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주석[칼빈] — 고린도전서 3장 · 하나님의 동역자

요약
칼빈 주석 · 섹션 22개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. And I, brethren He begins to apply to the Corinthians themselves, that he had said respecting carnal persons, that they may understand that the fault was their own — that the doctrine of the Cross had not more charms for them. It is probable, that in mercantile minds like theirs there was too much confidence and arrogance still lingering, so that it was not without much ado and great difficulty that they could bring themselves to embrace the simplicity of the gospel. Hence it was, that undervaluing the Apostle, and the divine efficacy of his preaching, they were more prepared to listen to those teachers that were subtle and showy, while destitute of the Spirit. (145) Hence, with the view of beating down so much the better their insolence, he declares, that they belong to the company of those who, stupefied by carnal sense, are not prepared to receive the spiritual wisdom of God. He softens down, it is true, the harshness of his reproach by calling them brethren , but at the same time he brings it forward expressly as a matter of reproach against them, that their minds were suffocated with the darkness of the flesh to such a degree that it formed a hindrance to his preaching among them. What sort of sound judgment then must they have, when they are not fit and prepared as yet even for hearing! He does not mean, however, that they were altogether carnal , so as to have not one spark of the Spirit of God — but that they had still greatly too much of carnal sense, so that the flesh prevailed over the Spirit, and did as it were drown out his light. Hence, although they were not altogether destitute of grace, yet, as they had more of the flesh than of the Spirit, they are on that account termed carnal This sufficiently appears from what he immediately adds — that they were babes in Christ ; for they would not have been babes had they not been begotten, and that begetting is from the Spirit of God. Babes in Christ This term is sometimes taken in a good sense, as it is by Peter, who exhorts us to be like new-born babes , ( 1 Peter 2:2 ,) and in that saying of Christ, Unless ye become as these little children, ye shall not enter into the kingdom of God, ( Luke 18:17 .) Here, however, it is taken in a bad sense, as referring to the understanding. For we must be children in malice , but not in understanding , as he says afterwards in 1 Corinthians 14:20 , — a distinction which removes all occasion of doubt as to the meaning. To this also there is a corresponding passage in Ephesians 4:14 . That we be no longer children tossed to and fro with every wind of doctrine, and made the sport (146) of human fallacies, but may day by day grow up, etc (145) “ Combien qu’il n’y eust en eux ancunc efficace de l’Esprit ;” — “Though there was in them no efficacy of the Spirit.” (146) Our author gives in this, as in many other instances, the substance of the passage quoted rather than the express words In the expression “ made the sport of human fallacies,” he seems to have had in his eye the term κυβεια — rendered by our translators sleight (of men,) which, as Calvin himself remarks when commenting upon the passage, is “ translatum ab aleatoribus , quod inter eos multae sint fallendi artes :” borrowed from players at dice , there being many arts of deception practiced among them. — Ed return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-3-1

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1. **형제들아, 내가** — 그는 육신에 속한 자들에 관해 말했던 것을 이제 고린도 사람들 자신에게 적용하기 시작한다. 그들이 십자가의 도에 더 매력을 느끼지 못한 것이 자신들의 잘못임을 깨닫게 하려는 것이다. 상업적 기질의 그들에게는 여전히 너무 많은 자신감과 오만이 남아 있어, 복음의 단순함을 받아들이기까지 큰 어려움이 있었을 것이다. 그래서 사도를 얕보고 그의 전파에 나타나는 신적 효능을 무시하면서, 성령은 없으나 교묘하고 화려한 교사들에게 귀를 더 기울이게 된 것이다.

그러므로 그들의 오만을 더욱 효과적으로 꺾기 위해, 바울은 그들이 육신적 감각에 마비되어 하나님의 영적 지혜를 받을 준비가 되지 않은 무리에 속함을 선언한다. "형제들아"라는 호칭으로 책망의 가혹함을 부드럽게 하지만, 동시에 그들의 마음이 육신의 어둠으로 너무 짙게 질식되어 자신의 전파가 방해받았음을 분명히 책망으로 제시한다. 그런 자들이 어떤 건전한 판단력을 가질 수 있겠는가? 아직 듣기조차 준비되지 않았는데!

그러나 그가 말하는 것은 그들이 완전히 육신적이어서 하나님의 영의 불꽃이 하나도 없다는 것이 아니다. 여전히 육신적 감각이 너무 많이 남아 있어서 육신이 영을 압도하고 그 빛을 마치 꺼버리는 것과 같다는 말이다.

**그리스도 안에서 어린아이들** — 이 용어는 때로 좋은 의미로 쓰인다. 베드로는 새로 태어난 아기들처럼 되라고 권면하고(벧전 2:2), 그리스도께서도 "어린아이들과 같이 되지 않으면 하늘나라에 들어갈 수 없다"고 하셨다(눅 18:17). 그러나 여기서는 이해력에 관한 나쁜 의미로 쓰였다. 우리는 악에는 어린아이여야 하지만 이해에는 그렇지 않아야 한다. 바울이 14장 20절에서 나중에 그 구분을 말한다. 에베소서 4:14에도 대응하는 구절이 있다. "우리가 이제부터 어린아이가 되지 아니하여 사람의 속임수와 간사한 유혹에 밀려 이리저리 다니지 않게 하고."

원주석

2절 카드 ↗

2. I have fed you with milk Here it is asked, whether Paul transformed Christ to suit the diversity of his hearers. I answer, that this refers to the manner and form of his instructions, rather than to the substance of the doctrine. For Christ is at once milk to babes , and strong meat to those that are of full age , ( Hebrews 5:13 ,) the same truth of the gospel is administered to both, but so as to suit their capacity. Hence it is the part of a wise teacher to accommodate himself to the capacity of those whom he has undertaken to instruct, so that in dealing with the weak and ignorant, he begins with first principles, and does not go higher than they are able to follow , ( Mark 4:33 ,) and so that, in short, he drops in his instructions by little and little, (147) lest it should run over, if poured in more abundantly. At the same time, those first principles will contain everything necessary to be known, no less than the farther advanced lessons that are communicated to those that are stronger. On this point read Augustine’s 98 th homily on John. This tends to refute the specious pretext of some, who, while they do but mutter out, from fear of danger, something of the gospel in an indistinct manner, (148) pretend to have Paul’s example here. Meanwhile, they present Christ at such a distance, and covered over, besides, with so many disguises, that they constantly keep their followers in destructive ignorance. I shall say nothing of their mixing up many corruptions, their presenting Christ not simply in half, but torn to fragments, (149) their not merely concealing such gross idolatry, but confirming it also by their own example, and, if they have said anything that is good, straightway polluting it with numerous falsehoods. How unlike they are to Paul is sufficiently manifest; for milk is nourishment and not poison, and nourishment that is suitable and useful for bringing up children until they are farther advanced. For ye were not yet able to bear it That they may not flatter themselves too much on their own discernment, he first of all tells them what he had found among them at the beginning, and then adds, what is still more severe, that the same faults remain among them to this day. For they ought at least, in putting on Christ, to have put off the flesh; and thus we see that Paul complains that the success which his doctrine ought to have had was impeded. For if the hearer does not occasion delay by his slowness, it is the part of a good teacher to be always going up higher, (150) till perfection has been attained. (147) “ Il leur propose la doctrine petit a petit, et par maniere de dire, la face distiller en eux ;” — “He presents instruction to them by little and little, and, so to speak, makes it drop upon them.” (148) “ Ne parlans de l’Euangile que quelques mots bleu obscurement, et comme entre les deurs, pour la crainte qu’ils ont de tomber en quelque danger de leurs ersonnes ;” — “Speaking merely some words of the gospel very indistinctly, and, as it were, through their teeth, from the fear that they have of incurring some personal danger.” (149) “ Par pieces et morceaux ;” — “Into pieces and morsels.” (150) “ D’avaneer tousiours ses escholiers, et monter plus haut ;” — “To be always carrying forward his pupils, and going up higher.” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-3-2

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2. **내가 너희를 젖으로 먹이고** — 바울이 청중의 다양성에 맞추어 그리스도를 변형시켰는지 묻는다. 대답은 이것이다. 이는 교훈의 실질보다 방식과 형식에 관한 것이다. 그리스도는 어린아이에게는 젖이 되고 장성한 자에게는 단단한 음식이 된다(히 5:13). 같은 복음의 진리가 둘 모두에게 전달되지만, 그들의 능력에 맞게 조절된다.

그러므로 지혜로운 교사의 몫은 가르치는 자들의 능력에 맞추는 것이다. 약하고 무지한 자들을 대할 때는 첫 원리에서 시작하고 그들이 따를 수 있는 것 이상으로 올라가지 않는다(막 4:33). 요컨대 교훈을 조금씩 넣어준다. 더 많이 부으면 흘러넘칠 수 있기 때문이다. 그와 동시에, 이 첫 원리들은 더 발전된 교훈에 못지않게 알아야 할 모든 것을 담고 있다.

이것은 자신들을 위험에서 보호하기 위해 어떤 것을 불분명하게 중얼거리는 자들의 그럴듯한 핑계를 논박한다. 그들은 바울의 예를 여기서 들이댄다. 그러면서도 그리스도를 너무 멀리, 너무 많은 가면으로 덮어 자신들의 추종자들을 파괴적인 무지 속에 계속 두고 있다.

**너희가 아직도 능히 받지 못하거니와** — 그들이 자신의 분별력에 대해 너무 자만하지 않도록, 먼저 처음부터 그들 안에서 발견한 것을 알려주고, 그보다 더 심각한 것을 덧붙인다. 그 같은 결함이 지금도 여전히 남아 있다는 것이다. 적어도 그리스도를 입을 때는 육신을 벗어야 했다. 좋은 교사라면 항상 더 높이 나아가 완전에 이르도록 해야 하지만, 바울은 자신의 교훈이 이루어야 할 성공이 방해받았음을 탄식한다.

원주석

3절 카드 ↗

3. For ye are as yet carnal So long as the flesh, that is to say, natural corruption, prevails in a man, it has so completely possession of the man’s mind, that the wisdom of God finds no admittance. Hence, if we would make proficiency in the Lord’s school, we must first of all renounce our own judgment and our own will. Now, although among the Corinthians some sparks of piety were emitted, they were kept under by being choked. (151) For since there are among you. The proof is derived from the effects; for as envying, and strifes, and divisions , are the fruits of the flesh, wherever they are seen, it is certain that the root is there in its rigor. Those evils prevailed among the Corinthians; and accordingly he proves from this that they are carnal He makes use of the same argument, too, in Galatians 5:25 If ye live in the Spirit , walk also in the Spirit For while they were desirous to be regarded as spiritual, he calls them to look at their works , by which they denied what with their mouth they professed ( Titus 1:16 .) Observe, however, the elegant arrangement that Paul here pursues: for from envying spring up contentions , and these, when they have once been enkindled, break out into deadly sects: but the mother of all these evils is ambition. Walk as men From this it is manifest that the term flesh is not restricted to the lower appetites merely, as the Sophists pretend, the seat of which they call sensuality, but is employed to describe man’s whole nature. For those that follow the guidance of nature, are not governed by the Spirit of God. These, according to the Apostle’s definition, are carnal , so that the flesh and man’s natural disposition are quite synonymous, and hence it is not without good reason that he elsewhere requires that we be new creatures in Christ ( 2 Corinthians 5:17 .) (151) “ L’estouffement touteffois venant de leurs affections perverses, surmontoit ;” — “The suffocation, nevertheless, proceeding from their perverse affections, prevailed.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-3-3

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3. **너희는 아직도 육신에 속한 자로다** — 육신, 즉 자연적 부패가 사람 안에 지배하는 한, 그것이 사람의 마음을 완전히 사로잡아 하나님의 지혜가 들어올 여지가 없다. 따라서 주님의 학교에서 성장하려면 먼저 자신의 판단과 의지를 버려야 한다.

**시기와 분쟁** — 증거는 결과에서 나온다. 시기와 분쟁과 분파는 육신의 열매이므로, 그것들이 보이는 곳에 뿌리가 왕성하게 있음이 확실하다. 그 악들이 고린도 사람들 가운데 만연했고, 그는 이로부터 그들이 육신적임을 증명한다. 갈라디아서 5:25에서도 같은 논거를 사용한다. "우리가 성령으로 살면 성령으로 행할지니." 그들은 영적이라 여겨지기를 원하면서도 입으로 고백한 것을 행동으로 부인했다(딛 1:16).

야망에서 다툼이 생겨나고, 이것이 한번 불붙으면 치명적인 분파로 터져 나온다. 이 모든 악의 어머니는 야망이다.

**사람을 따라 행함이 아니냐** — 여기서 분명히 드러나는 것은, "육신"이 소피스트들이 주장하듯 하급 욕구에만 한정되지 않는다는 것이다. 그들이 "감각성"이라 부르는 자리에만 국한되지 않는다. 오히려 사람의 본성 전체를 묘사하는 말이다. 자연의 인도를 따르는 자들은 하나님의 영의 지배를 받지 않는다. 이들이 사도의 정의에 따르면 육신에 속한 자들이다. 육신과 인간의 자연적 성향이 완전히 같은 것이다. 그래서 다른 곳에서 그리스도 안에서 새 피조물이 되어야 한다고 말하는 것이다(고후 5:17).

원주석

4절 카드 ↗

4. For while one saith He now specifies the particular kind of contentions, (152) and he does this by personating the Corinthians, that his description may have more force — that each one gloried in his particular master, as though Christ were not the one Master of all ( Matthew 23:8 .) Now, where such ambition still prevails, the gospel has little or no success. You are not, however, to understand that they declared this openly in express words, but the Apostle reproves those depraved dispositions to which they were given up. At the same time it is likely, that, as a predilection arising from ambition is usually accompanied with an empty talkativeness, (153) they openly discovered by their words the absurd bias of their mind, by extolling their teachers to the skies in magnificent terms, accompanying this at the same time with contempt of Paul and those like him. (152) “ Qui estoyent entr’eux ;” — “Which were among them.” (153) “ Cette ration de jetter son coeur sur un homme par ambition, est accompagnee d’un sot babil ;” — “This way of setting one’s heart upon an individual through ambition, is accompanied with a foolish talkativeness.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-3-4

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4. **어떤 이는 나는 바울에게라** — 이제 특정한 종류의 분쟁을 구체적으로 말한다. 고린도 사람들 역할을 하여 그 묘사에 힘을 준다. 각자가 자신의 특정 스승을 자랑했다. 마치 그리스도가 모든 이의 한 선생이 아닌 것처럼(마 23:8). 이런 야망이 여전히 지배하는 곳에서 복음은 거의 또는 전혀 효과를 내지 못한다.

그들이 이것을 공개적으로 명시적으로 선언했다는 뜻은 아니다. 바울은 그들이 탐닉하던 타락한 성향을 책망하는 것이다. 동시에 야망에서 비롯된 치우침에는 흔히 공허한 수다가 따르므로, 그들은 자신들의 스승들을 거창한 표현으로 하늘 높이 치켜올리면서 동시에 바울 같은 이를 경멸하는 말을 함으로써 자신들의 마음의 어리석은 편향을 드러냈을 것이다.

원주석

5절 카드 ↗

5. Who then is Paul ? Here he begins to treat of the estimation in which ministers ought to be held, and the purpose for which they have been set apart by the Lord. He names himself and Apollos rather than others, that he may avoid any appearance of envy. (156) “What else,” says he, “are all ministers appointed for, but to bring you to faith through means of their preaching?” From this Paul infers, that no man ought to be gloried in, for faith allows of no glorying except in Christ alone. Hence those that extol men above measure, strip them of their true dignity. For the grand distinction of them all is, that they are ministers of faith, or, in other words, that they gain disciples to Christ, not to themselves. Now, though he appears in this way to depreciate the dignity of ministers, yet he does not assign it a lower place than it ought to hold. For he says much when he says, that we receive faith through their ministry. Nay farther, the efficacy of external doctrine receives here extraordinary commendation, when it is spoken of as the instrument of the Holy Spirit; and pastors are honored with no common title of distinction, when God is said to make use of them as his ministers, for dispensing the inestimable treasure of faith. As the Lord hath given to every man. In the Greek words used by Paul the particle of comparison ὡς , as , is placed after ἑκαστῳ — to every man ; but the order is inverted. (157) Hence to make the meaning more apparent, I have rendered it “ Sicut unicuique ,” — “as to every man,” rather than “ Unicuique sicut ,” — “to every man as.” In some manuscripts, however, the particle και , and , is wanting, and it is all in one connection, thus: Ministers by whom ye believed as the Lord gave to every man If we read it in this way, the latter clause will be added to explain the former, — so that Paul explains what he meant by the term minister : “Those are ministers whose services God makes use of, not as though they could do anything by their own efforts, but in so far as they are guided by his hand, as instruments.” The rendering that I have given, however, is, in my opinion, the more correct one. If we adopt it, the statement will be more complete, for it will consist of two clauses, in this way. In the first place, those are ministers who have devoted their services to Christ, that you might believe in him: farther, they have nothing of their own to pride themselves upon, inasmuch as they do nothing of themselves, and have no power to do anything otherwise than by the gift of God, and every man according to his own measure — which shows, that whatever each individual has, is derived from another. In fine, he unites them all together as by a mutual bond, inasmuch as they require each other’s assistance. (156) “ Afin que le propos soit moins odieux, et qu’on ne dise qu’il porte enuie aux autres ;” — “That the discourse may be less offensive, and that none may say that he bears envy towards others.” (157) An instance of the same kind occurs in Romans 12:3 ἑκάστῳ ὡς ὁ Θεὸς ευερισε μέτρον πίστεως — as God hath distributed to every one the measure of faith.” Calvin, when commenting on the passage, observes, that it is an instance of “ anastrophe, seu vocum inversio, pro Quemadmodum unicuique ;” — “anastrophe, or inversion of words for As to every one . ” — Ed return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

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bible-text/1co-3-5

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5. **그런즉 아볼로는 무엇이며 바울은 무엇이냐?** — 여기서 사역자들이 어떻게 여겨져야 하고 주님이 그들을 어떤 목적으로 세우셨는지 다루기 시작한다. 질투처럼 보이지 않으려고 다른 이들보다 자신과 아볼로를 먼저 언급한다. "모든 사역자가 임명된 것은 무엇을 위함이냐? 전파를 통해 너희를 믿음에 이르게 하기 위함이다." 이로부터 바울은 아무도 사람을 자랑해서는 안 된다고 추론한다. 믿음은 그리스도 안에서 외에는 어떤 자랑도 허용하지 않는다. 사람을 지나치게 높이는 자들은 그들의 진정한 위엄을 빼앗는다. 그들의 위대한 구분은 믿음의 사역자, 즉 제자들을 자신이 아닌 그리스도께 얻는다는 것이기 때문이다.

**각각 주께서 주신 대로** — 바울은 이 표현으로 두 가지를 하나로 묶는다. 우선 그는 모두를 공동 봉사로 그리스도 섬기기에 헌신한 자들로 묘사한다. 둘째로 그들에게는 스스로 자랑할 것이 없음을 보여준다. 스스로 아무것도 하지 않고, 하나님의 은사와 각자의 분량으로만 할 수 있기 때문이다. 이로써 모두가 서로에게 의존함이 드러난다.

원주석

6절 카드 ↗

6. I have planted, Apollos watered He unfolds more clearly the nature of that ministry by a similitude, in which the nature of the word and the use of preaching are most appropriately depicted. That the earth may bring forth fruit, there is need of ploughing and sowing, and other means of culture; but after all this has been carefully done, the husbandman’s labor would be of no avail, did not the Lord from heaven give the increase , by the breaking forth of the sun, and still more by his wonderful and secret influence. Hence, although the diligence of the husbandman is not in vain, nor the seed that he throws in useless, yet it is only by the blessing of God that they are made to prosper, for what is more wonderful than that the seed, after it has rotted, springs up again! In like manner, the word of the Lord is seed that is in its own nature fruitful: ministers are as it were husbandmen, that plough and sow. Then follow other helps, as for example, irrigation. Ministers, too, act a corresponding part when, after casting the seed into the ground, they give help to the earth as much as is in their power, until it bring forth what it has conceived: but as for making their labor actually productive, that is a miracle of divine grace — not a work of human industry. Observe, however, in this passage, how necessary the preaching of the word is, and how necessary the continuance of it. (158) It were, undoubtedly, as easy a thing for God to bless the earth without diligence on the part of men, so as to make it bring forth fruit of its own accord, as to draw out, or rather press out (159) its increase, at the expense of much assiduity on the part of men, and much sweat and sorrow; but as the Lord hath so ordained ( 1 Corinthians 9:14 ) that man should labor, and that the earth, on its part, yield a return to his culture, let us take care to act accordingly. In like manner, it were perfectly in the power of God, without the aid of men, if it so pleased him, to produce faith in persons while asleep; but he has appointed it otherwise, so that faith is produced by hearing . ( Romans 10:17 .) That man, then, who, in the neglect of this means, expects to attain faith, acts just as if the husbandman, throwing aside the plough, taking no care to sow; and leaving off all the labor of husbandry, were to open his mouth, expecting food to drop into it from heaven. As to continuance (160) we see what Paul says here — that it is not enough that the seed be sown, if it is not brought forward from time to time by new helps. He, then, who has already received the seed, has still need of watering , nor must endeavors be left off, until full maturity has been attained, or in other words, till life is ended. Apollos, then, who succeeded Paul in the ministry of the word at Corinth, is said to have watered what he had sown. (158) “ Combien aussi il est necessaire qu’elle continue et soit tousiours entretenue ;” — “How necessary it is also, that it continue and be always kept up.” (159) “ Tous les ans ;” — “Every year.” (160) Our author refers to what he had, a little before, adverted to, as to the necessity for the word of God continuing to be dispensed. — Ed . return to ' Top of Page ' <a name="verse-7" class="com-number"

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6. **나는 심었고 아볼로는 물을 주었으되** — 비유로 사역의 본질을 더 분명히 드러낸다. 밭이 열매를 맺으려면 갈고 씨 뿌리며 다른 방법으로 돌봐야 한다. 그러나 이 모든 것을 주의 깊게 한다 해도 햇빛이 비추고 하나님의 놀랍고 비밀스러운 역사로 주님이 자라게 하지 않으면 농부의 수고는 소용이 없다.

따라서 농부의 부지런함이 헛되지 않고 심은 씨도 소용없는 것이 아니지만, 그것들이 번성하는 것은 오직 하나님의 축복으로다. 씨가 썩은 후 다시 솟아나는 것보다 더 놀라운 일이 있겠는가!

마찬가지로 주님의 말씀은 본성상 열매 맺는 씨다. 사역자들은 갈고 씨 뿌리는 농부와 같다. 그 다음으로 물주기 같은 다른 도움들이 따른다. 씨를 땅에 심은 후 사역자들도 그것이 열매를 맺을 때까지 최대한 돕는다. 그러나 그 수고를 실제로 열매 맺게 하는 것은 신적 은혜의 기적이지 인간의 노력이 아니다.

이 구절에서 말씀 전파가 얼마나 필요한지, 그리고 그것이 계속되는 것이 얼마나 필요한지 보라. 씨앗 없이도 얼마든지 땅이 저절로 열매 맺게 하실 수 있는 하나님이 사람들의 수고를 통하도록 정하셨다. 마찬가지로 주님은 사람들의 도움 없이도 잠자는 사람에게 믿음을 낳으실 수 있지만, "믿음은 들음에서 난다"(롬 10:17)고 정하셨다. 따라서 이 수단을 무시하고 믿음을 기대하는 자는, 쟁기를 놓아두고 씨도 뿌리지 않은 채 하늘에서 음식이 떨어지기를 기대하며 입을 벌리는 농부와 같다.

원주석

7절 카드 ↗

7. Neither is he that planteth anything It appears, nevertheless, from what has been already said, that their labor is of some importance. We must observe, therefore, why it is that Paul thus depreciates it; and first of all, it is proper to notice that he is accustomed to speak in two different ways of ministers, (161) as well as of sacraments. For in some cases he views a minister as one that has been set apart by the Lord for, in the first instance, regenerating souls, and, afterwards, nourishing them up unto eternal life, for remitting sins , ( John 20:23 ,) for renewing the minds of men, for raising up the kingdom of Christ, and destroying that of Satan. Viewed in that aspect he does not merely assign to him the duty of planting and watering , but furnishes him, besides, with the efficacy of the Holy Spirit, that his labor may not be in vain. Thus (162) in another passage he calls himself a minister of the Spirit , and not of the letter , inasmuch as he writes the word of the Lord on men’s hearts. ( 2 Corinthians 3:6 .) In other cases he views a minister as one that is a servant, not a master — an instrument, not the hand; and in short as man, not God. Viewed in that aspect, he leaves him nothing but his labor, and that, too, dead and powerless, if the Lord does not make it efficacious by his Spirit. The reason is, that when it is simply the ministry that is treated of, we must have an eye not merely to man, but also to God, working in him by the grace of the Spirit — not as though the grace of the Spirit were invariably tied to the word of man, but because Christ puts forth his power in the ministry which he has instituted, in such a manner that it is made evident, that it was not instituted in vain. In this manner he does not take away or diminish anything that belongs to Him, with the view of transferring it to man. For He is not separated from the minister, (163) but on the contrary His power is declared to be efficacious in the minister. But as we sometimes, in so far as our judgment is depraved, take occasion improperly from this to extol men too highly, we require to distinguish for the purpose of correcting this fault, and we must set the Lord on the one side, and the minister on the other, and then it becomes manifest, how indigent man is in himself, and how utterly devoid of efficacy. Let it be known by us, therefore, that in this passage ministers are brought into comparison with the Lord, and the reason of this comparison is — that mankind, while estimating grudgingly the grace of God, are too lavish in their commendations of ministers, and in this manner they snatch away what is God’s, with the view of transferring it to themselves. At the same time he always observes a most becoming medium, for when he says, that God giveth the increase, he intimates by this, that the efforts of men themselves are not without success. The case is the same as to the sacraments, as we shall see elsewhere. (164) Hence, although our heavenly Father does not reject our labor in cultivating his field, and does not allow it to be unproductive, yet he will have its success depend exclusively upon his blessing, that he may have the entire praise. Accordingly, if we are desirous to make any progress in laboring, in striving, in pressing forward, let it be known by us, that we will make no progress, unless he prospers our labors, our strivings, and our assiduity, in order that we may commend ourselves, and everything we do to his grace. (161) Calvin will be found adverting to the same subject at considerable length, when commenting on 1 Corinthians 9:1 . — Ed . (162) “ Suyuant ceste consideration ;” — “In accordance with this view.” (163) “ Car en ces facons de parler Christ n’est point separe du ministre ;” — “In these modes of expression Christ is not separated (or viewed apart) from the minister.” (164) Calvin most probably refers here to the statements afterwards made by him, when commenting on Galatians 3:27 , to the following effect: “ Respondeo, Paulum de Sacramentis bifariam solere loqui. Dum negotium est cum hypocritis, qui nudis signis superbiunt, tum concionatur, quam inanis ac nihili res sit externum signum: et in praeposteram fiduciam fortiter invehitur. Quare? non respicit Dei institutionem, sed impiorum corruptelam. Quum autem fideles alloquitur, qui rite utuntur signis, illa tunc conjungit cum sua veritate, quam figurant. Quare? neque enim fallacem pompam ostentat in Sacramentis, sed quae externa ceremonia figurat, exhibet simul re ipsa. Hinc fit, ut veritas, secundum Dei institutum, conjuncta sit cum signis ;” — “I answer, it is customary with Paul to speak of the Sacraments in two different ways. When he has to do with hypocrites, who glory in mere symbols, he in that case proclaims aloud the emptiness and worthlessness of the outward symbol, and denounces in strong terms their absurd confidence. Why so? It is because he has in view, not the ordinance of God, but the corruption of it by wicked men. When, on the other hand, he addresses believers, who make a proper use of the symbols, he in that case views them in connection with the reality which they represent. Why so? It is because he does not make a show of any false splendor as belonging to the Sacraments, but presents before our view in reality what the outward ceremony represents. Hence it comes that, agreeably to the divine appointment, the reality is associated with the symbols.” The same subject is touched upon in the Institutes , volume 3. — Ed . return to ' Top of Page ' <a name="verse-8" class="com-number"

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7. **그런즉 심는 이나 물 주는 이는 아무것도 아니로되** — 그럼에도 앞에서 말했듯 그들의 수고가 어느 정도 중요함이 드러난다. 왜 바울이 이렇게 그것을 낮추는지 살펴야 한다. 먼저 바울은 사역자들과 성례에 대해 두 가지 방식으로 말하는 것을 주목해야 한다. 어떤 경우에는 사역자를 영혼을 거듭나게 하고 영원한 생명으로 양육하며, 죄를 용서하고(요 20:23), 사람들의 마음을 새롭게 하고, 그리스도의 나라를 세우고 사탄의 나라를 무너뜨리도록 주님이 구별하신 자로 본다. 이 관점에서는 심고 물주는 의무만이 아니라 성령의 효능도 그에게 부여된다. 다른 경우에는 사역자를 주인이 아닌 종, 손이 아닌 도구, 하나님이 아닌 사람으로 본다. 이 관점에서는 주님이 성령으로 효력 있게 하지 않으면 죽고 무력한 수고만이 남는다.

그 이유는 이것이다. 단순히 사역만을 다룰 때는 사람만이 아니라 은혜의 영으로 그 안에서 역사하시는 하나님도 보아야 한다. 그것은 성령의 은혜가 항상 사람의 말에 묶인다는 뜻이 아니라, 그리스도가 제도화하신 사역 안에서 능력을 발휘하시므로 그것이 헛되이 제도화된 것이 아님이 분명해진다는 것이다. 이 방식으로 그분에게 속한 것이 사람에게 이전되도록 그분에게서 빼앗거나 줄어들지 않는다. 사역자와 분리되지 않으시고, 오히려 그분의 능력이 사역자 안에서 효과적임이 선포된다.

그러나 우리의 판단이 타락하여 때로 이를 구실 삼아 사람을 지나치게 높이므로, 이 잘못을 고치기 위해 구별해야 한다. 주님을 한쪽에, 사역자를 다른 쪽에 놓아보면 사람 자신이 얼마나 가난하고 효능이 없는지 드러난다. 따라서 이 구절에서 사역자들이 주님과 비교된다. 이 비교의 이유는 인류가 하나님의 은혜를 인색하게 평가하면서 사역자들을 지나치게 칭찬하여, 하나님의 것을 빼앗아 자신들에게 이전하려 하기 때문이다.

원주석

8절 카드 ↗

8. He that planteth, and he that watereth are one He shows farther, from another consideration, that the Corinthians are greatly to blame in abusing, with a view to maintain their own sects and parties, the names of their teachers, who in the meantime are, with united efforts, aiming at one and the same thing, and can by no means be separated, or torn asunder, without at the same time leaving off the duties of their office. They are one , says he; in other words, they are so linked together, that their connection does not allow of any separation, because all ought to have one end in view, and they serve one Lord, and are engaged in the same work. Hence, if they employ themselves faithfully in cultivating the Lord’s field, they will maintain unity; and, by mutual communication, will help each other — so far from their names serving as standards to stir up contendings. Here we have a beautiful passage for exhorting ministers to concord. Meanwhile, however, he indirectly reproves those ambitious teachers, who, by giving occasion for contentions, discovered thereby that they were not the servants of Christ, but the slaves of vain-glory — that they did not employ themselves in planting and watering , but in rooting up and burning. Every man will receive his own reward Here he shows what is the end that all ministers should have in view — not to catch the applause of the multitude, but to please the Lord. This, too, he does with the view of calling to the judgment-seat of God those ambitious teachers, who were intoxicated with the glory of the world, and thought of nothing else; and at the same time admonishing the Corinthians, as to the worthlessness of that empty applause which is drawn forth by elegance of expression and vain ostentation. He at the same time discovers in these words the fearlessness of his conscience, inasmuch as he ventures to look forward to the judgment of God without dismay. For the reason why ambitious men recommend themselves to the esteem of the world is, that they have not learned to devote themselves to God, and that they do not set before their eyes Christ’s heavenly kingdom. Accordingly, as soon as God comes to be seen, that foolish desire of gaining man’s favor disappears. return to ' Top of Page ' <a name="verse-9" class="com-number"

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8. **심는 이와 물 주는 이는 한가지이나** — 고린도 사람들이 한편으로 동일한 목적을 위해 연합된 노력을 기울이고 있는 교사들의 이름을 당파 유지에 악용하고 있다는 점에서 얼마나 크게 잘못을 범하고 있는지 또 다른 관점에서 보여준다. 그들은 하나다. 즉 그들은 서로 연결되어 어떤 분리나 분열도 허용하지 않는다. 모두가 하나의 목적을 가져야 하고, 한 주님을 섬기며, 같은 일에 종사하기 때문이다. 따라서 주님의 밭을 신실하게 경작하면 일치를 유지하고 서로 돕는다. 분쟁을 일으키는 기준으로 그들의 이름이 사용되는 것과는 정반대다.

**각각 자기가 일한 대로 자기의 상을 받으리라** — 모든 사역자가 추구해야 할 목적이 무엇인지 보여준다. 군중의 박수가 아니라 주님을 기쁘게 하는 것이다. 또한 세상의 영광에 취해 그 외에 아무것도 생각하지 않는 야심찬 교사들을 하나님의 심판대에 세운다. 동시에 고린도 사람들에게 말의 세련됨과 헛된 과시로 얻어내는 공허한 박수의 무가치함을 경고한다. 이 말들에서 그가 담대한 양심의 확신을 드러낸다. 하나님의 심판을 두려움 없이 바라보는 것이다.

원주석

9절 카드 ↗

9. For we are fellow-laborers with God. Here is the best argument. It is the Lord’s work that we are employed in, and it is to him that we have devoted our labors: hence, as he is faithful and just, he will not disappoint us of our reward. That man, accordingly, is mistaken who looks to men, or depends merely on their remuneration. Here we have an admirable commendation of the ministry — that while God could accomplish the work entirely himself, he calls us, puny mortals, (165) to be as it were his coadjutors, and makes use of us as instruments. As to the perversion of this statement by the Papists, for supporting their system of free-will, it is beyond measure silly, for Paul shows here, not what men can effect by their natural powers, but what the Lord accomplishes through means of them by his grace. As to the exposition given by some — that Paul, being God’s workman, was a fellow-workman with his colleagues, that is, with the other teachers — it appears to me harsh and forced, and there is nothing whatever in the case that shuts us up to have recourse to that refinement. For it corresponds admirably with the Apostle’s design to understand him to mean, that, while it is peculiarly the work of God to build his temple, or cultivate his vineyard, he calls forth ministers to be fellow-laborers , by means of whom He alone works; but, at the same time, in such a way, that they in their turn labor in common with him. As to the reward of works, consult my Institutes (166) God’s husbandry, God’s building. These expressions may be explained in two ways. They may be taken actively in this sense: “You have been planted in the Lord’s field by the labor of men in such a way, that our heavenly Father himself is the true Husbandman, and the Author of this plantation. You have been built up by men in such a way, that he himself is the true Master-builder. (167) Or, it may be taken in a passive sense, thus: “In laboring to till you, and to sow the word of God among you and water it, we have not done this on our own account, or with a view to advantage to accrue to us, but have devoted our service to the Lord. In our endeavors to build you up, we have not been influenced by a view to our own advantage, but with a view to your being God’s planting and building. This latter interpretation I rather prefer, for I am of opinion, that Paul meant here to express the idea, that true ministers labor not for themselves, but for the Lord. Hence it follows, that the Corinthians were greatly to blame in devoting themselves to men, (168) while of right they belonged exclusively to God. And, in the first place, he calls them his husbandry, following out the metaphor previously taken up, and then afterwards, with the view of introducing himself to a larger discussion, he makes use of another metaphor, derived from architecture. (169) (165) “ Poures vers de terre ;” — “Mere worms of the dust.” (166) The subject of Rewards is largely treated of in the Institutes , volume 2. The reader will find the expression “laborers together with God” commented upon in the Institutes , volume 1. — Ed . (167) “ Et conducteur de l’oeuvre ;” — “And conductor of the work.” (168) “ De se rendre suiets aux hommes, et attacher la leurs affections ;” — “In making themselves subject to men, and placing their affections there.” (169) “ De la massonerie, ou charpenterie ;” — “From masonry, or carpentry.” return to ' Top of Page ' <a name="verse-10" class="com-number"

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9. **우리는 하나님의 동역자들이요** — 이것이 가장 좋은 논거다. 우리는 주님의 일에 종사하고 그분께 우리의 수고를 바쳤다. 그분이 신실하고 의로우시므로 우리의 상을 실망시키지 않으실 것이다. 따라서 사람들을 바라보거나 단순히 그들의 보수에 의존하는 자는 잘못이다.

사역의 경이로운 칭찬이 여기 있다. 하나님이 모든 것을 스스로 완전히 이루실 수 있음에도, 보잘것없는 필멸의 인간들을 자신의 공동 역군으로 부르시고 도구로 사용하신다는 것이다. 교황주의자들이 자유의지를 지지하기 위해 이 말씀을 왜곡하는 것은 극도로 어리석다. 바울은 여기서 사람들이 자연적 능력으로 이룰 수 있는 것이 아니라, 주님이 은혜로 그들을 통해 이루시는 것을 보여주기 때문이다.

**너희는 하나님의 밭이요 하나님의 집이니라** — 두 가지로 설명할 수 있다. 능동적 의미로 "너희는 사람의 수고로 주님의 밭에 심겨졌지만, 우리 하늘 아버지 자신이 참된 농부요 이 재배의 창시자다"라는 뜻이다. 또는 수동적 의미로 "너희를 경작하고 하나님의 말씀을 심고 물주기 위해 노력함에 있어 우리 자신을 위해서나 우리에게 유익이 돌아오기를 바라서가 아니라 주님을 위해 헌신했다"는 뜻이다. 후자를 더 선호한다. 바울이 여기서 진정한 사역자들은 자신을 위해서가 아니라 주님을 위해 수고한다는 생각을 표현하려 했다고 본다.

원주석

10절 카드 ↗

10. As a wise master-builder It is a most apt similitude, and accordingly it is frequently met with in the Scriptures, as we shall see ere long. Here, however, the Apostle declares his fidelity with great confidence and fearlessness, as it required to be asserted in opposition not merely to the calumnies of the wicked, but also to the pride of the Corinthians, who had already begun to despise his doctrine. The more, therefore, they lowered him, so much the higher does he raise himself up, and speaking as it were from a pulpit of vast height, he declares (171) that he had been the first master-builder of God among them in laying the foundation, and that he had with wisdom executed that department of duty, and that it remained that others should go forward in the same manner, regulating the superstructure in conformity with the rule of the foundation. Let us observe that these things are said by Paul first of all for the purpose of commending his doctrine, which he saw was despised by the Corinthians; and, secondly , for the purpose of repressing the insolence of others, who from a desire for distinction, affected a new method of teaching. These he accordingly admonishes to attempt nothing rashly in God’s building. Two things he prohibits them from doing: they must not venture to lay another foundation, and they must not raise a superstructure that will not be answerable to the foundation. According to the grace He always takes diligent heed not to usurp to himself a single particle of the glory that belongs to God, for he refers all thing’s to God, and leaves nothing to himself, except his having been an instrument. While, however, he thus submits himself humbly to God, he indirectly reproves the arrogance of those who thought nothing of throwing the grace of God into the shade, (172) provided only they were themselves held in estimation. He hints, too, that there was nothing of the grace of the Spirit in that empty show, for which they were held in esteem, while on the other hand he clears himself from contempt, on the ground of his having been under divine influence. (173) (171) “ I1 leur fait assavoir, et declare fort et ferme :” — “He gives them to know, and declares strongly and firmly.” (172) “ Ne faisoyent point de conscience d’amoindrir ou offusquer la grace de Dieu ;” — “Made no scruple of disparaging or obscuring the grace of God.” (173) “ Monstrant, quant a luy qu’il a este pousse et conduit de Dieu, il se defend et maintient contre tout mepris ;” — “Showing, as to himself, that he had been led on and conducted by God, he guards and defends himself against all contempt.” return to ' Top of Page ' <a name="verse-11" class="com-number"

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10. **내게 주신 하나님의 은혜를 따라** — 하나님께 속한 영광의 한 조각도 스스로 취하지 않으려는 주의가 항상 나타난다. 모든 것을 하나님께 돌리고 자신에게는 도구였다는 것 외에 아무것도 남기지 않는다. 그러면서도 하나님의 은혜를 거리낌 없이 가리기 위해 자신들이 존경받기만 하면 된다고 생각했던 자들의 오만을 간접적으로 책망한다. 또한 그들이 존경받는 공허한 과시에는 성령의 은혜가 전혀 없다는 것도 암시한다. 반면 자신은 신적 영향 아래 있었다는 근거로 경멸로부터 자신을 지킨다.

**지혜로운 건축자와 같이 내가 터를 놓았고** — 성경에서 자주 나오는 적절한 비유다. 사도는 여기서 자신의 신실함을 큰 확신과 담대함으로 선언한다. 악인들의 비방뿐 아니라 자신의 교훈을 이미 경멸하기 시작한 고린도 사람들의 교만에 맞서 그것을 주장해야 했기 때문이다. 그들이 그를 더 낮추면 낮출수록, 그만큼 더 높이 자신을 들어올리며, 마치 드높은 강단에서 말하듯, 자신이 그들 중 첫 건축자로서 기초를 놓았고 지혜롭게 그 직무를 수행했으며 다른 이들이 같은 방식으로 계속 나아가야 한다고 선언한다.

이것들을 바울이 말하는 목적은 두 가지다. 고린도 사람들에게 경멸받는 것을 본 자신의 교훈을 칭찬하는 것, 그리고 새로운 교훈 방식을 열망으로 추구하는 다른 이들의 오만함을 억누르는 것이다. 그는 그들에게 하나님의 건축에서 아무것도 무모하게 시도하지 말라고 경고한다. 두 가지를 금한다. 다른 기초를 놓으려 해서도 안 되고, 기초와 맞지 않는 상부 구조를 올려서도 안 된다.

원주석

11절 카드 ↗

11. For other foundation can no man lay This statement consists of two parts; first , that Christ is the only foundation of the Church; and secondly , that the Corinthians had been rightly founded upon Christ through Paul’s preaching. For it was necessary that they should be brought back to Christ alone, inasmuch as their ears were tickled with a fondness for novelty. It was, too, of no small importance that Paul should be recognized as the principal, and, so to speak, fundamental master-builder , from whose doctrine they could not draw back, without forsaking Christ himself. The sum is this — that the Church must by all means be founded upon Christ alone, and that Paul had executed this department of duty so faithfully that nothing could be found to be wanting in his ministry. Hence, whoever may come after him, can in no other way serve the Lord with a good conscience, or be listened to as ministers of Christ, than by studying to make their doctrine correspond with his, and retain the foundation which he has laid. Hence we infer, that those are not faithful workmen for building up the Church, but on the contrary are scatterers of it, ( Matthew 12:30 ,) who succeed faithful ministers, but do not make it their aim to conform themselves to their doctrine, and carry forward what has been well commenced, so as to make it quite manifest (174) that they are attempting no new work. For what can be more pernicious than by a new manner of teaching to harass believers, who have been well instructed in pure doctrine, so that they stagger in uncertainty as to the true foundation. Now the fundamental doctrine, which it were unlawful to undermine, is, that we learn Christ, for Christ is the only foundation of the Church; but there are many who, while they make use of Christ’s name in pretense, tear up the whole truth of God by the roots. (175) Let us observe, then, in what way the Church is rightly built upon Christ. It is when he alone is set forth for righteousness, redemption, sanctification, wisdom, satisfaction and cleansing; in short, for life and glory; or if you would have it stated more briefly, when he is proclaimed in such a manner that his office and influence are understood in accordance with what we found stated in the close of the first chapter. ( 1 Corinthians 1:30 .) If, on the other hand, Christ is only in some degree acknowledged, and is called a Redeemer only in name, while in the meantime recourse is had to some other quarter for righteousness, sanctification and salvation, he is driven off from the foundation , and spurious (176) stones are substituted in his room. It is in this manner that Papists act, who rob him of almost all his ornaments, leaving him scarcely anything but the bare name. Such persons, then, are far from being founded on Christ. For as Christ is the foundation of the Church, because he is the only source of salvation and eternal life — because in him we come to know God the Father — because in him we have the source of every blessing; if he is not acknowledged as such he is no longer regarded as the foundation But it is asked — “Is Christ only a part, or simply the commencement of the doctrine of salvation, as the foundation is merely a part of the building; for if it were so, believers would have only their commencement in Christ, and would be perfected without him. Now this Paul might seem to intimate.” I answer that this is not the meaning of the words; otherwise he would contradict himself when he says elsewhere, that “in him are hid all the treasures of wisdom and knowledge . ” ( Colossians 2:3 .) He, then, who has learned Christ, ( Ephesians 4:20 ,) is already complete in the whole system of heavenly doctrine. But as Paul’s ministry had contemplated rather the founding of the Corinthians than the raising up among them of the top-stone of the building, he merely shows here what he had done in respect of his having preached Christ in purity. With respect to himself therefore, he calls him the foundation, while at the same time he does not thereby exclude him from the rest of the building. In fine, Paul does not put any kind of doctrine in opposition to the knowledge of Christ, but on the contrary there is a comparison between himself and the ministers. (174) “ En sorte qu’on puisse voir a l’oeil ;” — “So that one may see with the eye.” (175) “ Arrachent et renversent entierement ;” — “They tear up and entirely overthrow” (176) “ Et non eonvenantes ;” — “And not suitable.” return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/1co-3-11

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11. **이 닦아 둔 것 외에 능히 다른 터를 닦아 둘 자가 없으니** — 이 진술은 두 부분으로 이루어진다. 첫째, 그리스도가 교회의 유일한 기초다. 둘째, 고린도 사람들은 바울의 전파를 통해 그리스도 위에 올바르게 세워졌다. 새로운 것에 대한 간지러운 귀를 가진 그들을 다시 그리스도만을 향해 돌려야 했기 때문이다.

요약은 이것이다. 교회는 반드시 그리스도만 위에 세워져야 하고, 바울은 이 직무를 그의 사역에서 아무 부족함이 없이 신실하게 수행했다. 따라서 그 다음에 오는 자는 누구든 주님의 사역자로서 그리스도의 사역자로 들려지려면, 그의 교훈에 맞추고 그가 놓은 기초를 유지하려 노력해야 한다. 신실한 사역자들의 뒤를 잇되 그들의 교훈에 맞추어 잘 시작된 것을 계속 추진하려 하지 않는 자들은 교회를 세우는 신실한 일꾼이 아니라 오히려 흩뜨리는 자들이다.

이제 교회가 그리스도 위에 어떻게 바르게 세워지는지 살펴보자. 그분 홀로 의로움, 구원, 거룩함, 지혜, 속죄, 정결, 요컨대 생명과 영광을 위해 제시될 때다. 반대로 그리스도가 어느 정도만 인정되고 구원자라는 이름만 붙여지지만 다른 곳에서 의로움과 거룩함과 구원을 찾는다면, 그분은 기초에서 쫓겨나고 가짜 돌들이 그 자리를 대신하게 된다. 교황주의자들이 이렇게 행한다. 그들은 그분에게서 거의 모든 장식을 빼앗고 이름만 남긴다.

원주석

12절 카드 ↗

12. Now if any man build upon this foundation He pursues still farther the metaphor. It would not have been enough to have laid the foundation if the entire superstructure did not correspond; for as it were an absurd thing to raise a structure of vile materials on a foundation of gold, so it were greatly criminal to bury Christ under a mass of strange doctrines. (177) By gold , then, and silver , and precious stones , he means doctrine worthy of Christ, and of such a nature as to be a superstructure corresponding to such a foundation. Let us not imagine, however, that this doctrine is apart from Christ, but on the contrary let us understand that we must continue to preach Christ until the very completion of the building. Only we must observe order, so as to begin with general doctrine, and more essential articles, as the foundations, and then go on to admonitions, exhortations, and everything that is requisite for perseverance, confirmation, and advancement. As there is an agreement thus far as to Paul’s meaning, without any controversy, it follows on the other hand, that by wood, stubble and hay , is meant doctrine not answering to the foundation, such as is forged in men’s brain, and is thrust in upon us as though it were the oracles of God. (178) For God will have his Church trained up by the pure preaching of his own word, not by the contrivances of men, of which sort also is that which has no tendency to edification, as for example curious questions , ( Titus 1:4 ,) which commonly contribute more to ostentation, or some foolish appetite, than to the salvation of men. He forewarns them that every man’s work will one day be made manifest of what sort it is , however it may be for a time concealed, as though he had said: “It may indeed happen, that unprincipled workmen may for a time deceive, so that the world does not perceive how far each one has labored faithfully or fraudulently, but what is now as it were buried in darkness must of necessity come to light, and what is now glorious in the eyes of men, must before the face of God fall down, and be regarded as worthless.” (177) “ Ce seroit vne chose mal seante que Christ lust suffoque en mettant et meslant auec luy quelques doctrines estranges ;” — “It were an unseemly thing that Christ should be choked by placing upon him and mixing up with him some strange doctrines.” (178) “ On vent a force faire receuoir pour oracles et reuelations procedees de Dieu ;” — “They would force us to receive it as if it were oracles and revelations that have come forth from God.” return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/1co-3-12

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12. **만일 누구든지 금이나 은이나 보석이나** — 그는 비유를 계속 진행한다. 기초를 놓는 것만으로는 충분하지 않다. 전체 상부 구조가 그에 맞아야 하기 때문이다. 따라서 **금, 은, 보석**은 그리스도에 합당하고 그런 기초에 맞는 상부 구조가 될 만한 교훈을 뜻한다. 이 교훈이 그리스도와 별개가 아니라, 건물이 완성될 때까지 계속 그리스도를 전파해야 함을 이해해야 한다. 다만 순서를 지켜야 한다. 일반적인 교훈과 핵심 교리들을 기초로서 먼저 시작하고, 그 다음으로 권면과 독려와 인내·확신·발전에 필요한 모든 것으로 나아가야 한다.

**나무나 풀이나 짚으로 세우면** — 반대로 기초에 맞지 않는 교훈을 뜻한다. 사람들의 뇌에서 만들어져 마치 하나님의 신탁인 것처럼 우리에게 강요되는 것들이다. 하나님은 자신의 말씀의 순수한 전파로 교회를 양육하시지, 사람의 고안으로 하지 않으신다. 그중에는 덕을 세우는 것이 없는 것들도 있다. 호기심 어린 문제들(딛 1:4)이 그런 것으로, 흔히 구원보다 과시나 어리석은 욕구에 더 기여한다.

**각 사람의 공적이 나타날 것이니** — 불성실한 일꾼들이 당분간 속여 세상이 각자가 얼마나 신실하게 또는 사기적으로 수고했는지 인식하지 못할 수 있다. 그러나 어둠 속에 묻힌 것은 반드시 빛으로 나와야 하고, 지금 사람들 눈에 영광스러운 것이 하나님 앞에서는 무너지고 가치 없는 것으로 여겨질 것이다.

원주석

13절 카드 ↗

13. For the day will declare it In the old translation it is the day of the Lord , (179) but it is probable that the words of the Lord were added by some one by way of explanation. The meaning unquestionably is complete without that addition. For with propriety we give the name of day to the time when darkness and obscurity are dispelled, and the truth is brought to light. Hence the Apostle forewarns us, that it cannot always remain a secret who have acted fraudulently in the work of the Lord, or who have conducted themselves with fidelity, as though he had said: “The darkness will not always remain: the light will one day break forth; which will make all things manifest.” That day, I own, is God’s — not man’s, but the metaphor is more elegant if you read simply — the day , because Paul in this way conveys the idea, that the Lord’s true servants cannot always be accurately distinguished from false workmen, inasmuch as virtues and vices are concealed by the darkness of the night. That night, however, will not always continue. For ambition is blind — man’s favor is blind — the world’s applause is blind, but this darkness God afterwards dispels in his own time. Take notice, that he always discovers the assurance of a good conscience, and with an unconquerable magnanimity despises perverse judgments; first , in order that he may call back the Corinthians from popular applause to a right rule of judgment; and secondly , for the purpose of confirming the authority of his ministry. Because it will be revealed by fire. Paul having spoken of doctrine metaphorically, now also applies metaphorically the name of fire to the very touchstone of doctrine, that the corresponding parts of the comparison may harmonize with each other. The fire , then, here meant is the Spirit of the Lord, who tries by his touchstone what doctrine resembles gold and what resembles stubble The nearer the doctrine of God is brought to this fire, so much the brighter will be its luster. On the other hand, what has had its origin in man’s head will quickly vanish, (180) as stubble is consumed in the fire. There seems also to be an allusion to the day of which he makes mention: “Not only will those things which vain ambition, like a dark night, concealed among the Corinthians, be brought to light by the brightness of the sun, but there will also be a strength of heat, not merely for drying up and cleansing away the refuse, but also for burning up everything wrong.” For however men may look upon themselves, as forming acute judgments, their discernment, notwithstanding, reaches no farther than appearance, which, for the most part, has no solidity. There is nothing but that day to which the Apostle appeals, that tests everything to the quick, not merely by its brightness, but also by its fiery flame. (179) It is so in two of the old English versions. In Wiclif’s version (1380) the rendering is as follows: For the dai of the Lord schal declare . The Rheims version (1582) reads thus: For the day of our Lord will declare . — Ed . (180) “ Celle, qui aura este forgee au cerveau des hommes s’esuanouira tout incontinent, et s’en ira en fumee ;” — “That which has been forged in man’s brain, will quickly vanish, and go off in smoke.” return to ' Top of Page ' <a name="verse-14" class="com-number"

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13. **그 날이 공포하리니** — 이 날은 하나님의 날이지만, "그 날"이라고만 읽으면 비유가 더 우아하다. 주님의 참된 종들이 언제나 거짓 일꾼들과 정확히 구분되지 않는다는 것, 즉 미덕과 악덕이 밤의 어둠에 가려진다는 것을 전달하기 때문이다. 그러나 그 밤은 영원히 계속되지 않는다. 야망은 눈멀고 사람의 호의는 눈멀고 세상의 박수는 눈멀지만, 이 어둠을 하나님이 그분의 때에 흩어버리신다.

바울은 항상 선한 양심의 확신을 드러내며 굳건한 마음으로 비뚤어진 판단들을 경멸한다는 점을 주목하라. 고린도 사람들을 대중의 박수에서 바른 판단 기준으로 불러오기 위해, 그리고 자신의 사역 권위를 확인하기 위해서다.

**불로 나타나리니** — 바울이 교훈을 비유적으로 말했으므로, 이제 교훈의 시금석에 불이라는 이름을 비유적으로 붙인다. 비유의 각 부분이 서로 조응하도록. 여기서 말하는 불은 어떤 교훈이 금을 닮았고 어떤 것이 짚을 닮았는지를 시금석으로 검증하는 주님의 영이다. 하나님의 교훈이 이 불에 가까이 올수록 그 광채가 더 빛난다. 반면 사람의 머리에서 비롯된 것은 짚이 불에 타듯 사라진다.

원주석

14절 카드 ↗

14. If any man’s work remains, he will receive a reward. His meaning is, that those are fools who depend on man’s estimation, so as to reckon it enough to be approved by men, for then only will the work have praise and recompense — when it has stood the test of the day of the Lord Hence he exhorts His true ministers to have an eye to that day. For by the word remains , he intimates that doctrines fly about as it were in an unsettled state, nay more, like empty bubbles, they glitter for the moment, until they have come to be thoroughly tested. Hence it follows, that we must reckon as nothing all the applauses of the world, the emptiness of which will in a very little be exposed by heaven’s judgment. return to ' Top of Page ' <a name="verse-15" class="com-number"

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14. **만일 누구든지 그 위에 세운 공적이 그대로 있으면** — 그의 말은 이것이다. 사람들의 추정에 의존하여 사람에게 인정받는 것으로 충분하다고 여기는 자들은 어리석다. 그 공적이 주님의 날의 시험을 통과할 때에야 칭찬과 보상이 있을 것이기 때문이다. "남아 있다"는 말로 교훈들이 한동안 불안정하게 떠돌다가, 마치 공허한 거품처럼 잠시 반짝이다가 완전히 검증될 때까지 그렇게 있음을 암시한다.

원주석

15절 카드 ↗

15. If any man’s work shall be burned. It is as though he had said: Let no man flatter himself on the ground that, in the opinion of men, he is reckoned among the most eminent master-builders , for as soon as the day breaks in, his whole work must go utterly to nothing, if it is not approved of by the Lord. This, then, is the rule to which every one’s ministry requires to be conformed. Some explain this of doctrine, so that ζημιουσθαι (181) means simply to perish , and then what immediately follows they view as referring to the foundation, because in the Greek θεμελιος (foundation) is in the masculine gender. They do not, however, sufficiently attend to the entire context. For Paul in this passage subjects to trial, not his own doctrine, but that of others. (182) Hence it were out of place to make mention at present of the foundation. He has stated a little before, that every man’s work will be tried by fire. He comes afterwards to state an alternative, which ought not to be extended beyond that general observation. Now it is certain that Paul spoke there simply of the structure which had been erected upon the foundation. He has already in the first clause promised a reward to good master-builders, (183) whose labor shall have been approved of. Hence the contrast in the second clause suits admirably well — that those who have mixed stubble , or wood , or straw , will be disappointed of the commendation which they had expected. He himself will be saved, etc. It is certain that Paul speaks of those who, while always retaining the foundations, mix hay with gold, stubble with silver, and wood with precious stones — that is, those who build upon Christ, but in consequence of the weakness of the flesh, admit something that is man’s, or through ignorance turn aside to some extent from the strict purity of God’s word. Such were many of the saints, Cyprian, Ambrose, Augustine, and the like. Add to these, if you choose, from those of later times, Gregory and Bernard, and others of that stamp, who, while they had it as their object to build upon Christ, did nevertheless often deviate from the right system of building. Such persons, Paul says, could be saved, but on this condition — if the Lord wiped away their ignorance, and purged them from all dross. This is the meaning of the clause so as by fire. He means, therefore, to intimate, that he does not take away from them the hope of salvation, provided they willingly submit to the loss of their labor, and are purged by the mercy of God, as gold is refined in the furnace. Farther, although God sometimes purges his own people by afflictions, yet here by the name of fire, I understand the touchstone of the Spirit, by which the Lord corrects and removes the ignorance of his people, by which they were for a time held captive. I am aware, indeed, that, many refer this to the cross, (184) but I am confident that my interpretation will please all that are of sound judgment. It remains, that we give an answer in passing to the Papists, who endeavor from this passage to prop up Purgatory. “The sinners (185) whom God forgives, pass through the fire, that they may be saved.” Hence they in this way suffer punishment in the presence of God, so as to afford satisfaction to his justice I pass over their endless fictions in reference to the measure of punishment, and the means of redemption from them, but I ask, who they are that pass through the fire? Paul assuredly speaks of ministers alone. “There is the same reason,” they say, “as to all.” It is not for us (186) but for God to judge as to this matter. But even granting them this, how childishly they stumble at the term fire. For to what purpose is this fire, (187) but for burning up the hay and straw, and on the other hand, for proving the gold and silver. Do they mean to say that doctrines are discerned by the fire of their purgatory? Who has ever learned from that, what difference there is between truth and falsehood? Farther, when will that day come that will shine forth so as to discover every one’s work? Did it begin at the beginning of the world, and will it continue without interruption to the end? If the terms stubble, hay, gold, and silver are figurative, as they must necessarily allow, what correspondence will there be between the different clauses, if there is nothing figurative in the term fire? Away, then, with such silly trifles, which carry their absurdity in their forehead, for the Apostle’s true meaning is, I think, sufficiently manifest. (181) “ Le mot Grec suyuant, qui signifie souffrir perte ou dommage ;” — “The Greek word following, which signifies to suffer loss or damage.” (182) “ Car ce n’est pas sa doctrine, mais celle des autres que Sainct Paul dit, qui viendra a l’examen ;” — “For it is not his own doctrine, but that of others, that St. Paul says will come to be tested.” (183) “ Et fideles ouuriers ;” — “And faithful workmen.” (184) “ Et affliction ;” — “And affliction.” (185) “ Les pecheurs, (disent-ils) ;” — “The sinners, (say they).” (186) “ Je respon, que ce n’est pas a nous ;” — “I answer, that it is not for us.” (187) “ Car a quel propos est-il yci parle du feu ?” — “For to what purpose does he speak here of fire?” return to ' Top of Page ' <a name="verse-16" class="com-number"

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15. **만일 누구든지 공적이 불타면** — 말하자면 이것이다. 사람의 의견에서 가장 탁월한 건축자들 중에 속한다는 이유로 아무도 자신을 만족시키지 말라. 왜냐하면 주님이 인정하지 않으면 그 날이 밝아오는 순간 그의 모든 일은 완전히 사라질 것이기 때문이다.

**그러나 자신은 구원을 받되** — 바울이 기초를 언제나 유지하면서도 금에 짚을, 은에 짚을, 보석에 나무를 섞는 자들을 말하는 것이 확실하다. 즉 그리스도 위에 세우지만 육신의 연약함으로 인해 인간의 것을 다소 받아들이거나, 무지로 인해 하나님 말씀의 엄격한 순수성에서 어느 정도 벗어나는 자들이다. 키프리안, 암브로시우스, 아우구스티누스 같은 성인들 중 많은 이들이 이러했다. 나중 시대의 그레고리우스와 베르나르두스 같은 이들을 더해도 좋다. 그리스도 위에 세우려 하면서도 올바른 건축 방식에서 자주 벗어났다.

이런 자들이 구원받을 수 있지만, 한 가지 조건이 있다. 주님이 그들의 무지를 닦아내고 모든 찌꺼기를 정결하게 하시는 것이다. 이것이 "불을 통하듯"의 의미다. 그들의 구원의 소망을 빼앗지 않되, 수고의 손실을 기꺼이 감수하고 풀무에서 금이 정련되듯 하나님의 자비로 정결해진다는 조건이다.

하나님이 때로 자기 백성을 고난으로 정결하게 하시지만, 여기서 불은 성령의 시금석을 뜻한다. 주님이 이것으로 백성의 무지, 즉 그들이 한때 붙잡혀 있던 무지를 교정하고 제거하신다.

연옥을 이 구절에서 지지하려는 교황주의자들의 주장을 잠깐 다루겠다. 하나님이 용서하시는 죄인들이 구원받기 위해 불을 통과한다는 것이다. 그러면 그들이 하나님 앞에서 형벌을 받아 그분의 의에 대한 만족을 제공한다는 것이다. 누가 불을 통과하는가? 바울은 분명히 사역자들만을 말하고 있다. 더 중요한 것은, 이 불의 목적이 무엇인가? 짚과 지푸라기를 태우고 금과 은을 검증하는 것이다. 그들의 연옥 불이 교훈들을 식별하는 데 사용된다는 말인가?

원주석

16절 카드 ↗

16. Know ye not , etc. Having admonished the teachers as to their duty, he now addresses himself to the pupils — that they, too, may take heed to themselves. To the teachers he had said, “You are the master-builders of the house of God.” He now says to the people, “You are the temples of God. It is your part, therefore, to take care that you be not, in any way defiled.” Now, the design (190) is, that they may not prostitute themselves to the service of men. He confers upon them distinguished honor in speaking thus, but it is in order that they may be made the more reprehensible; for, as God has set them apart as a temple to himself, he has at the same time appointed them to be guardians of his temple It is sacrilege, then, if they give themselves up to the service of men. He speaks of all of them collectively as being one temple of God ; for every believer is a living stone , ( 1 Peter 2:5 ,) for the rearing up of the building of God. At the same time they also, in some cases, individually receive the name of temples We shall find him a little afterwards ( 1 Corinthians 6:19 ) repeating the same sentiment, but for another purpose. For in that passage he treats of chastity; but here, on the other hand, he exhorts them to have their faith resting on the obedience of Christ alone. The interrogation gives additional emphasis; for he indirectly intimates, that he speaks to them of a thing that they knew, while he appeals to them as witnesses. And the Spirit of God. Here we have the reason why they are the temple of God Hence and must be understood as meaning because (191) This is customary, as in the words of the poet — “Thou hadst heard it, and it had been reported.” “For this reason,” says he, “are ye the temples of God , because He dwells in you by his Spirit; for no unclean place can be the habitation of God.” In this passage we have an explicit testimony for maintaining the divinity of the Holy Spirit. For if he were a creature, or merely a gift, he would not make us temples of God , by dwelling in us. At the same time we learn, in what manner God communicates himself to us, and by what tie we are bound to him — when he pours down upon us the influence of his Spirit. (190) “ De cest aduertissement ;” — “Of this caution.” (191) Audieras, et fama fitit. Virg. Eclog. 9. 11. return to ' Top of Page ' <a name="verse-17" class="com-number"

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16. **너희는 하나님의 성전인 것과** — 교사들에게 경고한 후, 이제 학생들에게도 경고한다. 교사들에게는 "너희는 하나님의 집의 건축자들이다"라고 했다. 이제 백성에게 "너희는 하나님의 성전이다. 그러므로 너희 자신이 어떤 방식으로도 더럽혀지지 않도록 주의하라"고 말한다. 그 목적은 그들이 사람들의 섬김에 자신을 팔아넘기지 않게 하려는 것이다.

그는 그들에게 탁월한 영예를 부여하지만, 더 책망받게 만들기 위해서다. 하나님이 자신을 위한 성전으로 그들을 구별하시면서 동시에 그분의 성전 수호자로 임명하셨기 때문이다. 그러므로 사람들의 섬김에 자신을 내어주는 것은 신성모독이다. 모든 신자가 하나님의 건물을 세우는 살아있는 돌들(벧전 2:5)이므로 그는 그들 모두를 집합적으로 하나님의 한 성전으로 말한다.

**하나님의 성령이 너희 안에 거하시는 것을** — 그들이 하나님의 성전인 이유다. 성령이 그들 안에 거하시기 때문이다. 부정한 곳은 하나님의 거처가 될 수 없다. 이 구절에서 성령의 신성을 지지하는 분명한 증거가 있다. 피조물이거나 단순한 선물이라면, 우리 안에 거하심으로 우리를 하나님의 성전으로 만들지 못하실 것이다.

원주석

17절 카드 ↗

17. If any man corrupts the temple of God. He subjoins a dreadful threatening — that, as the temple of God ought to be inviolably sacred, that man, whoever he may be, that corrupts it, will not pass with impunity. The kind of profanation of which he now speaks, is, when men intrude themselves, so as to bear rule in the Church in the place of God. For as that faith, which is devoted to the pure doctrine of Christ, is called elsewhere spiritual chastity , ( 2 Corinthians 11:2 ,) so it also sanctifies our souls for the right and pure worship of God. For as soon as we are tinctured with the contrivances of men, the temple of God is polluted, as it were, with filth, because the sacrifice of faith, which he claims for himself alone, is in that case offered to creatures. return to ' Top of Page ' <a name="verse-18" class="com-number"

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17. **누구든지 하나님의 성전을 더럽히면** — 두려운 경고를 덧붙인다. 하나님의 성전이 침범할 수 없이 거룩해야 하므로, 그것을 더럽히는 자는 누구든 처벌 없이 지나치지 않을 것이다.

그가 여기서 말하는 더럽힘의 종류는, 사람들이 교회에서 하나님의 자리를 차지하여 지배권을 가질 때다. 그리스도의 순수한 교훈에 헌신하는 믿음이 다른 곳에서 영적 정절(고후 11:2)이라 불리듯이, 이것이 우리의 영혼을 하나님의 올바르고 순수한 예배를 위해 거룩하게 한다. 사람들의 고안으로 물들게 되는 순간 하나님의 성전은 오물로 더럽혀진다. 그분이 홀로 요구하시는 믿음의 제사가 피조물에게 드려지기 때문이다.

원주석

18절 카드 ↗

18. Let no man deceive himself Here he puts his finger upon the true sore, as the whole mischief originated in this — that they were wise in their own conceit. Hence he exhorts them not to deceive themselves with a false impression, by arrogating any wisdom to themselves — by which he means, that all are under a mistake, who depend upon their own judgment. Now, he addresses himself, in my opinion, to hearers as well as teachers. For the former discovered a partiality for those ambitious men, and lent an ear to them, (192) because they had too fastidious a taste, so that the simplicity of the gospel was insipid to their taste; while the latter aimed at nothing but show, that they might be in some estimation. He accordingly admonishes both to this effect — “Let no one rest satisfied with his own wisdom, but let him who thinketh himself to be wise, become a fool in this world , ” or, “ Let him who is distinguished in this world by reputation for wisdom, of his own accord empty himself, (193) and become a fool in his own estimation.” Farther, in these words the Apostle does not require, that we should altogether renounce the wisdom that is implanted in us by nature, or acquired by long practice; but simply, that we subject it to the service of God, so as to have no wisdom but through his word. For this is what is meant by becoming a fool in this world , or in our own estimation — when we are prepared to give way to God, and embrace with fear and reverence everything that he teaches us, rather than follow what may appear to us plausible. (194) The meaning of the clause in this world , is as though he had said — “According to the judgment or opinion of the world.” For the wisdom of the world is this — if we reckon ourselves sufficient of ourselves for taking counsel as to all matters ( Psalms 13:2 ) for governing ourselves, and for managing whatever we have to do — if we have no dependence on any other (195) — if we feel no need of the guidance of another, but are competent to govern ourselves. (196) He, therefore, on, the other hand, is a fool in this world , who, renouncing his own understanding, allows himself to be directed by the Lord, as if with his eyes shut — who, distrusting himself, leans wholly upon the Lord, places his whole wisdom in him, and yields himself up to God in docility and submission. It is necessary that our wisdom should in this way vanish, in order that the will of God may have authority over us, and that we be emptied of our own understanding, that we may be filled with the wisdom of God. At the same time, the clause (197) may either be taken in connection with the first part of the verse, or joined with the last, but as the meaning is not much different, I leave every one to choose for himself. (192) “ Trop facilement ;” — “Too readily.” (193) “ Soit fait fol en soy de son bon gre s’abbaissant, et s’aneantissant soymesme ;” — “Let him become, of his own accord, a fool in his own estimation, abasing and emptying himself.” (194) “ Bon et raisonnable ;” — “Good and reasonable.” (195) “ Que de nous-mesmes ;” — “Than ourselves.” (196) “ Nous semble que nous sommes assez suffisans de nous conduire, et gouuerner nous-mesmes ;” — “It appears to us, that we are quite competent to conduct and govern ourselves.” (197) “ En ce monde ;” — “ In this world . ” return to ' Top of Page ' <a name="verse-19" class="com-number"

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18. **아무도 자신을 속이지 말라** — 여기서 진짜 상처에 손가락을 댄다. 모든 문제가 스스로 지혜롭다는 자만에서 비롯되었기 때문이다. 그러므로 그들에게 스스로 어떤 지혜를 자랑함으로 자신을 속이지 말라 권면한다. 즉 자신의 판단에 의존하는 모든 이가 잘못임을 의미한다.

그는 내 생각에 청중과 교사들 모두에게 말하고 있다. 청중은 야심찬 자들을 편애하고 귀를 기울였는데, 자신들의 취향이 너무 까다로워 복음의 단순함이 밍밍했기 때문이다. 교사들은 어떤 존경을 받으려고 과시만을 목표로 했다. 따라서 둘 모두에게 이렇게 경고한다. "아무도 자신의 지혜에 만족하지 말라. 자신을 지혜롭다 여기는 자는 이 세상에서 어리석게 되라."

이 말로 사도는 본성으로 심어진 지혜나 오랜 실천으로 얻은 지혜를 완전히 포기하라고 요구하는 것이 아니다. 단순히 그것을 하나님의 섬김에 복종시켜 그분의 말씀으로만 지혜를 얻으라는 것이다. 이 세상에서 또는 자신의 눈에 어리석게 된다는 것은, 하나님께 길을 양보하고 그분이 가르치시는 모든 것을 두려움과 경외함으로 받아들이되 자신에게 그럴듯해 보이는 것을 따르기보다 그렇게 하도록 준비된다는 뜻이다.

원주석

19절 카드 ↗

19. For the wisdom of this world This is an argument taken from things opposite. To maintain the one is to overturn the other. As, therefore, the wisdom of this world is foolishness with God , it follows that we cannot be wise in the sight of God, unless we are fools in the view of the world. We have already explained ( 1 Corinthians 1:20 ) what he means by the wisdom of this world ; for natural perspicacity is a gift of God, and the liberal arts, and all the sciences by which wisdom is acquired, are gifts of God. They are confined, however, within their own limits; for into God’s heavenly kingdom they cannot penetrate. Hence they must occupy the place of handmaid, not of mistress: nay more, they must be looked upon as empty and worthless, until they have become entirely subject to the word and Spirit of God. If, on the other hand, they set themselves in opposition to Christ, they must be looked upon as dangerous pests, and, if they strive to accomplish anything of themselves, as the worst of all hindrances. (198) Hence the wisdom of the world , in Paul’s acceptation, is that which assumes to itself authority, and does not allow itself to be regulated by the word of God, or to be subdued, so as to yield itself up in entire subjection to him. Until, therefore, matters have come to this, that the individual acknowledges that he knows nothing but what he has learned from God, and, giving up his own understanding; resigns himself unreservedly to Christ’s guidance, he is wise in the world’s account, but he is foolish in the estimation of God. For it is written, He taketh the wise He confirms this from two Scripture proofs, the first of which is taken from Job 5:13 , where the wisdom of God is extolled on this ground, that no wisdom of the world can stand before it. Now it is certain, that the Prophet speaks there of those that are cunning and crafty; but as the wisdom of man is invariably such without God, (199) it is with good reason that Paul applies it in this sense, — that whatever wisdom men have of themselves is reckoned of no account in the sight of God. The second is from Psalms 94:11 , where David, after claiming for God alone the office and authority of the Instructor of all, adds, that He knows the thoughts of all to be vain. Hence, in whatever estimation they are held by us, they are, in the judgment of God, vain Here we have an admirable passage for bringing down the confidence of the flesh, while God from on high declares that everything that the mind of man conceives and contrives is mere vanity (200) (198) “ Ce sont de grans empeschemens, et bien a craindre ;” — “They are great hindrances, and much to be dreaded.” (199) “ Quand la sagesse de Dieu n’y est point ;” — “When the wisdom of God is not in it.” (200) “The humbling tendency ef the statement referred to is well brought out by Fuller of Kettering. ( Fuller ’ s Works , volume 4, p. 89.) return to ' Top of Page ' <a name="verse-21" class="com-number"

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19. **이 세상 지혜는 하나님께 어리석은 것이니** — 반대되는 것들에서 나온 논거다. 하나를 지지하는 것이 다른 것을 무너뜨린다. 이 세상의 지혜가 하나님께 어리석음이므로, 세상에서 어리석은 자가 되지 않고는 하나님 앞에서 지혜로울 수 없다.

이 세상의 지혜가 무엇인지는 이미 설명했다(1장 20절). 자연적 예리함은 하나님의 선물이고 지혜를 얻는 자유 학문과 모든 과학도 하나님의 선물이다. 그러나 그것들은 자신의 한계 안에 있다. 하나님의 하늘나라에는 들어갈 수 없다. 따라서 시녀의 자리를 차지해야 하며, 여주인의 자리를 차지해서는 안 된다. 하나님의 말씀과 영에 완전히 복종하게 되기까지 공허하고 가치 없는 것으로 여겨야 한다. 그리스도에 맞서 세운다면 위험한 해악으로 여겨야 하고, 스스로 무언가를 이루려 한다면 최악의 방해물이다.

**그가 지혜 있는 자들을 그 계략에 잡으시는 이라** — 두 성경 증거로 확인한다. 첫 번째는 욥기 5:13이다. 하나님의 지혜는 세상의 어떤 지혜도 그 앞에 설 수 없다는 것을 들어 높인다. 두 번째는 시편 94:11이다. 다윗이 모든 이의 인도자로서의 하나님의 직무와 권위를 주장한 후, 그분이 모든 이의 생각이 헛됨을 아신다고 덧붙인다. 따라서 우리가 어떻게 평가하든 하나님의 판단에서는 헛것이다. 육신의 신뢰를 낮추는 경이로운 구절이다. 하나님이 높은 곳에서 인간의 마음이 생각하고 고안하는 모든 것이 순전한 헛됨이라 선언하시기 때문이다.

원주석

21절 카드 ↗

21. Therefore let no man glory in men As there is nothing that is more vain than man, how little security there is in leaning upon an evanescent shadow! Hence he infers with propriety from the preceding statement, that we must not glory in men , inasmuch as the Lord thus takes away from mankind universally every ground of glorying. At the same time this inference depends on the whole of the foregoing doctrine, as will appear ere long. For as we belong to Christ alone, it is with good reason that he teaches us, that any supremacy of man, by which the glory of Christ is impaired, involves sacrilege. return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/1co-3-21

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21. **그런즉 누구든지 사람을 자랑하지 말라** — 인간보다 더 헛된 것이 없는데, 사라지는 그림자에 기대는 것이 얼마나 불확실한 일인가! 앞의 진술에서 인류 전체에서 모든 자랑의 근거를 제거하시므로, 사람을 자랑해서는 안 된다는 것을 적절히 추론한다. 우리가 그리스도에게만 속하므로, 그리스도의 영광을 손상시키는 사람의 어떤 우월함도 신성모독이 된다는 것이다.

원주석

22절 카드 ↗

22. All things are yours. He proceeds to show what place and station teachers should occupy (201) — such as not to detract in any degree from the authority of Christ, the one Master. As therefore Christ is the Church’s sole master, and as he alone without exception is worthy to be listened to, it is necessary to distinguish between him and others, as even Christ himself has testified respecting himself, ( Matthew 23:8 ,) and no other is recommended to us by the Father with this honorable declaration, (202) “Hear ye him.” ( Matthew 17:5 .) As, therefore, he alone is endowed with authority to rule us by his word, Paul says that others are ours — meaning, that they are appointed to us by God with the view of our making use of them — not that they should exercise dominion over our consciences. Thus on the one hand, he shows that they are not useless, and, on the other hand, he keeps them in their own place, that they may not exalt themselves in opposition to Christ. What he adds, as to death , life , and the rest, is hyperbolical, so far as concerns the passage before us. He had it in view, however, to reason, as it were, from the greater to the less, in this manner. “Christ having put in subjection to us life and death , and everything, can we doubt, whether he has not also made men subject to us, to help us by their ministrations — not to oppress us by tyranny.” Now if any one takes occasion from this to allege, that the writings both of Paul and of Peter are subject to our scrutiny, inasmuch as they were men, and are not exempted from the common lot of others, I answer, that Paul, while he does not by any means spare himself or Peter, admonishes the Corinthians to distinguish between the person of the individual, and the dignity or distinction of office. “As for myself, viewed as a man, I wish to be judged of simply as a man, that Christ alone may have distinction in our ministry.” This, however, in a general way, we must hold, (203) that all who discharge the office of the ministry, are ours , from the highest to the lowest, so that we are at liberty to withhold our assent to their doctrine, until they show that it is from Christ. For they must all be tried , ( 1 John 4:1 ,)and we must yield obedience to them, only when they have satisfactorily shown themselves to be faithful servants of Christ. Now as to Peter and Paul, this point being beyond all controversy, and the Lord having furnished us with amply sufficient evidence, that their doctrine has come forth from Him, when we receive as an oracle from heaven, and venerate everything that they have delivered to us, we hear not so much them , as Christ speaking in them. (201) “ C’est a dire, quelle estime on en doit auoir ;” — “That is to easy, in what esteem they ought to be held.” (202) “ Nul autre ne nous a este donne du Pere authorize de ce titre et commandement ;” — “No other has been given to us by the Father, authorized by this distinction and injunction.” (203) “ Pour vne maxime ;” — “As a maxim.” return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-3-22

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22. **바울이나 아볼로나 게바나 세계나 생명이나 사망이나** — 교사들이 차지해야 할 자리와 위치를 보여준다. 유일한 주인이신 그리스도의 권위를 조금도 침해해서는 안 되는 자리다. 그리스도가 교회의 유일한 주인이시고 예외 없이 그분만이 들을 가치가 있으므로, 그리스도 자신도 이를 증언하셨다(마 23:8). 아버지께서 "너희는 그의 말을 들으라"(마 17:5)는 이 영예로운 선언으로 그분을 우리에게 추천하신다. 따라서 그분만이 말씀으로 우리를 다스리실 권위가 있으므로, 바울은 다른 이들이 "우리의 것"이라고 말한다. 즉 하나님이 우리를 위해 그들을 임명하셔서 우리가 사용할 수 있게 하셨다는 뜻이지, 그들이 우리의 양심 위에 지배권을 행사하는 것이 아니다.

**사망이나 생명이나 현재 것이나 장래 것이나** — 이것은 이 구절에서 과장법이다. 더 큰 것에서 더 작은 것으로 논거를 이끌려 한 것이다. "그리스도가 생명과 죽음과 모든 것을 우리에게 복종시키셨는데, 그분이 또한 사람들도 우리를 위한 사역으로 돕도록 복종시키지 않으셨겠는가?"

이를 빌미로 바울과 베드로의 글도 우리의 검토에 종속된다고 주장한다면, 대답은 이것이다. 바울은 개인의 인격과 직분의 위엄 또는 구별을 구분한다. "사람으로서의 나는 단순히 사람으로 판단받기를 원한다. 그리스도만이 우리의 사역에서 두드러지도록." 그러나 일반적으로 이것을 확고히 해야 한다. 사역의 직무를 수행하는 모든 이들은 우리의 것이다. 가장 높은 자부터 가장 낮은 자까지 그들이 교훈이 그리스도에게서 나온 것임을 보여줄 때까지 동의를 보류할 자유가 있다.

원주석

23절 카드 ↗

23. Christ is God’s This subjection relates to Christ’s humanity, for by taking upon him our flesh, he assumed “the form” and condition “of a servant,” that he might make himself obedient to his Father in all things. ( Philippians 2:7 .) And assuredly, that we may cleave to God through him, it is necessary that he have God as his head ( 1 Corinthians 11:3 .) We must observe, however, with what intention Paul has added this. For he admonishes us, that the sum of our felicity consists in this, (204) that we are united to God who is the chief good, and this is accomplished when we are gathered together under the head that our heavenly Father has set over us. In the same sense Christ said to his disciples, “Ye ought to rejoice, because I go to the Father, for the Father is greater than I,” ( John 14:28 ,) for there he set himself forth as the medium, through which believers come to the original source of every blessing. It is certain, that those are left destitute of that signal blessing, who depart from the unity of the Head. (205) Hence this order of things suits the connection of the passage — that those subject themselves to Christ alone, who desire to remain under God’s jurisdiction. (204) “ Car il nous donne a entendre, et remonstre, que le comble et la perfection de nostre felicite consiste la ;” — “For he gives us to understand, and shows, that the summit and perfection of our felicity consists in this.” (205) “ Qui ne retienent ce seul Chef ;” — “Who do not retain that sole Head.” return to ' Top of Page ' 1 Corinthians 1Co 2 1 Corinthians 1Co 1 Corinthians 1Co 4 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 3". 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Pericope (part_of)

절 (explains)

bible-text/1co-3-23

Source

23. **너희는 그리스도의 것이요 그리스도는 하나님의 것이니라** — 이 복종은 그리스도의 인성에 관한 것이다. 그분은 우리의 살을 입으심으로 종의 형체와 조건을 취하시어 모든 일에서 아버지께 순종하셨다(빌 2:7). 우리가 그분을 통해 하나님께 붙으려면, 그분의 머리로 하나님을 모셔야 한다(고전 11:3).

바울이 이것을 덧붙인 의도를 살펴야 한다. 우리의 행복의 합계는 최고선이신 하나님과 연합하는 것이며, 이것은 하늘 아버지가 우리 위에 세우신 머리 아래 모여질 때 이루어진다는 것을 가르치는 것이다. 같은 의미에서 그리스도가 제자들에게 "아버지가 나보다 크심이라. 나는 아버지께 간다. 그러므로 기뻐해야 한다"고 말씀하셨다(요 14:28). 거기서 그분은 신자들이 모든 복의 원천에 이르는 중보자로 자신을 제시하셨다. 이 유일한 머리의 일치에서 떠나는 자들은 분명히 이 탁월한 복에서 제외된다. 따라서 하나님의 통치 아래 남기를 원하는 자들이 그리스도 한 분만께 복종한다는 사물의 이 순서가 구절의 연결에 잘 맞는다.

원주석

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