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주석[칼빈] — 고린도전서 16장 · 헌금과 작별 인사

요약
칼빈 주석 · 섹션 15개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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← 15장

1절 카드 ↗

1. But concerning the collection Luke relates ( Acts 11:28 ) that the prediction of Agabus, foretelling that there would be a famine under Claudius Caesar, gave occasion for alms being collected by the saints, with the view of affording help to the brethren in Jerusalem. For though the Prophet had foretold, that this calamity would be generally prevalent almost throughout the world, yet as they were more heavily oppressed with penury at Jerusalem, and as all the Gentile Churches were bound, if they would not be held guilty of very great ingratitude, to afford aid to that place from which they had received the gospel, every one, consequently, forgetful of self, resolved to afford relief to Jerusalem. That the pressure of want was felt heavily at Jerusalem, appears from the Epistle to the Galatians, ( Galatians 2:10 ,) where Paul relates, that he had been charged by the Apostles to stir up the Gentiles to afford help. (149) Now the Apostles would never have given such a charge, had they not been constrained by necessity. Farther, this passage is an evidence of the truth of what Paul states there also — that he had been careful to exhort the Gentiles to afford help in such a case of necessity. Now, however, he prescribes the method of relief; and that the Corinthians may accede to it the more readily, he mentions that he had already prescribed it to the Churches of Galatia; for they would necessarily be the more influenced by example, as we are wont to feel a natural backwardness to anything that is not ordinarily practiced. Now follows the method — by which he designed to cut off all hinderances and impediments. (149) “ D’inciter les Gentiles a subuenir a la pourete qui y estoit ;” — “To stir up the Gentiles to relieve the poverty that existed there.” return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-16-1

Source

누가는 사도행전 11장 28절에서 아가보가 글라우디오 황제 치하에 기근이 올 것을 예언하였으며, 이것이 성도들로 하여금 예루살렘 형제들을 돕기 위한 헌금을 모으게 된 계기가 되었다고 전한다. 비록 선지자가 이 재앙이 거의 온 세계에 두루 퍼질 것을 예언하였지만, 예루살렘에서의 궁핍이 더 심각하였다. 또한 이방 교회들은 모두 복음을 전해 받은 그곳에 도움을 제공해야 할 의무가 있었다. 이 점을 고려하여 모두가 자기를 잊고 예루살렘을 위한 구제를 결의하였다. 갈라디아서 2장 10절은 바울이 사도들로부터 이방인들을 도움의 수고에 독려하라는 당부를 받았다고 전한다. 이제 바울은 구제의 방법을 제시하며, 갈라디아 교회들에게 이미 동일한 방법을 지시하였다고 언급함으로써 고린도인들이 더 쉽게 따르도록 한다.

원주석

2절 카드 ↗

2. On one of the Sabbaths. The end is this — that they may have their alms ready in time. He therefore exhorts them not to wait till he came, as anything that is done suddenly, and in a bustle, is not done well, but to contribute on the Sabbath what might seem good, and according as every one’s ability might enable — that is, on the day on which they held their sacred assemblies. The clause rendered on one of the Sabbaths, ( κατὰ μίαν σαββάτων ,) Chrysostom explains to mean — the first Sabbath. In this I do not agree with him; for Paul means rather that they should contribute, one on one Sabbath and another on another; or even each of them every Sabbath, if they chose. For he has an eye, first of all, to convenience, and farther, that the sacred assembly, in which the communion of saints is celebrated, might be an additional spur to them. Nor am I more inclined to admit the view taken by Chrysostom — that the term Sabbath is employed here to mean the Lord’s day, ( Revelation 1:10 ,) for the probability is, that the Apostles, at the beginning, retained the day that was already in use, but that afterwards, constrained by the superstition of the Jews, they set aside that day, and substituted another. Now the Lord’s day was made choice of, chiefly because our Lord’s resurrection put an end to the shadows of the law. Hence the day itself puts us in mind of our Christian liberty. We may, however, very readily infer from this passage, that believers have always had a certain day of rest from labor — not as if the worship of God consisted in idleness, but because it is of importance for the common harmony, that a certain day should be appointed for holding sacred assemblies, as they cannot be held every day. For as to Paul’s forbidding elsewhere ( Galatians 4:10 ) that any distinction should be made between one day and another, that must be understood to be with a view to religion, (150) and not with a view to polity or external order. (151) Treasuring up I have preferred to retain the Greek participle, as it appeared to me to be more emphatic. (152) For although θησανρίζειν means to lay up, yet in my opinion, he designed to admonish the Corinthians, that whatever they might contribute for the saints would be their best and safest treasure. For if a heathen poet could say — “What riches you give away, those alone you shall always have, (153) how much more ought that consideration to have influence among us, who are not dependent on the gratitude of men, but have God to look to, who makes himself a debtor in the room of the poor man, to restore to us one day, with large interest, whatever we give away? ( Proverbs 19:17 .) Hence this statement of Paul corresponds with that saying of Christ — Lay up for yourselves treasure in heaven, where it will not be exposed either to thieves, or to moths. ( Matthew 6:20 .) According as he has prospered. Instead of this the old translation has rendered it, What may seem good to him, misled, no doubt, by the resemblance between the word made use of, and another. (154) Erasmus renders it, What will be convenient. (155) Neither the one nor the other pleased me, for this reason — that the proper signification of the word brings out a meaning that is much more suitable; for it means — to go on prosperously. Hence he calls every one to consider his ability — “Let every one, according as God hath blessed him, lay out upon the poor from his increase.” (150) See Calvin’s Institutes, volume 1. (151) “ Quand on le fait pour deuotion, comme cela estant vn seruice de Dieu, et non pas pour la police externe ;” — “When it is done for the sake of devotion, as though it were a service done to God, and not with a view to external polity’.” (152) “ On a par ci deuant traduit, amassant; mais i’ay mieux aired retenir la propriete du mot Grec ;” — “The word before us has been rendered laying up; but I have preferred to retain the peculiar force of the Greek word.” (153) “ Quas dederis, solas semper habebis opes .” (Martial. Epage 5:42.) A similar sentiment occurs in the writings of the poet Rabirius. “ Hoc habeo, luodeunque dedi ; ” — “ I have whatever I have given away.” (See Seneca, ib. 6, de Beneft) Alexander the Great, (as stated by ­Plutarch,) when asked where he had laid up his treasures, answered, “ Apud amicos ; ” — “Among my friends.” — Ed. (154) “ S’abusant a l’affinite des deux mots Grecs ; ” — “ Misled by the resemblance between two Greek words.” Calvin’s meaning seems to be that the verb εὐοδόομαι , (to be prospered,) made use of here by Paul, had been confounded with εὐδοκέω (to seem good.) Wiclif (1380) in accordance with the Vulgate, renders as follows — Kepynge that that plesith to hym. — Ed. (155) “ C’est a dire, selon sa commodite ;” — “That is to say, according to his convenience.” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-16-2

Source

"매주 첫날에." 그 목적은 헌금이 제때에 준비되도록 하는 것이다. 바울은 그가 올 때까지 기다리지 말고 — 갑작스럽게 서둘러 행하는 것은 잘 되지 않으므로 — 안식일마다, 즉 그들이 거룩한 모임을 갖는 날에 각자의 형편에 따라 헌금하도록 권면한다. "매주 첫날"이라는 구절을 크리소스톰은 "첫 번째 안식일"로 해석하는데, 나는 이에 동의하지 않는다. 바울의 의미는 오히려 어떤 이는 이 안식일에, 다른 이는 저 안식일에, 아니면 원하면 매 안식일마다 드리라는 것이다. 그는 무엇보다도 편의를 고려하며, 또한 성도의 교제가 이루어지는 거룩한 모임이 그들에게 추가적인 자극이 되도록 한다. "쌓아 두어라"는 그리스어 분사를 그대로 유지한 것이 더 강조적이다. 성도들을 위해 내어 주는 것이 곧 가장 좋고 가장 안전한 보물이라는 것을 고린도인들에게 상기시키려 한 것이다. 주께서 가난한 자 대신 채무자가 되시어 우리가 드린 것을 후에 큰 이자와 함께 돌려주신다(잠언 19:17). "형편대로"는 하나님께서 그에게 복을 주신 것에 따라 각자의 능력을 살펴 가난한 자들을 위해 드리라는 뜻이다.

원주석

3절 카드 ↗

3. And when I come As we are cheerful in giving, when we know for certain, that what we give is well laid out, he points out to the Corinthians a method, by which they may be assured of a good and faithful administration — by selecting approved persons, to whom they may intrust the matter. Nay more, he offers his own services, if desired, which is an evidence that he has the matter at heart. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-16-3

Source

"내가 이를 때에 너희가 인정한 사람들에게 편지를 주어." 우리는 자신이 내는 것이 잘 쓰인다는 것을 알 때 더 기쁘게 준다. 바울은 그들이 믿을 만한 자들을 선발하여 일을 맡기는 방식으로 그 일이 신실하게 이루어짐을 확신할 수 있도록 지시한다. 그는 원한다면 자신도 돕겠다고 제안하는데, 이는 그가 진심으로 이 일에 마음을 쓰고 있음을 보여 준다.

원주석

5절 카드 ↗

5. When I shall pass through Macedonia The common opinion is, that this espistle was sent from Philippi. Persons coming thence to Corinth by land, required to pass through Macedonia; for that colony is situated in the farthest extremity, towards the Emathian mountains. Paul, it is true, might, instead of going by land, have gone thither by sea, but he was desirous to visit the Macedonian Churches, that he might confirm them in passing. So much for the common opinion. To me, however, it appears more probable, that the epistle was written at Ephesus; for he says a little afterwards, that he will remain there until Pentecost, ( 1 Corinthians 16:8 ) (156) ; and he salutes the Corinthians, not in the name of the Philippians, but of the Asiatics. ( 1 Corinthians 16:19 .) (157) Besides, in the second epistle he explicitly states, that, after he had sent away this epistle, he passed over into Macedonia. ( 2 Corinthians 2:13 .) Now after passing through Macedonia, he would be at a distance from Ephesus, and in the neighborhood of Achaia. Hence I have no doubt that he was at Ephesus at that time: thence he could sail by a straight course to Achaia. For visiting Macedonia, a long circuit was needed, and a more disagreeable route. Accordingly he lets them know that he will not come to them by a direct course, as he required to go through Macedonia To the Corinthians, however, he promises something farther — that he would make a longer stay with them By this he shows his affection towards them. For what reason had he for delay, except that he was concerned as to their welfare? On the other hand, he lets them know how fully assured he is of their affection towards him in return, by taking it, as it were, for granted that he would be conducted forward by them in the way of kindness; for he says this from confidence in their friendship. (158) After saying everything, however, he subjoins this limitation — if the Lord permit With this reservation, saints ought to follow up all their plans and deliberations; for it is an instance of great rashness to undertake and determine many things for the future, while we have not even a moment in our power. The main thing indeed is, that, in the inward affection of the mind, we submit to God and his providence, whatever we resolve upon; (159) but at the same time, it is becoming that we should accustom ourselves to such forms of expression, that whenever we have to do with what is future we may make everything depend on the divine will. (160) (156) “St. Paul was now at Ephesus; for almost all allow, in opposition to the subscription at the end of this epistle, that states it to have been written from Philippi, that it was written from Ephesus; and this is supported by many strong arguments; and the 8 th verse here seems to put it past all question: I will tarry at Ephesus; i.e., I am in Ephesus, and here I purpose to remain until Pentecost.” — Dr. Adam Clarke.nEd. (157) “The Churches of Asia salute you, i.e., the Churches in Asia Minor. Ephesus was in this Asia, and it is clear from this that the Apostle was not at Philippi. Had he been at Philippi, as the subscription states, he would have said, The Churches of Macedonia, not the Churches of Asia, salute you.” — Dr. Adam Clarke. — Ed. (158) “ Ils le conduiront par tout ou il ira ;” — “They will conduct him forward wherever he may go.” (159) “ Tout ce que nous entreprenons et consultons ;” — “Everything that we undertake and resolve upon.” (160) “ De remettre a la volonte de Dieu tout ce que nous entreprendrons pour le temps aduenir ;” — “So as to give up to the will of God everything that we shall undertake for the time to come. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-16-5

Source

"내가 마케도니아를 지날 때에." 일반적인 견해는 이 서신이 빌립보에서 보내졌다는 것이다. 그러나 내게는 에베소에서 기록되었을 가능성이 더 높아 보인다. 왜냐하면 그는 조금 뒤에 오순절까지 에베소에 머물겠다고 말하고(고린도전서 16:8), 빌립보 사람들이 아니라 아시아인들의 이름으로 고린도인들에게 문안하기 때문이다(고린도전서 16:19). 또한 둘째 서신에서 그는 이 서신을 보낸 후 마케도니아로 건너갔다고 명시한다(고린도후서 2:13). 그는 고린도인들에게 마케도니아를 통해 돌아가는 길로 올 것이며 더 오래 머물겠다고 약속한다. 이는 그들을 향한 그의 애정을 보여 준다. 그는 덧붙인다. "주께서 허락하시면." 이 단서를 성도들은 모든 계획과 결정에 붙여야 한다. 미래에 대해 많은 것을 결정하면서도 한 순간조차 자기 손에 없다는 것을 망각하는 것은 큰 무모함이다. 핵심은 우리가 무엇을 결정하든 마음 깊이 하나님과 그의 섭리에 복종하는 것이다.

원주석

8절 카드 ↗

8. I will remain. From this statement I have argued above, that this epistle was sent from Ephesus, rather than from Philippi. For the probability is, that the Apostle speaks of the place in which he was at the time, and not of a place, in going to which he would require to make a long circuit; and farther, in passing through Macedonia, (163) it would have been necessary to leave Corinth when already in the neighborhood of it, and cross the sea in order to reach Ephesus. He accordingly tells them beforehand that he will remain at Ephesus until Pentecost, adding the reason — in order that they may wait for him the more patiently. Erasmus has preferred to render it — until the fiftieth day, influenced by frivolous conjectures rather than by any solid argument. He objects, that there was as yet no day of Pentecost appointed among Christians, as it is now celebrated; and this I grant. He says, that it ought not to be understood as referring to the Jewish solemnity, because in various instances he annuls and condemns the superstitious observance of days. ( Galatians 4:10 ; Romans 14:5 ; Colossians 2:16 .) I do not concede to him, however, that Paul celebrated that day at Ephesus from being influenced by a superstitious regard to the day, but because there would be a larger assembly at that time, and he hoped that, in that way, an opportunity would be presented to him of propagating the gospel. Thus, when he was hastening forward to Jerusalem, he assigned as the reason of his haste, that he might arrive there at Pentecost, ( Acts 20:16 ;) but while others presented themselves there for the purpose of sacrificing according to the ritual of the law, he himself had another object in view — that his ministry might be the more useful in proportion to the largeness of the attendance. It were, however, an excessively poor meaning to understand Paul here as simply specifying fifty days. Besides, when he expressly says τὴν πεντηκοστήν (the Pentecost,) he cannot but be understood as speaking of a particular day. As to this festival, see Leviticus 23:16 (163) “ En passant de Philippes par Macedone ;” — “In passing from Philippi through Macedonia.” return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-16-8

Source

"내가 오순절까지 에베소에 머물겠노라." 이 구절로부터 나는 위에서 이 서신이 빌립보가 아닌 에베소에서 보내졌다고 주장하였다. 바울은 조금 뒤에 에베소를 언급하는데, 이는 그가 당시 있던 곳이지 돌아가는 길에 들를 장소가 아니라는 것이다. 그는 오순절까지 에베소에 머물겠다고 미리 알리며, 그 이유를 덧붙인다. 이는 그들이 더 인내심 있게 기다리도록 하기 위함이다. 에라스무스는 이것을 단순히 "오십 일"로 번역하였으나, 이는 근거 없는 추측이다. 바울이 τὴν πεντηκοστήν (오순절)이라고 명확히 말할 때, 그것은 특정한 날을 가리킬 수밖에 없다. 바울이 에베소에 머물고자 한 것은 절기에 대한 미신적인 존중 때문이 아니라, 그때 더 많은 사람이 모일 것이기 때문에 복음을 전할 기회를 얻을 수 있었기 때문이다. 이와 마찬가지로 예루살렘을 서둘러 떠난 것도 오순절에 맞춰 도착하기 위해서였는데(사도행전 20:16), 그 목적은 더 많은 청중 앞에서 사역을 더 유익하게 행하기 위함이었다.

원주석

9절 카드 ↗

9. For a great and effectual door is opened to me. He assigns two reasons for remaining for a longer time at Ephesus — 1 st , Because an opportunity is afforded him there of furthering the gospel; and 2dly, Because, in consequence of the great number of adversaries that were there, his presence was particularly required. “I shall do much good by prolonging my stay here for a little while, and were I absent, Satan would do much injury.” In the first clause, he makes use of a metaphor that is quite in common use, when he employs the term door as meaning an opportunity. For the Lord opened up a way for him for the furtherance of the gospel. He calls this a great door, because he could gain many. He calls it effectual, inasmuch as the Lord blessed his labor, and rendered his doctrine effectual by the power of His Spirit. We see, then, how this holy man (164) sought everywhere Christ’s glory, and did not select a place with a view to his own convenience or his own pleasure; but simply looked to this — where he might do most good, and serve his Lord with most abundant fruit; and in addition to this, he did not merely not shrink back from hardships, but presented himself, of his own accord, where he saw that he would have to contend more keenly, and with greater difficulty. For the reason why he remained (165) was, that many adversaries were at hand; and the better equipped he was for enduring their assault, he required to be so much the better prepared, and the more resolute. (164) “ Ce sainct Apostre ;” — “This holy Apostle.” (165) “ En Ephese ;” — “In Ephesus.” return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-16-9

Source

"내게 광대하고 유효한 문이 열렸고." 그는 에베소에 더 오래 머무는 이유를 두 가지로 밝힌다. 첫째, 복음을 전할 기회가 열려 있기 때문이고, 둘째, 많은 대적들이 있어 그의 현존이 특히 필요하기 때문이다. "내가 조금 더 머물면 큰 선을 행할 수 있고, 내가 없으면 사탄이 큰 해를 끼칠 것이다." 첫째 표현에서 그는 "문"이라는 일상적인 은유를 사용하여 기회를 뜻한다. 주께서 복음 전파를 위한 길을 열어 주셨다. 그가 "광대한 문"이라고 부르는 것은 많은 사람을 얻을 수 있기 때문이고, "유효한"이라고 부르는 것은 주께서 그의 수고에 복을 주시고 성령의 능력으로 그의 교훈을 역사하게 하셨기 때문이다. 이 거룩한 사도가 어디서나 그리스도의 영광을 구하였고, 자신의 편의나 즐거움을 위해 장소를 선택하지 않았음을 우리는 본다. 그는 오직 어디서 가장 선을 행하고 가장 풍성한 열매로 주를 섬길 수 있는지만을 바라보았다.

원주석

10절 카드 ↗

10. But if Timothy come. He speaks as if he were not as yet certain as to his coming. Now he charges them as to Timothy, so that he may be with them in safety — not as though he were in danger of his life among them, but because he would have enemies of Christ (166) to oppose him. He wishes, therefore, that they should carefully take heed that no injury be done to him. He adds the reason — for he worketh the work of the Lord Hence we infer, that the Church of Christ ought to be concerned for the preservation of the lives of ministers. And assuredly, it is reasonable, that, in proportion as an individual is endowed with superior gifts for the edification of believers, and applies himself to it the more strenuously, his life ought to be so much dearer to us. The clause — as I also do, is made use of, either to express his excellence, or simply to point out the similarity as to office, inasmuch as both labored in the word. (166) “ Beaucoup d’ennemis de Christ ;” — “Many enemies of Christ.” return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-16-10

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"디모데가 이르거든." 바울은 그의 올 것에 대해 아직 확신하지 못하는 것처럼 말한다. 그는 디모데에 관해 그가 안전하게 그들과 함께 있을 수 있도록 부탁한다. 이는 그의 목숨이 위험하다는 뜻이 아니라, 그리스도의 원수들이 그에게 맞설 것이기 때문이다. 그러므로 그는 그들이 디모데가 해를 입지 않도록 주의하기를 바란다. 이유를 덧붙인다. "이는 그도 나와 같이 주의 일을 힘쓰는 자이기 때문이라." 이로부터 우리는 그리스도의 교회가 목사들의 생명 보전에 관심을 가져야 함을 알 수 있다. 어떤 사람이 신자들의 교화를 위해 뛰어난 은사를 받고 더욱 힘써 수고할수록, 그의 생명이 우리에게 더욱 소중해야 하는 것은 당연하다.

원주석

11절 카드 ↗

11. Let no man, therefore, despise him Here we have a second charge, that they may not despise him — perhaps because he was as yet of a youthful age, which usually draws forth less respect. He wishes them, therefore, to take care, that there be no hinderance in the way of this faithful minister of Christ being held in due esteem — unless, perhaps, it be that Paul reckoned this very thing to be an evidence of contempt, if they were not concerned, as it became them to be, in reference to his life. This injunction, however, appears to include something farther, that they should not undervalue Timothy, from ignorance of his worth. In the third place, he charges them to conduct him forward in peace, or, in other words, safe from all harm, for peace here means safety. return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/1co-16-11

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"그러므로 아무도 그를 멸시하지 말라." 두 번째 당부이다. 그들이 그를 멸시하지 말 것을 권하는데, 아마도 그가 아직 젊은 나이였기 때문에 통상 덜 존경을 받았을 것이다. 바울은 그들이 이 신실한 그리스도의 사역자가 마땅한 존경을 받는 데 아무 방해가 없도록 하기를 바란다. 이 명령은 더 나아가 그들이 디모데의 가치를 알지 못하여 그를 낮추는 일이 없도록 하는 것을 포함하는 것 같다. 셋째로, 그를 평안히 보낼 것을 당부한다. 곧, 모든 위험에서 안전하게 보내라는 것이다.

원주석

12절 카드 ↗

12. As to our brother Apollos. He had succeeded Paul in the work of building up the Corinthians; and hence he has in previous passages ascribed to him the office of watering. ( 1 Corinthians 3:6 , and Acts 19:1 .) He now states a reason why he does not come with the others, and he states the reason of this, in order that the Corinthians may not suspect that he had been hindered by him. For the better he was known by them, they were so much the more favourably disposed towards him, and they would be the more ready to conjecture, that matters had been designedly contrived, that he should not go to them, in consequence of offense having been taken. (167) They might, at least, be prepared to inquire among themselves: “Why has he sent these persons to us rather than Apollos?” He answers, that it was not owing to him, inasmuch as he entreated him; but he promises that he will come as soon as he has opportunity. (167) “ Que sainct Paul se sentant offense par les Corinthiens, auoit attitre cela tout expres, qu’ Apollos n’allast point vers eux ;” — “That St. Paul feeling offended with the Corinthians, had intentionally brought it about, that Apollos should not go to them.” return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/1co-16-12

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"형제 아볼로에 대하여는." 아볼로는 바울에 이어 고린도인들을 세우는 일을 하였고, 바울은 앞에서 그에게 물을 주는 역할을 돌렸다(고린도전서 3:6). 바울은 아볼로가 다른 이들과 함께 오지 않은 이유를 설명한다. 이는 고린도인들이 바울이 그것을 계획적으로 막았다고 의심하지 않도록 하기 위함이다. 아볼로가 그들에게 잘 알려져 있었고 그들이 그를 호의적으로 여겼기 때문에, 그들은 쉽게 이렇게 추측할 수 있었다. "왜 바울은 아볼로 대신 이 사람들을 우리에게 보냈는가?" 바울은 이것이 자신의 뜻이 아니며 오히려 아볼로에게 가도록 권하였으나, 그가 기회가 생기면 갈 것이라고 답한다.

원주석

13절 카드 ↗

13. Watch ye . A short exhortation, but of great weight. He exhorts them to watch, in order that Satan may not oppress them, finding them off their guard. For as the warfare is incessant, the watching requires to be incessant too. Now watchfulness of spirit is this — when, free and disentangled from earthly cares, we meditate on the things of God. For as the body is weighed down by surfeiting and drunkenness, ( Luke 21:34 ,) so as to be fit for nothing, so the cares and lusts of the world, idleness or carelessness, are like a spiritual surfeiting that overpowers the mind. (169) The second thing is that they persevere in the faith, or that they hold fast the faith, so as to stand firm; because that is the foundation on which we rest. It is certain, however, that he points out the means of perseverance — by resting upon God with a firm faith. In the third exhortation, which is much of the same nature, he stirs them up to manly fortitude. And, as we are naturally weak, he exhorts them fourthly to strengthen themselves, or gather strength. For where we render it be strong, Paul makes use of only one word, which is equivalent to strengthen yourselves. (169) “ Sont comme vne yurongnerie spirituelle, qui assopit et estourdit l’entendement ;” — “Are like a spiritual drunkenness, which makes the mind drowsy and stupid.” return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/1co-16-13

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"깨어 믿음에 굳게 서서." 짧지만 큰 무게를 지닌 권면이다. 바울은 그들에게 깨어 있을 것을 권하는데, 이는 사탄이 그들이 방심하는 틈을 타지 못하도록 하기 위함이다. 싸움이 끊임없는 것처럼 깨어 있음도 끊임없어야 한다. 영적 깨어 있음이란 세상 염려에서 자유롭고 얽매이지 않아 하나님의 것들을 묵상하는 것이다. 몸이 과식과 음주로 무거워져 아무것도 하지 못하는 것처럼, 세상의 염려와 욕심, 나태와 방만함은 마음을 압도하는 영적인 취함과 같다. 둘째는 믿음 안에 굳건히 서는 것이다. 세 번째 권면은 장부답게 용감해지는 것으로, 둘째와 유사하다. 우리가 본래 연약하기 때문에, 그는 넷째로 강건해질 것을 권면한다.

원주석

14절 카드 ↗

14. Let all your things be done in love Again he repeats what is the rule in all those transactions, in which we have dealings with one another. He wishes, then, that love shall be the directress; because the Corinthians erred chiefly in this respect — that every one looked to himself without caring for others. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/1co-16-14

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"너희 모든 일을 사랑으로 행하라." 그는 서로 간의 거래에서 지켜야 할 규칙을 다시 한번 반복한다. 고린도인들이 주로 잘못한 것이 각자 자기만 바라보고 다른 이들을 돌보지 않은 것이었기 때문에, 바울은 사랑이 모든 일의 인도자가 되기를 바란다.

원주석

15절 카드 ↗

15. Ye know the house of Stephanas We know, from daily experience, of what advantage it is, that those should have the highest authority, whom God has adorned with the most distinguished gifts. Accordingly, if we wish to secure the welfare of the Church, let us always take care that honor be conferred upon the good: let their counsels have the greatest weight; let others give way to them, and allow themselves to be governed by their prudence. This Paul does in this instance, when admonishing the Corinthians to show respect to the house of Stephanas. Some manuscripts add, and Fortunatus. (170) For God manifests himself to us when he shows us the gifts of his Spirit. Hence, if we would not appear to be despisers of God, let us voluntarily submit ourselves to those, on whom God has conferred superior gifts. Now, that they may be the more inclined to put honor upon that house, (for as to the other, it appears to me to be, in this place at least, a spurious addition,) he reminds them that they were the first-fruits of Achaia, that is, that the household of Stephanas were the first that had embraced the gospel. Not indeed as though the first in order of time were in every case superior to the others, but where there is perseverance along with this, it is with good reason, that honor is conferred upon those, who have in a manner paved the way for the gospel by promptitude of faith. It must be observed, however, that he dignifies with this honorable title those, who had consecrated to believers their services and resources. For the same reason, he bestows commendation a little afterwards upon Fortunatus and Achaicus, that, in proportion to a man’s superiority of excellence, (171) he might be held so much the more in esteem, that he might be able to do the more good. Farther, in order that the Corinthians may be the more disposed to love them, he says, that what had been wanting on the part of their entire Church had been compensated for by their vicarious services. (170) The Alex. and Copt. MSS. read — and Fortunatus. The Vulgate reads — Fortunatum et Achaicum ; in accordance with which the rendering in Wiclif (1380) is, Ye knowen the hous of stephart and of fortunati, and acacie. The Rheims version (1582) reads — You know the house of Ste-phanas and of Fortunatus. — Ed. (171) “ Selon que chacun estoit plus homme de bien et vertueux ;” — “In proportion as an individual was an honorable and virtuous man.” return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/1co-16-15

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"스데바나의 집을 너희가 아는 바라." 하나님께서 가장 뛰어난 은사로 장식하신 사람들이 가장 높은 권위를 가지는 것이 얼마나 유익한지 우리는 날마다 경험으로 안다. 따라서 교회의 복지를 원한다면, 항상 선한 사람들에게 명예가 돌아가도록 하라. 그들의 조언이 가장 큰 무게를 지니게 하고, 다른 이들은 그들에게 양보하여 그들의 지혜로운 인도를 받아들이도록 하라. 바울은 스데바나 가문에 경의를 표하도록 고린도인들에게 권면함으로써 이것을 행한다. 그들이 그 가문을 더 존경하도록 하기 위해, 그는 그들이 아가야의 첫 열매임을 상기시킨다. 즉, 스데바나 가문이 복음을 처음 받아들인 사람들이라는 것이다. 시간 순서에서 앞선 것이 항상 다른 이들보다 우월한 것은 아니지만, 처음의 기꺼움과 지속적인 신실함이 함께할 때 복음을 위해 먼저 길을 낸 그들에게 명예가 돌아가는 것은 당연하다. 그는 또한 자신들의 수고와 자원을 신자들을 위해 헌신한 자들을 이 영예로운 이름으로 칭찬한다.

원주석

19절 카드 ↗

19. With the Church that is in their house A magnificent eulogium, inasmuch as the name of the Church is applied to a single family! At the same time it is befitting, that all the families of the pious should be regulated in such a manner as to be so many little Churches. As to the term Congregation, which Erasmus has used in preference, it is foreign to Paul’s design; for it was not his intention to designate a crowd of persons by a mere common term, but to speak in honorable terms of the management of a Christian household. His saluting them in the name of Aquila and Priscilla, confirms what I have noticed above — that the Epistle was written at Ephesus, not at Philippi. For Luke informs us, that they remained at Ephesus, when Paul went elsewhere. ( Acts 18:19 .) return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/1co-16-19

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"저희 집에 있는 교회가 너희에게 문안하느니라." 한 가정에 교회라는 이름이 붙여지는 것은 참으로 훌륭한 칭찬이다! 경건한 자들의 모든 가정이 이와 같이 수많은 작은 교회들로 규율되는 것이 마땅하다. 아굴라와 브리스가의 이름으로 문안하는 것은 내가 위에서 언급한 것, 곧 이 서신이 에베소에서 기록되었다는 것을 확증한다. 누가는 바울이 다른 곳으로 떠났을 때 그들이 에베소에 남아 있었다고 전한다(사도행전 18:19).

원주석

20절 카드 ↗

20. Salute one another with a holy kiss. The practice of kissing was very common among the Jews, as is manifest from the Scriptures. In Greece, though it was not so common and customary, it was by no means unknown; but the probability is, that Paul speaks here of a solemn kiss, with which they saluted each other in the sacred assembly. For I could easily believe, that from the times of the Apostles a kiss was used in connection with the administration of the Supper; (172) in place of which, among nations that were somewhat averse to the practice of kissing, there crept in the custom of kissing the patine. (173) However this may be, as it was a token of mutual love. I have no doubt, that Paul meant to exhort them to the cultivation of good-will among themselves — not merely in their minds (174) and in needful services, but also by that token, provided only it was holy, that is, neither unchaste nor deceitful, (175) — though, at the same time, holy may be taken to mean sacred. (172) “That the Apostle,” says Dr. Brown in his Commentary on 1 st Peter, “meant the members of the Churches, on receiving this Epistle, to salute one another is certain; that he meant, that at all their religious meetings they should do so, is not improbable. That he meant to make this an everlasting ordinance in all Christian Churches, though it has sometimes been asserted, has never been proved, and is by no means likely. That the practice prevailed extensively, perhaps universally, in the earlier ages, is established on satisfactory evidence. ‘After the prayers,’ says Justin Martyr, who lived in the earlier part of the second century, giving an account in his Apology of the religious customs of the Christians — ’after the prayers, we embrace each other with a kiss.’ Tertullian speaks of it as an ordinary part of the religious services of the Lord’s day; and in the Apostolical Constitutions, as they are termed, the manner in which it was performed is particularly described. ‘Then let the men apart, and the women apart, salute each other with a kiss in the Lord.’ Origen’s Note on Romans 16:16 , is: ‘From this passage the custom was delivered to the Churches, that, after prayer, the brethren should salute one another with a kiss.’ This token of love was generally given at the Holy Supper. It was likely, from the prevalence of this custom, that the calumny of Christians indulging in licentiousness at their religious meetings originated; and it is not improbable that, in order to remove everything like an occasion to calumniators, the practice which, though in itself innocent, had become not for the use of edifying, was discontinued.” — Brown’s Expository Discourses on 1 st Peter, volume in. pages 309, 310. “It is remarkable that, by the testimony of Suetonius, an edict was published by one of the Roman Emperors, for the abolition of this practice among his subjects, — perhaps in order to check abuses, for the prevention of which our Apostle enjoins that it shall be a holy salutation.” — Chalmers on the Romans, volume in. page 428. — Ed. (173) By the patine or paten , is meant the plate or salver on which the wafer or bread was placed in the observance of the mass. The term is made use of by Dr. Stillingfleet in his “Preservative from Popery,” (title 7, chapter 5,) in speaking of the practice of the Church of Rome in the adoration of the host: “The priest in every mass, as soon as he has consecrated the bread and wine, with bended knees, he adores the sacrament; that which he has consecrated, that very thing which is before him, upon the patine , and in the chalice; and gives the same worship and subjection, both of body and mind, to it as he could to God or Christ himself.” In Young’s Lectures on Popery, (Loud. 1836,) page 140, the following account is given of the sacrifice of the mass: “Upon the altar is the chalice, or cup, which is to contain the wine, mixed with a little water; and covering the cup is the paten , or plate, intended to hold the cake or wafer. After an almost endless variety of movements, and forms, and prayers, and readings, the priest goes to the altar, and, taking the cup containing wine and water, with the wafer upon the cover, — these having been before consecrated and transubstantiated into the body and blood of Christ, — he raises his eyes and says, ‘Take, O Holy Trinity, this oblation, which I, unworthy sinner, offer in honor of thee, of the blessed Virgin Mary, and of all the saints, for the salvation of the living, and for the rest and quiet of all the faithful that are dead.’ Then, setting down the chalice, he says, ‘Let this sacrifice be acceptable to Almighty God.’” The name paten is preserved in the English Liturgy to this day. In the prayer of consecration, in the communion service — in connection with the words, “who, in the same night that he was betrayed, took bread,” it is said, “here the priest is to take the paten into his hands.” Calvin, when commenting upon Romans 16:16 , after having stated that it was customary among the primitive Christians, before partaking of the Lord’s Supper, to kiss each other in token of sacred friendship, and afterwards to give alms, says, “ Hinc fluxit ritus ille, qui hodie est apud Papistas, osculandoe patents, et conferendse oblationis. Quorum alterum merae est superstitionis, sine ullo fructu: alterum non alto facit, nisi ad explendam sacerdotum avari-tiam, si tamen expleri posset ; ” — “ From this has sprung that ceremony which is at this day among Papists, of kissing the patine, and making an offering. The former is mere superstition without any advantage: the latter serves no purpose, except to satisfy the greed of the priests, if satis fied it can be.” ­Poole, in his Annotations on Romans 16:16 , says, “The primitive Christians did use it” (the holy kiss) “in their assemblies; so Tertullian testifieth, (Lib. Dec.,) and they did it especially in receiving the Eucharist. So Chrysostom witnesseth, (Hom. 77 in John 16:0 ,) ‘we do well,’ saith h

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bible-text/1co-16-20

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"너희는 거룩하게 입맞춤으로 서로 문안하라." 입맞춤의 관습은 유대인들 사이에서 매우 일반적이었다. 그리스에서는 그리 흔하지 않았지만 전혀 알려지지 않은 것도 아니었다. 그러나 바울이 여기서 말하는 것은 거룩한 모임에서 서로 문안하는 엄숙한 입맞춤으로 보인다. 사도들 시대부터 성만찬 집례와 연관하여 입맞춤이 사용되었을 것이다. 그러나 그것이 어떠하든 간에, 그것이 상호적인 사랑의 표시인 이상, 바울이 단지 마음으로만이 아니라 이 표시를 통해서도 서로 간의 선의를 쌓도록 권면한 것은 의심할 여지가 없다. 단, 그것이 거룩하여야 한다. 곧, 음란하지 않고 거짓이 없어야 한다.

원주석

22절 카드 ↗

22. If any man love not the Lord Jesus The close of the Epistle consists of three parts. He entreats the grace of Christ in behalf of the Corinthians: he makes a declaration of his love towards them, and, with the severest threatening, he inveighs against those that falsely took upon themselves the Lord’s name, while not loving him from the heart. For he is not speaking of strangers, who avowedly hated the Christian name, but of pretenders and hypocrites, who troubled the Churches for the sake of their own belly, or from empty boasting. (176) On such persons he denounces an anathema, and he also pronounces a curse upon them. It is not certain, however, whether he desires their destruction in the presence of God, or whether he wishes to render them odious — nay, even execrable, in the view of believers. Thus in Galatians 1:8 , when pronouncing one who corrupts the Gospel to be accursed, (177) he does not mean that he was rejected or condemned by God, but he declares that he is to be abhorred by us. I expound it in a simple way as follows: “Let them perish and be cut off, as being the pests of the Church.” And truly, there is nothing that is more pernicious, than that class of persons, who prostitute a profession of piety to their own depraved affections. Now he points out the origin of this evil, when he says, that they do not love Christ, for a sincere and earnest love to Christ will not suffer us to give occasion of offense to brethren. (178) What he immediately adds — Maranatha, is somewhat more difficult. Almost all of the ancients are agreed, that they are Syriac terms. (179) Jerome, however, explains it: The Lord cometh; while others render it, At the coming of the Lord, or, Until the Lord comes. Every one, however, I think, must see how silly and puerile is the idea, that the Apostle spoke to Greeks in the Syriac tongue, when meaning to say — The Lord has come. Those who translate it, at the coming of the Lord, do so on mere conjecture; and besides, there is not much plausibility in that interpretation. How much more likely it is, that this was a customary form of expression among the Hebrews, when they wished to excommunicate any one. For the Apostles never speak in foreign tongues, except when they repeat anything in the person of another, as for example, Eli, Eli, lammah sabathani, ( Matthew 27:46 ,) Talitha cumi, ( Mark 5:41 ,) and Ephphata, ( Mark 7:34 ,) or when they make use of a word that has come into common use, as Amen — Hosanna. Let us see, then, whether Maranatha suits with excommunication. Now Bullinger, (180) on the authority of Theodore Bibliander, has affirmed, that, in the Chaldee dialect, Maharamata has the same meaning as the Hebrew term חרם , cherem, (accursed,) (181) and I was myself at one time assured of the same thing by Wolfgang Capito, (182) a man of blessed memory It is nothing unusual, however, for the Apostles to write such terms differently from the way in which they are pronounced in the language from which they are derived; as may be seen even from the instances brought forward above. Paul, then, after pronouncing an anathema on those who do not love Christ, (183) deeply affected with the seriousness of the matter, as if he reckoned that he had not said enough, added a term that was in common use among the Jews, and which they made use of in pronouncing a sentence of anathema — just as if, speaking in Latin, I should say, “I excommunicate thee,” but if I add — “and pronounce thee an anathema,” this would be an expression of more intense feeling. (184) END OF THE COMMENTARIES ON THE FIRST EPISTLE. (176) “ Ne cherehans que le proufit de lents ventres, et leur propre gloire ;” “Seeking only the profit of their bellies, and their own glory.” (177) Calvin, when commenting on Galatians 1:8 , remarks that the original term there employed, anathema, denotes cursing, and answers to the Hebrew word חרם ; and he explains the expression — “let him be accursed,” as meaning, “Let him be held by you as accursed.” (178) “ Car si nous aimons Christ purement, et a bon escient, ce nous sera vne bride qui nons retiendra de donner scandale a nos fieres ; ” — “ For if we love Christ sincerely and in good earnest, this will be a bridle to restrain us from giving offense to our brethren.” (179) “ Que ce sont mots empruntez de la langue Syrienne ;” — “That they are words borrowed from the Syriac language.” (180) Beza, in his poems, has recorded the following tribute to the memory of this distinguished man — “Henrici Bullingeri, Ecclesiastae Tigurini, spectatisa, doctrine, pictaris, et eximii candoris viri, memoriae;” — (To the memory of HENRY Bullinger, ecclesiastick of Tigurum, a man most distinguished for learning and piety, and extraordinary candour.) “ Doctrina si interire, si Pietas mori, Occidere si Candor potest: Doctrina, Pietas, Candor, hoc tumulo iacent, Henrice, tecum condita. Mori sed absit ilia posse dixerim; Quae viuere jubent mortnos, Immo interire forsan ilia si queant Subireque tumuli specum, Tu tu, illa doctis, tu piis, tu candidis, Et non mori certissimis, Edaci ab ipsa morte chartis asseras, Ipso approbante Numine. Foedus beatum! mortuum ilia to excitant, Et tu mori ilia non sinis: At hunc, amici, cur fleamus mortuum, Qui viuat aliis et sibi ?” “If Learning could expire, if Piety could die, If Candour could sink down, Learning, Piety, Candour, are laid in this mound, O Henry, buried along with thee! But forbid that I should say that those things could die, Which command the dead to live. Nay, if they could possibly expire, And be entombed, Thou, by thy writings learned, pious, candid, And perfectly secured against death, Wouldst shield them from devouring death, The Deity himself approving. Blessed agreement! They raise thee up from death, And thou dost not suffer them to die! But, my friends, why should we weep for him, as dead, Who lives to others and himself?” Beza’s “Poemata Varia,” — Ed. (181) Thus in 1 Kings 20:42 , we have the expression, איש - חר

Pericope (part_of)

절 (explains)

bible-text/1co-16-22

Source

"만일 누구든지 주를 사랑하지 아니하거든 저주를 받을지어다." 서신의 마무리는 세 부분으로 구성된다. 고린도인들을 위해 그리스도의 은혜를 간구하고, 그들을 향한 자신의 사랑을 선언하며, 그리스도의 이름을 빙자하면서도 마음으로 그를 사랑하지 않는 자들에게 가장 엄중한 경고로 책망한다. 바울이 말하는 것은 그리스도인이라는 이름을 대놓고 거부하는 외인들에 대한 것이 아니라, 자기 배를 위해 또는 헛된 자랑으로 교회를 어지럽히는 위선자들과 거짓 고백자들에 대한 것이다. 그들에게 그는 저주를 선언한다. 이 악의 근원이 무엇인지 바울은 밝힌다. 그들이 그리스도를 사랑하지 않기 때문이다. 그리스도에 대한 순수하고 진지한 사랑은 우리가 형제들에게 걸림돌이 되는 것을 막는 제어력이 된다.

"마라나타"는 다소 해석이 어렵다. 거의 모든 고대 교부들이 이 말이 시리아어라는 데 동의한다. 제롬은 이를 "주께서 오셨다"로, 다른 이들은 "주의 오심에서" 또는 "주께서 오실 때까지"로 번역한다. 나는 이것이 히브리인들이 누군가를 파문하고자 할 때 사용하던 관용적인 표현이었을 가능성이 더 높다고 생각한다. 사도들이 다른 사람의 말을 그대로 전할 때 — "엘리 엘리 라마 사박다니", "달리다굼", "에바다" — 또는 "아멘"이나 "호산나"처럼 통용되는 말을 사용할 때를 제외하고는, 외국어로 말하지 않기 때문이다. 불링어는 테오도어 비블리안더의 권위를 인용하여, 칼데아 방언에서 마하라마타가 히브리어 헤렘(저주받은 자)과 같은 의미를 가진다고 주장하였다. 바울은 그리스도를 사랑하지 않는 자들에게 저주를 선언한 후, 더 말해야 할 것이 남아 있다고 느끼듯 유대인들이 파문 선언에 사용하던 관용어를 덧붙인 것이다. 이는 라틴어로 말하는 사람이 "나는 너를 파문한다"고 하고 나서 "저주받은 자로 선언한다"고 덧붙이는 것과 같다. 이 표현은 더 강렬한 감정의 표현이다.

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