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주석[칼빈] — 고린도전서 4장 · 사도의 청지기직

요약
칼빈 주석 · 섹션 21개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Let a man so account of us As it was a matter of no little importance to see the Church in this manner torn by corrupt factions, from the likings or dislikings that were entertained towards individuals, he enters into a still more lengthened discussion as to the ministry of the word. Here there are three things to be considered in their order. In the first place, Paul describes the office of a pastor of the Church. Secondly , he shows, that it is not enough for any one to produce a title, or even to undertake the duty — a faithful administration of the office being requisite. Thirdly , as the judgment formed of him by the Corinthians was preposterous, (207) he calls both himself and them to the judgment-seat of Christ. In the first place, then, he teaches in what estimation every teacher in the Church ought to be held. In this department he modifies his discourse in such a manner as neither, on the one hand, to lower the credit of the ministry, nor, on the other, to assign to man more than is expedient. For both of these things are exceedingly dangerous, because, when ministers are lowered, contempt of the word arises, (208) while, on the other hand, if they are extolled beyond measure, they abuse liberty, and become “wanton against the Lord.” ( 1 Timothy 5:11 .) Now the medium observed by Paul consists in this, that he calls them ministers of Christ ; by which he intimates, that they ought to apply themselves not to their own work but to that of the Lord, who has hired them as his servants, and that they are not appointed to bear rule in an authoritative manner in the Church, but are subject to Christ’s authority (209) — in short, that they are servants, not masters. As to what he adds — stewards of the mysteries of God , he expresses hereby the kind of service. By this he intimates, that their office extends no farther than this, that they are stewards of the mysteries of God In other words, what the Lord has committed to their charge they deliver over to men from hand to hand — as the expression is (210) — not what they themselves might choose. “For this purpose has God chosen them as ministers of his Son, that he might through them communicate to men his heavenly wisdom, and hence they ought not to move a step beyond this.” He appears, at the same time, to give a stroke indirectly to the Corinthians, who, leaving in the background the heavenly mysteries, had begun to hunt with excessive eagerness after strange inventions, and hence they valued their teachers for nothing but profane learning. It is an honorable distinction that he confers upon the gospel when he terms its contents the mysteries of God. But as the sacraments are connected with these mysteries as appendages, it follows, that those who have the charge of administering the word are the authorized stewards of them also. (207) “ Pource que les Corinthiens iugeoyent de luy d’vne mauuaise sorte, et bien inconsidereement ;” — “As the Corinthians judged of him in an unfavorable way, and very rashly.” (208) “ Facilement on viendra a mespriser la parole de Dieu ;” — “They will readily come to despise the word of God.” (209) “ Ils sont eux-mesmes comme les autres sous la domination de Christ ;” — “They are themselves, in common with others, under the dominion of Christ.” (210) Our Author makes use of the same expression when commenting on 1 Corinthians 11:23, and 1 Corinthians 15:3. — Ed . return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-4-1

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1. **사람이 우리를 그리스도의 일꾼이요** — 교회가 개인들에 대한 호불호로 인한 부패한 당파들로 분열되는 것이 결코 사소한 문제가 아니었으므로, 그는 말씀 사역에 관한 더 길고 깊은 논의에 들어간다. 여기에 순서대로 고려해야 할 세 가지가 있다.

첫째, 바울은 교회 목사의 직분을 묘사한다. 둘째, 칭호를 내세우거나 직무를 맡는 것만으로 충분하지 않음을 보여준다. 신실한 직무 수행이 요구된다. 셋째, 고린도 사람들의 그에 대한 판단이 뒤집혀져 있으므로, 자신과 그들을 그리스도의 심판대로 부른다.

우선 교회의 모든 교사가 어떻게 여겨져야 하는지 가르친다. 이 부분에서 그는 한편으로 사역의 신망을 낮추지 않고, 다른 한편으로 사람에게 유익한 것 이상을 돌리지 않는 방식으로 말한다. 두 가지 모두 매우 위험하기 때문이다. 사역자들을 낮추면 말씀에 대한 경멸이 생기고, 반면 그들을 지나치게 높이면 그들이 자유를 남용하고 "주님을 거슬러 방자하게"(딤전 5:11) 된다.

바울이 지키는 균형은 이것이다. 그들을 **그리스도의 일꾼**이라 부름으로써 그들이 자신의 일이 아니라 주님의 일에 헌신해야 함을, 그분이 자신의 종으로 고용한 자들임을, 교회에서 권위적으로 통치하도록 임명된 것이 아니라 그리스도의 권위에 복종하는 것임을, 요컨대 주인이 아닌 종임을 암시한다.

**하나님의 비밀을 맡은 자** — 이는 섬김의 종류를 표현한다. 그들의 직분은 하나님의 비밀들의 청지기에 그친다. 즉 주님이 그들에게 위탁한 것을 말하자면 손에서 손으로 사람들에게 전달한다는 것이다. 자신들이 선택할 것이 아니라. "하나님이 그들을 그분의 아들의 사역자로 선택하신 것은 그분이 그들을 통해 사람들에게 하늘의 지혜를 전달하기 위함이다. 따라서 이 범위를 벗어나 한 발도 나아가서는 안 된다."

또한 하늘의 신비를 뒤로하고 이상한 발명품들을 지나치게 열심히 추구하기 시작한 고린도 사람들에게 은근히 타격을 준다. 그들은 세속적 학문 외에는 교사들을 가치 있게 여기지 않았다. 복음의 내용을 하나님의 비밀들이라 부름으로써 복음에 영예로운 구별을 부여한다. 성례들이 이 신비들에 부록으로 연결되어 있으므로, 말씀 행정의 책임을 맡은 자들이 성례의 권한 있는 청지기이기도 하다.

원주석

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2. But it is required in ministers (211) It is as though he had said, it is not enough to be a steward if there be not an upright stewardship. Now the rule of an upright stewardship, is to conduct one’s self in it with fidelity. It is a passage that ought to be carefully observed, for we see how haughtily (212) Papists require that everything that they do and teach should have the authority of law, simply on the ground of their being called pastors. On the other hand, Paul is so far from being satisfied with the mere title, that, in his view, it is not even enough that there is a legitimate call, unless the person who is called conducts himself in the office with fidelity. On every occasion, therefore, on which Papists hold up before us the mask of a name, for the purpose of maintaining the tyranny of their idol, let our answer be, that Paul requires more than this from the ministers of Christ , though, at the same time, the Pope and his attendant train are wanting not merely in fidelity in the discharge of the office, but also in the ministry itself, if everything is duly considered. This passage, however, militates, not merely against wicked teachers, but also against all that have any other object in view than the glory of Christ and the edification of the Church. For every one that teaches the truth is not necessarily faithful, but, only he who desires from the heart to serve the Lord and advance Christ’s kingdom. Nor is it without good reason that Augustine assigns to hirelings , ( John 10:12 ,) a middle place between the wolves and the good teachers. As to Christ’s requiring wisdom also on the part of the good steward , ( Luke 12:42 ,) he speaks, it is true, in that passage with greater clearness than Paul, but the meaning is the same. For the faithfulness of which Christ speaks is uprightness of conscience, which must be accompanied with sound and prudent counsel. By a faithful minister Paul means one who, with knowledge as well as uprightness, (213) discharges the office of a good and faithful minister. (211) “ Entre les dispensateurs ;” — “Among stewards.” (212) “ Et d’une facon magistrale ;” — “And with a magisterial air.” (213) “ Auec science et bonne discretion, et d’vn coeur droit ;” — “With knowledge and good discretion, as well as with an upright heart.” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-4-2

Source

2. **그리고 맡은 자들에게 구할 것은** — 청지기가 되는 것으로 충분하지 않다면, 신실한 청지기 직분이 있어야 한다는 말이다. 신실한 청지기 직분의 규칙은 신실함으로 자신을 수행하는 것이다. 주의 깊게 관찰해야 할 구절이다. 교황주의자들이 자신들이 목사라 불린다는 이유만으로, 자신들이 하는 모든 것과 가르치는 모든 것이 율법의 권위를 가져야 한다고 얼마나 오만하게 요구하는지 보기 때문이다.

반면 바울은 단순한 칭호에 만족하기는커녕, 합법적인 부르심이 있어도 부르심 받은 사람이 신실하게 직무를 수행하지 않으면 충분하지 않다고 본다. 따라서 교황주의자들이 자신들의 우상의 횡포를 유지하기 위해 이름의 가면을 내세울 때마다, 바울이 그리스도의 사역자들에게 이보다 더 요구한다는 것을 답으로 삼아라.

이 구절은 악한 교사들에게만이 아니라 그리스도의 영광과 교회의 덕을 세우는 것 외에 다른 목적을 가진 모든 이에게도 반한다. 진리를 가르치는 모든 이가 반드시 신실한 것은 아니다. 오직 마음으로 주님을 섬기고 그리스도의 나라를 증진시키기를 원하는 자만이 신실하다.

원주석

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3. But with me it is a very small thing It remained that he should bring before their view his faithfulness , that the Corinthians might judge of him from this, but, as their judgment was corrupted, he throws it aside and appeals to the judgment-seat of Christ. The Corinthians erred in this, that they looked with amazement at foreign masks, and gave no heed to the true and proper marks of distinction. (214) He, accordingly, declares with great confidence, that he despises a perverted and blind judgment of this sort. In this way, too, he, on the one hand, admirably exposes the vanity of the false Apostles who made the mere applause of men their aim, and reckoned themselves happy if they were held in admiration; and, on the other hand, he severely chastises the arrogance (215) of the Corinthians, which was the reason why they were so much blinded in their judgment. But, it is asked, on what ground it was allowable for Paul, not merely to set aside the censure of one Church, but to set himself above the judgment of men? for this is a condition common to all pastors — to be judged of by the Church. I answer, that it is the part of a good pastor to submit both his doctrine and his life for examination to the judgment of the Church, and that it is the sign of a good conscience not to shun the light of careful inspection. In this respect Paul, without doubt, was prepared for submitting himself to the judgment of the Corinthian Church, and for being called to render an account both of his life and of his doctrine, had there been among them a proper scrutiny, (216) as he often assigns them this power, and of his own accord entreats them to be prepared to judge aright. But when a faithful pastor sees that he is borne down by unreasonable and perverse affections, and that justice and truth have no place, he ought to appeal to God, and betake himself to his judgment-seat, regardless of human opinion, especially when he cannot secure that a true and proper knowledge of matters shall be arrived at. If, then, the Lord’s servants would bear in mind that they must act in this manner, let them allow their doctrine and life to be brought to the test, nay more, let them voluntarily present themselves for this purpose; and if anything is objected against them, let them not decline to answer. But if they see that they are condemned without being heard in their own defense, and that judgment is passed upon them without their being allowed a hearing, let them raise up their minds to such a pitch of magnanimity, as that, despising the opinions of men, they will fearlessly wait for God as their judge. In this manner the Prophets of old, having to do with refractory persons, (217) and such as had the audacity to despise the word of God in their administration of it, required to raise themselves aloft, in order to tread under foot that diabolical obstinacy, which manifestly tended to overthrow at once the authority of God and the light of truth. Should any one, however, when opportunity is given for defending himself, or at least when he has need to clear himself, appeal to God by way of subterfuge, he will not thereby make good his innocence, but will rather discover his consummate impudence. (218) Or of man’s day. While others explain it in another manner, the simpler way, in my opinion, is to understand the word day as used metaphorically to mean judgment , because there are stated days for administering justice, and the accused are summoned to appear on a certain day He calls it man’s day (219) when judgment is pronounced, not according to truth, or in accordance with the word of the Lord, but according to the humor or rashness of men, (220) and in short, when God does not preside. “Let men,” says he, “ sit for judgment as they please: it is enough for me that God will annul whatever they have pronounced.” Nay, I judge not mine own self. The meaning is: “I do not venture to judge myself, though I know myself best; how then will you judge me, to whom I am less intimately known?” Now he proves that he does not venture to judge himself by this, that though he is not conscious to himself of anything wrong, he is not thereby acquitted in the sight of God. Hence he concludes, that what the Corinthians assume to themselves, belongs exclusively to God. “As for me,” says he, “when I have carefully examined myself, I perceive that I am not so clear-sighted as to discern thoroughly my true character; and hence I leave this to the judgment of God, who alone can judge, and to whom this authority exclusively belongs. As for you, then, on what ground will you make pretensions to something more?” As, however, it were very absurd to reject all kinds of judgment, whether of individuals respecting themselves, or of one individual respecting his brother, or of all together respecting their pastor, let it be understood that Paul speaks here not of the actions of men, which may be reckoned good or bad according to the word of the Lord, but of the eminence of each individual, which ought not to be estimated according to men’s humors. It belongs to God alone to determine what distinction every one holds, and what honor he deserves. The Corinthians, however, despising Paul, groundlessly extolled others to the skies, as though they had at their command that knowledge which belonged exclusively to God. This is what he previously made mention of as man ’ s day — when men mount the throne of judgment, and, as if they were gods, anticipate the day of Christ, who alone is appointed by the Father as judge, allot to every one his station of honor, assign to some a high place, and degrade others to the lowest seats. But what rule of distinction do they observe? They look merely to what appears openly; and thus what in their view is high and honorable, is in many instances an abomination in the sight of God . ( Luke 16:15 .) If any one farther objects, that the ministers of the word may in this world be distinguished by their works, as trees by

Pericope (part_of)

절 (explains)

bible-text/1co-4-3

Source

3. **너희에게나 다른 사람에게나** — 그에 대한 고린도 사람들의 판단이 뒤집혀 있었으므로, 그는 그것을 내던지고 그리스도의 심판대에 호소한다. 고린도 사람들은 낯선 가면들을 놀라움으로 바라보면서 참되고 적절한 구별의 표지들에는 주의를 기울이지 않는다는 잘못을 범했다. 그래서 그는 큰 확신과 담대함으로, 그런 뒤틀리고 눈먼 판단을 경멸한다고 선언한다.

**사람의 날** — 다른 이들이 다르게 설명하지만, 더 단순한 방법은 사람의 날을 판단의 비유적 표현으로 이해하는 것이다. 날이 재판의 날로 정해지고 피고들이 특정 날에 소환되기 때문이다. 진리나 주님의 말씀에 따라서가 아니라 사람들의 변덕이나 경솔함에 따라 판단이 선고될 때, 하나님이 주재하지 않을 때, 그것이 사람의 날이다. "사람들이 마음대로 심판석에 앉게 두라. 그들이 선언한 것은 무엇이든 하나님이 무효로 하실 것이므로 나에게는 충분하다."

**나도 내 자신을 판단하지 아니하노니** — 의미는 이것이다. "나 자신을 가장 잘 알면서도 감히 나를 판단하지 않는다. 그런데 나를 훨씬 덜 아는 너희가 어떻게 나를 판단하겠는가?" 그가 자신을 판단하지 않는다는 것을 이렇게 증명한다. 자신에게 아무것도 잘못된 것이 없다는 의식이 있다 해도, 그것으로 하나님 앞에서 무죄 방면되지 않는다는 것이다. 따라서 고린도 사람들이 자신들에게 주장하는 것은 오직 하나님께만 속한다는 결론이 따른다.

원주석

4절 카드 ↗

4. I am not conscious to myself of anything faulty. Let us observe that Paul speaks here not of his whole life, but simply of the office of apostleship. For if he had been altogether unconscious to himself of anything wrong, (222) that would have been a groundless complaint which he makes in Romans 7:15 , where he laments that the evil which he would not , that he does , and that he is by sin kept back from giving himself up entirely to God. Paul, therefore, felt sin dwelling in him , and confessed it; but as to his apostleship, (which is the subject that is here treated of,) he had conducted himself with so much integrity and fidelity, that his conscience did not accuse him as to anything. This is a protestation of no common character, and of such a nature as clearly shows the piety and sanctity of his breast; (223) and yet he says that he is not thereby justified, that is, pure, and altogether free from guilt in the sight of God. Why? Assuredly, because God sees much more distinctly than we; and hence, what appears to us cleanest, is filthy in his eyes. Here we have a beautiful and singularly profitable admonition, not to measure the strictness of God’s judgment by our own opinion; for we are dim-sighted, but God is preeminently discerning. We think of ourselves too indulgently, but God is a judge of the utmost strictness. Hence the truth of what Solomon says — “Every man’s ways appear right his own eyes, but the Lord pondereth the hearts.” ( Proverbs 21:2 .) Papists abuse this passage for the purpose of shaking the assurance of faith, and truly, I confess, that if their doctrine were admitted, we could do nothing but tremble in wretchedness during our whole life. For what tranquillity could our minds enjoy if it were to be determined from our works whether we are well-pleasing to God? I confess, therefore, that from the main foundation of Papists there follows nothing but continual disquietude for consciences; and, accordingly, we teach that we must have recourse to the free promise of mercy, which is offered to us in Christ, that we may be fully assured that we are accounted righteous by God. (222) “ Si nihil prorsus sibi consciret ;” — our author most probably had in his eye a well-known passage in Horace, (Ep. I. 1. 61,) “ Nil conscire sibi ;” — “To be conscious to one’s self of nothing wrong.” — Ed . (223) “ Combien sa conscience estoit pure et nette ;” — “How pure and clean his conscience was.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-4-4

Source

4. **내가 자책할 아무것도 깨닫지 못하나** — 바울이 자신의 전체 삶이 아니라 단순히 사도직의 직무에 대해 말하고 있음에 주목해야 한다. 만약 자신에게 전혀 잘못된 것이 없다는 완전한 확신이 있었다면, 로마서 7:15에서 "내가 원하지 아니하는 악을 행하며" 죄가 자신을 하나님께 완전히 드리는 것을 막는다고 탄식하는 것이 근거 없는 불평이 되었을 것이다. 따라서 바울은 자신 안에 죄가 거한다고 느끼고 그것을 고백했다. 그러나 그의 사도직(여기서 다루는 주제)에 대해서는 양심이 어떤 것에도 자신을 고발하지 않을 만큼 성실하고 신실하게 행했다.

이것은 평범하지 않은 고백이며, 그의 가슴의 경건과 거룩함을 분명히 보여준다. 그러나 그는 그것으로 의롭다 함을 받은 것이 아니라고, 즉 하나님 앞에서 순수하고 완전히 죄에서 자유로운 것이 아니라고 말한다. 왜인가? 하나님은 우리보다 훨씬 더 분명히 보시기 때문이다. 우리에게 가장 깨끗해 보이는 것이 그분의 눈에는 더럽다. 여기에 하나님의 심판의 엄격함을 우리 자신의 의견으로 측정하지 말라는 아름답고 매우 유익한 경고가 있다.

교황주의자들은 이 구절을 믿음의 확신을 흔드는 데 남용한다. 그러나 우리가 행위로부터 하나님을 기쁘게 하는지 결정해야 한다면, 그것이 맞는다. 그러므로 그리스도 안에서 우리에게 제공되는 값없는 자비의 약속에 의지해야 함을 가르친다. 그래야 우리가 하나님께 의롭다 여겨짐을 충분히 확신할 수 있다.

원주석

5절 카드 ↗

5. Therefore judge nothing before the time From this conclusion it is manifest, that Paul did not mean to reprove every kind of judgment without exception, but only what is hasty and rash, without examination of the case. For the Corinthians did not mark with unjaundiced eye the character of each individual, but, blinded by ambition, groundlessly extolled one and depreciated another, and took upon themselves to mark out the dignity of each individual beyond what is lawful for men. Let us know, then, how much is allowed us, what is now within the sphere of our knowledge, and what is deferred until the day of Christ, and let us not attempt to go beyond these limits. For there are some things that are now seen openly, while there are others that lie buried in obscurity until the day of Christ. Who will bring to light. If this is affirmed truly and properly respecting the day of Christ, it follows that matters are never so well regulated in this world but that many things are involved in darkness, and that there is never so much light, but that many things remain in obscurity. I speak of the life of men, and their actions. He explains in the second clause, what is the cause of the obscurity and confusion, so that all things are not now manifest. It is because there are wonderful recesses and deepest lurking-places in the hearts of men. Hence, until the thoughts of the hearts are brought to light, there will always be darkness. And then shall every one have praise It is as though he had said, “You now, O Corinthians, as if you had the adjudging of the prizes, (224) crown some, and send away others with disgrace, but this right and office belong exclusively to Christ. You do that before the time — before it has become manifest who is worthy to be crowned, but the Lord has appointed a day on which he will make it manifest.” This statement takes its rise from the assurance of a good conscience, which brings us also this advantage, that committing our praises into the hands of God, we disregard the empty breath of human applause. (224) “ Tanquam agonothetos The allusion is to the presiding officers or umpires ( αγωνοθέται ) who adjudged the prizes in the Grecian games. (See Herod. 6. 127.) — Ed return to ' Top of Page ' <a name="verse-6" class="com-number"

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5. **그러므로 때가 이르기 전 곧 주께서 오시기까지** — 이 결론에서 분명한 것은, 바울이 예외 없이 모든 종류의 판단을 책망한 것이 아니라, 사안의 검토 없이 성급하고 경솔한 판단만을 책망했다는 것이다. 고린도 사람들은 각 개인의 성품을 공정한 눈으로 관찰하지 않았다. 야망에 눈이 멀어 근거 없이 하나를 높이고 다른 이를 낮추며, 사람에게 허용된 것 이상으로 각 개인의 위엄을 정하는 것을 자처했다. 따라서 우리에게 허용된 것이 무엇인지, 지금 우리 지식의 범위 안에 있는 것이 무엇인지, 그리스도의 날까지 미루어진 것이 무엇인지 알고, 이 경계를 넘으려 하지 말자.

**주께서 어두운 데 숨긴 것을 드러내시고** — 이것이 그리스도의 날에 대해 참되고 적절하게 말해지면, 이 세상에서 일들이 아무리 잘 정돈되어도 많은 것이 어둠에 가려져 있으며, 아무리 밝아도 많은 것이 여전히 불분명함이 따른다. 이 어두움과 혼돈의 이유, 즉 모든 것이 지금 분명하지 않은 이유를 두 번째 절에서 설명한다. 사람들의 마음에 놀라운 비밀의 방과 가장 깊은 숨겨진 자리들이 있기 때문이다. 따라서 마음의 생각들이 드러날 때까지 항상 어둠이 있을 것이다.

**그 때에 각 사람에게 하나님으로부터 칭찬이 있으리라** — 마치 이런 말과 같다. "고린도 사람들이여, 너희가 지금 마치 상을 결정하는 자들인 것처럼 어떤 이들에게는 면류관을 씌우고 다른 이들을 수치스럽게 내보내지만, 이 권리와 직분은 오직 그리스도에게만 속한다. 너희는 때 이전에, 누가 면류관 받기에 합당한지 나타나기 전에 그것을 행한다. 그러나 주님은 그것을 나타내실 날을 정하셨다."

원주석

6절 카드 ↗

6. I have in a figure transferred. Hence we may infer, that it was not those who were attached to Paul that gave rise to parties, as they , assuredly, had not. been so instructed, but those who had through ambition given themselves up to vain teachers. (225) But as he could more freely and less invidiously bring forward his own name, and that of his brethren, he preferred to point out in his own person the fault that existed in others. At the same time, he strikes a severe blow at the originators of the parties, and points his finger to the sources from which this deadly divorce took its rise. For he shows them, that if they had been satisfied with good teachers, they would have been exempted from this evil. (226) That is us. Some manuscripts have it “that in you . ” Both readings suit well, and their is no difference of meaning; for what Paul intends is this — “I have, for the sake of example, transferred these things to myself and Apollos, in order that you may transfer this example to yourselves.” “ Learn then in us , ” that is, “in that example which I have placed before you in our person as in a mirror;” or, “ Learn in you , ” that is, “apply this example to yourselves.” But what does he wish them to learn ? That no one be puffed up for his own teacher against another , that is, that they be not lifted up with pride on account of their teachers, and do not abuse their names for the purpose of forming parties, and rending the Church asunder. Observe, too, that pride or haughtiness is the cause and commencement of all contentions, when every one, assuming to himself more than he is entitled to do, is eager to have others in subjection to him. The clause above what is written may be explained in two ways — either as referring to Paul’s writings, or to the proofs from Scripture which he has brought forward. As this, however, is a matter of small moment, my readers may be left at liberty to take whichever they may prefer. (225) “ A ces docteurs pieins d’ostentation ;” — “To those teachers, full of ostentation.” (226) “ S’ils se contentent de bons et fideles docteurs, ils seront hors de danger d’vn tel mal ;” — “If they had contented themselves with good and faithful teachers, they would have been beyond the risk of such an evil.” return to ' Top of Page ' <a name="verse-7" class="com-number"

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6. **형제들아, 내가 이것을 너희를 위하여 나와 아볼로에게 적용하였으니** — 분파를 일으킨 것이 바울을 따르는 자들이 아니라는 것이 여기서 추론된다. 그들은 분명히 그렇게 가르침을 받지 않았다. 야망으로 허황된 교사들에게 몸을 맡긴 자들이 문제였다. 그러나 자신의 이름과 형제들의 이름을 더 자유롭고 덜 원망스럽게 사용할 수 있었으므로, 다른 이들에게 있는 잘못을 자신의 인격에 나타내는 것을 선택했다.

동시에 분파의 창시자들에게 심한 타격을 주고, 이 치명적인 분열이 시작된 근원을 지목한다. 선한 교사들에 만족했다면 이 악에서 벗어났을 것임을 보여준다.

**이는 너희로 하여금 '기록한 말씀 밖으로 넘어가지 말라'는 것을 우리에게서 배우게 하려 함이니** — 그들이 무엇을 배우기를 원하는가? 아무도 교사로 인해 다른 사람에 대하여 교만하지 않도록, 즉 교사들을 빌미로 교만해지거나 그들의 이름을 분파를 형성하고 교회를 분열시키는 데 남용하지 않도록 하는 것이다. 교만이나 거만이 모든 분쟁의 원인이요 시작임을 주목하라. 각 사람이 자신에게 합당한 것 이상을 취하여 다른 이들이 자신에게 복종하기를 열망할 때 그렇다.

원주석

7절 카드 ↗

7. For who distinguisheth thee? The meaning is — “Let that man come forward, whosoever he be, that is desirous of distinction, and troubles the Church by his ambition. I will demand of him who it is that makes him superior to others? That is, who it is that has conferred upon him the privilege of being taken out of the rank of the others, and made superior to others?” Now this whole reasoning depends on the order which the Lord has appointed in his Church — that the members of Christ’s body may be united together, and that every one of them may rest satisfied with his own place, his own rank, his own office, and his own honor. If one member is desirous to quit his place, that he may leap over into the place of another, and invade his office, what will become of the entire body? Let us know, then, that the Lord has so placed us in the Church, and has in such a manner assigned to every one his own station, that, being under one head, we may be mutually helpful to each other. Let us know, besides, that we have been endowed with a diversity of gifts, in order that we may serve the Lord with modesty and humility, and may endeavor to promote the glory of him who has conferred upon us everything that we have. This, then, was the best remedy for correcting the ambition of those who were desirous of distinction — to call them back to God, in order that they might acknowledge that it was not according to any one’s pleasure that he was placed in a high or a low station, but that this belonged to God alone; and farther, that God does not confer so much upon any one as to elevate him to the place of the Head, but distributes his gifts in such a manner, that He alone is glorified in all things. To distinguish here means to render eminent. (227) Augustine, however, does not ineptly make frequent use of this declaration for maintaining, in opposition to the Pelagians, (228) that whatever there is of excellence in mankind, is not implanted in him by nature, so that it could be ascribed either to nature or to descent; and farther, that it is not acquired by free will, so as to bring God under obligation, but flows from his pure and undeserved mercy. For there can be no doubt that Paul here contrasts the grace of God with the merit or worthiness of men. (229) And what hast thou ? This is a confirmation of the preceding statement, for that man cannot on good ground extol himself, who has no superiority above others. For what greater vanity is there than that of boasting without any ground for it? Now, there is no man that has anything of excellency from himself; therefore the man that extols himself is a fool and an idiot. The true foundation of Christian modesty is this — not to be self-complacent, as knowing that we are empty and void of everything good — that, if God has implanted in us anything that is good, we are so much the more debtors to his grace; and in fine, that, as Cyprian says, we must glory in nothing, because there is nothing that is our own. Why dost thou glory as if thou hadst not received it ? Observe, that there remains no ground for our glorying, inasmuch as it is by the grace of God that we are what we are, ( 1 Corinthians 15:10 .) And this is what we had in the first chapter, that Christ is the source of all blessings to us, that we may learn to glory in the Lord , ( 1 Corinthians 1:30 ,) and this we do, only when we renounce our own glory. For God does not obtain his due otherwise than by our being emptied, so that it may be seen that everything in us that is worthy of praise is derived. (227) “ Rendre excellent, ou mettre en reputation ;” — “To render eminent, or exalt to fame.” (228) The reader will find a variety of passages of this tenor quoted from Augustine in the Institutes , volume 1. — Ed . (229) “ Comme estans ehoses contraires ;” — “As being things opposite.” return to ' Top of Page ' <a name="verse-8" class="com-number"

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7. **누가 너를 남달리 구별하였느냐?** — 의미는 이것이다. "뛰어남을 원하고 야망으로 교회를 어지럽히는 자가 누구든 나오게 하라. 그를 누가 남들보다 우월하게 만들었느냐고 묻겠다. 즉 다른 이들의 순위에서 빼내어 남들보다 우월하게 만든 특권을 누가 그에게 주었느냐고."

이 모든 추론은 주님이 교회에 정하신 질서에 달려 있다. 그리스도 몸의 지체들이 함께 연합되고 각자가 자신의 자리, 자신의 순위, 자신의 직분, 자신의 영예에 만족하는 것이다. 한 지체가 자신의 자리를 떠나 다른 이의 자리로 뛰어넘어 그의 직분을 침범하려 한다면 온 몸은 어떻게 되겠는가? 주님은 우리를 교회에 그렇게 두셨고 각자에게 자신의 위치를 배정하셨다. 한 머리 아래서 우리가 서로 도움이 되도록. 또한 우리에게 다양한 은사들을 주신 것은 겸손과 낮음으로 주님을 섬기고, 우리가 가진 모든 것을 주신 그분의 영광을 증진시키도록 하기 위해서임을 알자.

**네게 있는 것 중에 받지 아니한 것이 무엇이냐?** — 앞의 진술의 확인이다. 남들보다 우월하지 않은 자는 정당하게 자신을 높일 수 없다. 아무 근거 없이 자랑하는 것보다 더 큰 허영이 어디 있겠는가? 스스로 가진 탁월함이 있는 사람은 없다. 따라서 자신을 높이는 자는 어리석고 빈약한 자다. 그리스도인의 겸손의 참된 기초는 이것이다. 우리가 비어 있고 모든 선한 것이 없음을 알기 때문에 자만하지 않는 것이다. 하나님이 우리 안에 좋은 것을 심어주셨다면, 우리는 그분의 은혜에 더욱 빚진 것이다.

원주석

8절 카드 ↗

8. Now ye are full Having in good earnest, and without the use of any figure, beat down their vain confidence, he now also ridicules it by way of irony, (230) because they are so self-complacent, as if they were the happiest persons in the world. He proceeds, too, step by step, in exposing their insolence. In the first place, he says, that they were full : this refers to the past. He then adds, Ye are rich : this applies to the future. Lastly , he says, that they had reigned as kings this is much more than either of those two. It is as though he had said, “ What will you attain to, when you appear to be not merely full for the present, but are also rich for the future — nay more, are kings ? ” At the same time, he tacitly upbraids them with ingratitude, because they had the audacity to despise him , or rather those , through means of whom they had obtained everything. Without us, says he. “For Apollos and I are now esteemed nothing by you, though it is by our instrumentality that the Lord has conferred everything upon you. What inhumanity there is in resting with self-complacency in the gifts of God, while in the meantime you despise those through whose instrumentality you obtained them!” And I would to God that ye did reign (231) Here he declares that he does not envy their felicity, (if indeed they have any,) and that from the beginning he has not sought to reign among them, but only to bring them to the kingdom of God. He intimates, however, on the other hand, that the kingdom in which they gloried was merely imaginary, and that their glorying was groundless and pernicious, (232) there being no true glorying but that which is enjoyed by all the sons of God in common, under Christ their Head, and every one of them according to the measure of the grace that has been given him. For by these words that ye also may reign with us, he means this — “You are so renowned in your own opinion that you do not hesitate to despise me, and those like me, but mark, how vain is your glorying. For you can have no glorying before God, in which we have not a share — for if honor redounds to you from having the gospel of God, how much more to us, by whose ministry it was conveyed to you! And assuredly, this is a madness (233) that is common to all the proud, that by drawing everything to themselves, they strip themselves of every blessing — nay more, they renounce the hope of everlasting salvation.” (230) “ Vsant d’ironie, c’est a dire, d’vne facon de parler qui sonne en mocquerie ;” — “Making use of irony, that is to say, a form of speech that has a tone of mockery.” (231) “A bitter taunt,” says Lightfoot , “chastising the boasting of the Corinthians, who had forgot from whom they had first received those evangelical privileges, concerning which they now prided themselves. They were enriched with spiritual gifts; they reigned, themselves being judges, in the very top of the dignity and happiness of the gospel; and that, ‘ without us , ’ saith the Apostle, ‘as though ye owed nothing to us for these privileges,’ and, ‘O would to God ye did reign , and that it went so happily and well with you indeed, that we also might reign with you, and that we might partake of some happiness in this your promotion, and might be of some account among you!’” — Ed . (232) “ Fausse et dangereuse :” — “Groundless and dangerous.” (233) “ C’est vne folie, et bestise ;” — “This is a folly and stupidity.” return to ' Top of Page ' <a name="verse-9" class="com-number"

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8. **너희가 이미 배부르며** — 그들의 허황된 자신감을 진지하게 아무 비유 없이 꺾은 후, 이제 풍자로 그것을 비웃는다. 그들이 세상에서 가장 행복한 사람들인 것처럼 자기 만족에 빠져 있기 때문이다. 점진적으로 그들의 오만함을 드러낸다. 첫째로 **배불렀다**고 한다. 이는 과거를 가리킨다. 그런 다음 **부요하다**고 덧붙인다. 이는 미래에 적용된다. 마지막으로 **우리 없이 왕노릇 하였다**고 한다. 이것은 앞의 두 가지보다 훨씬 더하다.

마치 이런 말과 같다. "지금 배부를 뿐 아니라 미래에도 부요하며, 더 나아가 왕들이기까지 한데 무엇을 더 바랄 것인가?" 동시에 그들이 무례함을 은근히 책망한다. 그들을 통해 주님이 모든 것을 주신 자들을 감히 경멸했기 때문이다. "우리 없이 왕노릇 하였다"고 말한다. "아볼로와 나는 지금 너희에게 아무것도 아닌 것으로 여겨진다. 그러나 주님은 우리를 통해 너희에게 모든 것을 주셨다."

**너희가 참으로 왕노릇 하였더라면** — 그는 그들의 행복에 질투하지 않는다고, 처음부터 그들 중에서 왕노릇하려 하지 않고 단지 그들을 하나님의 나라로 인도하려 했다고 선언한다. 그러나 그들이 자랑하는 왕국은 단순히 상상 속의 것이고, 그들의 자랑은 근거 없고 해롭다고 암시한다. 참된 자랑은 하나님의 모든 아들이 머리이신 그리스도 아래서 공동으로 누리는 것, 각자가 받은 은혜의 분량에 따른 것뿐이다.

원주석

9절 카드 ↗

9. For I think , etc. It is uncertain whether he speaks of himself exclusively, or takes in at the same time Apollos and Silvanus, for he sometimes calls such persons apostles. I prefer, however, to understand it of himself exclusively. Should any one be inclined to extend it farther, I shall have no particular objection, provided only he does not understand it as Chrysostom does, to mean that the apostles were as if for the sake of ignominy reserved to the last place. (234) For there can be no doubt that by the term last , he means those who were admitted to the rank of apostles subsequently to the resurrection of Christ. Now, he admits that he is like those who are exhibited to the people when on the eve of being led forth to death. For such is the meaning of the word exhibited — as those who on occasion of a triumph were led round (235) for the sake of show, and were afterwards hurried away to prison to be strangled. This he expresses more distinctly by adding, that they were made a spectacle . “This,” says he, “is my condition, that I exhibit to the world a spectacle of my miseries, like those who having been condemned to fight with wild beasts, (236) or to the games of the gladiators, or to some other mode of punishment, are brought forth to the view of the people, and that not before a few spectators, but before the whole world . ” Observe here the admirable steadfastness of Paul, who, while he saw himself to be dealt with by God in this manner, was nevertheless not broken or dispirited. For he does not impute it to the wantonness of the wicked, that he was, as it were, led forth with ignominy to the sport of the arena, but ascribes it wholly to the providence of God. The second clause to angels and to men , I take to be expository in this sense — “I am made a sport and spectacle, not merely to earth, but also to heaven.” This passage has been commonly explained as referring to devils, from its seeming to be absurd to refer it to good angels. Paul, however, does not mean, that all who are witnesses of this calamity are gratified with such a spectacle He simply means, that the Lord has so ordered his lot that he seems as though he had been appointed to furnish sport to the whole world. (234) “ Et bien peu estimez ;” — “And very little esteemed.” (235) “ On pourmenoit par toute la ville les poures prisonniers ;” — “They led the poor prisoners round the whole town.” (236) “ Condamnez a seruir de passe-temps en combatrant contre des bestes ;” — “Condemned to serve as a pastime in fighting against wild beasts.” return to ' Top of Page ' <a name="verse-10" class="com-number"

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9. **내가 생각하건대 하나님이 사도인 우리를** — 자신만을 가리키는지 아볼로와 실루아노를 포함하는지 불확실하다. 나는 자신만을 가리키는 것으로 본다. 그는 마치 죽음에 끌려가기 직전에 구경거리로 전시되는 자들과 같음을 인정한다. "전시된"이라는 말의 의미가 그것이다. 개선 행진에서 과시를 위해 끌려 다니다가 나중에 교살당하기 위해 감옥으로 끌려가는 자들처럼. 그는 이것을 더 분명히 표현한다. 맹수와 싸우거나 검투사 경기나 다른 형벌에 처해져 사람들의 눈앞에 끌려나오는 자들처럼, 자신이 비참함의 구경거리를 세상에 전시하고 있다는 것이다. 몇 안 되는 구경꾼이 아니라 온 세상 앞에서.

바울의 놀라운 굳건함을 주목하라. 하나님이 자신을 이런 식으로 다루시는 것을 보면서도 좌절하거나 낙심하지 않는다. 경기장의 놀이거리로 수치스럽게 끌려나가는 것이 악인들의 방자함에서 비롯된 것으로 돌리지 않고, 하나님의 섭리에 전적으로 돌린다.

원주석

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10. We are fools for Christ’s sake This contrast is throughout ironical, and exceedingly pointed, it being unseemly and absurd that the Corinthians should be in every respect happy and honorable, according to the flesh, while in the meantime they beheld their master and father afflicted with the lowest ignominy, and with miseries of every kind. For those who are of opinion that Paul abases himself in this manner, in order that he may in earnestness ascribe to the Corinthians those things which he acknowledges himself to be in want of, may without any difficulty be refuted from the little clause that he afterwards subjoins. In speaking, therefore, of the Corinthians as wise in Christ , and strong , and honorable , he makes a concession ironically, as though he had said (237) — “You desire, along with the gospel, to retain commendation for wisdom , (238) whereas I have not been able to preach Christ otherwise than by becoming a fool in this world. Now when I have willingly, on your account, submitted to be a fool , or to be reckoned such, consider whether it be reasonable that you should wish to be esteemed wise. How in these things consort — that I who have been your master, am a fool for Christ’s sake , and you, on the other hand, remain wise !” In this way, being wise in Christ is not taken here in a good sense, for he derides the Corinthians for wishing to mix up together Christ and the wisdom of the flesh, inasmuch as this were to endeavor to unite things directly contrary. The case is the same as to the subsequent clauses — “You are strong says he, and honorable , that is, you glory in the riches and resources of the world, you cannot endure the ignominy of the cross. In the meantime, is it reasonable that I should be on your account (239) mean and contemptible, and exposed to many infirmities? Now the complaint carries with it so much the more reproach (240) on this account, that even among themselves he was weak and contemptible . ( 2 Corinthians 10:10 .) In fine, he derides their vanity in this respect, that, reversing the order of things, those who were sons and followers were desirous to be esteemed honorable and noble, while their father was in obscurity, and was exposed also to all the reproaches of the world. (237) “ C’est une concession ironique, c’est a dire, qu’il accorde ce dont ils se vantoyent, mais c’est par mocquerie, comme s’il disoit ;” — “It is an ironical concession; that is to say — he grants what they boast of, but it is in mockery, as though he had said.” (238) “ En faisant profession de l’Euangile, vous voulez auec cela estre estimez prudens ;” — “In making a profession of the gospel, you wish, along with that, to be esteemed wise.” (239) “ Pour l’amour de vous ;” — “From love to you.” (240) “ Est d’autant plus picquante, et aigre ;” — “Is so much the more cutting and severe.” return to ' Top of Page ' <a name="verse-11" class="com-number"

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bible-text/1co-4-10

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10. **우리는 그리스도로 말미암아 어리석은 자되되** — 이 대조는 전체적으로 풍자적이며 매우 날카롭다. 고린도 사람들이 육신적으로 모든 면에서 행복하고 영예로운 반면, 동시에 자신들의 주인이자 아버지가 가장 낮은 수치와 온갖 비참함으로 고통받는 것을 보고 있다는 것이 부끄럽고 불합리하기 때문이다.

"너희는 그리스도 안에서 지혜로운" 자들이고 "강하고" "귀하다"고 말할 때, 그것은 풍자적 양보다. 마치 이런 말 같다. "너희는 복음과 함께 지혜에 대한 칭찬을 유지하기를 원하지만, 나는 이 세상에서 어리석은 자가 되지 않고는 그리스도를 전할 수 없었다. 이제 내가 너희를 위해 기꺼이 어리석은 자가 되었는데, 너희가 지혜롭다는 명성을 원하는 것이 합당한지 생각해보라. 십자가의 수치를 참을 수 없는 자들이 어떻게 그리스도에게 합당하게 머물 수 있겠는가?"

원주석

11절 카드 ↗

11. For to this hour. The Apostle here describes his condition, as if in a picture, that the Corinthians may learn, from his example, to lay aside that loftiness of spirit, and embrace, as he did, the cross of Christ with meekness of spirit. He discovers the utmost dexterity in this respect, that in making mention of those things which had rendered him contemptible, he affords clear proof of his singular fidelity and indefatigable zeal for the advancement of the gospel; and, on the other hand, he tacitly reproves his rivals, who, while they had furnished no such proof, were desirous, nevertheless, to be held in the highest esteem. In the words themselves there is no obscurity, except that we must take notice of the distinction between those two participles — λοιδορουμενοι και βλασφημουμενοι ( reviled and defamed .) As λοιδορια means — that harsher sort of raillery, which does not merely give a person a slight touch, but a sharp bite, and blackens his character by open contumely, there can be no doubt that λοιδορειν means — wounding a person with reproach as with a sting. (241) I have accordingly rendered it — harassed with revilings Βλασφημια signifies a more open reproach, when any one is severely and atrociously slandered. (242) (241) λοιδορια , is supposed by Eustathius to be derived from λογος , a word , and δορυ , a spear A similar figure is employed by the Psalmist, when he speaks of words that are drawn swords ( Psalms 55:21 .) — Ed (242) “ Or le premier signifie non seulement se gaudir d’vn homme, mais aussi toucher son honneur comme en le blasonnant, et le naurer en termes picquans: ce que nous disons communement, Mordre en riant. Le second signifie quand on detracte apertement de quelqu’vn sans vser de couuerture de paroles ;” — “Now the first means not simply to make one’s self merry at another’s expense, but also to touch his reputation, as if with the view of blackening it, and wounding it by cutting expressions, as we commonly say — to give a good humored bite. The second means when persons slander any one openly, without using any disguise of words.” return to ' Top of Page ' <a name="verse-12" class="com-number"

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11. **바로 지금 이 시각까지** — 사도는 여기서 자신의 상황을 마치 그림처럼 묘사한다. 고린도 사람들이 그의 예에서 배워 그 교만한 정신을 내려놓고 온유한 심령으로 그가 한 것처럼 그리스도의 십자가를 받아들이도록 하기 위해서다. 그에게서 그를 하찮게 만들었던 것들을 언급함에 있어 탁월한 재능이 있다. 그것으로 복음을 위한 자신의 특별한 신실함과 지칠 줄 모르는 열심을 분명히 증거한다. 반면 그런 증거를 전혀 제공하지 않으면서도 최고 존경을 받기를 원하는 경쟁자들을 은근히 책망한다.

λοιδορουμενοι(책망을 받으며)와 βλασφημουμενοι(비방을 받으며)의 구분에 주목해야 한다. λοιδορια는 단순히 가볍게 건드리는 것이 아니라 날카롭게 물어뜯고 공개적인 모욕으로 명예를 더럽히는 더 거친 종류의 비웃음이다. βλασφημια는 어떤 사람이 심하게 잔인하게 비방받을 때의 더 공개적인 수치다.

원주석

12절 카드 ↗

12. When he says that while persecuted he suffers it, and that he prays for his revilers , he intimates that he is not merely afflicted and abased by God, by means of the cross, but is also endowed with a disposition to abase himself willingly. In this, perhaps, he gives a stroke to the false apostles, who were so effeminate and tender, that they could not bear to be touched even with your little finger. In speaking of their laboring he adds — with our own hands , to express more fully the meanness of his employments (243) — “I do not merely gain a livelihood for myself by my own labor, but by mean labor, working with my own hands . ” (243) “ Que c’estoit vn mestier ville, et mechanique ;” — “That it was a mean and mechanical occupation.” return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/1co-4-12

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12. **또 우리가 수고하여 친히 손으로 일하고** — 박해받을 때 참고 자신을 비방하는 자들을 위해 기도한다고 말함으로써, 그는 단순히 하나님으로부터 십자가로 고통받고 낮아지는 것뿐 아니라, 기꺼이 자신을 낮추려는 성향도 갖추고 있음을 암시한다. 이로써 손가락으로 건드리는 것도 참지 못할 만큼 유약하고 나약한 거짓 사도들에게 타격을 준다.

수고에 대해 말하면서 **친히 손으로**라고 덧붙이는 것은 그 직업의 비천함을 더욱 충분히 표현한다. "단순히 자신의 노동으로 생계를 꾸리는 것이 아니라 친히 손으로 일하는 비천한 노동으로 한다."

원주석

13절 카드 ↗

13. As the execrations of the world. He makes use of two terms, the former of which denotes a man who, by public execrations , is devoted, with the view to the cleansing of a city, (244) for such persons, on the ground of their cleansing the rest of the people, by receiving in themselves whatever there is in the city of crimes, and heinous offense, are called by the Greeks sometimes καθαρμοι , but more frequently καθάρματα. (245) Paul, in adding the preposition περὶ (around) seems to have had an eye to the expiatory rite itself, inasmuch as those unhappy men who were devoted to execrations were led round through the streets, that they might carry away with them whatever there was of evil (246) in any corner, that the cleansing might be the more complete. The plural number might seem to imply that he speaks not of himself exclusively, but also of the others who were his associates, and who were not less held in contempt by the Corinthians. There is, however, no urgent reason for regarding what he says as extending to more than himself. The other term — περίψημα , (offscouring,) denotes filings or scrapings of any kind, and also the sweepings that are cleared away with a brush. (247) As to both terms consult the annotations of Budaeus. (248) In so far as concerns the meaning of the passage before us, Paul, with the view of expressing his extreme degradation, says that he is held in abomination by the whole world, like a man set apart for expiation, (249) and that, like offscourings, he is nauseous to all. At the same time he does not mean to say by the former comparison that he is all expiatory victim for sins, but simply means, that in respect of disgrace and reproaches he differs nothing from the man on whom the execrations of all are heaped up. (244) “ Comme c’estoit vne chose qui se faisoit anciennement entre les payens ;” — “As this was a thing that was practiced anciently among the heathens.” (245) The Scholiast on Aristophanes, Plut. 454, gives the following explanation of the term κάθαρμα: Καθάρματα ἐλέγοντο ὁι επὶ τὢ καθάρσει λοιμοῦ τινος ἤτινος ἕτὲρα; νάσου θυόμενοι τοις θεοῖς. Τοῦτο δὲ ἔθος καὶ παρὰ ̔ρωμαίοις ἐπεκράτησε . Those were called cleansings who were sacrificed to the gods for the cleansing out of some famine, or some other calamity. This custom prevailed also among the Romans. — Ed (246) “ De malediction ;” — “Of curse.” (247) “ Les ballieures d’vne maison ;” — “The sweepings of a house.” (248) The view given by Budaeus of the former term ( περικαθάρματα ) is stated by Leigh in his Critica Sacra to be the following: That “the Apostle had allusion unto the expiations in use among the heathens, in time of any pestilence or contagious infection; for the removal of such diseases they then sacrificed certain men unto their gods, which men they termed καθάρματα . As if the Apostle had said — We are as despicable and as odious in the sight of the people, as much loaded with the revilings and cursings of the multitude, as those condemned persons who were offered up by way of public expiation.” The latter term ( περίψημα ) Budaeus renders as follows: “ Scobem aut ramentum et quicquid limando fleter ;” — “Filings or scrapings, or whatever is cleared off by filing.” — Ed (249) “ Destine a porter toutes les execrations et maudissons du monde ;” — “Set apart to bear all the execrations and curses of the world.” return to ' Top of Page ' <a name="verse-14" class="com-number"

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13. **세상의 더러운 것과 만물의 찌꺼기 같이 되었도다** — 그는 두 용어를 사용한다. 첫 번째는 도시를 정결하게 하기 위해 공개적인 저주로 헌신된 사람을 가리킨다. 그런 사람들은 도시의 범죄와 중대한 죄악을 모두 자신에게 받아들여 나머지 사람들을 정결하게 하므로, 그리스인들에게 때로 καθαρμοι, 더 자주 καθάρματα라 불렸다. 바울이 περί(주변)라는 전치사를 덧붙인 것은 정화 의식 자체를 염두에 둔 것 같다. 저주에 헌신된 불행한 사람들이 모든 악을 가져가도록 거리를 통해 끌려 다녔기 때문이다.

두 번째 용어인 περίψημα(찌꺼기)는 줄질이나 닦아내기의 부스러기, 그리고 솔질로 쓸어낸 먼지를 뜻한다. 이 구절에서 바울은 자신이 속죄를 위해 구별된 사람처럼 온 세상에서 혐오를 받으며, 찌꺼기처럼 모든 이에게 역겨운 존재로 여겨진다고 말함으로써 자신의 극단적인 비천함을 표현한다. 그러나 첫 번째 비교로 자신이 죄를 위한 속죄 제물이라는 것이 아니라, 단순히 치욕과 수치에 있어 모든 이의 저주가 쏟아지는 사람과 다를 바 없다는 뜻이다.

원주석

14절 카드 ↗

14. I write not these things to shame you As the foregoing instances of irony were very pointed, so that they might exasperate the minds of the Corinthians, he now obviates that dissatisfaction by declaring, that he had not said these things with a view to cover them with shame, but rather to admonish them with paternal affection. It is indeed certain that this is the nature and tendency of a father’s chastisement, to make his son feel ashamed; for the first token of return to a right state of mind is the shame which the son begins to feel on being reproached for his fault. The object, then, which the father has in view when he chastises his son with reproofs, is that he may bring him to be displeased with himself. And we see that the tendency of what Paul has said hitherto, is to make the Corinthians ashamed of themselves. Nay more, we shall find him a little afterwards ( 1 Corinthians 6:5 ) declaring that he made mention of their faults in order that they may begin to be ashamed. Here, however, he simply means to intimate, that it was not his design to heap disgrace upon them, or to expose their sins publicly and openly with a view to their reproach. For he who admonishes in a friendly spirit, makes it his particular care that whatever there is of shame, may remain with the individual whom he admonishes, (250) and may in this manner be buried. On the other hand, the man who reproaches with a malignant disposition, inflicts disgrace upon the man whom he reproves for his fault, in such a manner as to hold him up to the reproach of all. Paul then simply affirms that what he had said, had been said by him, with no disposition to upbraid, or with any view to hurt their reputation, but, on the contrary, with paternal affection he admonished them as to what he saw to be defective in them. But what was the design of this admonition? It was that the Corinthians, who were puffed up with mere empty notions, might learn to glory, as he did, in the abasement of the cross, and might no longer despise him on those grounds on which he was deservedly honorable in the sight of God and angels — in fine, that, laying aside their accustomed haughtiness, they might set a higher value on those marks (251) of Christ ( Galatians 6:17 ) that were upon him, than on the empty and counterfeit show of the false apostles. Let teachers (252) infer from this, that in reproofs they must always use such moderation as not to wound men’s minds with excessive severity, and that, agreeably to the common proverb, they must mix honey or oil with vinegar — that they must above all things take care not to appear to triumph over those whom they reprove, or to take delight in their disgrace — nay more, that they must endeavor to make it understood that they seek nothing but that their welfare may be promoted. For what good will the teacher (253) do by mere bawling, if he does not season the sharpness of his reproof by that moderation of which I have spoken? Hence if we are desirous to do any good by correcting men’s faults, we must distinctly give them to know, that our reproofs proceed from a friendly disposition. (250) “ Tasche sur toutes choses que toute la honte demeure entre lui et celui lequel il admoneste ;” — “Endeavors above all things that the shame may remain between him and the person whom he admonishes.” (251) “ Les marques et fietrisseurs de Christ en luy ;” — “The marks and brands of Christ in him.” The allusion, as our Author himself remarks, when commenting upon Galatians 6:17 , is to “the marks with which barbarian slaves, or fugitives, or malefactors were branded . ” Hence the expression of Juvenal: stigmate dignum credere — “to reckon one worthy of being branded as a slave.” (Juv. 10. 183.) — Ed . (252) “ Les docteurs et ministres ;” — “Teachers and ministers.” (253) “ Le ministre :” — “The minister.” return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/1co-4-14

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14. **내가 너희를 부끄럽게 하려고 이것을 쓰는 것이 아니라** — 앞의 풍자들이 매우 날카로워서 고린도 사람들의 마음을 자극할 수 있으므로, 이제 그 불만을 사전에 막는다. 이것들을 그들을 수치로 덮기 위해서가 아니라 부성적 애정으로 경고하기 위해 말했다고 선언함으로써.

사실 이것이 아버지의 징계의 본질이고 경향이다. 아들로 하여금 부끄러움을 느끼게 하는 것이다. 올바른 상태로의 돌아옴의 첫 번째 표지는 아들이 자신의 잘못에 대해 책망받을 때 느끼기 시작하는 부끄러움이다. 친구의 정신으로 경고하는 사람은 수치가 경고받는 개인에게 남아 있게 하고 그런 방식으로 묻혀지도록 특별히 주의한다. 반면 악의적인 마음으로 책망하는 사람은 자신의 잘못으로 꾸짖은 사람을 수치스럽게 함으로써 모든 이의 비난에 드러낸다.

바울은 말한 것이 비난하려는 의도나 명성을 손상시키려는 의도로 한 것이 아니라, 부성적 애정으로 부족한 것을 경고했다고 선언한다. 이 경고의 목적은 무엇인가? 공허한 생각들로 부풀어 있는 고린도 사람들이 그처럼 십자가의 비천함 안에서 영광 돌리는 법을 배우고, 하나님과 천사들 앞에서 합당하게 영예로운 근거들로 인해 그를 더 이상 경멸하지 않도록 하는 것이다. 요컨대 습관적인 오만함을 내려놓고 거짓 사도들의 공허하고 가짜인 과시보다 자신에게 있는 그리스도의 표지들(갈 6:17)을 더 높이 여기도록 하는 것이다.

교사들은 여기서 배워야 한다. 책망에서 항상 지나친 심각성으로 사람들의 마음을 상하게 하지 않는 절제를 사용해야 한다. 식초에 꿀이나 기름을 섞어야 한다. 무엇보다도 책망하는 자들 위에 군림하거나 그들의 치욕을 즐기는 것처럼 보이지 않도록 해야 한다. 오히려 자신들이 그들의 복지가 증진되는 것 외에 아무것도 추구하지 않음을 이해시켜야 한다.

원주석

15절 카드 ↗

15. For though you had ten thousand. He had called himself father , and now he shows that this title belongs to him peculiarly and specially, inasmuch as he alone has begotten them in Christ. In this comparison, however, he has an eye to the false apostles to whom the Corinthians showed all deference, so that Paul was now almost as nothing among them. Accordingly he admonishes them to consider what honor ought to be rendered to a father , and what to a pedagogue (254) “You entertain respect for those new teachers. To this I have no objection, provided you bear in mind that I am your father , while they are merely pedagogues . ” Now by claiming for himself authority, he intimates that he is actuated by a different kind of affection from that of those whom they so highly esteemed. “They take pains in instructing you. Be it so. Very different is the love of a father , very different his anxiety, very different his attachment from those of a pedagogue What if he should also make an allusion to that imperfection of faith (255) which he had previously found fault with? For while the Corinthians were giants in pride, they were children in faith, and are, therefore, with propriety, sent to pedagogues (256) He also reproves the absurd and base system of those teachers in keeping their followers in the mere first rudiments, with the view of keeping them always in bonds under their authority. (257) For in Christ Here we have the reason why he alone ought to be esteemed as the father of the Corinthian Church — because he had begotten it. And truly it is in most appropriate terms that he here describes spiritual generation, when he says that he has begotten them in Christ , who alone is the life of the soul, and makes the gospel the formal cause. (258) Let us observe, then, that we are then in the sight of God truly begotten , when we are engrafted into Christ, out of whom there will be found nothing but death, and that this is effected by means of the gospel , because, while we are by nature flesh and hay, the word of God, as Peter ( 1 Peter 1:24 ) teaches from Isaiah, ( Isaiah 40:6 ,) is the incorruptible seed by which we are renewed to eternal life. Take away the gospel, and we will all remain accursed and dead in the sight of God. That same word by which we are begotten is afterwards milk to us for nourishing us, and it is also solid food to sustain us for ever. (259) Should any one bring forward this objection, “As new sons are begotten to God in the Church every day, why does Paul say that those who succeeded him were not fathers ?” the answer is easy — that he is here speaking of the commencement of the Church. For although many had been begotten by the ministry of others, this honor remained to Paul untouched — that he had founded the Corinthian Church. Should any one, again, ask, “Ought not all pastors to be reckoned fathers , and if so, why does Paul deprive all others of this title, so as to claim it for himself exclusively?” I answer — “He speaks here comparatively.” Hence, however the title of fathers might be applicable to them in other respects, yet in respect of Paul, they were merely instructors We must also keep in mind what I touched upon a little ago, that he is not speaking of all, (for as to those who were like himself, as, for example, Apollos, Silvanus, and Timotheus, who aimed at nothing but the advancement of Christ’s kingdom, he would have had no objection to their being so named, and having the highest honor assigned to them,) but is reproving those who, by a misdirected ambition, transferred to themselves the glory that belonged to another. Of this sort were those who robbed Paul of the honor that was due to him, that they might set themselves off in his spoils. And, truly, the condition of the Church universal at this day is the same as that of the Corinthian Church was at that time. For how few are there that love the Churches with a fatherly , that is to say, a disinterested affection, and lay themselves out to promote their welfare! Meanwhile, there are very many pedagogues , who give out their services as hirelings, in such a manner as to discharge as it were a mere temporary office, and in the meantime hold the people in subjection and admiration. (260) At the same time, even in that case it is well when there are many pedagogues , who do good, at least, to some extent by teaching, and do not destroy the Church by the corruptions of false doctrine. For my part, when I complain of the multitude of pedagogues, I do not refer to Popish priests, (for I would not do them the honor of reckoning them in that number,) but those who, while agreeing with us in doctrine, employ themselves in taking care of their own affairs, rather than those of Christ. We all, it is true, wish to be reckoned fathers , and require from others the obedience of sons, but where is the man to be found who acts in such a manner as to show that he is a father ? (261) There remains another question of greater difficulty: As Christ forbids us to call any one father upon earth, because we have one Father in heaven, ( Matthew 23:9 ,) how does Paul dare to take to himself the name of father ? I answer, that, properly speaking, God alone is the Father, not merely of our soul, but also of our flesh. As, however, in so far as concerns the body, he communicates the honor of his paternal name to those to whom he gives offspring, while, as to souls, he reserves to himself exclusively the right and title of Father, I confess that, on this account, he is called in a peculiar sense the Father of spirits , and is distinguished from earthly fathers , as the Apostle speaks in Hebrews 12:9 . As, however, notwithstanding that it is he alone who, by his own influence, begets souls, and regenerates and quickens them, he makes use of the ministry of his servants for this purpose, there is no harm in their being called fathers , in respect of this ministry, as this does not in any degree detract from the honor of God. The

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15. **그리스도 안에서 일만 스승이 있으되** — 그는 자신을 아버지라 불렀고, 이제 이 칭호가 특별하게 자신에게 속함을 보여준다. 그리스도 안에서 그들을 낳은 것이 자신뿐이기 때문이다. 이 비교에서 그는 고린도 사람들이 모든 경의를 보이던 거짓 사도들을 염두에 두고 있다. "너희는 새 교사들을 존경한다. 나는 이의가 없다. 단 내가 아버지이고 그들은 단지 훈육자임을 명심하라."

권위를 주장함으로써 자신이 그들이 그토록 높이 평가하는 자들과는 다른 종류의 애정에서 동기부여된다는 것을 암시한다. "그들은 너희를 가르치려 애쓴다. 그렇게 하도록 두어라. 그러나 아버지의 사랑은 매우 다르고, 아버지의 염려는 매우 다르며, 아버지의 애착은 훈육자의 것과 매우 다르다."

**그리스도 예수 안에서 복음으로써 내가 너희를 낳았음이라** — 영적 탄생이 가장 적절한 용어로 묘사된다. 영혼의 생명이신 그리스도 안에서 그들을 낳았다는 것이다. 그리스도 밖에서는 죽음 외에 아무것도 없다. 복음을 형식 원인으로 한다. 우리가 하나님 앞에서 참으로 낳아진 것은 그리스도 안에 접붙임을 받을 때임을 알자. 복음을 취하면 모든 이가 하나님 앞에서 저주받고 죽은 채로 남는다. 우리가 낳아지는 바로 그 말씀이 우리를 양육하는 젖이 되고 영원히 우리를 지탱하는 든든한 음식이 된다.

원주석

16절 카드 ↗

16. I exhort you. He now expresses also, in his own words, what he requires from them in his fatherly admonition — that, being his sons, they do not degenerate from their father. For what is more reasonable than that sons endeavor to be as like as possible to their father. (262) At the same time he gives up something in respect of his own right, when he exhorts them to this, by way of entreaty rather than of command. But to what extent he wishes them to be imitators of him , he shows elsewhere, when he adds, as he was of Christ ( 1 Corinthians 11:1 .) This limitation must always be observed, so as not to follow any man, except in so far as he leads us to Christ. We know what he is here treating of. The Corinthians did not merely shun the abasement of the cross, but they also regarded their father with contempt, on this account, that, forgetting earthly glory, he gloried rather in reproaches for Christ; and they reckoned themselves and others fortunate in having nothing contemptible according to the flesh. He accordingly admonishes them to devote themselves, after his example, to the service of Christ, so as to endure all things patiently. (262) “ Taschent a suyure les bonnes moeurs de lears peres ;” — “Endeavor to follow the good manners of their fathers.” return to ' Top of Page ' <a name="verse-17" class="com-number"

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16. **그러므로 내가 너희에게 권하노니** — 부성적 경고에서 그들에게 요구하는 것을 자신의 말로 표현한다. 그의 아들들로서 아버지에게서 퇴화하지 말라는 것이다. 아들들이 아버지를 최대한 닮으려 노력하는 것보다 더 합리적인 것이 무엇인가? 동시에 그들에게 간청하는 방식으로 이를 권함으로써 자신의 권리에 있어 다소 양보한다.

그가 어느 정도까지 자신을 본받기를 원하는지는 다른 곳에서 보여준다. "내가 그리스도를 본받는 자가 된 것처럼 너희는 나를 본받는 자가 되라"(고전 11:1)고 덧붙일 때다. 이 한계가 항상 지켜져야 한다. 어떤 사람을 그가 우리를 그리스도께 인도하는 한에서만 따르는 것이다.

원주석

17절 카드 ↗

17. For this cause. The meaning is: “That you may know what my manner of life is, and whether I am worthy to be imitated, listen to what Timothy has to say, who will be prepared to be a faithful witness of these things. Now as there are two things that secure credit to a man’s testimony — a knowledge of the things which he relates, and fidelity — he lets them know that Timothy possesses both of these things. For in calling him his dearly beloved son , he intimates that he knew him intimately, and was acquainted with all his affairs; and farther, he speaks of him as faithful in the Lord He gives also two things in charge to Timothy — first , to recall to the recollection of the Corinthians those things which they should of themselves have had in remembrance, and in this he tacitly reproves them; and secondly , to testify to them, how uniform and steady his manner of teaching was in every place. Now it is probable that he had been assailed by the calumnies of the false apostles, as though he assumed more authority over the Corinthians than he did over others, or as though he conducted himself in a very different way in other places; for it is not without good reason that he wishes this to be testified to them. It is then the part of a prudent minister so to regulate his procedure, and to observe such a method of instruction, that no such objection may be brought against him, but he shall be prepared to answer on the same ground as Paul does. return to ' Top of Page ' <a name="verse-18" class="com-number"

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17. **이로 인하여 내가 주 안에서 내 사랑하고 신실한 아들 디모데를** — 의미는 이것이다. "내 생활 방식이 무엇인지, 그리고 내가 본받을 만한지 알려면, 디모데의 말에 귀를 기울이라. 그는 이러한 일들의 신실한 증인이 되도록 준비될 것이다."

두 가지가 디모데의 증언에 신뢰를 줄 수 있다. 관련 사항에 대한 지식과 신실함이다. 그를 "사랑하는 아들"이라 부름으로써 그가 그를 친밀하게 알고 그의 모든 일을 잘 알고 있음을 암시한다. 또한 "주 안에서 신실하다"고 말한다.

그는 또한 디모데에게 두 가지를 위탁한다. 첫째, 고린도 사람들이 스스로 기억해야 했던 것들을 상기시키는 것이다. 이로써 그들을 은근히 책망한다. 둘째, 모든 곳에서 그의 가르침 방식이 얼마나 일관되고 흔들리지 않는지 증언하는 것이다. 거짓 사도들의 비방으로 그가 다른 곳에서와는 달리 고린도 사람들에 대해 더 많은 권위를 주장하는 것처럼, 또는 그가 다른 곳에서는 매우 다르게 처신한다는 것처럼 비난받았을 것이다. 그러므로 이것이 그들에게 증언되기를 원하는 것은 이유 없지 않다.

원주석

18절 카드 ↗

18. As though I would not come to you This is the custom of the false apostles — to take advantage of the absence of the good, that they may triumph and vaunt without any hindrance. Paul, accordingly, with the view of reproving their ill-regulated conscience, and repressing their insolence, tells them, that they cannot endure his presence. It happens sometimes, it is true, that wicked men, on finding opportunity of insulting, rise up openly with an iron front against the servants of Christ, but never do they come forward ingenuously to an equal combat, (263) but on the contrary, by sinister artifices they discover their want of confidence. (263) “ Si est-ce que jamais ils ne vienent a combatre franchement, et s’ ils ne voyent leur auantage: mats plustot en vsant de ruses et circuits obliques, ils monstrent leur deffiance, et comment ils sont mal asseurez ;” — “So it is, that they never come forward frankly to a combat, and unless they have a view to their own advantage; but on the contrary, by making use of tricks and indirect windings, they show their want of confidence, and how distrustful they are.” return to ' Top of Page ' <a name="verse-19" class="com-number"

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18. **어떤 사람들은 내가 너희에게 나아가지 아니할 것 같이** — 이것이 거짓 사도들의 관행이다. 선한 자들의 부재를 이용하여 방해받지 않고 의기양양하여 뽐낸다. 따라서 바울은 그들의 잘못된 양심을 책망하고 오만함을 억누르기 위해, 그들이 그의 임재를 견디지 못한다고 말한다. 사악한 자들이 모욕할 기회를 찾으면 철면피로 그리스도의 종들에게 공개적으로 맞서는 경우도 있지만, 진정한 대등한 싸움으로 솔직하게 나서는 법은 결코 없다. 오히려 음모와 간접적인 술수로 자신들의 자신감 부재를 드러낸다.

원주석

19절 카드 ↗

19. But I will come shortly. “They are in a mistake,” says he, “in raising their crests during my absence, as though this were to be of long duration, for they shall in a short time perceive how vain their confidence has been.” He has it not, however, so much in view to terrify them, as though he would on his arrival thunder forth against them, but rather presses and bears down upon their consciences, for, however they might disguise it, they were aware that he was furnished with divine influence. The clause, if the Lord will , intimates, that we ought not to promise anything to others as to the future, or to determine with ourselves, without adding this limitation in so far as the Lord will permit Hence James with good reason derides the rashness of mankind ( James 4:15 ) in planning what they are to do ten years afterwards, while they have not security for living even a single hour. We are not, it is true, bound by a constant necessity to the use of such forms of expression, but it is the better way to accustom ourselves carefully to them, that we may exercise our minds from time to time in this consideration — that all our plans must be in subjection to the will of God. And I will know not the speech By speech you must understand that prating in which the false apostles delighted themselves, for they excelled in a kind of dexterity and gracefulness of speech, while they were destitute of the zeal and efficacy of the Spirit. By the term power , he means that spiritual efficacy, with which those are endowed who dispense the word of the Lord with earnestness. (264) The meaning, therefore, is: “I shall see whether they have so much occasion for being puffed up; and I shall not judge of them by their mere outward talkativeness, in which they place the sum-total (265) of their glory, and on the ground of which they claim for themselves every honor. If they wish to have any honor from me, they must bring forward that power which distinguishes the true servants of Christ from the merely pretended: otherwise I shall despise them, with all their show. It is to no purpose, therefore, that they confide in their eloquence, for I shall reckon it nothing better than smoke.” (264) “ D’vn bon zele, et pure affection ;” — “With a right zeal and a pure affection.” (265) “ Proram et puppim ;” — “Prow and stern.” return to ' Top of Page ' <a name="verse-20" class="com-number"

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19. **그러나 주께서 허락하시면 내가 속히 너희에게 나아가서** — "그들은 내 부재 중에 자신들의 볏을 세우는 데 잘못이 있다. 마치 그것이 오래 지속될 것처럼. 그들은 곧 자신들의 자신감이 얼마나 허황된 것인지 알게 될 것이다." 그러나 그의 목적은 도착하자마자 그들에게 우레를 퍼붓겠다는 것처럼 그들을 겁주려는 것이 아니다. 오히려 그들의 양심을 억누른다. 그들이 숨기려 해도 자신이 신적 영향으로 갖추어져 있다는 것을 알고 있었기 때문이다.

**주께서 허락하시면** — 우리는 하나님이 허락하시는 한 외에는 미래에 다른 이들에게 무언가를 약속하거나 스스로 결정해서는 안 됨을 암시한다. 따라서 야고보가 열 년 후에 무엇을 할지 계획하면서도 한 시간도 살 보장이 없는 인류의 경솔함을 적절히 비웃는다(약 4:15).

**그 말이 아니요 오직 능력을 알리라** — "말"로 거짓 사도들이 즐기는 수다를 이해해야 한다. 그들은 어떤 종류의 재주와 말의 우아함에서 탁월했지만 영의 열심과 효능이 없었다. "능력"은 주님의 말씀을 진지함으로 나누어주는 자들이 갖추고 있는 영적 효능을 뜻한다. "나는 그들이 그렇게 교만할 이유가 있는지 알 것이다. 단순한 외적 수다로 판단하지 않겠다. 거기에 그들이 자신들의 영광의 총합을 두고 모든 영예를 요구한다. 나에게서 어떤 영예를 원한다면 그리스도의 참된 종들을 단순히 가장하는 자들과 구별하는 능력을 제시해야 한다. 그렇지 않으면 그들의 모든 과시와 함께 경멸하겠다."

원주석

20절 카드 ↗

20. For the kingdom of God is not in word As the Lord governs the Church by his word, as with a scepter, the administration of the gospel is often called the kingdom of God Here, then, we are to understand by the kingdom of God whatever tends in this direction, and is appointed for this purpose — that God may reign among us. He says that this kingdom does not consist in word , for how small an affair is it for any one to have skill to prate eloquently, while he has nothing but empty tinkling. (266) Let us know, then, a mere outward gracefulness and dexterity in teaching is like a body that is elegant and of a beautiful color, while the power of which Paul here speaks is like the soul. We have already seen that the preaching of the gospel is of such a nature, that it is inwardly replete with a kind of solid majesty. This majesty shows itself, when a minister strives by means of power rather than of speech — that is, when he does not place confidence in his own intellect, or eloquence, but, furnished with spiritual armor, consisting of zeal for maintaining the Lord’s honor — eagerness for the raising up of Christ’s kingdom — a desire to edify — the fear of the Lord — an invincible constancy — purity of conscience, and other necessary endowments, he applies himself diligently to the Lord’s work. Without this, preaching is dead, and has no strength, with whatever beauty it may be adorned. Hence in his second epistle, he says, that in Christ nothing avails but a new creature ( 2 Corinthians 5:17 ) — a statement which is to the same purpose. For he would have us not rest in outward masks, but depend solely on the internal power of the Holy Spirit. But while in these words he represses the ambition of the false apostles, he at the same time reproves the Corinthians for their perverted judgment, in measuring the servants of Christ by what holds the lowest place among their excellences. Here we have a remarkable statement, and one that is not less applicable to us than to them. As to our gospel, of which we are proud, (267) where is it in most persons except in the tongue? Where is newness of life? Where is spiritual efficacy? Nor is it so among the people merely. (268) On the contrary, how many there are, who, while endeavoring to procure favor and applause from the gospel, as though it were some profane science, aim at nothing else than to speak with elegance and refinement! I do not approve of restricting the term power to miracles, for from the contrast we may readily gather that it has a more extensive import. (266) “ Sqaura bien babiller et parler eloquemment, et cependant il n’aura rien qu’vn son retentissant en l’air ;” — “Has skill to prate well, and speak eloquently, and in the meantime has nothing but a sound tinkling in the air.” (267) “ Duquel nous nous vantons et glorifions tant ;” — “Of which we boast and glory so much.” (268) “ Et ce n’est point au peuple seulement qu’est ce defaut ;” — “And it is not among the people merely that this defect exists.” return to ' Top of Page ' <a name="verse-21" class="com-number"

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20. **하나님의 나라는 말에 있지 아니하고 오직 능력에 있음이라** — 주님은 말씀으로 교회를 홀 같이 통치하시므로, 복음 행정은 종종 하나님의 나라라 불린다. 여기서 하나님의 나라는 이 방향으로 향하고 이 목적을 위해 임명된 모든 것을 뜻한다. 하나님이 우리 중에 왕노릇 하시도록. 이 나라가 "말"에 있지 않다고 하는 것은, 공허한 울림밖에 없으면서 웅변으로 수다 떠는 기술을 가지는 것이 얼마나 사소한 일인지 때문이다.

외적인 우아함과 가르침의 재주는 우아하고 아름다운 빛깔의 몸 같고, 바울이 여기서 말하는 능력은 영혼 같다. 복음 전파는 그 본질상 어떤 견고한 위엄으로 내면이 풍성하다는 것을 이미 보았다. 이 위엄은 사역자가 말보다 능력으로 노력할 때 나타난다. 즉 자신의 지성이나 웅변에 의존하지 않고, 주님의 영예를 지키려는 열심, 그리스도의 나라를 세우려는 열망, 덕을 세우려는 욕구, 주님에 대한 두려움, 정복할 수 없는 항심, 양심의 순수함과 다른 필요한 자질들로 이루어진 영적 무장을 갖추고 주님의 일에 부지런히 헌신할 때다.

원주석

21절 카드 ↗

21. What will ye ? The person who divided the Epistles into chapters ought to have made this the beginning of the fifth chapter. For having hitherto reproved the foolish pride of the Corinthians, their vain confidence, and their judgment as perverted and corrupted by ambition, he now makes mention of the vices with which they were infected, and on account of which they ought to be ashamed — “You are puffed up, as though everything were on the best possible footing among you, but it were better if you did with shame and sighing acknowledge the unhappiness of your condition, for if you persist, I shall be under the necessity of laying aside mildness, and exercising towards you a paternal severity.” There is, however, still more of emphasis in this threatening in which he gives them liberty to choose, for he declares that it does not depend upon himself whether he shall show himself agreeable and mild, but that it is their own fault that he is necessitated to use severity. “It is for you,” says he, “to choose in what temper you would have me. As for me, I am prepared to be mild, but if you go on as you have done hitherto, I shall be under the necessity of taking up the rod.” He thus takes higher ground, after having laid claim to fatherly authority over them, for it would have been absurd to set out with this threatening, without first opening up the way by what he said, and preparing them for entertaining fears. By the term rod , he means that severity with which a pastor ought to correct his people’s faults. He places in contrast with this, love, and the spirit of meekness — not,as though the father hated the sons whom he chastises, for on the contrary the chastisement proceeds from love, but because by sadness of countenance and harshness of words, he appears as though he were angry with his son. To express myself more plainly — in one word, a father always, whatever kind of look he may put on, regards his son with affection, but that affection he manifests when he teaches him pleasantly and lovingly; but when, on the other hand, being displeased with his faults, he chastises him in rather sharp terms, or even with the rod , he puts on the appearance of a person in a passion. As then love does not appear when severity of discipline is exercised, it is not without good reason, that Paul here conjoins love with a spirit of meekness There are some that understand the term rod to mean excommunication — but, for my part, though I grant them that excommunication is a part of that severity with which Paul threatens the Corinthians, I at the same time extend it farther, so as to include all reproofs that are of a harsher kind. Observe here what system a good pastor ought to observe; for he ought of his own accord to be inclined to mildness, with the view of drawing to Christ, rather than driving. This mildness, so far as in him lies, he ought to maintain, and never have recourse to bitterness, unless he be compelled to do so. On the other hand, he must not spare the rod , ( Proverbs 13:24 ,) when there is need for it, for while those that are teachable and agreeable should be dealt with mildly, sharpness requires to be used in dealing with the refractory and contumacious. We see, too, that the Word of God does not contain mere doctrine, but contains an intermixture of bitter reproofs, so as to supply pastors with a rod For it often happens, through the obstinacy of the people, that those pastors who are naturally the mildest (269) are constrained to put on, as it were, the countenance of another, and act with rigor and severity. (269) “ Qu’on pourra trouuer ;” — “That one could find.” return to ' Top of Page ' 1 Corinthians 1Co 3 1 Corinthians 1Co 1 Corinthians 1Co 5 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 4". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 1-corinthians-4.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-rig

Pericope (part_of)

절 (explains)

bible-text/1co-4-21

Source

21. **너희가 무엇을 원하느냐?** — 고린도 사람들의 어리석은 교만, 허황된 자신감, 야망으로 뒤틀리고 부패한 판단을 지금까지 책망한 후, 이제 그들이 감염된 악들을 언급한다. 그것들로 인해 부끄러워해야 한다. "너희는 모든 것이 최선의 상태인 것처럼 교만하게 부풀어 있다. 그러나 차라리 수치와 한숨으로 너희 상황의 불행을 인정했다면 나았을 것이다. 만약 계속한다면 나는 온유함을 버리고 너희에게 부성적 엄격함을 행사하지 않을 수 없을 것이다."

그가 그들에게 선택할 자유를 줌으로써 이 위협에 더 큰 강조가 있다. 자신이 부드럽고 온유하게 보일지 여부가 자신에게 달려 있지 않으며, 엄격함을 사용하도록 강요받는 것이 그들 자신의 잘못이라고 선언한다. "어떤 기질로 나를 원하는지 선택하라. 나는 온유할 준비가 되어 있지만, 지금까지 해온 대로 계속한다면 막대기를 들지 않을 수 없다."

그는 아버지로서의 권위를 주장한 후 더 높은 자리를 취한다. 자신이 말한 것으로 길을 열어 그들이 두려움을 갖도록 준비시키지 않고 이 위협으로 시작하는 것은 불합리했을 것이다. **막대기**는 목사가 자신의 백성의 잘못을 교정해야 하는 엄격함을 뜻한다. 이것과 사랑, 온유의 영을 대비시킨다. 자식을 징계하는 아버지가 자식을 미워하지 않기 때문이 아니다. 오히려 징계는 사랑에서 나오지만, 슬픈 얼굴과 거친 말로 마치 자식에게 화난 것처럼 보이는 것이다. 따라서 사랑은 엄격한 훈련을 행할 때 나타나지 않으므로, 바울이 여기서 사랑과 온유의 영을 함께 두는 것은 당연하다.

선한 목사가 따라야 할 방식을 주목하라. 그는 끌어들이기 위해 스스로 온유함을 추구해야 한다. 이 온유함을 최대한 유지해야 하며, 어쩔 수 없이 강요될 때를 제외하고는 결코 쓴 소리에 의지해서는 안 된다. 반면 필요할 때는 막대기를 아껴서는 안 된다(잠 13:24). 가르칠 수 있고 유순한 자들에게는 온유하게 대해야 하지만, 완고하고 불순종하는 자들에게는 날카로움이 필요하다.

원주석

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