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주석[칼빈] — 고린도전서 6장 · 성도의 소송 문제

요약
칼빈 주석 · 섹션 18개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

Here, he begins to reprove another fault among the Corinthians — an excessive fondness for litigation, which took its rise from avarice. Now, this reproof consists of two parts. The first is, that by bringing their disputes before the tribunals of the wicked, they by this means made the gospel contemptible, and exposed it to derision. The second is, that while Christians ought to endure injuries with patience, they inflicted injury on others, rather than allow themselves to be subjected to any inconvenience. Thus, the first part is particular: the other is general. 1. Dare any of you This is the first statement — that, if any one has a controversy with a brother, it ought to be decided before godly judges, and that it ought not to be before those that are ungodly. If the reason is asked, I have already said, that it is because disgrace is brought upon the gospel, and the name of Christ is held up as it were to the scoffings of the ungodly. For the ungodly, at the instigation of Satan, are always eagerly on the watch (316) for opportunities of finding occasion of calumny against the doctrine of godliness. Now believers, when they make them parties in their disputes, seem as though they did on set purpose furnish them with a handle for reviling. A second reason may be added — that we treat our brethren disdainfully, when we of our own accord subject them to the decisions of unbelievers. But here it may be objected: “As it belongs to the office of the magistrate, and as it is peculiarly his province to administer justice to all, and to decide upon matters in dispute, why should not even unbelievers, who are in the office of magistrate, have this authority, and, if they have it, why are we prevented from maintaining our rights before their tribunals?” I answer, that Paul does not here condemn those who from necessity have a cause before unbelieving judges, (317) as when a person is summoned to a court; but those who, of their own accord, bring their brethren into this situation, and harass them, as it were, through means of unbelievers , while it is in their power to employ another remedy. It is wrong, therefore, to institute of one’s own accord a law-suit against brethren before unbelieving judges. If, on the other hand, you are summoned to a court, there is no harm in appearing there and maintaining your cause. (316) “ Espient incessamment et d’vne affection ardente ;” — “Watch incessantly and with eager desire.” (317) “ Qui sont necessairement contraints de maintenir et plaider leurs causes sous iuges infideles ;” — “Who are from necessity shut up to maintain and defend their law-suits before unbelieving judges.” return to ' Top of Page ' <a name="verse-2" class="com-number"

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bible-text/1co-6-1

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여기서 그는 고린도 사람들의 또 다른 잘못을 책망하기 시작한다. 탐욕에서 비롯된 지나친 소송 벽이다. 이 책망은 두 부분으로 이루어진다. 첫째, 분쟁을 악인들의 법정에 가져감으로써 복음을 경멸스럽게 만들고 조롱거리에 드러낸다는 것이다. 둘째, 그리스도인들이 상처를 인내로 견뎌야 하는 반면, 그들은 어떤 불편도 당하지 않으려 하면서 오히려 다른 이들에게 상처를 입힌다는 것이다. 따라서 첫 번째 부분은 특수한 것이고 두 번째 부분은 일반적인 것이다.

1. **너희 중에 누가 다른 이와 더불어 다툼이 있는데** — 이것이 첫 번째 진술이다. 형제와 분쟁이 있을 때 경건한 재판관 앞에서 결정되어야 하며, 불경건한 자들 앞에서는 안 된다는 것이다. 이유는 이미 말했다. 복음에 수치를 가져오고 그리스도의 이름이 불경건한 자들의 조롱에 드러나기 때문이다. 불경건한 자들은 사탄의 충동으로 경건의 교리에 대한 비방의 기회를 열심히 찾는다. 신자들이 그들을 자신들의 분쟁에 당사자로 삼을 때, 의도적으로 비방할 빌미를 제공하는 것처럼 보인다.

두 번째 이유도 있다. 스스로 진행하여 형제들을 불신자들의 결정에 맡길 때, 그들을 경멸스럽게 대하는 것이다. 그러나 여기서 반론이 있을 수 있다. "치안 판사의 직분이 모든 이에게 정의를 행하고 분쟁 사항을 판결하는 것이며, 그 직분에 있는 불신자들도 이 권위를 갖는다면, 왜 우리가 그들의 법정에서 우리 권리를 주장하는 것이 금지되어야 하는가?" 답은 이것이다. 바울은 여기서 불가피하게 불신 재판관 앞에 소송을 갖게 된 자들을 정죄하는 것이 아니다. 예를 들어 법정에 소환된 사람처럼. 그가 정죄하는 것은 스스로 나서서 형제들을 이 상황에 끌어넣고, 다른 치료책을 사용할 수 있음에도 불구하고 불신자들을 통해 그들을 괴롭히는 자들이다. 따라서 자기 진행으로 불신 재판관 앞에 형제를 고소하는 것은 잘못이다. 반면 법정에 소환된다면 나타나 자신의 소송을 변호하는 데 잘못이 없다.

원주석

2절 카드 ↗

2. Know ye not that the saints. Here we have an argument from the less to the greater; for Paul, being desirous to show that injury is done to the Church of God when judgments on matters of dispute connected with earthly things are carried before unbelievers, as if there were no one in the society of the godly that was qualified to judge, reasons in this strain: “Since God has reckoned the saints worthy of such honor, as to have appointed them to be judges of the whole world, it is unreasonable that they should be shut out from judging as to small matters, as persons not qualified for it.” Hence it follows, that the Corinthians inflict injury upon themselves, in resigning into the hands of unbelievers the honor (318) that has been conferred upon them by God. What is said here as to judging the world ought to be viewed as referring to that declaration of Christ: When the Son of Man shall come, ye shall sit, etc. ( Matthew 19:28 .) For all power of judgment has been committed to the Son, ( John 5:22 ,) in such a manner that he will receive his saints into a participation with him in this honor, as assessors. Apart from this, they will judge the world , as indeed they begin already to do, because their piety, faith, fear of the Lord, good conscience, and integrity of life, will make unbelievers altogether inexcusable, as it is said of Noah, that by his faith he condemned all the men of his age. ( Hebrews 11:7 .) But the former signification accords better with the Apostle’s design, for unless you take the judging here spoken of in its proper acceptation, the reasoning will not hold. But even in this sense (319) it may seem not to have much weight, for it is as if one should say’ “The saints are endowed with heavenly wisdom, which immeasurably transcends all human doctrines: therefore they can judge better as to the stars than astrologers.” Now this no one will allow, and the ground of objection is obvious — because piety and spiritual doctrine do not confer a knowledge of human arts. My answer here is this, that between expertness in judging and other arts there is this difference, that while the latter are acquired by acuteness of intellect and by study, and are learned from masters, (320) the former depends rather on equity and conscientiousness. But (321) “lawyers will judge better and more confidently than an illiterate Christian: otherwise the knowledge of law is of no advantage.” I answer, that their advice is not here excluded, for if the determination of any obscure question is to be sought from a knowledge of the laws, the Apostle does not hinder Christians from applying to lawyers. (322) What he finds fault with in the Corinthians is simply this, that they carry their disputes before unbelieving judges, as if they had none in the Church that were qualified to pass judgment, and farther, he shows how much superior is the judgment that God has assigned to his believing people. The words rendered in you mean here, in my opinion, among you . For whenever believers meet in one place, under the auspices of Christ, (323) there is already in their assembly a sort of image of the future judgment, which will be perfectly brought to light on the last day. Accordingly Paul says, that the world is judged in the Church, because there Christ’s tribunal is erected, from which he exercises his authority. (324) (318) “ L’honneur et la prerogatiue ;” — “The honor and the prerogative.” (319) “ Mais, dira quelqu’vn, encore a le prendre ainsi ;” — “But, some one will say, even taking it in this way.” (320) “ Sous precepteurs et maistres ;” — “Under preceptors and masters.” (321) “ Mais, dira quelqu’vn :” — “But, some one will say.” (322) “ Ne defend point aux Chrestiens d’aller demander conseil aux Legistes ;” — “Does not hinder Christians from going to ask the advice of lawyers.” (323) “ Au nom de Christ ;” — “In the name of Christ.” (324) “ Auquel estant comme assis, il exerce sa iurisdiction ;” — “On which being as it were seated, he exercises his authority.” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-6-2

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2. **성도가 세상을 판단할 것을 너희가 알지 못하느냐?** — 여기에 소자에서 대자로의 논증이 있다. 바울은 세상 일에 관한 분쟁들을 불신자들에게 가져가는 것이 하나님의 교회에 손해를 입히는 것임을 보여주려 하면서, 마치 경건한 자들의 사회에 판단할 수 있는 사람이 없는 것처럼 이렇게 논증한다. "하나님이 성도들을 온 세상의 재판관으로 임명하실 만큼 귀하게 여기셨는데, 그들이 작은 일들을 판단하는 것에서도 배제되는 것은 불합리하다."

따라서 고린도 사람들이 하나님이 그들에게 주신 영예를 불신자들의 손에 맡기는 것은 스스로에게 손해를 입히는 것이라는 결론이 따른다. 세상을 판단할 것이라는 말씀은 그리스도의 선언과 연관된다. 인자가 올 때 너희가 앉을 것이다(마 19:28). 모든 심판 권세가 아들에게 맡겨졌고(요 5:22), 그분이 성도들을 배석 판사들로서 이 영예에 참여하게 하실 것이다. 그것과 별도로, 성도들은 이미 세상을 심판하기 시작한다. 그들의 경건, 믿음, 주님에 대한 두려움, 선한 양심, 삶의 정직함이 불신자들을 전혀 변명의 여지 없이 만들기 때문이다. 노아가 믿음으로 그 시대의 모든 사람을 정죄했다고 말해지는 것처럼(히 11:7).

원주석

3절 카드 ↗

3. Know ye not that we shall judge angels ? This passage is taken in different ways. Chrysostom states that some understood it as referring to priests, (325) but this is exceedingly far-fetched. Others understand it of the angels in heaven, in this sense — that the angels are subject to the judgment of God’s word, and may be judged by us, if need be, by means of that word, as it is said in the Epistle to the Galatians — If an angel from heaven bring any other gospel, let him be accursed. ( Galatians 1:8 .) Nor does this exposition appear at first view unsuitable to the thread of Paul’s discourse; for if all whom God has enlightened by his word are endowed with such authority, that through means of that word they judge not only men but angels too, how much more will they be prepared to judge of small and trivial matters? As, however, Paul speaks here in the future tense, as referring to the last day, and as his words convey the idea of an actual judgment, (as the common expression is,) it were preferable, in my opinion, to understand him as speaking of apostate (326) angels. For the argument will be not less conclusive in this way: “Devils, who sprang from so illustrious an origin, and even now, when they have fallen from their high estate, are immortal creatures, and superior to this corruptible world, shall be judged by us. What then? Shall those things that are subservient to the belly be exempted from our judgment? (325) “ Des prestres et ministres ;” — “Of priests and ministers.” (326) “ Apostats et rebelles ;” — “Apostate and rebellious.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-6-3

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3. **우리가 천사를 판단할 것을 알지 못하느냐?** — 이 구절은 다양하게 해석된다. 크리소스톰은 어떤 이들이 그것을 제사장들을 가리키는 것으로 이해했다고 말하지만, 이는 극도로 억지스럽다. 다른 이들은 하늘에 있는 천사들을 가리킨다고 이해한다. 즉 천사들은 하나님의 말씀의 심판을 받으며, 필요하다면 그 말씀으로 우리가 그들을 판단할 수 있다는 것이다. 갈라디아서에 말씀된 것처럼, 하늘로부터 천사가 다른 복음을 전해도 저주를 받을 것이다(갈 1:8).

그러나 바울이 여기서 마지막 날을 가리키는 미래 시제로 말하고 있고, 그의 말이 실제적 심판의 생각을 전달하므로, 타락한 천사들을 가리키는 것으로 이해하는 것이 더 낫다. 논증이 이 방법으로도 덜 설득력 있지 않기 때문이다. "그처럼 탁월한 기원을 가진 마귀들, 심지어 이제 높은 지위에서 타락했어도 불멸의 존재들이며 이 썩어질 세상보다 우월한 존재들이 우리에게 판단받을 것이다. 그렇다면 배를 채우는 것에 불과한 일들이 우리의 심판에서 제외되겠는가?"

원주석

4절 카드 ↗

4. If you have judgments then as to things pertaining to this life We must always keep in view what causes he is treating of; for public trials are beyond our province, and ought not to be transferred to our disposal; but as to private matters it is allowable to determine without the cognizance of the magistrate. As, then, we do not detract in any degree from the authority of the magistrate by having recourse to arbitration, it is not without good reason that the Apostle enjoins it upon Christians to refrain from resorting to profane, that is, unbelieving judges. And lest they should allege that they were deprived of a better remedy, he directs them to choose out of the Church arbiters, who may settle causes agreeably and equitably. Farther, lest they should allege that they have not a sufficient number of qualified persons, he says that the meanest is competent to discharge this office. There is, therefore, no detracting here from the dignity of the office of magistrates, when he gives orders that their office be committed to contemptible persons, for this (as I have already said) is stated by anticipation, as though he had said: “Even the lowest and meanest among you will discharge this office better than those unbelieving judges to whom you have recourse. So far are you from necessity in this way.” Chrysostom comes near this interpretation, though he appends to it something additional; for he is of opinion, that the Apostle meant to say, that, even though the Corinthians should find no one among themselves who had sufficient wisdom for judging, they must nevertheless make choice of some, of whatever stamp they were. Ambrose touches neither heaven nor earth. (327) I think I have faithfully brought out the Apostle’s intention — that the lowest among believers was preferred by him to unbelievers, as to capacity of judging. There are some that strike out a quite different meaning, for they understand the word καθιζετε to be in the present tense — You set them to judge , and by those that are least esteemed in the Church they understand profane persons. (328) This, however, is more ingenious than solid, for that were a poor designation of unbelievers. (329) Besides, the form of expression, if you have , would not suit so well with a reproof, for the expression would have required rather to be while you have, for that condition takes away from the force of it. Hence I am the more inclined to think, that a remedy for the evil is here prescribed. That this statement, however, was taken up wrong by the ancients, appears from a certain passage in Augustine. For in his book — “On the Work of Monks,” where he makes mention of his employments, he declares that among his numerous engagements, the most disagreeable of all was, that he was under the necessity of devoting a part of the day to secular affairs, but that he at the same time endured it patiently, because the Apostle (330) had imposed upon him this necessity. From this passage, and from a certain epistle, it appears that the bishops were accustomed to sit at certain hours to settle disputes, as if the Apostle had been referring to them here. As, however, matters always become worse, there sprang from this error, in process of time, that jurisdiction which the officials of the bishops assume to themselves in money matters. In that ancient custom there are two things that are deserving of reproof — that the bishops were involved in matters that were foreign to their office; and that they wronged God in making his authority and command a pretext for turning aside from their proper calling. The evil, however, was in some degree excusable, but as for the profane custom, which has come to prevail in the Papacy, it were the height of baseness to excuse or defend it. (327) “ Sainct Ambrose ne touche ne ciel ne terre (cornroe on dit) en l’exposition de ces mots ;” — “St. Ambrose touches neither heaven nor earth (as the expression is) in the exposition of these words.” — Our Author’s meaning seems to be that Ambrose hangs in suspense , or gives no decided opinion . — Ed . (328) “ Les gens profanes et infideles ;” — “Profane and unbelieving persons.” (329) “ Car ce seroit vne facon de parler bien maigre et de peu de grace, d’appeler ainsi les infideles ;” — “For it were a very meager and awkward way of speaking, to describe unbelievers in this manner.” (330) “ Sainct Paul ;” — “Saint Paul.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

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bible-text/1co-6-4

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4. **교회에서 아무 것도 아닌 자들을 판사로 세우느냐?** — 어떤 소송들을 다루는지 항상 염두에 두어야 한다. 공적 재판은 우리의 영역 밖이며 우리의 처분에 넘겨져서는 안 된다. 그러나 사적 사안에 대해서는 치안 판사의 인식 없이도 결정하는 것이 허용된다. 따라서 중재에 의지함으로써 치안 판사의 권위를 조금도 깎지 않으므로, 사도가 그리스도인들에게 불신 재판관에게 의뢰하는 것을 삼가라고 명하는 것은 정당하다.

그들이 더 나은 치료책을 빼앗겼다고 주장하지 못하도록, 교회에서 분쟁을 합당하고 공평하게 해결할 중재인들을 선택하도록 지시한다. 나아가 자격 있는 사람이 충분하지 않다고 주장하지 못하도록, 가장 비천한 자도 이 직분을 수행할 능력이 있다고 말한다. 따라서 여기서 치안 판사 직분의 위엄을 조금도 깎는 것이 아니다. 비천한 사람들에게 그 직분을 맡기라고 명할 때, 이것은 예기로 말해진 것이다. "너희 가운데 가장 낮은 자도 너희가 의지하는 불신 재판관들보다 이 직분을 더 잘 수행할 것이다."

원주석

5절 카드 ↗

5. I speak to your shame The meaning is — “If other considerations do not influence you, let it at least be considered by you, how disgraceful it is to you that there is not so much as one among you who is qualified to settle an affair amicably among brethren — an honor which you assign to unbelievers Now this passage is not inconsistent with the declaration which we met with above, when he stated that he did not make mention of their faults with the view of shaming them , ( 1 Corinthians 4:14 ,) for instead of this, by putting them to shame in this manner, he calls them back from disgrace, (331) and shows that he is desirous to promote their honor. He does not wish them, then, to form so unfavorable an opinion of their society, as to take away from all their brethren an honor which they allow to unbelievers (331) “ Il les garde de tomber en reproche ;” — “He guards them against falling into reproach.” return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

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bible-text/1co-6-5

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5. **내가 너희를 부끄럽게 하려 하여 이 말을 하노니** — 의미는 이것이다. "다른 고려사항들이 너희에게 영향을 주지 않는다면, 적어도 이것을 고려하라. 형제들 사이에서 우호적으로 사안을 해결할 능력이 있는 사람이 너희 중에 단 한 명도 없다는 것이 얼마나 수치스러운지. 너희는 그 영예를 불신자들에게 돌리고 있다." 이 구절은 앞에서 수치를 주려는 의도로 그들의 잘못을 언급한 것이 아니라고 한 선언과 모순되지 않는다(고전 4:14). 오히려 이런 방식으로 그들을 수치스럽게 함으로써 수치에서 돌이키게 하고, 그들의 영예를 증진시키려 한다는 것을 보여준다. 그는 그들이 자신들의 모임에 대해 불신자들에게 허용하는 영예를 모든 형제에게서 빼앗을 만큼 불리한 의견을 갖기를 원하지 않는다.

원주석

7절 카드 ↗

7. Now indeed there is utterly a fault. Here we have the second part of the reproof, which contains a general doctrine; for he now reproves them, not on the ground of their exposing the gospel to derision and disgrace, but on the ground of their going to law with each other. This, he says, is a fault We must, however, observe the propriety of the term which he employs. For ἥττημα in Greek signifies weakness of mind, as when one is easily broken down (332) by injuries, and cannot bear anything it comes afterward to be applied to vices of any kind, as they all arise from weakness and deficiency in fortitude. (333) What Paul, then, condemns in the Corinthians is this — that they harassed one another with law-suits. He states the reason of it — that they were not prepared to bear injuries patiently. And, assuredly, as the Lord commands us ( Matthew 5:44 ; Romans 12:21 ) not to be overcome by evils, but on the contrary to overcome injuries by acts of kindness, it is certain, that those who cannot control themselves so as to suffer injuries patiently, commit sin by their impatience. If contention in law-suits among believers is a token of that impatience, it follows that it is faulty In this way, however, he seems to discard entirely judgments as to the affairs of individuals. “Those are altogether in the wrong who go to law. Hence it will not be allowable in any one to maintain his rights by having recourse to a magistrate.” There are some that answer this objection in this way — that the Apostle declares that where there are law-suits there is utterly a fault, because, of necessity, the one or the other has a bad cause. They do not, however, escape by this sophistry, because he says that they are in fault, not merely when they inflict injury, but also when they do not patiently endure it. For my own part, my answer is simply this — having a little before given permission to have recourse to arbiters, he has in this shown, with sufficient clearness, that, Christians are not prohibited from prosecuting their rights moderately, and without any breach of love. Hence we may very readily infer, that his being so severe was owing to his taking particularly into view the circumstances of the case. And, undoubtedly, wherever there is frequent recourse to law-suits, or where the parties contend with each other pertinaciously with rigor of law, (334) it is in that case abundantly plain, that their minds are immoderately inflamed with wrong dispositions, and are not prepared for equity and endurance of wrongs, according to the commandment of Christ. To speak more plainly, the reason why Paul condemns law-suits is, that we ought to suffer injuries with patience. Let us now see whether any one can carry on a law-suit without impatience; for if it is so, to go to law will not be wrong in all cases, but only ἐπὶ τὸ πολύ — for the most part. I confess, however, that as men’s manners are corrupt, impatience, or lack of patience (as they speak) is an almost inseparable attendant on lawsuits. This, however, does not hinder your distinguishing between the thing itself and the improper accompaniment. Let us therefore bear in mind, that Paul does not condemn law-suits on the ground of its being a wrong thing in itself to maintain a good cause by having recourse to a magistrate, but because it is almost invariably accompanied with corrupt dispositions; as, for example, violence, desire of revenge, enmities, obstinacy, and the like. It is surprising that this question has not been more carefully handled by ecclesiastical writers. Augustine has bestowed more pains upon it than the others, and has come nearer the mark; (335) but even he is somewhat obscure, though there is truth in what he states. Those who aim at greater clearness in their statements tell us that we must distinguish between public and private revenge; for while the magistrate’s vengeance is appointed by God, those who have recourse to it do not rashly take vengeance at their own hand, but have recourse to God as an Avenger. (336) This, it is true, is said judiciously and appropriately; but we must go a step farther; for if it be not allowable even to desire vengeance from God, then, on the same principle, it were not allowable to have recourse to the magistrate for vengeance. I acknowledge, then, that a Christian man is altogether prohibited from revenge, so that he must not exercise it, either by himself, or by means of the magistrate, nor even desire it. If, therefore, a Christian man wishes to prosecute his rights at law, so as not to offend God, he must, above all things, take heed that he does not bring into court any desire of revenge, any corrupt affection of the mind, or anger, or, in fine, any other poison. In this matter love will be the best regulator. (337) If it is objected, that it very rarely happens that any one carries on a law-suit entirely free and exempt from every corrupt affection, I acknowledge that it is so, and I say farther, that it is rare to find a single instance of an upright litigant; but it is useful for many reasons to show that the thing is not evil in itself, but is rendered corrupt by abuse: First, that it may not seem as if God had to no purpose appointed courts of justice; Secondly, that the pious may know how far their liberties extend, that they may not take anything in hand against the dictates of conscience. For it is owing to this that many rush on to open contempt of God, when they have once begun to transgress those limits; (338) Thirdly, that they may be admonished, that they must always keep within bounds, so as not to pollute by their own misconduct the remedy which the Lord has permitted them to employ; Lastly, that the audacity of the wicked may be repressed by a pure and uncorrupted zeal, which could not be effected, if we were not allowed to subject them to legal punishments. (332) “ Aiseement abbatu et irrite ;” — “Easily hurt and irritated.” (333) The Greek term ἥττημα is supposed by some to be de

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7. **너희가 피차 소송함으로 너희 가운데 이미 완전한 실패가 있나니** — 여기서 책망의 두 번째 부분이 있다. 일반적인 교리를 담고 있다. 그는 이제 복음을 조롱과 수치에 드러낸다는 이유로 책망하는 것이 아니라, 서로 소송한다는 이유로 책망한다. 이것이 **실패**라고 한다.

바울이 고린도 사람들을 책망하는 것은 그들이 서로 소송으로 괴롭혔다는 것이다. 그 이유를 말한다. 상처를 인내로 견딜 준비가 되어 있지 않았다는 것이다. 주님이 악에 지지 말고 오히려 선으로 악을 이기라고 명하시므로(마 5:44; 롬 12:21), 상처를 인내로 견디도록 자신을 제어할 수 없는 자들은 그 인내 없음으로 죄를 짓는다. 신자들 사이의 소송 분쟁이 그 인내 없음의 표시라면, 그것이 잘못이라는 것이 따른다.

그러나 이렇게 하면 개인 사안에 관한 심판을 전적으로 배제하는 것처럼 보인다. "소송을 제기하는 자들은 완전히 잘못되었다. 따라서 누구도 치안 판사에 의뢰하여 자신의 권리를 유지하는 것이 허용되지 않을 것이다." 나의 답은 단순히 이것이다. 그가 조금 전에 중재인에게 의지하는 것을 허용함으로써, 그리스도인들이 사랑에 어긋남 없이 절제 있게 자신의 권리를 주장하는 것이 금지되지 않음을 충분히 분명하게 보여주었다. 따라서 그가 그렇게 엄했던 것은 상황의 특수성을 특별히 고려했기 때문이다.

진실로 바울이 소송들을 정죄하는 이유는 우리가 상처를 인내로 견뎌야 하기 때문임을 말하자. 이제 인내 없이 소송을 진행할 수 있는지 보자. 만약 그럴 수 있다면, 소송을 제기하는 것이 모든 경우에 잘못인 것이 아니라 대부분의 경우에 잘못이다. 사람들의 품행이 부패했으므로 인내 없음이 소송에 거의 불가분하게 따라다님을 인정한다. 그러나 이것이 일 자체와 부당한 부수물을 구별하는 것을 막지 않는다.

따라서 기억해야 한다. 바울이 소송들을 정죄하는 것은 치안 판사에게 의뢰하여 좋은 소송을 유지하는 것이 그 자체로 잘못이기 때문이 아니라, 거의 항상 부패한 성향이 동반되기 때문이다. 예를 들어 폭력, 복수심, 원한, 완고함 등이다. 따라서 그리스도인이 하나님을 거스르지 않고 소송에서 자신의 권리를 주장하기를 원한다면, 무엇보다도 어떤 복수심도, 마음의 부패한 애착도, 분노도 법정에 가져오지 않도록 주의해야 한다. 이 문제에서 사랑이 최선의 조율자가 될 것이다.

원주석

8절 카드 ↗

8. But ye do injury. Hence we see for what reason he has inveighed against them with so much bitterness — because there prevailed among them such a base desire of gain, that they did not even refrain from injuring one another. He premised a little before, with the view of exposing the magnitude of the evil, that those are not Christians who know not to endure injuries. There is, then, an amplification here, founded on a comparison: for if it is wrong not to bear injuries patiently, how much worse is it to inflict them? And that your brethren Here is another aggravation of the evil; for if those are doubly culpable who defraud strangers, it is monstrous for brother to be cheated or despoiled by brother Now all of us are brethren that call upon one Father in heaven ( Matthew 23:9 .) At the same time, if any one acts an unprincipled part towards strangers, Paul does not palliate the crime; but he teaches that the Corinthians were utterly blinded in making sacred brotherhood a matter of no moment. return to ' Top of Page ' <a name="verse-9" class="com-number"

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8. **너희는 불의를 행하고** — 따라서 그가 그처럼 신랄하게 공격한 이유를 알 수 있다. 그들 중에 비열한 이득 욕심이 만연하여 서로에게 상처를 입히는 것조차 삼가지 않았기 때문이다. 앞에서 그는 악의 규모를 드러내기 위한 전제로, 상처를 견디는 법을 알지 못하는 자들은 그리스도인이 아니라고 했다. 여기에 비교에 의한 더 강화가 있다. 상처를 인내로 견디지 못하는 것이 잘못이라면, 그것을 가하는 것은 얼마나 더 나쁜가? **그것도 형제들에게** — 여기에 또 다른 악의 심각성이 있다. 낯선 자들을 속이는 자들이 이중으로 책임을 진다면, 형제가 형제에게 속임을 당하거나 약탈당하는 것은 끔찍하다.

원주석

9절 카드 ↗

9. Know ye not , etc. By unrighteousness here you may understand what is opposed to strict integrity. The unrighteous , then, that is, those who inflict injury on their brethren, who defraud or circumvent others, who, in short, are intent upon their own advantage at the expense of injuring others, will not inherit the kingdom of God That by the unrighteous here, as for example adulterers , and thieves and covetous , and revilers , he means those who do not repent of their sins, but obstinately persist in them, is too manifest to require that it should be stated. The Apostle himself, too, afterwards expresses this in the words employed by him, when he says that the Corinthians formerly were such The wicked, then, do inherit the kingdom of God , but it is only in the event of their having been first converted to the Lord in true repentance, and having in this way ceased to be wicked. For although conversion is not the ground of pardon, yet we know that none are reconciled to God but those who repent. The interrogation, however, is emphatic, for it intimates that he states nothing but what they themselves know, and is matter of common remark among all pious persons. Be not deceived He takes occasion from one vice to speak of many. I am of opinion, however, that he has pointed out those vices chiefly which prevailed among the Corinthians. He makes use of three terms for reproving those lascivious passions which, as all historical accounts testify, reigned, nay raged, to an extraordinary height in that city. For it was a city that abounded in wealth, (as has been stated elsewhere.) It was a celebrated mart, which was frequented by merchants from many nations. Wealth has luxury as its attendant — the mother of unchastity and all kinds of lasciviousness. In addition to this, a nation which was of itself prone to wantonness, was prompted to it by many other corruptions. The difference between fornicators and adulterers is sufficiently well known. By effeminate persons I understand those who, although they do not openly abandon themselves to impurity, discover, nevertheless, their unchastity by blandishments of speech, by lightness of gesture and apparel, and other allurements. The fourth description of crime is the most abominable of all — that monstrous pollution which was but too prevalent in Greece. He employs three terms in reproving injustice and injuries. He gives the name of thieves to those who take the advantage of their brethren by any kind of fraud or secret artifice. By extortioners , he means those that violently seize on another’s wealth, or like harpies (340) drew to themselves from every quarter, and devour. With the view of giving his discourse a wider range, he afterwards adds all covetous persons too. Under the term drunkards you are to understand him as including those who go to excess in eating. He more particularly reproves revilers , because, in all probability, that city was full of gossip and slanders. In short, he makes mention chiefly of those vices to which, he saw, that city was addicted. Farther, that his threatening may have more weight, he says, be not deceived ; by which expression he admonishes them not to flatter themselves with a vain hope, as persons are accustomed, by extenuating their offenses, to inure themselves to contempt of God. No poison, therefore, is more dangerous than those allurements which encourage us in our sins. Let us, therefore, shun, not as the songs of the Sirens, (341) but as the deadly bites of Satan, the talk of profane persons, when turning the judgment of God and reproofs of sins into matter of jest. Lastly, we must also notice here the propriety of the word κληρονομειν — to inherit ; which shows that the kingdom of heaven is the inheritance of sons , and therefore comes to us through the privilege of adoption. (340) “ Comme bestes rauissantes ;” — “Like ravenous beasts.” The harpies, it is well known, were fabulous monsters, proverbial for rapacity. It deserves to be noticed that their name ἅρπυίαι , and the term made use of by Paul to denote extortioners , ( ἅρπαγες ) are both of them derived from ἅρπάζω , to seize upon, or take by violence. — Ed (341) The Sirens were a kind of marine monsters, which were supposed to inhabit certain rocky islands on the south-west coast of Italy, and decoyed, it was alleged, by their enchanting music, mariners to their destruction. Homer in his Odyssey (8. 45) speaks of their melodious song ( λιγυρὢ ἀοιδὢ. ) Our Author, it will be observed, in the connection in which he alludes to “the songs of the Sirens,” strongly expresses his belief of the reality of Satanic influence, as contrasted with what is merely fabulous . — Ed return to ' Top of Page ' <a name="verse-11" class="com-number"

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9. **불의한 자가 하나님의 나라를 유업으로 받지 못할 것을 알지 못하느냐?** — 여기서 불의함은 완전한 성실함의 반대로 이해할 수 있다. **불의한 자들**, 즉 형제들에게 상처를 입히고, 다른 이들을 속이거나 함정에 빠뜨리고, 요컨대 다른 이들을 해쳐 자신의 이익을 추구하는 자들은 **하나님의 나라를 유업으로 받지 못할 것**이다. 그가 여기서 불의한 자들이, 예를 들어 간음하는 자들, 도둑들, 탐욕스러운 자들, 비방하는 자들로 자신의 죄에서 회개하지 않고 완강하게 지속하는 자들을 의미한다는 것은 너무나 분명하여 굳이 말할 필요가 없다. 사도 자신도 나중에 고린도 사람들이 예전에 그런 자들이었다는 말로 이것을 표현한다. 따라서 **악한 자들이 하나님의 나라를 유업으로 받는다**, 그러나 그것은 그들이 먼저 참된 회개로 주님께 돌아와 악인이기를 그칠 때만이다.

**속지 말라** — 하나의 악덕에서 많은 것들을 말할 기회를 잡는다. 나는 그가 주로 고린도 사람들 가운데 만연한 악덕들을 지목했다고 생각한다. 그 도시에서 넘쳐났던 음란한 욕정들을 책망하기 위해 세 용어를 사용한다. 음행자와 간음하는 자의 차이는 충분히 알려져 있다. **여성 같은 자들**로는 비록 공공연히 불결함에 몸을 맡기지는 않지만, 달콤한 말씨, 경솔한 몸짓과 복장, 그리고 다른 유혹 수단으로 음탕함을 드러내는 자들을 이해한다. 네 번째 범죄는 그리스에서 너무나 만연했던 가장 역겨운 것이다. 불의와 상처에 대해 세 가지 용어를 사용한다. **도둑들**은 어떤 종류의 사기나 비밀스러운 교활함으로 형제들의 이익을 취하는 자들이다. **강탈하는 자들**은 다른 이의 재산을 폭력으로 빼앗거나 모든 곳에서 끌어모아 탐욕스럽게 먹어치우는 자들이다. 마지막으로 **탐욕스러운 자들**도 덧붙인다. **술 취하는 자들** 아래서는 과식하는 자들도 포함함을 이해해야 한다. 그는 특히 **비방하는 자들**을 책망하는데, 그 도시가 험담과 중상으로 가득했을 것이기 때문이다.

또한 그의 위협이 더 큰 무게를 갖도록 **속지 말라**고 한다. 이 표현으로 그는 사람들이 죄를 경감하여 하나님을 경멸하는 데 익숙해지는 것처럼 공허한 희망으로 자신들을 위로하지 말라고 경고한다. 따라서 우리의 죄를 격려하는 유혹들을 세이렌의 노래가 아니라 사탄의 치명적인 물림처럼 피하자.

원주석

11절 카드 ↗

11. And such were ye. Some add a term of speciality: Such were some of you , as in Greek the word τινὲς is added; but I am rather of opinion that the Apostle speaks in a general way. I consider that term to be redundant, in accordance with the practice of the Greeks, who frequently make use of it for the sake of ornament, not by way of restriction. We must not, however, understand him as putting all in one bundle, so as to attribute all these vices to each of them, but he simply means to intimate, that no one is altogether free from these vices, until he has been renewed by the Spirit. For we must hold this, that man’s nature universally contains the seed of all evils, but that some vices prevail and discover themselves more in some than in others, according as the Lord brings out to view the depravity of the flesh by its fruits. Thus Paul, in the first chapter of his Epistle to the Romans, piles up many different kinds of vices and crimes, which flow from ignorance of God, and that ingratitude, of which he had shown all unbelievers to be guilty, ( Romans 1:21 ) — not that every unbeliever is infected with all these vices, but that all are liable to them, and no one is exempt from them all. For he who is not an adulterer, sins in some other way. So also in the third chapter he brings forward as applicable to the sons of Adam universally those declarations — their throat is an open sepulcher: their feet are swift to shed blood: their tongue is deceitful or poisonous, ( Romans 3:13 ) — not that all are sanguinary and cruel, or that all are treacherous or revilers; but that, previously to our being formed anew by God, one is inclined to cruelty, another to treachery, another to impurity, another to deceit; so that there is no one in whom there does not exist some trace of the corruption common to all; and we are all of us, to a man, by an internal and secret affection of the mind, liable to all diseases, unless in so far as the Lord inwardly restrains them from breaking forth openly. (342) The simple meaning, therefore, is this, that prior to their being regenerated by grace, some of the Corinthians were covetous , others adulterers , others extortioners , others effeminate , others revilers , but now, being made free by Christ, they were such no longer. The design of the Apostle, however, is to humble them, by calling to their remembrance their former condition; and, farther, to stir them up to acknowledge the grace of God towards them. For the greater the misery is acknowledged to be, from which we have escaped through the Lord’s kindness, so much the more does the magnitude of his grace shine forth. Now the commendation of grace is a fountain (343) of exhortations, because we ought to take diligent heed, that we may not make void the kindness of God, which ought to be so highly esteemed. It is as though he had said: “It is enough that God has drawn you out of that mire in which you were formerly sunk;” as Peter also says, “The time past is sufficient to have fulfilled the lusts of the Gentiles.” ( 1 Peter 4:3 .) But ye are washed He makes use of three terms to express one and the same thing, that he may the more effectually deter them from rolling back into the condition from which they had escaped. Hence, though these three terms have the same general meaning, there is, nevertheless, great force in their very variety. For there is an implied contrast between washing and defilement — sanctification and pollution — justification and guilt. His meaning is, that having been once justified , they must not draw down upon themselves a new condemnation — that, having been sanctified , they must not pollute themselves anew — that, having been washed , they must not disgrace themselves with new defilements, but, on the contrary, aim at purity, persevere in true holiness, and abominate their former pollutions. And hence we infer what is the purpose for which God reconciles us to himself by the free pardon of our sins. While I have said that one thing is expressed by three terms, I do not mean that there is no difference whatever in their import, for, properly speaking, God justifies us when he frees us from condemnation, by not imputing to us our sins; he cleanses us, when he blots out the remembrance of our sins. Thus these two terms differ only in this respect, that the one is simple, while the other is figurative; for the term washing is metaphorical, Christ’s blood being likened to water. On the other hand, he sanctifies by renewing our depraved nature by his Spirit. Thus sanctification is connected with regeneration. In this passage, however, the Apostle had simply in view to extol, with many commendations, the grace of God, which has delivered us from the bondage of sin, that we may learn from this how much it becomes us to hold in abhorrence everything that stirs up against us God’s anger and vengeance. In the name of the Lord Jesus , etc With propriety and elegance he distinguishes between different offices. For the blood of Christ is the procuring cause of our cleansing: righteousness and sanctification come to us through his death and resurrection. But, as the cleansing effected by Christ, and the attainment of righteousness, are of no avail except to those who have been made partakers of those blessings by the influence of the Holy Spirit, it is with propriety that he makes mention of the Spirit in connection with Christ. Christ, then, is the source of all blessings to us from him we obtain all things; but Christ himself, with all his blessings, is communicated to us by the Spirit. For it is by faith that we receive Christ, and have his graces applied to us. The Author of faith is the Spirit. (342) “ Suiets a toutes sortes de vices, sinon entant que le Seigneur les reprime au dedans, afin qu’ils ne sortent dehors, et vienent “a estre mis en effet ;” — “Liable to all kinds of vices, unless in so far as the Lord inwardly restrains them, that they may not break forth outwardly, and come to

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11. **너희 중에 이런 자들이 있었느니라** — 어떤 이들은 한정어를 덧붙여 **너희 중 어떤 이들이 이런 자들이었다**고 한다. 그러나 나는 사도가 일반적으로 말하는 것으로 본다.

그가 각자에게 모든 악덕을 돌리는 것이 아님을 알아야 한다. 단순히 성령으로 새롭게 되기 전에는 누구도 이런 악덕들에서 완전히 자유롭지 않다는 뜻이다. 사람의 본성은 보편적으로 모든 악의 씨앗을 담고 있지만, 주님이 육신의 부패를 그 열매로 드러내시는 방식에 따라 어떤 악덕들이 어떤 이들 안에서 더 만연하고 분명하게 나타난다는 것을 주목해야 한다. 따라서 고린도 사람들 중 일부는 탐욕스럽고, 다른 이들은 간음하고, 다른 이들은 강탈하고, 다른 이들은 여성 같고, 다른 이들은 비방하는 자들이었다. 그러나 이제 그리스도로 자유롭게 되어 더 이상 그런 자들이 아니다.

그러나 사도의 의도는 이전 상태를 상기시켜 그들을 낮추는 것이다. 나아가 그들에 대한 하나님의 은혜를 인정하도록 자극하는 것이다. 왜냐하면 주님의 친절함을 통해 탈출한 비참함이 더 크게 인정될수록, 그분의 은혜의 크기가 더욱 빛나기 때문이다.

**씻음을 받고, 거룩함을 입고, 의롭다 하심을 받았느니라** — 그는 동일한 한 가지를 표현하기 위해 세 가지 용어를 사용한다. 이전에 탈출한 상태로 되돌아가는 것을 더욱 효과적으로 막기 위해서다. 따라서 이 세 용어가 같은 일반적인 의미를 가지지만, 그 다양성에 큰 힘이 있다. **씻음**과 더러움 사이, **거룩함**과 오염 사이, **의롭다 하심**과 죄책 사이에 암묵적인 대조가 있다. 그의 의미는 이것이다. 한 번 의롭다 함을 받았으므로 새로운 정죄를 자초하지 말고, 거룩하게 되었으므로 다시 자신을 오염시키지 말고, 씻음을 받았으므로 새로운 더러움으로 자신을 욕되게 하지 말고, 오히려 순결을 추구하고 참된 거룩함에 지속하며 이전의 오염을 혐오하라는 것이다.

이 세 용어가 한 가지를 표현한다고 했지만, 그 의미에 전혀 차이가 없다는 뜻은 아니다. 엄밀히 말하면, 하나님은 우리의 죄를 우리에게 전가하지 않음으로써 정죄에서 우리를 자유롭게 할 때 우리를 의롭다 하신다. 죄의 기억을 지울 때 우리를 깨끗이 하신다. 따라서 이 두 용어는 하나가 단순하고 다른 것은 비유적이라는 점에서만 다르다. 씻음이라는 용어는 비유로, 그리스도의 피가 물에 비유된 것이다. 다른 한편, 그분의 성령으로 우리의 부패한 본성을 새롭게 함으로써 거룩하게 하신다. 따라서 **거룩하게 하심**은 **중생**과 연결된다.

이 구절에서 사도는 단순히 죄의 속박에서 우리를 자유롭게 한 하나님의 은혜를 많은 칭찬으로 높이려 했다. 우리가 여기서 하나님의 진노와 분노를 우리에게 일으키는 모든 것을 얼마나 혐오해야 하는지 배우도록 하기 위해서다.

**주 예수 그리스도의 이름과 우리 하나님의 성령 안에서** — 적절하고 우아하게 다른 직분들을 구분한다. 그리스도의 피가 우리를 깨끗게 하는 결과 원인이다. 의로움과 거룩함은 그분의 죽음과 부활을 통해 우리에게 온다. 그러나 그리스도로 말미암은 깨끗하게 됨과 의로움의 획득은 성령의 영향으로 그 복들에 참여하게 된 자들에게만 효력이 있으므로, 그가 그리스도와 함께 성령을 언급하는 것은 적절하다. 따라서 그리스도는 우리에게 모든 복의 근원이다. 그분에게서 우리는 모든 것을 받는다. 그러나 그리스도 자신이 모든 복과 함께 성령으로 우리에게 전달된다. 우리가 믿음으로 그리스도를 받고 그분의 은혜들을 우리에게 적용받기 때문이다. 믿음의 저자는 성령이다.

원주석

12절 카드 ↗

12. All things are lawful for me. Interpreters labor hard to make out the connection of these things, (345) as they appear to be somewhat foreign to the Apostle’s design. For my own part, without mentioning the different interpretations, I shall state what, in my opinion, is the most satisfactory. It is probable, that the Corinthians even up to that time retained much of their former licentiousness, and had still a savor of the morals of their city. Now when vices stalk abroad with impunity, (346) custom is regarded as law, and then afterwards vain pretexts are sought for by way of excuse; an instance of which we have in their resorting to the pretext of Christian liberty, so as to make almost everything allowable for themselves to do. They reveled in excess of luxury. With this there was, as usual, much pride mixed up. As it was an outward thing, they did not think that there was any sin involved in it: nay more, it appears from Paul’s words that they abused liberty so much as to extend it even to fornication. Now therefore, most appropriately, after having spoken of their vices, he discusses those base pretexts by which they flattered themselves in outward sins. It is, indeed, certain, that he treats here of outward things, which God has left to the free choice of believers, but by making use of a term expressive of universality, he either indirectly reproves their unbridled licentiousness, or extols God’s boundless liberality, which is the best directress to us of moderation. For it is a token of excessive licentiousness, when persons do not, of their own accord, restrict themselves, and set bounds to themselves, amidst such manifold abundance. And in the first place, he limits liberty (347) by two exceptions; and secondly , he warns them, that it does not by any means extend to fornication. These words, All things are lawful for me, must be understood as spoken in name of the Corinthians, κατ ᾿ ἀνθυποφορὰν, (by anticipation,) as though he had said, I am aware of the reply which you are accustomed to make, when desirous to avoid reproof for outward vices. You pretend that all things are lawful for you, without any reserve or limitation. But all things are not expedient Here we have the first exception, by which he restricts the use of liberty — that they must not abandon themselves to licentiousness, because respect must be had to edification. (348) The meaning is, “It is not enough that this or that is allowed us, to be made use of indiscriminately; for we must consider what is profitable to our brethren, whose edification it becomes us to study. For as he will afterwards point out at greater length, ( 1 Corinthians 10:23 ,) and as he has already shown in Romans 14:13 , etc., every one has liberty inwardly (349) in the sight of God on this condition, that all must restrict the use of their liberty with a view to mutual edification. I will not be brought under the power of anything Here we have a second restriction — that we are constituted lords of all things, in such a way, that we ought not to bring ourselves under bondage to anything; as those do who cannot control their appetites. For I understand the word τινος (any) to be in the neuter gender, and I take it as referring, not to persons, but to things, so that the meaning is this: “We are lords of all things; only we must not abuse that lordship in such a way as to drag out a most miserable bondage, being, through intemperance and inordinate lusts, under subjection to outward things, which ought to be under subjection to us.” And certainly, the excessive moroseness of those who grudge to yield up anything for the sake of their brethren, has this effect, that they unadvisedly put halters of necessity around their own necks. (345) “ A le conioindre avec ce qui a este dit auparauant ;” — “To connect it with what has been said before.” (346) “ Or ou on peche a bride auallee, et la ou les vices ne sont point corrigez ;” — “Where persons sin with a loose bridle, and where vices are not punished.” (347) “ La liberte Chrestienne ;” — “Christian liberty.” (348) “ L’edification du prochain ;” — “The edification of their neighbor.” (349) “ En sa conscience ;” — “In his conscience.” return to ' Top of Page ' <a name="verse-13" class="com-number"

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12. **모든 것이 내게 가하나** — 해석자들은 이것들의 연결을 밝히기 위해 애쓴다. 사도의 설계와 다소 무관한 것처럼 보이기 때문이다. 나로서는 가장 만족스러운 것을 말하겠다. 고린도 사람들이 그때까지 이전의 방종에서 많은 것을 유지하고 그 도시의 풍속을 아직도 간직했을 가능성이 있다. 악덕들이 처벌 없이 횡행할 때 관습이 법으로 여겨지고, 그 후 변명이 구해진다. 그 예로 그들이 그리스도인의 자유를 빌미로 거의 모든 것을 자신들에게 허용하는 것을 든다. 그들은 사치스러운 방종에 빠졌다. 외적인 것이므로 거기에 죄가 없다고 생각했다. 더 나아가 바울의 말에서 그들이 자유를 음행에까지 확장할 만큼 남용했음이 나타난다.

따라서 악덕들에 대해 말한 후, 외적 죄들에서 자신들을 위로했던 비열한 빌미들을 논하는 것이 적절하다. 그가 여기서 외적인 것들을 다루고 있음이 확실하다. 하나님이 신자들의 자유로운 선택에 맡기신 것들이다. 그러나 보편성을 표현하는 용어를 사용함으로써, 그는 그들의 걷잡을 수 없는 방종을 은근히 책망하거나 하나님의 무한한 자유로움을 높인다. 그것이 우리에게 절제의 최선의 안내자이기 때문이다. **모든 것이 내게 가하나**는 말들은 고린도 사람들의 이름으로 선취법으로 말해진 것으로 이해해야 한다. "외적 악덕들로 책망받기를 피하려 할 때 너희가 하는 대답을 안다."

**그러나 모든 것이 유익한 것은 아니요** — 여기서 첫 번째 예외가 있다. 자유 사용을 제한하는 것이다. 덕을 세우는 일에 관심을 가져야 하기 때문이다. 의미는 이것이다. "이것이나 저것이 우리에게 허용된다고 해서 무분별하게 사용하면 충분하지 않다. 우리 형제들에게 유익한 것이 무엇인지 고려해야 하며, 그들의 덕 세움을 연구하는 것이 우리의 의무다."

**나는 어떤 것에도 지배받지 아니하리라** — 여기서 두 번째 제한이 있다. 우리는 모든 것의 주인으로 만들어졌지만, 어떤 것에도 종속되지 않도록 해야 한다는 것이다. 자신의 욕구를 제어할 수 없는 자들처럼. 의미는 이것이다. "우리는 모든 것의 주인이다. 다만 그 주권을 남용하여 가장 비참한 예속을 끌어내어서는 안 된다. 절제 없음과 무분별한 욕망으로 우리에게 종속되어야 할 외적 것들에 지배당하는 것처럼."

원주석

13절 카드 ↗

13. Meats for the belly, and the belly for meats Here he shows what use ought to be made of outward things — for the necessity of the present life, which passes away quickly as a shadow, agreeably to what, he says afterwards. ( 1 Corinthians 7:29 .) We must use this world so as not to abuse it And hence, too, we infer, how improper it is for a Christian man to contend for outward things. (350) When a dispute, therefore, arises respecting corruptible things, a pious mind will not anxiously dwell upon these things; for liberty is one thing — the use of it is another. This statement accords with another — that The kingdom of God is not meat and drink. ( Romans 14:17 .) Now the body is not for fornication Having mentioned the exceptions, he now states still farther, that our liberty ought not by any means to be extended to fornication For it was an evil that was so prevalent at that time, that it seemed in a manner as though it had been permitted; as we may see also from the decree of the Apostles, ( Acts 15:20 ,) where, in prohibiting the Gentiles from fornication, they place it among things indifferent; for there can be no doubt that this was done, because it was very generally looked upon as a lawful thing. Hence Paul says now, There is a difference between fornication and meats , for the Lord has not ordained the body for fornication , as he has the belly for meats And this he confirms from things contrary or opposite, inasmuch as it is consecrated to Christ, and it is impossible that Christ should be conjoined with fornication. What he adds — and the Lord for the body , is not without weight, for while God the Father has united us to his Son, what wickedness there would be in tearing away our body from that sacred connection, and giving it over to things unworthy of Christ. (351) (350) “ Il s’en fant que l’homme Chrestien se doyue soncier ne debatre pour les choses externes ;” — “ A Christian man ought not to be solicitous, or to contend for outward things.” (351) “ Choses du tout indignes de Christ ;” — “Things altogether unworthy of Christ.” return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/1co-6-13

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13. **음식은 배를 위하고 배는 음식을 위하나** — 여기서 외적 것들의 용도를 보여준다. 빠르게 그림자처럼 지나가는 현재 삶의 필요를 위한 것임을. 따라서 그리스도인이 외적 것들을 위해 다투는 것이 얼마나 부적절한지 추론할 수 있다. 썩어질 것들에 관한 분쟁이 생길 때 경건한 마음은 이런 것들에 지나치게 집착하지 않을 것이다. 자유는 한 가지이고 그 사용은 다른 것이기 때문이다.

**몸은 음행을 위하지 않고 오직 주를 위하며** — 예외들을 언급한 후, 이제 우리의 자유가 음행에 미쳐서는 결코 안 된다는 것을 더 언급한다. 그것은 당시 너무나 만연한 악이어서 마치 허용된 것처럼 보였기 때문이다. 사도행전 15:20의 사도들의 결정에서도 볼 수 있다. 거기서 이방인들에게 음행을 금하면서 그것을 중립적인 것들 사이에 놓고 있는데, 이는 그것이 매우 일반적으로 합법적인 것으로 여겨졌기 때문이다.

따라서 바울은 지금 말한다. 음행과 음식 사이에 차이가 있다. 주님이 배를 음식을 위해 정하신 것처럼 몸을 음행을 위해 정하지 않으셨다는 것이다. 이것을 반대의 것들로 확인한다. 몸이 그리스도께 헌신되어 있고, 그리스도가 음행과 함께 결합될 수 없기 때문이다. 그가 덧붙이는 것, **주를 위하심이라**, 무게가 있다. 하나님 아버지가 우리를 그분의 아들과 연합시키셨는데, 우리 몸을 그 거룩한 연결에서 찢어내어 그리스도께 합당하지 않은 것들에 넘겨주는 것은 얼마나 큰 악인가!

원주석

14절 카드 ↗

14. And God hath also raised up the Lord He shows from Christ’s condition how unseemly fornication is for a Christian man; for Christ having been received into the heavenly glory, what has he in common with the pollutions of this world? Two things, however, are contained in these words. The first is, that it is unseemly and unlawful, that our body, which is consecrated to Christ, should be profaned by fornication, inasmuch as Christ himself has been raised up from the dead, that he might enter on the possession of the heavenly glory. The second is, that it is a base thing to prostitute our body (352) to earthly pollutions, while it is destined to be a partaker (353) along with Christ of a blessed immortality and of the heavenly glory. There is a similar statement in Colossians 3:1 , If we have risen with Christ , etc., with this difference, that he speaks here of the last resurrection only, while in that passage he speaks of the first also, or in other words, of the grace of the Holy Spirit, by which we are fashioned again to a new life. As, however, the resurrection is a thing almost incredible ( Acts 26:8 ) to the human mind, when the Scripture makes mention of it, it reminds us of the power of God , with the view of confirming our faith in it. ( Matthew 22:29 .) (352) “ C’est vne meschancete d’abandonner nostre corps, et le prostituer ;” — “It is wickedness to surrender our body, and prostitute it.” (353) “ Estre vn tour participant ;” — “To be one day a participant.” return to ' Top of Page ' <a name="verse-15" class="com-number"

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14. **하나님이 주를 다시 살리셨고 또한 그 권능으로** — 그리스도의 상태에서 음행이 그리스도인에게 얼마나 부적절한지 보여준다. 그리스도가 하늘 영광 안으로 받아들여지셨는데, 그분이 이 세상의 오염들과 무슨 공통점이 있겠는가? 이 말들에 두 가지가 담겨 있다. 첫째, 그리스도께 헌신된 우리의 몸이 음행으로 더럽혀지는 것은 부적절하고 불법이다. 그리스도 자신이 죽음에서 일어나 하늘 영광의 소유에 들어가셨기 때문이다. 둘째, 우리의 몸을 땅의 오염들에 내주는 것은 비열하다. 그리스도와 함께 복된 불멸과 하늘 영광에 참여할 것으로 정해졌기 때문이다.

원주석

15절 카드 ↗

15. Know ye not that our bodies are the members , etc. Here we have an explanation, or, if you prefer it, an amplification of the foregoing statement. For that expression, the body is for the Lord , might, owing to its brevity, be somewhat obscure. Hence he says, as if with the view of explaining it, that Christ is joined with us and we with him in such a way, that we become one body with him. Accordingly, if I have connection with an harlot, I tear Christ in pieces, so far as it is in my power to do so; for it is impossible for me to draw Him into fellowship with such pollution. (354) Now as that must be held in abhorrence, (355) he makes use of the expression which he is accustomed to employ in reference to things that are absurd — God forbid (356) Observe, that the spiritual connection which we have with Christ belongs not merely to the soul, but also to the body, so that we are flesh of his flesh , etc ( Ephesians 5:30 .) Otherwise the hope of a resurrection were weak, if our connection were not of that nature — full and complete. (354) “ Vne pollution si fade et infame ;” — “A pollution so filthy and infamous.” (355) “ Pour ce que ceci est vne chose abominable, et que nous deuons auoir en horreur ;” — “As that is an abominable thing, and we must hold it in abhorrence.” (356) The original expression, Μή γέοιτο ! Away with it ! corresponds to the Hebrew term חללה , far be it ! Thus in Genesis 18:25 , חללה לך משת כדברהזה , Far be it from thee to act in this manner ! Homer makes use of a similar expression — μὴ τοῦτο θεος τελεσειεν , forbid that heaven should accomplish that ! (Od. 20. 234.) — Ed return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/1co-6-15

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15. **너희 몸이 그리스도의 지체인 줄을 알지 못하느냐?** — 앞의 진술의 설명이다. 몸은 주를 위함이라는 표현이 간결하여 다소 모호할 수 있기 때문이다. 따라서 그것을 설명하는 것처럼 말한다. 그리스도가 우리와, 우리가 그분과 연합되어 그분과 한 몸이 된다는 것이다. 따라서 내가 창녀와 관계를 맺으면, 내가 할 수 있는 한 그리스도를 찢는 것이다. 그분을 그런 오염의 교제로 끌어들이는 것이 불가능하기 때문이다. 이것을 혐오해야 하므로, 그는 불합리한 것들에 대해 사용하는 표현을 쓴다. **결코 그럴 수 없느니라.**

그리스도와 우리가 갖는 영적 연결이 단순히 영혼에 관한 것이 아니라 몸에도 관한 것임을 주목하라. 그분의 살에서 우리가 살이 되는 것이다(엡 5:30). 그렇지 않으면 우리의 연결이 그런 성격, 즉 완전하고 온전한 성격이 아니라면 부활의 소망이 약할 것이다.

원주석

16절 카드 ↗

16. Know ye not that he that is joined to an harlot He brings out more fully the greatness of the injury that is done to Christ by the man that has intercourse with an harlot; for he becomes one body , and hence he tears away a member from Christ’s body. It is not certain in what sense he accommodates to his design the quotation which he subjoins from Genesis 2:24 . For if he quotes it to prove that two persons who commit fornication together become one flesh , he turns it aside from its true meaning to what is quite foreign to it. For Moses speaks there not of a base and prohibited cohabitation of a man and a woman, but of the marriage connection which God blesses. For he shows that that bond is so close and indissoluble, that it surpasses the relationship which subsists between a father and a son, which, assuredly, can have no reference to fornication. This consideration has led me sometimes to think, that this quotation is not brought forward to confirm the immediately preceding statement, but one that is more remote, in this way — “Moses says, that by the marriage connection husband and wife become one flesh , but he that is jointed to the Lord becomes not merely one flesh, but one spirit with him.” (357) And in this way the whole of this passage would tend to magnify the efficacy and dignity of the spiritual marriage which subsists between us and Christ. If, however, any one does not altogether approve of this exposition, as being rather forced, I shall bring forward another. For as fornication is the corruption of a divine institution, it has some resemblance to it; and what is affirmed respecting the former, may to some extent be applied to the latter; not that it may be honored with the praises due to the former, (358) but for the purpose of expressing the more fully the heinousness of the sin. The expression, therefore, that they two become one flesh , is applicable in the true and proper sense to married persons only; but it is applied to fornicators, who are joined in a polluted and impure fellowship, meaning that contagion passes from the one to the other. (359) For there is no absurdity in saying that fornication bears some resemblance to the sacred connection of marriage, as being a corruption of it, as I have said; but the former has a curse upon it, and the other a blessing. Such is the correspondence between things that are contrasted in an antithesis. At the same time, I would prefer to understand it, in the first instance, of marriage, and then, in an improper sense, (360) of fornication, in this way — “God pronounces husband and wife to be one flesh , in order that neither of them may have connection with another flesh; so that the adulterer and adulteress do, also, become one flesh , and involve themselves in an accursed connection. And certainly this is more simple, and agrees better with the context. (357) “ Mais nous sommes faits non seulement vne mesme chair auec le Seigneur, auquel nous adherons, mais aussi vn mesme esprit ;” — “But we have become not merely one flesh with the Lord, to whom we are joined, but also one spirit.” (358) “ Non que la paillardise soit digne de estre ornee des louanges qui appartienent a l’ordonnance du marriage ;” — “Not that fornication is worthy to be honored with the praises that belong to the ordinance of marriage. (359) “ Pour monstrer que la contagion et vilenie passe de l’vn a l’autre ;” — “To show that contagion and pollution pass from the one to the other.” (360) Our Author makes use of the adverb — abusive , (improperly,) referring, it is probable, to the figure of speech called by Quinctilian (8. 6) abusio — the same as catachresis (perversion.) — Ed . return to ' Top of Page ' <a name="verse-17" class="com-number"

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bible-text/1co-6-16

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16. **창녀와 합하는 자는** — 창녀와 관계를 맺는 자가 그리스도에게 가하는 손해의 크기를 더 충분히 드러낸다. 한 몸이 되어 그리스도의 몸에서 지체를 찢어내기 때문이다. 창 2:24에서 인용한 것을 그의 설계에 맞춘 의미는 불확실하다. 만약 그것을 음행하는 두 사람이 한 몸이 된다는 것을 증명하기 위해 인용한다면, 그 진정한 의미에서 완전히 무관한 것으로 전환시키는 것이다. 모세가 거기서 말하는 것은 남녀의 비열하고 금지된 동거가 아니라 하나님이 복주시는 결혼 연결이기 때문이다.

이것이 나로 하여금 때때로, 이 인용이 바로 앞의 진술을 확인하기 위한 것이 아니라 더 멀리 있는 것을 확인하기 위한 것으로 생각하게 했다. 이런 방식으로, "모세는 결혼 연결로 남편과 아내가 한 몸이 된다고 하지만, 주님과 연합된 자는 단순히 한 몸이 될 뿐 아니라 그분과 한 영이 된다." 이렇게 하면 이 전체 구절이 우리와 그리스도 사이에 존재하는 영적 결혼의 효능과 위엄을 높이는 경향이 있을 것이다.

그러나 이 해석이 다소 억지스럽다고 생각하는 사람이 있다면, 다른 해석도 있다. 음행은 신성한 제도의 부패이므로 그것과 어떤 유사성이 있다. 전자에 대해 말해지는 것이 어느 정도 후자에도 적용될 수 있다. 영예로운 칭찬으로 높이기 위해서가 아니라, 죄의 극악함을 더 충분히 표현하기 위해서다. 따라서 그들 두 사람이 한 몸이 된다는 표현은 참되고 적절한 의미로는 결혼한 사람들에게만 적용된다. 그러나 오염되고 불결한 교제로 결합된 음행자들에게 적용될 때는, 한 사람으로부터 다른 사람에게 오염이 전달된다는 의미다.

원주석

17절 카드 ↗

17. He that is joined to the Lord. He has added this to show that our connection with Christ is closer than that of a husband and wife, and that the former, accordingly, must be greatly preferred before the latter, so that it must be maintained with the utmost chastity and fidelity. For if he who is joined to a woman in marriage ought not to have illicit connection with an harlot, much more heinous were this crime in believers, who are not merely one flesh with Christ, but also one spirit Thus there is a comparison between greater and less. return to ' Top of Page ' <a name="verse-18" class="com-number"

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bible-text/1co-6-17

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17. **주와 합하는 자는 한 영이니라** — 그리스도와 우리의 연결이 남편과 아내보다 더 친밀하며, 따라서 그것이 훨씬 더 선호되어야 하고 최대한의 순결과 신실함으로 유지되어야 함을 보여주기 위해 이것을 덧붙였다. 결혼으로 여인과 연합된 자가 창녀와 불법적 관계를 맺어서는 안 된다면, 이것이 신자들에게 얼마나 더 큰 죄악이겠는가. 그들은 그리스도와 단순히 한 몸이 아니라 한 영이기 때문이다. 따라서 대자에서 소자로의 비교가 있다.

원주석

18절 카드 ↗

18. Flee fornication Every sin , etc. Having set before us honorable conduct, he now shows how much we ought to abhor fornication , setting before us the enormity of its wickedness and baseness. Now he shows its greatness by comparison — that this sin alone, of all sins, puts a brand of disgrace upon the body. The body, it is true, is defiled also by theft, and murder, and drunkenness, in accordance with those statements — Your hands are defiled with blood. ( Isaiah 1:15 .) You have yielded your members instruments of iniquity unto sin, ( Romans 6:19 ,) and the like. Hence some, in order to avoid this inconsistency, understand the words rendered against his own body , as meaning against us , as being connected with Christ ; but this appears to me to be more ingenious than solid. Besides, they do not escape even in this way, because that same thing, too, might be affirmed of idolatry equally with fornication. For he who prostrates himself before an idol, sins against connection with Christ. Hence I explain it in this way, that he does not altogether deny that there are other vices, in like manner, by which our body is dishonored and disgraced, but that his meaning is simply this — that defilement does not attach itself to our body from other vices in the same way (361) as it does from fornication My hand, it is true, is defiled by theft or murder, my tongue by evil speaking, or perjury, (362) and the whole body by drunkenness; but fornication leaves a stain impressed upon the body, such as is not impressed upon it from other sins. According to this comparison, or, in other words, in the sense of less and more, other sins are said to be without the body — not, however, as though they do not at all affect the body, viewing each one by itself. (361) “ N’en demeure point tellement imprimee en nostre corps ;” — “Does not remain impressed upon our body in the same way.” (362) “ Par mesdisance, detraction, et periure ;” — “By evil-speaking, detraction, and perjury.” return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/1co-6-18

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18. **음행을 피하라** — 존귀한 삶의 모습을 보여준 후, 이제 음행을 얼마나 혐오해야 하는지 보여준다. 그 악함과 비열함의 크기를 제시하면서. 이제 비교로 그 크기를 보여준다. 이 죄만이, 모든 죄 중에서 유일하게 몸에 수치의 낙인을 찍는다는 것이다.

물론 몸은 절도와 살인과 취함으로도 더럽혀진다. 그러나 이 불일치를 피하기 위해 어떤 이들은 **자기 몸에 대하여**를 그리스도와 연결된 우리에 대하여의 의미로 이해한다. 그러나 내가 보기에는 이것이 억지스럽다. 또한 이 방법으로도 그들이 빠져나가지 못한다. 같은 것이 우상숭배에 대해서도 음행과 같이 말해질 수 있기 때문이다. 따라서 나는 이렇게 설명한다. 그는 다른 악덕들이 우리의 몸을 욕되게 하지 않는다고 완전히 부정하는 것이 아니라, 단순히 이런 의미로 말한다는 것이다. 음행으로 인한 것과 같은 방식으로 오염이 다른 악덕들로부터 우리 몸에 들러붙지 않는다는 것이다.

원주석

19절 카드 ↗

19. Know ye not that your body He makes use of two additional arguments, in order to deter us from this filthiness. First , That our bodies are temples of the Spirit ; and, secondly , that the Lord has bought us to himself as his property. There is an emphasis implied in the term temple ; for as the Spirit of God cannot take up his abode in a place that is profane, we do not give him a habitation otherwise than by consecrating ourselves to him as temples It is a great honor that God confers upon us when he desires to dwell in us. ( Psalms 132:14 .) Hence we ought so much the more to fear, lest he should depart from us, offended by our sacrilegious actings. (363) And ye are not your own. Here we have a second argument — that we are not at our own disposal, that we should live according to our own pleasure. He proves this from the fact that the Lord has purchased us for himself, by paying the price of our redemption. There is a similar statement in Romans 14:9 To this end Christ died and rose again, that he might be Lord of the living and the dead. Now the word rendered price may be taken in two ways; either simply, as we commonly say of anything that it has cost a price, (364) when we mean that it has not been got for nothing; or, as used instead of the adverb τιμίως at a dear rate , as we are accustomed to say of things that have cost us much. This latter view pleases me better. In the same way Peter says, Ye are redeemed, not with gold and silver, but with the precious (365) blood of the Lamb, without spot. ( 1 Peter 1:18 .) The sum is this, (366) that redemption must hold us bound, and with a bridle of obedience restrain the lasciviousness of our flesh. (363) “ Par nos vilenies plenes de sacrilege ;” — “By our defilements, full of sacrilege.” (364) Thus, ἐξευρίσκειν , is employed by classical writers to mean — getting a thing at a price , that is, at a high price. See Herod. 7. 119. — Ed (365) Our Author has very manifestly in his eye the epithet τιμίος , (precious,) as made use of by the Apostle Peter, in reference to the blood of Christ — τιμίῳ αἱματι, ὡς ἀμνου ἀμώμου κ. τ. λ. — “precious blood, as of a Lamb without blemish,” etc. — Ed (366) “ Le sommaire et la substance du propos revient la ;” — “The sum and substance of the discourse amount to this.” return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/1co-6-19

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19. **너희 몸은 너희가 하나님께로부터 받은 성령의 전인 줄을 알지 못하느냐?** — 이 더러움에서 우리를 막기 위해 두 가지 추가 논증을 사용한다. 첫째, 우리 몸이 성령의 성전이라는 것이다. 둘째, 주님이 우리를 그분의 소유로 사셨다는 것이다. **성전**이라는 용어에 강조가 있다. 하나님의 성령은 세속적인 장소에 거할 수 없으므로, 우리가 자신들을 그분께 성전으로 헌신할 때 외에는 그분께 거처를 드리지 않는다. 하나님이 우리 안에 거하기를 원하실 때 우리에게 주시는 것은 큰 영예다(시 132:14). 따라서 우리의 신성모독적 행위로 그분이 기분이 상하여 우리를 떠나지 않도록 그만큼 더 두려워해야 한다.

**너희는 너희 자신의 것이 아니라** — 여기서 두 번째 논증이 있다. 우리가 우리 자신의 뜻대로 살도록 우리 자신의 처분에 있지 않다는 것이다. 이것을 주님이 우리 구속의 값을 지불하심으로써 우리를 자신을 위해 구매하셨다는 사실로 증명한다. 로마서 14:9에 유사한 진술이 있다. 이제 **값**이라는 말은 두 가지로 이해할 수 있다. 단순히 어떤 것이 공짜로 얻어지지 않았다는 것처럼, 또는 비싼 값으로를 의미하는 부사 대신 사용된 것으로. 후자가 내게 더 좋다. 베드로도 같은 방식으로 말한다. 너희는 금이나 은 같은 것으로 구속된 것이 아니요, 흠 없는 어린양의 보배로운 피로 구속되었다(벧전 1:18).

요약은 이것이다. 구속이 우리를 묶어야 하며, 우리 육신의 방종을 복종의 굴레로 억제해야 한다는 것이다.

원주석

20절 카드 ↗

20. Glorify God From this conclusion, it appears that the Corinthians took a liberty to themselves in outward things, that it was necessary to restrain and bridle. The reproof therefore is this he allows that the body is subject to God no less than the soul, and that accordingly it is reasonable that both be devoted to his glory. “As it is befitting that the mind of a believer should be pure, so there must be a corresponding outward profession also before men, inasmuch as the power of both is in the hands of God, who has redeemed both.” With the same view he declared a little ago, that not only our souls but our bodies also are temples of the Holy Spirit , that we may not think that we discharge our duty to him aright, if we do not devote ourselves wholly and entirely to his service, that he may by his word regulate even the outward actions of our life. return to ' Top of Page ' 1 Corinthians 1Co 5 1 Corinthians 1Co 1 Corinthians 1Co 7 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 6". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 1-corinthians-6.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-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching Greek Hebrew Aramaic Original Language Studies (4) Bill Klein's "Greek Thoughts" Charles Lo

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bible-text/1co-6-20

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20. **하나님께 영광을 돌리라** — 이 결론에서 고린도 사람들이 외적 것들에서 자신들에게 자유를 취하여 그것을 제어하고 억제해야 할 필요가 있었음이 나타난다. 따라서 책망은 이것이다. 몸이 영혼 못지않게 하나님의 권위 아래 있음을 인정하고, 따라서 둘 다 그분의 영광에 헌신되는 것이 합당하다는 것이다.

"신자의 마음이 순수해야 하는 것처럼, 그에 상응하는 외적 고백도 사람들 앞에 있어야 한다. 두 가지의 권능이 모두 하나님의 손에 있고, 그분이 둘 다 구속하셨기 때문이다." 같은 견해에서 그는 조금 전에 우리의 영혼뿐 아니라 몸도 성령의 성전이라고 선언했다. 우리가 그분께 완전히 헌신하지 않는다면 그분을 바르게 섬기는 것을 이루지 못한다고 생각하지 않도록 하기 위해서다. 그분이 그분의 말씀으로 우리 삶의 외적 행동들도 규율하시도록.

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