1절 카드 ↗
The division of the Chapter being so absurd, I could not refrain from changing it, especially as I could not conveniently interpret it otherwise. For what purpose did it serve to connect with what goes before a detached sentence, which agrees so well with what comes after — nay more, is thereby rendered complete? It is likely, that it happened through a mistake on the part of the transcribers. However it may be as to this, after having commanded that regard should be had chiefly to edification, he now declares that he will show them something of greater importance — that everything be regulated according to the rule of love. This, then, is the most excellent way, when love is the regulating principle of all our actions. And, in the outset, he proceeds upon this — that all excellencies (774) are of no value without love; for nothing is so excellent or estimable as not to be vitiated in the sight of God, if love (775) is wanting. Nor does he teach anything here but what he does elsewhere, when he declares, that it is the end of the law, and the bond of perfection, ( Titus 1:5 ,) and also when he makes the holiness of the godly consist entirely in this, ( Colossians 3:14 ,) — for what else does God require from us in the second Table of the Law? It is not then to be wondered, if all our deeds are estimated by this test — their appearing to proceed from love. It is also not to be wondered, if gifts, otherwise ex cellent, come to have their true value only when they are made subservient to love. 1. If should speak with the tongues of men. He begins with eloquence, which is, it is true, an admirable gift, considered in itself, but, when apart from love, does not recommend a man in the estimation of God. When he speaks of the tongue of angels, he uses a hyperbolical expression to denote what is singular, or distinguished. At the same time, I explain it rather as referring to the diversity of languages, which the Corinthians held in much esteem, measuring everything by ambition — not by fruit. (776) “Make yourself master,” says he, “of all the languages, not of men merely, but even of Angels. You have, in that case, no reason to think, that you are of higher estimation in the sight of God than a mere cymbal, if you have not love.” (774) " Quelles qu’elles soyent ;” — “Whatever they are.” (775) Penn , in his Annotations , gives the following account of the term charity , as made use of in our English translation — “If the Latin version had not rendered αγαπη , in this place, by ‘ charitas ,’ instead of ‘ amor — love , ’ we should not have found the word ‘ charity ’ in our English version. But Wiclif, who only knew the Latin Scripture, adopted from it that word, and rendered, ‘and I have not charite . ’ When the knowledge of the Greek was acquired by our learned Reformers, the first revisers of Wiclif were sensible of the unsuitableness of this translation, and rendered this clause — ‘and yet had no love , ’ as it is printed in the ‘ Newe Testament in Englishe and Latin , of 1548;’ and they rendered αγαπη — ‘ love , ’ throughout this chapter. Our last revisers abandoned this sound correction of their immediate predecessors, and brought back the Latinising ‘charity’ of Wiclif, who was only excusable for employing that word, because he translated from a Latin text, in ignorance of its Greek original.” — Ed (776) “ Par le fruit qui s’en pouuoit ensuyure ;” — “By the fruit that might result from it.” return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
장의 구분이 너무 불합리하여 부득이 변경하지 않을 수 없었다. 특히 그렇게 하지 않고는 편리하게 해석할 수 없었기 때문이다. 앞에 오는 것과 분리된 채 뒤에 오는 것과 너무도 잘 연결되는, 오히려 그것으로 완전해지는 문장을 앞에 연결시킨 것이 무슨 목적이었겠는가? 아마도 필사자들의 실수로 그렇게 된 듯하다. 어떻든, 주로 덕을 세우는 것에 주의를 기울여야 한다고 명한 후, 이제 더 중요한 것, 즉 모든 것이 사랑의 규칙에 따라 규율되어야 한다는 것을 보여주겠다고 선언한다. 따라서 가장 탁월한 길은 사랑이 우리의 모든 행동을 규율하는 원리일 때다.
그리고 처음에 이것으로 나아간다. 모든 탁월함이 사랑 없이는 아무 가치가 없다는 것이다. 사랑이 결핍되면 아무리 탁월하거나 귀중한 것도 하나님 앞에서 흠이 없을 수 없다. 그가 여기서 가르치는 것이 다른 곳에서 가르치는 것과 다르지 않다. 사랑을 율법의 목적(딛 1:5)이요 완전의 띠(골 3:14)라고 선언할 때, 또 경건한 자들의 거룩함이 전적으로 여기에 있다고 할 때. 율법의 둘째 돌판에서 하나님이 우리에게 요구하시는 것이 무엇인가? 따라서 우리의 모든 행위가 이 시험으로 평가된다면, 즉 사랑에서 나온 것처럼 보이느냐는 것이다. 놀라지 않을 수 없다.
1. **내가 사람의 방언과 천사의 말을 할지라도** — 웅변으로 시작한다. 그것은 그 자체로 고려하면 참으로 놀라운 은사이지만, 사랑이 없으면 하나님의 평가에서 사람을 추천하지 못한다. 천사의 방언을 말할 때 그는 특별하거나 탁월한 것을 나타내기 위한 과장적 표현을 사용한다. "모든 방언, 사람의 방언만이 아니라 천사들의 방언까지 통달하라. 그렇다 해도 사랑이 없으면 하나님 앞에서 단순한 놋쇠 그릇보다 더 낫다고 생각할 이유가 없다."
원주석
- 번역원본
commentary-section/cal-1co-13-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. And if I should have the gift of prophecy. He brings down to nothing the dignity of even this endowment, (777) which, nevertheless, he had preferred to all others. To know all mysteries, might seem to be added to the term prophecy, by way of explanation, but as the term knowledge is immediately added, of which he had previously made mention by itself, ( 1 Corinthians 12:8 ,) it will deserve your consideration, whether the knowledge of mysteries may not be used here to mean wisdom. As for myself, while I would not venture to affirm that it is so, I am much inclined to that opinion. That faith, of which he speaks, is special, as is evident from the clause that is immediately added — so that I remove mountains Hence the Sophists accomplish nothing, when they pervert this passage for the purpose of detracting from the excellence of faith. As, therefore, the term faith is ( πολύσημον ) used in a variety of senses, it is the part of the prudent reader to observe in what signification it is taken. Paul, however, as I have already stated, is his own interpreter, by restricting faith, here, to miracles. It is what Chrysostom calls the “faith of miracles,” and what we term a “special faith,” because it does not apprehend a whole Christ, but simply his power in working miracles; and hence it may sometimes exist in a man without the Spirit of sanctification, as it did in Judas. (778) (777) “ La dignite mesme de la prophetie ;” — “The dignity even of prophecy.” (778) The reader will observe, that this is, in substance, what has been stated by Calvin previously, when commenting on 1 Corinthians 12:10 . — Ed . return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
2. **내가 예언하는 능력이 있어** — 앞서 다른 모든 것보다 높이 평가했던 이 은사의 존귀까지도 아무것도 아닌 것으로 낮춘다. 모든 비밀을 안다는 것은 예언이라는 용어에 대한 설명으로 추가된 것처럼 보일 수 있지만, 지식이라는 용어가 곧바로 추가되고 그것은 이미 따로 언급되었으므로(고전 12:8), 비밀의 지식이 여기서 지혜를 의미하지 않는지 고려할 가치가 있다. 나 자신은 그렇다고 단언할 용기는 없지만 그 견해로 많이 기울어져 있다.
그가 말하는 믿음은 특별한 것으로, 곧바로 덧붙이는 절에서 분명하다. 즉 **산을 옮길 만한**이라고 한 것이다. 따라서 궤변론자들이 이 구절을 이용해 믿음의 탁월함을 손상시키려 할 때 아무 성취도 없다. 믿음이라는 용어가 다양한 의미로 사용되므로 사려 깊은 독자는 어떤 의미로 사용되는지 관찰하는 것이 마땅하다. 여기서 바울은 스스로 그 해석을 제공한다. 믿음을 기적에 제한함으로써. 이것이 크리소스톰이 "기적의 믿음"이라 부르는 것이고 우리가 "특별한 믿음"이라 부르는 것이다. 그리스도를 전체적으로 붙잡지 않고 기적을 행하시는 그분의 능력 안에서만 붙잡기 때문이다.
원주석
- 번역원본
commentary-section/cal-1co-13-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
3. And if I should expend all my possessions. (779) This, it is true, is worthy of the highest praise, if considered in itself; but as liberality in many cases proceeds from ambition — not from true generosity, or even the man that is liberal is destitute of the other departments of love, (for even liberality, that is inwardly felt, is only one department of love,) it may happen that a work, otherwise so commendable, has, indeed, a fair show in the sight of men, and is applauded by them, and yet is regarded as nothing in the sight of God. And if I should give up my body. He speaks, undoubtedly, of martyrdom, which is an act that is the most lovely and excellent of all; for what is more admirable than that invincible fortitude of mind, which makes a man not hesitate to pour out his life for the testimony of the gospel? Yet even this, too, God regards as nothing, if the mind is destitute of love. The kind of punishment that he makes mention of was not then so common among Christians; for we read that tyrants, at that time, set themselves to destroy the Church, rather by swords than by flames, (780) except that Nero, in his rage, had recourse, also, to burning. The Spirit appears, however, to have predicted here, by Paul’s mouth, the persecutions that were coming. But this is a digression. The main truth in the passage is this — that as love is the only rule of our actions, and the only means of regulating the right use of the gifts of God, nothing, in the absence of it, is approved of by God, however magnificent it may be in the estimation of men. For where it is wanting, the beauty of all virtues is mere tinsel — is empty sound — is not worth a straw — nay more, is offensive and disgusting. As for the inference which Papists draw from this — that love is therefore of more avail for our justification than faith, we shall refute it afterwards. At present, we must proceed to notice what follows, (779) " Et si ie distribue tous mes biens ;” — “And if I should distribute all my goods.” (780) “ Les tyrans faisoyent plustot traneher la teste aux Chrestiens et vsoyent plustot du glaiue que du feu pour destruire l’Egiise ;” — “Tyrants practiced rather the beheading of Christians, and made use of the sword, rather than of fire, for the destruction of the Church.” return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
3. **내가 내게 있는 모든 것으로 구제하고** — 이것은 그 자체로 고려하면 최고의 찬사를 받을 만하다. 그러나 관대함이 많은 경우에 참된 관용이 아니라 야망에서 나오거나, 관대한 사람도 사랑의 다른 부분들이 결핍될 수 있으므로(내면에서 느끼는 관용도 사랑의 한 부분일 뿐이다), 그토록 칭찬할 만한 행위도 사람들 앞에서는 아름다운 모양을 가지고 그들에게 칭찬받으면서도 하나님 앞에서는 아무것도 아닌 것으로 여겨질 수 있다.
**또 내 몸을 불사르게 내어줄지라도** — 순교에 대해 말하는 것이 분명하다. 이것은 가장 아름답고 탁월한 행위다. 복음의 증거를 위해 자신의 생명을 쏟는 것을 주저하지 않게 하는 그 정복할 수 없는 마음의 견고함보다 더 경탄스러운 것이 무엇이겠는가? 그러나 이것도 마음에 사랑이 없으면 하나님은 아무것도 아닌 것으로 여기신다.
이 구절의 핵심 진리는 이것이다. 사랑이 우리 행동의 유일한 규칙이며 하나님의 은사들을 올바르게 사용하는 유일한 수단이므로, 사랑이 없을 때는 사람들의 평가에서 아무리 웅장한 것이라도 하나님이 승인하시지 않는다. 사랑이 없는 곳에서는 모든 덕의 아름다움이 금박에 불과하고, 공허한 소리이며, 지푸라기만큼도 가치가 없다. 오히려 거슬리고 혐오스럽다.
원주석
- 번역원본
commentary-section/cal-1co-13-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. Love is patient. He now commends love from its effects or fruits, though at the same time these eulogiums are not intended merely for its commendation, but to make the Corinthians understand what are its offices, and what is its nature. The object, however, mainly in view, is to show how necessary it is for preserving the unity of the Church. I have also no doubt that he designed indirectly to reprove the Corinthians, by setting before them a contrast, in which they might recognize, by way of contraries, their own vices. The first commendation of love is this — that, by patient endurance of many things, it promotes peace and harmony in the Church. Near akin to this is the second excellence — gentleness and lenity, for such is the meaning of the verb χρηστεύεσθαι (781) A third excellence is — that it counteracts emulation, the seed of all contentions. Under emulation he comprehends envy, which is a vice near akin to it, or rather, he means that emulation, which is connected with envy, and frequently springs from it. Hence where envy reigns — where every one is desirous to be the first, or appear so, love there has no place. What I have rendered — does not act insolently — is in the Greek χρηστεύεσθαι Erasmus has rendered it, is not froward. (782) It is certain that the word has different significations; but, as it is sometimes taken to mean — being fierce, or insolent, through presumption, this meaning seemed to be more suitable to the passage before us. (783) Paul, therefore, ascribes to love moderation, and declares that it is a bridle to restrain men, that they may not break forth into ferocity, but may live together in a peaceable and orderly manner. He adds, farther, that it has nothing of the nature of pride. (784) That man, then, who is governed by love, is not puffed up with pride, so as to despise others and feel satisfied with himself. (785) (781) The distinction between the. first and second of the commendations here bestowed upon love is stated by Bloomfield as follows: Μακροθυμεῖ , “denotes lenity , as opposed to passion and revenge: and χρηστεύεται , gentleness , as opposed to severity and misanthropy.” — Ed (782) This rendering is followed in two of the old English translations, viz. Tyndale (1534) and Cranmer (1539.) “Love doth not frowardly.” — Ed . (783) Interpreters are by no means agreed as to the precise import of the original term περπερεύεται . Most ancient and many modern commentators explain it as meaning — “to act precipitately and rashly” — and in accordance with this, is the rendering given by our Translators in the Margin — is not rash No single expression, however, appears to bring out more satisfactorily the import of the original word than that which our Translators have inserted in the text — vaunteth not itself. Beausobre makes use of two epithets. “ N’est point vaine et insolerite ;” — “Is not vain and insolent . ” — Ed (784) “ I1 dit consequemment que charite ne s’enfle point ;” — “He says consequently, that love is not puffed up . ” (785) Bloomfield considers the distinction between this clause and the preceding one to be this, that the former “refers to pride as shown in words , and the latter to “the carriage and bearing , to denote pride and haughtiness on account of certain external advantages. A similar view is taken by Barnes , who considers the former clause as referring to “the expression of the feelings of pride, vanity,” etc.; and the latter , to “the feeling itself.” — Ed . return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
4. **사랑은 오래 참고** — 이제 사랑의 효과 혹은 열매들에서 사랑을 칭찬한다. 그러나 이 칭사들은 단순히 사랑을 칭찬하기 위해서만이 아니라 고린도 사람들이 그 직무들이 무엇이며 그 본성이 어떠한지 이해하게 하려는 것이다. 그러나 주로 염두에 둔 목적은 교회의 통일성 보존에 얼마나 필요한지 보여주는 것이다. 또한 고린도 사람들에게 간접적으로 책망하려 했음도 의심하지 않는다. 그들 자신의 악덕들을 반대로 알 수 있는 대조를 그들 앞에 제시함으로써.
사랑의 첫 번째 칭찬은 이것이다. 많은 것을 인내로 참음으로 교회에서 평화와 화합을 증진시킨다는 것이다. 이것과 근접한 두 번째 탁월함은 온유함과 관대함이다. 이것이 χρηστεύεσθαι 라는 동사의 의미다. 세 번째 탁월함은 모든 분쟁의 씨앗인 경쟁을 막는다는 것이다. 경쟁 아래 그것과 근접하거나 자주 거기서 나오는 시기를 포함한다. 따라서 시기가 지배하는 곳, 모든 이가 첫 번째가 되거나 그렇게 보이려는 욕망이 있는 곳에서 사랑은 자리가 없다.
**자기의 유익을 구하지 아니하며** — 여기서 바울은 사랑에 절제를 귀속시키고 그것이 사람들을 억제하는 고삐여서 사나움으로 터져 나오지 않고 평화롭고 질서 있게 함께 살게 한다고 선언한다. 더 나아가 교만의 성질이 전혀 없다고 덧붙인다. 따라서 사랑에 의해 다스림을 받는 사람은 교만으로 우쭐해져서 다른 이들을 경멸하거나 자신에게 만족하지 않는다.
원주석
- 번역원본
commentary-section/cal-1co-13-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
5. Doth not behave itself unseemly Erasmus renders it “Is not disdainful;” but as he quotes no author in support of this interpretation, I have preferred to retain its proper and usual signification. I explain it, however, in this way — that love does not exult in a foolish ostentation, or does not bluster, but observes moderation and propriety. And in this manner, he again reproves the Corinthians indirectly, because they shamefully set at naught all propriety by an unseemly haughtiness. (786) Seeketh not its own. From this we may infer, how very far we are from having love implanted in us by nature; for we are naturally prone to have love and care for ourselves, and aim at our own advantage. Nay, to speak more correctly, we rush headlong into it. (787) For so perverse an inclination the remedy (788) is love, which leads us to leave off caring for ourselves, and feel concerned for our neighbors, so as to love them and be concerned for their welfare. Farther, to seek one’s own things, (789) is to be devoted to self, and to be wholly taken up with concern for one’s own advantage. This definition solves the question, whether it is lawful for a Christian to be concerned for his own advantage? for Paul does not here reprove every kind of care or concern for ourselves, but the excess of it, which proceeds from an immoderate and blind attachment to ourselves. Now the excess lies in this — if we think of ourselves so as to neglect others, or if the desire of our own advantage calls us off from that concern, which God commands us to have as to our neighbors. (790) He adds, that love is also a bridle to repress quarrels, and this follows from the first two statements. For where there is gentleness and forbearance, persons in that case do not, on a sudden, become angry, and are not easily stirred up to disputes and contests. (791) (786) The proper meaning of the verb ασχήμονειν , is to offend against decorum See Eurip. Hec 407. — Ed (787) “ Nons sommes transportez-la, et nous-nous y iettons sans moderation aucune ;” — “We are hurried into it, and rush into it without any restraint. (788) “ Le remede unique ,” — “The only remedy.” (789) “ Car il y a ainsi a le traduire mot a mot ;” — “For that is the literal meaning.” (790) Granville Penn translates the clause as follows: “Seeketh not what is not its own , ” — in accordance with the reading of the Vat. MS. Οὐ ζητεῖ τὰ μὴ εαυτὢς ( Seeketh not the things that are not its own .) He supposes the μὢ ( not ) to have “lapsed, or been erroneously rejected from all the later copies.” — Ed (791) The last clause of the verse, which is in our translation, thinketh no evil , is rendered by Bishop Pearce, “ meditateth no mischief ” — a sense in which the expression (p.424) λογιζεσθαι κακον occurs in the Septuagint, in Psalms 35:4 , and Psalms 41:7 . It is beautifully rendered by Bloomfield , “does not enter it into a note-book, for future revenge. — Ed return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
5. **무례히 행하지 아니하며** — 에라스무스는 "경멸하지 않는다"고 번역한다. 그러나 나는 그것의 본래 일상적 의미를 유지하는 것을 택한다. 내가 설명하는 방식은 이것이다. 사랑은 어리석은 과시로 자만하거나 뽐내지 않고 절제와 예절을 지킨다는 것이다. 이런 방식으로 그는 다시 고린도 사람들을 간접적으로 책망한다. 그들이 어울리지 않는 오만으로 수치스럽게 모든 예절을 무시했기 때문이다.
**자기의 유익을 구하지 아니하며** — 이로부터 우리가 본성으로 얼마나 사랑에서 멀리 있는지 알 수 있다. 우리가 본성으로 자신을 사랑하고 돌보며 자신의 유익을 목표로 하는 성향이 있기 때문이다. 오히려 더 정확하게 말하면 우리는 그것으로 맹목적으로 돌진한다. 이 비뚤어진 성향에 대한 치료제는 사랑이다. 사랑은 우리로 자신을 돌보는 것을 그만두고 이웃을 걱정하여 그들을 사랑하고 그들의 복지를 염려하게 한다. 따라서 자신의 것을 구한다는 것은 자신에게 헌신하여 오직 자신의 유익에 대한 염려에만 몰두하는 것이다.
그는 또한 사랑이 다툼을 억제하는 고삐이기도 하다고 덧붙인다. 이것은 앞 두 진술에서 따라나온다. 온유함과 인내가 있는 곳에서는 갑자기 화내거나 분쟁과 다툼으로 쉽게 자극받지 않는다.
원주석
- 번역원본
commentary-section/cal-1co-13-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
7. Beareth all things, etc. By all these statements he intimates, that love is neither impatient nor spiteful. For to bear and endure all things is the part of forbearance to believe and hope all things is the part of candor and kindness. As we are naturally too much devoted to self, this vice renders us morose and peevish. The effect is, that every one wishes that others should carry him upon their shoulders, but refuses for his part to assist others. The remedy for this disease is love, which makes us subject to our brethren, and teaches us to apply our shoulders to their burdens. ( Galatians 6:2 .) Farther, as we are naturally spiteful, we are, consequently, suspicious too, and take almost everything amiss. Love, on the other hand, calls us back to kindness, so that we think favorably and candidly of our neighbors. When he says all things, you must understand him as referring to the things that ought to be endured, and in such a manner as is befitting. For we are not to bear with vices, so as to give our sanction to them by flattery, or, by winking at them, encourage them through our supineness. Farther, this endurance does not exclude corrections and just punishments. The case is the same as to kindness in judging of things. Love believeth all things — not that the Christian knowingly and willingly allows himself to be imposed upon — not that he divests himself of prudence and judgment, that he may be the more easily taken advantage of — not that he unlearns the way of distinguishing black from white. What then? He requires here, as I have already said, simplicity and kindness in judging of things; and he declares that these (792) are the invariable accompaniments of love. The consequence will be, that a Christian man will reckon it better to be imposed upon by his own kindness and easy temper, than to wrong his brother by an unfriendly suspicion. (792) “ Ceux deux vertus ;” — “These two virtues.” return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
7. **모든 것을 참으며 모든 것을 믿으며** — 이 모든 진술로 사랑이 조급하지도 악의적이지도 않음을 암시한다. 모든 것을 참고 견디는 것은 인내의 몫이고, 모든 것을 믿고 바라는 것은 관대함과 친절의 몫이다. 우리가 본성으로 자신에게 너무 헌신적이므로, 이 악덕이 우리를 괴팍하고 까다롭게 만든다. 그 결과 모든 이가 다른 이들이 자신을 어깨에 메기를 원하면서 자신은 다른 이들을 돕기를 거부한다. 이 병의 치료제는 사랑이다. 사랑은 우리를 형제들에게 복종하게 하고 그들의 짐에 우리 어깨를 대도록 가르친다(갈 6:2).
더 나아가 우리가 본성으로 악의적이므로, 결과적으로 의심스럽고 거의 모든 것을 나쁘게 받아들인다. 반면에 사랑은 우리를 친절로 불러 이웃에 대해 호의적이고 솔직하게 생각하게 한다. 그가 모든 것이라고 할 때, 참아야 할 것들을 그리고 마땅한 방식으로 참는 것을 의미하는 것으로 이해해야 한다. 우리가 악덕들을 아첨으로 승인하거나 무관심으로 눈 감아 격려하는 방식으로 참아야 한다는 것이 아니기 때문이다. 더 나아가 이 인내가 교정과 마땅한 형벌을 배제하지 않는다. 사물에 대한 판단의 친절함에 관해서도 마찬가지다. **사랑은 모든 것을 믿는다**는 것은 그리스도인이 알면서도 기꺼이 속임을 당하게 한다는 것도 아니고, 더 쉽게 이용당하도록 신중함과 판단을 벗어 버린다는 것도 아니며, 흑백을 구별하는 방법을 배우지 못한다는 것도 아니다. 그렇다면 무엇인가? 이미 말했듯이, 사물을 판단함에 있어 단순함과 친절함을 요구하며 이것들이 사랑의 변함없는 동반자라고 선언한다. 그 결과 그리스도인은 자신의 친절함과 온화한 성품으로 속임을 당하는 것이 우호적이지 않은 의심으로 형제에게 잘못을 저지르는 것보다 낫다고 여길 것이다.
원주석
- 번역원본
commentary-section/cal-1co-13-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
8. Love never faileth Here we have another excellence of love — that it endures for ever. There is good reason why we should eagerly desire an excellence that will never come to an end. Hence love must be preferred before temporary and perishable gifts. Prophesyings have an end, tongues fail, knowledge ceases Hence love is more excellent than they on this ground — that, while they fail, it survives. Papists pervert this passage, for the purpose of establishing the doctrine which they have contrived, without any authority from Scripture — that the souls of the deceased pray to God on our behalf. For they reason in this manner: “Prayer is a perpetual office of love — love endures in the souls of departed saints — therefore they pray for us.” For my part, although I should not wish to contend too keenly on this point, yet, in order that they may not think that they have gained much by having this conceded to them, I reply to their objection in a few words. In the first place, though love endures for ever, it does not necessarily follow that it is (as the expression is) in constant exercise. For what is there to hinder our maintaining that the saints, being now in the enjoyment of calm repose, do not exercise love in present offices? (793) What absurdity, I pray you, would there be in this? In the second place, were I to maintain, that it is not a perpetual office of love to intercede for the brethren, how would they prove the contrary? That a person may intercede for another, it is necessary that he be acquainted with his necessity. If we may conjecture as to the state of the dead, it is a more probable supposition, that departed saints are ignorant of what is doing here, than that they are aware of our necessities. Papists, it is true, imagine, that they see the whole world in the reflection of light which they enjoy in the vision of God; but it is a profane and altogether heathenish contrivance, which has more of the savor of Egyptian theology, (794) than it has of accordance with Christian philosophy. What, then, if I should maintain that the saints, being ignorant of our condition, are not concerned in reference to us? With what argument will Papists press me, so as to constrain me to hold their opinion? What if I should affirm, that they are so occupied and swallowed up, as it were, in the vision of God, that they think of nothing besides? How will they prove that this is not agreeable to reason? What if I should reply, that the perpetuity of love, here mentioned by the Apostle, will be after the last day, and has nothing to do with the time that is intermediate? What if I should say that the office of mutual intercession has been enjoined only upon the living, and those that are sojourning in this world, and consequently does not at all extend to the departed? But I have already said more than enough; for the very point for which they contend I leave undetermined, that I may not raise any contention upon a matter that does not call for it. It was, however, of importance to notice, in passing, how little support is given them from this passage, in which they think they have so strong a bulwark. Let us reckon it enough, that it has no support from any declaration of scripture, and that, consequently, it is maintained by them rashly and inconsiderately. (795) Whether knowledge, it will be destroyed. We have already seen the meaning of these words; but from this arises a question of no small importances whether those who in this world excel either in learning, or in other gifts, will be on a level with idiots in the kingdom of God? In the first place, I should wish to admonish (796) pious readers, not to harass themselves more than is meet in the investigation of these things. Let them rather seek the way by which the kingdom of God is arrived at, than curiously inquire, what is to be our condition there; for the Lord himself has, by his silence, called us back from such curiosity. I now return to the question. So far as I can conjecture, and am able even to gather in part from this passage — inasmuch as learning, knowledge of languages, and similar gifts are subservient to the necessity of this life, I do not think that there will be any of them then remaining. The learned, however, will sustain no loss from the want of them, inasmuch as they will receive the fruit of them, which is greatly to be preferred. (797) (793) “ En secourant et aidant presentement a ceux qui sont en ce monde ;” — “In presently succouring and aiding those that are in this world.” (794) “See Institutes , volume 1. — Ed . (795) “ C’est folie et presomption grande a eux de l’affermer ;” — “It is great folly and presumption in them to affirm it.” (796) “ En premier lieu, i’admoneste et prie ;” — “In the first place, I admonish and beseech.” (797) “ Qui est plus excellent sans comparaison ;” — “Which is, beyond comparison, more excellent.” return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
8. **사랑은 언제까지나 떨어지지 아니하되** — 여기서 사랑의 또 다른 탁월함이 있다. 즉 영원히 지속된다는 것이다. 결코 끝나지 않을 탁월함을 열렬히 바라야 할 충분한 이유가 있다. 따라서 사랑은 일시적이고 사라질 은사들보다 앞에 놓여야 한다. **예언도 폐하고, 방언도 그치고, 지식도 폐하리라** — 따라서 사랑이 그것들보다 더 탁월하다. 그것들은 실패하지만 사랑은 살아남기 때문이다.
교황주의자들은 자신들의 교리를 확립하기 위해 이 구절을 왜곡한다. 즉 죽은 자들의 영혼이 우리를 위해 하나님께 기도한다는 교리인데, 이것은 성경의 어떤 권위도 없이 고안된 것이다. 그들의 논증은 이렇다. "기도는 사랑의 영구적 직분이다. 사랑은 죽은 성도들의 영혼에 계속 있다. 따라서 그들이 우리를 위해 기도한다." 나는 이 점에 대해 너무 첨예하게 다투기를 원하지 않지만, 그들이 이것을 양보받음으로써 많은 것을 얻었다고 생각하지 않도록, 몇 마디로 그들의 반론에 답한다.
첫째, 사랑이 영원히 지속된다고 해서 그것이 끊임없이 행사 중에 있다는 것은 필연적으로 따라나오지 않는다. 이제 고요한 안식을 누리고 있는 성도들이 현재 이 세상의 사람들을 돕고 구원하는 현재 직무들 안에서 사랑을 행사하지 않는다고 주장하는 것을 무엇이 방해하겠는가? 둘째, 형제들을 위해 중보하는 것이 사랑의 영구적 직무가 아니라고 주장한다면, 그들이 어떻게 반대를 증명하겠는가?
원주석
- 번역원본
commentary-section/cal-1co-13-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
He now proves that prophecy, and other gifts of that nature, are done away, (798) because they are conferred upon us to help our infirmity. Now our imperfection will one day have an end. Hence the use, even of those gifts, will, at the same time, be discontinued, for it were absurd that they should remain and be of no use. They will, therefore, perish. This subject he pursues to the end of the chapter. 9. We know in part This passage is misinterpreted by most persons, as if it meant that our knowledge, and in like manner our prophecy, is not yet perfect, but that we are daily making progress in them. Paul’s meaning, however, is — that it is owing to our imperfection that we at present have knowledge and prophecy. Hence the phrase in part means — “Because we are not yet perfect.” Knowledge and prophecy, therefore, have place among us so long as that imperfection cleaves to us, to which they are helps. It is true, indeed, that we ought to make progress during our whole life, and that everything that we have is merely begun. Let us observe, however, what Paul designs to prove — that the gifts in question are but temporary. Now he proves this from the circumstance, that the advantage of them is only for a time — so long as we aim at the mark by making progress every day. (798) “ Seront un iour abolis ;” — “Will one day be done away.” return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
9. **우리는 부분적으로 알고 부분적으로 예언하니** — 이제 예언과 그런 성질의 다른 은사들이 폐하여질 것임을 증명한다. 그것들이 우리의 연약함을 돕기 위해 주어졌기 때문이다. 이제 우리의 불완전함이 언젠가 끝날 것이다. 따라서 그 은사들의 사용도 동시에 중단될 것이다. 그것들이 남아서 쓸모없게 되는 것은 불합리할 것이기 때문이다.
이 구절은 대부분의 사람들이 잘못 해석한다. 마치 우리의 지식이, 또한 마찬가지로 우리의 예언이 아직 완전하지 않지만 우리가 그것들에서 날마다 진보하고 있다는 의미인 것처럼. 그러나 바울의 의미는 이것이다. 우리가 현재 지식과 예언을 갖는 것은 우리의 불완전함 때문이라는 것이다. 따라서 **부분적으로**라는 구절은 "우리가 아직 완전하지 않으므로"를 의미한다. 따라서 지식과 예언은 그것들이 돕는 불완전함이 우리에게 붙어있는 한 우리 사이에 있다.
우리가 평생 진보해야 하고 우리가 가진 모든 것이 단순히 시작에 불과하다는 것은 사실이다. 그러나 바울이 증명하고자 설계하는 것을 관찰하자. 즉 문제의 은사들은 일시적이라는 것이다. 이제 그는 그것들의 유익이 일시적이라는 사실에서 이것을 증명한다. 즉 우리가 매일 진보하며 목표를 향해 나아가는 동안만.
원주석
- 번역원본
commentary-section/cal-1co-13-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
10. When that which is perfect is come “When the goal has been reached, then the helps in the race will be done away.” He retains, however, the form of expression that he had already made use of, when he contrasts perfection with what is in part “Perfection,” says he, “when it will arrive, will put an end to everything that aids imperfection.” But when will that perfection come? It begins, indeed, at death, for then we put off, along with the body, many infirmities; but it will not be completely manifested until the day of judgment, as we shall hear presently. Hence we infer, that the whole of this discussion is ignorantly applied to the time that is intermediate. return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
10. **온전한 것이 올 때에는** — "목표에 이르렀을 때 경주에서의 도움들이 폐해질 것이다." 그러나 그는 부분적인 것과 완전한 것을 대조하면서 이미 사용한 표현 형식을 유지한다. "완전함이 올 때," 그가 말한다, "불완전함을 돕는 모든 것을 끝낼 것이다." 그러나 그 완전함은 언제 오겠는가? 사실 죽음에서 시작된다. 그때 우리가 많은 연약함을 몸과 함께 벗어버리기 때문이다. 그러나 곧 들을 것처럼 심판의 날까지 완전히 나타나지 않을 것이다. 따라서 이 모든 논의가 중간의 시간에 적용되는 것은 무지하게 적용하는 것임을 추론한다.
원주석
- 번역원본
commentary-section/cal-1co-13-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
11. When I was a child He illustrates what he had said, by a similitude. For there are many things that are suitable to children, which are afterwards done away on arriving at maturity. For example, education is necessary for childhood; it does not comport with mature age. (799) So long as we live in this world, we require, in some sense, education. We are far from having attained, as yet, the perfection of wisdom. That perfection, therefore, which will be in a manner a maturity of spiritual age, will put an end to education and its accompaniments. In his Epistle to the Ephesians, ( Ephesians 4:14 ,) he exhorts us to be no longer children; but he has there another consideration in view, of which we shall speak when we come to that passage. (799) “ Elle ne conuient point a ceux qui sont en aage de discretion ;” — “It does not become those who are at the age of discretion?’ return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
11. **내가 어렸을 때에는** — 자신이 말한 것을 비유로 설명한다. 어린아이에게 적합한 많은 것들이 성숙에 이른 후에는 폐하여지기 때문이다. 예를 들어 교육은 유년기에 필요하다. 성숙한 나이에는 어울리지 않는다. 우리가 이 세상에 사는 한 어떤 의미에서 교육이 필요하다. 우리는 아직 지혜의 완전함에 도달하지 못했다. 따라서 어떤 의미에서 영적 나이의 성숙이 될 그 완전함이 교육과 그 동반자들을 끝낼 것이다.
원주석
- 번역원본
commentary-section/cal-1co-13-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
12. We now see through a glass Here we have the application of the similitude. “The measure of knowledge, that we now have, is suitable to imperfection and childhood, as it were; for we do not as yet see clearly the mysteries of the heavenly kingdom, and we do not as yet enjoy a distinct view of them.” To express this, he makes use of another similitude — that we now see only as in a glass, and therefore but obscurely. This obscurity he expresses by the term enigma (800) In the first place, there can be no doubt that it is the ministry of the word, and the means that are required for the exercise of it, that he compares to a looking-glass For God, who is otherwise invisible, has appointed these means for discovering himself to us. At the same time, this may also be viewed as extending to the entire structure of the world, in which the glory of God shines forth to our view, in accordance with what is stated in Romans 1:16 ; and 2 Corinthians 3:18 . In Romans 1:20 the Apostle speaks of the creatures as mirrors, (801) in which God’s invisible majesty is to be seen; but as he treats here particularly of spiritual gifts, which are subservient to the ministry of the Church, and are its accompaniments, we shall not wander away from our present subject. The ministry of the word, I say, is like a looking-glass For the angels have no need of preaching, or other inferior helps, nor of sacraments, for they enjoy a vision of God of another kind; (802) and God does not give them a view of his face merely in a mirror, but openly manifests himself as present with them. We, who have not as yet reached that great height, behold the image of God as it is presented before us in the word, in the sacraments, and, in fine, in the whole of the service of the Church. This vision Paul here speaks of as partaking of obscurity — not as though it were doubtful or delusive, but because it is not so distinct as that which will be at last afforded on the final day. He teaches the same thing in other words, in the second Epistle — ( 2 Corinthians 5:7 ) — that, so long as we dwell in the body we are absent from the Lord; for we walk by faith, not by sight. Our faith, therefore, at present beholds God as absent. How so? Because it sees not his face, but rests satisfied with the image in the mirror; but when we shall have left the world, and gone to him, it will behold him as near and before its eyes. Hence we must understand it in this manner — that the knowledge of God, which we now have from his word, is indeed certain and true, and has nothing in it that is confused, or perplexed, or dark, but is spoken of as comparatively obscure, because it comes far short of that clear manifestation to which we look forward; for then we shall see face to face (803) Thus this passage is not at all at variance with other passages, which speak of the clearness, at one time, of the law, at another time, of the entire Scripture, but more especially of the gospel. For we have in the word (in so far as is expedient for us) a naked and open revelation of God, and it has nothing intricate in it, to hold us in suspense, as wicked persons imagine; (804) but how small a proportion does this bear to that vision, which we have in our eye! Hence it is only in a comparative sense, that it is termed obscure. The adverb then denotes the last day, rather than the time that is immediately subsequent to death. At the same time, although full vision will be deferred until the day of Christ, a nearer view of God will begin to be enjoyed immediately after death, when our souls, set free from the body, will have no more need of the outward ministry, or other inferior helps. Paul, however, as I noticed a little ago, does not enter into any close discussion as to the state of the dead, because the knowledge of that is not particularly serviceable to piety. Now I know in part That is, the measure of our present knowledge is imperfect, as John says in his Epistle, ( 1 John 3:1 ,) that we know, indeed, that we are the sons of God, but that it doth not yet appear, until we shall see God as he is. Then we shall see God — not in his image, but in himself, so that there will be, in a manner, a mutual view. (800) The original term αἴνιγμα , ( enigma ,) properly means, a dark saying It is employed by classical writers in this sense. See Pind. Fr. 165. Aeseh. Proverbs 610:0 . The Apostle is generally supposed to have had in his eye Numbers 12:8 , which is rendered in the Septuagint as follows: Στόμα κατὰ στόμα λαλήσω αὐτῶ ἐν ἔιδει, καὶ οὐ δι ᾿ αἰνίγματων ; — “I will speak to him mouth to mouth in a vision, and not by dark sayings . ” — Ed (801) “ Et l’Apostre, en l’onzieme aux Heb., d. 13, nomme les creatures, miroirs ;” — “And the Apostle, in Hebrews 11:13 , speaks of the creatures as mirrors.” There is obviously a mistake here in the quotation. Most probably Calvin had in his eye Hebrews 11:3 , as a passage similar in substance to Romans 1:20 , quoted by him in his Latin Commentary. — Ed . (802) “ Ils ont vn autre iouissance de la presence de Dieu ;” — “They have another enjoyment of the presence of God.” (803) “The blessed God’s manifestation of himself,” say’s Mr. Howe, “is emphatically expressed in 1 Corinthians 13:12 — of seeing face to face , which signifies on his part, gracious vouchsafement, — his offering his blessed face to view, — that he hides it not, nor turns it away, as here sometimes he doth, in just displeasure. And his face means, even his most conspicuous glory, such as, in this state of mortality, it would be mortal to us to behold; for ‘no man,’ not so divine a man as Moses himself, ‘could see his face and live.’ And it signifies, on their part who are thus made perfect, their applying and turning their face towards his, viz., that they see not casually, or by fortuitous glances, but eye to eye, by direct and most voluntary intuition; which, therefore, on their part, implies moral perfection, the will directing and commanding the eye, and upon in
Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
12. **우리가 지금은 거울로 보는 것 같이 희미하나** — 여기서 비유의 적용이 있다. "우리가 현재 가지는 지식의 분량은 불완전함과 어린 시절에 적합하다. 우리가 아직 하늘나라의 신비들을 분명히 보지 못하고 그것들의 뚜렷한 전망을 아직 누리지 못하기 때문이다." 이것을 표현하기 위해 또 다른 비유를 사용한다. 우리가 지금 거울로만 보므로 희미하다는 것이다. 이 희미함을 그는 수수께끼(enigma)라는 용어로 표현한다.
말씀의 사역과 그것의 행사에 필요한 수단들이 거울에 비유된다는 것은 의심할 여지가 없다. 달리 보이지 않으시는 하나님이 자신을 우리에게 나타내시기 위해 이 수단들을 임명하셨기 때문이다. 천사들은 설교나 다른 열등한 도움들도, 성례들도 필요 없다. 다른 종류의 하나님의 환상을 누리기 때문이다. 하나님은 단순히 거울에서만이 아니라 공개적으로 그들과 함께 현존하시는 자로 자신을 나타내신다. 아직 그 높은 수준에 이르지 못한 우리는 말씀과 성례와 교회의 전체 예배에서 우리 앞에 제시된 하나님의 형상을 바라본다.
이 환상을 바울은 여기서 희미한 것으로 말한다. 의심스럽거나 환상적이기 때문이 아니라 마지막 날에 주어질 것처럼 그렇게 뚜렷하지 않기 때문이다. 그는 두 번째 편지에서 다른 말로 같은 것을 가르친다(고후 5:7). 우리가 몸에 거하는 동안 주님에게서 떠나 있다는 것이다. 우리가 보는 것으로가 아니라 믿음으로 걷기 때문이다. 따라서 우리의 믿음은 현재 하나님을 부재하신 분으로 바라본다. 어떻게 그런가? 그분의 얼굴을 보지 못하고 거울의 형상으로 만족하기 때문이다. 그러나 우리가 세상을 떠나 그분에게 갈 때는 가까이, 눈앞에 계신 분으로 바라볼 것이다.
따라서 이렇게 이해해야 한다. 우리가 이제 하나님의 말씀에서 갖는 하나님 지식은 참으로 확실하고 진실하며 혼란스럽거나 뒤엉키거나 어두운 것이 전혀 없다. 그러나 우리가 기대하는 그 분명한 나타남에 훨씬 미치지 못한다는 의미에서 상대적으로 희미한 것으로 말해진다. 그때 우리는 **얼굴과 얼굴을 대하여** 볼 것이기 때문이다. 따라서 이 구절은 어떤 때는 율법의, 다른 때는 전체 성경의, 그러나 특별히 복음의 명확함에 대해 말하는 다른 구절들과 전혀 어긋나지 않는다.
**지금은 내가 부분적으로 아나** — 즉 우리의 현재 지식의 분량이 불완전하다는 것이다. 요한이 자신의 편지에서 말하듯(요일 3:1), 우리가 참으로 하나님의 자녀임을 알지만 그것이 아직 나타나지 않았다고, 우리가 하나님을 있는 그대로 볼 때까지. 그때 우리는 하나님을 그분의 형상 안에서가 아니라 그분 자신 안에서 볼 것이다. 따라서 어떤 의미에서 상호적인 봄이 있을 것이다.
원주석
- 번역원본
commentary-section/cal-1co-13-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
13. But now remaineth faith, hope, love. This is a conclusion from what goes before — that love is more excellent than other gifts; but in place of the enumeration of gifts that he had previously made, he now puts faith and hope along with love, as all those gifts are comprehended under this summary. For what is the object of the entire ministry, but that we may be instructed as to these things? (805) Hence the term faith has a larger acceptation here, than in previous instances; for it is as though he had said — “There are, it is true, many and various gifts, but they all point to this object, and have an eye to it.” To remain, then, conveys the idea, that, as in the reckoning up of an account, when everything has been deducted, this is the sum that remains For faith does not remain after death, inasmuch as the Apostle elsewhere contrasts it with sight, ( 2 Corinthians 5:7 ,) and declares that it remains only so long as we are absent from the Lord We are now in possession of what is meant by faith in this passage — that knowledge of God and of the divine will, which we obtain by the ministry of the Church; or, if you prefer it, faith universal, and taken in its proper acceptation. Hope is nothing else than perseverance in faith For when we have once believed the word of God, it remains that we persevere until the accomplishment of these things. Hence, as faith is the mother of hope, so it is kept up by it, so as not to give way. The greatest of these is love. It is so, if we estimate its excellence by the effects which he has previously enumerated; and farther, if we take into view its perpetuity. For every one derives advantage from his own faith and hope, but love extends its benefits to others. Faith and hope belong to a state of imperfection: love will remain even in a state of perfection. For if we single out the particular effects of faith, and compare them, faith will be found to be in many respects superior. Nay, even love itself, according to the testimony of the same Apostle, ( 1 Thessalonians 1:3 ,) is an effect of faith Now the effect is, undoubtedly, inferior to its cause. Besides, there is bestowed upon faith a signal commendation, which does not apply to love, when John declares that it is our victory, which overcometh the world. ( 1 John 5:4 .) In fine, it is by faith that we are born against that we become the sons of God — that we obtain eternal life, and that Christ dwells in us. ( Ephesians 3:17 .) Innumerable other things I pass over; but these few are sufficient to prove what I have in view — that faith is, in many of its effects, superior to love. Hence it is evident, that it is declared here to be superior — not in every respect, but inasmuch as it will be perpetual, and holds at present the first place in the preservation of the Church. It is, however, surprising how much pleasure Papists take in thundering forth these words. “If faith justifies,” say they, “then much more does love, which is declared to be greater.” A solution of this objection is already furnished from what I have stated, but let us grant that love is in every respect superior; what sort of reasoning is that — that because it is greater, therefore it is of more avail for justifying men! Then a king will plow the ground better than a husbandman, and he will make a shoe better than a shoemaker, because he is more noble than either! Then a man will run faster than a horse, and will carry a heavier burden than an elephant, because he is superior in dignity! Then angels will give light to the earth better than the sun and moon, because they are more excellent! If the power of justifying depended on the dignity or merit of faith they might perhaps be listened to; but we do not teach that faith justifies, on the ground of its having more worthiness, or occupying a higher station of honor, but because it receives the righteousness which is freely offered in the gospel. Greatness or dignity has nothing to do with this. Hence this passage gives Papists no more help, than if the Apostle had given the preference to faith above everything else. (805) “ En ces trois choses ;” — “In these three things.” return to ' Top of Page ' 1 Corinthians 1Co 12 1 Corinthians 1Co 1 Corinthians 1Co 14 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 13". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 1-corinthians-13.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:
Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
13. **그런즉 믿음, 소망, 사랑, 이 세 가지는 항상 있을 것인데** — 이것은 앞에 오는 것에서 나온 결론이다. 즉 사랑이 다른 은사들보다 더 탁월하다는 것이다. 그러나 그가 이전에 만들었던 은사들의 열거 대신 이제 믿음과 소망을 사랑과 함께 놓는다. 모든 그 은사들이 이 요약 아래 포함되기 때문이다. 전체 사역의 목적이 무엇인가? 우리가 이 세 가지에 관해 교육받는 것이 아닌가?
따라서 **믿음**이라는 용어가 이전 경우들보다 더 넓은 의미로 사용된다. 마치 그가 이렇게 말하는 것처럼. "참으로 은사들이 많고 다양하지만 그것들은 모두 이 목표를 가리키고 이것을 바라본다." 따라서 **항상 있을 것**이라는 것은 계산에서 모든 것을 공제했을 때 남는 합계처럼 이것이 남는 합계라는 생각을 전달한다. 믿음은 사도가 다른 곳에서 그것을 봄과 대조하고(고후 5:7) 우리가 주님에게서 떠나 있는 동안만 남는다고 선언하므로(고후 5:6) 죽음 후에는 남지 않는다.
**소망**은 믿음 안에서의 인내 외에 다른 것이 아니다. 하나님의 말씀을 한번 믿으면 이것들의 성취까지 인내하는 것이 남는다. 따라서 믿음이 소망의 어머니이듯, 소망으로 유지되어 포기하지 않는다.
**그 중의 제일은 사랑이라** — 그가 이전에 열거한 효과들로 탁월함을 평가하면, 그리고 더 나아가 영속성을 고려하면 그러하다. 모든 이가 자신의 믿음과 소망에서 유익을 얻지만 사랑은 그 유익을 다른 이들에게까지 미치게 한다. 믿음과 소망은 불완전한 상태에 속하고 사랑은 완전한 상태에서도 남아있을 것이다.
그러나 믿음의 특수한 효과들을 골라서 비교하면 믿음이 많은 면에서 우월함을 발견할 것이다. 심지어 같은 사도의 증언에 따르면 사랑도 믿음의 효과다(살전 1:3). 이제 결과는 의심할 여지 없이 그 원인보다 열등하다. 더 나아가 사랑에는 적용되지 않는 탁월한 칭찬이 믿음에 주어진다. 요한이 선언하듯 그것이 세상을 이기는 우리의 승리라는 것이다(요일 5:4).
따라서 사랑이 여기서 우월하다고 선언되는 것은 모든 면에서가 아니라, 영구적이고 교회의 보존에서 현재 첫 자리를 차지하는 한에서다. 교황주의자들이 이 말로 우레처럼 웅변을 퍼붓는 것이 놀랍다. "믿음이 의롭게 한다면," 그들은 말한다, "더 큰 것으로 선언되는 사랑은 더욱 그러하다." 이미 진술한 것에서 이 반론의 해결이 제공된다. 그러나 사랑이 모든 면에서 더 크다고 인정한다고 하자. 더 크므로 사람을 의롭게 하는 데 더 효력이 있다는 것이 어떤 논증인가! 그렇다면 왕이 농부보다 밭을 더 잘 갈고 신발공보다 신발을 더 잘 만들 것이다. 그가 더 고귀하기 때문에! 그렇다면 사람이 말보다 더 빨리 달리고 코끼리보다 더 무거운 짐을 질 것이다. 존엄에서 더 우월하기 때문에! 그렇다면 천사들이 해와 달보다 땅에 더 잘 빛을 줄 것이다. 더 탁월하기 때문에! 의롭게 하는 능력이 믿음의 존엄이나 공로에 달려 있다면 그들의 말을 들을 수 있겠지만, 우리는 믿음이 더 많은 가치를 가지거나 더 높은 영예의 자리를 차지하기 때문에 의롭게 한다고 가르치지 않는다. 복음 안에서 값없이 제공되는 의를 받기 때문에 의롭게 한다고 가르친다.
원주석
- 번역원본
commentary-section/cal-1co-13-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역