fam. 7. 11. — Ed . (617) “ Leurs arrests et determinations “ — “Their decrees and determinations.” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-11-2

Source

2. **너희가 모든 일에 나를 기억하고** — 이제 다른 주제로 넘어간다. 거룩한 집회에서 어떤 품위가 지켜져야 하는지 고린도 사람들에게 가르치는 것이다. 사람의 의복이나 몸짓이 어떤 경우에는 모습을 손상시키고 다른 경우에는 아름답게 하듯, 모든 행동도 품위로 빛나고 그것이 없으면 손상된다. 따라서 품위(τὸ πρεπόν)에 많이 달려 있다. 그것도 단순히 행동에 우아함과 아름다움을 주기 위해서만이 아니라 마음을 예절에 익숙하게 하기 위해서도.

이것이 모든 것에 일반적으로 사실이지만 특히 거룩한 것들에 적용된다. 교회에서 명예롭고 마땅하게 처신하여 존엄을 유지하지 않으면 어떤 경멸이, 결국에는 어떤 야만성이 초래되겠는가? 따라서 공적 집회를 명예롭게 하는 공적 질서와 연결된 몇 가지를 규정한다. 그러나 그들을 더 순종하게 준비시키기 위해, 처음에 그들이 자신의 조례들을 지킨 과거의 순종을 칭찬한다. 그 교회를 주님께 세웠으므로(고전 4:15), 그가 그것을 다스리기 위한 일정한 체계를 그들에게 전했기 때문이다.

이 전통들에 대해 말하는 것이 필요하다. 교황주의자들이 이 구절을 자신들의 전통들을 옹호하기 위해 사용하기 때문이다. 그들 사이에 공통적인 격언은 사도들의 교리가 부분적으로 글과 부분적으로 전통으로 이루어진다는 것이다. 바울이 여기서 전통을 언급하므로, 그들은 바울을 성경의 분명한 선언으로 우리가 제쳐놓는 모든 가증함의 저자로 만들기 위해 이 작은 단어를 붙잡는다.

사도들에게 글로 기록되지 않은 어떤 전통들이 있었음을 부정하지 않는다. 그러나 그것들이 교리의 일부였거나 구원에 필요한 것들과 관계있었다는 것은 인정하지 않는다. 그렇다면 무엇인가? 그것들은 질서와 치리와 연결되어 있었다. 모든 교회가 자신에게 적합하고 유익한 통치 형식을 스스로 만들 자유가 있음을 알기 때문이다. 주님이 어떤 확정된 것을 규정하지 않으셨기 때문이다. 따라서 바울도 고린도 교회의 첫 설립자로서 그것을 다스리기 위해 경건하고 단정한 제정들을 만들었다. 모든 것이 단정하고 질서 있게 행해지도록(고전 14:40). 그러나 이것이 교황제에서 보이는 어리석은 의식들과 무슨 관계가 있는가?

원주석

3절 카드 ↗

3. But I would have you know It is an old proverb: “Evil manners beget good laws.” (618) As the rite here treated of had not been previously called in question, Paul had given no enactment respecting it. (619) The error of the Corinthians was the occasion of his showing, what part it was becoming to act in this matter. With the view of proving, that it is an unseemly thing for women to appear in a public assembly with their heads uncovered, and, on the other hand, for men to pray or prophesy with their heads covered , he sets out with noticing the arrangements that are divinely established. He says, that as Christ is subject to God as his head, so is the man subject to Christ, and the woman to the man We shall afterwards see, how he comes to infer from this, that women ought to have their heads covered. Let us, for the present, take notice of those four gradations which he points out. God, then, occupies the first place: Christ holds the second place. How so? Inasmuch as he has in our flesh made himself subject to the Father, for, apart from this, being of one essence with the Father, he is his equal. Let us, therefore, bear it in mind, that this is spoken of Christ as mediator. He is, I say, inferior to the Father, inasmuch as he assumed our nature, that he might be the first-born among many brethren. There is somewhat more of difficulty in what follows. Here the man is placed in an intermediate position between Christ and the woman, so that Christ is not the head of the woman. Yet the same Apostle teaches us elsewhere, ( Galatians 3:28 ,) that in Christ there is neither male nor female . Why then does he make a distinction here, which in that passage he does away with? I answer, that the solution of this depends on the connection in which the passages occur. When he says that there is no difference between the man and the woman, he is treating of Christ’s spiritual kingdom, in which individual distinctions (620) are not regarded, or made any account of; for it has nothing to do with the body, and has nothing to do with the outward relationships of mankind, but has to do solely with the mind — on which account he declares that there is no difference, even between bond and free . In the meantime, however, he does not disturb civil order or honorary distinctions, which cannot be dispensed with in ordinary life. Here, on the other hand, he reasons respecting outward propriety and decorum — which is a part of ecclesiastical polity. Hence, as regards spiritual connection in the sight of God, and inwardly in the conscience, Christ is the head of the man and of the woman without any distinction, because, as to that, there is no regard paid to male or female; but as regards external arrangement and political decorum, the man follows Christ and the woman the man, so that they are not upon the same footing, but, on the contrary, this inequality exists. Should any one ask, what connection marriage has with Christ, I answer, that Paul speaks here of that sacred union of pious persons, of which Christ is the officiating priest, (621) and He in whose name it is consecrated. (618) Matthew Henry makes use of this proverb in his Commentary, when summing up the contents of Luke 15:0 . — Ed . (619) “ N’en auoit rien touche es enseignemens qu’il auoit donnez ;” — “Had not touched upon it at all in the instructions which he had given.” (620) “ Les qualites externes ;” “External qualities.” (621) “ Autheur et conducteur ;” — “Author and conductor.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-11-3

Source

3. **그런데 나는 너희가 알기를 원하노니** — 오래된 격언이 있다. "나쁜 관습이 좋은 법을 만든다." 여기서 다루는 의식이 이전에 문제가 된 적이 없었으므로 바울은 그것에 관해 아무 규정을 주지 않았다. 고린도 사람들의 오류가 이 문제에서 어떻게 행동하는 것이 마땅한지 보여주는 계기가 되었다.

여성들이 머리를 가리지 않고 공적 집회에 나타나는 것이 어울리지 않고, 반면에 남성들이 머리를 가리고 기도하거나 예언하는 것이 어울리지 않음을 증명하기 위해, 하나님이 확립하신 배치들을 언급하는 것으로 시작한다. 그리스도는 하나님을 자신의 머리로 하여 종속되어 있듯, 남성도 그리스도에게, 여성도 남성에게 종속되어 있다고 말한다.

이 네 단계를 주목하자. 하나님이 첫 자리를 차지하신다. 그리스도는 둘째 자리를 가지신다. 어떻게? 우리의 육신에서 아버지에게 복종하셨기 때문이다. 이것과 별개로, 아버지와 한 본질이시므로 그분과 동등하시다. 따라서 이것이 중보자로서 그리스도에 대해 말해진다는 것을 명심하자.

이어지는 것에 약간의 어려움이 있다. 여기서 남성이 그리스도와 여성 사이의 중간 자리에 놓여, 그리스도가 여성의 머리가 아니게 된다. 그러나 같은 사도는 다른 곳에서 그리스도 안에서 남자나 여자나 없다고 가르친다(갈 3:28). 왜 여기서는 구분하는가? 그 해결은 구절들이 나오는 문맥에 달려 있다. 남자와 여자 사이에 차이가 없다고 할 때 그는 그리스도의 신령한 나라에 대해 논하는 것이다. 거기서 개인적 구분들은 고려되지 않는다. 그것은 몸과 아무 관계가 없고 인류의 외적 관계와도 관계없다. 오직 마음에만 관계한다. 반면에 여기서 그는 교회 정치의 일부인 외적 예절과 품위에 대해 논한다.

원주석

4절 카드 ↗

4. Every man praying Here there are two propositions. The first relates to the man , the other to the woman He says that the man commits an offense against Christ his head, if he prays or prophesies with his head covered. Why so? Because he is subject to Christ, with this understanding, that he is to hold the first place in the government of the house — for the father of the family is like a king in his own house. Hence the glory of God shines forth in him, in consequence of the authority with which he is invested. If he covers his head, he lets himself down from that preeminence which God had assigned to him, so as to be in subjection. Thus the honor of Christ is infringed upon. For example, (622) If the person whom the prince has appointed as his lieutenant, does not know how to maintain his proper station, (623) and instead of this, exposes his dignity to contempt on the part of persons in the lowest station, does he not bring dishonor upon his prince? In like manner, if the man does not keep his own station — if he is not subject to Christ in such a way as to preside over his own family with authority, he obscures, to that extent, the glory of Christ, which shines forth in the well regulated order of marriage. The covering , as we shall see ere long, is an emblem of authority intermediate and interposed. Prophesying I take here to mean — declaring the mysteries of God for the edification of the hearers, (as afterwards in 1 Corinthians 14:3 ,) as praying means preparing a form of prayer, and taking the lead, as it were, of all the people — which is the part of the public teacher, (624) for Paul is not arguing here as to every kind of prayer, but as to solemn prayer in public. Let us, however, bear in mind, that in this matter the error is merely in so far as decorum is violated, and the distinction of rank which God has established, is broken in upon. For we must not be so scrupulous as to look upon it as a criminal thing for a teacher to have a cap on his head, when addressing the people from the pulpit. Paul means nothing more than this — that it should appear that the man has authority, and that the woman is under subjection, and this is secured when the man uncovers his head in the view of the Church, though he should afterwards put on his cap again from fear of catching cold. In fine, the one rule to be observed here is το πρέπον — decorum If that is secured, Paul requires nothing farther. (622) “ Mais afin de mieux entendre ceci, prenons vn exemple ;” — “But, that we may understand this better, let us take an example.” (623) “ Se maintenir, et vser de son authorite ;” — “To keep his place, and maintain his authority.” (624) “ Du ministre et docteur de l’Eglise ;” — “Of the minister and teacher of the Church.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-11-4

Source

4. **무릇 남자로서 머리에 무엇을 쓰고** — 여기서 두 가지 명제가 있다. 첫째는 남자에 관한 것이고 둘째는 여자에 관한 것이다. 남자가 머리를 가리고 기도하거나 예언하면 자신의 머리이신 그리스도를 거슬러 죄를 짓는다고 말한다. 왜 그런가? 그가 그리스도에게 종속되어 있기 때문이다. 이 이해와 함께 그가 가정 다스림에서 첫 자리를 갖도록. 가정의 아버지는 자신의 집에서 왕과 같다. 따라서 하나님의 영광이 그에게 부여된 권위로 그에게서 빛난다.

머리를 가리면 하나님이 자신에게 할당하신 우선권에서 스스로를 낮추어 종속되는 것이다. 따라서 그리스도의 영예가 침해된다. 만약 왕이 자신의 부관으로 임명한 사람이 자신의 적절한 자리를 유지하는 방법을 모르고 대신 가장 낮은 자리의 사람들에게 자신의 존엄을 경멸에 노출시킨다면, 왕에게 수치를 가져오지 않겠는가? 마찬가지로 남자가 자신의 자리를 지키지 않고 결혼의 잘 규율된 질서 속에서 빛나는 그리스도의 영광을 모호하게 한다.

예언은 여기서 청중의 덕을 세우기 위해 하나님의 신비들을 선언하는 것을 의미한다(나중에 고전 14:3처럼). 기도는 기도 형식을 준비하여 모든 백성을 이끄는 것을 의미한다. 이것은 공적 교사의 역할이다. 바울은 여기서 모든 종류의 기도에 대해 논하는 것이 아니라 공적인 엄숙한 기도에 대해 논하는 것이다.

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5. Every woman praying or prophesying Here we have the second proposition — that women ought to have their heads covered when they pray or prophesy ; otherwise they dishonor their head For as the man honors his head by showing his liberty, so the woman , by showing her subjection. Hence, on the other hand, if the woman uncovers her head, she shakes off subjection — involving contempt of her husband. It may seem, however, to be superfluous for Paul to forbid the woman to prophesy with her head uncovered, while elsewhere he wholly prohibits women from speaking in the Church. ( 1 Timothy 2:12 .) It would not, therefore, be allowable for them to prophesy even with a covering upon their head, and hence it follows that it is to no purpose that he argues here as to a covering. It may be replied, that the Apostle, by here condemning the one, does not commend the other. For when he reproves them for prophesying with their head uncovered, he at the same time does not give them permission to prophesy in some other way, but rather delays his condemnation of that vice to another passage, namely in 1 Corinthians 14:34 . In this reply there is nothing amiss, though at the same time it might suit sufficiently well to say, that the Apostle requires women to show their modesty — not merely in a place in which the whole Church is assembled, but also in any more dignified assembly, either of matrons or of men, such as are sometimes convened in private houses. For it is all one as if she were shaven. He now maintains from other considerations, that it is unseemly for women to have their heads bare. Nature itself , says he, abhors it. To see a woman shaven is a spectacle that is disgusting and monstrous. Hence we infer that the woman has her hair given her for a covering Should any one now object, that her hair is enough, as being a natural covering, Paul says that it is not , for it is such a covering as requires another thing to be made use of for covering it And hence a conjecture is drawn, with some appearance of probability — that women who had beautiful hair were accustomed to uncover their heads for the purpose of showing off their beauty. It is not, therefore, without good reason that Paul, as a remedy for this vice, sets before them the opposite idea — that they be regarded as remarkable for unseemliness, rather than for what is an incentive to lust. (625) (625) “ Sainct Paul pour remedier à ce vice, propose tout le contraire de ce qui leur sembloit; disant, que tant s’en faut qu’en cela il y ait vne beaute pour attirer les hommes a connoitise, que plustot c’est vne chose laide et deshonneste ;” — “St. Paul, with the view of remedying this vice, sets forward quite the reverse of what appeared to them — saying, that so far from there being a beauty in this to allure men to lust, it is rather a thing that is ugly and unseemly.” return to ' Top of Page ' <a name="verse-7" class="com-number"

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5. **여자로서 머리에 아무것도 쓰지 않고** — 여기서 둘째 명제가 있다. 여성들은 기도하거나 예언할 때 머리를 가려야 한다. 그렇지 않으면 자신의 머리를 욕되게 한다. 남자가 자신의 자유를 보여줌으로써 자신의 머리를 영예롭게 하듯, 여자는 자신의 종속을 보여줌으로써 그렇게 한다.

그러나 바울이 여성이 머리를 가리지 않고 예언하는 것을 금하는 것이 불필요해 보일 수 있다. 다른 곳에서는 교회에서 말하는 것을 전적으로 금하기 때문이다(딤전 2:12). 머리를 가리고라도 예언하는 것이 허용되지 않을 것이고, 따라서 덮개에 관해 논하는 것이 무의미하다는 결론이 따른다. 답은 이것이다. 사도가 하나를 책망한다고 해서 다른 것을 승인하는 것이 아니다. 머리를 가리지 않고 예언하는 것을 책망할 때 다른 방식으로 예언할 허락을 주는 것이 아니라, 오히려 그 악에 대한 정죄를 고전 14:34의 다른 구절로 미루는 것이다.

**그런즉 삭발한 것과 다름이 없느니라** — 이제 다른 고려에서 여성이 머리를 벗는 것이 어울리지 않음을 주장한다. **본성 자체**가 그것을 혐오한다. 머리를 깎은 여성을 보는 것은 혐오스럽고 기괴한 광경이다. 따라서 우리는 여성에게 덮개로 머리카락이 주어졌다고 추론한다. 이제 누군가가 머리카락만으로 충분하다고 반론을 제기한다면, 바울은 아니라고 말한다. 왜냐하면 그것은 다른 무언가로 덮여야 하는 그런 덮개이기 때문이다.

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7. The man ought not to cover his head, because he is the image The same question may now be proposed respecting the image , as formerly respecting the head. For both sexes were created in the image of God, and Paul exhorts women no less than men to be formed anew, according to that image. The image , however, of which he is now speaking, relates to the order of marriage, and hence it belongs to the present life, and is not connected with conscience. The simple solution is this — that he does not treat here of innocence and holiness, which are equally becoming in men and women, but of the distinction, which God has conferred upon the man, so as to have superiority over the woman. In this superior order of dignity the glory of God is seen, as it shines forth in every kind of superiority. The woman is the glory of the man There is no doubt that the woman is a distinguished ornament of the man; for it is a great honor that God has appointed her to the man as the partner of his life, and a helper to him, (626) and has made her subject to him as the body is to the head. For what Solomon affirms as to a careful wife — that she is a crown to her husband , ( Proverbs 12:4 ,) is true of the whole sex, if we look to the appointment of God, which Paul here commends, showing that the woman was created for this purpose — that she might be a distinguished ornament of the man. (626) “ Pour estre compagne a l’homme, pour viure auec luy, et pour luy aider ;” — “To be a companion to the man, to live with him, and to aid him.” return to ' Top of Page ' <a name="verse-8" class="com-number"

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7. **남자는 하나님의 형상과 영광이니** — 같은 질문이 이제 형상에 관해서도 제기될 수 있다. 왜냐하면 두 성 모두 하나님의 형상으로 창조되었기 때문이다. 그러나 그가 지금 말하는 형상은 결혼의 질서에 관계하며, 따라서 현재 삶에 속하며 양심과 연결되지 않는다. 단순한 해결은 이것이다. 그는 남자와 여자에게 똑같이 마땅한 순결과 거룩함에 대해 논하는 것이 아니라, 하나님이 남자에게 부여하여 여자보다 우위를 갖게 하신 구분에 대해 논한다. 이 우월한 존엄의 질서에서 하나님의 영광이 보인다. **여자는 남자의 영광이니** — 여자가 남자의 뛰어난 장식이라는 것에는 의심이 없다. 하나님이 그를 삶의 동반자이자 돕는 자로 남자에게 임명하시고 몸이 머리에 종속되듯 그에게 종속시키셨다는 것은 큰 영예이기 때문이다.

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8. For the man is not from the woman. He establishes by two arguments the pre-eminence, which he had assigned to men above women. The first is, that as the woman derives her origin from the man, she is therefore inferior in rank. The second is, that as the woman was created for the sake of the man, she is therefore subject to him, as the work ultimately produced is to its cause. (627) That the man is the beginning of the woman and the end for which she was made, is evident from the law. ( Genesis 2:18 .) It is not good for a man to be alone. Let us make for him, etc. Farther, God took one of Adam’s ribs and formed Eve. ( Genesis 2:21 .) (627) “ Ainsi que l’oeuure tendant a quelque fin est au dessous de sa cause et fin pour laquelle on le fait ;” — “As a work fitted for some design is inferior to its cause and the design for which it is made.” return to ' Top of Page ' <a name="verse-10" class="com-number"

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8. **남자가 여자에게서 난 것이 아니요** — 두 가지 논증으로 남성이 여성에 대해 갖는 우선권을 확립한다. 첫째는 여자가 남자에게서 기원하므로 계급에서 열등하다는 것이다. 둘째는 여자가 남자를 위해 창조되었으므로 그에게 종속된다는 것이다. 마치 궁극적으로 산출된 작품이 그 원인에 종속되듯. 남자가 여자의 시작이며 그녀가 만들어진 목적이라는 것은 율법에서 분명하다(창 2:18, 2:21).

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10. For this cause ought the woman to have power (628) From that authority he draws an argument (629) in favor of outward decorum. “She is subject,” says he, “let her then wear a token of subjection.” In the term power , there is an instance of metonymy, (630) for he means a token by which she declares herself to be under the power of her husband; and it is a covering, whether it be a robe, or a veil, (631) or any other kind of covering. (632) It is asked, whether he speaks of married women exclusively, for there are some that restrict to them what Paul here teaches, on the ground that it does not belong to virgins to be under the authority of a husband. It is however a mistake, for Paul looks beyond this — to God’s eternal law, which has made the female sex subject to the authority of men. On this account all women are born, that they may acknowledge themselves inferior in consequence of the superiority of the male sex. Otherwise it were an inconclusive argument that Paul has drawn from nature , in saying that it were not one whit more seemly for a woman to have her head uncovered than to be shaven — this being applicable to virgins also. Because of the angels This passage is explained in various ways. As the Prophet Malachi 2:7 calls priests angels of God , some are of opinion that Paul speaks of them ; but the ministers of the word have nowhere that term applied to them by itself — that is, without something being added; and the meaning would be too forced. I understand it, therefore, in its proper signification. But it is asked, why it is that he would have women have their heads covered because of the angels — for what has this to do with them? Some answer: “Because they are present on occasion of the prayers of believers, and on this account are spectators of unseemliness, should there be any on such occasions.” But what need is there for philosophizing with such refinement? We know that angels are in attendance, also, upon Christ as their head, and minister to him. (633) When, therefore, women venture upon such liberties, as to usurp for themselves the token of authority, they make their baseness manifest to the angels. This, therefore, was said by way of amplifying, as if he had said, “If women uncover their heads, not only Christ, but all the angels too, will be witnesses of the outrage.” And this interpretation suits well with the Apostle’s design. He is treating here of different ranks. Now he says that, when women assume a higher place than becomes them, they gain this by it — that they discover their impudence in the view of the angels of heaven. (628) “ Doit auoir sur la teste vne enseigne qu’elle est sous puissance ;” — “She ought to have upon her head a token that she is under authority.” (629) “ Vn argument et consequence ;” — “An argument and inference.” (630) “ I1 y a de mot a mot au Grec, La femme doit auoir puissance sur la teste. Mais au mot de puissance il y a une figure appellee metonymie ;” — “It is literally in the Greek, The woman ought to have power upon her head. But in the word power there is a figure called metonymy.” (631) “ C’est la couuerture de teste, soit un chapperon, ou couurechef, ou coiffe, ou chose semblable ;” — “It is a covering of the head, whether it be a hood, or a kerchief, or a coif, or anything of that kind.” (632) The term ἐξουσία ( exousia ) is considered by Bloomfield to be the name of an article of dress of which mention is made in Ruth 3:15 , and Isaiah 3:23 , and consisted of “a piece of cloth of a square form thrown over the head and tied under the chin.” Granville Penn, on the other hand, considers it as nothing more than the ( τι ) κατα κεφαλης in the third verse of the chapter — something on the head , or a covering on the head , and notices it as remarkable, that in Wiclif’s version (1380) the rendering is — “the woman schal have an hilying on hir heed,” which the glossary explains by covering . — Ed (633) “ Et sont tousiours a son commandement et seruice ;” — “And are always at his commandment and service.” return to ' Top of Page ' <a name="verse-11" class="com-number"

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10. **그러므로 여자는 천사들로 말미암아** — 그 권위에서 외적 품위에 찬성하는 논증을 이끌어낸다. "그녀는 종속되어 있다, 따라서 종속의 표를 착용하라." **권능**이라는 용어에 환유가 있다. 그는 그녀가 남편의 권세 아래 있음을 선언하는 표를 의미한다. 그것이 겉옷이든 너울이든 다른 어떤 종류의 덮개이든.

**천사들 때문에** — 이 구절은 여러 방식으로 설명된다. 일부는 이것이 바울이 천사들의 시야에서 여성이 머리를 가려야 한다고 말하는 것으로 이해한다. 믿는 자들이 기도할 때 천사들이 참석하며, 따라서 그런 경우에 어울리지 않음이 있다면 그 목격자들이 되기 때문이다. 그러나 그렇게 세련되게 철학화할 필요가 어디 있는가? 천사들이 또한 그들의 머리인 그리스도에게 참석하고 그를 섬긴다는 것을 알기 때문이다. 따라서 여성들이 권위의 표를 자신을 위해 강탈하는 자유를 감히 행할 때, 천사들에게 자신들의 파렴치함을 드러내는 것이다.

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11. But neither is the man without the woman This is added partly as a check upon men, that they may not insult over women; (634) and partly as a consolation to women, that they may not feel dissatisfied with being under subjection. “The male sex (says he) has a distinction over the female sex, with this understanding, that they ought to be connected together by mutual benevolence, for the one cannot do without the other. If they be separated, they are like the mutilated members of a mangled body. Let them, therefore, be connected with each other by the bond of mutual duty.” (635) When he says, in the Lord , he by this expression calls the attention of believers to the appointment of the Lord, while the wicked look to nothing beyond pressing necessity. (636) For profane men, if they can conveniently live unmarried, despise the whole sex, and do not consider that they are under obligations to it by the appointment and decree of God. The pious, on the other hand, acknowledge that the male sex is but the half of the human race. They ponder the meaning of that statement — God created man : male and female created he them ( Genesis 1:27 , and Genesis 5:2 .) Thus they, of their own accord, acknowledge themselves to be debtors to the weaker sex. Pious women, in like manner, reflect upon their obligation. (637) Thus the man has no standing without the woman, for that would be the head severed from the body; nor has the woman without the man, for that were a body without a head. “Let, therefore, the man perform to the woman the office of the head in respect of ruling her, and let the woman perform to the man the office of the body in respect of assisting him, and that not merely in the married state, but also in celibacy; for I do not speak of cohabitation merely, but also of civil offices, for which there is occasion even in the unmarried state.” If you are inclined rather to refer this to the whole sex in general, I do not object to this, though, as Paul directs his discourse to individuals, he appears to point out the particular duty of each. (634) “ Qu’ils n’ayent les femmes en desdain et mocquerie ;” — “That they may not hold women in disdain and derision.” (635) “ Par ce lien d’aide et antitie mutuelle ;” — “By this tie of mutual assistance and amity.” (636) “ La necessite qui les presse et contraint ;” — “The necessity that presses and constrains them.” (637) “ Pensent a leur deuoir, et que de leur coste elles sont obligees aux hommes ;” — “Think of their duty, and of their being under obligation, on their part, to men.” return to ' Top of Page ' <a name="verse-12" class="com-number"

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11. **그러나 주 안에는 남자 없이 여자만 있지 않고** — 이것은 부분적으로는 남자들에 대한 제지로, 그들이 여자들을 모욕하지 않도록, 부분적으로는 여자들에 대한 위로로, 종속되어 있는 것에 불만을 느끼지 않도록 덧붙여졌다. "남성이 여성보다 탁월하다. 그러나 이 이해와 함께 그들은 상호 선의의 유대로 연결되어야 한다. 어느 하나도 다른 것 없이 할 수 없기 때문이다. 분리되면 잘린 몸의 절단된 사지와 같다. 따라서 상호 의무의 유대로 연결되어야 한다."

**주 안에서**라고 할 때, 이 표현으로 믿는 자들이 주님의 임명에 주의를 기울이도록 한다. 경건한 자들은 남성이 인류의 반일 뿐임을 인정한다. 하나님이 사람을 창조하셨다는 선언의 의미를 음미한다. 남자와 여자로 창조하셨다(창 1:27, 5:2). 따라서 그들은 스스로 더 약한 성에 빚진 자임을 인정한다.

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12. As the woman is of the man If this is one of the reasons, why the man has superiority — that the woman was taken out of him, there will be, in like manner, this motive to friendly connection — that the male sex cannot maintain and preserve itself without the aid of women. For this remains a settled point — that it is not good for man to be alone ( Genesis 2:18 .) This statement of Paul may, it is true, be viewed as referring to propagation, because human beings are propagated not by men alone, but by men and women; but I understand it as meaning this also — that the woman is a needful help to the man, inasmuch as a solitary life is not expedient for man. This decree of God exhorts us to cultivate mutual intercourse. But all things of God God is the Source of both sexes, and hence both of them ought with humility to accept and maintain the condition which the Lord has assigned to them. Let the man exercise his authority with moderation, and not insult over the woman who has been given him as his partner. Let the woman be satisfied with her state of subjection, and not take it amiss that she is made inferior to the more distinguished sex. Otherwise they will both of them throw off the yoke of God, who has not without good reason appointed this distinction of ranks. Farther, when it is said that the man and the woman, when they are wanting in their duty to each other, are rebels against the authority of God, the statement is a more serious one than if Paul had said, that they do injury to one another. Doth not even nature itself He again sets forth nature as the mistress of decorum, and what was at that time in common use by universal consent and custom — even among the Greeks — he speaks of as being natural , for it was not always reckoned a disgrace for men to have long hair. (638) Historical records bear, that in all countries in ancient times, that is, in the first ages, men wore long hair. Hence also the poets, in speaking of the ancients, are accustomed to apply to them the common epithet of unshorn (639) It was not until a late period that barbers began to be employed at Rome — about the time of Africanus the elder. And at the time when Paul wrote these things, the practice of having the hair shorn had not yet come into use in the provinces of Gaul or in Germany. Nay more, it would have been reckoned an unseemly thing for men, no less than for women, to be shorn or shaven; but as in Greece it was reckoned all unbecoming thing for a man to allow his hair to grow long, so that those who did so were remarked as effeminate, he reckons as nature a custom that had come to be confirmed. (640) (638) It is remarked by President Edwards, that “the emphasis used, αὐτὴ ἡ φύσις , nature itself , shows that the Apostle does not mean custom, but nature in the proper sense. It is true it was long custom that made having the head covered a token of subjection, and a feminine habit or appearance, as it is custom that makes any outward action or word a sign or signification of anything; but nature itself, nature in its proper sense, teaches that it is a shame for a man to appear with the established signs of the female sex. Nature itself shows it to be a shame for a father to bow down or kneel to his own child or servant, because bowing down is, by custom, an established token of subjection and submission.” Edwards on Original Sin, part 2, chapter 3, section 3. — Ed (639) Instances of this occur in Ovid, Fast. 2. 30, and in Hor., Od. 2, 15, 11. Gaul, to the north of the Alps, was called Gallia comata , from the inhabitants wearing their hair long Homer applies to the Greeks in his time the epithet of καρηκομόωντες — long-haired Hom. Il., 2. 11. — Ed (640) “ I1 appelle Nature ceste coustume desia confermee par vn long temps et vsage commun ;” — “He gives the appellation of Nature to this custom, already confirmed by length of time and common use.” return to ' Top of Page ' <a name="verse-16" class="com-number"

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12. **여자가 남자에게서 난 것 같이** — 이것이 남자에게 우위가 있는 이유 중 하나라면, 또한 우호적 연결의 동기가 있을 것이다. 즉 남성이 여성의 도움 없이 자신을 유지하고 보존할 수 없다는 것이다. 남자가 혼자 있는 것이 좋지 않다는 것이 확고한 점으로 남아있기 때문이다(창 2:18). 바울의 이 진술은 번식에 관한 것으로 볼 수 있다. 인간이 남성만이 아니라 남성과 여성으로 번식되기 때문이다. 그러나 나는 이것이 또한 이것을 의미한다고 이해한다. 즉 여성이 남성에게 필요한 돕는 자라는 것이다. 고독한 생활이 남성에게 유익하지 않으므로.

**그러나 모든 것이 하나님에게서 났느니라** — 하나님이 두 성 모두의 근원이시다. 따라서 둘 다 겸손으로 주님이 자신들에게 할당하신 처지를 받아들이고 유지해야 한다. 남자는 자신의 권위를 절제하며 행사하고 자신에게 동반자로 주어진 여자를 모욕하지 말라. 여자는 자신의 종속 상태에 만족하고 더 뛰어난 성에게 열등하게 만들어진 것을 나쁘게 여기지 말라. 그렇지 않으면 둘 다 하나님의 멍에를 던져버리는 것이다.

**본성도 그것을 가르치지 아니하느냐?** — 다시 본성을 품위의 교사로 내세운다. 그 당시 모든 민족에서 보편적 동의와 관습으로 일반적으로 통용된 것을, 비록 남자들이 머리카락을 길게 기르는 것이 항상 부끄러운 것으로 여겨지지는 않았지만, 그는 자연적이라고 말한다. 역사 기록은 고대의 모든 나라에서, 즉 첫 세기들에서 남자들이 긴 머리카락을 길렀음을 증명한다. 로마에서 이발사들이 고용된 것은 늦게야, 즉 대(大) 아프리카누스의 시대 즈음이었다. 그리스에서는 남자가 긴 머리카락을 기르는 것이 어울리지 않는 것으로 여겨지고 그렇게 하는 자들은 여성스럽다고 주목받았으므로, 그는 오랜 세월 확인된 관습을 본성이라 칭한다.

원주석

16절 카드 ↗

16. But if any man seem A contentious person is one whose humor inclines him to stir up disputes, and does not care what becomes of the truth. Of this description are all who, without any necessity, abolish good and useful customs — raise disputes respecting matters that are not doubtful — who do not yield to reasonings — who cannot endure that any one should be above them. Of this description, also, are those ( ἀκοινώνητοι ) would be singular persons (641) who, from a foolish affectation, (642) aim at some new and unusual way of acting. Such persons Paul does not reckon worthy of being replied to, inasmuch as contention is a pernicious thing, and ought, therefore, to be banished from the Churches. By this he teaches us, that those that are obstinate and fond of quarrelling, should rather be restrained by authority than confuted by lengthened disputations. For you will never have an end of contentions, if you are disposed to contend with a combative person until you have vanquished him; for though vanquished a hundred times, he would argue still. Let us therefore carefully mark this passage, that we may not allow ourselves to be carried away with needless disputations, provided at the same time we know how to distinguish contentious persons. For we must not always reckon as contentious the man who does not acquiesce in our decisions, or who ventures to contradict us; but when temper and obstinacy show themselves, let us then say with Paul, that contentions are at variance with the custom of the Church (643) (641) “ Qui ne se veulent en rien accommoder aux autres ;” — “Who are not disposed to accommodate themselves to others in anything.” — The Greek word made use of by Calvin here ( ακοινωντος ) is employed by classical writers to mean — having no intercourse, or not caring to have intercourse with others. See Arist., Top. 3. 2, 8.; Plat. Legg., 774 A. — Ed (642) “ Et appetit sans raison ;” — “And unreasonable desire.” (643) “ Que ce n’est point la coustume de l’Eglise d’entrer en debats et contentions ;” — “That it is not the custom of the Church to enter into strifes and contentions.” return to ' Top of Page ' <a name="verse-17" class="com-number"

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16. **논쟁을 좋아하는 자가 있으면** — 논쟁을 좋아하는 사람은 분쟁을 일으키는 성향이 있어 진리가 어떻게 되든 개의치 않는다. 좋고 유용한 관습을 아무 필요 없이 폐지하는 모든 이들이 그러하다. 의심스럽지 않은 것들에 대해 논쟁을 일으키고, 이성에 양보하지 않고, 아무도 자신보다 위에 있는 것을 참지 못하는 이들이 그러하다. 또한 어리석은 허영으로 새롭고 비상한 행동 방식을 추구하는 유별난 사람들도.

바울은 그런 사람들을 답할 가치가 없다고 여긴다. 다툼은 해로우며 교회에서 추방되어야 하기 때문이다. 이로써 완고하고 논쟁을 좋아하는 자들은 긴 논쟁으로 논박되기보다는 권위로 억제되어야 함을 가르친다. 왜냐하면 싸우기 좋아하는 사람과 이겼을 때까지 싸우겠다고 마음먹는다면 다툼이 끝나지 않을 것이기 때문이다. 백 번 져도 여전히 논쟁할 것이다.

원주석

17절 카드 ↗

His reproof of the fault previously noticed was but a mild and gentle admonition, because the Corinthians sinned in ignorance, so that it was proper that they should readily be forgiven. Paul, too, had praised them in the outset, because they had faithfully kept his enactments . ( 1 Corinthians 11:2 .) Now he begins to reprove them more sharply, because they offended more grievously in some things, and not through ignorance. 17. But, in warning you as to this, I do not praise. (644) For I translate it in this way, because Paul appears to have made the participle and the verb change places. (645) I am also not satisfied with the interpretation of Erasmus, who takes παραγγέλλειν as meaning to command The verb to warn would suit better, but as to this I do not contend. There is an antithesis between this clause and the beginning of this chapter. “While I have praised you, do not think that it is unqualified commendation; for I have something to find fault with, as it is worthy of severe reproof.” This, however, in my opinion, does not refer exclusively to the Lord’s Supper, but also to other faults of which he makes mention. Let this then be taken as a general statement, that the Corinthians are reproved, because they came together not for the better but for the worse. Particular effects of this evil will be brought forward afterwards. He finds fault with them, then, in the first place, because they come not together for the better , — and secondly , that they come together for the worse The second , it is true, is the more serious, but even the first is not to be endured, for if we consider what is transacted in the Church, there ought never to be a coming together without some fruit. There the doctrine of God is listened to, prayers are offered up, the Sacraments are administered. The fruit of the Word is, when confidence in God and fear of him are increased in us — when progress is made in holiness of life — when we put off more and more the old man , ( Colossians 3:9 ) — when we advance in newness of life , etc. ( Romans 6:4 .) The Sacraments have a tendency to exercise us in piety and love. The prayers, too, ought to be of use for promoting all these purposes. In addition to this, the Lord works efficaciously by his Spirit, because he wills not that his ordinances should be vain. Hence if the sacred assemblies are of no benefit to us, and we are not made better by them, it is our ingratitude that is to blame, and therefore we deserve to be reproved. For the effect of our conduct is, that those things, which, from their own nature, and from God’s appointment, ought to have been salutary, become unprofitable. Then follows the second fault — that they come together for the worse. This is much more criminal, and yet it almost always follows the other, for if we derive no advantage from God’s benefits, he employs this method of punishing our carelessness — that we are made worse by them. It usually happens, too, that negligence gives birth to many corruptions, especially on this account, that those who do not observe the natural use of things usually fall erelong into hurtful inventions. (646) (644) “ Or ie vous rememore ceci , non point eu louant . I1 y a au Grec mot; a mot. Or rememorant ie ne loue point ;” — “ But I put you in , mind of this , not praising you for it . It is literally in the Greek: But putting you in mind I do not praise.” (645) In explanation of this remark, let it be observed that the reading in the Alexandrine MS. is as follows: Τοῦτο δε παραγγέλλω οὐκ ἐπαινῶν — But I warn you as to this, not praising. This reading is followed in the Latin and Syrian versions. In Wiclif (1380) the rendering is: “But this thing I comaunde, not preisynge.” In Rheims (1582) — “And this I commaund; not praising it.” — Ed (646) “ Principalement pource que ceux qui ne regardent pas a tenir le droit et naturel usage des choses, sont suiets a tomber incontinent en beaucoup d’inuentions peruerses et dangereuses ;” — “Chiefly because those who do not take care to observe the right and natural use of things, are liable to fall straightway into many perverse and dangerous inventions.” return to ' Top of Page ' <a name="verse-18" class="com-number"

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17. **이제 내가 명하는 이 일에** — 앞서 언급한 잘못에 대한 책망은 가벼운 온화한 훈계였다. 고린도 사람들이 무지 중에 죄를 지었으므로 쉽게 용서받는 것이 마땅했기 때문이다. 또한 바울이 처음에 그들이 자신의 규정들을 충실히 지켰다고 칭찬했다(고전 11:2). 이제 더 날카롭게 책망하기 시작한다. 몇 가지에서 더 심각하게, 무지를 통해서가 아니고 죄를 짓기 때문이다.

**내가 너희를 칭찬하지 아니하노니** — 이것은 이 장 서두와 대조가 있다. "내가 너희를 칭찬하는 동안 무조건적인 칭찬이라고 생각하지 말라. 책망할 것이 있다. 가혹한 책망을 받을 만하기 때문이다." 이것은 내 생각에 주의 만찬에만 관한 것이 아니라 그가 언급하는 다른 잘못들에도 관계한다.

따라서 이것을 일반적 진술로 취하자. 고린도 사람들이 더 나아지기 위해서가 아니라 더 나빠지기 위해 모이므로 책망받는다는 것이다. 먼저 더 나아지기 위해 모이지 않는다고 책망한다. 둘째로 더 나빠지기 위해 모인다고. 교회에서 거래되는 것을 생각하면, 어떤 열매 없이 모이는 일이 있어서는 안 된다. 거기서 하나님의 말씀이 들려지고, 기도가 드려지고, 성례가 집행된다. 말씀의 열매는 하나님에 대한 신뢰와 그분에 대한 두려움이 증가될 때다.

원주석

18절 카드 ↗

18. When ye come together in the Church, I hear there are divisions Some take the words divisions and heresies , as referring to that disorder ( ἀταξίαν ) of which he speaks soon afterwards. I consider them as having a more extensive signification, and certainly it is not likely that he would employ terms so improper and unsuitable for the purpose of exposing that abuse. (647) For as to their alleging that he has expressed himself in more severe terms, with the view of exposing more fully the heinousness of the offense, I would readily grant this, if the meaning corresponded. It is, then, a reproof of a general kind — that they were not of one accord as becomes Christians, but every one was so much taken up with his own interests, that he was not prepared to accommodate himself to others. Hence arose that abuse, as to which we shall see in a little — hence sprung ambition and pride, so that every one exalted himself and despised others — hence sprung carelessness as to edification — hence sprung profanation of the gifts of God. He says that he partly believes it , that they might not think that he charged them all with this heinous crime, and might accordingly complain, that they were groundlessly accused. In the meantime, however, he intimates that this had been brought to him not by mere vague rumor, but by credible information, such as he could not altogether discredit. (647) “ Qu’il leur remonstrera qu’ils fout en la Cene ;” — “Which he will show that they have fallen into as to the Supper.” return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/1co-11-18

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18. **너희가 교회로 모일 때에 너희 중에 분쟁이 있다고** — 일부는 **분열**과 **다툼**이라는 말을 그가 곧 말하는 무질서를 가리키는 것으로 이해한다. 나는 그것들이 더 광범위한 의미를 가진다고 본다. 따라서 그것들은 일반적인 책망이다. 그들이 그리스도인에게 마땅한 것처럼 한 마음이 아니었고, 각자 자신의 이익에 너무 몰두하여 다른 이들에게 맞출 준비가 되어 있지 않았다는 것이다. 여기서 그 남용이 생겨났다. 여기서 야망과 교만이 생겨났다. 각자 자신을 높이고 다른 이들을 경멸했다. 여기서 덕을 세우는 것에 대한 무관심이 생겨났다. 여기서 하나님의 선물들의 더럽힘이 생겨났다.

**너희 중에 분당이 있다 함을 부분적으로 믿거니와** — 모두를 이 심각한 범죄로 고소하는 것처럼 생각하지 않도록, 따라서 근거 없이 비난받는다고 불평할 수 있도록. 그러나 동시에 이것이 단순한 막연한 소문이 아니라 완전히 의심하기 어려운 신뢰할 만한 정보로 자신에게 전달되었음을 암시한다.

원주석

19절 카드 ↗

19. For there must be also heresies He had previously spoken of divisions ( 1 Corinthians 11:18 .) Now he uses the term heresies , with the view of amplifying the more, as we may infer, too, from the word also , for it is added for the sake of amplification. ( προς αὔξησιν .) It is well known in what sense the ancients used those two terms, (648) and what distinction they made between Heretics and Schismatics. (649) Heresy they made to consist in disagreement as to doctrine, and schism , on the contrary, in alienation of affection, as when any one withdrew from the Church from envy, or from dislike of the pastors, or from ill nature. It is true, that the Church cannot but be torn asunder by false doctrine, and thus heresy is the root and origin of schism, and it is also true that envy or pride is the mother of almost all heresies, but at the same time it is of advantage to distinguish in this way between these two terms. But let us see in what sense Paul employs them. I have already expressed my disapprobation of those who explain heresy as meaning the setting up of a separate table, inasmuch as the rich did not partake of their Supper along with the poor; for he had it in view to point out something more hateful. But without mentioning the opinions of others, I take schism and heresy here in the way of less and greater. Schisms, then, are either secret grudges — when we do not see that agreement which ought to subsist among the pious — when inclinations at variance with each other are at work — when every one is mightily pleased with his own way, and finds fault with everything that is done by others. Heresies are when the evil proceeds to such a pitch that open hostility is discovered, and persons deliberately divide themselves into opposite parties. Hence, in order that believers might not feel discouraged on seeing the Corinthians torn with divisions , the Apostle turns round this occasion of offense in an opposite direction, intimating that the Lord does rather by such trials make proof of his people’s constancy. A lovely consolation! “So far, says he, should we be from being troubled, or cast down, when we do not see complete unity in the Church, but on the contrary some threatenings of separation from want of proper agreement, that even if sects should start up, (650) we ought to remain firm and constant. For in this way hypocrites are detected — in this way, on the other hand, the sincerity of believers is tried. For as this gives occasion for discovering the fickleness of those who were not rooted in the Lord’s Word, and the wickedness of those who had assumed the appearance of good men, so the good afford a more signal manifestation of their constancy and sincerity.” But observe what Paul says — there must be, for he intimates by this expression, that this state of matters does not happen by chance, but by the sure providence of God, because he has it in view to try his people, as gold in the furnace, and if it is agreeable to the mind of God, it is, consequently, expedient. At the same time, however, we must not enter into thorny disputes, or rather into labyrinths as to a fatal necessity. We know that there never will be a time when there will not be many reprobates. We know that they are governed by the spirit of Satan, and are effectually drawn away to what is evil. We know that Satan, in his activity, leaves no stone unturned with the view of breaking up the unity of the Church. From this — not from fate — comes that necessity of which Paul makes mention. (651) We know, also, that the Lord, by his admirable wisdom, turns Satan’s deadly machinations so as to promote the salvation of believers. (652) Hence comes that design of which he speaks — that the good may shine forth more conspicuously ; for we ought not to ascribe this advantage to heresies , which, being evil, can produce nothing but what is evil, but to God, who, by his infinite goodness, changes the nature of things, so that those things are salutary to the elect, which Satan had contrived for their ruin. As to Chrysostom’s contending that the particle that ( ἴνα ) denotes not the cause, but the event, it is of no great moment. For the cause is the secret counsel of God, (653) by which things that are evil are overruled in such a manner, as to have a good issue. We know, in fine, that the wicked are impelled by Satan in such a manner, that they both act and are acted upon with the consent of their wills. (654) Hence they are without excuse. (648) “ Schisme et Heresie ;” — “Schism and Heresy.” (649) “ Voyez l’Institution ;” — “See my Institutes,” (volume 3.) (650) “ De tous costez ;” — “On all sides.” (651) “ De la vient ceste necessite de laquelle S. Paul fait mention, et non pas de ce Fatum que les Stoiques ont imagine, que l’on nomme communeement Destinee. Voyez l’ Institution ;” — “From this comes that necessity of which St. Paul makes mention, and not from that Fate of which the Stoics have dreamed, and which is commonly called destiny. See the Institutes.” (Volume 1, p. 241.) (652) “ Conuertit au profit et salut des fideles les machinations de Satan horribles et pernicieuses ;” — “Turns the horrible and pernicious machinations of Satan to the advantage and salvation of believers.” (653) “ Car a parlet proprement, la cause de ceci depend du secret conseil de Dieu ;” — “For, properly speaking, the cause of this depends on the secret counsel of God.” (654) “ Ce qu’ils font, et ce que Satan lear fait faire, ils le font volontairement, et non point par force ;” — “What they do, and what Satan makes them do, they do voluntarily, and not from force.” return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/1co-11-19

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19. **너희 중에 파당이 있어야 너희 중에 옳다 인정함을 받은 자들이 나타나게 되리라** — 앞서 분열에 대해 말했다(고전 11:18). 이제 **파당**이라는 용어를 사용한다. 더 강화하기 위해서다. 두 용어가 고대에 어떤 의미로 사용되었는지 잘 알려져 있다. 이단은 교리에서의 불일치에 있고, 분파는 반대로 애정의 소외에 있다. 어떤 사람이 시기나 목사들의 싫어함이나 나쁜 성품으로 교회를 이탈할 때와 같이. 그러나 여기서 바울이 어떤 의미로 사용하는지 보자.

나는 분파와 이단을 작고 큰 것의 방식으로 이해한다. 따라서 분파들은 은밀한 원한이다. 경건한 자들 사이에 있어야 할 그 합의를 보지 못할 때, 서로 불일치하는 성향들이 활동할 때, 각자 자신의 방식에 너무 만족하여 다른 이들이 행하는 모든 것에 잘못을 찾을 때. 이단들은 악이 공공연한 적대감이 발견되고 사람들이 의도적으로 반대편으로 나뉘는 지경으로 진행될 때다.

따라서 믿는 자들이 고린도 사람들이 분열로 찢어지는 것을 보고 낙심하지 않도록, 사도는 이 실족의 기회를 반대 방향으로 전환한다. 주님이 이러한 시련으로 오히려 자기 백성의 인내를 시험하신다고 암시한다. **반드시 있어야 한다**고 말하는 것은 이 사태가 우연히 일어나는 것이 아니라 하나님의 확실한 섭리로, 그분이 금을 화로에서처럼 자기 백성을 시험하고자 하신다고 암시한다.

원주석

20절 카드 ↗

20. This is not to eat the Lord’s supper He now reproves the abuse that had crept in among the Corinthians as to the Lord’s Supper, in respect of their mixing up profane banquets with the sacred and spiritual feast, and that too with contempt of the poor. Paul says, that in this way it is not the Lord’s supper that is partaken of — not that a single abuse altogether set aside the sacred institution of Christ, and reduced it to nothing, but that they polluted the sacrament by observing it in a wrong way. For we are accustomed to say, in common conversation, that a thing is not done at all, if it is not done aright. Now this was no trivial abuse, as we shall afterwards see. If you understand the words is not as meaning, is not allowable , (655) the meaning will amount to the same thing — that the Corinthians were not in a state of preparation for partaking of the Lord’s supper, as being in so divided a state. What I stated a little ago, however, is more simple — that he condemns that profane admixture, which had nothing in it akin to the Lord’s Supper. (655) Paraeus and some others take the words ὀυκ ἔστι is not , as used for, ουκ ἔξεστι is not allowable . — Ed return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/1co-11-20

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20. **너희가 함께 모여서 주의 만찬을 먹을 수 없으니** — 이제 세속적 잔치를 거룩하고 신령한 만찬에 뒤섞어 가난한 자들을 경멸하는 고린도 사람들 사이에 기어든 주의 만찬에 관한 남용을 책망한다. 바울은 이런 방식으로는 주의 만찬을 받는 것이 아니라고 말한다. 단 하나의 남용이 그리스도의 거룩한 제정을 완전히 제쳐두고 아무것도 아닌 것으로 만든다는 것이 아니라, 잘못된 방식으로 지킴으로써 성례를 더럽힌다는 것이다.

원주석

21절 카드 ↗

21. For every one of you taketh before others his own supper. It is truly wonderful, and next to a miracle, (656) that Satan could have accomplished so much in so short a time. We are, however, admonished by this instance, how much antiquity, without reason on its side, can effect, or, in other words, how much influence a long continued custom has, while not sanctioned by a single declaration of the word of God. This, having become customary, was looked upon as lawful. Paul was then at hand to interfere. What then must have been the state of matters after the death of the Apostles? With what liberty Satan must have sported himself. (657) Yet here is the great strength of Papists: “The thing is ancient — it was done long ago — let it, therefore, have the weight of a revelation from heaven.” It is uncertain, however, what was the origin of this abuse, or what was the occasion of its springing up so soon. Chrysostom is of opinion, that it originated in the love-feasts, (658) ( ἀπὸ τῶν ἀγαπῶν ) and that, while the rich had been accustomed (659) to bring with them from their houses the means of feasting with the poor indiscriminately and in common, they afterwards began to exclude the poor, and to guzzle over their delicacies by themselves. And, certainly, it appears from Tertullian, that that custom was a very ancient one. (660) Now they gave the name of Agapae (661) to those common entertainments, which they contrived among themselves, as being tokens of fraternal affection, and consisted of alms. Nor have I any doubt, that it took its rise from sacrificial rites commonly observed both by Jews and Gentiles. For I observe that Christians, for the most part, corrected the faults connected with those rites, in such a manner, as to retain at the same time some resemblance. Hence it is probable, that, on observing that both Jews and Gentiles added a feast to their sacrifice, as an appendage to it, but that both of them sinned in respect of ambition, luxury, and intemperance, they instituted (662) a kind of banquet, which might accustom them rather to sobriety and frugality, (663) and might, at the same time, be in accordance with a spiritual entertainment in respect of mutual fellowship. For in it the poor were entertained at the expense of the rich, and the table was open to all. But, whether they had from the very first fallen into this profane abuse, or whether an institution, otherwise not so objectionable, had in this way degenerated in process of time, Paul would have them in no way mix up this spiritual banquet with common feasts. “This, indeed, looks well — that the poor along with the rich partake in common of the provisions that have been brought, and that the rich share of their abundance along with the needy, but nothing ought to have such weight with us as to lead us to profane the holy sacrament.” (664) And one is hungry This was one evil in the case, that while the rich indulged themselves sumptuously, they appeared, in a manner, to reproach the poor for their poverty. The inequality he describes hyperbolically, when he says, that some are drunken and others are hungry , for some had the means of stuffing themselves well, while others had slender fare. Thus the poor were exposed to the derision of the rich, or at least they were exposed to shame. It was, therefore, an unseemly spectacle, and not in accordance with the Lord ’ s supper (656) “ Quasi incroyable ;” — “As it were incredible.” (657) “ A ioue ses tours ;” — “Have played off his tricks.” (658) “ Vne sorte de banquets qui se faisoyent par charite ;” — “A kind of banquets that were held, by way of love.” (659) “ Premierement ;” — “At first.” (660) Pliny is supposed to refer to the Αγαπὰι ( love-feasts ) in his 97 th letter to Trajan, where he says of the Christians in Blthynia, of which he was governor, that, upon examination, they affirmed, that after having taken their sacramenturn — “ morem sibi discedendi fuisse, rursusque coeundi ad capiendum cibum, promiscuum tamen et innoxium ;” — “it was customary for them to depart, and come together again for the purpose of taking an innocent repast in common.” — Ed (661) “ Agapas , c’est a dire Charitez ;” — “ Agapae , that is to say — Loves.” (662) “ Par succession de temps ;” — “In process of time.” (663) “ Qu ’ autrement ;” — “Than otherwise.” (664) “ Mais il n’y a consideration aucune qui nous doyue tant esmouuoir, que pour cela nous venions a profaner ce sainct mystere ;” — “But there is no consideration that should have so much influence over us, that we should come, on that account, to profane this holy sacrament.” return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/1co-11-21

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21. **이는 먹을 때에 각각 자기의 만찬을 먼저 갖다 먹으므로** — 사탄이 이처럼 짧은 시간에 이토록 많은 것을 이룰 수 있었다는 것은 실로 놀랍고 거의 기적에 가깝다. 그러나 이 경우로, 이성이 없는 고대가 어느 정도 영향을 미칠 수 있는지, 즉 하나님의 말씀의 단 하나의 선언으로도 승인받지 못한 오래 지속된 관습이 어느 정도 영향을 미치는지 경고받는다. 이것이 관습이 되자 합법적인 것으로 여겨졌다. 바울이 개입하러 나타났다. 그렇다면 사도들이 죽은 후의 상태는 어떠했겠는가?

이 남용의 기원이 무엇인지, 혹은 그것이 그토록 빨리 생겨난 계기가 무엇인지는 알려지지 않는다. 크리소스톰은 그것이 사랑의 잔치에서 비롯되었다고 생각한다. 즉 부유한 자들이 가난한 자들과 무차별적이고 공통으로 잔치할 수 있는 수단을 자신들의 집에서 가져오는 데 익숙했지만, 이후에 가난한 자들을 제외하고 진미를 혼자서 폭식하기 시작했다는 것이다.

원주석

22절 카드 ↗

22. Have ye not houses ? From this we see that the Apostle was utterly dissatisfied with this custom of feasting, even though the abuse formerly mentioned had not existed. For, though it seems allowable for the whole Church to partake at one common table, yet this, on the other hand, is wrong — to convert a sacred assembly to purposes foreign to its nature. We know for what exercises a Church should assemble — to hear doctrine, to pour forth prayers, and sing hymns to God, to observe the sacraments, (665) to make confession of their faith, and to engage in pious observances, and other exercises of piety. If anything else is done there, it is out of place. Every one has his own house appointed him for eating and drinking, and hence that is an unseemly thing in a sacred assembly. What shall I say to you? Having fitly stated the case, he now calls them to consider, whether they are worthy to be praised , for they could not defend an abuse that was so manifest. He presses them still further, by asking — “What else could I do? Will you say that you are unjustly reproved?” Some manuscripts connect the words in this with the verb that follows — in this way: Shall I praise you ? In this I do not praise you (666) The other reading, however, is the more generally received among the Greeks, and it suits better. (665) “ Pour receuoir et administrer los sacrements ;” — “To receive and administer the sacraments.” (666) The earlier English versions follow this reading. Thus Wiclif, (1380) — What schal I seie to zou ? I preise zou : but hereynne I preise zou not ; Tyndale, (1534) — What shall I saye unto you ? Shall I prayse you : In this prayse I you not ; Cranmer, (1539) — What shall I saye unto you ? Shall I prayse you ? In this prayse I you , not . — Ed . return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/1co-11-22

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22. **먹고 마실 집이 없느냐?** — 이에서 사도가 이전에 언급한 남용이 없었더라도 이 잔치 관습에 전적으로 불만족했음을 알 수 있다. 비록 온 교회가 하나의 공동 식탁에서 먹는 것이 허용될 것처럼 보여도, 반면에 이것은 잘못이다. 거룩한 집회를 그 본성에 낯선 목적으로 전용하는 것이다. 교회가 무슨 목적으로 모여야 하는지 알기 때문이다. 교리를 듣고, 기도를 드리고, 찬양을 부르고, 성례를 받기 위해.

원주석

23절 카드 ↗

Hitherto he has been exposing the abuse; (667) now he proceeds to show what is the proper method of rectifying it. For the institution of Christ is a sure rule, so that if you turn aside from it but a very little, you are out of the right course. Hence, as the Corinthians had deviated from this rule, he calls them back to it. It is a passage that ought to be carefully observed, as showing that there is no remedy for correcting and purging out abuses, short of a return to God’s pure institution. Thus the Lord himself — when he was discoursing respecting marriage, ( Matthew 19:3 ,) and the Scribes brought forward custom, and also the permission given by Moses — simply brings forward his Father’s institution, as being an inviolable law. When we do this at the present day, the Papists cry out, that we are leaving nothing untouched. (668) We openly demonstrate, that it is not in one point merely that they have degenerated from our Lord’s first institution, but that they have corrupted it in a thousand ways. Nothing is more manifest than that their Mass is diametrically opposed to the sacred Supper of our Lord. I go farther — we show in the plainest manner, that it is full of wicked abominations: hence there is need of reformation. We demand — what it appears Paul had recourse to — that our Lord’s institution be the common rule, to which we agree on both sides to make our appeal. This they oppose with all their might. Mark then the nature of the controversy at this day in reference to the Lord’s Supper. 23 I received from the Lord. In these words he intimates, that there is no authority that is of any avail in the Church, but that of the Lord alone. “ I have not delivered to you an invention of my own: I had not, when I came to you, contrived a new kind of Supper , according to my own humor, but have Christ as my authority, from whom I received what I have delivered unto you, in the way of handing it over.” (669) Return, then, to the original source. Thus, bidding adieu to human laws, the authority of Christ will be maintained in its stability. That night in which he was betrayed. This circumstance as to time instructs us as to the design of the sacrament — that the benefit of Christ’s death may be ratified in us. For the Lord might have some time previously committed to the Apostles this covenant-seal, (670) but he waited until the time of his oblation, that the Apostles might see soon after accomplished in reality in his body, what he had represented to them in the bread and the wine Should any one infer from this, that the Supper ought, therefore, to be celebrated at night and after a bodily repast, I answer, that, in what our Lord did, we must consider what there is that he would have to be done by us. It is certain, that he did not mean to institute a kind of nightly festival, like that in honor of Ceres, (671) and farther, that it was not his design to invite his people to come to this spiritual banquet with a well-filled stomach. Such actions of Christ as are not intended for our imitation, should not be reckoned as belonging to his institution. (672) In this way, there is no difficulty in setting aside that subtilty of Papists, by which they shift off (673) what I have already stated as to the duty of maintaining and preserving Christ’s institution in its simplicity. “We will, therefore,” say they, “ not receive the Lord’s Supper except at night, and we will therefore take it — not when fasting, but after having dined.” All this, I say, is mere trifling; for it is easy to distinguish what our Lord did, in order that we might imitate it, or rather what he did with the view of commanding us to do the like. (667) “ Qu’ils commettoyent en la Cene ;” — “Which they had fallen into as to the Supper.” (668) “ Que nous gastons tout, et ne laissons rien en son entier ;” — “That we are destroying everything, and are leaving nothing entire.” (669) Our Author seems to allude here to what he had said previously, when commenting on 1 Corinthians 4:1 , as to the duty devolving on stewards of the mysteries of God . — Ed . (670) “ Car le Seigneur pouuoit bien quelque temps deuant ordonner a ses Apostres l’obseruation de ce Sacrement ;” — “For the Lord might have on some previous occasion appointed to his Apostles the observance of this Sacrament.” (671) “ Vne ceremonie, qui ne peust faire que de nuit, comme les Payens auoyent la feste de Ceres ;” — “A ceremony which could only be observed at night, as the heathens held the festival of Ceres.” The time when the festival was held, was in accordance with the peculiar secrecy with which its rites were observed. — Ed . (672) “ Pour partie, ou de la substance de son institution ;” — “As a part of his institution, or of the essence of it.” (673) “ Ils se mocquent ;” — “They deride.” return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/1co-11-23

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지금까지 남용을 드러냈다. 이제 그것을 바로잡는 적절한 방법이 무엇인지 보여주는 것으로 넘어간다. 그리스도의 제정이 확실한 규칙이므로, 그것에서 조금이라도 벗어나면 올바른 과정에서 벗어나는 것이다. 따라서 고린도 사람들이 이 규칙에서 벗어났으므로 그것으로 다시 부른다. 이것은 남용을 교정하고 정화하는 유일한 치료제가 하나님의 순수한 제정으로 돌아가는 것임을 보여주는 주의 깊게 관찰해야 할 구절이다.

23. **내가 너희에게 전한 것은 주께 받은 것이니** — 이 말에서 교회에서 가치 있는 권위는 오직 주님의 것뿐임을 암시한다. "나는 내 자신의 발명품을 전달하지 않았다. 나는 너희에게 왔을 때 나 자신의 성향에 따라 새로운 종류의 만찬을 고안하지 않았다. 그리스도를 권위로 삼는다. 그분에게서 받은 것을 전달한다." 따라서 원래 근원으로 돌아가라. 그러면 인간의 법들과 작별하여 그리스도의 권위가 확고히 유지될 것이다.

**배신당하시던 밤에** — 시간에 관한 이 상황은 성례의 목적을 가르친다. 그리스도의 죽음의 유익이 우리 안에 확인되도록. 주님이 그 이전에 사도들에게 이 언약의 인을 위탁하실 수 있었겠지만, 그의 희생의 시간까지 기다렸다. 사도들이 그가 빵과 포도주로 그들에게 표상한 것이 그의 몸 안에서 실재 속에 곧 이루어지는 것을 보도록.

원주석

24절 카드 ↗

24. Having given thanks. Paul observes elsewhere, that every gift that we receive from the hand of God is sanctified to us by the word and prayer. ( 1 Timothy 4:5 .) Accordingly, we nowhere read that the Lord tasted bread along with his disciples, but there is mention made of his giving thanks , ( John 6:23 ,) by which example he has assuredly instructed us to do the like. This giving of thanks , however, has a reference to something higher, for Christ gives thanks to the Father for his mercy (674) towards the human race, and the inestimable benefit of redemption; and he invites us, by his example, to raise up our minds as often as we approach the sacred table, to an acknowledgment of the boundless love of God towards us, and to have our minds kindled up to true gratitude. (675) Take, eat, this is my body As Paul designed here to instruct us in a few words as to the right use of the sacrament, it is our duty to consider attentively (676) what he sets before us, and allow nothing to pass unobserved, inasmuch as he says nothing but what is exceedingly necessary to be known, and worthy of the closest attention. In the first place, we must take notice, that Christ here distributes the bread among the Apostles, that all may partake of it in common, and thus every one may receive his portion, that there may be an equal participation among all. Accordingly, when there is not a table in common prepared for all the pious — where they are not invited to the breaking of bread in common, and where, in fine, believers do not mutually participate, it is to no purpose that the name of the Lord ’ s Supper is laid claim to. But for what purpose (677) are the people called to mass, unless it be that they may come away empty from an unmeaning show? (678) It has, therefore, nothing in unison with the supper. Hence, too, we infer that Christ’s promise is no more applicable to the mass than to the feast of the Salii; (679) for when Christ promises that he will give us his body , he at the same time commands us to take and eat of the bread Hence, unless we obey this command, it is to no purpose that we glory in his promise. To explain this more familiarly in other words — the promise is annexed to the commandment in a conditional way, as it were: hence it has its accomplishment only if the condition also is accomplished. For example, it is written, Call upon me ; I will answer thee ( Psalms 91:15 .) It is our part to obey the command of God, that he may accomplish for us what he promises; otherwise we shut ourselves out from the accomplishment of it. (680) What do Papists do? They neglect participation, and consecrate the bread for a totally different purpose, and in the meantime they boast that they have the Lord’s body. While, by a wicked divorce, they put asunder those things which Christ has joined together, ( Matthew 19:6 ,) it is manifest that their boasting is vain. Hence, whenever they bring forward the clause — This is my body, we must retort upon them the one that immediately precedes it — Take and eat For the meaning of the words is: “By participating in the breaking of bread, according to the order and observance which I have prescribed, you shall be participants also in my body.” Hence, when an individual eats of it by himself, the promise in that case goes for nothing. Besides, we are taught in these words what the Lord would have us do. Take , says he. Hence those that offer a sacrifice to God have some other than Christ as their authority, for we are not instructed in these words to perform a sacrifice. But what do Papists say as to their mass? At first they were so impudent as to maintain, that it was truly and properly called a sacrifice. Now, however, they admit that it is indeed a commemorative sacrifice, but in such a way, that the benefit of redemption is, through means of their daily oblation, (681) applied to the living and the dead. However that may be , they present the appearance of a sacrifice. (682) In the first place, there is rashness in this, as being without any command from Christ; but there is a still more serious error involved in it — that, while Christ appointed the Supper for this purpose, that we might take and eat , they pervert it to a totally different use. This is my body I shall not recount the unhappy contests that have tried the Church in our times as to the meaning of these words. Nay rather, would to God that we could bury the remembrance of them in perpetual oblivion! I shall state, first of all, sincerely and without disguise , and then farther, I shall state freely (as I am wont to do) what my views are. Christ calls the bread his body ; for I set aside, without any disputation, that absurd contrivance, that our Lord did not exhibit the bread to the Apostles, but his body, which they beheld with their eyes, for it immediately follows — This cup is the New Testament in my blood Let us regard it then as beyond all controversy that Christ is here speaking of the bread. Now the question is — “In what sense?” That we may elicit the true meaning, we must hold that the expression is figurative; for, assuredly, to deny this is exceedingly dishonest. (683) Why then is the term body applied to the bread? All, I think, will allow that it is for the same reason that John calls the Holy Spirit a dove ( John 1:32 .) Thus far we are agreed. Now the reason why the Spirit was so called was this — that he had appeared in the form of a dove. Hence the name of the Spirit is transferred to the visible sign. Why should we not maintain that there is here a similar instance of metonymy, and that the term body is applied to the bread, as being the sign and symbol of it? If any are of a different opinion they will forgive me; but it appears to me to be an evidence of a contentious spirit, to dispute pertinaciously on this point. I lay it down, then, as a settled point, that there is here a sacramental form of expression, (684) in which the Lord gives to the sign the name of the thing

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24. **감사하시고** — 바울은 다른 곳에서 하나님의 손에서 받는 모든 선물이 말씀과 기도로 우리에게 거룩해진다고 관찰한다(딤전 4:5). 따라서 주님이 제자들과 함께 빵을 드셨다는 기록은 어디에도 없지만 감사드리심에 대한 언급은 있다(요 6:23). 그 예로 분명히 우리도 같이 하도록 가르치셨다. 그러나 이 감사는 더 높은 것을 언급한다. 그리스도가 인류에 대한 그분의 긍휼과 구원의 헤아릴 수 없는 은혜에 대해 아버지께 감사드리신다. 또한 우리가 거룩한 식탁에 나아갈 때마다 우리를 향한 하나님의 무한한 사랑의 인정으로 마음을 들어올리도록 자신의 예로 우리를 초청하신다.

**받아먹으라 이것은 내 몸이니** — 바울이 여기서 몇 마디로 성례의 올바른 사용에 대해 가르치려 했으므로, 그가 우리 앞에 제시하는 것을 주의 깊게 생각하고 아무것도 지나치지 않는 것이 우리의 의무다. 첫째로 그리스도가 여기서 모두가 공통으로 참여하도록 사도들에게 빵을 분배하여 각자 자신의 몫을 받고 모두의 동등한 참여가 있도록 함을 주목해야 한다. 따라서 모든 경건한 자들을 위해 공통으로 식탁이 마련되지 않을 때, 공통으로 빵을 떼기 위해 초청되지 않을 때, 믿는 자들이 서로 참여하지 않을 때는, 주의 만찬이라는 이름을 주장하는 것이 무의미하다.

**이것은 내 몸이라** — 이 말씀의 의미에 관해 우리 시대에 교회를 시험한 불행한 논쟁들을 열거하지 않겠다. 오히려 하나님이 그것들의 기억을 영원한 망각 속에 묻어버리기를 원한다!

그리스도가 빵을 **자신의 몸**이라고 부른다. 우리가 놓인 점을 확실히 하자. 이 표현이 비유적이라는 것이다. 솔직히 말해 이것을 부정하는 것은 매우 부정직하다. 왜 빵에 몸이라는 용어가 적용되는가? 모든 이가 요한이 성령을 비둘기라고 부르는 것(요 1:32)과 같은 이유로라고 생각할 것이다. 성령이 그렇게 불린 이유는 비둘기 형태로 나타나셨기 때문이다. 따라서 성령의 이름이 가시적 표에 옮겨진다. 왜 여기서 비슷한 환유의 경우가 있지 않다고 주장하는가? 즉 빵의 표와 상징으로서 몸이라는 용어가 빵에 적용된다고. 따라서 여기에 성례적 표현 형식이 있음을 확정된 점으로 놓는다. 주님이 표에 그것이 표상하는 것의 이름을 부여하시는.

원주석

25절 카드 ↗

25. The cup, when he had supped The Apostle seems to intimate, that there was some interval of time between the distribution of the bread and that of the cup , and it does not quite appear from the Evangelists whether the whole of the transaction was continuous. (694) This, however, is of no great moment, for it may be that the Lord delivered in the meantime some address, after distributing the bread, and before giving the cup. As, however, he did or said nothing that was not in harmony with the sacrament, we need not say that the administration of it was disturbed or interrupted. I would not, however, render it as Erasmus does — supper , being ended , for, in a matter of so great importance, ambiguity ought to be avoided. This cup is the New Testament What is affirmed as to the cup , is applicable also to the bread ; and thus, by this form of expression, he intimates what he had before stated more briefly — that the bread is the body. For it is so to us, that it may be a testament in his body , that is, a covenant, which has been once confirmed by the offering up of his body, and is now confirmed by eating, when believers feast upon that sacrifice. Accordingly, while Paul and Luke use the words — testament in the blood, Matthew and Mark employ the expression — blood of the testament , which amounts to the same thing. For the blood was poured out to reconcile us to God, and now we drink of it in a spiritual sense, that we may be partakers of reconciliation. Hence, in the Supper, we have both a covenant, and a confirmatory pledge of the covenant. I shall speak in the Epistle to the Hebrews, if the Lord shall allow me opportunity, as to the word testament It is well known, however, that sacraments receive that name, from being testimonies to us of the divine will, to confirm (695) it in our minds. For as a covenant is entered into among men with solemn rites, so it is in the same manner that the Lord deals with us. Nor is it without strict propriety that this term is employed; for in consequence of the connection between the word and the sign, the covenant of the Lord is really included in the sacraments, and the term covenant has a reference or relation to us. This will be of no small importance for understanding the nature of the sacraments; for if they are covenants , then they contain promises, by which consciences may be roused up to an assurance of salvation. Hence it follows, that they are not merely outward signs of profession before men, but are inwardly, too, helps to faith. This do, as often as ye drink Christ, then, has appointed a two-fold sign in the Supper. What God hath joined together let not man put asunder. ( Matthew 19:6 .) To distribute, therefore, the bread without the cup , is to man Christ’s institution. (696) For we hear Christ’s words. As he commands us to eat of the bread , so he commands us to drink of the cup To obey the one half of the command and neglect the other half — what is this but to make sport of his commandment? And to keep back the people from that cup , which Christ sets before all, after first drinking of it, as is done under the tyranny of the Pope — who can deny that this is diabolical presumption? As to the cavil that they bring forward — that Christ spoke merely to the Apostles, and not to the common people — it is exceedingly childish, and is easily refuted from this passage — for Paul here addresses himself to men and women indiscriminately, and to the whole body of the Church. He declares that he had delivered this to them agreeably to the commandment of the Lord. ( 1 Corinthians 11:23 .) By what spirit will those pretend to be actuated, who have dared to set aside this ordinance? Yet even at this day this gross abuse is obstinately defended; and what occasion is there for wonder, if they endeavor impudently to excuse, by words and writings, what they so cruelly maintain by fire and sword? (694) “ Continuel et sans interualle ;” — “Continuous, and without an interval.” (695) “ Confermer et seeller ;” — “Confirm and seal.” (696) “ L’institution du Fils de Dieu ;” — “The institution of the Son of God.” return to ' Top of Page ' <a name="verse-26" class="com-number"

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25. **식후에 또한 그와 같이 잔을 가지시고** — 사도는 빵의 분배와 잔의 분배 사이에 시간의 간격이 있었음을 암시하는 것처럼 보인다. 이것이 크게 중요한 것은 아니다. 주님이 전달하신 것은 그것이 무엇이든 성례와 조화를 이루지 않은 것은 없기 때문이다.

**이 잔은 내 피로 세운 새 언약이니** — 잔에 관해 단언된 것은 빵에도 적용된다. 따라서 이 표현 형식으로 그가 이전에 더 간략하게 진술한 것을 암시한다. 즉 빵이 몸이다. 그것이 우리에게 그의 몸 안에서 언약인 한에서, 즉 한번 그의 몸의 희생으로 확인된 언약. 따라서 만찬에서 우리는 언약과 언약의 확인 증표를 모두 가진다.

**이것을 행하여 마실 때마다 나를 기억하라** — 따라서 그리스도는 만찬에서 이중의 표를 임명하셨다. 하나님이 합하신 것을 사람이 나누지 말라(마 19:6). 따라서 잔 없이 빵을 분배하는 것은 그리스도의 제정을 훼손하는 것이다. 그리스도의 말씀을 들어보자. 그가 빵을 먹으라고 명하듯 잔도 마시라고 명하신다. 명의 한쪽은 순종하고 다른 쪽은 무시하는 것이 그의 명을 희롱하는 것 외에 무엇인가?

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26절 카드 ↗

26. For as often as ye shall eat. Paul now adds what kind of remembrance ought to be cherished — that is, with thanksgiving; not that the remembrance consists wholly in confession with the mouth; for the chief thing is, that the efficacy of Christ’s death be sealed in our consciences; but this knowledge should stir us up to a confession in respect of praise, so as to declare before men what we feel inwardly before God. The Supper then is (so to speak) a kind of memorial, which must always remain in the Church, until the last coming of Christ; and it has been appointed for this purpose, that Christ may put us in mind of the benefit of his death, and that we may recognize it (697) before men. Hence it has the name of the Eucharist. (698) If, therefore, you would celebrate the Supper aright, you must bear in mind, that a profession of your faith is required from you. Hence we see how shamelessly those mock God, who boast that they have in the mass something of the nature of the Supper. For what is the mass? They confess (for I am not speaking of Papists, but of the pretended followers of Nicodemus) that it is full of abominable superstitions. By outward gesture they give a pretended approval of them. What kind of showing forth of the death of Christ is this? Do they not rather renounce it? Until he come As we always need a help of this kind, so long as we are in this world, Paul intimates that this commemoration has been given us in charge, until Christ come to judgment. For as he is not present with us in a visible form, it is necessary for us to have some symbol of his presence, by which our minds may exercise themselves. (697) “ Que de nostre part le recognoissions ;” — “That we, on our part, may recognise it.” (698) From, εὐχαριστήσας , ( having given thanks ,) which is made use of by Paul, and also by the Evangelists, (see Harmony , vol. 3, p. 205, n. 1,) in their account of the original appointment of the Supper. The term is at the same time expressive of the spirit of the institution, in respect of thanksgiving . — Ed return to ' Top of Page ' <a name="verse-27" class="com-number"

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26. **너희가 이 떡을 먹으며 이 잔을 마실 때마다** — 바울은 이제 어떤 기억이 지켜져야 하는지 덧붙인다. 감사와 함께. 그 기억이 입의 고백으로만 이루어지는 것이 아니다. 주된 것은 그리스도의 죽음의 효력이 우리의 양심에 확인되는 것이다. 그러나 이 지식이 우리를 찬양에 관한 고백으로 자극해야 한다. 그래서 하나님 앞에 내면에서 느끼는 것을 사람들 앞에서 선언하도록. 따라서 만찬은 그리스도의 마지막 오심까지 교회에 항상 남아있어야 할 기념의 일종이다.

**주가 오실 때까지** — 우리가 이 세상에 있는 한 항상 이런 종류의 도움이 필요하므로, 바울은 이 기념이 그리스도가 심판으로 오실 때까지 우리에게 맡겨졌음을 암시한다.

원주석

27절 카드 ↗

27. Therefore he who shall eat this bread unworthily. If the Lord requires gratitude from us in the receiving of this sacrament — if he would have us acknowledge his grace with the heart, and publish it with the mouth — that man will not go unpunished, who has put insult upon him rather than honor; for the Lord will not allow his commandment to be despised. Now, if we would catch the meaning of this declaration, we must know what it is to eat unworthily Some restrict it to the Corinthians, and the abuse that had crept in among them, but I am of opinion that Paul here, according to his usual manner, passed on from the particular case to a general statement, or from one instance to an entire class. There was one fault that prevailed among the Corinthians. He takes occasion from this to speak of every kind of faulty administration or reception of the Supper. “ God , ” says he, “ will not allow this sacrament to be profaned without punishing it severely.” To eat unworthily, then, is to pervert the pure and right use of it by our abuse of it. Hence there are various degrees of this unworthiness , so to speak; and some offend more grievously, others less so. Some fornicator , perhaps, or perjurer , or drunkard , or cheat , ( 1 Corinthians 5:11 ,) intrudes himself without repentance. As such downright contempt is a token of wanton insult against Christ, there can be no doubt that such a person, whoever he is, receives the Supper to his own destruction. Another, perhaps, will come forward, who is not addicted to any open or flagrant vice, but at the same time not so prepared in heart as became him. As this carelessness or negligence is a sign of irreverence, it is also deserving of punishment from God. As, then, there are various degrees of unworthy participation , so the Lord punishes some more slightly; on others he inflicts severer punishment. Now this passage gave rise to a question, which some afterwards agitated with too much keenness — whether the unworthy really partake of the Lord’s body? For some were led, by the heat of controversy, so far as to say, that it was received indiscriminately by the good and the bad; and many at this day maintain pertinaciously, and most clamorously, that in the first Supper Peter received no more than Judas. It is, indeed, with reluctance, that I dispute keenly with any one on this point, which is (in my opinion) not an essential one; but as others allow themselves, without reason, to pronounce, with a magisterial air, whatever may seem good to them, and to launch out thunderbolts upon every one that mutters anything to the contrary, we will be excused, if we calmly adduce reasons in support of what we reckon to be true. I hold it, then, as a settled point, and will not allow myself to be driven from it, that Christ cannot be disjoined from his Spirit. Hence I maintain, that his body is not received as dead, or even inactive, disjoined from the grace and power of his Spirit. I shall not occupy much time in proving this statement. Now in what way could the man who is altogether destitute of a living faith and repentance, having nothing of the Spirit of Christ, (699) receive Christ himself? Nay more, as he is entirely under the influence of Satan and sin, how will he be capable of receiving Christ? While, therefore, I acknowledge that there are some who receive Christ truly in the Supper, and yet at the same time unworthily , as is the case with many weak persons, yet I do not admit, that those who bring with them a mere historical faith, (700) without a lively feeling of repentance and faith, receive anything but the sign. For I cannot endure to maim Christ, (701) and I shudder at the absurdity of affirming that he gives himself to be eaten by the wicked in a lifeless state, as it were. Nor does Augustine mean anything else when he says, that the wicked receive Christ merely in the sacrament, which he expresses more clearly elsewhere, when he says that the other Apostles ate the bread — the Lord ; but Judas only the bread of the Lord (702) But here it is objected, that the efficacy of the sacraments does not depend upon the worthiness of men, and that nothing is taken away from the promises of God, or falls to the ground, through the wickedness of men. This I acknowledge, and accordingly I add in express terms, that Christ’s body is presented to the wicked no less than to the good, and this is enough so far as concerns the efficacy of the sacrament and the faithfulness of God. For God does not there represent in a delusive manner, to the wicked, the body of his Son, but presents it in reality; nor is the bread a bare sign to them, but a faithful pledge. As to their rejection of it, that does not impair or alter anything as to the nature of the sacrament. It remains, that we give a reply to the statement of Paul in this passage. “Paul represents the unworthy as guilty, inasmuch as they do not discern the Lord’s body : it follows, that they receive his body.” I deny the inference; for though they reject it, yet as they profane it and treat it with dishonor when it is presented to them, they are deservedly held guilty; for they do, as it were, cast it upon the ground, and trample it under their feet. Is such sacrilege trivial? Thus I see no difficulty in Paul’s words, provided you keep in view what God presents and holds out to the wicked — not what they receive. (699) “ Veu que par consequent il n’ha rien de l’Esprit de Christ ;” — “Since he has, consequently, nothing of the Spirit of Christ.” (700) “ Vne foy historique qu on appelle; (c est a dire pour consentir simplement a l’histoire de l’Euangile ;”) — “An historical faith, as they call it; (that is to say, to give a simple assent to the gospel history.”) (701) “ Car ie n’ose proposer et imaginer Christ a demi ;” — “For I dare not present and imagine Christ in half.” (702) This celebrated saying of Augustine (which occurs in Hom. in Joann. 62) is quoted also in the Institutes , (volume 3,) where our auth

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bible-text/1co-11-27

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27. **그러므로 누구든지 주의 떡이나 잔을 합당하지 않게 먹고 마시는 자는** — 주님이 이 성례를 받는 데 우리에게 감사를 요구하신다면, 그분이 영예 대신 모욕을 받은 사람은 벌받지 않을 것이다. 이제 **합당하지 않게 먹는다는 것**이 무엇인지 알아야 한다. 일부는 그것을 고린도 사람들과 그들 사이에 기어든 남용에만 제한한다. 그러나 내 생각에 바울은 여기서 자신의 일반적 방식에 따라 특수한 경우에서 일반적 진술로, 즉 한 사례에서 전체 부류로 넘어간다.

고린도 사람들에게 만연한 한 가지 잘못이 있었다. 이 기회를 빌려 모든 종류의 잘못된 집행이나 만찬 수용에 대해 말한다. "하나님은 이 성례가 심각한 벌 없이 더럽혀지는 것을 허용하지 않으실 것이다." 합당하지 않게 먹는다는 것은 따라서 남용으로 그것의 순수하고 올바른 사용을 왜곡하는 것이다.

원주석

28절 카드 ↗

28. But let a man examine himself An exhortation drawn from the foregoing threatening. “ If those that eat unworthily are guilty of the body and blood of the Lord , then let no man approach who is not properly and duly prepared. Let every one, therefore, take heed to himself, that he may not fall into this sacrilege through idleness or carelessness.” But now it is asked, what sort of examination , that ought to be to which Paul exhorts us. Papists make it consist in auricular confession. They order all that are to receive the Supper, to examine their life carefully and anxiously, that they may unburden all their sins in the ear of the priest. Such is their preparation! (703) I maintain, however, that this holy examination of which Paul speaks, is widely different from torture. Those persons, (704) after having tortured themselves with reflection for a few hours, and making the priest — such as he is — privy to their vileness, (705) imagine that they have done their duty. It is an examination of another sort that Paul here requires — one of such a kind as may accord with the legitimate use of the sacred Supper. You see here a method that is most easily apprehended. If you would wish to use aright the benefit afforded by Christ, bring faith and repentance. As to these two things, therefore, the trial must be made, if you would come duly prepared. Under repentance I include love; for the man who has learned to renounce himself, that he may give himself up wholly to Christ and his service, will also, without doubt, carefully maintain that unity which Christ has enjoined. At the same time, it is not a perfect faith or repentance that is required, as some, by urging beyond due bounds, a perfection that can nowhere be found, would shut out for ever from the Supper every individual of mankind. If, however, thou aspirest after the righteousness of God with the earnest desire of thy mind, and, trembled under a view of thy misery, dost wholly lean upon Christ’s grace, and rest upon it, know that thou art a worthy guest to approach the table — worthy I mean in this respect, that the Lord does not exclude thee, though in another point of view there is something in thee that is not as it ought to be. For faith, when it is but begun, makes those worthy who were unworthy . (703) “ Voyla lear belle preparation ;” — “See their admirable preparation!” (704) “ Ces miserables ;” — “Those miserable creatures.” (705) “ Et qu’ils on debagoule leur turpitude a monsieur le prestre ;” — “And when they have blabbed out their baseness to Mr. Priest” return to ' Top of Page ' <a name="verse-29" class="com-number"

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bible-text/1co-11-28

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28. **사람이 자기를 살피고** — 앞의 위협에서 이끌어낸 권면이다. "합당하지 않게 먹는 자들이 주의 몸과 피를 범하는 것이 죄가 된다면, 적절히 준비되지 않은 사람은 가까이 오지 말라. 따라서 각자 자신을 살피라. 이 신성모독에 게으름이나 부주의로 빠지지 않도록."

그러나 이제 바울이 우리를 권면하는 살핌이 어떤 종류여야 하는지 물어진다. 교황주의자들은 그것을 귀 고백에 있다고 한다. 만찬을 받으려는 모든 이에게 자신의 삶을 주의 깊고 불안하게 살펴 제사장의 귀에 모든 죄를 털어놓도록 명한다. 그러나 나는 바울이 여기서 말하는 거룩한 살핌이 그 고문과는 매우 다르다고 주장한다.

바울이 여기서 요구하는 살핌은 신성한 만찬의 합법적인 사용에 부합하는 그런 종류다. 여기서 가장 쉽게 이해할 수 있는 방법이 있다. 그리스도가 제공하는 유익을 올바르게 사용하기 원한다면, 믿음과 회개를 가져오라. 따라서 이 두 가지에 관해 합당히 준비된 자로 오기를 원한다면 시험이 이루어져야 한다. 회개 아래 사랑을 포함한다.

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29. He who shall eat unworthily, eateth judgment to himself. He had previously pointed out in express terms the heinousness of the crime, when he said that those who should eat unworthily would be guilty of the body and blood of the Lord Now he alarms them, by denouncing punishment; (706) for there are many that are not affected with the sin itself; unless they are struck down by the judgment of God. This, then, he does, when he declares that this food, otherwise health-giving, will turn out to their destruction, and will be converted into poison to those that eat unworthily He adds the reasons because they distinguish not the Lord’s body, that is, as a sacred thing from a profane. “They handle the sacred body of Christ with unwashed hands, ( Mark 7:2 ,) (707) nay more, as if it were a thing of nought, they consider not how great is the value of it. (708) They will therefore pay the penalty of so dreadful a profanation.” Let my readers keep in mind what I stated a little ago, that the body (709) is presented to them, though their unworthiness deprives them of a participation in it. (706) “ La punition que Dieu en fera ;” — “The punishment that God will inflict upon it.” (707) “ Ils manient le corps precieux de Christ irreueremment, c’est a dire, sans nettoyer leur conscience ;” — “They handle the precious body of Christ irreverently, that is to say, without washing their conscience.” (708) In the Vat and Alex MSS. and the Copt version, the reading is simply μη διακρίνων τὸ σῶμα — not distinguishing the body ; while later copies have τὸ σῶμα τοῦ Κυρίον — the body of the Lord The verb διακρίνω is employed by Herodotus in the sense of distinguishing, in the following expression: διακρίνων ουδενα — without any distinction of persons (Herod. 3. 39.) It is supposed by some that the word, as employed here, contains an allusion to the distinguishing of meats under the Mosaic law. — Ed (709) “ Le corps de Christ ;” — “The body of Christ.” return to ' Top of Page ' <a name="verse-30" class="com-number"

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29. **합당하지 않게 먹고 마시는 자는 주의 몸과 피에 대하여 죄를 짓는 것이니라** — 앞서 합당하지 않게 먹는 자들이 주의 몸과 피를 범하는 것이 죄가 된다고 명시적으로 죄의 심각함을 지적했다. 이제 형벌을 선고함으로 그들을 놀라게 한다. 많은 사람이 하나님의 심판으로 타격받지 않으면 죄 자체에 영향받지 않기 때문이다.

따라서 그는 이 달리 건강을 주는 음식이 합당하지 않게 먹는 자들에게는 멸망으로 변하고 독약으로 변할 것이라고 선언한다. 이유를 덧붙인다. 즉 **주의 몸을 분별하지 못하기** 때문이다. 신성한 것을 세속적인 것과 구별하지 못한다는 것이다. "그들은 씻지 않은 손으로 그리스도의 거룩한 몸을 다루며(막 7:2), 아니 마치 아무것도 아닌 것처럼, 그것의 가치가 얼마나 큰지 생각하지 않는다. 따라서 그토록 끔찍한 신성모독의 벌을 받을 것이다."

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30. For this cause , etc. After having treated in a general way of unworthy eating , and of the kind of punishment that awaits those who pollute this sacrament, he now instructs the Corinthians as to the chastisement which they were at that time enduring. It is not known whether a pestilence was raging there at that time, or whether they were laboring under other kinds of disease. However it may have been as to this, we infer from Paul’s words, that the Lord had sent some scourge upon them for their correction. Nor does Paul merely conjecture, that it is on that account that they are punished, but he affirms it as a thing that was perfectly well known by him. He says, then, that many lay sick — that many were kept long in a languishing condition, and that many had died, in consequence of that abuse of the Supper, because they had offended God. By this he intimates, that by diseases and other chastisements from God, we are admonished to think of our sins; for God does not afflict us without good reason, for he takes no pleasure in our afflictions. The subject is a copious and ample one; but let it suffice to advert to it here in a single word. If in Paul’s times an ordinary abuse of the Supper (710) could kindle the wrath of God against the Corinthians, so that he punished them thus severely, what ought we to think as to the state of matters at the present day? We see, throughout the whole extent of Popery, not merely horrid profanations of the Supper, but even a sacrilegious abomination set up in its room. In the first place, it is prostituted to filthy lucre ( 1 Timothy 3:8 ) and merchandise. Secondly , it is maimed, by taking away the use of the cup. Thirdly , it is changed into another aspect, (711) by its having become customary for one to partake of his own feast separately, participation being done away. (712) Fourthly , there is there no explanation of the meaning of the sacrament, but a mumbling that would accord better with a magical incantation, or the detestable sacrifices of the Gentiles, than with our Lord’s institution. Fifthly , there is an endless number of ceremonies, abounding partly with trifles, partly with superstition, and consequently manifest pollutions. Sixthly , there is the diabolical invention of sacrifice, which contains an impious blasphemy against the death of Christ. Seventhly , it is fitted to intoxicate miserable men with carnal confidence , while they present it to God as if it were an expiation, and think that by this charm they drive off everything hurtful, and that without faith and repentance. Nay more, while they trust that they are armed against the devil and death, and are fortified against God by a sure defense, they venture to sin with much more freedom, (713) and become more obstinate. Eighthly , an idol is there adored in the room of Christ. In short, it is filled with all kinds of abomination. (714) Nay even among ourselves, who have the pure administration of the Supper restored to us, (715) in virtue of a return, as it were, from captivity, (716) how much irreverence! How much hypocrisy on the part of many! What a disgraceful mixture, while, without any discrimination, wicked and openly abandoned persons intrude themselves, such as no man of character and decency would admit to common intercourse! (717) And yet after all, we wonder how it comes that there are so many wars, so many pestilences, so many failures of the crop, so many disasters and calamities — as if the cause were not manifest! And assuredly, we must not expect a termination to our calamities, until we have removed the occasion of them, by correcting our faults. (710) “ Vn tel abus de la Cene qui n’estoit pas des plus grans ;” — “Such an abuse of the Supper, as was not one of the greatest.” (711) “ Vne forme estrange et du tout autre ;” — “A strange and quite different form.” (712) “ Sans en distribuer ne communiquer aux autres ;” — “Without distributing or communicating of it to others.” (713) “ Ils pechent plus audacieusement, et a bride auallee ;” — “They sin more daringly, and with a loose bridle.” (714) The above paragraph is aptly designated in the old English translation by Thomas Tymme, (1573) “a lyuely description of the Popishe Masse.” — Ed . (715) “ Le pur vsage de la Cene en son entier, qui nous a este finalement rendu par la grace de Dieu ;” — “The pure use of the Supper in its completeness, which has been at last restored to us by the grace of God.” (716) Calvin here employs the term postliminum , ( restoration from captivity ,) and most felicitously compares the restoration of the pure observance of religious ordinances, consequent upon the Reformation from Popery, to the recovery, by a Roman citizen, of his superior privileges, on his return from a state of captivity, during which they had been — not forfeited — but merely suspended. — Ed . (717) “ Lesquels vn homme de bien, et qui auroit honnestete en quelque recommendation, ne receuroit iamais a sa table ;” — “Whom a man of principle — that had any regard to decency — would never admit to his table.” return to ' Top of Page ' <a name="verse-31" class="com-number"

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30. **그러므로 너희 중에 약한 자와 병든 자가 많고 잠자는 자도 적지 아니하니** — 합당하지 않게 먹는 것과 이 성례를 더럽히는 이들을 기다리는 형벌의 종류에 대해 일반적으로 논한 후, 이제 고린도 사람들이 그 당시 견디고 있던 징계에 대해 가르친다. 그 때 거기서 역병이 횡행했는지 다른 종류의 질병으로 고통받고 있었는지 알려지지 않는다. 어떠했든 바울의 말에서 주님이 교정을 위해 그들에게 어떤 채찍을 보내셨음이 추론된다.

만약 바울의 시대에 만찬의 평범한 남용이 하나님의 진노를 고린도 사람들에 대해 불러일으킬 수 있어서 그렇게 엄중하게 벌하셨다면, 오늘날에 대해 무슨 생각을 해야 하는가? 교황제 전역에 걸쳐 단순히 만찬의 끔찍한 신성모독들만이 아니라 그 자리에 세워진 신성모독적인 가증함을 본다.

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31. For if we would judge ourselves Here we have another remarkable statement — that God does not all of a sudden become enraged against us, so as to inflict punishment immediately upon our sinning, but that, for the most part, it is owing to our carelessness, that he is in a manner constrained to punish us, when he sees that we are in a careless and drowsy state, and are flattering ourselves in our sins. (718) Hence we either avert, or mitigate impending punishment, if we first call ourselves to account, and, actuated by a spirit of repentance, deprecate the anger of God by inflicting punishment voluntarily upon ourselves. (719) In short, believers anticipate, by repentance, the judgment of God, and there is no other remedy, by which they may obtain absolution in the sight of God, but by voluntarily condemning themselves You must not, however, apprehend, as Papists are accustomed to do, that there is here a kind of transaction between us and God, as if, by inflicting punishment upon ourselves of our own accord, we rendered satisfaction to him, and did, in a manner, redeem ourselves from his hand. We do not, therefore, anticipate the judgment of God, on the ground of our bringing any compensation to appease him. The reason is this — because God, when he chastises us, has it in view to shake us out of our drowsiness, and arouse us to repentance. If we do this of our own accord, there is no longer any reason, why he should proceed to inflict his judgment upon us. If, however, any one, after having begun to feel displeased with himself, and meditate repentance, is, nevertheless, still visited with God’s chastisements, let us know that his repentance is not so valid or sure, as not to require some chastisement to be sent upon him, by which it may be helped forward to a fuller development. Mark how repentance wards off the judgment of God by a suitable remedy — not, however, by way of compensation. (718) “ Quand il voit que nous ne nous soucions de rien, et que nous-nous endormons en nos pechez, et nous fiattons en nos ordures et vilenies ;” — “When he sees that we are quite careless, and are asleep in our sins, and are flattering ourselves in our filthinesses and pollutions.” (719) “ Prions nostre bon Dieu d’addoucir la rigueur de sa iustice; par manier de dire nous punissans nous-mesmes sans attendre qu’il y mette la main ;” — “We beseech our good God to mitigate the rigour of his justice — punishing ourselves (so to speak) instead of waiting till he put forth his hand to do it.” return to ' Top of Page ' <a name="verse-32" class="com-number"

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31. **우리가 우리를 살폈으면 판단을 받지 아니하려니와** — 여기서 또 다른 주목할 만한 진술이 있다. 하나님이 우리가 죄를 짓는 즉시 형벌을 내리기 위해 갑자기 진노하시지 않는다는 것이다. 그러나 대부분의 경우 그것은 우리의 부주의 때문이다. 그분이 우리가 부주의하고 졸리는 상태에서 자신들의 죄에 아첨하는 것을 보실 때 말하자면 어쩔 수 없이 우리를 벌하신다. 따라서 우리가 먼저 자신을 심판하고 회개하는 마음으로 자발적으로 자신에게 형벌을 가함으로 하나님의 진노를 달랜다면 닥칠 형벌을 피하거나 완화시킨다.

요약하면, 믿는 자들은 회개로 하나님의 심판을 예기하며, 하나님 보시기에 용서를 얻는 다른 치료제는 없다. 스스로 자발적으로 정죄하는 것 외에. 그러나 교황주의자들이 하는 것처럼, 여기에 우리와 하나님 사이의 거래가 있다고 생각해서는 안 된다. 마치 자발적으로 자신에게 형벌을 가함으로써 그분에게 보상하고 어떤 의미에서 그분의 손에서 우리 자신을 구속한다는 것처럼. 따라서 우리가 하나님의 심판을 예기하는 것은 그분을 달래기 위한 어떤 보상을 가져오기 때문이 아니다. 이유는 이것이다. 하나님이 우리를 징계하실 때 우리를 졸음에서 흔들어 깨우고 회개로 불러일으키려 하신다. 우리가 자발적으로 이것을 한다면 그분이 자신의 심판을 내리실 이유가 더 이상 없다.

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32. But when we are judged Here we have a consolation that is exceedingly necessary; for if any one in affliction thinks that God is angry with him, he will rather be discouraged than excited to repentance. Paul, accordingly, says, that God is angry with believers in such a way as not in the meantime to be forgetful of his mercy: nay more, that it is on this account particularly that he punishes them — that he may consult their welfare. It is an inestimable consolation (720) — that the punishments by which our sins are chastened are evidences, not of God’s anger for our destruction, but rather of his paternal love, and are at the same time of assistance towards our salvation, for God is angry with us as his sons, whom he will not leave to perish. When he says — that we may not be condemned with the world , he intimates two things. The first is, that the children of this world, while they sleep on quietly and securely in their delights, (721) are fattened up, like hogs, for the day of slaughter ( Jeremiah 12:3 .) For though the Lord sometimes invites the wicked, also, to repentance by his chastisements, yet he often passes them over as strangers, (722) and allows them to rush on with impunity, until they have filled up the measure of their final condemnation. ( Genesis 15:16 .) This privilege, therefore, belongs to believers exclusively — that by punishments they are called back from destruction. The second thing is this — that chastisements are necessary remedies for believers, for otherwise they, too, would rush on to everlasting destruction, (723) were they not restrained by temporal punishment. These considerations should lead us not merely to patience, so as to endure with equanimity the troubles that are assigned to us by God, but also to gratitude, that, giving thanks to God our Father, we may resign ourselves (724) to his discipline by a willing subjection. They are also useful to us in various ways; for they cause our afflictions to be salutary to us, while they train us up for mortification of the flesh, and a pious abasement — they accustom us to obedience to God — they convince us of our own weakness, they kindle up in our minds fervency in prayer — they exercise hope, so that at length whatever there is of bitterness in them is all swallowed up in spiritual joy. (720) “ Y a-il plus grande consolation pour le Chrestien que ceste-ci ?” — “Is there a greater consolation for the Christian than this?” (721) “ Sont tout asseurez, et ne se soucians du iugement de Dieu s’endorment en leurs plaisirs et voluptez ;” — “Are quite confident, and not concerning themselves as to the judgment of God, sleep on in their pleasures and delights.” (722) “ I1 aduient souuent qu’il les met en oubli comme estrangers ;” — “It often happens that he overlooks them as strangers.” (723) “ Ils tomberoyent aussi bien que les autres en ruine eternelle ;” — “They would fall, as well as others, into everlasting destruction.” (724) “ Voluntairement, A soustenir tel chastisement qu’il luy plaira nous enuoyer ;” — “Willingly to bear such chastisement as he may be pleased to send upon us.” return to ' Top of Page ' <a name="verse-33" class="com-number"

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32. **우리가 주께 심판을 받는 것은** — 여기에 매우 필요한 위로가 있다. 어떤 사람이 고난 중에 하나님이 자신에게 진노하신다고 생각한다면, 회개로 자극받기보다는 낙심할 것이다. 따라서 바울은 하나님이 믿는 자들에게 진노하시지만 그 동안에도 자신의 긍휼을 잊지 않으신다고 말한다. 아니 오히려 그들을 벌하시는 것이 특히 이 때문이다. 그들의 복지를 돌보기 위해. 이것은 헤아릴 수 없는 위로다. 우리의 죄들을 징계하는 형벌들이 멸망을 위한 하나님의 진노의 증거가 아니라 오히려 그분의 부성적 사랑의 증거이며 동시에 우리의 구원을 향한 도움이라는 것이다.

**세상과 함께 정죄를 받지 않게 하려 하심이라** — 두 가지를 암시한다. 첫째, 이 세상의 자녀들이 자신들의 쾌락 속에서 조용하고 안전하게 잠들어 있는 동안 마치 도살일을 위한 돼지처럼 살찌워진다(렘 12:3). 주님이 때로 악한 자들도 징계로 회개로 초청하시지만, 종종 그들을 낯선 자들처럼 간과하시고 그들이 최종 정죄의 분량을 채울 때까지(창 15:16) 처벌받지 않고 돌진하도록 허용하신다. 따라서 이 특권은 믿는 자들에게만 속한다. 형벌로 멸망에서 불러내진다는 것이다. 둘째, 징계가 믿는 자들에게 필요한 치료제다. 그렇지 않으면 그들도 일시적 형벌로 억제되지 않으면 영원한 멸망으로 돌진할 것이기 때문이다.

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33. Wherefore, my brethren From the discussion of a general doctrine, he returns to the particular subject with which he had set out, and comes to this conclusion, that equality must be observed in the Lord’s Supper, that there may be a real participation, as there ought to be, and that they may not celebrate every one his own supper; and farther, that this sacrament ought not to be mixed up with common feasts. return to ' Top of Page ' <a name="verse-34" class="com-number"

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33. **내 형제들아, 그런즉 너희가 먹으러 모일 때에** — 일반적 교리의 논의에서 시작한 특수한 주제로 돌아가, 주의 만찬에서 평등이 지켜져야 하며, 마땅히 있어야 할 진정한 참여가 있어야 하고, 각자 자신의 만찬을 기념해서는 안 된다는 결론에 이른다. 또한 이 성례가 일반 잔치와 뒤섞여서는 안 된다는 것이다.

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34. The rest I will set in order when I come It is probable, that there were some things in addition, which it would be of advantage to put into better order, but as they were of less importance, the Apostle delays the correction of them until his coming among them. It may be, at the same time, that there was nothing of this nature; but as one knows better what is necessary when he is present to see, Paul reserves to himself the liberty of arranging matters when present, according as occasion may require. Papists arm themselves against us with this buckler, too, for defending their mass For they interpret this to be the setting in order which Paul here promises — as if he would have taken the liberty (725) of overturning that eternal appointment of Christ, which he here so distinctly approves of! For what resemblance does the mass bear to Christ’s institution? But away with such trifles, as it is certain that Paul speaks only of outward decorum. As this is put in the power of the Church, so it ought to be arranged according to the condition of times, places, and persons. (725) “ Mais c’est bien a propos, comme si ce sainct personnage se fust donne ceste license ;” — “But this is a likely thing truly! As if that holy personage would have allowed himself this liberty,!” return to ' Top of Page ' 1 Corinthians 1Co 10 1 Corinthians 1Co 1 Corinthians 1Co 12 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 11". 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bible-text/1co-11-34

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34. **그 남은 것은 내가 올 때에 정하리라** — 또한 더 잘 정리하는 것이 유익한 것들이 있었을 가능성이 있다. 그러나 덜 중요하므로 사도는 그들 중에 올 때까지 그것들의 교정을 미룬다. 그가 자신의 현장 방문을 위해 필요한 것이 무엇인지 더 잘 알기 때문이다.

교황주의자들은 이것을 자신들의 미사를 옹호하는 방어막으로 무장한다. 이것이 바울이 여기서 약속하는 정리라고 해석하면서. 마치 그가 여기서 너무도 분명하게 승인하는 그리스도의 영원한 임명을 뒤엎는 자유를 취했을 것처럼! 미사가 그리스도의 제정과 무슨 유사점이 있는가? 바울은 단지 외적 품위에 대해서만 말한다는 것이 확실하다.

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