언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 고린도전서 › 2장

주석[칼빈] — 고린도전서 2장 · 성령의 지혜

요약
칼빈 주석 · 섹션 16개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 1장3장 →

1절 카드 ↗

1. And I, when I came Paul having begun to speak of his own method of teaching, had straightway fallen into a discussion as to the nature of gospel preaching generally. Now again he returns to speak of himself, to show that nothing in him was despised but what belonged to the nature of the gospel itself, and did in a manner adhere to it. He allows therefore that he had not had any of the aids of human eloquence or wisdom to qualify him for producing any effect, but while he acknowledges himself to be destitute of such resources, he hints at the inference to be drawn from this — that the power of God shone the more illustriously in his ministry, from its standing in no need of such helps. This latter idea, however, he will be found bringing forward shortly afterwards. For the present he simply grants that he has nothing of human wisdom, and in the meantime reserves to himself this much — that he published the testimony of God Some interpreters, indeed, explain the testimony of God in a passive sense; but as for myself, I have no doubt that another interpretation is more in accordance with the Apostle’s design, so that the testimony of God is that which has come forth from God — the doctrine of the gospel, of which he is the author and witness. He now distinguishes between speech and wisdom ( λόγον ἀπὸ τὢς σοφίας .) Hence what I noticed before (103) is here confirmed — that hitherto he has not been speaking of mere empty prattling, but has included the entire training of human learning. (103) Calvin refers to what he had said when commenting on an expression which occurs in 1 Corinthians 1:17 — not with wisdom of words . return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-1

Source

1. **내가 너희에게 나아가** — 바울은 자신의 가르침 방식을 말하다가 복음 전파의 본질 전반에 대한 논의로 이어졌다. 이제 다시 자신으로 돌아와, 자신에게서 경멸받은 것은 복음 자체의 성격에 속하는 것임을 보여주려 한다. 그는 인간 웅변이나 지혜의 어떤 도움도 없었음을 인정한다. 그러면서 이로부터 이끌어 낼 결론을 암시한다. 하나님의 능력이 그의 사역에서 더욱 빛났다는 것, 그 사역이 이런 인간적 도움을 전혀 필요로 하지 않았기 때문이다.

하지만 이 후자의 생각은 곧 더 명확하게 제시할 것이다. 지금은 단순히 자신에게 인간의 지혜가 없음을 인정하면서, 하나님의 증거를 전파했다는 것만 남겨둔다. 일부 해석자들은 "하나님의 증거"를 수동적 의미로 보지만, 나는 다른 해석이 사도의 의도에 더 부합한다고 본다. 하나님으로부터 나온 증거, 즉 하나님이 저자요 증인이신 복음 교훈을 가리키는 것이다. 그는 여기서 말(λόγον)과 지혜(σοφίας)를 구분한다. 이로써 앞서 말한 것이 확인된다. 그는 공허한 수다만이 아니라 인간 학문 전체의 훈련을 포함해 말하고 있다.

원주석

2절 카드 ↗

2. For I did not reckon it desirable. As κρίνειν , in Greek, has often the same meaning as εκλεγειν , that is to choose out anything as precious, (104) there is, I think, no person of sound judgment but will allow that the rendering that I have given is a probable one, provided only the construction admits of it. At the same time, if we render it thus — “No kind of knowledge did I hold in esteem,” there will be nothing harsh in this rendering. If you understand something to be supplied, the sentence will run smoothly enough in this way — “Nothing did I value myself upon, as worth my knowing, or on the ground of knowledge.” At the same time I do not altogether reject a different interpretation — viewing Paul as declaring that he esteemed nothing as knowledge, or as entitled to be called knowledge, except Christ alone. Thus the Greek preposition ανδ , would, as often happens, require to be supplied. But whether the former interpretation is not disapproved of, or whether this latter pleases better, the substance of the passage amounts to this: “As to my wanting the ornaments of speech, and wanting, too, the more elegant refinements of discourse, the reason of this was, that I did not aspire at them, nay rather, I despised them, because there was one thing only that my heart was set upon — that I might preach Christ with simplicity.” In adding the word crucified, he does not mean that he preached nothing respecting Christ except the cross; but that, with all the abasement of the cross, he nevertheless preached Christ. It is as though he had said: “The ignominy of the cross will not prevent me from looking up to him (105) from whom salvation comes, or make me ashamed to regard all my wisdom as comprehended in him — in him, I say, whom proud men despise and reject on account of the reproach of the cross.” Hence the statement must be explained in this way: “No kind of knowledge was in my view of so much importance as to lead me to desire anything but Christ, crucified though he was . ” This little clause is added by way of enlargement ( αὔξησιν ,) with the view of galling so much the more those arrogant masters, by whom Christ was next to despised, as they were eager to gain applause by being renowned for a higher kind of wisdom. Here we have a beautiful passage, from which we learn what it is that faithful ministers ought to teach, what it is that we must, during our whole life, be learning, and in comparison with which everything else must be “counted as dung.” ( Philippians 3:8 .) (104) Xenophon uses κρινω in the sense of choosing out , or preferring : in Mem. 4. 4, sec. 16, ουχ ὁπως τους αυτους χορους κρινωσιν οἱ πολιται — not that the citizens should prefer the dances.” See also Menander, prefer the same line 245, edit. Cleric. In the New Testament we find κρινω used in the sense of esteeming , in Romans 14:5 . — Ed (105) “ Ne fera point que ie n’aye en reuerence et admiration ;” — “Will not prevent me from holding in reverence and admiration.” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-2

Source

2. **내가 너희 중에서 예수 그리스도와 그가 십자가에 못 박히신 것 외에는** — 그리스어에서 κρίνειν은 종종 "귀하게 여기다" 또는 "선택하다"의 의미를 가지므로, 내가 택한 번역이 타당하다. 혹은 "아무런 지식도 가치 있게 여기지 않았다"로 옮겨도 무리가 없다. 다른 해석도 있다. 바울이 그리스도 외에 지식이라 부를 만한 것은 아무것도 없다고 선언하는 것으로 볼 수도 있다.

어느 해석을 취하든 이 구절의 실질적 의미는 같다. "말의 장식이 없었고 세련된 담론도 없었던 것은, 내가 그것들을 추구하지 않았고 오히려 무시했기 때문이다. 내 마음이 오직 한 가지에 집중되어 있었다. 단순하게 그리스도를 전파하는 것이었다."

"십자가에 못 박히신"을 덧붙임으로써 그가 십자가에 관한 것만 전했다는 뜻이 아니다. 십자가의 온갖 비천함에도 불구하고 그리스도를 전했다는 의미다. "십자가의 수치가 나로 하여금 구원이 오는 그분을 우러러보지 못하게 하지 않을 것이며, 나의 모든 지혜가 그분 안에 담겨 있다고 여기는 것을 부끄러워하지 않을 것이다." 따라서 이 진술은 이렇게 설명된다. "십자가에 못 박히신 그리스도 외에는 아무것도 알지 않기로 결정했다."

이 작은 절은 강조를 위해 덧붙여진 것으로, 더 높은 종류의 지혜로 명성을 얻으려 열심을 내면서 그리스도를 거의 경멸한 오만한 교사들을 더욱 자극한다. 여기에 신실한 사역자들이 무엇을 가르쳐야 하고, 우리가 평생 무엇을 배워야 하며, 무엇과 비교하면 모든 것이 "쓰레기"(빌 3:8)인지를 가르치는 아름다운 구절이 있다.

원주석

3절 카드 ↗

3. And I was with you in weakness He explains at greater length what he had previously touched upon — that he had nothing shining or excellent in him in the eyes of men, to raise him to distinction. He concedes, however, to his adversaries what they desired in such a way as to make those very things which, in their opinion, tended to detract from the credit of his ministry, redound to its highest commendation. If he appeared less worthy of esteem from his being so mean and abject according to the flesh, he shows that the power of God shone out the more conspicuously in this, that he could effect so much, while sustained by no human helps. He has in his eye not merely those foolish boasters (107) who aimed at mere show, with the view of obtaining for themselves a name, but the Corinthians, too, who gazed with astonishment on their empty shows. Accordingly a recital of this kind was fitted to have great weight with them. They were aware that Paul had brought nothing with him in respect of the flesh that was fitted to help him forward, or that might enable him to insinuate himself into the favor of men, and yet they had seen the amazing success which the Lord had vouchsafed to his preaching. Nay more, they had in a manner beheld with their own eyes the Spirit of God present in his doctrine. When, therefore, despising his simplicity, they were tickled with a desire for a kind of wisdom, I know not of what sort, more puffed up and more polished, and were captivated with outward appearance, nay, even with adventitious ornament, rather than with the living efficacy of the Spirit, did they not sufficiently discover their ambitious spirit? It is with good reason, therefore, that Paul puts them in mind of his first entering in among them , ( 1 Thessalonians 2:1 ,) that they may not draw back from that divine efficacy, which they once knew by experience. The term weakness he employs here, and in several instances afterwards, ( 2 Corinthians 11:30 ; 2 Corinthians 12:5 ,) as including everything that can detract from a person’s favor and dignity in the opinion of others. Fear and trembling are the effects of that weakness There are, however, two ways in which these two terms may be explained by us. Either we may understand him to mean, that when he pondered the magnitude of the office that he sustained, it was tremblingly, and not without great anxiety, that he occupied himself in it; or that, being encompassed with many dangers, he was in constant alarm and incessant anxiety. Either meaning suits the context sufficiently well. The second, however, is, in my opinion, the more simple. Such a spirit of modesty, indeed, becomes the servants of the Lord, that, conscious of their own weakness, and looking, on the other hand, at once to the difficulty and the excellence of so arduous an office, they should enter on the discharge of it with reverence and fear For those that intrude themselves confidently, and in a spirit much elated, or who discharge the ministry of the word with an easy mind, as though they were fully equal to the task, are ignorant at once of themselves and of the task. (108) As, however, Paul here connects fear with weakness , and as the term weakness denotes everything that was fitted to render him contemptible, it follows necessarily that this fear must relate to dangers and difficulties. It is certain, however, that this fear was of such a nature as did not prevent Paul from engaging in the Lord’s work, as facts bear witness. The Lord’s servants are neither so senseless as not to perceive impending dangers, nor so devoid of feeling as not to be moved by them. Nay more, it is necessary for them to be seriously afraid on two accounts chiefly — first , that, abased in their own eyes, they may learn wholly to lean and rest upon God alone, and secondly , that they may be trained to a thorough renunciation of self. Paul, therefore, was not devoid of the influence of fear , but that fear he controlled in such a manner as to go forward, notwithstanding, with intrepidity through the midst of dangers, so as to encounter with undaunted firmness and fortitude all the assaults of Satan and of the world; and, in fine, so as to struggle through every impediment. (107) “Thrasones.” The appellation is borrowed from Thraso, a foolish captain in Terence (Eun. 3:1.) — Ed . (108) “ Ne cognoissent ni eux ni la chose qu’ils ont entre mains ;” — “They know not either themselves or the thing that they have in hand.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-3

Source

3. **내가 너희 가운데 있을 때** — 앞서 잠깐 다루었던 것을 더 길게 설명한다. 사람들의 눈에 자신을 돋보이게 할 빛나거나 탁월한 것이 아무것도 없었다는 것이다. 그러나 그는 반대자들이 원하는 것을 인정하면서도, 그들이 그의 사역의 신망을 떨어뜨리는 데 사용하는 바로 그 요소들을 최고의 칭찬으로 전환시킨다.

육신적으로 비천하고 하찮게 보여 존중받기에 덜 합당해 보였다면, 이는 하나님의 능력이 그만큼 더 분명히 빛났음을 보여준다. 인간적 도움 없이도 그토록 많은 것을 이룰 수 있었기 때문이다. 그는 단순히 과시를 목적으로 하는 어리석은 허풍쟁이들만이 아니라 고린도 사람들도 염두에 두고 있다. 그들은 그 공허한 과시를 보고 감탄했던 것이다.

그들은 바울이 자신을 내세우거나 사람들의 호감을 얻는 데 도움이 될 육신적 자원을 아무것도 가져오지 않았음을 알면서도, 주님이 그의 전파에 허락하신 놀라운 성공을 보았다. 오히려 그들은 그의 교훈에 하나님의 영이 임재하심을 눈으로 보는 것 같았다. 그런데 이제 그의 단순함을 경멸하고 더 부풀고 세련된 지혜에 대한 욕구에 사로잡혀, 성령의 살아있는 효능보다 외형적 치장에 끌린다면, 이는 그들의 야망스러운 정신을 충분히 드러내는 것이 아닌가?

**약함과 두려움과 많이 떨림으로** — 두 가지로 설명할 수 있다. 자신이 맡은 직무의 크기를 생각할 때 떨리는 마음과 큰 불안 없이는 그 일에 임할 수 없었다는 뜻이거나, 많은 위험에 둘러싸여 끊임없이 경계하고 불안했다는 뜻이다. 두 번째가 더 단순한 의미다. 이런 겸손의 정신은 주님의 종들에게 마땅하다. 자신의 연약함을 의식하고, 그토록 힘든 직무의 어려움과 탁월함을 살피며, 두려움과 경외함으로 그 일에 임해야 한다.

그러나 이 두려움은 바울이 주님의 일에 나아가는 것을 막지 않았다. 주님의 종들은 임박한 위험을 감지하지 못할 만큼 둔하지도 않고, 움직이지 않을 만큼 무감각하지도 않다. 오히려 두 가지 이유로 진지하게 두려워해야 한다. 첫째, 자신을 낮추어 오직 하나님만 의지하는 법을 배우기 위해서다. 둘째, 철저히 자아를 부인하는 훈련을 받기 위해서다. 그러므로 바울은 두려움의 영향 아래 있었지만, 그 두려움을 통제하여 위험 한가운데서 앞으로 나아갔다.

원주석

4절 카드 ↗

4. And my preaching was not in the persuasive words. By the persuasive words of man’s wisdom he means that exquisite oratory which aims and strives rather by artifice than by truth, and also an appearance of refinement, that allures the minds of men. It is not without good reason, too, that he ascribes persuasiveness ( τό πιθάνον ) (109) to human wisdom. For the word of the Lord constrains us by its majesty, as if by a violent impulse, to yield obedience to it. Human wisdom, on the other hand, has her allurements, by which she insinuates herself (110) and her blandishments, as it were, by which she may conciliate for herself the affections of her hearers. With this he contrasts the demonstration of the Spirit and of power , which most interpreters consider as restricted to miracles; but I take it in a more general sense, as meaning the hand of God powerfully exercised in every way through the instrumentality of the Apostle. Spirit and power he seems to have made use of by hypallage, (111) ( καθ ᾿ ὑπαλλαγὴν ,) to denote spiritual power , or at least with the view of showing by signs and effects in what manner the presence of the Spirit had shown itself in his ministry. He appropriately, too, makes use of the term ἀποδείξεως , ( demonstration ;) for such is our dullness in contemplating the works of God, that when he makes use of inferior instruments, they serve as so many veils to hide from us his influence, so that we do not clearly perceive it. On the other hand, as in the furtherance given to Paul’s ministry, there was no aid furnished from the flesh or the world, and as the hand of God was as it were made bare, ( Isaiah 52:10 ,) his influence was assuredly the more apparent. (109) This passage has largely exercised the ingenuity of critics, from the circumstance that the adjective πειθοῖς , occurring nowhere else in the New Testament, or in any of the writings of classical authors, it is supposed that there has been some corruption of the reading. Some suppose it to be a contraction or corruption of πείθανοις or πίθαςοις , and Chrysostom, in one or two instances, when quoting the passage, uses the adjective πίθανοις , while in other cases he has πειθοῖς It is perhaps in allusion to those instances in which Chrysostom makes use of the adjective πίθαςοις , that Calvin employs the phrase το πίθανον (persuasiveness.) Semler, after adducing various authorities, suggests the following reading: — ἐν πειθοῖ σοφαις taking πειθοῖ ; as the dative of ἡ πειθω , (persuasion.) Bloomfield considers πειθοῖ , to be a highly probable reading, but prefers to retain πειθοῖς . — Ed (110) “ Secrettement et doucement ;” — “Secretly and softly.” (111) A figure of speech by which words change their cases with each other. — Ed . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-4

Source

4. **내 말과 내 전도함이** — "사람의 지혜의 설득력 있는 말"은 진리보다 기교로 효과를 노리는 정교한 웅변술과, 사람들의 마음을 유혹하는 세련됨의 외양을 뜻한다. 인간 지혜에 설득력(τό πιθάνον)을 돌리는 것은 당연하다. 주님의 말씀은 그 위엄으로 우리를 마치 강한 충격처럼 복종으로 이끈다. 반면 인간 지혜는 은밀하고 부드럽게 자신을 스며들게 하는 매력을 가지고 있다.

이에 그는 **성령의 나타나심과 능력**을 대비시킨다. 대부분의 해석자들은 이를 기적에 국한하지만, 나는 더 일반적인 의미로 취한다. 사도를 통해 모든 방식으로 능력 있게 행사된 하나님의 손을 뜻한다. "성령과 능력"을 교환법(hypallage)으로 사용하여 "영적 능력"을 표현하거나, 성령의 임재가 그의 사역에서 어떻게 나타났는지를 표와 결과로 보여주려 한 것이다.

"나타나심"(ἀποδείξεως, 증명)이라는 용어를 적절히 사용한다. 하나님이 낮은 도구를 사용하실 때 그것들이 마치 가리개처럼 우리에게서 그분의 역사를 숨기므로, 우리는 그것을 명확히 인식하지 못한다. 반면 바울의 사역의 진전에서 육신이나 세상의 도움이 없었으므로, 하나님의 손이 그대로 드러나 그분의 역사가 더욱 분명했다.

원주석

5절 카드 ↗

5. That your faith should not be in the wisdom of men. To be is used here as meaning to consist His meaning, then, is, that the Corinthians derived this advantage from his having preached Christ among them without dependence on human wisdom, and relying solely on the Spirit’s influence, that their faith was founded not on men but on God. If the Apostle’s preaching had rested exclusively on the power of eloquence, it might have been overthrown by superior eloquence, and besides, no one would pronounce that to be solid truth which rests on mere elegance of speech. It may indeed be helped by it , but it ought not to rest upon it On the other hand, that must have been most powerful which could stand of itself without any foreign aid. Hence it forms a choice commendation of Paul’s preaching, that heavenly influence shone forth in it so clearly, that it surmounted so many hindrances, while deriving no assistance from the world. It follows, therefore, that they must not allow themselves to be moved away from his doctrine, which they acknowledge to rest on the authority of God. Paul, however, speaks here of the faith of the Corinthians in such a way as to bring forward this, as a general statement. Let it then be known by us that it is the property of faith to rest upon God alone, without depending on men ; for it requires to have so much certainty to go upon, that it will not fail, even when assailed by all the machinations of hell, but will perseveringly endure and sustain every assault. This cannot be accomplished unless we are fully persuaded that God has spoken to us, and that what we have believed is no mere contrivance of men. While faith ought properly to be founded on the word of God alone, there is at the same time no impropriety in adding this second prop, — that believers recognize the word which they hear as having come forth from God, from the effect of its influence. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-5

Source

5. **너희 믿음이 사람의 지혜에 있지 않고** — "있다"는 것은 "이루어지다"의 의미로 사용되었다. 고린도 사람들이 바울에게서 받은 유익은 이것이다. 그가 인간 지혜에 의존하지 않고 오직 성령의 영향에 의존하여 그리스도를 전파했기 때문에, 그들의 믿음이 사람이 아닌 하나님 위에 세워졌다는 것이다.

사도의 전파가 웅변의 능력에만 의존했다면 더 뛰어난 웅변에 의해 뒤집힐 수 있었을 것이고, 단순히 말의 세련됨에 의존하는 것을 탄탄한 진리라 할 수도 없었을 것이다. 외부 도움 없이 스스로 설 수 있는 것이야말로 가장 강한 것이다. 따라서 바울의 전파에 대한 탁월한 칭찬은, 거기서 하늘의 영향이 너무 분명히 빛났다는 것이다. 세상에서 아무런 도움을 받지 않으면서도 모든 장애물을 넘어섰다는 것이다.

그러므로 그들은 하나님의 권위 위에 세워진 그의 교훈에서 떠나서는 안 된다. 바울은 여기서 고린도 사람들의 믿음을 일반적 진술로 제시한다. 믿음은 오직 하나님 위에만 세워져야 하고 사람에게 의존해서는 안 된다. 지옥의 모든 계략이 공격해도 흔들리지 않을 확신이 필요하고, 인내하며 모든 공격을 견뎌내야 한다. 하나님이 말씀하셨으며 우리가 믿는 것이 단순한 인간의 고안이 아님을 확신하지 못하면 이것이 이루어지지 않는다.

원주석

6절 카드 ↗

6. We speak wisdom Lest he should appear to despise wisdom, as unlearned and ignorant men ( Acts 4:13 ) condemn learning with a sort of barbarian ferocity, he adds, that he is not devoid of that wisdom, which was worthy of the name, but was esteemed as such by none but competent judges. By those that were perfect , he means not those that had attained a wisdom that was full and complete, but those who possess a sound and unbiased judgment. For תם , which is always rendered in the Septuagint by τελειος means complete (112) He twits, however, in passing, those that had no relish for his preaching, and gives them to understand that it was owing to their own fault: “If my doctrine is disrelished by any of you, those persons give sufficient evidence from that very token, that they possess a depraved and vitiated understanding, inasmuch as it will invariably be acknowledged to be the highest wisdom among men of sound intellect and correct judgment.” While Paul’s preaching was open to the view of all, it was, nevertheless, not always estimated according to its value, and this is the reason why he appeals to sound and unbiased judges, (113) who would declare that doctrine, which the world accounted insipid, to be true wisdom. Meanwhile, by the words we speak , he intimates that he set before them an elegant specimen of admirable wisdom, lest any one should allege that he boasted of a thing unknown. Yet not the wisdom of this world He again repeats by way of anticipation what he had already conceded — that the gospel was not human wisdom, lest any one should object that there were few supporters of that doctrine; nay more, that it was contemned by all that were most distinguished for intellect. Hence he acknowledges of his own accord what might be brought forward by way of objection, but in such a way as not at all to give up his point. The princes of this world By the princes of this world he means those that have distinction in the world through means of any endowment, for sometimes there are persons, who, though they are by no means distinguished by acuteness of intellect, are nevertheless held in admiration from the dignity of the station which they hold. That, however, we may not be alarmed by these imposing appearances, the Apostle adds, that they come to nought , or perish. For it were unbefitting, that a thing that is eternal should depend upon the authority of those who are frail, and fading, and cannot give perpetuity even to themselves: “When the kingdom of God is revealed, let the wisdom of this world retire, and what is transient give place to what is eternal; for the princes of this world have their distinction, but it is of such a nature as is in one moment extinguished. What is this in comparison with the heavenly and incorruptible kingdom of God?” (112) “Thus we read, ( Genesis 25:27 ,) that Jacob was איש תם , “a perfect man,” i.e. without any manifest blemish. See also Job 1:1 . The corresponding word תמים , is frequently applied to the sacrificial victims, to denote their being without blemish Exodus 12:5 ; Leviticus 1:3 . — Ed (113) “ Il ne s’en rapporte pas a vn chacvn, mais requiert des luges entiers ;” — “He does not submit the case to every one, but appeals to competent judges.” return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-6

Source

6. **우리가 온전한 자들 중에서 지혜를 말하거니와** — 무식하고 무지한 자들이 학문을 야만적 오만으로 정죄하듯 지혜를 경멸하는 것처럼 보이지 않기 위해, 그는 지혜라는 이름에 합당한 지혜, 즉 유능한 판단자들에게만 그렇게 인정받는 지혜를 갖추고 있음을 밝힌다.

**온전한 자들** — 완전하고 충분한 지혜에 도달한 자들이 아니라, 건전하고 편견 없는 판단을 가진 자들을 뜻한다. 동시에 그는 자신의 전파를 즐기지 못하는 자들을 은근히 비판한다. "내 교훈이 여러분 중 누군가에게 거슬린다면, 그 사람은 자신의 타락하고 왜곡된 이해를 충분히 드러내는 것이다. 건전한 지성을 가진 사람들에게는 가장 높은 지혜로 인정받을 것이기 때문이다."

**이 세대의 지혜가 아니요** — 앞서 인정한 것을 다시 반복한다. 복음이 인간의 지혜가 아니라는 것이다. 그는 자신이 입장을 포기하지 않은 채 반론이 될 수 있는 것을 인정한다.

**이 세상의 지도자들** — 어떤 재능으로든 세상에서 두각을 나타내는 자들을 가리킨다. 이런 인상적인 외양에 놀라지 않도록, 사도는 그들이 **없어진다**고 덧붙인다. 영원한 것이 연약하고 사라지는 자들의 권위에 의존하는 것은 합당하지 않다. "하나님의 나라가 나타날 때 이 세상의 지혜는 물러가라. 지나가는 것은 영원한 것에 자리를 내주어라."

원주석

7절 카드 ↗

7. The wisdom of God in a mystery He assigns the reason why the doctrine of the gospel is not held in high esteem by the princes of this world — because it is involved in mysteries, and is consequently hidden For the gospel so far transcends the perspicacity of human intellect, that to whatever height those who are accounted men of superior intellect may raise their view, they never can reach its elevated height, while in the meantime they despise its meanness, as if it were prostrate at their feet. The consequence is, that the more proudly they contemn it, they are the farther from acquaintance with it — nay more, they are removed to so great a distance as to be prevented from even seeing it. Which God hath ordained. Paul having said that the gospel was a hidden thing, there was a danger lest believers should, on hearing this, be appalled by the difficulty, and retire in despair. Accordingly he meets this danger, and declares that it had notwithstanding been appointed to us, that we might enjoy it. Lest any one, I say, should reckon that he has nothing to do with the hidden wisdom , or should imagine it to be unlawful to direct his eyes towards it, as not being within the reach of human capacity, he teaches that it has been communicated to us in accordance with the eternal counsel of God. At the same time he has something still farther in view, for by an implied comparison he extols that grace which has been opened up by Christ’s advent, and distinguishes us above our fathers, who lived under the law. On this point I have spoken more at large in the end of the last chapter of the Romans. First of all then he argues from what God had ordained , for if God has appointed nothing in vain, it follows, that we will be no losers by listening to the gospel which he has appointed for us, for he accommodates himself to our capacity in addressing us. In accordance with this Isaiah ( Isaiah 45:19 ) says — “I have not spoken in a lurking place, or in a dark corner. (114) I have not in vain said to the seed of Jacob, Seek ye me.” Secondly , with the view of rendering the gospel attractive, and alluring us to a desire of acquaintance with it, he draws an argument still farther from the design that God had in view in giving it to us — “ for our glory . ” In this expression, too, he seems to draw a comparison between us and the fathers, our heavenly Father not having vouchsafed to them that honor which he reserved for the advent of his Son. (115) (114) “In allusion, it is generally thought, to the deep and dark caverns from which the heathen oracles gave forth their responses. Such was the cave (antrum) of the Cumean Sibyl, described by Virgil, AEn. 6:42-44, and also the cavern in the temple of Apollo at Delphi, described by Strabo (lib. 9.) “ φασι δ ᾿ ειναι το μαντειον αντρον κοιλον μετα βαθους, ου μαλα ευροστομον ;” — “They say that the oracle is a hollow cavern of considerable depth, but not at all wide in the opening.” — Ed (115) Locke, in accordance with Calvin’s view, understands Paul as if he had said: “Why do you make divisions, by glorying, as you do, in your distinct teachers? The glory that God has ordained us (Christian teachers and professors) to, is to be expounders, preachers, and believers of those revealed truths and purposes of God, which, though contained in the sacred Scriptures of the Old Testament, were not understood in former ages.” — Ed . return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-7

Source

7. **비밀한 가운데 있는 하나님의 지혜를** — 복음이 이 세상의 지도자들에게 높이 평가받지 못하는 이유를 밝힌다. 비밀 안에 감추어져 있기 때문이다. 복음은 인간 지성의 예리함을 너무나 초월하여, 최고의 지성을 가진 자들이 아무리 높이 시야를 올려도 그 높이에 결코 닿을 수 없다. 그러면서도 그들은 자신들 발 앞에 쓰러진 것처럼 그것의 비천함을 경멸한다. 그 결과 교만하게 경멸할수록 그것과 더 멀어진다.

**하나님이 정하신** — 복음이 감추어진 것이라고 말한 후, 신자들이 이 어려움에 기겁하여 절망 속에 물러설 위험이 있었다. 그래서 그 위험을 막고, 그럼에도 우리가 누릴 수 있도록 정해주셨음을 밝힌다. "감추어진 지혜"가 자신과 관계없다거나 인간의 능력 밖이라 그 쪽으로 눈을 돌리는 것이 금지된 것으로 상상하지 않도록, 그것이 하나님의 영원한 뜻에 따라 우리에게 전달되었음을 가르친다.

이와 함께 더 깊은 의도가 있다. 묵시적 비교로 그리스도의 오심으로 열린 은혜를 높이고, 율법 아래 살았던 선조들보다 우리를 높인다. 하나님이 정하신 것은 결코 헛되지 않으므로, 우리를 위해 정하신 복음을 듣는 것으로 손해를 볼 일이 없다. 하나님이 우리 능력에 맞추어 말씀하시기 때문이다.

또한 복음을 매력적으로 만들어 우리로 그것을 알고 싶게 하기 위해, 하나님이 그것을 주신 목적에서 논거를 더 이끌어낸다. 그것은 "우리의 영광을 위해서"다. 이 표현에서도 우리와 선조들의 비교를 끌어내는 것 같다. 하나님이 그의 아들의 오심을 위해 남겨두신 영예를 선조들에게는 허락하지 않으셨기 때문이다.

원주석

8절 카드 ↗

8. None of the princes of this world knew If you supply the words by their own discernment , the statement would not be more applicable to them than to the generality of mankind, and the very lowest of the people; for what are the attainments of all of us as to this matter, from the greatest to the least? Only we may perhaps say, that princes , rather than others, are charged with blindness and ignorance — for this reason, that they alone appear in the view of the word clear-sighted and wise. At the same time I should prefer to understand the expression in a more simple way, agreeably to the common usage of Scripture, which is wont to speak in terms of universality of those things that, happen επι το πολυ , that is commonly , and also to make a negative statement in terms of universality, as to those things that happen only ἐπι ἔλαττον , that is very seldom In this sense there were nothing inconsistent with this statement, though there were found a few men of distinction, and elevated above others in point of dignity, who were at the same time endowed with the pure knowledge of God. For had they known The wisdom of God shone forth clearly in Christ , and yet there the princes did not perceive it; for those who took the lead in the crucifixion of Christ were on the one hand the chief men of the Jews, high in credit for holiness and wisdom; and on the other hand Pilate and the Roman empire. In this we have a most distinct proof of the utter blindness of all that are wise only according to the flesh. This argument of the Apostle, however, might appear to be weak. “What! do we not every day see persons who, with deliberate malice, fight against the truth of God, as to which they are not ignorant; nay, even if a rebellion so manifest were not to be seen by us with our eyes, what else is the sin against the Holy Ghost than a willful obstinacy against God, when a man knowingly and willingly does not merely oppose his word, but even fights against it. It is on this account, too, that Christ declares that the Pharisees, and others of that description, knew him , ( John 7:28 ,) while he deprives them of all pretext of ignorance, and accuses them of impious cruelty in persecuting him, the faithful servant of the Father, for no other reason but that they hated the truth.” I answer that there are two kinds of ignorance. The one arises from inconsiderate zeal, not expressly rejecting what is good, but from having an impression that it is evil. No one, it is true, sins in ignorance in such a way as not to be chargeable meanwhile in the sight of God with an evil conscience, there being always a mixture of hypocrisy, or pride, or contempt; but at the same time judgment, and all intelligence in the mind of man, are sometimes so effectually choked, that nothing but bare ignorance is to be seen by others, or even by the individual himself. Such was Paul before he was enlightened; for the reason why he hated Christ and was hostile to his doctrine was, that he was through ignorance hurried away with a preposterous zeal for the law. (116) Yet he was not devoid of hypocrisy, nor exempt from pride, so as to be free from blame in the sight of God, but those vices were so completely covered over with ignorance and blindness as not to be perceived or felt even by himself. The other kind of ignorance has more of the appearance of insanity and derangement, than of mere ignorance; for those that of their own accord rise up against God, are like persons in a frenzy, who, seeing, see not. ( Matthew 13:13 .) It must be looked upon, indeed, as a settled point, that infidelity is always blind; but the difference lies here, that in some cases malice is covered over with blindness to such a degree that the individual, through a kind of stupidity, is without any perception of his own wickedness. This is the case with those who, with a good intention, as they speak, or in other words, a foolish imagination, impose upon themselves. In some cases malice has the ascendancy in such a manner, that in spite of the checks of conscience, the individual rushes forward into wickedness of this sort with a kind of madness. (117) Hence it is not to be wondered, if Paul declares that the princes of this world would not have crucified Christ, had they known the wisdom of God. For the Pharisees and Scribes did not know Christ’s doctrine to be true, so as not to be bewildered in their mind, and wander on in their own darkness. (116) “ Vne zele de la loy desordonne et real regle ;” — “An inordinate and ill regulated zeal for the law.” (117) The distinction drawn by Calvin is illustrated by a statement of Solomon in Proverbs 21:27 . “The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind . ” בזמה — “with a wicked design.” — Ed return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-8

Source

8. **이 세대의 지도자들은 하나도 알지 못하였나니** — "이 세상의 지도자들이 알지 못했다"는 표현은, 성경이 흔히 일반적으로 일어나는 일들에 대해 보편적으로 말하고 매우 드물게 일어나는 일들에 대해서도 부정적으로 보편 진술을 사용하는 방식으로 이해하면 된다. 구별된 지위로 탁월한 소수가 동시에 하나님의 순수한 지식을 갖추고 있었다 해도 이 진술과 모순되지 않는다.

**알았더라면** — 하나님의 지혜가 그리스도 안에서 분명히 빛났지만, 지도자들은 그것을 인식하지 못했다. 그리스도의 십자가형을 주도한 자들은 한편으로 성결과 지혜로 신망이 높은 유대인 지도자들이었고, 다른 편으로 빌라도와 로마 제국이었다. 여기서 육신에 따라서만 지혜로운 모든 자들의 완전한 맹목성에 대한 가장 분명한 증거가 있다.

그러나 이 논거가 약해 보일 수 있다. 우리는 날마다 진리를 모르지 않으면서도 의도적인 악의로 맞서는 자들을 보기 때문이다. 대답은 무지에는 두 종류가 있다는 것이다. 하나는 무분별한 열심에서 비롯된 것으로 좋은 것을 명시적으로 거부하지 않지만 나쁜 것이라는 인상을 받는 것이다. 다른 하나는 무지보다 광기와 정신착란에 가까운 것으로, 하나님께 스스로 일어서는 자들은 마치 보면서 보지 못하는 정신착란 환자와 같다.

바리새인들과 서기관들은 그리스도의 교훈이 참인지 알지 못했다. 자신들의 마음에서 당황하여 자신들의 어둠 속에서 헤맸다. 그러므로 바울이 이 세상의 지도자들이 하나님의 지혜를 알았다면 그리스도를 십자가에 못 박지 않았을 것이라고 선언하는 것은 놀랍지 않다.

원주석

9절 카드 ↗

9. As it is written, “What eye hath not seen.” All are agreed that this passage is taken from Isaiah 64:4 , and as the meaning is at first view plain and easy, interpreters do not give themselves much trouble in expounding it. On looking, however, more narrowly into it, two very great difficulties present themselves. The first is, that the words that are here quoted by Paul do not correspond with the words of the Prophet. The second is, that it seems as though Paul had perverted the Prophet’s declaration to a purpose quite foreign to his design. First then as to the words; and as they may be taken in different senses, they are explained variously by interpreters. Some render the passage thus: “From the beginning of the world men have not heard, nor perceived with their ears, and eye hath not seen any god beside Thee, who doth act in such a manner towards him that waiteth for him.” Others understand the discourse as addressed to God, in this manner: “Eye hath not seen, nor hath ear heard, O God, besides thee, the things which thou dost for those that wait for thee.” Literally, however, the Prophet’s meaning is: “From the beginning of the world men have not heard, nor have they perceived with the ears, hath not seen a god, (or O God,) besides thee, will do (or will prepare) for him that waiteth for him.” If we understand אלהים (God) to be in the accusative, the relative who must be supplied. This exposition, too, appears, at first view, to suit better with the Prophet’s context in respect of the verb that follows being used in the third person; (118) but it is farther removed from Paul’s meaning, on which we ought to place more dependence than on any other consideration. For where shall we find a surer or more faithful interpreter than the Spirit of God of this authoritative declaration, which He himself dictated to Isaiah — in the exposition which He has furnished by the mouth of Paul. With the view of obviating, however, the calumnies of the wicked, I observe that the Hebrew idiom admits of our understanding the Prophets true meaning to be this: “O God, neither hath eye seen, nor hath ear heard: but thou alone knowest the things which thou art wont to do to those that wait for thee.” The sudden change of person forms no objection, as we know that it is so common in the writings of the Prophets, that it needs not be any hindrance in our way. If any one, however, prefers the former interpretation, he will have no occasion for charging either us or the Apostle with departing from the simple meaning of the words, for we supply less than they do, as they are under the necessity of adding a mark of comparison to the verb, rendering it thus: “ who doth act in such a manner . ” As to what follows respecting the entering of these things into the heart of man , though the expression is not made use of by the Prophet, it does not differ materially from the clause besides thee For in ascribing this knowledge to God alone, he excludes from it not merely the bodily senses of men, but also the entire faculty of the understanding. While, therefore, the Prophet makes mention only of sight and hearing, he includes at the same time by implication all the faculties of the soul. And without doubt these are the two instruments by which we attain the knowledge of those things that find their way into the understanding. In using the expression them that love him , he has followed the Greek interpreters, who have translated it in this way from having been misled by the resemblance between one letter and another; (119) but as that did not affect the point in hand, he did not choose to depart from the common reading, as we frequently have occasion to observe how closely he follows the received version. Though the words, therefore, are not the same, there is no real difference of meaning. I come now to the subject-matter. The Prophet in that passage, when mentioning how signally God had on all occasions befriended his people in their emergencies , exclaims, that his acts of kindness to the pious surpass the comprehension of human intellect. “But what has this to do,” some one will say, “with spiritual doctrine, and the promises of eternal life, as to which Paul is here arguing?” There are three ways in which this question may be answered. There were no inconsistency in affirming that the Prophet, having made mention of earthly blessings, was in consequence of this led on to make a general statement, and even to extol that spiritual blessedness which is laid up in heaven for believers. I prefer, however, to understand him simply as referring to those gifts of God’s grace that are daily conferred upon believers. In these it becomes us always to observe their source, and not to confine our views to their present aspect. Now their source is that unmerited goodness of God, by which he has adopted us into the number of his sons. He, therefore, who would estimate these things aright, will not contemplate them in their naked aspect, but will clothe them with God’s fatherly love, as with a robe, and will thus be led forward from temporal favors to eternal life. It might also be maintained that the argument is from the less to the greater; for if man’s intellect is not competent to measure God’s earthly gifts, how much less will it reach the height of heaven? ( John 3:12 .) I have, however, already intimated which interpretation I prefer. (118) “ Assauoir, Fera, or Preparera ;” — “Namely — He will do, or He will prepare.” (119) The word made use of by Isaiah is מחכה , which is a part of the verb חכה , to wait for , and Calvin’s meaning most probably is, that the “Greek interpreters had (from the resemblance between ב and כ ) been led into the mistake of supposing it to be a part of the verb חבב , to love , while the corresponding part of the latter verb — מחובב , manifestly differs very widely from the word made use of by the Prophet. There appears, how ever, to have been an oversight, in this instance, on the part of Calvin

Pericope (part_of)

절 (explains)

bible-text/1co-2-9

Source

9. **기록된 바** — 이 구절이 이사야 64:4에서 취해진 것임은 모두가 동의한다. 바울이 인용한 말씀이 선지자의 말씀과 정확히 일치하지 않는다는 어려움이 있다. 또한 바울이 선지자의 선언을 그 의도와 전혀 다른 목적으로 왜곡한 것처럼 보인다는 어려움도 있다.

선지자의 진정한 의미는 이것이다. "하나님이여, 눈도 보지 못하고 귀도 듣지 못했습니다. 오직 당신만이 당신을 기다리는 자들에게 행하시는 것들을 아십니다." 사람의 마음에 들어온다는 것에 대해서도, 선지자가 그 표현을 쓰지 않았지만 실질적으로 다르지 않다. 하나님께만 이 지식을 돌림으로써 단순히 신체적 감각뿐 아니라 이해의 모든 능력도 배제하기 때문이다. "사랑하는 자들"이라는 표현은 한 글자와 다른 글자의 유사성으로 오해한 헬라어 역자들을 따른 것이다. 그 점이 논지에 영향을 미치지 않으므로, 바울이 일반적인 본문을 따르면서 수정하지 않았다.

이 구절의 내용에 대해서도 말해야 한다. 이사야는 하나님이 긴박한 상황에서 자기 백성을 도우신 것을 언급하면서, 경건한 자들을 향한 그분의 친절이 인간 지성의 이해를 초월한다고 외친다. 나는 이 구절이 단순히 신자들에게 날마다 베풀어지는 하나님의 은혜의 선물들을 가리키는 것으로 본다. 이 것들을 바르게 평가하려면 그 원천을 보아야 하고, 현재의 측면에서만 바라보아서는 안 된다. 그 원천은 우리를 그분의 자녀로 입양하신 하나님의 값없는 선하심이다.

원주석

10절 카드 ↗

10. But God hath revealed them to us. Having shut up all mankind in blindness, and having taken away from the human intellect the power of attaining to a knowledge of God by its own resources, he now shows in what way believers are exempted from this blindness, — by the Lord’s honoring them with a special illumination of the Spirit. Hence the greater the bluntness of the human intellect for understanding the mysteries of God, and the greater the uncertainty under which it labors, so much the surer is our faith, which rests for its support on the revelation of God’s Spirit. In this, too, we recognize the unbounded goodness of God, who makes our defect contribute to our advantage. For the Spirit searcheth all things This is added for the consolation of the pious, that they may rest more securely in the revelation which they have from the Spirit of God, as though he had said. “Let it suffice us to have the Spirit of God as a witness, for there is nothing in God that is too profound for him to reach.” For such is the import here of the word searcheth By the deep things you must understand — not secret judgments, which we are forbidden to search into , but the entire doctrine of salvation, which would have been to no purpose set before us in the Scriptures, were it not that God elevates our minds to it by his Spirit. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-10

Source

10. **오직 하나님이 성령으로 이것을 우리에게 보이셨으니** — 온 인류를 맹목성 안에 가두고 인간 지성이 자기 힘으로 하나님을 아는 능력을 박탈한 후, 이제 신자들이 어떻게 이 맹목성에서 벗어나는지 보여준다. 주님이 성령의 특별한 조명으로 그들을 영예롭게 하시기 때문이다.

인간 지성이 하나님의 신비를 이해하는 데 더 무딜수록, 더 큰 불확실성 아래 있을수록, 하나님의 영의 계시에 의존하는 우리의 믿음은 그만큼 더 확실하다. 여기서도 우리는 하나님의 한없는 선하심을 인식한다. 우리의 결핍을 우리의 유익으로 전환시키시는 것이다.

**성령은 모든 것 곧 하나님의 깊은 것까지도 통달하시느니라** — 이는 경건한 자들의 위로를 위해 덧붙여진 것이다. 그들이 하나님의 영으로부터 받은 계시 안에서 더 굳건히 안식하도록. "하나님의 영을 증인으로 삼는 것으로 충분하다. 하나님 안에 성령이 도달하기에 너무 깊은 것은 없다." 여기서 "통달한다"는 말의 의미가 그것이다. "깊은 것들"은 탐구가 금지된 비밀 심판이 아니라, 성령이 우리 마음을 그것에 올려주지 않으면 성경에 제시되어도 소용없는 구원의 교훈 전체다.

원주석

11절 카드 ↗

11. For what man knoweth? Two different things he intends to teach here: first , that the doctrine of the Gospel cannot be understood otherwise than by the testimony of the Holy Spirit; and secondly , that those who have a testimony of this nature from the Holy Spirit, have an assurance as firm and solid, as if they felt with their hands what they believe, for the Spirit is a faithful and indubitable witness. This he proves by a similitude drawn from our own spirit : for every one is conscious of his own thoughts, and on the other hand what lies hid in any man’s heart, is unknown to another. In the same way what is the counsel of God, and what his will, is hid from all mankind, for “who hath been his counselor?” ( Romans 11:34 .) It is, therefore, a secret recess, inaccessible to mankind; but, if the Spirit of God himself introduces us into it, or in other words, makes us acquainted with those things that are otherwise hid from our view, there will then be no more ground for hesitation, for nothing that is in God escapes the notice of the Spirit of God. This similitude, however, may seem to be not altogether very appropriate, for as the tongue bears an impress of the mind, mankind communicate their dispositions to each other, so that they become acquainted with each other’s thoughts. Why then may we not understand from the word of God what is his will? For while mankind by pretenses and falsehoods in many cases conceal their thoughts rather than discover them, this cannot happen with God, whose word is undoubted truth, and his genuine and lively image. We must, however, carefully observe how far Paul designed to extend this comparison. A man’s innermost thought, of which others are ignorant, is perceived by himself alone: if he afterwards makes it known to others, this does not hinder but that his spirit alone knows what is in him. For it may happen that he does not persuade: it may even happen that he does not properly express his own meaning; but even if he attains both objects, this statement is not at variance with the other — that his own spirit alone has the true knowledge of it. There is this difference, however, between God’s thoughts and those of men, that men mutually understand each other; but the word of God is a kind of hidden wisdom , the loftiness of which is not reached by the weakness of the human intellect . Thus the light shineth in darkness, ( John 1:5 ,) aye and until the Spirit opens the eyes of the blind. The spirit of a man Observe, that the spirit of a man is taken here for the soul, in which the intellectual faculty, as it is called, resides. For Paul would have expressed himself inaccurately if he had ascribed this knowledge to man’s intellect, or in other words, the faculty itself, and not to the soul, which is endued with the power of understanding. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-11

Source

11. **사람의 일을 사람 안에 있는 영 외에는 누가 알리요?** — 두 가지를 가르치려 한다. 첫째, 복음의 교훈은 성령의 증거 외에는 달리 이해될 수 없다. 둘째, 성령의 이런 증거를 가진 자들은 손으로 만지는 것처럼 확실한 믿음의 확신을 가진다. 성령은 신실하고 의심할 수 없는 증인이시기 때문이다.

이것을 우리 자신의 영에서 끌어온 비유로 증명한다. 누구나 자신의 생각을 의식하고, 반면에 어떤 사람의 마음에 감추어진 것은 다른 사람에게 알려지지 않는다. 마찬가지로 하나님의 뜻과 계획은 모든 인류에게 감추어져 있다. "누가 그분의 조언자가 되었느냐?"(롬 11:34) 이것은 인류에게 접근 불가능한 비밀의 방이다. 그러나 하나님의 영 자신이 우리를 그 안으로 인도하시면, 즉 달리 우리에게 감추어진 것들을 알게 하시면, 더 이상 주저할 이유가 없다. 하나님 안에 있는 것 중 하나님의 영의 주목에서 벗어나는 것은 없다.

**사람의 영** — 여기서 사람의 영은 영혼을 가리킨다. 이른바 지적 능력이 거하는 곳이다.

원주석

12절 카드 ↗

12. Now we have received, not the spirit of the world He heightens by contrast the certainty of which he had made mention. “The Spirit of revelation,” says he, “which we have received, is not of the world, so as to be merely creeping upon the ground, so as to be subject to vanity, or be in suspense, or vary or fluctuate, or hold us in doubt and perplexity. On the contrary, it is from God, and hence it is above all heavens, of solid and unvarying truth, and placed above all risk of doubt.” It is a passage that is most abundantly clear, for refuting that diabolical doctrine of the Sophists as to a constant hesitancy on the part of believers. For they require all believers to be in doubt, whether they are in the grace of God or not, and allow of no assurance of salvation, but what hangs on moral or probable conjecture. In this, however, they overthrow faith in two respects: for first they would have us be in doubt, whether we are in a state of grace, and then afterwards they suggest a second occasion of doubt — as to final perseverance. (120) Here, however, the Apostle declares in general terms, that the elect have the Spirit given them, by whose testimony they are assured that they have been adopted to the hope of eternal salvation. Undoubtedly, if they would maintain their doctrine, they must of necessity either take away the Spirit of God from the elect, or make even the Spirit himself subject to uncertainty. Both of these things are openly at variance with Paul’s doctrine. Hence we may know the nature of faith to be this, that conscience has from the Holy Spirit a sure testimony of the good-will of God towards it, so that, resting upon this, it does not hesitate to invoke God as a Father. Thus Paul lifts up our faith above the world, that it may look down with lofty disdain upon all the pride of the flesh; for otherwise it will be always timid and wavering, because we see how boldly human ingenuity exalts itself, the haughtiness of which requires to be trodden under foot by the sons of God through means of an opposing haughtiness of heroical magnanimity. (121) That we may know the things that are given us by Christ. The word know is made use of to express more fully the assurance of confidence. Let us observe, however, that it is not acquired in a natural way, and is not attained by the mental capacity, but depends entirely on the revelation of the Spirit. The things that he makes mention of as given by Christ are the blessings that we obtain through his death and resurrection — that being reconciled to God, and having obtained remission of sins, we know that we have been adopted to the hope of eternal life, and that, being sanctified by the Spirit of regeneration, we are made new creatures, that we may live to God. In Ephesians 1:18 , he says what amounts to the same thing — “That ye may know what is the hope of your calling.” (120) The reader will find this subject treated of at greater length in the Institutes , volume 2, p. 143. — Ed . (121) “ Fondee en vne magnanimite heroique ;” — “Founded upon a heroical magnanimity.” return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-12

Source

12. **우리가 세상의 영을 받지 아니하고** — 대조로 앞서 언급한 확실성을 강화한다. "우리가 받은 계시의 영은 세상적인 것이 아니다. 단순히 땅을 기어 다니거나, 허무에 굴복하거나, 불확실하거나, 변동하거나, 유동하여 우리를 의심과 당혹 속에 두지 않는다. 반대로 하나님으로부터 온 것으로, 모든 하늘보다 높고 견고하고 변함없는 진리이며, 모든 의심의 위험 위에 있다."

이것은 신자들의 끊임없는 망설임에 관한 소피스트들의 악마적 교훈을 논박하는 가장 명백한 구절이다. 그들은 신자들이 하나님의 은혜 안에 있는지 아닌지 의심해야 하며, 도덕적·개연적 추측에 의존하는 구원의 확신 외에는 허용하지 않는다. 그러나 이로써 그들은 두 가지 측면에서 믿음을 무너뜨린다. 먼저 우리가 은혜 상태에 있는지 의심하게 하고, 그다음 최종 견인에 대한 두 번째 의심을 부추긴다.

여기서 사도는 선택된 자들이 성령을 받는다고 일반적으로 선언한다. 그 증거로 그들은 영원한 구원의 소망으로 입양되었음을 확신한다. 그들의 교훈을 유지하려면 선택된 자들에게서 하나님의 영을 빼앗거나, 영 자신도 불확실성에 종속시켜야 한다. 둘 다 바울의 교훈과 공개적으로 충돌한다. 따라서 믿음의 본질은 이것이다. 양심이 성령으로부터 하나님의 선하심에 대한 확실한 증거를 받아, 그것에 의지하여 하나님을 아버지로 부르는 것을 주저하지 않는 것이다.

**그리스도로 말미암아 우리에게 주신 것들을 알게 하려 하심이라** — 아는 것은 신뢰의 확신을 더욱 충분히 표현하기 위해 사용되었다. 이것은 자연적 방식으로 얻거나 정신적 능력으로 도달하는 것이 아니라, 전적으로 성령의 계시에 달려 있다. 그리스도를 통해 주어진 것들은 그분의 죽음과 부활을 통해 얻는 복들이다. 즉 하나님과 화목하고 죄 용서를 받아 영원한 생명의 소망으로 입양되었음을 아는 것, 그리고 거듭남의 영으로 거룩하게 되어 새 피조물이 되어 하나님을 위해 사는 것이다.

원주석

13절 카드 ↗

13. Which things also we speak, not in the learned words, etc . He speaks of himself, for he is still employed in commending his ministry. Now it is a high commendation that he pronounces upon his preaching, when he says of it that it contains a secret revelation of the most important matters — the doctrine of the Holy Spirit, the sum of our salvation, and the inestimable treasures of Christ, that the Corinthians may know how highly it ought to be prized. In the meantime he returns to the concession that he had made before — that his preaching had not been adorned with any glitter of words, and had no luster of elegance, but was contented with the simple doctrine of the Holy Spirit. By the learned words of human wisdom (122) he means those that savor of human learning, and are polished according to the rules of the rhetoricians, or blown up with philosophical loftiness, with a view to excite the admiration of the hearers. The words taught by the Spirit, on the other hand, are such as are adapted to a pure and simple style, corresponding to the dignity of the Spirit, rather than to an empty ostentation. For in order that eloquence may not be wanting, we must always take care that the wisdom of God be not polluted with any borrowed and profane luster. Paul’s manner of teaching was of such a kind, that the power of the Spirit shone forth in it single and unattired, without any foreign aid. Spiritual things with spiritual Συγκρινεσθαι is used here, I have no doubt, in the sense of adapt This is sometimes the meaning of the word, (123) (as Budaeus shows by a quotation from Aristotle,)and hence συγκριμα is used to mean what is knit together or glued together, and certainly it suits much better with Paul’s context than compare or liken , as others have rendered it. He says then that he adapts spiritual things to spiritual , in accommodating the words to the subject; (124) that is, he tempers that heavenly wisdom of the Spirit with a simple style of speech, and of such a nature as carries in its front the native energy of the Spirit. In the meantime he reproves others, who, by an affected elegance of expression and show of refinement, endeavor to obtain the applause of men, as persons who are either devoid of solid truth, or, by unbecoming ornaments, corrupt the spiritual doctrine of God. (122) “A similar rendering is given in some of the old English versions of the Scriptures. Thus, Wiclif’s version, (1380,) it is rendered “not in wise wordis of mannes wisdom:” in Tyndale’s version (1534) — “not in the connynge wordes of mannes wysdome: and in Rhemls version (1582) — “not in learned wordes of humane wisedom.” — Ed . (123) “ Es bons autheurs ;” — “In good authors.” (124) Beza’s view is substantially the same — “ Verba rei accommodantes, ut, sicut spiritualia sunt quae docemus, neque sinceritas doctrinae caelestis ullis humanis commentis est depravata, ita spirituale sit nostrum illius docendae ghenus : — “Accommodating the words to the subject, so that as the things at we teach are spiritual, and the purity of heavenly doctrine is not corrupted by human contrivances, our mode of teaching it may in like manner be spiritual.” — Ed . return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-13

Source

13. **우리가 이것을 말하되** — 그는 자신에 대해 말하고 있다. 자신의 사역을 칭찬하는 중이기 때문이다. 이것이 그의 전파에 대한 높은 칭찬이다. 가장 중요한 것들의 비밀스러운 계시, 성령의 교훈, 우리 구원의 요약, 그리스도의 측량할 수 없는 보화를 담고 있다. 고린도 사람들이 얼마나 높이 귀하게 여겨야 하는지 알도록.

동시에 앞서 한 양보로 돌아간다. 그의 전파가 어떤 말의 광채로도 꾸며지지 않았고 세련됨의 빛이 없었으며, 단순히 성령의 교훈으로 만족했다는 것이다. "인간 지혜의 유식한 말들"은 인간 학문의 냄새가 나고 수사학의 규칙에 따라 다듬어졌거나, 청중의 감탄을 자아내기 위해 철학적 고고함으로 부풀려진 말들이다. 반면 성령이 가르치신 말들은 빈 과시보다 성령의 위엄에 맞는 순수하고 단순한 문체에 적합한 것들이다.

**신령한 일은 신령한 것으로 분별하느니라** — Συγκρινεσθαι는 여기서 "적응시키다"의 의미로 사용되었다. 따라서 "신령한 것을 신령한 것에 적응시킨다"는 것은 말을 내용에 맞추는 것이다. 즉 성령의 저 하늘의 지혜를 성령의 본래 능력을 앞에 드러내는 단순한 문체에 조화시킨다는 뜻이다. 동시에 그는 꾸민 우아한 표현과 세련됨의 과시로 사람들의 박수를 얻으려는 자들을 책망한다. 그들은 견실한 진리가 없거나, 어울리지 않는 장식으로 하나님의 영적 교훈을 부패시키는 것이다.

원주석

14절 카드 ↗

14. But the animal man. (125) By the animal man he does not mean (as is commonly thought) the man that is given up to gross lusts, or, as they say, to his own sensuality, but any man that is endowed with nothing more than the faculties (126) of nature. (127) This appears from the corresponding term, for he draws a comparison between the animal man and the spiritual As the latter denotes the man whose understanding is regulated by the illumination of the Spirit of God, there can be no doubt that the former denotes the man that is left in a purely natural condition, as they speak. For the soul (128) belongs to nature, but the Spirit is of supernatural communication. He returns to what he had previously touched upon, for his object is to remove a stumblingblock which might stand in the way of the weak — that there were so many that despised the gospel. He shows that we ought to make no account of a contempt of such a nature as proceeds from ignorance, and that it ought, consequently, to be no hindrance in the way of our going forward in the race of faith, unless perhaps we choose to shut our eyes upon the brightness of the sun, because it is not seen by the blind. It would, however, argue great ingratitude in any individual, when God bestows upon him a special favor, to reject it, on the ground of its not being common to all, whereas, on the contrary, its very rareness ought to enhance its value. (129) For they are foolishness to him, neither can he know them . “The doctrine of the gospel,” says he, “is insipid (130) in the view of all that are wise merely in the view of man. But whence comes this? It is from their own blindness. In what respect, then, does this detract from the majesty of the gospel?” In short, while ignorant persons depreciate the gospel, because they measure its value by the estimation in which it is held by men, Paul derives an argument from this for extolling more highly its dignity. For he teaches that the reason why it is contemned is that it is unknown, and that the reason why it is unknown is that it is too profound and sublime to be apprehended by the understanding of man. What a superior wisdom (131) this is, which so far transcends all human understanding, that man cannot have so much as a taste of it! (132) While, however, Paul here tacitly imputes it to the pride of the flesh, that mankind dare to condemn as foolish what they do not comprehend, he at the same time shows how great is the weakness or rather bluntness of the human understanding, when he declares it to be incapable of spiritual apprehension. For he teaches, that it is not owing simply to the obstinacy of the human will, but to the impotency, also, of the understanding, that man does not attain to the things of the Spirit . Had he said that men are not willing to be wise, that indeed would have been true, but he states farther that they are not able . Hence we infer, that faith is not in one’s own power, but is divinely conferred. Because they are spiritually discerned That is, the Spirit of God, from whom the doctrine of the gospel comes, is its only true interpreter, to open it up to us. Hence in judging of it, men’s minds must of necessity be in blindness until they are enlightened by the Spirit of God. (133) Hence infer, that all mankind are by nature destitute of the Spirit of God: otherwise the argument would be inconclusive. It is from the Spirit of God, it is true, that we have that feeble spark of reason which we all enjoy; but at present we are speaking of that special discovery of heavenly wisdom which God vouchsafes to his sons alone. Hence the more insufferable the ignorance of those who imagine that the gospel is offered to mankind in common in such a way that all indiscriminately are free (134) to embrace salvation by faith. (125) “ Or l ’ homme naturel . A le traduire du Grec mot a mot, il y auroit l’homme animal ;” — “ But the natural man . Rendering the Greek literally it means the animal man.” (126) “ Les facultes et graces ;” — “The faculties and gifts.” (127) Beza’s definition of the term is much similar — “ Homo non alia quam naturali animi luce praeditus ;” — “A man that is not endowed with anything more than the natural light of the mind.” — Ed . (128) “ Anima “ “the soul” corresponds to the Greek term ψυχη , and the Hebrew term נפש , while spiritus (spirit) corresponds to πνευμα and רוח ; but Calvin employs the epithet animalis ( animal ) as a derivative from anima , ( the soul ,) and as designating the man whose soul is in a purely natural state — without supernatural illumination — in other words, the man of mere mind . — Ed (129) “ D’autant qu’il est fait a peu de gens, d’autant doit-il estre trouue plus excellent ;” — “The fewer it is conferred upon, it ought to be accounted so much the more valuable.” (130) “ Et n’auoir point de goust ;” — “And has no relish.” (131) “ O quelle sagesse! “ — “O what wisdom!” (132) “ Vn petit goust ;” — “A slight taste.” (133) “The reader will find the Apostle’s statement respecting the “natural man” commented upon at some length in the Institutes , volume 1. — Ed . (134) Calvin obviously does not mean to deny that “all indiscriminately” are invited and warranted to “embrace salvation by faith.” He says in the Harmony , volume 3, “For since by his word he [God] calls all men indiscriminately to salvation, and since the end of preaching is, that all should betake themselves to his guardianship and protection, it may justly be said that he wills to gather all to himself.” His meaning is, that the will requires to be set free by the Spirit of God. — Ed . return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-14

Source

14. **육에 속한 사람은** — 그가 말하는 "육에 속한 사람"은 흔히 생각하듯 천한 욕망에 빠진 사람이 아니다. 자연의 능력 이상으로 아무것도 갖추지 못한 사람이다. 이것은 이에 대응하는 용어에서 분명하다. 그는 육에 속한 사람과 영에 속한 사람을 비교한다. 후자가 하나님의 영의 조명으로 이해가 다스려지는 사람을 뜻한다면, 전자는 말 그대로 순전히 자연적인 상태에 있는 사람을 뜻한다. 영혼은 자연에 속하지만, 영은 초자연적 전달로 온다.

그는 앞서 잠깐 다루었던 것으로 돌아간다. 복음을 경멸하는 자들이 너무 많다는 걸림돌을 약한 자들로부터 제거하려는 것이다. 이런 경멸에 주의를 기울일 필요가 없음을 보여준다. 눈 먼 자가 태양의 밝음을 보지 못한다고 해서 눈을 감는 것을 우리가 선택하지 않는 한 믿음의 경주를 방해해서는 안 된다.

**하나님의 영으로 보아야 할 것이기 때문이라** — 즉 복음이 온 하나님의 영이 그것을 우리에게 여는 유일하고 참된 해석자다. 따라서 그것을 판단하는 데 있어 하나님의 영이 눈을 열어주실 때까지 사람들의 마음은 맹목성 안에 있다. 이로부터 추론하라. 모든 인류는 본성적으로 하나님의 영이 없다. 그렇지 않으면 이 논거가 결론을 내지 못하기 때문이다.

원주석

15절 카드 ↗

15. But the spiritual man judgeth all things. Having stripped of all authority man’s carnal judgment, he now teaches, that the spiritual alone are fit judges as to this matter, inasmuch as God is known only by his Spirit, and it is his peculiar province to distinguish between his own things and those of others, to approve of what is his own, and to make void all things else. The meaning, then, is this: “Away with all the discernment of the flesh as to this matter! It is the spiritual man alone that has such a firm and solid acquaintance with the mysteries of God, as to distinguish without fail between truth and falsehood — between the doctrine of God and the contrivances of man, so as not to fall into mistake. (135) He , on the other hand, is judged by no man , because the assurance of faith is not subject to men, as though they could make it totter at their nod, (136) it being superior even to angels themselves.” Observe, that this prerogative is not ascribed to the man as an individual, but to the word of God, which the spiritual follow in judging, and which is truly dictated to them by God with true discernment. Where that is afforded, a man’s persuasion (137) is placed beyond the range of human judgment. Observe, farther, the word rendered judged : by which the Apostle intimates, that we are not merely enlightened by the Lord to perceive the truth, but are also endowed with a spirit of discrimination, so as not to hang in doubt between truth and falsehood, but are able to determine what we ought to shun and what to follow. But here it may be asked, who is the spiritual man , and where we may find one that is endowed with so much light as to be prepared to judge of all things , feeling as we do, that we are at all times encompassed with much ignorance, and are in danger of erring: nay more, even those who come nearest to perfection from time to time fall and bruise themselves. The answer is easy: Paul does not extend this faculty to everything, so as to represent all that are renewed by the Spirit of God as exempt from every kind of error, but simply designs to teach, that the wisdom of the flesh is of no avail for judging of the doctrine of piety, and that this right of judgment and authority belong exclusively to the Spirit of God. In so far, therefore, as any one is regenerated, and according to the measure of grace conferred upon him, does he judge with accuracy and certainty, and no farther. He himself is judged by no man . I have already explained on what ground he says that the spiritual man is not subject to the judgment of any man — because the truth of faith, which depends on God alone, and is grounded on his word, does not stand or fall according to the pleasure of men. (138) What he says afterwards, that the spirit of one Prophet is subject to the other Prophets, ( 1 Corinthians 14:32 ,) is not at all inconsistent with this statement. For what is the design of that subjection, but that each of the Prophets listens to the others, and does not despise or reject their revelations, in order that what is discovered to be the truth of God, (139) may at length remain firm, and be received by all? Here, however, he places the science of faith, which has been received from God, (140) above the height of heaven and earth, in order that it may not be estimated by the judgment of men. At the same time, ὕπ ᾿ οὐδενός may be taken in the neuter gender as meaning — by nothing , understanding it as referring to a thing, and not to a man. In this way the contrast will be more complete, (141) as intimating that the spiritual man , in so far as he is endowed with the Spirit of God, judgeth all things , but is judged by nothing , because he is not subject to any human wisdom or reason. In this way, too, Paul would exempt the consciences of the pious from all decrees, laws, and censures of men. (135) “ En cest endroit “ — “In this matter.” (136) “ Pour estre ou n’estre point selon qu’il leur plaira ;” — “So as to be or not to be, according as it shall please them.” (137) “ Et foy ;” — “And faith.” (138) “ N’est point suiete au plaisir des hommes, pour estre ou n’estre point, selon qu’ils voudront ;” — “It is not subject to the pleasure of men, so as to be, or not to be, according as they shall choose.” (139) “ La pure verite du Seigneur ;” — “The pure truth of the Lord.” (140) “ Mais yci il establit et conferme la science de roy, laquelle les eleus recoyuent de Dieu ;” — “But here he establishes and confirms the science of faith, which the elect have received from God.” (141) “ Et expresse ;” — “And exact.” return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-2-15

Source

15. **신령한 자는 모든 것을 판단하나** — 육신의 판단에서 모든 권위를 박탈한 후, 이제 영적인 자들만이 이 문제에서 합당한 판단자임을 가르친다. 하나님은 오직 그분의 영으로만 알려지고, 자신의 것과 다른 것을 구분하고, 자신의 것을 인정하고 다른 모든 것을 무효화하는 것이 그분의 고유한 영역이기 때문이다.

의미는 이것이다. "이 문제에서 육신의 모든 분별은 치워버려라! 영적인 사람만이 하나님의 신비에 대해 확고하고 견고한 지식을 가져서, 진리와 거짓 사이, 하나님의 교훈과 인간의 고안 사이를 착오 없이 구분한다. 반면 그는 아무에게도 판단받지 않는다. 믿음의 확신은 사람들에게 종속되지 않는다. 그들의 뜻에 따라 흔들리지 않으며, 심지어 천사들보다도 우위에 있다."

이 특권은 개인으로서의 사람이 아니라 하나님의 말씀에 돌려진다. 영적인 자들이 판단할 때 따르는 것이 바로 이 말씀이며, 이것이 진정으로 그들에게 하나님으로부터 참된 분별로 주어진 것이다. 이것이 주어진 곳에서 사람의 확신은 인간 판단의 범위 밖에 있다.

"판단받는다"는 동사에 주목하라. 사도는 우리가 단지 진리를 인식하도록 주님께 조명받은 것뿐 아니라, 진리와 거짓 사이에서 어느 것을 피하고 따라야 할지 결정할 수 있는 분별의 영도 받았음을 암시한다.

그렇다면 영적인 사람은 누구이며, 그토록 큰 빛을 갖추어 모든 것을 판단할 준비가 된 사람을 어디서 찾을 수 있는가? 바울은 이 능력을 하나님의 영으로 새롭게 된 자들이 모든 오류에서 면제된다는 데까지 확장하지 않는다. 단지 경건의 교훈을 판단하는 데 육신의 지혜가 아무 소용이 없으며, 이 판단의 권리와 권위는 오직 하나님의 영에만 속함을 가르치는 것이다.

원주석

16절 카드 ↗

16. For who hath known ? It is probable that Paul had an eye to what we read in the 40 th chapter of Isaiah. The Prophet there asks, Who hath been God’s counselor? Who hath weighed his Spirit, (142) ( Isaiah 40:13 ,) or hath aided him both in the creation of the world and in his other works? and, in fine, who hath comprehended the reason of his works? Now, in like manner Paul, by this interrogation, designs to teach, that his secret counsel which is contained in the gospel is far removed from the understanding of men. This then is a confirmation of the preceding statement. But we have the mind of Christ. It is uncertain whether he speaks of believers universally, or of ministers exclusively. Either of these meanings will suit sufficiently well with the context, though I prefer to view it as referring more particularly to himself and other faithful ministers. (143) He says, then, that the servants of the Lord are taught by the paramount authority of the Spirit, what is farthest removed from the judgment of the flesh, that they may speak fearlessly as from the mouth of the Lord, — which gift flows out afterwards by degrees to the whole Church. (142) The expression made use of by Isaiah is, Who hath directed the Spirit of the Lord? Our author, quoting from memory, seems to have had in his eye an expression that occurs in a preceding part of the same passage, “and weighed the mountains in scales.” — Ed . (143) Calvin, when alluding to this passage, as he evidently does in his Commentary on Romans 11:34 , views the expression, We have the mind of Christ , as applicable to believers universally — “ Nam et Paulus ipso alibi, postquam testatus erat onmia Dei mysteria ingenii nostri captum longe excedere, mox tamen subjicit, fideles tenere mentem Domini: quia non spiritum hujus mundi acceperint, sed a Deo sibi datum, per quem de incomprehensibili alioqui ejus bonitate edocentur ;” — “For even Paul himself, in another place, after testifying that all the mysteries of God far exceed the capacity of our understanding, does nevertheless immediately add, that believers are in possession of the Lord’s mind, because they have received not the spirit of this world, but that which has been given them by God, whereby they are instructed as to his otherwise incomprehensible goodness.” — Ed . return to ' Top of Page ' 1 Corinthians 1Co 1 1 Corinthians 1Co 1 Corinthians 1Co 3 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 2". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 1-corinthians-2.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%}

Pericope (part_of)

절 (explains)

bible-text/1co-2-16

Source

16. **누가 주의 마음을 알아서** — 바울이 이사야 40장의 말씀을 염두에 두고 있을 것이다. 선지자는 거기서 묻는다. 누가 하나님의 조언자가 되었는가? 누가 그분의 영을 달아보았는가? 마찬가지로 바울도 이 물음으로 복음에 담긴 그분의 비밀스러운 뜻이 인간의 이해에서 멀리 있음을 가르치려 한다. 이것이 앞의 진술의 확인이다.

**우리가 그리스도의 마음을 가졌느니라** — 신자들 전체를 가리키는지 사역자들만을 가리키는지 불확실하다. 두 해석 모두 문맥에 충분히 맞지만, 나는 자신과 다른 신실한 사역자들을 특별히 가리키는 것으로 본다. 따라서 주님의 종들은 최고 권위를 가진 성령에 의해 가르쳐진다. 육신의 판단에서 가장 멀리 떨어진 것이 무엇인지, 그래서 마치 주님의 입에서 나오는 것처럼 두려움 없이 말할 수 있도록. 이 선물은 그후 점차적으로 온 교회에 흘러나간다.

원주석

← 1장3장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴