1절 카드 ↗
1. It is generally reported that there is among you. Those contentions having originated, as has been observed, in presumption and excessive confidence, he most appropriately proceeds to make mention of their diseases, the knowledge of which should have the effect of humbling them. First of all, he shows them what enormous wickedness it is to allow one of their society to have an illicit connection with his mother-in-law. It is not certain, whether he had seduced her from his father as a prostitute, or whether he kept her under pretense of marriage. This, however, does not much affect, the subject in hand; for, as in the former case, there would have been an abominable and execrable whoredom, so the latter would have involved an incestuous connection, abhorrent to all propriety and natural decency. Now, that he may not seem to charge them on doubtful suspicions, he says, that the case which he brings forward is well known and in general circulation. For it is in this sense that I take the particle ὅλως (generally) as intimating that it was no vague rumor, but a matter well known, and published everywhere so as to cause great scandal. From his saying that such a kind of whoredom was not named even among the Gentiles , some are of opinion, that he refers to the incest of Reuben, ( Genesis 35:22 ,) who, in like manner, had an incestuous connection with his mother-in-law. They are accordingly of opinion, that Paul did not make mention of Israel, because a disgraceful instance of this kind had occurred among them, as if the annals of the Gentiles did not record many incestuous connections of that kind! This, then, is an idea that is quite foreign to Paul’s intention; for in making mention of the Gentiles rather than of the Jews, he designed rather to heighten the aggravation of the crime. “You,” says he, “permit, as though it were a lawful thing, an enormity, which would not be tolerated even among the Gentiles — nay more, has always been regarded by them with horror, and looked upon as a prodigy of crime.” When, therefore, he affirms that it was not named among the Gentiles , he does not mean by this, that no such thing had ever existed among them, or was not recorded in their annals, for even tragedies have been founded upon it; (270) but that it was held in detestation by the Gentiles, as a shameful and abominable monstrosity, for it is a beastly lust, which destroys even natural modesty. Should any one ask, “Is it just to reproach all with the sin of one individual?” I answer, that the Corinthians are accused, not because one of their number has sinned, but because, as is stated afterwards, they encouraged by connivance a crime that was deserving of the severest punishment. (270) Calvin probably had in his eye, among other instances, the Oedipus Tyrannus of Sophocles — Ed . return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-5-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
1. **너희 중에 음행이 있다 함을 들으니** — 앞서 살펴본 바와 같이 그런 분쟁들이 교만과 지나친 자신감에서 비롯되었으므로, 그는 적절하게도 그들의 병폐들을 언급하는 것으로 넘어간다. 이것들을 앎으로써 그들이 겸손해져야 하기 때문이다. 먼저 그는 자기 무리 중 한 사람이 계모와 불법적인 관계를 맺도록 허용하는 것이 얼마나 엄청난 악인지 보여준다.
그가 아버지에게서 그 여인을 유혹한 것인지, 아니면 결혼을 빙자하여 동거한 것인지는 확실하지 않다. 그러나 이것이 현안에 크게 영향을 미치지는 않는다. 전자라면 역겹고 혐오스러운 음란이었을 것이고, 후자라면 모든 예의와 자연적 수치를 거스르는 근친상간이었을 것이다. 이제 의심스러운 소문에 근거하여 고발하는 것처럼 보이지 않기 위해, 자신이 제시하는 사건이 널리 알려져 모든 곳에 퍼진 것이라고 말한다. **일반적으로**라는 단어를 이런 의미로 이해한다. 막연한 소문이 아니라 잘 알려지고 사방에 퍼져 큰 물의를 일으키는 사실이라는 뜻이다.
**이런 음행은 이방인 중에서도 없다** — 어떤 이들은 여기서 르우벤의 근친상간(창 35:22)을 가리킨다고 본다. 그러나 이방인들의 연대기에도 그런 종류의 근친상간이 많이 기록되어 있지 않은가! 이것은 바울의 의도와 전혀 다른 생각이다. 이방인들을 이스라엘 대신 언급한 것은 오히려 죄의 심각성을 더하기 위해서다. "너희는 이방인들 사이에서도 용납되지 않을 뿐만 아니라 그들이 항상 경악하며 끔찍한 죄악으로 여겨온 악행을 마치 합법적인 것처럼 허용하고 있다." 따라서 이방인들 사이에서 그런 일이 없다고 하는 것은, 그런 일이 전혀 없었다거나 그들의 연대기에 기록되지 않았다는 뜻이 아니라, 이방인들이 그것을 수치스럽고 혐오스러운 괴물 같은 것으로 몹시 싫어했다는 뜻이다. 이것은 자연적 수치심을 파괴하는 짐승 같은 욕정이기 때문이다.
"한 사람의 죄로 모두를 책망하는 것이 공정한가?"라고 묻는다면, 고린도 사람들이 개인의 죄 때문이 아니라 나중에 밝혀지듯이 최엄한 형벌을 받아야 할 죄를 묵인하여 장려했기 때문에 고소당한 것이라고 답한다.
원주석
- 번역원본
commentary-section/cal-1co-5-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. And ye are puffed up “ Are ye not ashamed,” says he, “to glory in what affords so much occasion for humiliation?” He had observed previously, that even the highest excellence gives no just ground of glorying, inasmuch as mankind have nothing of their own, and it is only through the grace of God that they possess any excellence. ( 1 Corinthians 4:7 .) Now, however, he attacks them from another quarter. “You are,” says he, “covered with disgrace: what ground have you, then, for pride or haughtiness? For there is an amazing blindness in glorying in the midst of disgrace, in spite, as it were of angels and men.” When he says, and have not rather mourned , he argues by way of contrast; for where there is grief there is no more glorying. It may be asked: “Why ought they to have mourned over another man’s sin?” I answer, for two reasons: first , in consequence of the communion that exists among the members of the Church, it was becoming that all should feel hurt at so deadly a fall on the part of one of their number; and secondly , when such an enormity is perpetrated in a particular Church, the perpetrator of it is all offender in such a way, that the whole society is in a manner polluted. For as God humbles the father of a family in the disgrace of his wife, or of his children, and a whole kindred in the disgrace of one of their number, so every Church ought to consider, that it contracts a stain of disgrace whenever any base crime is perpetrated in it. Nay, farther, we see how the anger of God was kindled against the whole nation of Israel on account of the sacrilege of one individual — Achan. ( Joshua 7:1 .) It was not as though God had been so cruel as to take vengeance on the innocent for another man’s crime; but, as in every instance in which anything of this nature has occurred among a people, there is already some token of his anger, so by correcting a community for the fault of one individual, he distinctly intimates that the whole body is infected and polluted with the contagion of the offense. Hence we readily infer, that it is the duty of every Church to mourn over the faults of individual members, as domestic calamities belonging to the entire body. And assuredly a pious and dutiful correction takes its rise in our being inflamed with holy zeal through displeasure at the offense; for otherwise severity will be felt to be bitter. (271) That he might be taken away from among you. He now brings out more distinctly what he finds fault with in the Corinthians — remissness, inasmuch as they connived at such an abomination. Hence, too, it appears that Churches are furnished with this power (272) — that, whatever fault there is within them, they can correct or remove it by strictness of discipline, and that those are inexcusable that are not on the alert to have filth cleared away. For Paul here condemns the Corinthians. Why? Because they had been remiss in the punishment of one individual. Now he would have accused them unjustly, if they had not had this power. Hence the power of excommunication is established from this passage. On the other hand, as Churches have this mode of punishment put into their hands, those commit sin, (273) as Paul shows here, that do not make use of it, when it is required; for otherwise he would act unfairly to the Corinthians in charging them with this fault. (271) “ Et ne profitera pas ;” — “And will do no good.” (272) “ Et authorite ;” — “And authority.” (273) “ Offensent Dieu ;” — “Offend God.” return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-5-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
2. **너희가 오히려 교만하여졌느니라** — "이렇게 수치를 당할 이유가 있음에도 불구하고 어떻게 자랑할 수 있느냐?" 그는 앞에서 가장 고귀한 탁월함도 정당한 자랑의 근거가 되지 못함을 말했다. 인간은 자신의 것이 없고, 어떤 탁월함도 오직 하나님의 은혜로만 갖는 것이기 때문이다(고전 4:7). 그러나 지금은 다른 방향에서 그들을 공격한다. "너희는 수치로 가득 차 있는데, 무슨 근거로 자랑하거나 뻔뻔해질 수 있느냐?"
**너희가 차라리 슬퍼하지 아니하였느냐** — 대조로 논증한다. 슬픔이 있는 곳에는 더 이상 자랑이 없기 때문이다. "왜 다른 사람의 죄를 슬퍼해야 하는가?" 두 가지 이유가 있다. 첫째, 교회 지체들 사이에 존재하는 교제 때문에, 한 지체가 치명적으로 넘어질 때 모두가 상처를 받는 것이 마땅하다. 둘째, 특정 교회에서 그런 끔찍한 일이 자행될 때, 그것은 그 공동체 전체를 오염시킨다. 하나님이 아내나 자녀의 수치로 가장의 체면을 깎으시고, 한 사람의 수치로 온 친족을 욕되게 하시듯, 모든 교회는 그 안에서 수치스러운 죄악이 자행될 때 오욕을 입는다고 생각해야 한다. 더 나아가 한 개인의 신성모독 때문에 이스라엘 전체에 대해 하나님의 진노가 타올랐던 것을 볼 수 있다(수 7:1). 하나님이 잔인하게 무고한 자들에게 다른 사람의 죄를 보복하셨다는 것이 아니라, 그런 일이 백성 가운데서 발생하면 이미 그분의 진노의 어떤 표시가 있는 것이므로, 한 사람의 잘못으로 공동체를 징계하심으로써 온 몸이 그 죄악의 전염으로 감염되고 오염되었음을 분명히 밝히신다는 것이다.
**이런 일 행한 자를 너희 중에서 물리쳐 버리지 아니하였느냐** — 이제 그는 고린도 사람들이 잘못한 것을 더 분명하게 드러낸다. 태만함이다. 그처럼 역겨운 행위에 묵인했던 것이다. 교회들이 이런 권한을 가지고 있음이 여기에 나타난다. 즉 교회 내에 있는 어떤 잘못도 기강을 엄격히 세워 교정하거나 제거할 수 있으며, 더러운 것을 쓸어내는 일에 주의를 기울이지 않는 자들은 변명의 여지가 없다는 것이다. 바울은 여기서 고린도 사람들을 책망한다. 그들이 한 사람을 징계하는 일에 태만했기 때문이다. 그들에게 이 권한이 없었다면 그가 부당하게 그들을 고발한 것이 된다. 따라서 출교의 권한이 이 구절에서 확립된다.
원주석
- 번역원본
commentary-section/cal-1co-5-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
3. I truly, etc. As the Corinthians were wanting in their duty, having condemned their negligence, he now shows what ought to be done. In order that this stain may be removed, they must cast out this incestuous person from the society of the faithful. He prescribes, then, as a remedy for the disease, excommunication, which they had sinfully delayed so long. When he says, that he had, while absent in body , already determined this, he severely reproves in this way the remissness of the Corinthians, for there is here all implied contrast. It is as though he had said: “You who are present ought before this time to have applied a remedy to this disease, having it every day before your eyes, and yet you do nothing; (274) while for my part I cannot, even though absent , endure it.” Lest any one should allege that he acted rashly in forming a judgment when at so great a distance, he declares himself to be present in spirit , meaning by this, that the line of duty was as plain to him as if he were present, and saw the thing with his eyes. Now it is of importance to observe what he teaches as to the mode of excommunication. (274) “ Vous dissimulez ;” — “You connive.” return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-5-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
3. **나는 몸으로는 떠나 있으나** — 고린도 사람들이 의무를 다하지 않아 그들의 태만을 정죄한 후, 이제 무엇을 해야 하는지 보여준다. 이 오점을 제거하기 위해 이 근친상간한 사람을 신자들의 교제에서 추방해야 한다. 그들이 너무 오래 죄스럽게 지체해온 것에 대한 치료책으로 출교를 처방한다. 몸으로는 떠나 있으나 이미 결정했다고 말함으로써 고린도 사람들의 태만을 엄중히 책망한다. 여기에 암묵적인 대조가 있다. "날마다 눈앞에 두고도 아무것도 하지 않는 너희가 먼저 치료책을 적용했어야 했다. 그러나 나는 멀리 떨어져 있으면서도 참을 수가 없다." 아무도 그가 멀리서 섣불리 판단한다고 주장하지 못하도록, 그는 **영으로 함께 있다**고 선언한다. 그 일이 자신의 눈앞에 있어 눈으로 직접 보는 것처럼 의무의 길이 자신에게도 분명하다는 의미다.
원주석
- 번역원본
commentary-section/cal-1co-5-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. When you are gathered together and my spirit — that is, when ye are gathered together with me, but in spirit , for they could not meet together as to bodily presence. He declares, however, that it would be all one as though he were personally present. It is to be carefully observed, that Paul, though an Apostle, does not himself, as an individual, excommunicate according to his own pleasure, but consults with the Church, that the matter may be transacted by common authority. He, it is true, takes the lead, and shows the way, but, in taking others as his associates, he intimates with sufficient plainness, that this authority does not belong to any one individual. As, however, a multitude never accomplishes anything with moderation or seriousness, if not governed by counsel, there was appointed in the ancient Church a Presbytery, (275) that is, an assembly of elders, who, by the consent of all, had the power of first judging in the case. From them the matter was brought before the people, but it was as a thing already judged of. (276) Whatever the matter may be, it is quite contrary to the appointment of Christ and his Apostles — to the order of the Church, and even to equity itself, that this right should be put into the hands of any one man, of excommunicating at his pleasure any that he may choose. Let us take notice, then, that in excommunicating this limitation be observed — that this part of discipline be exercised by the common counsel of the elders, and with the consent of the people, and that this is a remedy in opposition to tyranny. For nothing is more at variance with the discipline of Christ than tyranny, for which you open a wide door, if you give one man the entire power. In the name of our Lord For it is not enough that we assemble, if it be not in the name of Christ ; for even the wicked assemble together for impious and nefarious conspiracies. Now in order that an assembly may be held in Christ’s name, two things are requisite: first , that we begin by calling upon his name; and secondly , that nothing is attempted but in conformity with his word. Then only do men make an auspicious commencement of anything that they take in hand to do, when they with their heart call upon the Lord that they may be governed by his Spirit, and that their plans may, by his grace, be directed to a happy issue; and farther, when they ask at his mouth , as the Prophet speaks, ( Isaiah 30:2 ,) that is to say, when, after consulting his oracles, they surrender themselves and all their designs to his will in unreserved obedience. If this is becoming even in the least of our actions, how much less ought it to be omitted in important and serious matters, and least of all, when we have to do with God’s business rather than our own? For example, excommunication is an ordinance of God, and not of men; on any occasion, therefore, on which we are to make use of it, where shall we begin if not with God. (277) In short, when Paul exhorts the Corinthians to assemble in the name of Christ , he does not simply require them to make use of Christ’s name, or to confess him with the mouth, (for the wicked themselves can do that,) but to seek him truly and with the heart, and farther, he intimates by this the seriousness and importance of the action. He adds, with the power of our Lord , for if the promise is true, As often as two or three are gathered together in my name, I am in the midst of them, ( Matthew 18:20 ,) it follows, that whatever is done in such an assembly is a work of Christ. Hence we infer, of what importance excommunication, rightly administered, is in the sight of God, inasmuch as it rests upon the power of God. For that saying, too, must be accomplished, Whatsoever ye shall bind on earth shall be bound in heaven. ( Matthew 18:18 .) As, however, this statement ought to fill despisers (278) with no ordinary alarm, so faithful pastors, as well as the Churches generally, are by this admonished in what a devout spirit (279) they should go to work in a matter of such importance. For it is certain that the power of Christ is not tied to the inclination or opinions of mankind, but is associated with his eternal truth. (275) “ Qu’on appeloit le Presbytere ;” — “What they called a Presbytery.” (276) “ Puis apres la chose estoit renuoyee au peuple par eux, avec un advertissement touteffois de ce qui leur en sembloit ;” — “The matter was afterwards brought by them before the people, with an intimation, however, of their views respecting it.” See Calvin’s Institutes , volume 3, pp. 233-5. — Ed . (277) “ Le nom de Dieu ;” — “The name of God.” (278) “ Contempteurs de Dieu ;” — “Despisers of God.” (279) “ En quelle crainte et obeissance : — “With what fear and obedience.” return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-5-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
4. **주 예수의 이름으로 너희가 내 영과 함께 모여** — 즉 영으로는 그들과 함께 모인다는 것이다. 몸으로는 함께 모일 수 없지만. 그러나 자신이 친히 함께 있는 것과 같을 것이라고 선언한다. 바울이 사도이면서도 자신 혼자의 판단에 따라 출교를 결정하지 않고 교회와 협의하여 공동의 권위로 처리하려 한다는 점을 주의 깊게 관찰해야 한다. 그가 주도권을 쥐고 길을 보여주지만, 다른 이들을 동역자로 삼음으로써 이 권위가 어떤 한 개인에게 속한 것이 아님을 충분히 암시한다. 그러나 다중이 지도를 받지 않으면 결코 절제되고 진지하게 어떤 것도 이루지 못하므로, 고대 교회에서는 장로회, 즉 모두의 동의로 먼저 사건을 판단하는 권한을 가진 장로들의 의회가 세워졌다. 그들로부터 사안이 백성에게 넘어갔지만, 그것은 이미 판단된 것으로서였다. 어쨌든 어떤 한 사람이 원하는 사람을 마음대로 출교하는 권리를 갖는 것은 그리스도와 그분의 사도들의 규례, 교회의 질서, 심지어 공평함에도 전적으로 반한다.
**주 예수의 이름으로** — 우리가 모이는 것만으로는 충분하지 않다. 그리스도의 이름으로 모이지 않으면. 왜냐하면 악한 자들도 불경하고 불법적인 음모를 위해 함께 모이기 때문이다. 그리스도의 이름으로 의회를 열기 위해서는 두 가지가 필요하다. 첫째, 그분의 이름을 불러 시작해야 한다. 둘째, 그분의 말씀에 따르지 않고는 아무것도 시도하지 않아야 한다. 그때서야 사람들이 주님께 기도하여 그분의 영으로 인도받기를 구하고, 그분의 신탁을 구한 후 자신과 자신의 모든 계획을 그분의 뜻에 온전히 복종하여 맡기는 것으로 시작한다. 이것이 가장 작은 행동에서도 합당하다면, 중요하고 진지한 일에서, 그리고 무엇보다도 우리 자신의 것이 아닌 하나님의 일을 해야 할 때 얼마나 더 빠뜨려서는 안 되겠는가!
**우리 주 예수의 권세로** — 그분의 약속이 참되다면, 둘이나 셋이 내 이름으로 모이는 곳마다 내가 그들 가운데 있겠다(마 18:20)는 것이니, 그런 의회에서 행해지는 것은 모두 그리스도의 역사라는 결론이 따른다. 따라서 바르게 행해지는 출교가 하나님 보시기에 얼마나 중요한지 알 수 있다. 하나님의 권능에 기초하기 때문이다. 또한 이 말씀도 성취되어야 하기 때문이다. 무엇이든지 너희가 땅에서 매면 하늘에서도 매일 것이다(마 18:18). 이 말씀이 경멸하는 자들을 비범한 두려움으로 채워야 하듯, 신실한 목사들과 교회들 모두 이처럼 중요한 일을 얼마나 경건한 정신으로 행해야 하는지 이로써 교훈받는다. 그리스도의 권세는 인간의 성향이나 의견에 묶여 있지 않고 그분의 영원한 진리와 연합되어 있음이 확실하기 때문이다.
원주석
- 번역원본
commentary-section/cal-1co-5-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
5. To deliver to Satan for the destruction of the flesh. As the Apostles had been furnished with this power among others, that they could deliver over to Satan wicked and obstinate persons, and made use of him as a scourge to correct them, Chrysostom, and those that follow him, view these words of Paul as referring to a chastisement of that kind, agreeably to the exposition that is usually given of another passage, in reference to Alexander and Hymeneus, ( Titus 1:20 .) To deliver over to Satan , they think, means nothing but the infliction of a severe punishment upon the body. But when I examine the whole context more narrowly, and at the same time compare it with what is stated in 2 Corinthians 2:5 , I give up that interpretation, as forced and at variance with Paul’s meaning, and understand it simply of excommunication. For delivering over to Satan is an appropriate expression for denoting excommunication; for as Christ reigns in the Church, so Satan reigns out of the Church, as Augustine, too, has remarked, (280) in his sixty-eighth sermon on the words of the Apostle, where he explains this passage. (281) As, then, we are received into the communion of the Church, and remain in it on this condition, that we are under the protection and guardianship of Christ, I say, that he who is cast out of the Church is in a manner delivered over to the power of Satan, for he becomes an alien, and is cast out of Christ’s kingdom. The clause that follows, for the destruction of the flesh , is made use of for the purpose of softening; for Paul’s meaning is not that the person who is chastised is given over to Satan to be utterly ruined, or so as to be given up to the devil in perpetual bondage, but that it is a temporary condemnation, and not only so, but of such a nature as will be salutary. For as the salvation equally with the condemnation of the spirit is eternal, he takes the condemnation of the flesh as meaning temporal condemnation. “We will condemn him in this world for a time, that the Lord may preserve him in his kingdom.” This furnishes an answer to the objection, by which some endeavor to set aside this exposition, for as the sentence of excommunication is directed rather against the soul than against the outward man, they inquire how it can be called the destruction of the flesh My answer, then, is, (as I have already in part stated,) that the destruction of the flesh is opposed to the salvation of the spirit , simply because the former is temporal and the latter is eternal. In this sense the Apostle in Hebrews 5:7 , uses the expression the days of Christ ’ s flesh , to mean the course of his mortal life. Now the Church in chastising offenders with severity, spares them not in this world, in order that God may spare them. (282) Should any one wish to have anything farther in reference to the rite of excommunication, its causes, necessity, purposes, and limitation, let him consult my Institutes. (283) (280) “ L’a tres-bien note ;” — “Has very well remarked.” (281) “The reader will find the same sentiment quoted in the Institutes , volume 3. — Ed . (282) “ Mais c’est afin que Dieu leur espargne ;” — “But it is in order that God may spare them.” (283) See Institutes , volume 3. return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-5-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
5. **이런 자를 사탄에게 내주었으니** — 사도들이 이 권한 외에 다른 것들도 부여받았는데, 사탄을 채찍으로 사용하여 악하고 완고한 자들을 사탄에게 내줄 수 있었으므로, 크리소스톰과 그를 따르는 자들은 바울의 이 말이 그런 종류의 징계를 가리킨다고 본다. 그러나 전체 문맥을 더 세심하게 살피고 고린도후서 2:5과 비교하면, 나는 그 해석을 버리고 단순히 출교를 가리키는 것으로 이해한다. 사탄에게 내준다는 표현은 출교를 나타내는 적절한 표현이다. 그리스도가 교회 안에서 통치하시듯 사탄은 교회 밖에서 통치하기 때문이다. 따라서 교회의 교제에 받아들여지고 그 안에 있는 조건은 우리가 그리스도의 보호와 후견 아래 있다는 것이다. 교회에서 추방된 자는 어떤 의미에서 사탄의 권세에 내주어진 것이다. 이방인이 되어 그리스도의 나라에서 쫓겨나기 때문이다.
**이는 육신은 멸하고** — 이 표현은 부드럽게 하기 위한 것이다. 바울의 의미는 징계받은 사람이 완전히 멸망당하거나 영구적인 속박으로 마귀에게 넘겨진다는 것이 아니라, 일시적인 정죄이며 그것도 구원에 유익한 성격의 것이라는 것이다. **영의 구원**이 **육의 멸함**과 대조된다는 점에서, 그는 영의 정죄와 육의 정죄를 각각 영원한 것과 일시적인 것으로 취한다. "우리는 주님이 그를 그분의 나라에서 보존하시도록, 이 세상에서 잠시 그를 정죄할 것이다." 이것이 어떤 이들이 이 해석을 반박하는 이의에 대한 답이다. 출교 선고가 외적인 사람보다 영혼에 대해 더 향해 있으므로, 어떻게 육신의 멸함이라 할 수 있느냐고 묻기 때문이다. 내 답은 육의 멸함이 영의 구원과 대비되는 것은 전자가 일시적이고 후자는 영원하기 때문이라는 것이다.
교회는 범법자들을 엄격하게 징계할 때 이 세상에서 그들을 아끼지 않는다. 하나님이 그들을 아끼시도록 하기 위해서다.
원주석
- 번역원본
commentary-section/cal-1co-5-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
6. Your glorying is not good . He condemns their glorying, not simply because they extolled themselves beyond what is lawful for man, but because they delighted themselves in their faults. He had previously stripped mankind of all glory; for he had shown that, as they have nothing of their own, whatever excellence they may have, they owe the entire praise of it to God alone. ( 1 Corinthians 4:7 .) What he treats of here, however, is not that, God is defrauded of his right, when mortals arrogate to themselves the praise of their excellences, but that the Corinthians are guilty of arrant folly in extolling themselves without any just ground. For they proudly gloried as if everything had been in a golden style among them, while in the meantime there was so much among them that was wicked and disgraceful. Know ye not That they might not think that it was a matter of little or no importance that they gave encouragement to so great an evil, he shows the destructive tendency of indulgence and dissimulation in such a case. He makes use of a proverbial saying, by which he intimates that a whole multitude is infected by the contagion of a single individual. For this proverb has in this passage (286) the same meaning as in those expressions of Juvenal: “A whole herd of swine falls down in the fields through disease in one of their number, and one discolored grape infects another.” (287) I have said in this passage , because Paul, as we shall see, makes use of it elsewhere ( Galatians 5:9 ) in another sense. (286) “ Ha en ce passage un mesme sens comme ce qu’on dit communeement, Qu’ilne faut qu’vne brebis rongneuse pour gaster tout le troupeau ;” — “Has in this passage the same meaning as what is commonly said: — There needs but one diseased sheep to infect a whole flock.” (287) — grex totus in agris Unius scabie cadit, et porrigine porci: Uvaque conspecta livorem ducit ab uva Juv. II. 79-81. return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-5-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
6. **너희가 자랑하는 것이 옳지 아니하도다** — 그들이 사람에게 합당한 것 이상으로 자신들을 높였기 때문에 그들의 자랑을 정죄하는 것이 아니라, 자신들의 잘못에서 기뻐했기 때문이다. 그는 앞에서 인간에게서 모든 영광을 빼앗았다. 자신의 것이 없으므로, 어떤 탁월함이 있든 그 전체 칭찬을 오직 하나님께만 돌려야 한다는 것을 보여줬기 때문이다(고전 4:7). 그러나 여기서 다루는 것은 그것이 아니라, 고린도 사람들이 아무 정당한 근거도 없이 자신들을 높이는 철저한 어리석음이다. 그들이 모든 것이 황금빛으로 빛나는 것처럼 교만하게 자랑하는 동안 그들 중에는 악하고 수치스러운 것이 너무나 많았기 때문이다.
**적은 누룩이 온 덩어리에 퍼지는 것을 알지 못하느냐** — 그들이 그처럼 큰 악을 조장하는 것을 사소한 문제로 생각하지 않도록, 그런 경우 관용과 묵인이 얼마나 파괴적인지 보여준다. 한 개인의 오염이 전체 다수에게 전염된다는 속담을 사용한다. 이 속담은 이 구절에서 유베날리우스의 표현과 같은 의미다. "들판에서 온 돼지 무리가 한 마리의 병으로 쓰러지고, 변색된 포도 한 알이 다른 포도를 감염시킨다." 갈라디아서 5:9에서 그가 이것을 다른 의미로 사용하기 때문이다.
원주석
- 번역원본
commentary-section/cal-1co-5-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
7. Purge out therefore Having borrowed a similitude from leaven , he pursues it farther, though he makes a transition from a particular point to a general doctrine. For he is no longer speaking of the case of incest, but exhorts them generally to purity of life, on the ground that we cannot remain in Christ if we are not cleansed. He is accustomed to do this not infrequently. When he has made a particular statement, he takes occasion to pass on to general exhortations. He had made mention of leaven on another account, as we have seen. As this same metaphor suited the general doctrine which he now subjoins, he extends it farther. Our Passover (288) Before coming to the subject-matter, I shall say a few words in reference to the words. Old leaven receives that name on the same principle as the old man , ( Romans 6:6 ,) for the corruption of nature takes the precedence in us, previously to our being renewed in Christ. That , therefore, is said to be old which we bring with us from the womb, and must perish when we are renewed by the grace of the Spirit. (289) The verb ἐτύθη , which occurs between the name Christ and the term which denotes a sacrifice, (290) may refer to either. I have taken it as referring to the sacrifice, though this is of no great importance, as the meaning is not affected. The verb ἑορτάζωμεν , which Erasmus rendered “Let us celebrate the feast,” signifies also to partake of the solemn feast which was observed after the sacrifice had been offered up. This interpretation appeared to suit better with the passage before us. I have, accordingly, followed the Vulgate in preference to Erasmus, as this rendering is more in accordance with the mystery of which Paul treats. We come now to the subject-matter. Paul, having it in view to exhort the Corinthians to holiness, shows that what was of old figuratively represented in the passover, ought to be at this day accomplished in us, and explains the correspondence which exists between the figure and the reality. In the first place, as the passover consisted of two parts — a sacrifice and a sacred feast — he makes mention of both. For although some do not reckon the paschal lamb to have been a sacrifice, yet reason shows that it was properly a sacrifice, for in that rite the people were reconciled to God by the sprinkling of blood. Now there is no reconciliation without a sacrifice; and, besides, the Apostle now expressly confirms if, for he makes use of the word θύεσθαι , which is applicable to sacrifices,and in other respects, too, the context would not correspond. The lamb, then, was sacrificed yearly; then followed a feast, the celebration of which lasted for seven successive days. Christ , says Paul, is our Passover (291) He was sacrificed once, and on this condition, that the efficacy of that one oblation should be everlasting. What remains now is, that we eat, (292) not once a-year, but continually. (288) “Would any one,” asks Hervey , (in his Theroa and Aspasio , volume 1,) “venture to say — ‘Paul our passover is sacrificed for us?’ Yet this, I think, may be, or rather is in effect said, by the account which some persons give of Christ’s satisfaction. The very thought of such a blasphemous absurdity is too painful and offensive for the serious Christian to dwell upon. I would therefore direct his attention to a more pleasing object. Let him observe the exquisite skill which here and everywhere conducts the zeal of our inspired writer. The odes of Pindar are celebrated for their fine transitions, which, though bold and surprising, are perfectly natural. We have in this place,” ( 1 Corinthians 5:7 ) “a very masterly stroke of the same beautiful kind. The Apostle, speaking of the incestuous criminal, passes, by a most artful digression, to his daring topic — a crucified Savior. Who would have expected it on such an occasion? Yet, when thus admitted, who does not see and admire both the propriety of the subject and the delicacy of its introduction?” — Ed . (289) Our Author gives a similar definition of the expression the old man , when commenting on Romans 6:6 . “ Totam antem naturam significat, quam afterlinus ex utero, quae adeo regni Dei capax non est, ut interire eatenus oporteat, quatenus in veram vitam instauramur ;” — “It denotes the whole of that nature which we bring with us from the womb, and is so far from being fit for the kingdom of God, that it must perish, in so far as we are renewed to a true life.” — Ed . (290) “ Assauoir, Pasque ;” — “Namely, passover . ” (291) Charnock makes the following pointed observations on the form of expression here employed: — “ Christ the Passover — i e the paschal lamb. The lamb was called the passover. The sign for the thing signified by it. 2 Chronicles 35:11 . And they killed the passover, i e the lamb; for the passover was properly the angel’s passing over Israel , when he was sent as an executioner of God’s wrath upon the Egyptians So Matthew 26:17 . Where shall we prepare for thee to eat the passover? i e the paschal lamb. Our passover , i e our paschal lamb. He is called God’s lamb, John 1:29 God ’ s in regard of the author , ours in regard of the end : God ’ s lamb in regard of designation , ours in regard of acceptation Our passover , i e not only of the Jews, but of the Gentiles. That was restrained to the Israelitish nation, this extends, in the offers of it, to all, and belongs to all that are under the new administration of the covenant of grace. For us , ( ὑπὲρ ἡμῶν ,) i e not only for our good, but in our stead , to free us from eternal death — to purchase for us eternal life.” — Charnock ’ s Works, volume 2. — Ed (292) “ I1 ne reste plus sinon que nous en soyons nourris ;” — “Nothing remains, but that we be nourished by it.” return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-5-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
7. **너희는 누룩 없는 자인데** — 누룩의 비유를 빌려와 더 추구하지만, 특수한 것에서 일반적인 교리로 전환한다. 이제 근친상간 사건에 대해 말하는 것이 아니라, 우리가 깨끗하지 않으면 그리스도 안에 있을 수 없다는 근거로 삶의 순결을 권면하는 것이다. 그는 이렇게 하는 것이 드물지 않다. 특수한 진술을 한 후 일반적인 권면으로 넘어갈 기회를 잡는다.
**우리의 유월절 양 곧 그리스도께서 희생되셨느니라** — 주제에 들어가기 전에 먼저 표현에 대해 몇 마디 하겠다. **묵은 누룩**이 그 이름을 얻는 원리는 **옛 사람**(롬 6:6)과 같다. 본성의 부패가 우리가 그리스도 안에서 새롭게 되기 전에 우리 안에 선행하기 때문이다. 따라서 우리가 자궁에서부터 가지고 오는 것이 **옛 것**이라 불리며, 우리가 성령의 은혜로 새롭게 될 때 사라져야 한다. 그리스도 이름과 희생을 가리키는 용어 사이에 나오는 동사 ἐτύθη는 둘 중 하나에 연결될 수 있다. 나는 희생에 연결되는 것으로 취했지만, 의미에는 영향이 없다.
바울은 고린도 사람들에게 거룩함을 권면하면서, 유월절에서 예전에 상징적으로 표현된 것이 오늘날 우리 안에서 성취되어야 함을 보여주고, 그 그림과 실체 사이의 상응을 설명한다. 우선 유월절이 두 부분으로 이루어졌으므로 — 희생과 거룩한 잔치 — 그는 두 가지를 언급한다. 어린양이 매년 희생되었다. 그 후 잔치가 이어졌고 그 축제는 칠 일 동안 계속되었다. 바울은 그리스도가 우리의 유월절이라고 말한다. 그분이 한 번 희생되셨고, 그 한 번 제사의 효력이 영원하다는 조건으로. 이제 남은 것은 우리가 먹는 것이다. 일 년에 한 번이 아니라 계속해서.
원주석
- 번역원본
commentary-section/cal-1co-5-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
8. Now, in the solemnity of this sacred feast we must abstain from leaven , as God commanded the fathers to abstain. But from what leaven? As the outward passover was to them a figure of the true passover , so its appendages were figures of the reality which we at this day possess. If, therefore, we would wish to feed on Christ’s flesh and blood, let us bring to this feast sincerity and truth Let these be our loaves of unleavened bread Away with all malice and wickedness , for it is unlawful to mix up leaven with the passover In fine, he declares that we shall be members of Christ only when we shall have renounced malice and deceit. In the meantime we must carefully observe this passage, as showing that the ancient passover was not merely μνημοσυνον, (293) a memorial of a past benefit, but also a sacrament, representing Christ who was to come, from whom we have this privilege, that we pass from death to life. Otherwise, it would not hold good, that in Christ is the body of the legal shadows. ( Colossians 2:17 .) This passage will also be of service for setting aside the sacrilege of the Papal mass. For Paul does not teach that Christ is offered daily, but that the sacrifice having been offered up once for all, it remains that the spiritual feast be celebrated during our whole life. (293) Our author most probably alludes to Exodus 12:14 , “And this day shall be unto you for a memorial , ” etc. The term used in the Septuagint is μνημοσυνον , answering to the Hebrew term זכרון . — Ed return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-5-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
8. **우리가 명절을 지키되** — 이 거룩한 잔치의 엄숙함에서 우리는 누룩을 삼가야 한다. 하나님이 조상들에게 삼가도록 명하셨듯이. 그런데 어떤 누룩을? 외적 유월절이 참 유월절의 상징이었듯이, 그 부속물들도 우리가 오늘날 가진 실체의 상징들이었다. 따라서 그리스도의 살과 피를 먹기 원한다면, 진실함과 진리를 이 잔치에 가져오자. 이것들이 우리의 무교병이 되게 하자. 악의와 악함은 모두 버리자. 유월절에 누룩을 섞는 것은 금지되기 때문이다. 요컨대 그는 우리가 악의와 속임수를 버릴 때만 그리스도의 지체가 될 것이라고 선언한다.
한편 이 구절이 고대 유월절이 단순히 지난 은혜의 기념이 아니라 오실 그리스도를 표상하는 성례였음을 보여준다는 점에 주의해야 한다. 그분으로부터 우리가 사망에서 생명으로 넘어가는 이 특권을 가진다. 그렇지 않으면 율법적 그림자들의 몸이 그리스도 안에 있다(골 2:17)는 것이 성립되지 않는다. 이 구절은 또한 교황의 미사라는 신성모독을 제거하는 데도 유용하다. 바울은 그리스도가 매일 바쳐진다고 가르치지 않고, 희생이 단번에 드려진 후 영적 잔치가 우리의 평생 동안 거행된다고 가르치기 때문이다.
원주석
- 번역원본
commentary-section/cal-1co-5-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
9. I wrote to you in an epistle. The epistle of which he speaks is not at this day extant. Nor is there any doubt that many others are lost. It is enough, however, that those have been preserved to us which the Lord foresaw would suffice. But this passage, in consequence of its obscurity, has been twisted to a variety of interpretations, which I do not think it necessary for me to take up time in setting aside, but will simply bring forward what appears to me to be its true meaning. He reminds the Corinthians of what he had already enjoined upon them — that they should refrain from intercourse with the wicked. For the word rendered to keep company with , means to be on terms of familiarity with any one, and to be in habits of close intimacy with him. (294) Now, his reminding them of this tends to expose their remissness, inasmuch as they had been admonished, and yet had remained inactive. He adds an exception, that they may the better understand that this refers particularly to those that belong to the Church, as they did not require to be admonished (295) to avoid the society of the world. In short, then, he prohibits the Corinthians from holding intercourse with those who, while professing to be believers, do, nevertheless, live wickedly and to the dishonor of God. “Let all that wish to be reckoned brethren, either live holily and becomingly, or be excommunicated from the society of the pious, and let all the good refrain from intercourse and familiarity with them. It were superfluous to speak as to the openly wicked, for you ought of your own accord to shun them, without any admonition from me.” This exception, however, increases the criminality of remissness, inasmuch as they cherished in the bosom of the Church an openly wicked person; for it is more disgraceful to neglect those of your own household than to neglect strangers. (294) The original word, συναναμίγνυσθαι , literally means to be mixed up together with It is the rendering of the Septuagint for the Hebrew word יתבולל , in Hosea 7:8 Ephraim hath mixed himself among the people . — Ed (295) “ Ce seroit vne chose superflue de les admonester ,” etc.; — “It were a superfluous thing to admonish them,” etc. return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-5-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
9. **내가 너희에게 편지하기를** — 그가 말하는 편지는 오늘날 현존하지 않는다. 많은 다른 것들도 사라진 것이 의심의 여지가 없다. 그러나 주님이 충분하다고 미리 아신 것들이 우리에게 보존된 것으로 충분하다.
그는 고린도 사람들에게 이미 명한 것을 상기시킨다. 악한 자들과 교제를 삼가라는 것이다. 이것을 상기시키는 것이 그들의 태만함을 드러내는 경향이 있다. 권면을 받았으면서도 여전히 가만히 있었기 때문이다. 예외를 덧붙인 것은 이것이 특히 교회에 속한 자들에 관한 것임을 더 잘 이해하게 하기 위해서다. 세상의 교제를 피하라는 권면을 받을 필요가 없었기 때문이다.
요컨대 그는 고린도 사람들이 신자를 자처하면서도 악하고 하나님을 욕되게 하는 삶을 사는 자들과 교제하는 것을 금한다. "형제라고 불리기를 원하는 자들은 모두 거룩하고 합당하게 살거나, 경건한 자들의 교제에서 출교되어야 한다. 선한 자들은 모두 그들과의 교제와 친밀함을 삼가야 한다. 공공연한 악인들에 대해서는 말할 것도 없다. 너희는 내 권면 없이도 스스로 그들을 피해야 하기 때문이다." 이 예외는 태만함의 죄악성을 더하는데, 그들이 교회의 품 안에서 공공연히 악한 사람을 품었기 때문이다. 낯선 자들을 소홀히 하는 것보다 자신의 집 사람들을 소홀히 하는 것이 더 수치스럽다.
원주석
- 번역원본
commentary-section/cal-1co-5-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
10. Since you would have required. It is as to this clause especially that interpreters are not agreed. For some say, “You must sooner quit Greece.” Ambrose, on the other hand, says, “You must rather die.” Erasmus turns it into the optative, as if Paul said, “Would that it were allowable for you to leave the world altogether; (296) but as you cannot do this, you must at least quit the society of those who falsely assume the name of Christians, and in the meantime exhibit in their lives the worst example.” Chrysostom’s exposition has more appearance of truth. According to him, the meaning is this: “When I command you to shun fornicators, I do not mean all such; otherwise you would require to go in quest of another world; for we must live among thorns so long as we sojourn on earth. This only do I require, that you do not keep company with fornicators, who wish to be regarded as brethren, lest you should seem by your sufferance to approve of their wickedness.” Thus the term world here, must be taken to mean the present life, as in John 17:15 I pray not, Father, that thou shouldest take them out of the world, but that thou shouldest deliver them from the evil. Against this exposition a question might be proposed by way of objection: “As Paul said this at a time when Christians were as yet mingled with heathens, and dispersed among them, what ought to be done now, when all have given themselves to Christ in name? For even in the present day we must go out of the world, if we would avoid the society of the wicked; and there are none that are strangers, when all take upon themselves Christ’s name, and are consecrated to him by baptism.” Should any one feel inclined to follow Chrysostom, he will find no difficulty in replying, to this effect: that Paul here took for granted what was true — that, where there is the power of excommunication, there is an easy remedy for effecting a separation between the good and the bad, if Churches do their duty. As to strangers, the Christians at Corinth had no jurisdiction, and they could not restrain their dissolute manner of life. Hence they must of necessity have quitted the world, if they wished to avoid the society of the wicked, whose vices they could not cure. For my own part, as I do not willingly adopt interpretations which cannot be made to suit the words, otherwise than by twisting the words so as to suit them, I prefer one that is different from all these, taking the word rendered to go out as meaning to be separated , and the term world as meaning the pollutions of the world “What need have you of an injunction as to the children of this world , ( Luke 16:8 ,) for having once for all renounced the world, it becomes you to stand aloof from their society; for the whole world lieth in the wicked one . ” (297) ( 1 John 5:19 .) If any one is not satisfied with this interpretation, here is still another that is probable: “I do not write to you in general terms, that you should shun the society of the fornicators of this world , though that you ought to do, without any admonition from me.” I prefer, however, the former; and I am not the first contriver of it, but, while it has been brought forward previously by others, I have adapted it more fully, if I mistake not, to Paul’s thread of discourse. There is, then, (298) a sort of intentional omission, when he says that he makes no mention of those that are without , inasmuch as the Corinthians ought to be already separated from them, that they may know that even at home (299) they required to maintain this discipline of avoiding the wicked. (296) “The rendering of Erasmus is as follows: “ Alioqui utinam videlicet e mundo exissetis ;” — “Otherwise I would, truly, that you had departed out of the world.” (297) “ Car tout le monde est mis a mal ;” — “For the whole world is addicted to evil.” (298) “ En ceste sentence ;” — “In this sentence.” (299) “ C’est a dire, entr’eux ;” — “That is to say, among themselves.” return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-5-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
10. **이 말은 이 세상의 음행하는 자들이나** — 해석자들이 이 구절에 대해 의견이 일치하지 않는다. 어떤 이들은 "너희는 차라리 그리스를 떠나야 할 것"이라 하고, 암브로스는 "차라리 죽어야 한다"고 한다. 에라스무스는 이것을 원망법으로 본다. 마치 바울이 "너희가 세상을 완전히 떠나는 것이 허용된다면 좋겠지만, 그것이 불가능하므로 그리스도인이라 자처하면서 생활에서 최악의 본보기를 보이는 자들의 교제는 적어도 떠나야 한다"고 말하는 것처럼. 크리소스톰의 해석이 더 설득력 있다. 그에 따르면 의미는 이것이다. "내가 음행자들을 피하라고 명할 때 모든 그런 사람들을 의미하는 것이 아니다. 그렇게 하려면 다른 세상을 찾아야 할 것이다. 우리가 땅에 거류하는 동안 가시덤불 속에서 살아야 한다. 내가 요구하는 것은 이것뿐이다. 형제라고 인정받기를 원하는 음행자들과 교제하지 말라. 너희가 묵인함으로써 그들의 악함을 인정하는 것처럼 보이지 않도록."
나로서는 문맥을 비틀지 않고 말씀에 맞는 해석을 선호한다. **나가다**라는 말을 **분리되다**의 의미로, **세상**을 세상의 오염들의 의미로 취하는 것이다. "너희에게 이 세상의 자녀들(눅 16:8)에 관한 명령이 무슨 필요가 있겠느냐. 너희는 일단 세상을 버렸으므로 그들의 교제를 멀리해야 한다. 온 세상은 악한 자 안에 있기 때문이다"(요일 5:19). 그러므로 **밖에 있는 자들**에 대해 아무 말도 하지 않는 것은 일종의 의도적인 생략이다. 고린도 사람들이 이미 그들에게서 분리되어 있어야 하므로, 자신들 안에서도 악한 자들을 피하는 이 기강을 유지해야 함을 알도록 하기 위해서다.
원주석
- 번역원본
commentary-section/cal-1co-5-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
11. If he who is called a brother In the Greek there is a participle (300) without a verb. (301) Those that view this as referring to what follows, bring out here a forced meaning, and at variance with Paul’s intention. I confess, indeed, that that is a just sentiment, (302) and worthy of being particularly noticed — that no one can be punished by the decision of the Church, but one whose sin has become matter of notoriety; but these words of Paul cannot be made to bear that meaning. What he means, then, is this: “If any one is reckoned a brother among you, and at the same time leads a wicked life, and such as is unbecoming a Christian, keep aloof from his society.” In short, being called a brother, means here a false profession, which has no corresponding reality. Farther, he does not make a complete enumeration of crimes, but merely mentions five or six by way of example, and then afterwards, under the expression such an one , he sums up the whole; and he does not mention any but what fall under the knowledge of men. For inward impiety, and anything that is secret, does not fall within the judgment of the Church. It is uncertain, however, what he means by an idolater For how can he be devoted to idolatry who has made a profession of Christ? Some are of opinion that there were among the Corinthians at that time some who received Christ but in half, and in the mean time were involved, nevertheless, in corrupt superstition, as the Israelites of old, and afterwards the Samaritans maintained a kind of worship of God, but at the same time polluted it with wicked superstitions. For my part, I rather understand it of those who, while they held idols in contempt, gave, nevertheless, a pretended homage to the idols, with the view of gratifying the wicked. Paul declares that such persons ought not to be tolerated in the society of Christians; and not without good reason, inasmuch as they made so little account of trampling God’s glory under foot. We must, however, observe the circumstances of the case — that, while they had a Church there, in which they might worship God in purity, and have the lawful use of the sacraments, they came into the Church in such a way as not to renounce the profane fellowship of the wicked. I make this observation, in order that no one may think that we ought to employ equally severe measures against those who, while at this day dispersed under the tyranny of the Pope, pollute themselves with many corrupt rites. These indeed, I maintain, sin generally in this respect, and they ought, I acknowledge, to be sharply dealt with, and diligently urged, (303) that they may learn at length to consecrate themselves wholly to Christ; but I dare not go so far as to reckon them worthy of excommunication, for their case is different. (304) With such an one not even to take food. In the first place, we must ascertain whether he addresses here the whole Church, or merely individuals. I answer, that this is said, indeed, to individuals, but, at the same time, it is connected with their discipline in common; for the power of excommunicating is not allowed to any individual member, but to the entire body. When, therefore, the Church has excommunicated any one, no believer ought to receive him into terms of intimacy with him; otherwise the authority of the Church would be brought into contempt, if each individual were at liberty to admit to his table those who have been excluded from the table of the Lord. By partaking of food here, is meant either living together, or familiar association in meals. For if, on going into an inn, I see one who has been excommunicated sitting at table, there is nothing to hinder me from dining with him; for I have not authority to exclude him. What Paul means is, that, in so far as it is in our power, we are to shun the society of those whom the Church has cut off from her communion. The Roman antichrist, not content with this severity, has burst forth into interdicts, prohibiting any one from helping one that has been excommunicated to food, or fuel, or drink, or any other of the supports of life. (305) Now, that is not strictness of discipline, but tyrannical and barbarous cruelty, that is altogether at variance with Paul’s intention. For he means not that he should be counted as an enemy , but as a brother , ( 2 Thessalonians 3:15 ;) for in putting this public mark of disgrace upon him, the intention is, that he may be filled with shame, and brought to repentance. And with this dreadful cruelty, if God is pleased to permit, do they rage even against the innocent. (306) Now, granting that there are sometimes those who are not undeserving of this punishment, I affirm, on the other hand, that this kind of interdict (307) is altogether unsuitable to an ecclesiastical court. (300) “ Au texte Grec il y a de mot a mot, Si aucun frere nomme ,” etc.; — “In the Greek text it literally, If any one, called a brother,” etc. (301) It is so according to the common reading, which is as follows: — ἐάν τις, ἀδελφὸς ὀνομαζόμενος, ἣ πόρνος, ἣ πλεονέκτης, κ. τ. λ. .” If any one, called a brother — either a fornicator, or covetous,” etc.; but, as stated by Bloomfield, “seven MSS., and many versions, and Fathers, the Ed. Princ., and those of Beza, Schmid., and Beng., have ᾖ , (before πόρνος ,) which is approved by Wets., and Matth., and edited by Griesb., Knapp., Vat., and Tittm.;” and, in Bloomfield’s opinion, “rightly.” — Ed (302) “ Qu’ils en tirent ;” — “Which they draw from it.” (303) “ Il les faut redarguer auec seuerite, et les soliciter continuellement par admonitions ;” — “They ought to be reproved with severity, and plied perseveringly with admonitions.” (304) “ Car leur condition n’est pas telle comme estoit celle des Corinthiens ;” — “For their condition is not like that of the Corinthians.” (305) “ Est venu furieusement jusques aux defenses et menaces, Que nul ne fust si hardi de donner a boire ou a manger, ou de feu a celuy qui seroit excommunier, ou de luy aider
Pericope (part_of)
- part_of
pericope/per-1co-5-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
11. **만일 어떤 형제라 일컫는 자가** — 그가 여기서 말하는 것은 형제라는 거짓 고백이다. 실제가 없는 그것이다. 또한 그는 죄들을 완전히 열거하지 않고 단지 다섯이나 여섯 가지를 예로 언급하고, 그 후 **이런 자**라는 표현으로 전부를 요약한다. 그리고 사람들이 알 수 있는 것들만 언급한다. 내면의 불경건이나 비밀에 속한 것은 교회의 판단 아래 있지 않기 때문이다.
**우상 숭배하는 자**가 무엇을 의미하는지는 불확실하다. 그리스도를 고백한 자가 어떻게 우상 숭배에 빠질 수 있겠는가? 어떤 이들은 당시 고린도 사람들 가운데 그리스도를 반쯤만 받아들이고, 그럼에도 이스라엘 사람들이나 나중에 사마리아 사람들처럼 일종의 하나님 경배를 유지하면서 악한 미신에 오염된 자들이 있었다고 생각한다. 나로서는 오히려 우상을 경멸하면서도 악한 자들을 기쁘게 하기 위해 우상에게 가상의 경의를 표한 자들을 뜻하는 것으로 이해한다. 바울은 그런 사람들이 그리스도인의 교제에서 용납되어서는 안 된다고 선언한다. 정당한 이유로, 그들이 하나님의 영광을 발아래 짓밟는 것을 너무나 가볍게 여기기 때문이다.
**그런 자와는 함께 먹지도 말라** — 먼저 그가 여기서 전체 교회를 향해 말하는 것인지 개인들을 향해 말하는 것인지 확인해야 한다. 답은, 이것이 개인들에게 말해지지만, 동시에 공동의 기강과 연결되어 있다는 것이다. 출교하는 권한은 어떤 개인 지체에게도 허용되지 않고 전체 몸에 속하기 때문이다. 따라서 교회가 어떤 사람을 출교했을 때, 어떤 신자도 그를 친밀한 교제에 받아들여서는 안 된다. 그렇지 않으면 주님의 식탁에서 배제된 자들을 각 개인이 자기 식탁에 받아들일 자유가 있다면 교회의 권위가 경멸에 빠질 것이기 때문이다. 여기서 **함께 먹는 것**은 함께 삶을 나누거나 식사에서의 친밀한 교제를 의미한다.
교황의 적그리스도는 이 엄격함에 만족하지 않고, 출교된 자를 먹이거나 음료나 불이나 생계의 다른 지지물을 주는 것을 금하는 명령까지 발동했다. 그것은 기강의 엄격함이 아니라 바울의 의도와 전혀 다른 전제적이고 야만적인 잔인함이다. 바울은 그를 원수처럼 여기지 말고 형제처럼 여기라는 것이기 때문이다(살후 3:15). 그에게 이 공개적인 수치의 표시를 붙이는 의도는 그가 수치로 가득 차서 회개하게 하려는 것이다.
원주석
- 번역원본
commentary-section/cal-1co-5-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
12. For what have I to do to judge them that are without ? There is nothing to hinder us from judging these also — nay more, even devils themselves are not exempt from the judgment of the word which is committed to us. But Paul is speaking here of the jurisdiction that belongs peculiarly to the Church. “The Lord has furnished us with this power, that we may exercise it upon those who belong to his household. For this chastisement is a part of discipline which is confined to the Church, and does not extend to strangers. We do not therefore pronounce upon them their condemnation, because the Lord has not subjected them to our cognizance and jurisdiction, in so far as that chastisement and censure are concerned. We are, therefore, constrained to leave them to the judgment of God.” It is in this sense that Paul says, that God will judge them , because he allows them to wander about (308) unbridled like wild beasts, because there is no one that can restrain their wantonness. (308) “ Et courir a trauers champs ;” — “And run across the fields.” return to ' Top of Page ' <a name="verse-13" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-5-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
12. **밖에 있는 사람들을 판단하는 것이야 내게 무슨 상관이 있으리요?** — 우리가 그들도 판단하는 것을 막는 것은 없다. 심지어 마귀들 자신도 우리에게 위탁된 말씀의 판단에서 면제되지 않는다. 그러나 바울은 여기서 교회에만 고유하게 속한 관할권에 대해 말하고 있다. "주님은 우리에게 이 권한을 주셨다. 그분의 집에 속한 자들 위에 행사하도록. 이 징계는 교회에만 한정되고 낯선 자들에게 미치지 않는 기강의 일부이기 때문이다. 따라서 우리는 그들의 정죄를 선언하지 않는다. 주님이 그 징계와 책망에 관한 한 우리의 인식과 관할권에 그들을 맡기지 않으셨기 때문이다. 따라서 우리는 그들을 하나님의 심판에 맡길 수밖에 없다." 이런 의미에서 바울은 하나님이 그들을 심판하실 것이라고 말한다.
원주석
- 번역원본
commentary-section/cal-1co-5-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
13. Put away that wicked person. This is commonly explained as referring to the person who was guilty of an illicit connection with his mother-in-law. For as to those who understand the expression to mean — “Put away evil or wickedness , ” they are refuted by the Greek words made use of by Paul, the article ( τὸν ) being in the masculine gender, But what if you should view it as referring to the devil, who, undoubtedly in the person of a wicked and unprincipled man, (309) is encouraged to establish his throne among us? For ὁ πονηρος (the wicked one) taken simply and without any addition, denotes the prince of all crimes, (310) rather than some wicked man. If this meaning is approved of, Paul shows how important it is (311) not to tolerate wicked persons, as by this means Satan is expelled from his kingdom which he keeps up among us, when indulgence is given to the wicked. (312) If any one, however, prefers to understand it as referring to a man , I do not oppose it. Chrysostom compares the rigor of the law with the mildness of the gospel, inasmuch as Paul was satisfied with excommunication in case of an offense for which the law required the punishment of death, but for this there is no just ground. For Paul is not here addressing judges that are armed with the sword, but an unarmed multitude (313) that was allowed merely to make use of brotherly correction. (309) “ Quand on supporte un homme meschant et mal-vivant ;” — “When a wicked and unprincipled man is allowed to continue.” — Ed . (310) It is well observed by Witsius in his Dissertations on the Lord’s Prayer, (Biblical Cabinet, No. 24,) that the appellation of the evil One is properly applied to Satan, “because he does nothing but what is evil — because all the evil that exists in the universe originated with him — because in doing evil, and in persuading others to do evil, he finds his only delight, the wicked and malignant solace of his desperate misery.” — Ed . (311) “ Combien il est utile et necessaire ;” — “How useful it is and necessary.” (312) “ Quand il y a vne license de malfaire, et les meschans sont soufferts ;” — “When there is a license to do evil, and the wicked are tolerated.” (313) “ Desnuee de puissance externe ;” — “Destitute of external power.” return to ' Top of Page ' 1 Corinthians 1Co 4 1 Corinthians 1Co 1 Corinthians 1Co 6 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 5". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 1-corinthians-5.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-posi
Pericope (part_of)
- part_of
pericope/per-1co-5-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
13. **이 악한 사람은 너희 중에서 내쫓으라** — 이것은 일반적으로 계모와 불법적인 관계를 맺은 사람을 가리키는 것으로 설명된다. **악함이나 악한 것을 버리라**는 의미로 이해하는 자들은 바울이 사용한 그리스어 단어들, 즉 남성 성의 관사(τόν)로 반박된다. 그러나 어떤 이들이 그것을 마귀를 가리키는 것으로 본다면 어떻겠는가? 마귀가 분명히 악하고 부도덕한 사람의 인격 안에서, 우리가 악한 자들에게 관용을 베풀 때 자신의 보좌를 우리 사이에 세우도록 부추김받기 때문이다. ὁ πονηρός(악한 자)는 덧붙이는 말 없이 단독으로 쓰일 때, 어떤 악한 사람보다 모든 죄악의 왕을 가리킨다. 이 의미가 받아들여진다면, 바울은 악한 자들을 용납하지 않는 것이 얼마나 중요한지 보여준다. 이렇게 함으로써 사탄이 우리가 악한 자들에게 관용을 베풀 때 유지하는 자신의 왕국에서 추방되기 때문이다. 어떤 이가 사람을 가리키는 것으로 이해하기를 원해도 나는 반대하지 않는다.
크리소스톰은 율법의 엄격함과 복음의 온유함을 비교하면서, 바울이 율법이 사형을 요구하는 죄에 대해 출교로 만족했다고 한다. 그러나 이것은 정당한 근거가 없다. 바울은 칼로 무장한 재판관이 아니라 단지 형제적 교정을 사용하도록 허용된 비무장한 다중을 상대하여 말하고 있기 때문이다.
원주석
- 번역원본
commentary-section/cal-1co-5-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역