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주석[칼빈] — 고린도전서 14장 · 방언과 예언 질서

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1절 카드 ↗

As he had previously exhorted them to follow after the more excellent gifts, ( 1 Corinthians 12:31 ,) so he exhorts them now to follow after love, (806) for that was the distinguished excellence, (807) which he had promised that he would show them. They will, therefore, regulate themselves with propriety in the use of gifts, if love prevails among them. For he tacitly reproves the want of love, as appearing in this — that they had hitherto abused their gifts, and, inferring from what goes before, that where they do not assign to love the chief place, they do not take the right road to the attainment of true excellence, he shows them how foolish their ambition is, which frustrates their hopes and desires. 1. Covet spiritual gifts. Lest the Corinthians should object that they wronged God, if they despised his gifts, the Apostle anticipates this objection by declaring, that it was not his design to draw them away even from those gifts that they had abused — nay rather he commends the pursuit of them, and wishes them to have a place in the Church. And assuredly, as they had been conferred for the advantage of the Church, man’s abuse of them ought not to give occasion for their being thrown away as useless or injurious, but in the meantime he commends prophecy above all other gifts, as it was the most useful of them all. He observes, therefore, an admirable medium, by disapproving of nothing that was useful, while at the same time he exhorts them not to prefer, by an absurd zeal, things of less consequence to what was of primary importance. Now he assigns the first place to prophecy. Covet, therefore, spiritual gifts — that is, “Neglect no gift, for I exhort you to seek after them all, provided only prophecy holds the first place.” (806) “The word διώκετε ,” says Doddridge, “properly signifies — to pursue with an eagerness like that with which hunters follow their game And it may be intended to intimate, how hard it is to obtain and preserve such a truly benevolent spirit in the main series of life; considering, on the one hand, how many provocations we are like to meet with, and on the other, the force of self-love, which will in so many instances be ready to break in upon it.” — Ed (807) “ C’estoit ceste voye et vertu excellente ;” — “This was that distinguished way and excellence.” return to ' Top of Page ' <a name="verse-2" class="com-number"

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앞서 더욱 큰 은사들을 사모하라고 권했듯이(고전 12:31), 이제 사랑을 따르라고 권면한다. 그것이 그가 보여주겠다고 약속했던 탁월한 길이었기 때문이다. 따라서 사랑이 그들 사이에 지배하면 은사 사용에서 적절히 규율할 것이다. 그는 사랑의 결핍을 암묵적으로 책망하는데, 이것이 그들이 지금까지 자신들의 은사를 남용한 데서 나타났다. 사랑에게 첫 자리를 주지 않는 곳에서 참된 탁월함에 이르는 올바른 길을 가지 않는다는 것을 앞에서 이끌어낸 후, 그들의 어리석은 야심이 얼마나 헛되이 그들의 희망과 소원을 좌절시키는지 보여준다.

1. **신령한 것들을 사모하라** — 고린도 사람들이 자신들이 남용한 은사들을 경멸하면 하나님께 잘못을 저지른다고 반론할 수 있으므로, 사도는 자신의 의도가 그들을 심지어 남용한 은사들에서도 멀어지게 하려는 것이 아님을 미리 선언하여 이 반론을 예기한다. 오히려 그것들의 추구를 칭찬하고 교회 안에 그것들이 자리하기를 바란다. 그러나 그 동안에 예언을 다른 모든 은사 위에 칭찬한다. 가장 유용한 것이기 때문이다. 따라서 유용한 것은 아무것도 부인하지 않으면서도, 덜 중요한 것을 어리석은 열정으로 가장 중요한 것보다 앞세우지 말라고 권면하는 감탄할 만한 중도를 지킨다.

원주석

2절 카드 ↗

2. For he that speaketh in another (808) tongue, speaketh, etc. He now shows from the effect, why it was that he preferred prophecy to other gifts, and he compares it with the gift of tongues, in which it is probable the Corinthians exercised themselves the more, because it had more of show connected with it, for when persons hear a man speaking in a foreign tongue, their admiration is commonly excited. He accordingly shows, from principles already assumed, how perverse a thing this is, inasmuch as it does not at all contribute to the edifying of the Church. He says in the outset — He that speaketh in another tongue, speaketh not unto men, but unto God: that is, according to the proverb, “He sings to himself and to the Muses.” (809) In the use of the word tongue, there is not a pleonasm, (810) as in those expressions — “She spake thus with her mouth,” and “I caught the sound with these ears.” The term denotes a foreign language. The reason why he does not speak to men is — because no one heareth, that is, as an articulate voice. For all hear a sound, but they do not understand what is said. He speaketh in the Spirit — that is, “ by a spiritual gift, (for in this way I interpret it along with Chrysostom.) He speaketh mysteries and hidden things, and things, therefore, that are of no profit.” Chrysostom understands mysteries here in a good sense, as meaning — special revelations from God. I understand the term, however, in a bad sense, as meaning — dark sayings, that are obscure and involved, as if he had said, “He speaks what no one understands.” (808) It is remarked by Granville Penn , that “the context shows that the Apostle means, a language foreign to that of the auditors, and, therefore , not known to them” — as “we learn from verse 21 that we are to supply ἑτερᾳ — ‘ other , ’ not αγνωστὟ — ‘unknown.’ We have,” he adds, “had lamentable proof of the abuse to which the latter injudicious rendering can be perverted in the hands of ignorant or insidious enthusiasm, by assuming the term to mean, ‘a tongue unknown to all mankind ; ’ and from thence, by an impious inference, supernatural and divine ; instead of relatively, ‘ unknown to another people . ’And yet, after all, ‘ unknown ’ is not the Apostle’s word, but only an Italic supplement suggested by the English revisers of the seventeenth century.” — Ed (809) “ Comme on dit en prouerbe — I1 presche a soy-mesme et aux murailles ;” — “As they say proverbially — He preaches to himself and the bare walls.” The proverb, “Sibi canit et Musis” — (“He sings to himself and the Muses,”) is believed to have originated in a saying of Antigenides , a celebrated musician of Thebes, who, when his scholar Ismenias sung with good taste, but not so as to gain the applause of the people, exclaimed — “ Mihi cane et Musis ;” — (“Sing to me and the Muses”) — meaning that it was enough, if he pleased good judges. — Ed . (810) A pleonasm is a figure of speech — involving a redundancy of expression . — Ed . return to ' Top of Page ' <a name="verse-3" class="com-number"

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2. **다른 방언으로 말하는 자는** — 이제 효과에서 왜 다른 은사들보다 예언을 더 낫게 여기는지 보여준다. 방언의 은사와 비교하는데, 고린도 사람들이 이것에 더 몰두했을 것이다. 외국어로 말하는 사람을 들을 때 보통 경탄이 일어나므로 과시와 더 많이 연결되어 있기 때문이다. 따라서 이미 확립한 원리들에서 이것이 얼마나 비뚤어진 것인지 보여준다. 교회의 덕을 세우는 데 전혀 기여하지 않기 때문이다. 처음에 그가 말한다. 다른 방언으로 말하는 자는 사람에게가 아니라 하나님께 말한다. 즉 속담대로 "자신과 뮤즈들에게 노래한다"는 것이다. 아무도 듣지 않기 때문이다. 즉 분명한 말로 듣지 않는다는 것이다. 소리는 모두 듣지만 말하는 것을 이해하지 못한다. 그는 영으로 말한다. 즉 신령한 은사로(크리소스톰과 함께 이렇게 해석한다). 그는 비밀들과 감추인 것들을 말하고 따라서 아무 유익이 없는 것들을 말한다.

원주석

3절 카드 ↗

3. He that prophesieth, speaketh unto men “Prophecy,” says he, “is profitable to all, while a foreign language is a treasure hid in the earth. What great folly, then, it is to spend all one’s time in what is useless, and, on the other hand, to neglect what appears to be most useful!” To speak to edification, is to speak what contains doctrine fitted to edify. For I understand this term to mean doctrine, by which we are trained to piety, to faith, to the worship and fear of God, and the duties of holiness and righteousness. As, however, we have for the most part need of goads, while others are pressed down by afflictions, or labor under weakness, he adds to doctrine, exhortation and consolation It appears from this passage, and from what goes before, that prophecy does not mean the gift of foretelling future events: but as I have said this once before, I do not repeat it. return to ' Top of Page ' <a name="verse-4" class="com-number"

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3. **예언하는 자는 사람에게 말하여** — "예언은 모든 이에게 유익하다. 반면에 외국어는 땅에 묻힌 보물이다. 따라서 쓸모없는 것에 모든 시간을 보내고 가장 유용한 것을 소홀히 하는 것이 얼마나 큰 어리석음인가!" 덕을 세우기 위해 말한다는 것은 덕을 세우기에 적합한 교리를 담은 것을 말하는 것이다. 이 용어를 경건, 믿음, 하나님 예배와 경외, 거룩함과 의의 의무들로 훈련받는 교리를 의미하는 것으로 이해한다. 그러나 대부분의 경우 박차가 필요하고, 다른 이들은 고난으로 짓눌리거나 연약함으로 수고하므로 교리에 권면과 위로를 덧붙인다.

원주석

4절 카드 ↗

4. He that speaketh in another tongue, edifieth himself. In place of what he had said before — that he speaketh unto God, he now says — he speaketh to himself But whatever is done in the Church, ought to be for the common benefit. Away, then, with that misdirected ambition, which gives occasion for the advantage of the people generally being hindered! Besides, Paul speaks by way of concession: for when ambition makes use of such empty vauntings, (811) there is inwardly no desire of doing good; but Paul does, in effect, order away from the common society of believers those men of mere show, who look only to themselves. (811) “ Iettent ainsi de grandes bouffees et se brauent en leur parler ;” — “Make use in this way of great puffings, and boast themselves in their talk.” return to ' Top of Page ' <a name="verse-5" class="com-number"

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4. **방언으로 말하는 자는 자기의 덕을 세우고** — 앞서 하나님께 말한다고 한 것 대신 이제 자신에게 말한다고 한다. 그러나 교회에서 행해지는 모든 것은 공동 유익을 위해야 한다. 따라서 일반 백성의 유익이 방해받는 계기를 주는 그 잘못된 야심은 사라져야 한다. 더 나아가 바울은 양보의 방식으로 말한다. 야심이 그러한 빈 허세를 사용할 때 실제로 선을 행하려는 욕망이 없다. 그러나 바울은 사실상 오직 자신만을 바라보는 과시의 사람들을 믿는 자들의 공동 모임에서 내보낸다.

원주석

5절 카드 ↗

5. I would that ye all spake with tongues Again he declares that he does not give such a preference to prophecy, as not to leave some place for foreign tongues. This must be carefully observed. For God has conferred nothing upon his Church in vain, and languages were of some benefit. (812) Hence, although the Corinthians, by a misdirected eagerness for show, had rendered that gift partly useless and worthless, and partly even injurious, yet Paul, nevertheless, commends the use of tongues. So far is he from wishing them abolished or thrown away. At the present day, while a knowledge of languages is more than simply necessary, and while God has at this time, in his wonderful kindness, brought them forward from darkness into light, there are at present great theologians, who declaim against them with furious zeal. As it is certain, that the Holy Spirit has here honored the use of tongues with never-dying praise, we may very readily gather, what is the kind of spirit that actuates those reformers, (813) who level as many reproaches as they can against the pursuit of them. At the same time the cases are very different. For Paul takes in languages of any sort — such as served merely for the publication of the gospel among all nations. They, on the other hand, condemn those languages, from which, as fountains, the pure truth of scripture is to be drawn. An exception is added — that we must not be so taken up with the use of languages, as to treat with neglect prophecy, which ought to have the first place. Unless he interpret. For if interpretation is added, there will then be prophecy. You must not, however, understand Paul to give liberty here to any one to take up the time of the Church to no profit by muttering words in a foreign tongue. For how ridiculous it were, to repeat the same thing in a variety of languages without any necessity! But it often happens, that the use of a foreign tongue is seasonable. In short, let us simply have an eye to this as our end — that edification may redound to the Church. (812) “ Les langues aidoyent lors aucunement a l’auancement des Eglises ;” — “Languages, at that time, were of some help for the advancement of the Churches.” (813) “ Ces gentils reformateurs ;” — “Those pretty reformers.” return to ' Top of Page ' <a name="verse-6" class="com-number"

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5. **나는 너희가 다 방언 말하기를 원하나** — 다시 예언에 그런 우선성을 주는 것이 외국어에 어떤 자리도 남기지 않는 것은 아님을 선언한다. 이것을 주의 깊게 관찰해야 한다. 하나님이 자신의 교회에 헛된 것을 주신 것은 없고 방언도 어떤 유익이 있었기 때문이다. 따라서 고린도 사람들이 과시를 향한 잘못된 열정으로 그 은사를 부분적으로 쓸모없고 가치없게, 부분적으로는 심지어 해롭게 만들었지만, 그럼에도 바울은 방언 사용을 칭찬한다. 그것들이 폐지되거나 버려지기를 바라는 것과 거리가 멀다.

현재 언어 지식이 단순히 필요한 것 이상인데도 하나님이 그것들을 어둠에서 빛으로 끌어내셨음에도 불구하고, 오늘날 그것들에 대해 격렬한 열의로 비난하는 큰 신학자들이 있다. 성령이 여기서 방언 사용을 영원히 죽지 않는 찬사로 높이셨으므로, 방언 추구에 대해 할 수 있는 한 많은 비난을 퍼붓는 그 개혁자들을 움직이는 영의 종류가 무엇인지 매우 쉽게 알 수 있다.

**통역하는 자가 없으면** — 통역이 덧붙여지면 예언이 될 것이기 때문이다. 그러나 바울이 여기서 아무에게나 아무 필요 없이 외국어로 중얼거려 교회의 시간을 낭비하는 자유를 준다고 이해해서는 안 된다. 어떤 필요 없이 다양한 언어로 같은 것을 반복하는 것이 얼마나 우스운 일이겠는가! 그러나 외국어 사용이 시기적절한 경우가 종종 있다. 요컨대 단순히 이것을 우리의 목표로 삼자. 덕을 세우는 것이 교회에 미치도록.

원주석

6절 카드 ↗

6. Now, brethren, if I should come. He proposes himself as an example, because in his person the case was exhibited more strikingly (814) The Corinthians experienced in themselves abundant fruit from his doctrine. He asks them, then, of what advantage it would be to them, if he were to make use of foreign languages among them. He shows them by this instance, how much better it were to apply their minds to prophesyings. Besides, it was less invidious to reprove this vice in his own person, than in that of another. He mentions, however, four different kinds of edification — revelation, knowledge, prophesying, and doctrine As there are a variety of opinions among interpreters respecting them, let me be permitted, also, to bring forward my conjecture. As, however, it is but a conjecture, I leave my readers to judge of it. Revelation and prophesying I put in one class, and I am of opinion that the latter is the administration of the former. I am of the same opinion as to knowledge and doctrine What, therefore, any one has obtained by revelation, he dispenses by prophesying. Doctrine is the way of communicating knowledge. Thus a Prophet will be — one who interprets and administers revelation. This is rather in favor of the definition that I have given above, than at variance with it. For we have said that prophesying does not consist of a simple and bare interpretation of Scripture, but includes also knowledge for applying it to present use — which is obtained only by revelation, and the special inspiration of God. (814) “ Estoit plus propre pour leur imprimer ce qu’il dit ;” — “Was the more calculated to impress upon them what he says.” return to ' Top of Page ' <a name="verse-7" class="com-number"

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6. **그런즉 형제들아 내가 너희에게 나아가서** — 자신을 예로 든다. 자신의 경우에 사례가 더 두드러지게 나타났기 때문이다. 고린도 사람들은 자신의 교리에서 풍성한 열매를 경험했다. 따라서 그들에게 외국어를 사용한다면 무슨 유익이 있겠냐고 묻는다. 이 경우로 예언에 마음을 두는 것이 훨씬 낫다는 것을 보여준다. 더 나아가 다른 사람의 경우보다 자신의 경우로 이 악덕을 책망하는 것이 덜 거슬렸다. 그러나 네 가지 덕을 세우는 종류를 언급한다. 계시, 지식, 예언, 교리. 내가 추측을 제시하는 것을 허용해 달라. 그러나 추측에 불과하므로 독자들의 판단에 맡긴다. 계시와 예언은 한 부류에 놓고, 후자가 전자의 관리라고 생각한다. 지식과 교리에 대해서도 같은 의견이다. 따라서 누군가 계시로 얻은 것을 예언으로 나눈다. 교리는 지식을 전달하는 방법이다.

원주석

7절 카드 ↗

7. Nay even things without life. He brings forward similitudes, first from musical instruments, and then afterwards from the nature of things generally, there being no voice that has not some peculiarity, suitable for distinction. (815) “Even things without life,” says he, “instruct us.” There are, it is true, many random sounds or crashes, without any modulation, (816) but Paul speaks here of voices in which there is something of art, as though he had said — “A man cannot give life to a harp or flute, but he makes it give forth a sound that is regulated in such a manner, that it can be distinguished. How absurd then it is, that even men, endowed with intelligence, should utter a confused, indistinguishable sound!” We must not, however, enter here upon any minute discussion as to musical harmonies, inasmuch as Paul has merely taken what is commonly understood; as, for example, the sound of the trumpet, (817) of which he speaks shortly afterwards; for it is so much calculated to raise the spirits, that it rouses up — not only men, but even horses. Hence it is related in historical records, that the Lacedemonians, when joining battle, preferred the use of the flute, (818) lest the army should, at the first charge, rush forward upon the enemy with too keen an onset. (819) In fine, we all know by experience what power music has in exciting men’s feelings, so that Plato affirms, and not without good reason, that music has very much effect in influencing, in one way or another, the manners of a state. To speak into the air is to beat the air ( 1 Corinthians 9:26 ) to no purpose. “Thy voice will not reach either God or man, but will vanish into air.” (815) “ C’est a dire, pour signifier quelque chose ;” — “That is to say, for signifying something.” (816) “ Sans mesure ou distinction ;” — “Without measure or distinction.” (817) “It is well known that trumpets were exclusively employed in almost all ancient armies, for the purpose of directing the movements of the soldiers, and of informing them what they were to do — as when to attack, advance, or retreat. This was the custom in even the most early Jewish armies, as the Law directed two silver trumpets to be made for the purpose. ( Numbers 10:1 .) Of course, a distinction of tones was necessary, to express the various intimations which were in this manner conveyed; and if the trumpeter did not give the proper intonation, the soldiers could not tell how to act, or were in danger, from misconception, of acting wrongly.” Illustrated Commentary . — Ed . (818) “ Ils vsoyent plustost de fluste, que de trompette ;” — “They used the flute, rather than the trumpet.” (819) The use of the flute on such occasions by the Lacedemonians, is supposed by Valerius Maximus to have “been intended to raise the courage of the soldiers, that they might begin the onset with greater violence and fury;” but the reason stated by Calvin accords with the account given of it by Thucydides (with whom the rest of the ancient historians agree) — that it was designed to “render them cool and sedate — trumpets and other instruments being more proper to inspire with heat and rage;” which passions they thought were “fitted rather to beget disorder and confusion, than to produce any noble and memorable actions — valor not being the effect of a sudden and vanishing transport, but proceeding from a settled and habitual firmness and constancy of mind.” Potter’s Gr. Ant. volume 2. — Ed . return to ' Top of Page ' <a name="verse-10" class="com-number"

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7. **흡사 생명 없는 것이 소리를 낼 때에도** — 먼저 악기에서, 그다음 사물의 본성 일반에서 유사함을 끌어낸다. 구별을 위한 어떤 독특함이 없는 소리는 없기 때문이다. "생명 없는 것들도 우리를 가르친다." 물론 변조 없이 무작위의 소리나 충돌들이 많지만, 바울은 여기서 예술적인 무언가가 있는 소리들에 대해 말한다. "사람이 하프나 플루트에 생명을 줄 수 없지만 구별할 수 있도록 규율된 방식으로 소리를 내게 만든다. 그렇다면 지성을 부여받은 사람들조차 혼란스럽고 구별되지 않는 소리를 내는 것이 얼마나 불합리한가!"

원주석

10절 카드 ↗

10. None of them dumb (820) He now speaks in a more general way, for he now takes in the natural voices of animals. He uses the term dumb here, to mean confused — as opposed to an articulate voice; for the barking of dogs differs from the neighing of horses, and the roaring of lions from the braying of asses. Every kind of bird, too, has its own particular way of singing and chirping. The whole order of nature, therefore, as appointed by God, invites us to observe a distinction. (821) (820) “That in this passage,” says Dr. Henderson, “ φωνὴ , which properly signifies sound , then voice , must be taken in the sense of language or dialect, is evident: for it would not be true, that there are no sounds or voices in the world ( ἄφωνων ) without signification , according as these terms are usually understood. The meaning is — every language is intelligible to some nation or other; and it is only to persons who are ignorant of it, that its words are destitute of signification. This the Apostle illustrates in a very forcible manner: ‘Therefore, if I know not the, meaning of the voice, ( τὢς φωνὢς , of the language ,) I shall be to him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.’ We shall be like two foreigners, who do not understand each other’s tongue. The very use of the term interpret and interpretation , as applied to this subject, also proves that he could only have intelligent language in view: it being a contradiction in terms to speak of interpreting that which has no meaning.” Henderson on Inspiration. — Ed (821) “ C’est a dire, nous monstre aucunement qu’il faut parler en sorte que nous soyons entendus ;” — “That is to say, it shows us, in a manner, that we must speak so as to be understood.” return to ' Top of Page ' <a name="verse-11" class="com-number"

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10. **세상에 소리의 종류가 이같이 많되** — 이제 더 일반적으로 말한다. 이제 동물들의 자연적 소리를 포함하기 때문이다. 여기서 **벙어리**라는 용어를 혼란스러운 것을 의미하는 것으로 사용한다. 분명한 목소리에 반대되는 것으로. 개 짖는 소리가 말 울음과 다르고, 사자 포효가 당나귀 울음과 다르기 때문이다. 모든 종류의 새도 노래하고 짹짹거리는 자신만의 특유한 방식이 있다. 따라서 하나님이 임명하신 자연 전체 질서가 우리에게 구분을 지키도록 초청한다.

원주석

11절 카드 ↗

11. I shall be to him that speaketh a barbarian (822) The tongue ought to be an index of the mind — not merely in the sense of the proverb, but in the sense that is explained by Aristotle in the commencement of his book — “On Interpretation.” (823) How foolish then it is and preposterous in a man, to utter in an assembly a voice of which the hearer understands nothing — in which he perceives no token from which he may learn what the person means! It is not without good reason, therefore, that Paul views it as the height of absurdity, that a man should be a barbarian to the hearers, by chattering in an unknown tongue, and at the same time he elegantly treats with derision the foolish ambition of the Corinthians, who were eager to obtain praise and fame by this means. “This reward,” says he, “you will earn — that you will be a barbarian.” For the term barbarian, whether it be an artificial one, (as Strabo thinks, (824) ) or derived from some other origin, is taken in a bad sense. Hence the Greeks, who looked upon themselves as the only persons who were good speakers, and had a polished language, gave to all others the name of barbarians, from their rude and rustic dialect. No language, however, is so cultivated as not to be reckoned barbarous, when it is not understood. “ He that heareth,” says Paul, “ will be unto me a barbarian, and I will be so to him in return.” By these words he intimates, that to speak in an unknown tongue, is not to hold fellowship with the Church, but rather to keep aloof from it, and that he who will act this part, will be deservedly despised by others, because he first despises them. (822) “The Greeks, after the custom of the Egyptians, mentioned by; Herodotus, (lib. 2,) called all those barbarians who did not speak their language. In process of time, however, the Romans having subdued the Greeks, delivered themselves by the force of arms from that opprobrious appellation; and joined the Greeks in calling all barbarians who did not speak either the Greek or the Latin language. Afterwards, barbarian signified any one who spoke a language which another did not understand. Thus the Scythian philosopher, Anacharsis, said, that among the Athenians the Scythians were barbarians ; and among the Scythians the Athenians were barbarians . In like manner Ovid. Trist. 5. 10, ‘ Barbarus hic ego sum, quia non intelligor ulli ;’ — ‘I am a barbarian here, because I am not understood by any one.’ This is the sense which the Apostle affixes to the word barbarian , in the present passage. McKnight . — Ed . (823) “ La langue doit estre comme vn image, pour expimer et representer ce qui est en l’entendement ;” — “The tongue should be like an image, to express and represent what is in the understanding.” (824) He considers the term βάρβαρος , (barbarian,) to be a term constructed in imitation of the sense — to convey the idea of one that speaks with difficulty and harshness. See Strabo , Book 14. Bloomfield considers the term barbarian to be derived — “not” as some think, “from the Arabic berber , to murmur, but from the Punic berber , a shepherd — having been originally appropriated to the indigenous and pastoral inhabitants of Africa; who, to their more civilized fellow-men on the other side of the Mediterranean, appeared rustics and barbarians. Hence the term βάρβαρος came at length to mean a rustic or clown . ” — Ed return to ' Top of Page ' <a name="verse-12" class="com-number"

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11. **내가 그 소리의 뜻을 알지 못하면** — 혀는 마음의 지표여야 한다. 단순히 속담의 의미에서만이 아니라, 아리스토텔레스가 "해석론" 서두에서 설명하는 의미에서도. 그렇다면 모임에서 듣는 사람이 아무것도 이해하지 못하는 소리를 내는 것이 사람에게 얼마나 어리석고 터무니없는 일인가! 그 사람이 무슨 의미인지 알 수 있는 어떤 표시도 인식하지 못하는데! 따라서 알 수 없는 방언으로 수다스럽게 떠들어 듣는 이들에게 야만인이 되는 것을 바울이 불합리의 극치로 여기는 것은 당연하다. 동시에 그는 이로써 이 방법으로 칭찬과 명성을 얻으려 열망한 고린도 사람들의 어리석은 야심을 우아하게 조롱한다. "이것이," 그가 말한다, "네가 얻을 보상이다. 야만인이 될 것이다."

원주석

12절 카드 ↗

12. Since you are in pursuit of spiritual gifts Paul concludes that the gift of tongues has not been conferred with the view of giving occasion of boasting to a few, without yielding advantage to the Church. “If spiritual gifts,” says he, “delight you, let the end be edification. Then only may you reckon, that you have attained an excellence that is true and praiseworthy — when the Church receives advantage from you. Paul, however, does not hereby give permission to any one to cherish an ambition to excel, even to the benefit of the Church, but by correcting the fault, he shows how far short they come of what they are in pursuit of, and at the same time lets them know who they are that should be most highly esteemed. He would have a man to be held in higher estimation, in proportion as he devotes himself with eagerness to promote edification. In the meantime, it is our part to have this one object in view — that the Lord may be exalted, and that his kingdom may be, from day to day, enlarged. The term spirits, (825) he employs here, by metonymy, to denote spiritual gifts, as the spirit of doctrine, or of understanding, or of judgment, is employed to denote spiritual doctrine, or understanding, or judgment. Otherwise we must keep in view what he stated previously, that it is one and the same Spirit, who distributeth to every man various gifts according to his will. ( 1 Corinthians 12:11 .) (825) “ Les dons spirituels , il y a mot a mot, les esprits ;” — “ Spiritual gifts — it is literally, spirits . ” return to ' Top of Page ' <a name="verse-13" class="com-number"

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12. **이와 같이 너희도 신령한 것을 사모하는 자인즉** — 방언의 은사가 소수의 자랑 계기를 주기 위해 주어진 것이 아니라는 결론을 내린다. 교회에 유익을 주지 않으면서. "신령한 은사들이 너희를 기쁘게 한다면 목표는 덕을 세우는 것이어야 한다. 그때에야 참되고 칭찬받을 만한 탁월함을 얻었다고 여길 수 있다. 교회가 너희에게서 유익을 받을 때." 그러나 바울은 이로써 아무에게도 교회의 유익을 위해서라도 탁월함을 향한 야심을 품을 허락을 주는 것이 아니다. 잘못을 교정함으로써 그들이 추구하는 것에서 얼마나 미치지 못하는지 보여주고, 동시에 가장 높이 존중받아야 할 사람들이 누구인지 알게 한다. 그는 사람이 덕을 세우는 것을 열정적으로 증진하는 것에 비례하여 더 높이 존중받기를 원한다.

원주석

13절 카드 ↗

13. Wherefore let him that speaketh in another tongue This is an anticipation, by way of reply to a question which might very readily be proposed to him. “If any one, therefore, is able to speak a foreign language, will the gift be useless? Why should that be kept back, which might be brought out to light, to the glory of God?” He shows the remedy. “Let him,” says he, “ask from God the gift of interpretation also. If he is without this, let him abstain in the meantime from ostentation.” (826) (826) “ De parler a ostentation ;” — “From speaking for ostentation’s sake.” return to ' Top of Page ' <a name="verse-14" class="com-number"

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13. **그러므로 방언으로 말하는 자는** — 그에게 제시될 수 있는 질문에 대한 예기적 답변이다. "따라서 누군가 외국어를 말할 수 있다면 그 은사가 쓸모없겠는가? 하나님의 영광을 위해 빛으로 가져올 수 있는 것을 왜 뒤에 두어야 하는가?" 치료제를 보여준다. "그가 하나님께 통역의 은사도 구하게 하라. 그것이 없으면 그동안 과시에서 삼가게 하라."

원주석

14절 카드 ↗

14. For if I pray in another tongue. (827) While this example, too, serves to confirm what he has previously maintained, it forms, at the same time, in my opinion, an additional particular. For it is probable that the Corinthians had been in fault in this respect also, that, as they discoursed, so they also prayed in foreign tongues. At the same time, both abuses took their rise from the same source, as indeed they were comprehended under one class. What is meant by praying in a tongue, (828) appears from what goes before — to frame a prayer in a foreign language. The meaning of the term spirit, however, is not so easily explained. The idea of Ambrose, who refers it to the Spirit that we receive in baptism, has not only no foundation, but has not even the appearance of it. Augustine takes it in a more refined way, as denoting that apprehension, which conceives ideas and signs of things, so that it is a faculty of the soul that is inferior to the understanding. There is more plausibility in the opinion of those who interpret it as meaning the breathing of the throat — that is, the breath. This interpretation, however, does not accord with the meaning which the term invariably bears in Paul’s discussion in this place: nay more, it appears to have been repeated the oftener by way of concession. For they gloried in that honorary distinction, which Paul, it is true, allows them, while, on the other hand, he shows how preposterous it is to abuse (829) a thing that is good and excellent. It is as though he had said — “Thou makest thy boast to me of spirit, but to what purpose, if it is useless?” From this consideration, I am led to agree with Chrysostom, as to the meaning of this term, who explains it, as in the previous instance, ( 1 Corinthians 14:12 ,) to mean a spiritual gift. Thus my spirit will mean — the gift conferred upon me. (830) But here a new question arises; for it is not credible (at least we nowhere read of it) that any spoke under the influence of the Spirit in a language that was to themselves unknown. For the gift of tongues was conferred — not for the mere purpose of uttering a sound, but, on the contrary, with the view of making a communication. For how ridiculous a thing it would be, that the tongue of a Roman should be framed by the Spirit of God to pronounce Greek words, which were altogether unknown to the speaker, as parrots, magpies, and crows, are taught to mimic human voices! If, on the other hand, the man who was endowed with the gift of tongues, did not speak without sense and understanding, Paul would have had no occasion to say, that the spirit prays, but the understanding is unfruitful, for the understanding must have been conjoined with the spirit I answer, that Paul here, for the sake of illustration, makes a supposition, that had no reality, in this way: “If the gift of tongues be disjoined from the understanding, so that he who speaks is a barbarian to himself, as well as to others, what good would he do by babbling in this manner?” For it does not, appear that the mind is here said to be unfruitful, ( ἄκαρπον ) on the ground of no advantage accruing to the Church, inasmuch as Paul is here speaking of the private prayers of an individual. Let us therefore keep it in view, that things that are connected with each other are here disjoined for the sake of illustration — not on the ground that it either can, or usually does, so happen. The meaning is now obvious. “If, therefore, I frame prayers in a language that is not understood by me, and the spirit supplies me with words, the spirit indeed itself, which regulates my tongue, will in that case pray, but my mind will either be wandering somewhere else, or at least will have no part in the prayer.” Let us take notice, that Paul reckons it a great fault if the mind is not occupied in prayer. And no wonder; for what else do we in prayer, but pour out our thoughts and desires before God? Farther, as prayer is the spiritual worship of God, what is more at variance with the nature of it, than that it should proceed merely from the lips, and not from the inmost soul? And these things must have been perfectly familiar to every mind, had not the devil besotted the world to such a degree, as to make men believe that they pray aright, when they merely make their lips move. So obstinate, too, are Papists in their madness, that they do not merely justify the making of prayers without understanding, but even prefer that the unlearned should mutter in unknown mumblings. (831) Meanwhile they mock God by an acute sophism (832) — that the final intention is enough, or, in other words, that it is an acceptable service to God, if a Spaniard curses God in the German language, while in his mind he is tossed with various profane cares, provided only he shall, by setting himself to his form of prayer, make up matters with God by means of a thought that quickly vanishes. (833) (827) “What is it,” says Witsius , (in his “Sacred Dissertations,”) “to pray with the tongue ? with the spirit ? with the mind ? ( 1 Corinthians 14:14 .) The tongue means here a language unknown to others, and employed by one who is endowed with a supernatural gift of the Holy Spirit. To pray with the tongue , is to pray in a language unknown to others; as, for instance, to pray in the Hebrew language in presence of Greeks. In that sense he had said, ( 1 Corinthians 14:2 ,) ‘He that speaketh with the tongue, speaketh not unto men, but unto God; for no man understandeth him;’ that is, he who speaks in a foreign tongue, the knowledge of which he has acquired by an extraordinary gift of the Spirit, has God only for a witness. He cannot reckon as his witnesses, or as persons aware of what he is doing, those who are ignorant of the language, and to whose edification he has contributed little or nothing. The spirit means here that extraordinary gift, by which a man is led to act in a certain way, accompanied by almost ecstatic emotions, so that sometimes he is neither

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bible-text/1co-14-14

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14. **내가 만일 방언으로 기도하면** — 이 예도 이전에 주장한 것을 확인하는 데 도움이 되지만, 내 생각에는 동시에 추가적인 사항을 형성한다. 고린도 사람들이 이 면에서도 잘못이 있었을 것이기 때문이다. 그들이 논하였듯이 그들이 또한 외국어로 기도했을 것이다. 방언으로 기도한다는 것의 의미는 앞에서 보인 것에서 분명하다. 즉 외국어로 기도를 형성하는 것이다.

바울이 말하는 것은 이것이다. "영으로 기도하지만 이해, 즉 마음이 따르지 않으면 영이 기도하는 것이지 마음이 기도하는 것이 아니다. 따라서 내 마음이 다른 곳에서 방황하거나 기도에 아무 몫도 없게 될 것이다." 바울이 마음이 기도에 참여하지 않으면 큰 잘못으로 여긴다는 것을 주목하자. 당연하다. 기도에서 우리가 달리 하는 것이 무엇인가? 하나님 앞에 우리의 생각과 소원을 쏟는 것이 아닌가? 더 나아가 기도는 하나님의 신령한 예배이므로, 단순히 입술에서만이 아니라 가장 내면의 영혼에서 나오지 않으면 그것의 본성에 무엇이 더 어긋나겠는가? 교황주의자들은 이해 없이 기도하는 것을 단순히 정당화할 뿐 아니라, 무식한 자들이 알 수 없는 중얼거림으로 웅얼거리는 것을 더 낫게 여긴다. 그리하여 그들은 예리한 궤변으로 하나님을 조롱한다.

원주석

15절 카드 ↗

15. I will pray with the spirit Lest any one should ask, by way of objection, “Will the spirit then be useless in prayer?” he teaches, that it is lawful, indeed, to pray with the spirit, provided the mind be at the same time employed, that is, the understanding He allows, therefore, and sanctions the use of a spiritual gift in prayer, but requires, what is the main thing, that the mind be not unemployed. (834) When he says, I will sing Psalms, or, I will sing, he makes use of a particular instance, instead of a general statement. For, as the praises of God were the subject-matter of the Psalms, he means by the singing of Psalms (835) — blessing God, or rendering thanks to him, for in our supplications, we either ask something from God, or we acknowledge some blessing that has been conferred upon us. From this passage, however, we at the same time infer, that the custom of singing was, even at that time, in use among believers, as appears, also, from Pliny, who, writing at least forty years, or thereabouts, after the death of Paul, mentions, that the Christians were accustomed to sing Psalms to Christ before day-break. (836) I have also no doubt, that, from the very first, they followed the custom of the Jewish Church in singing Psalms. (834) “ Que ne soit point sans intelligence ;” — “That it be not without understanding.” (835) The original word is ψαλῶ — I will sing Psalms It is the same verb that is made use of by James , ( James 5:13 ,) εὐθυμεῖ τίς; ψαλλέτω — Is any one cheerful : let him sing Psalms . — Ed (836) Pliny’s letter, referred to by Calvin, (written ,) is given at full length (as translated by Dr. Lardner) in Horne’s Introduction, volume 1. — Ed . return to ' Top of Page ' <a name="verse-16" class="com-number"

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15. **그러면 어떻게 할까?** — 누군가 "그렇다면 영이 기도에서 쓸모없겠는가?"라고 반론하지 않도록, 마음 즉 이해가 동시에 사용되는 한 영으로 기도하는 것이 실로 합법적임을 가르친다. 따라서 기도에서 신령한 은사 사용을 허용하고 승인하지만, 주된 것, 즉 마음이 참여하지 않아서는 안 된다는 것을 요구한다.

이 구절에서 동시에 노래하는 관습이 그 당시에도 믿는 자들 사이에 사용 중이었음을 추론한다. 플리니우스에서도 나타나듯이, 그는 바울 사망 후 적어도 40여 년 후에 쓰면서 그리스도인들이 날이 새기 전에 그리스도께 시편으로 노래하는 것이 습관이었다고 언급한다. 또한 처음부터 그들이 시편을 노래하는 유대 교회의 관습을 따랐을 것임에 의심이 없다.

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16 Else, if thou wilt bless with the spirit. Hitherto he has been showing, that the prayers of every one of us will be vain and unfruitful, if the understanding does not go along with the voice. He now comes to speak of public prayers also. “If he that frames or utters forth prayers in the name of the people is not understood by the assembly, how will the common people add an expression of their desires in the close, so as to take part in them? For there is no fellowship in prayer, unless when all with one mind unite in the same desires. The same remark applies to blessing, or giving thanks to God.” Paul’s expression, however, intimates, (837) that some one of the ministers uttered or pronounced prayers in a distinct voice, and that the whole assembly followed in their minds the words of that one person, until he had come to a close, and then they all said Amen — to intimate, that the prayer offered up by that one person was that of all of them in common. (838) It is known, that Amen is a Hebrew word, derived from the same term from which comes the word that signifies faithfulness or truth. (839) It is, accordingly, a token of confirmation, (840) both in alarming, and in desiring. (841) Farther, as the word was, from long use, familiar among the Jews, it made its way from them to the Gentiles, and the Greeks made use of it as if it had belonged originally to their own language. Hence it came to be a term in common use among all nations. Now Paul says — “If in public prayer thou makest use of a foreign tongue, that is not understood by the unlearned and the common people among whom thou speakest, there will be no fellowship, and thy prayer or blessing will be no longer a public one.” “Why?” “No one,” says he, “ can add his Amen to thy prayer or psalm, if he does not understand it.” Papists, on the other hand, reckon that to be a sacred and legitimate observance, which Paul so decidedly rejects. In this they discover an amazing impudence. Nay more, this is a clear token from which we learn how grievously, and with what unbridled liberty, Satan rages in the dogmas of Popery. (842) For what can be clearer than those words of Paul — than an unlearned person cannot take any part in public prayer if he does not understand what is said? What can be plainer than this prohibition — “let not prayers or thanksgivings be offered up in public, except in the vernacular tongue.” In doing every day, what Paul says should not, or even cannot, be done, do they not reckon him to be illiterate ? In observing with the utmost strictness what he forbids, do they not deliberately contemn God? We see, then, how Satan sports among them with impunity. Their diabolical obstinacy shows itself in this — that, when admonished, they are so far from repenting, that they defend this gross abuse by fire and sword. (837) “ Signifie et presuppose ;” — “Intimates and presupposes.” (838) “‘ Amen , ’ or ‘So be it,’ was, among the Jews, used by the congregation at the end of a prayer or blessing , to denote their assent to, or appropriation of, that which one person had pronounced. Many instances of this practice occur in the Old Testament. From the Jewish Synagogue this, with many other customs of worship, passed to the Christian Church, in which it is still generally retained. Justin Martyr particularly notices the unanimous and loud ‘Amen’ at the conclusion of the Lord’s Supper, observing, that when the minister had finished the prayer and the thanksgiving, all the people present, with a joyful exclamation, said ‘Amen.’ — (Apol. volume 2.)” llustrated Commentary . — Ed . (839) The word to which Calvin. refers is אמן , ( Amen ) truth The term occurs in Isaiah 65:16 , אלחי אמן , ( Elohe Amen ,) the God of truth (840) “ Confirmation et approbation ;” — “Confirmation and approbation.” (841) “Amen,” says Witsius , in his Dissertations on the Lord’s Prayer, “is a Hebrew particle, expressive both of strong affection and of ardent desire. Luther , with his wonted liveliness of manner, wrote to Melancthon in the following terms: — ‘I pray for you, I have prayed, and I will pray, and I have no doubt I shall be heard, for I feel the Amen in my heart.’” — Biblical Cabinet , volume 24. — Ed . (842) “ Par lequel nous voyons comment Satan a tenu ses rangs, et domine en la Papaute furieusement, et d’une license merueilleusement desbordee ;” — “From which we see how Satan has maintained his place, and has ruled in Popery with fury, and with a liberty amazingly reckless.” return to ' Top of Page ' <a name="verse-18" class="com-number"

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16. **그렇지 아니하면 네가 영으로 축복할 때에** — 지금까지 우리 각자의 기도가 이해가 소리와 함께하지 않으면 헛되고 열매 없을 것임을 보여왔다. 이제 공적 기도에 대해서도 말한다. "백성의 이름으로 기도를 형성하거나 표현하는 자가 모임의 이해를 받지 못한다면, 어떻게 일반 사람들이 마지막에 자신들의 소원 표현을 덧붙여 그것에 참여하겠는가? 기도의 교제는 모두가 한 마음으로 같은 소원으로 연합할 때만 있기 때문이다. 하나님을 축복하거나 감사드리는 것도 같은 말이 적용된다."

그러나 바울의 표현은 사역자 중 한 사람이 분명한 목소리로 기도를 발화하거나 표현하고 온 모임이 마음으로 그 한 사람의 말을 따라 그가 끝날 때까지 한 후, 그들 모두가 아멘이라 한다는 것을 암시한다. 그 한 사람이 드린 기도가 그들 모두의 공동 기도임을 나타내기 위해서. 아멘이 신실함 또는 진리를 의미하는 것과 같은 용어에서 나온 히브리어임을 알고 있다.

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18. I thank, etc. As there are many that detract from another’s excellencies, in which they cannot themselves have distinction, Paul, that he might not seem to depreciate, through malignity or envy, the gift of tongues, anticipates that suspicion, by showing that he is, in this respect, superior to them all. “See,” says he, “how little occasion you have to suspect the design of my discourse, as if I depreciated what I myself lacked; for if we were to contend as to tongues, there is not one of you that could bear comparison with me. While, however, I might display myself to advantage in this department., I am more concerned for edification.” Paul’s doctrine derives no small weight from the circumstance, that he has not an eye to himself. Lest, however, he should appear excessively arrogant, in preferring himself before all others, he ascribes it all to God. Thus he tempers his boasting with modesty. return to ' Top of Page ' <a name="verse-19" class="com-number"

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18. **내가 너희 모든 사람보다 방언을 더 말하므로** — 다른 이들의 탁월함을 깎아내리는 자들이 많으므로, 바울은 악의나 시기로 자신이 결여한 것을 깎아내리는 것처럼 보이지 않도록, 그가 이 면에서 그들 모두보다 우월함을 보여줌으로써 그 의심을 예기한다. "내 말의 계획을 의심할 이유가 없음을 보라. 마치 내가 자신에게 없는 것을 깎아내리는 것처럼. 방언에서 경쟁한다면 너희 중 나와 비교할 수 있는 자가 없다. 그러나 이 부서에서 자신을 유리하게 나타낼 수 있지만, 나는 덕을 세우는 것에 더 관심이 있다." 바울의 교리는 그가 자신에게 눈을 두지 않는다는 점에서 적지 않은 무게를 갖는다. 그러나 모든 이보다 자신을 앞세우는 데서 지나치게 오만해 보이지 않도록 그것 모두를 하나님에게 귀속시킨다.

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19. I would rather speak five words. This is spoken hyperbolically, unless you understand five words, as meaning five sentences. Now as Paul, who might otherwise have exulted loftily in his power of speaking with tongues, voluntarily abstains from it, and, without any show, aims at edification exclusively, he reproves, by this means, the empty ambition of those, that are eagerly desirous to show themselves off with empty tinkling. ( 1 Corinthians 13:1 .) The authority of the Apostle ought, also, to have no little weight in drawing them off from vanity of this kind. return to ' Top of Page ' <a name="verse-20" class="com-number"

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19. **그러나 교회에서 내가 남을 가르치기 위하여** — 이것은 다섯 말을 다섯 문장으로 이해하지 않는 한 과장적으로 말해진 것이다. 방언으로 말하는 능력에서 높이 자랑할 수 있었을 바울이 자발적으로 그것을 삼가고 어떤 과시도 없이 오직 덕을 세우는 것만을 목표로 삼으므로, 이로써 빈 소음(고전 13:1)으로 자신을 과시하려 열망하는 자들의 빈 야심을 책망한다. 사도의 권위도 이 종류의 허영에서 그들을 멀어지게 하는 데 적지 않은 무게가 있어야 마땅하다.

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20. Brethren, be not children in understanding He proceeds a step farther; for he shows that the Corinthians are so infatuated, that they, of their own accord. draw down upon themselves, and eagerly desire, as though it were a singular benefit, what the Lord threatens that he will send, when he designs to inflict upon his people the severest punishment. What dreadful madness is this — to pursue eagerly with their whole desire, what, in the sight of God, is regarded as a curse! That we may, however, understand more accurately Paul’s meaning, we must, observe, that this statement is grounded on the testimony of Isaiah, which he immediately afterwards subjoins. ( Isaiah 28:11 .) And as interpreters have been misled, from not observing the connection to be of this nature, to prevent all mistake, we shall first explain the passage in Isaiah, and then we shall come to Paul’s words. In that chapter the Prophet, inveighs with severity against the ten tribes, which had abandoned themselves to every kind of wickedness. The only consolation is, that God had still a people uncorrupted in the tribe of Judah; but straightway he deplores the corruption of that tribe also; and he does so the more sharply, because there was no hope of amendment. For thus he speaks in the name of God — Whom shall I teach knowledge? those that are weaned from their mother? those that are drawn from the breasts By this he means, that they are no more capable of instruction than little children but lately weaned. It is added — Precept upon precept, instruction upon instruction, charge upon charge, direction upon direction, here a little, and there a little In these words he expresses, in the style of a mimic, (843) the slowness and carelessness by which they were kept back. “In teaching them, I lose my labor, for they make no progress, because they are beyond measure uncultivated, and what they had been taught by means of long-continued labor, they in a single moment forget.” It is added still farther — He that speaketh to that people is like one that maketh use of stammering lips, and a foreign language This is the passage that Paul quotes. Now the meaning is, (844) that the people have been visited with such blindness and madness, that they no more understand God when speaking to them, than they would some barbarian or foreigner, stammering in an unknown tongue — which is a dreadful curse. He has not, however, quoted the Prophet’s words with exactness, because he reckoned it enough to make a pointed reference to the passage, that the Corinthians, on being admonished, might attentively consider it. As to his saying that it was written in the law, (845) this is not at variance with common usage; for the Prophets had not a ministry distinct from the law, but were the interpreters of the law, and their doctrine is, as it were, a sort of appendage to it; hence the law included the whole body of Scripture, up to the advent of Christ. Now Paul from this infers as follows — “Brethren, it is necessary to guard against that childishness, which is so severely reproved by the Prophet — that the word of God sounds in your ears without any fruit. Now, when you reject prophecy, which is placed within your reach, and prefer to stand amazed at empty sound, is not this voluntarily to incur the curse of God? (846) Farther, lest the Corinthians should say in reply, that to be spiritually children, is elsewhere commended, ( Matthew 18:4 ,) Paul anticipates this objection, and exhorts them, indeed, to be children in malice, but to beware of being children in understanding Hence we infer how shameless a part those act, who make Christian simplicity consist in ignorance. Paul would have all believers to be, as far as possible, in full maturity as to understanding The Pope, inasmuch as it is easier to govern asses than men, gives orders, under pretext of simplicity, that all under him shall remain uninstructed. (847) Let us from this draw a comparison between the dominion of Popery, and the institution of Christ, and see how far they agree. (848) (843) Mimetice Our author has here evidently in his eye the Greek adverb, μιμητικῶς — imitatively See Plut. 2.18. B. — Ed (844) “ Or le Prophete signifie ;” — “Now the Prophet means.” (845) “ It is written in the law . ‘In the law,’ that is, in the Scripture, in opposition to the words of the Scribes ; for that distinction was very usual in the schools. ‘ This we learn out of the law , and this from the words of the Scribes . The words of the law (that is, of the Scripture) have no need of confirmation, but the words of the Scribes have need of confirmation.’ The former Prophets, and the latter, and the Hagiographa, are each styled by the name of the law . ” Lightfoot . — Ed . (846) Henderson on Isaiah , when commenting on the passage here quoted by the Apostle, ( Isaiah 28:9 ,) observes, that it “contains the taunting language of the drunken priests and judges of the Jews, who repel with scorn the idea that they should require the plain and reiterated lessons which Jehovah taught by his messengers. Such elementary instruction was fit” (in their view) “only for babes: it was an insult to their understanding to suppose that they stood in need of it. The language of verse 10” ( precept pon , precept , etc.) “more resembles that of inebriated persons, than any used by persons in a state of sobriety. The words are obviously selected to suit the character of those supposed to employ them; and, by their monosyllabic and repetitious forms, admirably express the initiatory process of tuition which they indignantly despise. 13-24 The language they employed in caviling at the Prophetic warnings was all but barbarous: it consisted of barely intelligible sounds: they should, by way of condign punishment, hear the foreign, and to them apparently mocking accents of the Chaldeans, whom God would employ as the interpreters of his severe but righteous will. The passage is employed by Paul ( 1 Corinthians 14:20 ) quite in

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20. **형제들아 지혜에는 아이가 되지 말고** — 한 발 더 나아간다. 고린도 사람들이 주님이 자신의 백성에게 가장 심각한 형벌을 가하려 할 때 보내겠다고 위협하시는 것을, 스스로 끌어내리고 특별한 유익인 것처럼 열심히 바란다는 것을 보여준다. 하나님의 눈에 저주로 여겨지는 것을 온 욕망으로 열심히 추구하는 것이 얼마나 두려운 광기인가! 그러나 바울의 의미를 더 정확히 이해하도록, 이 진술이 그가 곧 덧붙이는 이사야의 증거에 근거한다는 것을 관찰해야 한다(사 28:11).

이 장에서 예언자는 모든 종류의 사악함에 몸을 맡긴 열 지파를 엄하게 꾸짖는다. 유일한 위로는 하나님이 유다 지파에 타락하지 않은 백성이 있다는 것이다. 그러나 곧 그 지파의 타락도 애도한다. 개선의 희망이 없기 때문에 더 날카롭게. 따라서 그가 하나님의 이름으로 말한다. "내가 누구에게 지식을 가르치겠는가?" 이것으로 그들이 최근에 젖을 뗀 어린아이들보다 가르침을 받기 더 불능함을 의미한다. 이어서 덧붙인다. 율법이 율법 위에, 명령이 명령 위에, 여기서 조금 저기서 조금. 이 말들로 그들이 얼마나 지체하고 부주의했는지 흉내 내는 방식으로 표현한다. "가르치는 데 수고를 잃는다. 그들이 진보하지 않기 때문이다." 더 나아가 덧붙인다. 그 백성에게 말하는 자는 알 수 없는 방언으로 말듬거리는 자와 같다. 이것이 바울이 인용하는 구절이다. 그 의미는 백성이 그런 맹목과 광기로 벌을 받아 말씀하시는 하나님을 더 이상 야만인이나 알 수 없는 방언으로 말듬거리는 외국인보다 더 이해하지 못한다는 것이다. 이것은 두려운 저주다.

따라서 바울은 이것을 추론한다. "형제들아, 그 아이다움을 조심할 필요가 있다. 즉 예언자가 그토록 심각하게 책망하는 것, 하나님의 말씀이 아무 열매 없이 귀에서 울리는 것을. 이제 손 닿는 곳에 놓인 예언을 거부하고 빈 소리에 멍하게 서 있는 것을 더 낫게 여길 때, 이것이 하나님의 저주를 자발적으로 자초하는 것이 아닌가?"

원주석

22절 카드 ↗

22. Therefore tongues are for a sign This passage may be explained in two ways, by considering the word therefore as referring merely to the preceding sentence, or as having a bearing generally on the whole of the foregoing discussion. If it is a particular inference, the meaning will be — “ You see, brethren, that what you so eagerly desire is not a blessing bestowed by God upon believers, but a punishment, by which he inflicts vengeance upon unbelievers.” In this way, Paul would not be viewed as taking in the use of tongues under all circumstances, but simply as touching upon what had in one instance occurred. Should any one, however, prefer to extend it to the whole discussion, I have no objection, though I do not dislike the former interpretation. Taking it in a general way, the meaning will be “Tongues, in so far as they are given for a sign — that is, for a miracle — are appointed not properly for believers, but for unbelievers.” The advantages derived from tongues were various. They provided against necessity — that diversity of tongues might not prevent the Apostles from disseminating the gospel over the whole world: there was, consequently, no nation with which they could not hold fellowship. They served also to move or terrify unbelievers by the sight of a miracle — for the design of this miracle, equally with others, was to prepare those who were as yet at a distance from Christ for rendering obedience to him. Believers, who had already devoted themselves to his doctrine, did not stand so much in need of such preparation. Hence, the Corinthians brought forward that gift improperly and out of its right place, allowing prophecy in the meantime to be neglected, which was peculiarly and specially set apart for believers, and ought, therefore, to be familiar to them, for in tongues they looked to nothing farther than the miracle. return to ' Top of Page ' <a name="verse-23" class="com-number"

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22. **그러므로 방언은 믿는 자들을 위하지 않고** — 이 구절은 두 가지 방식으로 설명될 수 있다. 따라서라는 말을 앞 문장에만 관계하는 것으로 보거나, 전체 앞의 논의에 일반적으로 관련되는 것으로 보거나. 특수한 추론이라면 의미는 이것이다. "형제들아, 너희가 그토록 열심히 바라는 것이 하나님이 믿는 자들에게 주시는 복이 아니라 불신자들에게 복수하시는 형벌임을 본다." 일반적으로 취한다면 의미는 이것이다. "방언은 그것들이 표로 주어진 한, 즉 기적으로, 믿는 자들을 위해서가 아니라 불신자들을 위해 임명된다." 방언에서 파생되는 유익들이 다양했다. 그것들은 필요에 대비했다. 즉 방언의 다양성이 사도들이 전 세계에 복음을 전파하는 것을 막지 않도록. 결과적으로 교제를 가질 수 없는 나라가 없었다. 또한 기적의 광경으로 불신자들을 움직이거나 놀라게 하는 데도 도움이 되었다. 따라서 고린도 사람들은 그 은사를 부적절하게 잘못된 자리에 가져왔다. 예언이 그동안 소홀히 여겨지도록 허용하면서.

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23절 카드 ↗

23. If therefore the whole Church come together As they did not see their fault, in consequence of having their minds pre-occupied with a foolish and depraved desire, he tells them that they will be exposed to the scorn of the wicked or the unlearned, if any, on coming into their assembly, should hear them uttering a sound, but not speaking. For what unlearned person will not reckon those to be out of their right mind, who, in place of speech, utter empty sound, and are taken up with that vanity, while they were gathered together for the purpose of hearing the doctrine of God? This statement has much that is cutting: “You applaud yourselves in your own sleeve; but the wicked and the unlearned laugh at your fooleries. You do not, therefore, see what to the unlearned and unbelieving is perfectly manifest.” Here Chrysostom starts a question’ “If tongues were given to unbelievers for a sign, why does the Apostle say now, that they will be derided by them?” He answers, that they are for a sign to fill them with astonishment — not to instruct them, or to reform them. At the same time he adds, that it is owing to their wickedness, that they look upon the sign as madness. This explanation does not satisfy me; for however an unbeliever or unlearned person may be affected by a miracle, and may regard with reverence the gift of God, he does not cease on that account to deride and condemn an unseasonable abuse of the gift, (849) and think thus with himself: “What do these men mean, by wearying out themselves and others to no purpose? Of what avail is their speaking, if nothing is to be learned from it?” Paul’s meaning, therefore, is — that the Corinthians would be justly convicted of madness by the unbelieving and unlearned, however much they might please themselves. (850) (849) “ Le sot abus de ce don, quand on le met en auant sans raison et consideration ;” — “The foolish abuse of this gift, when they bring it forward without, reason and consideration.” (850) “ En ceste faqon de faire ;” — “In this manner of acting.” return to ' Top of Page ' <a name="verse-24" class="com-number"

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23. **그러므로 온 교회가 함께 모여** — 그들이 어리석고 타락한 욕망으로 마음이 사로잡혀 자신들의 잘못을 보지 못했으므로, 어떤 이가 자신들의 모임에 와서 소리는 듣지만 말은 듣지 못하는 것을 들으면 악하거나 무식한 자들의 조롱에 노출될 것이라고 말한다. 하나님의 교리를 듣기 위해 모였으면서 말 대신 빈 소리를 내고 그 허영에 빠져 있는 자들을 정신 나간 것으로 여기지 않을 무식한 사람이 어디 있겠는가?

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24. But if all prophesy As he had previously showed them, how much more advantageous prophecy is to those that are of the household of faith ( Galatians 6:10 ) than the gift of tongues, so he now shows that it would be useful also to those that are without. ( 1 Corinthians 5:13 .) This is a most powerful consideration for showing the Corinthians their error. For what a base part it is to depreciate a gift that is most useful both within and without, and to be wholly taken up with another gift which is useless to those that are within the house; and, in addition to this, gives occasion of offense to those that are without. He sets before them this advantage of prophecy, that it summons the consciences of the wicked to the tribunal of God, and strikes them with a lively apprehension of divine judgment in such a manner, that he who before in utter regardlessness despised sound doctrine, is constrained to give glory to God. We shall find it, however, much easier to understand this passage, if we compare it with another that occurs in the Epistle to the Hebrews ( Hebrews 4:12 .) The Word of God is quick and powerful, and sharper than any two-edged sword; piercing to the dividing asunder of soul and spirit, and of the joints and marrow — a discerner of the thoughts of the heart. (851) For in both passages, it is the same kind of efficacy of the Word of God that is spoken of: only in that other passage it is spoken of more fully and distinctly. So far as the passage before us is concerned, it is not difficult to understand now, what is meant by being convinced and judged. The consciences of men are in a torpid state, (852) and are not touched with any feeling of dissatisfaction on account of their sins, so long as they are enveloped in the darkness of ignorance. In short, unbelief is like a lethargy that takes away feeling. But the Word of God penetrates even to the farthest recesses of the mind, and by introducing, as it were, a light, dispels darkness, and drives away that deadly torpor. Thus, then, unbelievers are convinced, inasmuch as they are seriously affected and alarmed, on coming to know that they have to do with God; and, in like manner, they are judged in this respect, that whereas they were previously involved in darkness, and did not perceive their own wretchedness and baseness, they are now brought into the light of day, and are constrained to bear witness against themselves. When he says, that they are judged and convinced by all, you must understand him as meaning all that prophesy; for he had said a little before, If ye all prophesy, ( 1 Corinthians 14:24 .) He has expressly made use of a general term, with the view of removing the dislike that they felt for prophecy. (853) The unbeliever, I say, is convinced — not as if the Prophet pronounced a judgment upon him either silently in the mind, or openly with the mouth, but because the conscience of the hearer apprehends from the doctrine his own judgment. He is judged, inasmuch as he descends into himself, and, after thorough examination, comes to know himself, while previously he was unmindful of himself. To the same purpose, too, is that saying of Christ: The Spirit, when he is come, will convince the world of sin, ( John 16:8 ;) and this is what he immediately adds — that the secrets of his heart are made manifest For he does not mean, in my opinion, that it becomes manifest to others what sort of person he is, but rather that his own conscience is aroused, so that he perceives his sins, which previously lay hid from his view. Here again Chrysostom asks, how it comes to pass that prophecy is so effectual for arousing unbelievers, while Paul had said a little before that it was not given to them. He answers, that it was not given to them as a useless sign, but for the purpose of instructing them. For my part, however, I think that it will be simpler, and therefore more suitable, to say that it was not given to unbelievers, who perish, whose hearts Satan has blinded, that they may not see the light which shines forth from it. ( 2 Corinthians 4:3 .) It will also suit better to connect this statement with the prophecy (854) of Isaiah ( Isaiah 28:11 ,) because the Prophet speaks of unbelievers, among whom prophecy is of no profit or advantage. (851) “ Des pensees et intentions du coeur ;” — “Of the thoughts and intents of the heart.” (852) “ Elles sont comme endormies et stupides ;” “They are, as it were, drowsy and stupid.” (853) “ Afin de monstrer qu’il ne se faut point lasser de la prophetic ;” — “In order to show that they ought not to entertain a feeling of dislike for prophecy.” (854) The reader will observe that this is the prophecy to which the Apostle refers in 1 Corinthians 14:21 . — Ed . return to ' Top of Page ' <a name="verse-25" class="com-number"

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24. **그러나 다 예언을 하면** — 앞서 예언이 집 안에 있는 자들(갈 6:10)에게 방언의 은사보다 얼마나 더 유익한지 보여준 것처럼, 이제 밖에 있는 자들에게도 유용할 것임을 보여준다(고전 5:13). 이것은 고린도 사람들에게 자신들의 잘못을 보여주는 가장 강력한 고려다. 안에 있는 자들에게는 가장 유용하고 밖에 있는 자들에게도 유익한 은사를 경멸하고, 집 안에 있는 자들에게는 쓸모없으면서 밖에 있는 자들에게는 실족 계기를 주는 다른 은사에만 몰두하는 것이 얼마나 비열한 일인가!

예언의 이 유익을 그들 앞에 제시한다. 즉 악인의 양심들을 하나님의 심판대로 소환하고, 전에 아무 관심 없이 건전한 교리를 경멸하던 자가 하나님께 영광을 돌리도록 강권하는 방식으로 그들에게 신적 심판의 생생한 인식으로 부딪힌다는 것이다. 히브리서 4:12와 비교하면 이 구절을 더 쉽게 이해할 것이다. 하나님의 말씀은 살아있고 능력이 있어 좌우의 날선 어떤 검보다 예리하다는.

원주석

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25. Falling down on his face, he will worship For it is only the knowledge of God that can bring down the pride of the flesh. To that, prophecy brings us. Hence, it is its proper effect and nature to bring down men from their loftiness, that they may, with prostrate homage, render worship to God. To many, however, prophecy also is of no benefit — nay more, they are made worse by what they hear. Nor was it even Paul’s intention to ascribe this effect to prophecy, as if it were always the result of it. He simply designed to show how much advantage is derived from it, and what is its office. It is therefore a singular commendation, that it extorts from unbelievers this confession — that God is present with his people, and that his majesty shines forth in the midst of their assembly. return to ' Top of Page ' <a name="verse-26" class="com-number"

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25. **그 마음의 숨은 일들이 드러나게 되므로** — 하나님 지식만이 육신의 교만을 낮출 수 있기 때문이다. 예언이 우리를 거기에 데려간다. 따라서 그것의 적절한 효과와 본성은 사람들을 그들의 높음에서 내려오게 하여 엎드려 하나님께 경배드리게 하는 것이다. 그러나 많은 이들에게 예언도 유익이 없다. 오히려 듣는 것으로 더 나빠진다. 바울도 이 효과를 항상 그 결과인 것처럼 예언에 귀속시키려 한 것이 아니었다. 단순히 그것에서 얼마나 많은 유익이 나오는지, 그리고 그것의 직무가 무엇인지 보여주려 했다. 따라서 그것이 불신자들에게서 이 고백을 끌어낸다는 것이 탁월한 칭찬이다. 하나님이 자신의 백성과 함께 계시고 그분의 위엄이 그들의 모임 가운데 빛난다는 것을.

원주석

26절 카드 ↗

26. What is it then? He now shows the way in which they may remedy those evils. In the first place, each gift must have its place, but in order and in measure. Farther, the Church must not be taken up to no purpose with unprofitable exercises, but must, in whatever is done, have an eye to edification. He speaks, however, in the first place of edification in this way: “Let every one, according as he has been endowed with some particular gift, make it his aim to lay it out for the advantage of all.” For it is in this way that we must understand the word rendered every one — that no one may take it as implying universality, as though all to a man were endowed with some such gift. return to ' Top of Page ' <a name="verse-27" class="com-number"

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26. **그런즉 형제들아 어찌할꼬?** — 이제 그 악들을 치료할 방법을 보여준다. 첫째, 각 은사는 자리를 가져야 하지만 질서와 분량 안에서. 더 나아가 교회가 쓸모없는 연습으로 헛되이 차지되지 말고 행하는 것에서 덕을 세우는 것을 바라보아야 한다. 그러나 그는 먼저 이런 방식으로 덕을 세우는 것에 대해 말한다. "각자 어떤 특별한 은사를 받은 대로 그것을 모든 이의 유익을 위해 쓰는 것을 목표로 삼게 하라." 왜냐하면 이것이 각자라는 단어를 이해해야 하는 방식이기 때문이다.

원주석

27절 카드 ↗

27. If any one speak in another tongue He now describes the order and limits the measure. “If you have a mind to speak with other tongues, let only two speak, or, at most, not more than three, and let there be at the same time an interpreter sitting by Without an interpreter, tongues are of no advantage: let them, therefore be dispensed with.” It is to be observed, however, that he does not command, but merely permits; for the Church can, without any inconvenience, dispense with tongues, except in so far as they are helps to prophecy, as the Hebrew and Greek languages are at this day. Paul, however, makes this concession, that he may not seem to deprive the assembly of believers of any gift of the Spirit. At the same time, it might seem as if even this were not agreeable to reason, inasmuch as he said before, ( 1 Corinthians 14:22 ,) that tongues, in so far as they are for a sign, are suited to unbelievers. I answer, that, while a miracle may be performed more particularly with a view to unbelievers, it, nevertheless, does not follow, that it may not be of some advantage to believers also. If you understand, that an unknown tongue is a sign to unbelievers in the sense that Isaiah’s words (857) bear, the method of procedure, which Paul here prescribes, is different. For he allows of other tongues in such a way that, interpretation being joined with them, nothing is left obscure. He observes, therefore, a most admirable medium in correcting the fault of the Corinthians. On the one hand, he does not at all set aside any gift of God whatever, (858) in order that all his benefits may be seen among believers. On the other hand he makes a limitation — that ambition do not usurp the place that is due to the glory of God, and that no gift of inferior importance stand in the way of those that are of chief moment; and he adds the sauce (859) — that there be no mere ostentation, devoid of advantage. (857) The words referred to are those which Paul had quoted above in 1 Corinthians 14:21 . — Ed . (858) “ Tant petit soit-il ;” — “Be it ever so small.” (859) “ Ascauoir l’interpretation ;” — “Namely, the interpretation.” return to ' Top of Page ' <a name="verse-28" class="com-number"

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27. **만일 누가 방언으로 말하거든** — 이제 질서를 설명하고 분량을 한정한다. "다른 방언으로 말하려는 마음이 있으면, 둘만, 혹은 많아도 셋을 넘지 않게 하고, 동시에 통역자가 곁에 앉아있게 하라. 통역자 없이는 방언이 아무 유익이 없다. 따라서 그것들은 생략되게 하라." 그러나 그가 명하는 것이 아니라 단순히 허용한다는 것을 관찰해야 한다. 교회는 방언 없이 어떤 불편함도 없이 할 수 있기 때문이다. 그것들이 오늘날 히브리어와 그리스어처럼 예언의 도움이 되는 한이 아니라면. 그러나 바울은 이 양보를 하는데, 성령의 어떤 은사도 믿는 자들의 모임에서 빼앗는 것처럼 보이지 않으려는 것이다.

원주석

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28. Let him speak to himself and to God “Let him enjoy,” says he, “his gift in his own conscience, and let him give thanks to God.” For in this way I explain the expression to speak to himself and to God, as meaning — to recognize in his own mind with thanksgiving the favor conferred upon him, (860) and to enjoy it as his own, when there is not an opportunity for bringing it forward in a public manner. For he draws a contrast between this secret way of speaking, and speaking publicly in the Church — which he forbids. (861) (860) “ Le benefice et don de Dieu ;” — “The kindness and gift of God.” (861) “ En ce cas ;” — “In this case.” return to ' Top of Page ' <a name="verse-29" class="com-number"

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28. **만일 통역하는 자가 없으면 교회에서는 잠잠하고** — "자신의 양심에서 자신의 은사를 누리고 하나님께 감사드리게 하라." 이것이 자신에게, 하나님께 말한다는 표현을 설명하는 방식이다. 즉 감사로 주어진 은혜를 자신의 마음에서 인정하고 그것을 자신의 것으로 누리되, 공적으로 가져올 기회가 없을 때. 그는 이 비밀스러운 말하기를 교회에서 공적으로 말하기와 대조를 이루는데, 후자를 금한다.

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29. Prophets, two or three. As to prophecy, too, he prescribes limits, because “multitude,” as they commonly say, “breeds confusion.” This is true, for we know it by every day’s experience. He does not, however, restrict the number so definitely, as when he was treating of tongues, for there is less danger, in the event of their applying themselves for a longer time to prophesyings, nay more, continued application would be the most desirable thing of all; but Paul considered what the weakness of men could bear. There still remains, however, a question — why it is that he assigns the like number to prophesyings and to tongues, except that, as to the latter, he adds particularly — at the most, for if tongues are less useful, there ought assuredly to be a more sparing use of them? I answer, that even in tongues, as he takes the term, prophecy is included; for tongues were made use of either for discourses, (862) or for prayers. In the former department, the interpreter was in the place of the prophet: thus it was the principal and more frequent exercise of it. Only he limits the measure of it, lest it should fall into contempt through a feeling of disgust, and lest those who were less skillful should prevent those that were better qualified from having time and opportunity of speaking; for he would, undoubtedly, have those to whom he assigns the duty of speaking, to be of the more select class, and appointed by their common suffrages. (863) None, however, are more inclined to push themselves forward, than those who have but a slight smattering of learning, so that the proverb holds good, “Ignorance is pert.” (864) Paul had it in view to remedy this evil, by assigning the office of speaking to two or three Let the others judge . Lest he should give any occasion to the others to complain — as though he were desirous that the gift of God (865) should be suppressed among them and buried, he shows in what way they may lawfully make use of it for the benefit of the Church, even by keeping silence — if they set themselves to judge of what is said by others. For it is of no small advantage, that there should be some that are skillful in judging, who will not allow sound doctrine to be perverted by the impostures of Satan, or to be otherwise corrupted by silly trifles. Paul, accordingly, teaches that the other prophets will be useful to the Church, even by keeping silence. It may seem, however, to be absurd that men should have liberty given them to judge of the doctrine of God, which ought to be placed beyond all controversy. I answer, that the doctrine of God is not subjected to the scrutiny of men, but there is simply permission given them to judge by the Spirit of God, whether it is his word that is set before them, or whether human inventions are, without any authority, set off under this pretext, as we shall have occasion to notice again ere long. (862) “ Pour traiter de quelques matieres de la religion ;” — “For treating of some matters of religion.” (863) “ Par l’approbation commune de l’Eglise ;” — “By the common approbation of the Church.” (864) The Latins have a similar proverb — “ Stater in lagena bis bis clamat ;” — “A penny in an earthen pot is constantly tinkling.” The Germans say — “The higher the head, the humbler the heart.” — Ed . (865) “ Le don de Dieu qu’ils ont receu ;” — “The gift of God which they have received.” return to ' Top of Page ' <a name="verse-30" class="com-number"

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29. **예언하는 자는 둘이나 셋이나 말하고** — 예언에 대해서도 한계를 규정한다. "다수는 흔히 말하듯 혼란을 낳기" 때문이다. 사실이다. 매일의 경험으로 안다. 그러나 방언을 다룰 때처럼 그렇게 한정적으로 수를 제한하지 않는다. 그들이 예언에 더 오랫동안 전념하더라도 위험이 덜하기 때문이다. 오히려 계속된 전념이 가장 바람직할 것이다. 그러나 바울은 사람들의 약함이 견딜 수 있는 것을 고려했다.

**나머지는 분별할지니라** — 그들이 하나님의 은사가 그들 사이에 억압되거나 묻혀야 한다는 것을 원하는 것처럼 보여 다른 이들에게 불평의 계기를 주지 않도록, 그들이 남들이 말하는 것을 판단함으로써 교회를 위해 합법적으로 사용할 수 있는 방법을 보여준다. 사탄의 사기로 건전한 교리가 왜곡되거나 어리석은 허튼소리로 다른 방식으로 타락하도록 허용하지 않을 판단에 능숙한 사람들이 있는 것이 적지 않은 유익이기 때문이다.

원주석

30절 카드 ↗

30. But if anything be revealed to another . Here is another advantage — that whenever there will be occasion, the way will also be open to them. (866) Hence they have no longer any occasion to complain, that the Spirit is bound, or that his mouth is shut. For all have opportunity and liberty allowed them of speaking, when there is occasion for it, provided only no one unseasonably intrudes — having it in view to please himself, rather than to serve some useful purpose. Now he requires this modesty on the part of all — that every one in his place shall give way to another that has something better to bring forward. (867) For this only is the true liberty of the Spirit — not that every one be allowed to blab out rashly whatever he pleases, but that all, from the highest to the lowest, voluntarily allow themselves to be under control, and that the one Spirit be listened to, by whatever mouth he speaks. As to the certainty of the revelation, we shall see ere long. (866) “ Que toutes fois et quantes qu’il sera besoin, eux aussi auront lieu de parler ;” — “That as often, and in as far as there will be occasion, they will also have opportunity of speaking.” (867) “But if anything be revealed to another that sitteth by That is very frequently said of the Jewish doctors, היה יושכ He sat — which means not barely he was sitting , but he taught out of the seat of the teacher , or he sat teaching , or ready to teach So that, indeed, he sat and he taught are all one. Examples among the Talmudists are infinite. In the same sense the Apostle: ‘If something be revealed to some minister, who hath a seat among those that teach, etc., not revealed in that very instant: but if he saith that he hath received some revelation from God, then ὁ πρῶτος σιγάτω — let the first be silent : , let him be silent who ψαλμὸν ἔχει — hath a psalm — and give way to him.’” Lightfoot . — Ed return to ' Top of Page ' <a name="verse-31" class="com-number"

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30. **만일 곁에 앉은 다른 이에게 계시가 있으면** — 여기에 또 다른 유익이 있다. 즉 기회가 있을 때마다 그들에게도 길이 열릴 것이라는 것이다. 따라서 성령이 묶이거나 그분의 입이 닫혔다고 불평할 이유가 없다. 모든 이에게 기회와 말할 자유가 주어진다. 다만 아무도 자신을 기쁘게 하기보다 유익한 목적을 위해 계획한 것이 아닌 한 때 아닌 때 끼어들지 않도록.

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31절 카드 ↗

31. You can all, one by one. In the first place, when he says all , he does not include believers universally, but only those that were endowed with this gift. Farther, he does not mean that all ought to have equally their turn, but that, according as it might be for the advantage of the people, each one should come forward to speak either more frequently or more seldom. (868) “No one will remain always unemployed; but an opportunity of speaking will present itself, sometimes to one and at other times to another.” He adds, that all may learn . This is applicable, it is true, to the whole of the people, but it is particularly suited to the Prophets, and Paul more especially refers to them. For no one will ever be a good teacher, who does not show himself to be teachable, as no one will ever be found who has, in himself alone, such an overflowing in respect of perfection of doctrine, as not to derive benefit from listening to others. Let all, therefore, undertake the office of teaching on this principle, that they do not refuse or grudge, to be scholars to each other in their turn, whenever there shall be afforded to others the means of edifying the Church. He says, in the second place, that all may receive consolation . Hence we may infer, that the ministers of Christ, so far from envying, should rather rejoice with all their heart, that they are not the only persons that excel, but have fellow-partakers of the same gift — a disposition which Moses discovered, as is related in sacred history. ( Numbers 11:28 .) For when his servant, inflamed with a foolish jealousy, was greatly displeased, because the gift of prophecy was conferred upon others also, he reproves him: “Nay,” says he, “would that all the people of God were sharers with me in this superior gift!” And, undoubtedly, it is a special consolation for pious ministers, to see the Spirit of God, whose instruments they are, working in others also, and they derive also from this no small confirmation. It is a consolation, too, that it contributes to the spread of the word of God, the more it has of ministers and witnesses. As, however, the word παρακαλεῖσθαι , which Paul here employs, is of doubtful signification, (869) it might also be rendered may receive exhortation. (870) Nor would this be unsuitable, for it is sometimes of advantage to listen to others, that we may be more powerfully stirred up to duty. (868) “ Ainsi qu’il sera auise pour le mieux ;” — “As it shall be judged for the better.” (869) “ Ha double signification ;” — “Has a double signification.” (870) Thus in Acts 15:32 , παρεκάλεσαν means exhorted , while the noun παρακλήσις is used in the immediately preceding verse in the sense of consolation . — Ed return to ' Top of Page ' <a name="verse-32" class="com-number"

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31. **너희는 다 모든 사람으로 배우게 하고** — 먼저 그가 모두라고 할 때 믿는 자들을 보편적으로 포함하는 것이 아니라 이 은사를 받은 자들만 포함한다. 더 나아가 모두가 동등하게 차례를 가져야 한다는 것이 아니라 백성의 유익에 따라 각자가 더 자주 또는 더 드물게 말하기 위해 나와야 한다는 것이다. "아무도 항상 참여하지 않을 것이 아니다. 말할 기회가 때로는 한 사람에게, 때로는 다른 사람에게 나타날 것이다." 그가 덧붙인다. 모든 이가 배우도록. 이것은 모든 백성에게 적용되는 것이 사실이지만 특히 예언자들에게 맞는다.

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32. And the spirits of the Prophets . This, too, is one of the reasons, why it is necessary for them to take turns — because it will sometimes happen that, in the doctrine of one Prophet, the others may find something to reprove. “It is not reasonable,” says he, “that any one should be beyond the sphere of scrutiny. In this way it will sometimes come to a person’s turn to speak, who was among the audience and was sitting silent.” This passage has been misunderstood by some, as if Paul had said, that the Lord’s Prophets were not like persons taken with a sudden frenzy, who, when a divine impulse ( ἐνθουσιασμὸς ) had once seized them, (871) were no longer masters of themselves. (872) It is indeed true that God’s Prophets are not disordered in mind; but this has nothing to do with this passage of Paul’s writings. For it means, as I have already stated, that no one is exempted from the scrutiny of others, but that all must be listened to, with this understanding, that their doctrine is, nevertheless, to be subjected to examination. It is not, however, without difficulty, for the Apostle declares that their spirits are subject . Though it is of gifts that he speaks, how can prophecy, which is given by the Holy Spirit, be judged of by men, so that the Spirit himself is not judged by them? In this manner, even the word of God, which is revealed by the Spirit; will be subjected to examination. The unseemliness of this needs not be pointed out, for it is of itself abundantly evident. I maintain, however, that neither the Spirit of God nor his word is restrained by a scrutiny of this kind. The Holy Spirit, I say, retains his majesty unimpaired, so as to judge all things, while he is judged by no one. ( 1 Corinthians 2:15 .) The sacred word of God, too, retains the respect due to it, so that it is received without any disputation, as soon as it is presented. “What is it, then,” you will say, “that is subjected to examination?”’ I answer — If any one were furnished with a full revelation, that man would undoubtedly, along with his gift, be above all scrutiny. There is, I say, no subjection, where there is a plenitude of revelation; but as God has distributed his spirit to every one in a certain measure, in such a way that, even amidst the greatest abundance, there is always something wanting, it is not to be wondered, if no one is elevated to such a height, as to look down from aloft upon all others, and have no one to pass judgment upon him. We may now see how it is, that, without any dishonor to the Holy Spirit, his gifts admit of being examined. Nay more, where, after full examination, nothing is found that is worthy of reproof, there will still be something, that stands in need of polishing. The sum of all, therefore, is this — that the gift is subjected to examination in such a way, that whatever is set forth, the Prophets consider as to it — whether it has proceeded from the Spirit of God; for if it shall appear that the Spirit is the author of it, there is no room left for hesitation. It is, however still farther asked — “What rule is to be made use of in examining?” This question is answered in part by the mouth of Paul, who, in Romans 12:6 , requires that prophecy be regulated according to the proportion of faith. As to the passing of judgment, however, there is no doubt, that it ought to be regulated by the word and Spirit of God — that nothing may be approved of, but what is discovered to be from God — that nothing may be found fault with but in accordance with his word — in fine, that God alone may preside in this judgment, and that men may be merely his heralds. From this passage of Paul’s writings, we may conjecture how very illustrious that Church was, in respect of an extraordinary abundance and variety of spiritual gifts. There were colleges of Prophets, so that pains had to be taken, that they might have their respective turns. There was so great a diversity of gifts, that there was a superabundance. We now see our leanness, nay, our poverty; but in this we have a just punishment, sent to requite our ingratitude. For neither are the riches of God exhausted, nor is his benignity lessened; but we are neither deserving of his bounty, nor capable of receiving his liberality. Still we have an ample sufficiency of light and doctrine, provided there were no deficiency in respect of the cultivation of piety, and the fruits that spring from it. (871) “ Depuis que leur folie les prenoit, laquelle ils appeloyent vn mouuement Diuin ;” — “Whenever their folly seized them, which they called a Divine impulse.” (872) The reference here is manifestly to those who practiced divination , ( Θεομαντεία ) of whom there were three sorts among the Grecians, distinguished by three distinct ways of receiving the divine afflatus , ( ἐνθουσιασμὸς. ) See Potter’s Grecian Antiquities, volume 1, pp. 349-354. Virgil describes in the following terms the frantic state of the Sibyl, when pretending to be under divine impulse: — “ Non comtaee mansere comae; sed pectus anhelum, Et rabie fera corda tument: majorque videri, Nee mortale sonans, attlata est numine quando Jam propiore dei .” “But when the headstrong god, not yet appeased, With holy frenzy had the Sibyl seized, Terror froze up her grisly hair; her breast Throbbing with holy fury, still expressed A greater horror, and she bigger seems, Swoln with the afflatus, whilst in holy screams She unfolds the hidden mysteries of fate.” Virg. Aen.VI. 48-51. — Ed. return to ' Top of Page ' <a name="verse-33" class="com-number"

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32. **예언하는 자들의 영은 예언하는 자들에게 복종하나니** — 이것도 그들이 차례를 가져야 할 이유 중 하나다. 때때로 한 예언자의 교리 안에 다른 이들이 책망할 것을 찾을 것이기 때문이다. "어떤 사람도 조사의 영역을 벗어날 수 없는 것이 합당하다. 이런 방식으로 청중들 사이에 앉아 침묵하고 있던 사람에게 말할 차례가 올 것이다."

이 구절은 일부에 의해 잘못 이해되었다. 마치 바울이 주님의 예언자들이 갑작스러운 광기에 사로잡힌 자들 같지 않아서, 신적 충동이 그들을 사로잡으면 더 이상 자기 통제를 하지 못한다고 말한 것처럼. 하나님의 예언자들이 마음이 무질서하지 않다는 것은 사실이지만 이것은 바울의 이 구절과 아무 관계가 없다.

의미는 이것이다. 아무도 다른 이들의 조사에서 면제되지 않지만 모두의 말을 들어야 한다. 그러나 그들의 교리는 그럼에도 불구하고 검토를 받게 된다는 이해와 함께. 그러나 성령의 은사들도 이런 종류의 조사로 주목받게 되는데, 어떻게 하나님의 영이 사람들에게 판단받지 않겠는가? 나는 성령의 은사들이 이런 종류의 조사로 제한되지 않는다고 주장한다. 성령은 모든 것을 판단하면서 아무에게도 판단받지 않는 자신의 위엄을 손상 없이 유지하신다(고전 2:15). 다만 선물이 검토를 받는 것이다.

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33절 카드 ↗

33. For God is not of confusion. (873) We must understand the word Author, or some term of that kind. (874) Here we have a most valuable statement, by which we are taught, that we do not serve God unless in the event of our being lovers of peace, and eager to promote it. Whenever, therefore, there is a disposition to quarrel, there, it is certain, God does not reign. And how easy it is to say this! How very generally all have it in their mouths! Yet, in the meantime, the most of persons fly into a rage about nothing, or they trouble the Church, from a desire that they may, by some means, rise into view, and may seem to be somewhat. ( Galatians 2:6 .) Let us, therefore, bear in mind, that, in judging as to the servants of Christ, this mark must be kept in view — whether or not they aim at peace and concord, and, by conducting themselves peaceably, avoid contentions to the utmost of their power, provided, however, we understand by this a peace of which the truth of God is the bond. For if we are called to contend against wicked doctrines, even though heaven and earth should come together, we must, nevertheless, persevere in the contest. We must, indeed, in the first place, make it our aim, that the truth of God may, without contention, maintain its ground; but if the wicked resist, we must set our face against them, and have no fear, lest the blame of the disturbances should be laid to our charge. For accursed is that peace of which revolt from God is the bond, and blessed are those contentions by which it is neces sary to maintain the kingdom of Christ. As in all the Churches. The comparison (875) does not refer merely to what was said immediately before, but to the whole of the foregoing representation. “I have hitherto enjoined upon you nothing that is not observed in all the Churches, and, in this manner, they are maintained in peace. Let it be your care, therefore, to borrow, what other Churches have found by experience to be salutary, and most profitable for maintaining peace.” His explicit mention of the term saints is emphatic — as if with the view of exempting rightly constituted Churches from a mark of disgrace. (876) (873) “ Car Dieu n’est point Dieu de confusion ;” — “For God is not a God of confusion.” (874) Granville Penn reads the verse as follows: For they are not spirits of disorder , but of peace He thinks it probable, that “the singular , ἐστι , has caused a vitiation of this passage, by suggesting the introduction of a singular nominative to agree with it, namely ὁ Θεος , God;’ whereas in the reading of Tertullian, as early as the second or third century, ἐστι referred to the neuter plural, πνεύματα : ‘ Et spiritus prophetarum prophetis subditi sunt — non enim eversionis sunt , sed pacis .’ (And the spirits of the Prophets are subject to the Prophets — for they are not of disorder but of peace.) The Greek, therefore, stood thus: οὐ γάρ ἐστιν ἀκαταστασίας ( πνεύματα ), αλλ εἰρήνης . This early external testimony, combined with the internal testimony of the context, is sufficient evidence, that Θεὸς has been unskilfully inserted by philoponists here, as Θεὸς , Κύριος , Χριστός , have been intruded into many other passages of the Sacred Text.” — Ed (875) “ Ce mot, Comme ;” — “This word, As . ” (876) “ Comme s’il vouloit dire qu’il n’y auroit point de propos d’auoir quelque souspecon sur les Eglises bien reformees ;” — “As if he meant to say, that there was no occasion for having any suspicion as to Churches thoroughly reformed.” return to ' Top of Page ' <a name="verse-34" class="com-number"

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33. **하나님은 무질서의 하나님이 아니시요** — 저자 또는 그와 같은 어떤 용어를 이해해야 한다. 여기서 우리가 평화를 사랑하고 증진시키는 자가 아닌 한 하나님을 섬기지 않는다는 것을 배우는 매우 가치있는 진술이 있다. 따라서 다투려는 성향이 있는 곳마다 거기서 확실히 하나님이 통치하지 않으신다. 이것을 말하는 것이 얼마나 쉬운가! 모든 이가 입에 담고 있는 것이기도 하다. 그러나 그동안 대부분의 사람들이 아무것도 아닌 것에 격렬히 화를 내거나, 어떻게 해서든 나타나고 무언가인 것처럼 보이려는 욕망으로 교회를 어지럽힌다(갈 2:6). 따라서 그리스도의 종들에 대해 판단함에서 이 표시가 고려되어야 한다는 것을 명심하자. 그들이 평화와 화합을 목표로 하는지, 그리고 평화롭게 처신함으로써 가능한 한 분쟁을 피하는지. 단 우리가 하나님의 진리가 결속인 그 평화를 의미한다는 것을 이해하는 한.

**모든 성도의 교회에서와 같이** — 비교는 바로 전에 말한 것만이 아니라 전체 앞의 진술에 관계한다. "나는 지금까지 모든 교회에서 지켜지지 않는 것은 아무것도 명하지 않았다. 이런 방식으로 그것들이 평화 안에 유지된다. 따라서 다른 교회들이 경험으로 유익하고 평화 유지에 가장 유익한 것을 빌리도록 힘쓰라."

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It appears that the Church of the Corinthians was infected with this fault too, that the talkativeness of women was allowed a place in the sacred assembly, or rather that the fullest liberty was given to it. Hence he forbids them to speak in public, either for the purpose of teaching or of prophesying. This, however, we must understand as referring to ordinary service, or where there is a Church in a regularly constituted state; for a necessity may occur of such a nature as to require that a woman should speak in public; but Paul has merely in view what is becoming in a duly regulated assembly. 34. Let them be in subjection, as also saith the law. What connection has the object that he has in view with the subjection under which the law places women? “For what is there,” some one will say, “to hinder their being in subjection, and yet at the same time teaching?” I answer, that the office of teaching (877) is a superiority in the Church, and is, consequently, inconsistent with subjection. For how unseemly a thing it were, that one who is under subjection to one of the members, should preside (878) over the entire body! It is therefore an argument from things inconsistent — If the woman is under subjection, she is, consequently, prohibited from authority to teach in public. (879) And unquestionably, (880) wherever even natural propriety has been maintained, women have in all ages been excluded from the public management of affairs. It is the dictate of common sense, that female government is improper and unseemly. Nay more, while originally they had permission given to them at Rome to plead before a court, (881) the effrontery of Caia Afrania (882) led to their being interdicted, even from this. Paul’s reasoning, however, is simple — that authority to teach is not suitable to the station that a woman occupies, because, if she teaches, she presides over all the men, while it becomes her to be under subjection. (877) “ D’enseigner ou de prescher ;” — “Of teaching or of preaching.” (878) “ Eust preeminence et authorite ;” — “Should have pre-eminence and authority.” (879) “ Elle ne pent donc auoir authorire publique de prescher ou enseigner ;” — “She cannot, therefore, have public authority to preach or teach.” (880) “ Entre toutes les nations et peuples ;” — “Among all nations and peoples.” (881) “ On les souffroit proposer deuant les iuges, et plaider publiquement ;” — “They were allowed to make an appearance before the judges, and plead publicly.”’ (882) Caia , Afrania was the wife of a senator, Licinius Buccio. The circumstance referred to by Calvin is related by Valerius Maximus, (lib. 8. c. 3. n. 2,) in the following terms: — “ Mulicbris verecundiae oblita, suas per se causas agebat, et importunis clamoribus judicibus obstrepebat; non quod advocati ei deessent, sed quia impudentia abundabat. Hinc factum est. ut mulieres perfrictae frontis et matronalis pudoris oblitae, Afraniae per contumeliam dicerentur ;” — “Forgetful of the modesty that becomes a femme, she pleaded her own cause in person, and annoyed the judges with a senseless clamouring — not from any want of advocates to take her case in hand, but from excessive impudence. In consequence of this, women that were of bold front, and were forgetful of the modesty that becomes a matron, were, by way of reproach, called Afranias . ” — Ed . return to ' Top of Page ' <a name="verse-35" class="com-number"

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bible-text/1co-14-34

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34. **여자는 교회에서 잠잠하라** — 고린도 교회가 이 잘못으로도 감염되어 있었음이 나타난다. 즉 여성들의 수다스러움이 거룩한 모임에 허용되었고 오히려 충분한 자유가 주어졌다는 것이다. 따라서 가르치거나 예언하는 목적으로 공적으로 말하는 것을 금한다. 그러나 이것은 통상적 예배, 즉 교회가 정규적으로 구성된 상태에 관한 것으로 이해해야 한다. 여성이 공적으로 말해야 하는 그런 성질의 필요가 생길 수 있다. 그러나 바울은 단지 규율 잡힌 모임에서 적절한 것에 대해 논하는 것이다.

**율법에 이른 것같이 그들로 복종하게 하라** — 그가 마음에 둔 것과 율법이 여성들을 놓는 종속이 무슨 관계가 있는가? "종속되면서 동시에 가르칠 수 없게 하는 것이 무엇이냐?" 가르치는 직분은 교회에서 우위를 갖고 따라서 종속과 맞지 않는다. 어떤 지체에게 종속되어 있는 자가 전체 몸에 군림하는 것이 얼마나 어울리지 않는 일인가! 따라서 이것은 불일치한 것들에서 논증이다. 여성이 종속되어 있다면 공적으로 가르칠 권위가 금지된다. 여성 정부가 부적절하고 어울리지 않는다는 것은 상식의 명령이다.

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35. If they wish to learn any thing. That he may not seem, by this means, to shut out women from opportunities of learning, he desires them, if they are in doubt as to anything, to inquire in private, that they may not stir up any disputation in public. When he says, husbands, he does not prohibit them from consulting the Prophets themselves, if necessary. For all husbands are not competent to give an answer in such a case; but, as he is reasoning here as to external polity, he reckons it sufficient to point out what is unseemly, that the Corinthians may guard against it. In the meantime, it is the part of the prudent reader to consider, that the things of which he here treats are intermediate and indifferent, in which there is nothing unlawful, but what is at variance with propriety and edification. return to ' Top of Page ' <a name="verse-36" class="com-number"

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35. **만일 무엇을 배우려거든** — 이 방법으로 여성들에게 배울 기회를 막는 것처럼 보이지 않도록, 무언가 의심스러운 것이 있으면 공적으로 어떤 논쟁도 일으키지 않도록 사적으로 물으라고 명한다. 남편들이라고 할 때 예언자들 자신에게 필요하면 묻는 것을 금하는 것이 아니다. 모든 남편이 그런 경우에 답할 능력이 있는 것은 아니기 때문이다. 그러나 외적 정치에 대해 논하고 있으므로, 어울리지 않는 것을 지적하는 것으로 충분하다. 고린도 사람들이 그것을 경계하도록.

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36 Did the word of God come out from you? This is a somewhat sharper reproof, but nothing more than was needful for beating down the haughtiness of the Corinthians. They were, beyond measure, self-complacent. They could not endure that either themselves, or what belonged to them, should be found fault with in anything. He asks, accordingly, whether they are the only Christians in the world; nay, farther, whether they are the first, or are to be the last? “Did the word of God,” says he, “come out from you?” that is, “Did it originate with you ?” “Has it ended with you?” that is, “Will it spread no farther ?” The design of the admonition is this — that they may not, without having any regard to others, please themselves in their own contrivances or customs. And this is a doctrine of general application; for no Church should be taken up with itself exclusively, to the neglect of others; but on the contrary, they ought all, in their turn, to hold out the right hand to each other, in the way of cherishing mutual fellowship, and accommodating themselves to each other, in so far as a regard to harmony requires. (883) But here it is asked, whether every Church, according as it has had the precedence of another in the order of time, (884) has it also in its power to bind it to observe its institutions. (885) For Paul seems to intimate this in what he says. For example, Jerusalem was the mother of all the Churches, inasmuch as the word of the Lord had come out from it Was she then at liberty to assume to herself a superior right, so as to bind all others to follow her? I answer, that Paul here does not employ an argument of universal application, but one that was specially applicable to the Corinthians, as is frequently the case. He had, therefore, an eye to individuals, rather than to the thing itself. Hence it does not necessarily follow, that Churches that are of later origin must be bound to observe, in every point, the institutions of the earlier ones, inasmuch as even Paul himself did not bind himself by this rule, so as to obtrude upon other Churches the customs that were in use at Jerusalem. Let there be nothing of ambition — let there be nothing of obstinacy — let there be nothing of pride and contempt for other Churches — let there be, on the other hand, a desire to edify — let there be moderation and prudence; and in that case, amidst a diversity of observances, there will be nothing that is worthy of reproof. Let us, therefore, bear in mind, that the haughtiness of the Corinthians is here reproved, who, concerned for themselves exclusively, (886) showed no respect to the Churches of earlier origin, from which they had received the gospel, and did not endeavor to accommodate themselves to other Churches, to which the gospel had flowed out from them. Would to God that there were no Corinth in our times, in respect of this fault, as well as of others! But we see how savage men, who have never tasted the gospel, ( Hebrews 6:5 ,) trouble the Churches of the saints by a tyrannical enforcement of their own laws. (887) (883) “ Autant qu’il est requis pour nourrir paix et concorde ;” — “in so far as it is requisite for maintaining peace and harmony.” (884) “ Et est plus ancienne ;” — “And is more ancient.” (885) “ A ses ordonnances et manieres de faire ;” — “To its ordinances and methods of acting.” (886) “ Ne regardans qu’a eux mesmes, et se plaisans en leur facons de faire ;” — “Looking only to themselves, and pleasing themselves in their modes of acting.” (887) “ En voulant d’vne faqon tyrannique contraindre tout le monde a receuoir leurs loix ;” — “By endeavoring, in a tyrannical way, to constrain every one to receive their laws.” return to ' Top of Page ' <a name="verse-37" class="com-number"

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36. **하나님의 말씀이 너희에게서 난 것이냐?** — 이것은 다소 날카로운 책망이지만 고린도 사람들의 오만함을 꺾기 위해 필요한 것보다 더하지 않다. 그들은 지나치게 자기만족했다. 자신들이나 자신들에게 속한 것이 어느 것에서든 잘못을 발견하는 것을 참지 못했다. 따라서 그들이 세상의 유일한 그리스도인인지 묻는다. 더 나아가 그들이 첫 번째인지 마지막이 될 것인지? "하나님의 말씀이 너희에게서 났느냐?" 즉 "그것이 너희에게서 시작되었느냐?" "너희에게서 끝났느냐?" 즉 "더 이상 퍼지지 않겠느냐?" 이 권면의 목적은 이것이다. 그들이 다른 이들에게 아무 관심도 없이 자신들의 고안이나 관습에 만족하지 않도록.

이것은 일반적으로 적용되는 교리다. 어떤 교회도 다른 것들을 소홀히 하면서 오직 자신에만 몰두해서는 안 된다. 반대로 모두 차례로 조화를 촉진하기 위해 요구되는 한 서로 오른손을 내밀어 상호 교제를 양성하고 서로 맞추어야 한다.

원주석

37절 카드 ↗

37. If any one thinks himself. Mark here the judgment, which he had previously assigned to the Prophets — that they should receive what they recognised as being from God. He does not, however, desire them to inquire as to his doctrine, as though it were a doubtful matter, but to receive it as the sure word of God, inasmuch as they will recognize it as the word of God, if they judge rightly. Farther, it is in virtue of apostolical authority, that he takes it upon himself to prescribe to them the sentence which they ought to pronounce. (888) There is still greater confidence in what he immediately adds — He that is ignorant, let him be ignorant. This, it is true, was allowable for Paul, who was fully assured as to the revelation that he had received from God, and he ought also to have been well known to the Corinthians, so that they should have looked upon him in no other light, than as an Apostle of the Lord. It is not, however, for every one to advance such a claim for himself, or if he does, he will, by his boasting, throw himself open to merited derision, for then only is there ground for such confidence, when what is affirmed with the mouth shows itself in reality. It was with truth that Paul affirmed, that his precepts were those of the Lord. Many will be prepared to pretend the same thing on false grounds. His great object is this — that it may be clearly perceived, that he who does not allow himself to be under control, speaks as from the Holy Spirit, not from his own brain. That man, therefore, who is no other than a pure organ of the Holy Spirit, will have the courage to declare fearlessly with Paul, that those who shall reject his doctrine, are not Prophets or spiritual persons; and this he will do in virtue of a right that belongs to him, in accordance with what we had in the beginning of the Epistle — he that is spiritual, judgeth all things. ( 1 Corinthians 2:15 .) But it may be asked here, how it is that Paul declares those things to be commandments of the Lord, as to which no statement is to be found in the Scriptures? Besides this, there is also another difficulty that presents itself — that if they are the commandments of the Lord, they are necessary to be observed, and they bind the conscience, and yet they are rites connected with polity, as to the observance of which no such necessity exists. Paul, however, merely says, that he enjoins nothing, but what is in accordance with the will of God. Now God endowed him with wisdom, that he might recommend this order in external things at Corinth, and in other places — not that it might be an inviolable law, like those that relate to the spiritual worship of God, but that it might be a useful directory to all the sons of God, and not by any means to be despised. (888) “ En cest endroit ;” — “In this case.” return to ' Top of Page ' <a name="verse-38" class="com-number"

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bible-text/1co-14-37

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37. **만일 누구든지 자기를 선지자나 혹 신령한 자로 생각하거든** — 그가 예언자들에게 이전에 배정한 판단을 주목하라. 하나님에게서 온 것으로 인정하는 것을 받아야 한다는 것이다. 그러나 그가 마치 의심스러운 문제인 것처럼 자신의 교리를 조사하라고 원하는 것이 아니라, 하나님의 확실한 말씀으로 받으라는 것이다. 올바르게 판단한다면 그것이 하나님의 말씀임을 인정할 것이기 때문이다.

**만일 누구든지 알지 못하면 그는 알지 못한 자니라** — 사도의 권위에 의해 그들이 선고해야 할 판결을 그들에게 규정하는 것을 떠맡는다. 논쟁을 좋아하는 자들에게 어떤 구실도 차단하려 했다. 그들은 끝없이 논쟁한다. 마치 아직 문제가 명확하지 않은 것처럼 조사하는 척하면서. 혹은 적어도 그가 말하는 것을 의심에 부르는 어떤 자도 상관하지 않겠다고 일반적으로 암시한다. "누군가 무지하다면, 나는 그의 의심을 주목하기 위해 멈추지 않는다. 내 교리의 확실성이 그로 인해 전혀 손상되지 않기 때문이다."

원주석

38절 카드 ↗

38. But if any man be ignorant The old translation reads thus: He that knows not this, will be unknown; (889) but this is a mistake. For Paul had it in view to cut off every handle from contentious persons, who make no end of disputing, and that, under the pretense of inquiring — as if the matter were not yet clear; or at least he intimates in general terms, that he regarded as of no account any one that would call in question what he said. “If any one is ignorant, I do not stop to take notice of his doubts, for the certainty of my doctrine is not at all impaired thereby. Let him go then, whoever he may be. As for you, do not the less on that account give credit to Christ, as speaking by me.” In fine, he intimates, that sceptics, contentious persons, and subtle disputants; (890) do not by the questions they raise diminish, in any degree, the authority of sound doctrine, and of that truth as to which believers ought to feel assured, and at the same time he admonishes us, not to allow their doubts to be any hindrance in our way. That elevation of mind, however, which despises all human judgments, ought to be founded on ascertained truth. Hence, as it would be the part of perverse rashness, either to maintain pertinaciously, in opposition to the views of all others, an opinion that has once been taken up, or audaciously to cling to it, while others are in doubt, so, on the other hand, when we have felt assured that it is God that speaks, let us fearlessly break through all human impediments and all difficulties. (891) (889) Beausobre , when adverting to this reading, says: “ La Vulgate porte, il sera ignore , Dieu k meconnoitra ; ce qui vent dire, le punira Ce sens est fort bon ;” — “The Vulgate renders it: he will be unknown — God will disown him — meaning to say: He will punish him This is a very good meaning.” In one Greek MS. the reading is ἀγνοεῖται , — is unknown Wiclif, (1380) renders it — And if ony man unknowith : he schal be unknown The view taken by Calvin, however, is the more generally approved, and seems to accord better with the general strain of the passage. — Ed (890) “ Les sophistes qui ne font iamais que disputer, sans rien resoudre ou accorder, ne les contentieux, et subtils iaseurs ;” — “Sophists who are never but disputing, without coming to any solution or agreement, nor contentious persons, and subtile prattlers.” (891) “ Sans nous en soucier aucunement ;” — “Without giving ourselves any concern as to them.” return to ' Top of Page ' <a name="verse-39" class="com-number"

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bible-text/1co-14-38

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38. **만일 누구든지 알지 못하면 그는 알지 못한 자니라** — 의심하는 자들, 논쟁을 좋아하는 자들, 미묘한 분쟁자들이 그들이 제기하는 질문들로 건전한 교리의 권위를, 믿는 자들이 확신해야 할 진리를 조금도 줄이지 않는다는 것을 암시한다. 동시에 그들의 의심이 우리의 방해가 되도록 허용하지 말라고 우리를 권면한다. 그러나 모든 인간 판단을 경멸하는 그 마음의 고양은 확인된 진리에 기초해야 한다.

원주석

39절 카드 ↗

39. Wherefore, brethren This is the conclusion in connection with the principal question — that prophecy is to be preferred to other gifts, because it is the most useful gift of all, while at the same time other gifts ought not to be despised. We must observe, however, his manner of speaking. For he intimates, that prophecy is worthy of being eagerly and ardently aspired at by all. In the meantime, he exhorts them not to envy others the rarer gift, (892) which is not so much to be desired; nay more, to allow them the praise that is due to them, divesting themselves of all envy. (892) “ Autres, qui ont le don des langues, qui est vn don plus rare ;” — “Others, who have the gift of tongues, which is a rarer gift.” return to ' Top of Page ' <a name="verse-40" class="com-number"

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bible-text/1co-14-39

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39. **그런즉 형제들아 예언하기를 사모하며** — 이것이 주된 질문과 연결된 결론이다. 예언은 다른 은사들보다 선호되어야 한다. 가장 유용한 은사이기 때문이다. 동시에 다른 은사들도 경멸받아서는 안 된다. 그의 말하는 방식을 관찰하자. 예언이 모든 이에게 열심히 열렬히 열망받을 만하다는 것을 암시한다. 그동안 덜 바람직한 더 드문 은사를 가진 다른 이들을 시기하지 말고, 그들에게 마땅한 칭찬을 인정하며 모든 시기를 제거하라고 권면한다.

원주석

40절 카드 ↗

40. All things decently and in order Here we have a more general conclusion, which does not merely include, in short compass, the entire case, but also the different parts. Nay farther, it is a rule by which we must regulate (893) everything, that has to do with external polity. As he had discoursed, in various instances, as to rites, he wished to sum up everything here in a brief summary — that decorum should be observed — that confusion should be avoided. This statement shows, that he did not wish to bind consciences by the foregoing precepts, as if they were in themselves necessary, but only in so far as they were subservient to propriety and peace. Hence we gather (as I have said) a doctrine that is always in force, as to the purpose to which the polity of the Church ought to be directed. The Lord has left external rites in our choice with this view — that we may not think that his worship consists wholly in these things. In the meantime, he has not allowed us a rambling and unbridled liberty, but has inclosed it (so to speak) with railings, (894) or at least has laid a restriction upon the liberty granted by him in such a manner, that it is after all only from his word that we can judge as to what is right. This passage, therefore, when duly considered, will show the difference between the tyrannical edicts of the Pope, which oppress men’s consciences with a dreadful bondage, and the godly regulations of the Church, by which discipline and order are maintained. Nay farther, we may readily infer from this, that the latter are not to be looked upon as human traditions, inasmuch as they are founded upon this general injunction, and have a manifest approval, as it were, from the mouth of Christ himself. (893) “This precept is sometimes applied to support the use of rites and ceremonies in the worship of God, not commanded in Scripture. But any one who considers the place which it holds in this discourse, will be sensible that it hath no relation to rites and ceremonies, but to the decent and orderly exercise of the spiritual gifts. Yet by parity of reasoning, it may be extended even to the rites of worship, provided they are left free to be used by every one as he sees them expedient.” — McKnight . “To adduce this text, as a direct argument about any particular external ceremonies used in divine worship, (which always appear decent and orderly to those who invent, impose, or are attached to them, and the contrary to those who dissent from them,) is doubtless wresting it from its proper meaning.” Scott . — Ed . (894) Cancellos (ut ita loquar) circumdedit . Calvin has here very probably in his eye an expression made use of by Cicero, “ Si extra hos cancellos egredi conabor, quos mihi circumdedi ;” — “If I shall attempt to go beyond those limits, which I have marked out for myself.” — (Cic. Quint. 10.) — Ed . return to ' Top of Page ' 1 Corinthians 1Co 13 1 Corinthians 1Co 1 Corinthians 1Co 15 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 14". 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bible-text/1co-14-40

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40. **모든 것을 단정하게 하고 질서 있게 하라** — 여기서 더 일반적인 결론이 있다. 단순히 요약으로 전체 경우를 짧게 포함할 뿐 아니라 또한 다양한 부분들도. 오히려 그것은 외적 정치에 관계된 모든 것을 규율해야 할 규칙이다. 다양한 경우에 의식들에 대해 논하였으므로, 모든 것을 간략한 요약으로 요약하기를 원했다. 품위가 지켜져야 한다는 것. 혼란은 피해야 한다는 것. 이 진술은 그가 앞의 규정들로 마치 그것들이 그 자체로 필요한 것처럼 양심을 묶으려 한 것이 아니라, 오직 그것들이 예의와 평화에 봉사하는 한에서만이라는 것을 보여준다.

따라서 우리는 교회의 정치가 향해야 할 목적에 대한 항상 유효한 교리를 모은다. 주님은 외적 의식들을 우리의 선택에 맡기셨다. 그것들을 통해 하나님의 예배가 전적으로 이루어진다고 생각하지 않도록. 동시에 우리에게 방종하고 억제되지 않은 자유를 허락하지 않으셨다. 그것을 말하자면 난간으로 둘러치셨다. 혹은 적어도 그분에게서 허락받은 자유를 그분 자신의 말씀에서만 무엇이 옳은지 판단할 수 있는 방식으로 제한하셨다. 따라서 이 구절은 올바르게 고려될 때, 사람의 양심을 두려운 속박으로 억압하는 교황의 압제적 칙령들과, 규율과 질서가 유지되는 교회의 경건한 규정들 사이의 차이를 보여줄 것이다.

원주석

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