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주석[칼빈] — 고린도전서 7장 · 결혼과 독신 교훈

요약
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1절 카드 ↗

As he had spoken of fornication, he now appropriately proceeds to speak of marriage which is the remedy for avoiding fornication. Now it appears, that, notwithstanding the greatly scattered state of the Corinthian Church, they still retained some respect for Paul, inasmuch as they consulted him on doubtful points. What their questions had been is uncertain, except in so far as we may gather them from his reply. This, however, is perfectly well known, that immediately after the first rise of the Church, there crept into it, through Satan’s artifice, a superstition of such a kind, that a large proportion of them, through a foolish admiration of celibacy, (367) despised the sacred connection of marriage; nay more, many regarded it with abhorrence, as a profane thing. This contagion had perhaps spread itself among the Corinthians also; or at least there were idly-disposed spirits, who, by immoderately extolling celibacy, endeavored to alienate the minds of the pious from marriage. At the same time, as the Apostle treats of many other subjects, he intimates that he had been consulted on a variety of points. What is chiefly of importance is, that we listen to his doctrine as to each of them. 1. It is good for a man . The answer consists of two parts. In the first , he teaches that it were good for every one to abstain from connection with a woman, provided it was in his power to do so. In the second , he subjoins a correction to this effect, that as many cannot do this, in consequence of the weakness of their flesh, these persons must not neglect the remedy which they have in their power, as appointed for them by the Lord. Now we must observe what he means by the word good, when he declares that it is good to abstain from marriage, that we may not conclude, on the other hand, that the marriage connection is therefore evil — a mistake which Jerome has fallen into, not so much from ignorance, in my opinion, as from the heat of controversy. For though that great man was endowed with distinguished excellences, he labored, at the same time, under one serious defect, that when disputing he allowed himself to be hurried away into great extravagancies, so that he did not keep within the bounds of truth. The inference then which he draws is this “It is good not to touch a woman : it is therefore wrong to do so.” (368) Paul, however, does not make use of the word good here in such a signification as to be opposed to what is evil or vicious, but simply points out what is expedient on account of there being so many troubles, vexations, and anxieties that are incident to married persons. Besides, we must always keep in view the limitation which he subjoins. Nothing farther, therefore, can be elicited from Paul’s words than this — that it is indeed expedient and profitable for a man not to be bound to a wife, provided he can do otherwise. Let us explain this by a comparison. Should any one speak in this way: “It were good for a man not to eat, or to drink, or to sleep” — he would not thereby condemn eating, or drinking, or sleeping, as things that were wrong — but as the time that is devoted to these things is just so (369) much taken from the soul, his meaning would be, that we would be happier if we could be free from these hindrances, and devote ourselves wholly (370) to meditation on heavenly things. Hence, as there are in married life many impediments which keep a man entangled, it were on that account good not to be connected in marriage. But here another question presents itself, for these words of Paul have some appearance of inconsistency with the words of the Lord, in Genesis 2:18 , where he declares, that it is not good for a man to be without a wife. What the Lord there pronounces to be evil Paul here declares to be good I answer, that in so far as a wife is a help to her husband, so as to make his life happy, that is in accordance with God’s institution; for in the beginning God appointed it so, that the man without the woman was, as it were, but half a man, and felt himself destitute of special and necessary assistance, and the wife is, as it were, the completing of the man. Sin afterwards came in to corrupt that institution of God; for in place of so great a blessing there has been substituted a grievous punishment, so that marriage is the source and occasion of many miseries. Hence, whatever evil or inconvenience there is in marriage, that arises from the corruption of the divine institution. Now, although there are in the meantime some remains still existing of the original blessing, so that a single life is often much more unhappy than the married life; yet, as married persons are involved in many inconveniences, it is with good reason that Paul teaches that it would be good for a man to abstain. In this way, there is no concealment of the troubles that are attendant upon marriage; and yet, in the meantime, there is no countenance given to those profane jests which are commonly in vogue with a view to bring it into discredit, such as the following: that a wife is a necessary evil, and that a wife is one of the greatest evils. For such sayings as these have come from Satan’s workshop, and have a direct tendency to brand with disgrace God’s holy institution; and farther, to lead men to regard marriage with abhorrence, as though it were a deadly evil and pest. The sum is this, that we must remember to distinguish between the pure ordinance of God and the punishment of sin, which came in subsequently. According to this distinction, it was in the beginning good for a man , without any exception, to be joined to a wife, and even yet, it is good in such a way, that there is in the meantime a mixture of bitter and sweet, in consequence of the curse of God. To those, however, who have not the gift of continency, it is a necessary and salutary remedy in accordance with what follows. (367) “ C’est a dire, l’abstinence du mariage ;” — “That is to say, abstinence from marriage.” (368) Our Author, when

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그가 음행에 대해 말했으므로 이제 자연스럽게 음행을 피하는 치료책인 결혼에 대해 말하는 것으로 넘어간다. 이것이 나타나는데, 고린도 교회가 크게 흩어진 상태에서도 그들이 여전히 바울을 어느 정도 존경했음이 분명하다. 의심스러운 점들에 대해 그에게 자문했기 때문이다. 그들의 질문이 무엇이었는지는 확실하지 않다. 다만 그의 답변에서 어느 정도 추론할 수 있을 뿐이다. 그러나 이것은 잘 알려진 것이다. 교회 초기 이후 즉각 사탄의 술책으로 독신에 대한 어리석은 찬사를 통해 많은 사람이 결혼의 거룩한 연결을 경멸하게 되는 미신이 침투했다. 더 나아가 많은 이들이 그것을 세속적인 것으로 혐오하기까지 했다.

1. **남자가 여자를 가까이 아니함이 좋으나** — 답변은 두 부분으로 이루어진다. 첫째, 여인과의 관계를 삼가는 것이 할 수 있다면 모든 이에게 유익하다고 가르친다. 둘째, 육신의 연약함으로 많은 사람이 이렇게 할 수 없으므로, 주님이 그들을 위해 정하신 치료책을 소홀히 해서는 안 된다는 교정을 덧붙인다.

바울이 결혼을 삼가는 것이 **좋다**고 선언할 때 그 **좋다**는 말의 의미를 주목해야 한다. 그렇지 않으면 결혼 관계가 악하다는 결론을 내릴 수 있기 때문이다. 히에로니무스가 그런 실수를 범했다. 바울은 여기서 **좋다**는 말을 악하거나 악덕인 것의 반대 의미로 쓰지 않고, 결혼한 사람들에게 많은 문제, 번거로움, 염려가 따른다는 이유로 무엇이 합당한지를 단순히 지적한다. 따라서 바울의 말에서 이끌어낼 수 있는 것은 이것뿐이다. 다른 방법을 택할 수 있다면 아내에게 얽매이지 않는 것이 실제로 유익하고 유리하다는 것이다.

비교로 설명해보자. 어떤 사람이 "먹지도 마시지도 자지도 않는 것이 좋을 것이다"라고 말한다면, 먹는 것, 마시는 것, 잠을 자는 것을 잘못된 것으로 정죄하는 것이 아니다. 이런 것들에 쓰이는 시간이 영혼에서 그만큼 빼앗기기 때문에, 이런 방해들에서 자유롭고 완전히 하늘의 것들을 묵상하는 데 헌신할 수 있다면 더 행복할 것이라는 의미다. 따라서 결혼 생활에 사람을 묶어두는 많은 장애물이 있으므로, 그런 이유에서 결혼에 얽매이지 않는 것이 좋다.

그러나 다른 문제가 있다. 바울의 이 말이 주님의 말씀과 다소 모순되는 것처럼 보이기 때문이다. 창세기 2:18에서 주님은 남자가 아내 없이 있는 것이 좋지 않다고 선언하신다. 주님이 나쁘다고 말씀하시는 것을 바울이 좋다고 선언한다. 내 답은 이것이다. 아내가 남편을 도와 그의 삶을 행복하게 하는 한, 그것은 하나님의 제도에 따른 것이다. 처음에 하나님은 여인 없는 남자는 절반의 사람에 불과하고 특별하고 필요한 도움이 없음을 느끼도록 정하셨다. 그 후 죄가 들어와 그 하나님의 제도를 타락시켰다. 그처럼 큰 복 대신 심각한 형벌이 대체되어, 결혼이 많은 불행의 근원과 원인이 되었다. 따라서 결혼에 있는 어떤 악이나 불편도 신성한 제도의 타락에서 비롯된 것이다.

원주석

2절 카드 ↗

2. But to avoid fornication He now commands, that those who are liable to the vice of incontinency should have recourse to the remedy. For though it may seem that the statement is universal, it ought, nevertheless, to be restricted to those who feel themselves urged by necessity. As to this, every one must judge for himself. Whatever difficulty, therefore, is perceived to be in marriage, let all that cannot resist the promptings of their flesh, know that this commandment has been enjoined upon them by the Lord. But it is asked — “Is this the only reason for entering into matrimony, that we may cure incontinency?” I answer, that this is not Paul’s meaning; for as for those that have the gift of abstinence from marriage, he leaves them at liberty, (371) while he commands others to provide against their infirmity by marrying. The sum is this — that the question is not as to the reasons for which marriage has been instituted, but as to the persons for whom it is necessary. For if we look to the first institution, it could not be a remedy for a disease which had as yet no existence, but was appointed for begetting offspring; but after the fall, this second purpose was added. This passage is also opposed to ( τολυγαμία ) polygamy For the Apostle desires that every woman have her own husband , intimating that the obligation is mutual. The man, therefore, who has once pledged his fidelity to a woman as his wife, must not separate from her, as is manifestly done in case of a second connection. (371) “ Il laisse la liberte de se marier ou ne se marier point ;” — “He gives liberty to marry or not marry.” return to ' Top of Page ' <a name="verse-3" class="com-number"

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2. **그러나 음행을 피하기 위하여** — 이제 방종의 악덕에 취약한 자들은 치료책에 의지해야 한다고 명한다. 모든 사람은 스스로 판단해야 한다. 따라서 결혼에서 어떤 어려움이 보이든, 육신의 충동에 저항할 수 없는 자들은 모두 이 계명이 주님에 의해 그들에게 부과된 것임을 알라. "결혼 안으로 들어가는 유일한 이유가 방종을 치유하는 것인가?" 그것이 바울의 의미가 아니다. 결혼을 삼가는 은사가 있는 자들에게는 자유를 주면서, 다른 이들에게는 결혼하여 자신의 연약함에 대비하라고 명한다.

이 구절은 또한 일부다처를 반대한다. 사도가 **각 남자와 각 여자**가 자신의 짝을 가질 것을 요구하여 그 의무가 상호적임을 암시하기 때문이다. 따라서 한 여인에게 신실할 것을 서약한 남자는 그녀에게서 분리되어서는 안 된다.

원주석

3절 카드 ↗

3. The husband to the wife. He now prescribes the rules to be observed in the marriage connection, or he teaches what is the duty of husband and wife. And in the first place he lays down a general doctrine as to mutual benevolence — that the husband love his wife, and the wife her husband; for as to the interpretation which others give to the expression due benevolence — duty of marriage — I do not know how far it is suitable. The reason that inclines them to this view is, that it is immediately added, The husband has not power of his own body , etc.; but it will suit better to regard that as an inference drawn from the preceding statement. Husband and wife, therefore, are bound to mutual benevolence: hence it follows, that they have, neither the one nor the other, the power of their own body. But it may be asked, why the Apostle here puts them upon a level, instead of requiring from the wife obedience and subjection. I answer, that it was not his intention to treat of all their duties, but simply of the mutual obligation as to the marriage bed. In other things, therefore, husband and wife differ, both as to duty and as to authority in this respect the condition of both is alike — as to the maintaining of conjugal fidelity. For this reason, also, polygamy ( τολυγαμία ) is again condemned; for if this is an invariable condition of marriage, that the husband surrenders the power of his own body, and gives it up to his wife, how could he afterwards connect himself with another, as if he were free? return to ' Top of Page ' <a name="verse-5" class="com-number"

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3. **남편은 아내에게 대한 의무를 다하고** — 이제 결혼 연결에서 지켜야 할 규칙을 처방하거나 남편과 아내의 의무를 가르친다. 우선 상호 선의에 관한 일반적 교리를 제시한다. 남편은 아내를 사랑하고 아내는 남편을 사랑한다는 것이다. 이것에서 결론이 따른다. 그들은 서로, 즉 남편도 아내도 자신의 몸에 대한 권한을 갖지 않는다는 것이다.

왜 사도가 여기서 그들을 동등하게 두는지 물을 수 있다. 다른 일들에서 남편과 아내는 의무와 권위 양면에서 다르다. 이 경우에 둘의 처지가 같은 것은 부부의 신실함을 유지하는 것에 관해서다. 이런 이유로도 일부다처가 다시 정죄된다. 결혼의 변함없는 조건이 남편이 자신의 몸에 대한 권한을 아내에게 넘기는 것이라면, 이후에 어떻게 자유로운 것처럼 다른 여인과 결합할 수 있겠는가?

원주석

5절 카드 ↗

5. Defraud ye not one the other Profane persons might think that Paul does not act with sufficient modesty in discoursing in this manner as to the intercourse of a husband with his wife; or at least that it was unbecoming the dignity of an Apostle. If, however, we consider the reasons that influenced him, we shall find that he was under the necessity of speaking of these things. In the first place, he knew how much influence a false appearance of sanctity has in beguiling devout minds, as we ourselves know by experience. For Satan dazzles us with an appearance of what is right, that we may be led to imagine that we are polluted by intercourse with our wives, and leaving off our calling, may think of pursuing another kind of life. Farther, he knew how prone every one is to self-love, and devoted to his own gratification. From this it comes, that a husband, having had his desire gratified, treats his wife not merely with neglect, but even with disdain; and there are few that do not sometimes feel this disdain of their wives creep in upon them. It is for these reasons that he treats so carefully of the mutual obligations of the married life. “If at any time it comes into the minds of married persons to desire an unmarried life, as though it were holier, or if they are tempted by irregular desires, (372) let them bear in mind that they are bound by a mutual connection.” The husband is but the one half of his body, and so is it, also, as to the wife. Hence they have not liberty of choice, but must on the contrary restrain themselves with such thoughts as these: “Because the one needed help from the other, the Lord has connected us together, that we may assist each other.” Let each then be helpful to each other’s necessity, and neither of them act as if at his or her own disposal. Unless by mutual consent He requires mutual consent, in the first place, because the question is not as to the continency of one merely, but of two; and besides, he immediately adds two other exceptions. The first is, that it be done only for a time, as perpetual continency is not in their power, lest if they should venture to make an attempt beyond their power, they might fall before Satan’s stratagems. The second is, that they do not abstain from conjugal intercourse, on the ground of that abstinence being in itself a good and holy work, or as if it were the worship of God, (373) but that they may be at leisure for better employments. Now though Paul had taken such pains in guarding this, yet Satan prevailed so far as to drive (374) many to unlawful divorce, from a corrupt desire for an unmarried life. The husband, leaving his wife, fled to the desert, that he might please God better by living as a monk. The wife, against her husband’s will, put on the veil — the badge of celibacy. Meanwhile they did not consider that by violating their marriage engagement they broke the Lord’s covenant, and by loosing the marriage tie, they cast off the Lord’s yoke. This vice, it is true, was corrected in some measure by the ancient canons; for they prohibited a husband from leaving his wife against her will, on pretense of continency; and in like manner a wife from refusing to her husband the use of her body. In this, however, they erred — that they permitted both together to live in perpetual celibacy, as if it were lawful for men to decree anything that is contrary to the Spirit of God. Paul expressly commands, that married persons do not defraud each other, except for a time The bishops give permission to leave off the use of marriage for ever. Who does not see the manifest contrariety? Let no one, therefore, be surprised, that we make free to dissent on this point from the ancients, who, it is evident, deviated from the clear statements of the word of God. That ye may have leisure for fasting and prayer. We must take notice, that Paul does not speak here of every kind of fasting , or every kind of prayer. That sobriety and temperance, which ought to be habitual on the part of Christians, is a kind of fasting. Prayer , too, ought to be not merely daily, but even continual. He speaks, however, of that kind of fasting which is a solemn expression of penitence, with the view of deprecating God’s anger, or by which believers prepare themselves for prayer , when they are undertaking some important business. In like manner, the kind of prayer that he speaks of is such as requires a more intense affection of the mind. (375) For it sometimes happens, that. we require (leaving off everything else) to fast and pray ; as when any calamity is impending, if it appears to be a visitation of God’s wrath; or when we are involved in any difficult matter, or when we have something of great importance to do, as, for example, the ordaining of pastors. (376) Now it is with propriety that the Apostle connects these two things, because fasting is a preparation for prayer , as Christ also connects them, when he says, This kind of devils goeth not out but by fasting and prayer. ( Matthew 17:21 .) When, therefore, Paul says, that ye may be at leisure , the meaning is, that having freed ourselves from all impediments, we may apply ourselves to this one thing. Now if any one objects, that the use of the marriage bed is an evil thing, inasmuch as it hinders prayer , the answer is easy — that it is not on that account worse than meat and drink, by which fasting is hindered. But it is the part of believers to consider wisely when it is time to eat and drink, and when to fast. It is also the part of the same wisdom to have intercourse with their wives when it is seasonable, and to refrain from that intercourse when they are called to be engaged otherwise. And come together again, that Satan tempt you not Here he brings forward the reason, from ignorance of which the ancients have fallen into error, in rashly and inconsiderately approving of a vow of perpetual continency. For they reasoned in this manner: “If it is good for married persons sometimes to impose

Pericope (part_of)

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5. **서로 분방하지 말라** — 속된 자들은 바울이 남편과 아내의 관계에 대해 이런 방식으로 논하는 것이 충분히 절제되지 않거나 적어도 사도의 위엄에 어울리지 않는다고 생각할 수 있다. 그러나 그를 움직인 이유들을 고려한다면 이런 것들을 말할 필요가 있었음을 알 것이다. 첫째, 거짓 거룩함의 외양이 경건한 마음을 얼마나 쉽게 속이는지 알았다. 사탄이 옳은 것처럼 보이는 외양으로 우리를 현혹시켜, 아내와의 관계로 오염된다고 상상하게 하고, 자신의 소명을 떠나 다른 종류의 삶을 생각하게 만들기 때문이다.

서로 동의하여 기도하기 위해 잠시 분리할 수도 있다. 그러나 그것은 절제 없는 욕망에 방종하도록 충동하거나, 결혼 관계를 철회할 구실을 얻기 위해서가 아니라, 기도에 더 전념하기 위한 것이어야 한다. 그러나 고대인들이 범한 오류는, 바울이 여기서 기도를 위한 일시적 금욕만 이야기하는 것임에도 영구적인 독신을 승인하는 것으로 허둥지둥 결정했다는 것이다.

원주석

6절 카드 ↗

6. By permission That they might not, by taking their stand upon a precept of the kind that he had prescribed, loosen unduly the restraints of lust, (380) he adds a limitation — that he had written these things on account of their infirmity — that they may bear in mind that marriage is a remedy for unchastity, lest they should inordinately abuse the advantage of it, so as to gratify their desire by every means; nay more, without measure or modesty. He has it also in view to meet the cavils of the wicked, that no one might have it in his power to object in this way: “What! are you afraid that husbands and wives will not of their own accord be sufficiently inclined to carnal delight that you prompt them to it?” For even the Papists, those little saints, (381) are offended with this doctrine, and would gladly have a contest with Paul, on the ground of his keeping married persons in mutual cohabitation, and not allowing them to turn aside to a life of celibacy. He assigns, then, a reason for his doctrine, and declares, that he had not recommended connubial intercourse to married persons with the view of alluring them to delight, or as though he took pleasure in commanding it, but had considered what was required by the infirmity of those that he is addressing. Foolish zealots (382) for celibacy make a wrong use of both clauses of this verse; for as Paul says that he speaks by permission , they infer from this, that there is therefore something wrong in conjugal intercourse, for where there is need of pardon, (383) there must be sin. Farther, from his saying that he speaks not by commandment , they infer, that it is, therefore, a holier thing to leave off the use of marriage and turn to celibacy. To the former , I answer, that as there is, I acknowledge, an inordinate excess in all human affections, I do not deny that there is as to this matter an irregularity, ( ἀταξία, ) (384) which, I allow, is vicious. (385) Nay more, this affection, I allow, is beyond others violent, and next to brutish. But, on the other hand, I also maintain, that whatever there is of vice or baseness, is so covered over by the honorableness of marriage, that it ceases to be a vice, or at least is not reckoned a fault by God, as Augustine elegantly discourses in his book “On the advantage of Marriage,” and frequently in other places. You may then take it briefly thus: (386) conjugal intercourse is a thing that is pure, honorable and holy, because it is a pure institution of God: the immoderate desire with which persons burn is a fault arising from the corruption of nature; but in the case of believers marriage is a veil, by which that fault is covered over, so that it no longer appears in the sight of God. To the second I answer: as the term commandment is properly applied to those things which relate to the duties of righteousness, and things in themselves pleasing to God, Paul on this account says that he does not speak by commandment He has, however, sufficiently shown previously, that the remedy, which he had enjoined, must necessarily be made use of. (380) “ Leurs affections desordonnees ;” — “Their inordinate affections.” (381) “ Les hypocrites qui veulent estre estimez de petis saincts ;” — “Hypocrites, who wish to be regarded as little saints.” (382) “ Les sots et indiscrets zelateurs ;” — “Foolish and inconsiderate zealots.” (383) “ Ou permission et pardon ha lieu ;” — “Where permission and pardon have place.” (384) The term ἀταξία is used by our author in the Harmony (volume 1) to mean disorder , as contrasted with the orderly condition of the kingdom of God It contains an allusion to the disorderly conduct of soldiers , who quit their ranks It is used in this sense by Thucydides (7:43.) — Ed (385) “ Vn appetit desmesure, lequel ie concede estre vicieux ;” — “An immoderate desire, which, I allow, is vicious.” (386) “ Pour resolution done de ce poinet en peu de paroles, disons en ceste sorte ;” — “For a solution, then, of this point in a few words, let us express it in this way.” return to ' Top of Page ' <a name="verse-7" class="com-number"

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6. **그러나 이것은 권면으로 하는 말이요 명령으로 하는 것이 아니로라** — 그들이 자신이 처방한 계명에 의지하여 욕망의 고삐를 지나치게 풀지 않도록 한계를 덧붙인다. 결혼은 음란의 치료책임을 명심하게 하여, 그들이 지나치게 그 유익을 남용하여 무절제하게 욕망을 채우지 않도록 하기 위해서다.

그는 또한 악한 자들의 중상을 사전에 막기 위한 목적도 있다. 아무도 "당신은 남편과 아내가 육욕의 기쁨에 자발적으로 충분히 기울어지지 않을까 두려워하여 그들을 그것으로 부추기는가?"라고 반박하지 못하도록. 그러므로 그는 자신의 교리에 이유를 제시하면서, 결혼한 사람들에게 부부의 관계를 권한 것이 기쁨으로 유인하기 위해서나 그것을 명하기 좋아서가 아니라, 그가 말하는 자들의 연약함이 무엇을 요구하는지 고려했기 때문이라고 선언한다.

독신에 대한 어리석은 열심가들은 이 절의 두 부분 모두를 잘못 사용한다. 바울이 **허락으로** 말한다고 하므로, 그들은 부부의 관계에 잘못이 있다고 추론한다. 용서가 필요한 곳에 죄가 있어야 하기 때문이다. 나아가 **명령으로 하는 것이 아니**라고 하므로, 결혼 사용을 그만두고 독신으로 돌아서는 것이 더 거룩하다고 추론한다.

전자에 대한 답: 모든 인간 감정에 무절제한 과도함이 있음을 인정하므로, 이 문제에 있어 무질서가 있음을 부인하지 않는다. 그 무질서가 악덕임도 허용한다. 더 나아가, 이 감정은 다른 것들보다 격렬하고 거의 짐승 같다. 그러나 동시에, 악이나 비열함이 무엇이든 결혼의 명예로움으로 덮여 더 이상 악덕이 되지 않거나, 적어도 하나님이 잘못으로 여기지 않으신다고 주장한다. 요컨대 이렇게 말할 수 있다. 부부의 관계는 하나님의 순수한 제도이므로 순수하고 명예롭고 거룩한 것이다. 사람들이 불타는 무절제한 욕망은 본성의 타락에서 비롯된 잘못이다. 그러나 신자들의 경우 결혼이 그 잘못을 덮는 베일이 되어, 하나님 보시기에 더 이상 나타나지 않는다.

원주석

7절 카드 ↗

7. For I should wish, that all. This is connected with the exposition of the foregoing statement; for he does not fail to intimate, what is the more convenient way, but he wishes every one to consider what has been given him. (387) Why, then, has he, a little before, spoken not by way of commandment ? It is for this reason, that he does not willingly constrain them to marry, but rather desires that they may be free from that necessity. As this, however, is not free to all, he has respect to infirmity. If this passage had been duly weighed, that perverse superstition connected with the desire of celibacy, which is the root and cause of great evils, would never have gained a footing in the world. Paul here expressly declares, that every one has not a free choice in this matter, because virginity is a special gift, that is not conferred upon all indiscriminately. Nor does he teach any other doctrine than what Christ himself does, when he says, that all men are not capable of receiving this saying. ( Matthew 19:11 .) Paul, therefore, is here an interpreter of our Lord’s words, when he says that this power has not been given to all — that of living without marriage. What, in the meantime, has been done? Every one, without having any regard to his power , has, according to his liking , vowed perpetual continency. Nor has the error as to this matter been confined to the common people and illiterate persons; for even the most eminent doctors, devoting themselves unreservedly to the commendation of virginity, and forgetting human infirmity, have overlooked this admonition of Paul — nay rather, of Christ himself. Jerome, blinded by a zeal, I know not of what sort, does not simply fall, but rushes headlong, into false views. Virginity, I acknowledge, is an excellent gift; but keep it in view, that it is a gift . Learn, besides, from the mouth of Christ and of Paul, that it is not common to all, but is given only to a few. Guard, accordingly, against rashly devoting what is not in your own power, and what you will not obtain as a gift, if forgetful of your calling you aspire beyond your limits. At the same time the ancients erred even in their estimate of virginity, for they extol it as if it were the most excellent of all virtues, and wish it to be regarded as the worship of God. (388) Even in this there is a dangerous error; and now follows another — that, after celibacy had begun to be so much esteemed, many, vying with each other, rashly vowed perpetual continency, while scarcely the hundredth part of them were endowed with the power and gift. Hence, too, a third sprung up — that the ministers of the Church were forbidden to enter into marriage, as a kind of life unbecoming the holiness of their order. (389) As for those who, despising marriage, rashly vowed perpetual continency, God punished their presumption, first, by the secret flames of lust; (390) and then afterwards, by horrible acts of filthiness. The ministers of the Churches being prohibited from lawful marriage, the consequence of this tyranny was, that the Church was robbed of very many good and faithful ministers; for pious and prudent men would not ensnare themselves in this way. At length, after a long course of time, lusts, which had been previously kept under, gave forth their abominable odor. It was reckoned a small matter for those, in whom it would have been a capital crime to have a wife, to maintain with impunity concubines, that is, prostitutes; but no house was safe from the impurities of the priests. Even that was reckoned a small matter; for there sprung up monstrous enormities, which it were better to bury in eternal oblivion than to make mention of them by way of example. (391) (387) “ Donne de Dieu ;” — “Given by God.” (388) “ Comme vn service agreable a Dieu ;” — “As a service agreeable to God.” (389) “ Comme vn estat indigne et non conuenable a la sanctete de l’ordre ;” — “As a condition unbefitting, and unsuitable to the holiness of their order.” (390) “ De passions et cupiditez desordonnees ;” — “Of inordinate passions and lusts.” (391) The reader will find the same subject largely treated of by our author in the Institutes , volume 3. — Ed . return to ' Top of Page ' <a name="verse-8" class="com-number"

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7. **나는 모든 사람이 나와 같기를 원하노라** — 이것은 앞의 진술의 설명과 연결된다. 더 편리한 방법이 무엇인지 지적하는 것을 기피하지 않지만, 모든 이가 자신에게 주어진 것을 고려하기를 바란다. 그러면 왜 조금 전에 명령으로 하지 않는다고 했는가? 그들을 결혼하도록 강요하기를 기꺼이 하지 않고 오히려 그 필요에서 자유롭기를 원하기 때문이다. 그러나 이것이 모든 이에게 자유롭지 않으므로, 연약함을 존중한다.

이 구절을 적절히 평가했다면, 세상에 큰 악의 뿌리이자 원인이 되는 독신 욕망과 연결된 그 왜곡된 미신이 결코 발판을 얻지 못했을 것이다. 바울은 여기서 모든 이가 이 문제에서 자유로운 선택을 가진 것이 아니라고 분명히 선언한다. 처녀성은 모든 이에게 무차별하게 부여되지 않는 특별한 은사이기 때문이다. 그는 그리스도 자신의 교리와 다른 것을 가르치지 않는다. 이 말씀을 받아들이기 어려운 사람들이 있다고 하실 때(마 19:11). 따라서 바울은 여기서 결혼 없이 사는 것, 즉 그 능력이 모든 이에게 주어지지 않았다는 주님의 말씀을 해석하는 자다.

처녀성은 탁월한 은사임을 인정한다. 그러나 그것이 은사임을 명심하라. 그리스도와 바울의 입에서, 그것이 모든 이에게 공통된 것이 아니라 소수에게만 주어진다는 것을 배우라. 따라서 자신의 것이 아닌 것을 경솔하게 서약하지 말고, 소명을 잊고 자신의 한계를 넘어서 열망한다면 은사로 얻지 못할 것임을 조심하라.

원주석

8절 카드 ↗

8. I say, then, to the unmarried. This depends on what goes before, and is a sort of inference from it. He had said that the gifts of God are variously distributed — that continency is not in the power of all, and that those who have it not ought to have recourse to the remedy. He now directs his discourse to virgins , to all that are unmarried , and to widows , and he allows that an unmarried life ought to be desired by them, provided they have the power; but that regard must always be had by each individual to the power that he possesses. The sum is this, that an unmarried life has many advantages, and that these are not to be despised, provided every one measures himself according to his own size and measure. (392) Hence, though virginity should be extolled even to the third heavens, this, at the same time, always remains true — that it does not suit all, but only those who have a special gift from God. For as to the objection that is brought forward by Papists — that in baptism, also, we promise to God purity of life, which it is not in our power to perform, the answer is easy — that in that we promise nothing but what God requires from all his people, but that continency is a special gift, which God has withheld from many. Hence those who make a vow of continency, act precisely as if any unlearned and illiterate person were to set himself off as a prophet, or teacher, or interpreter of languages. We must also notice carefully the word continue ; for it is possible for a person to live chastely in a state of celibacy for a time, but there must be in this matter no determination made for tomorrow. Isaac was unmarried until he was thirty years of age, and passed in chastity those years in which the heats of irregular desire are most violent; yet afterwards he is called to enter into the married life. In Jacob we have a still more remarkable instance. Hence the Apostle would wish those who are at present practicing chastity, to continue in it and persevere; but as they have no security for the continuance of the gift, he exhorts all to consider carefully what has been given them. This passage, however, shows that the Apostle was at that time unmarried; for as to the inference drawn by Erasmus, that he was married, because he makes mention of himself in connection with married persons, it is frivolous and silly; for we might, on the same principle, infer that he was a widower, (393) because he speaks of himself in connection with widows. (394) Now the words intimate, that at that time he was unmarried; for I do not give any countenance to the conjecture, that he had put away his wife somewhere, and had of his own accord abandoned the use of the marriage bed. For where, in that case, had been the injunction, (395) Come together again without delay ? ( 1 Corinthians 7:5 .) It would certainly be an absurdity to say, that he did not obey his own precepts, and did not observe the law which he imposed upon others. It is, however, a singular token of modesty, that, while he is himself endowed with the gift of continency , he does not require others to bind themselves to his rule, but allows them that remedy for infirmity which he dispenses with. Let us, then, imitate his example, so that if we excel in any particular gift, we do not rigorously insist upon it on the part of others, who have not as yet reached that height. (392) “ Se mesure a son aulne (comme on dit) c’est a dire, selon sa faculte ;” — “Measures himself by his own ell, (as they say,) that is to say, according to his ability.” (393) “ Qu’il estoit sans femme ,” — “That he was unmarried.” (394) “ Entre ceux qui n’estoyent point mariez ;” — “Among those that were unmarried.” (395) “ Car comment se fust-il done acquitte de ce qu’il commande yci aux gens mariez ?” — “For how, in that case, would he have discharged the duty that he enjoins upon married persons?” return to ' Top of Page ' <a name="verse-9" class="com-number"

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8. **내가 결혼하지 아니한 자들과 과부들에게 이르노니** — 이것은 앞의 것에 달려 있으며 그것에서 나온 추론이다. 그가 말한 것은, 하나님의 은사들이 다양하게 배분되어 있고, 절제는 모든 이의 능력 안에 있지 않으며, 그것이 없는 자들은 치료책에 의지해야 한다는 것이었다. 이제 처녀들, 결혼하지 않은 모든 이들, 그리고 과부들에게 말하며, 그들에게 독신 생활이 능력이 있다면 바람직하다고 허용한다. 그러나 각 개인이 항상 자신이 가진 능력에 따라야 한다.

이 구절은 바울이 그 당시 결혼하지 않은 상태였음을 보여준다. 그가 에라스무스가 추론한 것처럼 결혼한 사람들과 함께 자신을 언급한다고 해서 그가 결혼했다는 추론은 근거가 없다. 같은 원칙으로 그가 과부들과 함께 자신을 언급하므로 홀아비였다고 추론할 수도 있기 때문이다. 그 말들은 그가 그 당시 결혼하지 않은 상태임을 암시한다.

자신이 절제의 은사를 가지면서도 다른 이들에게 자신의 규칙에 묶이도록 요구하지 않고 연약한 이들에게 자신이 불필요한 치료책을 허용하는 것은 현저한 겸손의 표시다. 따라서 그의 모범을 본받아, 우리가 어떤 특별한 은사에서 탁월하다면, 아직 그 높이에 이르지 못한 다른 이들에게 엄격하게 요구하지 말자.

원주석

9절 카드 ↗

9. But if they cannot contain While he advises to abstain from marriage, he always speaks conditionally — if it can be done, if there is ability ; but where the infirmity of the flesh does not allow of that liberty, he expressly enjoins marriage as a thing that is not in the least doubtful. For this is said by way of commandment , that no one may look upon it as mere advice. Nor is it merely fornicators that he restrains, but those also who are defiled in the sight of God by inward lust; and assuredly he that cannot contain tempts God, if he neglects the remedy of marriage. This matter requires — not advice, but strict prohibition. For it is better There is not strictly a comparison here, inasmuch as lawful marriage is honorable in all things , ( Hebrews 13:4 ,) but, on the other hand, to burn is a thing that is exceedingly wrong. The Apostle, however, has made use of a customary form of expression, though not strictly accurate, as we commonly say: “It is better to renounce this world that we may, along with Christ, enjoy the inheritance of the heavenly kingdom, than to perish miserably in carnal delights.” I mention this, because Jerome constructs upon this passage a childish sophism (396) — that marriage is good, inasmuch as it is not so great an evil as to burn I would say, if it were a matter of sport, that he foolishly amuses himself, but in a matter so weighty and serious, it is an impious scoff, unworthy of a man of judgment. Let it then be understood, that marriage is a good and salutary remedy, because to burn is a most base abomination in the sight of God. We must, however, define what is meant by burning ; for many are stung with fleshly desires, who, nevertheless, do not require forthwith to have recourse to marriage. And to retain Paul’s metaphor, it is one thing to burn and another to feel heat. Hence what Paul here calls burning , is not a mere slight feeling, but a boiling with lust, so that you cannot resist. As, however, some flatter themselves in vain, by imagining that they are entirely free from blame, if they do not yield assent to impure desire, observe that there are three successive steps of temptation. For in some cases the assaults of impure desire have so much power that the will is overcome: that is the worst kind of burning , when the heart is inflamed with lust. In some instances, while we are stung with the darts of the flesh, it is in such a manner that we make a stout resistance, and do not allow ourselves to be divested of the true love of chastity, but on the contrary, abhor all base and filthy affections. Hence all must be admonished, but especially the young, that whenever they are assailed by their fleshly inclinations, they should place the fear of God in opposition to a temptation of this sort, cut off all inlets to unchaste thoughts, entreat the Lord to give them strength to resist, and set themselves with all their might to extinguish the flames of lust. If they succeed in this struggle, let them render thanks unto the Lord, for where shall we find the man who does not experience some molestation from his flesh? but if we bridle its violence, before it has acquired the mastery, it is well. For we do not burn , though we should feel a disagreeable heat — not that there is nothing wrong in that feeling of heat, but acknowledging before the Lord, with humility and sighing, (397) our weakness, we are meanwhile, nevertheless, of good courage. To sum up all, so long as we come off victorious in the conflict, through the Lord’s grace, and Satan’s darts do not make their way within, but are valiantly repelled by us, let us not become weary of the conflict. There is an intermediate kind of temptation (398) — when a man does not indeed admit impure desire with the full assent of his mind, but at the same time is inflamed with a blind impetuosity, and is harassed in such a manner that he cannot with peace of conscience call upon God. A temptation, then, of such a kind as hinders one from calling upon God in purity, and disturbs peace of conscience, is burning , such as cannot be extinguished except by marriage. We now see, that in deliberating as to this, one must not merely consider whether he can preserve his body free from pollution: the mind also must be looked to, as we shall see in a little. (396) “ Vn sophisme plus que puerile ;” — “A worse than childish sophism.” (397) “ Auee pleurs et humilite ;” — “With tears and humility.” (398) “ Il y a vne autre espece de tentation moyenne entre les deux que i’ay dites ;” — “There is another kind of temptation, intermediate between the two, that I have mentioned.” return to ' Top of Page ' <a name="verse-10" class="com-number"

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9. **만일 절제할 수 없거든** — 결혼을 삼가라고 권면하면서 항상 조건부로 말한다. 할 수 있다면, 그 능력이 있다면. 그러나 육신의 연약함이 그 자유를 허용하지 않는 곳에서는 명령으로 결혼을 규정한다. 단지 권면이 아니라는 의미에서 명령이다. 또한 그가 억제하는 것은 단지 음행자들만이 아니라, 내면의 욕망으로 하나님 보시기에 더럽혀진 자들도 그러하다. 절제할 수 없는 자는 결혼의 치료책을 소홀히 하여 하나님을 시험하는 것이다.

**불이 붙는 것보다 결혼하는 것이 나으니라** — 합법적인 결혼은 모든 면에서 명예로운 것이고(히 13:4), 반면 불 붙는 것은 매우 잘못된 것이므로, 엄밀히 말하면 비교가 아니다. 그러나 사도는 우리가 흔히 말하듯 관용적 표현을 사용했다. "이 세상을 버리고 그리스도와 함께 하늘 왕국의 유업을 누리는 것이 육적인 기쁨으로 비참하게 멸망하는 것보다 낫다." 히에로니무스는 이 구절에서 유치한 궤변을 구성한다. 결혼이 좋은 것은 불 붙는 것만큼 큰 악이 아니기 때문이라는 것이다. 장난이라면 어리석게 논다고 하겠지만, 이처럼 무겁고 심각한 문제에서 그것은 분별 있는 사람에게 어울리지 않는 불경스러운 조롱이다. 따라서 결혼은 불 붙는 것이 하나님 보시기에 가장 비열한 가증이므로 좋고 건전한 치료책임을 이해하자.

**불 붙는다**는 것이 무엇을 의미하는지 정의해야 한다. 많은 이가 육적 욕망으로 찌름을 받으면서도 즉각 결혼에 의지할 필요가 없다. 불 붙는 것과 뜨거움을 느끼는 것은 다른 것이다. 바울이 여기서 **불 붙는 것**이라 하는 것은 단순한 약한 느낌이 아니라, 저항할 수 없는 욕망으로 끓는 것이다.

원주석

10절 카드 ↗

10. To the married I command. He now treats of another condition of marriage — its being an indissoluble tie. Accordingly, he condemns all those divorces that were of daily occurrence among the heathens, and were not punished among the Jews by the law of Moses. Let not, says he, the husband put away his wife, and let not the wife depart from her husband. Why? Because they are joined together by an indissoluble bond. It is surprising, however, that he does not make an exception, at least in case of adultery; for it is not likely that he designed to curtail in anything the doctrine of Christ. To me it appears clear, that the reason why he has made no mention of this (399) is, that as he is discoursing of these things only in passing, he chose rather to send back the Corinthians to the Lord’s permission or prohibition, than to go over everything in detail. For when persons intend to teach anything in short compass, they content themselves with a general statement. Exceptions are reserved for a minuter and more extended and particular discussion. But as to what he subjoins — not I, but the Lord — he intimates by this correction, that what he teaches here is taken from the law of God. For other things that he taught he had also from the revelation of the Spirit; but he declares that God is the author of this, in respect of its being expressly taken from the law of God. If you inquire as to the particular passage, you will nowhere find it in so many words; but as Moses in the beginning testifies, that the connection between a husband and wife is so sacred, that for the sake of it a man ought to leave his father and mother. ( Genesis 2:24 .) It is easy to gather from this, how inviolable a connection it is. For by right of nature a son is bound to his father and mother, and cannot shake off that yoke. As the connection of marriage is preferred to that bond, much less ought it to be dissolved. (399) “ Il n’a pas voulu toucher ce poinct ;” — “He has not chosen to touch upon this point.” return to ' Top of Page ' <a name="verse-11" class="com-number"

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10. **결혼한 자들에게 명하노니** — 이제 결혼의 다른 조건을 다룬다. 즉 그것이 불가분의 결합이라는 것이다. 따라서 이방인들 사이에서 매일 일어났고 모세의 율법으로도 유대인들 사이에서 처벌받지 않았던 이혼들을 모두 정죄한다. 남편은 아내를 버리지 말고, 아내는 남편에게서 떠나지 말라는 것이다. 그들이 불가분의 결합으로 묶여 있기 때문이다.

그러나 그가 적어도 간음의 경우에는 예외를 두지 않는 것이 놀랍다. 그리스도의 교리에서 무언가를 축소하려 했을 것 같지 않기 때문이다. 내가 보기에 분명한 것은, 그가 이 점에 대해 언급하지 않은 이유는 이것들을 지나쳐가며 논하고 있으므로, 모든 것을 세세히 다루기보다 고린도 사람들을 주님의 허락이나 금지로 돌려보내기를 선호했기 때문이다.

원주석

11절 카드 ↗

11. But if she depart That this is not to be understood of those who have been put away for adultery, is evident from the punishment that followed in that case; for it was a capital crime even by the Roman laws, and almost by the common law of nations. But as husbands frequently divorced their wives, either because their manners were not congenial, or because their personal appearance did not please them, or because of some offense; (400) and as wives, too, sometimes deserted their husbands on account of their cruelty, or excessively harsh and dishonorable treatment, he says that marriage is not dissolved by divorces or dissensions of that nature. For it is an agreement that is consecrated by the name of God, which does not stand or fall according to the inclination of men, so as to be made void whenever we may choose. The sum is this: other contracts, as they depend on the mere inclination of men, are in like manner dissolved by that same inclination; but those who are connected by marriage are no longer free, so as to be at liberty, if they change their mind, to break in pieces the pledge, (401) (as the expression is,) and go each of them elsewhere in quest of a new connection. For if the rights of nature cannot be dissolved, much less can this, which, as we have said already, is preferred before the principal tie of nature. But as to his commanding the wife, who is separated from her husband, to remain unmarried , he does not mean by this that separation is allowable, nor does he give permission to the wife to live apart from her husband; but if she has been expelled from the house, or has been put away, she must not think that even in that case she is set free from his power; for it is not in the power of a husband to dissolve marriage. He does not therefore give permission here to wives to withdraw, of their own accord, from their husbands, or to live away from their husband’s establishment, as if they were in a state of widowhood; but declares, that even those who are not received by their husbands, continue to be bound, so that they cannot take other husbands. But what if a wife is wanton, or otherwise incontinent? Would it not be inhuman to refuse her the remedy, when, constantly burning with desire? I answer, that when we are prompted by the infirmity of our flesh, we must have recourse to the remedy; after which it is the Lord’s part to bridle and restrain our affections by his Spirit, though matters should not succeed according to our desire. For if a wife should fall into a protracted illness, the husband would, nevertheless, not be justified in going to seek another wife. In like manner, if a husband should, after marriage, begin to labor under some distemper, it would not be allowable for his wife to change her condition of life. The sum is this — God having prescribed lawful marriage as a remedy for our incontinency, let us make use of it, that we may not, by tempting him, pay the penalty of our rashness. Having discharged this duty, let us hope that he will give us aid should matters go contrary to our expectations. (400) “ Pource qu’elles n’estoyent assez belles, ou pour quelque autre despit ou desplaisir ;” — “Because they were not handsome enough, or on the ground of some other offense or dislike.” (401) The phrase used by our Author — frangant tesseram — ( break the pledge ) contains an allusion to the custom among the Romans of having, on occasion of a league of hospitality being formed, a tally ( tessera ) or piece of wood cut into two parts, of which each party kept one. If either of the parties acted inconsistently with the engagement, he was said — confregisse resseraph — to have broken the pledge . See Plaut. Cist. 2. 1:27. — Ed . return to ' Top of Page ' <a name="verse-12" class="com-number"

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11. **만일 갈릴지라도 그대로 지내든지** — 이 말이 간음으로 버려진 자들을 가리키지 않는 것은 그 경우에 따른 형벌에서 분명하다. 그러나 남편이 아내의 성격이 맞지 않거나 외모가 마음에 들지 않거나 어떤 불쾌함 때문에 아내를 자주 이혼했고, 아내들도 때로 남편의 잔인함이나 지나치게 가혹하고 불명예스러운 대우 때문에 남편을 버렸으므로, 그는 그런 성격의 이혼이나 분리로 결혼이 해소되지 않는다고 말한다. 이것은 하나님의 이름으로 거룩하게 된 약속이다. 사람들의 성향에 따라 서고 넘어지지 않고, 우리가 원할 때마다 무효로 만들 수 없다.

그러나 아내에게 남편과 별거한 경우 결혼하지 말고 지내라고 명하는 것에 대해, 그는 이것으로 별거가 허용된다고 하거나 아내에게 남편과 별도로 살도록 허가하는 것이 아니다. 집에서 쫓겨나거나 버려진 경우에도 그녀는 그의 권위에서 자유롭다고 생각해서는 안 된다는 것이다. 남편에게 결혼을 해소할 권한이 없기 때문이다.

원주석

12절 카드 ↗

12. To the rest I say By the rest he means those who are exceptions, so that the law, common to others, is not applicable to them; for an unequal marriage is on a different footing, when married persons differ among themselves in respect of religion; Now this question he solves in two clauses. The first is, that the believing party ought not to withdraw from the unbelieving party, and ought not to seek divorce, unless she is put away. The second is, that if an unbeliever put away his wife on account of religion, a brother or a sister is, by such rejection, freed from the bond of marriage. But why is it that Paul speaks of himself as the author of these regulations, while they appear to be somewhat at variance with what he had, a little before, brought forward, as from the Lord? He does not mean that they are from himself in such a way as not to be derived from the Spirit of God; but, as there was nowhere in the law or in the Prophets any definite or explicit statement on this subject, he anticipates in this way the calumnies of the wicked, in claiming as his own what he was about to state. At the same time, lest all this should be despised as the offspring of man’s brain, we shall find him afterwards declaring, that his statement are not the contrivances of his own understanding. There is, however, nothing inconsistent with what goes before; for as the obligation and sanctity of the marriage engagement depend upon God, what connection can a pious woman any longer maintain with an unbelieving husband, after she has been driven away through hatred of God? return to ' Top of Page ' <a name="verse-14" class="com-number"

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12. **그 나머지 사람들에게 내가 말하노니** — **나머지**로 그는 일반적인 법이 적용되지 않는 예외들을 의미한다. 결혼한 사람들이 종교 면에서 서로 다를 때 불균등한 결혼은 다른 상황이기 때문이다. 이제 그는 이 질문을 두 부분으로 해결한다. 첫째, 신자 쪽은 불신자 쪽에서 물러나서는 안 되며, 버림받지 않는 한 이혼을 구해서는 안 된다. 둘째, 불신자가 종교 때문에 아내를 버린다면 그런 거절로 형제나 자매가 결혼의 결합에서 해방된다.

왜 바울이 이 규정들이 자신에게서 나온다고 말하는지 물을 수 있다. 의미는 그것들이 그런 방식으로 자신에게서 나와 하나님의 성령에서 비롯되지 않는다는 것이 아니다. 이 주제에 대해 율법이나 선지자들 어디에도 확정적이고 명시적인 진술이 없으므로, 자신이 말하려는 것을 자신의 것으로 주장함으로써 악한 자들의 비방을 사전에 막는 것이다.

원주석

14절 카드 ↗

14. For the unbelieving husband is sanctified He obviates an objection, which might occasion anxiety to believers. The relationship of marriage is singularly close, so that the wife is the half of the man — so that they two are one flesh — ( 1 Corinthians 6:16 ) — so that the husband is the head of the wife ; ( Ephesians 5:23 ;) and she is her husband’s partner in everything; hence it seems impossible that a believing husband should live with an ungodly wife, or the converse of this, without being polluted by so close a connection. Paul therefore declares here, that marriage is, nevertheless, sacred and pure, and that we must not be apprehensive of contagion, as if the wife would contaminate the husband. Let us, however, bear in mind, that he speaks here not of contracting marriages, but of maintaining those that have been already contracted; for where the matter under consideration is, whether one should marry an unbelieving wife, or whether one should marry an unbelieving husband, then that exhortation is in point — Be not yoked with unbelievers, for there is no agreement between Christ and Belial. ( 2 Corinthians 6:14 .) But he that is already bound has no longer liberty of choice; hence the advice given is different. While this sanctification is taken in various senses, I refer it simply to marriage, in this sense — It might seem (judging from appearance) as if a believing wife contracted infection from an unbelieving husband, so as to make the connection unlawful; but it is otherwise, for the piety of the one has more effect in sanctifying marriage than the impiety of the other in polluting it. Hence a believer may, with a pure conscience, live with an unbeliever, for in respect of the use and intercourse of the marriage bed, and of life generally, he is sanctified, so as not to infect the believing party with his impurity. Meanwhile this sanctification is of no benefit to the unbelieving party; it only serves thus far, that the believing party is not contaminated by intercourse with him, and marriage itself is not profaned. But from this a question arises — “If the faith of a husband or wife who is a Christian sanctifies marriage, it follows that all marriages of ungodly persons are impure, and differ nothing from fornication.” I answer, that to the ungodly all things are impure , ( Titus 1:15 ,) because they pollute by their impurity even the best and choicest of God’s creatures. Hence it is that they pollute marriage itself, because they do not acknowledge God as its Author, and therefore they are not capable of true sanctification, and by an evil conscience abuse marriage. It is a mistake, however, to conclude from this that it differs nothing from fornication; for, however impure it is to them, it is nevertheless pure in itself, inasmuch as it is appointed by God, serves to maintain decency among men, and restrains irregular desires; and hence it is for these purposes approved by God, like other parts of political order. We must always, therefore, distinguish between the nature of a thing and the abuse of it. Else were your children It is an argument taken from the effect — “If your marriage were impure, then the children that are the fruit of it would be impure; but they are holy ; hence the marriage also is holy. As, then, the ungodliness of one of the parents does not hinder the children that are born from being holy, so neither does it hinder the marriage from being pure.” Some grammarians explain this passage as referring to a civil sanctity, in respect of the children being reckoned legitimate, but in this respect the condition of unbelievers is in no degree worse. That exposition, therefore, cannot stand. Besides, it is certain that Paul designed here to remove scruples of conscience, lest any one should think (as I have said) that he had contracted defilement. The passage, then, is a remarkable one, and drawn from the depths of theology; for it teaches, that the children of the pious are set apart from others by a sort of exclusive privilege, so as to be reckoned holy in the Church. But how will this statement correspond with what he teaches elsewhere — that we are all by nature children of wrath ; ( Ephesians 2:3 ;) or with the statement of David — Behold I was conceived in sin , etc . ( Psalms 51:5 .) I answer, that there is a universal propagation of sin and damnation throughout the seed of Adam, and all, therefore, to a man, are included in this curse, whether they are the offspring of believers or of the ungodly; for it is not as regenerated by the Spirit, that believers beget children after the flesh. The natural condition, therefore, of all is alike, so that they are liable equally to sin and to eternal death. As to the Apostle’s assigning here a peculiar privilege to the children of believers, this flows from the blessing of the covenant, by the intervention of which the curse of nature is removed; and those who were by nature unholy are consecrated to God by grace. Hence Paul argues, in his Epistle to the Romans, ( Romans 11:16 ,) that the whole of Abraham’s posterity are holy, because God had made a covenant of life with him — If the root be holy , says he, then the branches are holy also . And God calls all that were descended from Israel his sons’ now that the partition is broken down, the same covenant of salvation that was entered into with the seed of Abraham (402) is communicated to us. But if the children of believers are exempted from the common lot of mankind, so as to be set apart to the Lord, why should we keep them back from the sign? If the Lord admits them into the Church by his word, why should we refuse them the sign? In what respects the offspring of the pious are holy, while many of them become degenerate, you will find explained in Romans 10:1 the Epistle to the Romans; and I have handled this point there. (402) “ Auec Abraham, et auec la semence ;” — “With Abraham and with his seed.” return to ' Top of Page ' <a name="verse-15" class="com-n

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14. **믿지 아니하는 남편이 아내로 말미암아 거룩하게 되고** — 신자들을 불안하게 할 수 있는 이의를 막는다. 결혼의 관계는 유별나게 친밀하다. 아내는 남자의 절반이다. 둘이 한 몸이다(고전 6:16). 남편은 아내의 머리다(엡 5:23). 그녀는 모든 면에서 남편의 동반자다. 따라서 신자인 남편이 불경건한 아내와, 또는 그 반대로 그처럼 친밀한 관계에서 오염 없이 살 수 없는 것처럼 보인다. 바울은 그럼에도 결혼이 거룩하고 순수하다고 선언하며, 마치 아내가 남편을 오염시킬 것처럼 두려워해서는 안 된다고 한다.

그가 계약 결혼에 대해서가 아니라 이미 체결된 결혼을 유지하는 것에 대해 말하고 있음을 명심해야 한다. 불신자인 아내와 결혼해야 하는지, 또는 불신자인 남편과 결혼해야 하는지 고려할 때는 "믿지 않는 자와 멍에를 같이 하지 말라, 그리스도와 벨리알이 무슨 상관이 있느냐"(고후 6:14)는 권면이 적절하다. 그러나 이미 묶인 자는 더 이상 선택의 자유가 없으므로 조언이 다르다.

이 거룩하게 됨을 다양한 의미로 취하는 반면, 나는 단순히 결혼에 연결하여 이런 의미로 이해한다. 신자인 아내는 불신자인 남편에게서 오염을 받아 그 관계가 불법하게 되는 것처럼 보일 수 있다. 그러나 그렇지 않다. 한 사람의 경건이 다른 사람의 불경건이 오염시키는 것보다 결혼을 거룩하게 하는 데 더 큰 효력이 있기 때문이다. 따라서 신자는 순수한 양심으로 불신자와 함께 살 수 있다.

그러나 여기서 질문이 생긴다. 그리스도인인 남편이나 아내의 믿음이 결혼을 거룩하게 한다면, 불경건한 사람들의 모든 결혼은 불순수하고 음행과 다를 바가 없다는 것이 따르지 않는가? 내 답은, 불경건한 자들에게는 모든 것이 불순수하다는 것이다(딛 1:15). 그들이 불결함으로 가장 좋고 탁월한 하나님의 창조물들도 오염시키기 때문이다. 따라서 그들이 결혼 자체를 오염시킨다. 하나님을 그것의 저자로 인정하지 않으므로 참된 거룩함에 적합하지 않고, 악한 양심으로 결혼을 남용한다. 그러나 그것이 음행과 아무 차이도 없다는 결론은 실수다. 그 자체로는 순수하다. 하나님이 정하신 것이고, 사람들 사이의 예절을 유지하며, 무절제한 욕망을 억제하기 때문이다.

**그렇지 아니하면 너희 자녀도 깨끗하지 못하니라** — 결과에서 취한 논증이다. "너희 결혼이 불순수하다면, 그 열매인 자녀들도 불순수할 것이다. 그러나 그들은 거룩하다. 따라서 결혼도 거룩하다." 이 구절은 경건한 자들의 자녀들이 일종의 배타적 특권으로 다른 이들에게서 구별되어 교회 안에서 거룩하게 여겨진다는 것을 가르친다.

원주석

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15. But if an unbeliever depart. This is the second department of his statement, in which he sets at liberty a believing husband, who is prepared to dwell with an unbelieving wife, but is rejected by her, and in like manner a woman who is, without any fault on her part, repudiated by her husband; for in that case the unbelieving party makes a divorce with God rather than with his or her partner. There is, therefore, in this case a special reason, inasmuch as the first and chief bond is not merely loosed, but even utterly broken through. While some are of opinion that we are at this day situated in a much similar way with Papists, (403) we ought to consider wisely what difference there is between the two cases, that we may not attempt anything rashly. In peace. Here, too, interpreters differ; for some take it in this way — “We are called in peace: let us therefore avoid all ground and occasion of quarrels.” I take it in a more simple way: “Let us, so far as we can, cultivate peace with all, to which we have been called. We must not, therefore, rashly separate from unbelievers, unless they first make a divorce. God, therefore, has called us in peace to this end, that we might cultivate peace with all, by acting properly towards every one.” This, then, belongs to the former department of his statement — that believers ought to remain with unbelievers, if they are p1eased, etc., ( 1 Corinthians 7:12 ,) because a desire for divorce is at variance with our profession. (403) “ Que nous auons auiourd’huy semblable cause de nous departir d’avec les Papistes ;” — “That we have at this day similar ground of separation from Papists.” return to ' Top of Page ' <a name="verse-16" class="com-number"

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15. **만일 믿지 아니하는 자가 갈리거든** — 그의 진술의 두 번째 부분이다. 그는 불신자 아내와 함께 살 준비가 되어 있으나 그녀에게 거절당한 신자 남편을, 그리고 마찬가지로 아무 잘못도 없이 남편에게 버림받은 여인을 자유롭게 한다. 이 경우 불신자 쪽이 자신의 동반자가 아니라 하나님과 이혼하기 때문이다.

**하나님은 화평 중에서 너희를 부르셨느니라** — 나는 이것을 더 단순하게 이해한다. "우리가 부르심받은 화평을 모든 이와 가능한 한 추구하자. 불신자들이 먼저 이혼하지 않는 한 우리는 그들과 경솔하게 분리해서는 안 된다." 따라서 이것은 신자들이 불신자들과 함께 있어야 한다는 앞 부분에 속한다. 이혼을 원하는 것이 우리 신앙 고백에 반하기 때문이다.

원주석

16절 카드 ↗

16. For what knowest thou, O woman? Those who are of opinion that this observation is a confirmation of the second department of his statement, expound it thus. “An uncertain hope ought not to detain thee,” etc. But, in my opinion, the exhortation is taken from the advantage to be derived; for it is a great and distinguished blessing if a wife gain ( 1 Corinthians 9:19 ) her husband. Now, unbelievers are not in so hopeless a condition but that they may be brought to believe. They are dead, it is true, but God can even raise the dead. So long, therefore, as there remains any hope of doing good, and the pious wife knows not but that she may by her holy conversation ( 1 Peter 3:1 ) bring back her husband into the way, (404) she ought to try every means before leaving him; for so long as a man’s salvation is doubtful, it becomes us to be prepared rather to hope the best. As to his saying, however, that a husband may be saved by his wife , the expression, it is true, is not strictly accurate, as he ascribes to man what belongs to God; but there is no absurdity in it. For as God acts efficaciously by his instruments which he makes use of, he does, in a manner, communicate his power to them, or, at least, he connects it with their service in such a manner, that what he does he speaks of as being done by them, and hence, too, he sometimes ascribes to them the honor which is due to himself alone. Let us, however, bear in mind, that we have nothing in our power, except in so far as we are directed by him as instruments. (404) “ Au bon chemin ;” — “Into the good way.” return to ' Top of Page ' <a name="verse-17" class="com-number"

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16. **아내여 네가 남편을 구원할는지 어찌 알 수 있으며** — 어떤 이들은 이 관찰이 그의 진술의 두 번째 부분의 확인이라고 보아, "불확실한 소망이 너를 붙들어서는 안 된다"는 식으로 설명한다. 그러나 내 의견으로는 권면이 유익함에서 취해진 것이다. 아내가 남편을 이기는 것(고전 9:19)이 큰 특별한 복이기 때문이다. 불신자들이 믿음으로 올 수 없을 만큼 절망적인 상태는 아니다. 그들이 죽어 있는 것은 사실이지만, 하나님은 죽은 자도 살리실 수 있다.

원주석

17절 카드 ↗

17. Unless every one, according as God has dispensed his grace, etc. Such is the literal meaning: only I have in my rendering made use of the nominative, (405) in order that the connection may be more easy and natural. The meaning is: “What, then, is to be done, unless (406) that every one walk according to the grace given to him, and according to his calling? Let every one, therefore, labor for this, and use his endeavor, that he may do good to his neighbors, and, more especially, when he ought to be excited to it by the particular duty of his calling.” He mentions two things — the calling , and the measure of grace These he desires us to look to in deliberating as to this matter; as it ought to be no small stimulus to us to duty, that God condescends to make us ministers of his grace for the salvation of our brethren; while the calling , on the other hand, should hold us, as it were, under God’s yoke, even where an individual feels his situation to be an unpleasant one. And so in all the Churches. I am of opinion that he added this, with the view of obviating the calumnies of some who boasted that he assumed more authority over the Corinthians than he ventured to do over others. At the same time he might have also another end in view — that this doctrine might have the more weight, when the Corinthians understood that it was already published in all the Churches. For we embrace the more readily what we understand that we have in common with all the pious. The Corinthians, on the other hand, would have felt it hateful to be bound more closely than others. (405) “Our Author refers to the word ἑκαστος , (every one,) which occurs in the first clause of the verse in the dative case, and in the second clause in the accusative, and in both instances rendered by him in the nominative — unusquisque ( every one .) — Ed (406) The particles which occur in the original, ἐι μὴ , ( unless ,) might in this passage, and in several other instances in the New Testament, (as well as in classical writers,) be rendered only They correspond to the Hebrew particles אם - לא . See Genesis 24:38 . — Ed return to ' Top of Page ' <a name="verse-18" class="com-number"

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17. **오직 주께서 각 사람에게 나눠 주신 대로** — 문자적 의미는 그것이다. 뜻은 이것이다. "그러면 무엇을 해야 하는가? 각 사람이 자신에게 주어진 은혜와 소명에 따라 행해야 한다. 따라서 각 사람이 이것을 위해 수고하고 노력하여 이웃에게 선을 행하자." 그는 두 가지를 언급한다. **소명**과 **은혜의 분량**이다. 이 문제를 숙고할 때 이 두 가지를 고려하기를 원한다.

**모든 교회에서 그렇게 가르치노라** — 이것을 덧붙인 것은 어떤 이들의 비방을 미리 막기 위해서라고 본다. 그들은 바울이 다른 곳보다 고린도 사람들에 대해 더 많은 권위를 주장한다고 자랑했기 때문이다. 동시에 다른 목적도 있을 수 있다. 이 교리가 모든 교회에 이미 공포되어 있음을 고린도 사람들이 알 때 더 큰 무게를 가지도록 하기 위해서다.

원주석

18절 카드 ↗

18. Circumcised , etc. As he had made mention of the calling , he takes occasion, from a particular instance, to make a digression for a little into a general exhortation, as he is wont to do in many instances; and, at the same time, he confirms, by different examples, what he had said respecting marriage. The sum is this, that in external things you must not rashly abandon the calling on which you have once entered by the will of God. And he begins with circumcisions , respecting which many at that time disputed. Now, he says that with God it makes no difference whether you are a Gentile or a Jew. Hence he exhorts every one to be contented with his condition. It must always be kept in view, that he treats only of lawful modes of life, which have God as their approver and author. return to ' Top of Page ' <a name="verse-19" class="com-number"

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18. **할례를 받고 부르심을 받은 자가 있느냐?** — 그가 **소명**을 언급했으므로, 특수한 예에서 일반적인 권면으로 잠시 여담으로 넘어간다. 동시에 결혼에 대해 말한 것을 다른 예로 확인한다. 요컨대 외적인 것들에서 하나님의 뜻으로 한 번 들어선 소명을 경솔하게 버려서는 안 된다는 것이다. 그는 할례로 시작하는데, 당시 많은 사람이 그것에 대해 다투었다. 하나님이 이방인이든 유대인이든 아무 차이를 두지 않으신다고 말한다. 따라서 모든 사람에게 자신의 처지에 만족하라고 권면한다.

원주석

19절 카드 ↗

19. Circumcision is nothing While this similitude was suited to the subject in hand, it appears to have been designedly made use of with the view of reproving, in passing, the superstition and haughtiness of the Jews. For, as the Jews gloried in circumcision, it was possible that many might feel dissatisfied with the want of it, as if their condition were the worse on that account. Paul, therefore, places both conditions upon a level, lest, through hatred of the one, the other should be foolishly desired. These things, however, must be understood as referring to the time when circumcision was at length abolished; for, if he had had an eye to the covenant of God, and his commandment, he would, without doubt, have estimated it higher. In another passage, it is true, he makes light of the letter of circumcision , ( Romans 2:27 ,) and declares that it is of no account in the sight of God; but here, as he simply contrasts circumcision with uncircumcision, and makes both alike, it is certain that he speaks of it as a matter of indifference and of no moment. For the abolishing of it has this effect — that the mystery which had been previously conveyed under it, does not now any longer belong to it: nay more, it is now no longer a sign, but a thing of no use. For baptism has come in the place of the symbol used under the law on this footing, that it is enough that we be circumcised by the Spirit of Christ, while our old man is buried with Christ. But the keeping of the commandments As this was one of the commandments , so long as the Church was bound to legal ceremonies, we see that it is taken for granted, that circumcision had been abolished by the advent of Christ, so that the use of it, indeed, was allowed among the ignorant and weak, but advantage in it — there was none. For Paul speaks of it here as a thing of no moment: “As these are outward things, let them not take up your attention, but devote yourself rather to piety and the duties which God requires, and which are alone precious in his sight.” As to the circumstance that Papists bring forward this passage for the purpose of overthrowing justification by faith, it is utterly childish; for Paul is not disputing here as to the ground of justification, or the way in which we obtain it, but simply as to the object to which the aim of believers ought to be directed. “Do not occupy yourselves to no purpose in things of no profit, but, on the contrary, exercise yourselves in duties that are well pleasing to God.” return to ' Top of Page ' <a name="verse-20" class="com-number"

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19. **할례 받는 것도 아무것도 아니요** — 이 비유가 주제에 적합했지만, 지나치며 유대인들의 미신과 오만을 책망하기 위해 의도적으로 사용된 것처럼 보인다. 바울은 두 처지를 동등하게 놓으면서, 한쪽에 대한 증오로 다른 쪽을 어리석게 원하지 않도록 한다. 그러나 이것들은 할례가 마침내 폐지된 시대를 가리키는 것으로 이해해야 한다.

**하나님의 계명들을 지키는 것이 중요하니라** — 이것이 계명들 중 하나였으므로, 교회가 율법적 의식들에 묶여 있는 동안, 할례가 그리스도의 오심으로 폐지된 것이 당연하다는 것이 전제되어 있음을 볼 수 있다. 그러므로 그들의 사용은 무지하고 약한 자들에게 허용되었지만, 이점은 없었다. 교황주의자들이 이 구절을 믿음으로 말미암는 칭의를 뒤엎기 위해 내세울 때, 그것은 완전히 유치하다. 바울이 여기서 칭의의 근거나 그것을 얻는 방법에 대해 다투는 것이 아니라, 신자들의 목표가 어디로 향해야 하는지에 대해 단순히 말하고 있기 때문이다.

원주석

20절 카드 ↗

20. Every man in the calling in which. This is the source from which other things are derived, — that every one should be contented with his calling , and pursue it, instead of seeking to betake himself to anything else. A calling in Scripture means a lawful mode of life, for it has a relation to God as calling us, (407) — lest any one should abuse this statement (408) to justify modes of life that are evidently wicked or vicious. But here it is asked, whether Paul means to establish any obligation, (409) for it might seem as though the words conveyed this idea, that every one is bound to his calling , so that he must not abandon it. Now it were a very hard thing if a tailor (410) were not at liberty to learn another trade, or if a merchant were not at liberty to betake himself to farming. I answer, that this is not what the Apostle intends, for he has it simply in view to correct that inconsiderate eagerness, which prompts some to change their condition without any proper reason, whether they do it from superstition, or from any other motive. Farther, he calls every one to this rule also — that they bear in mind what is suitable to their calling He does not, therefore, impose upon any one the necessity of continuing in the kind of life which he has once taken up, but rather condemns that restlessness, which prevents an individual from remaining in his condition with a peaceable mind (411) and he exhorts, that every one stick by his trade, as the old proverb goes. (407) “ Car d’autant que ce nom vient d’vn mot qui signifie Appeler , il ha vne correspondance mutuelle a Dieu, qui nous appelle a ceci ou a cela ;” — “For as this term comes from a word which signifies to call , it has a mutual relationship to God, who calls us to this or that.” (408) “ Ceque ie di, afinque nul n’abuse ceste sentence ;” — “Which thing I say, in order that no one may abuse this statement.” (409) “ Vne obligation et necessite ;” — “An obligation and necessity.” (410) “ Vn cordonnier ;” — “A shoemaker.” (411) “ Paisiblement, et en repos de conscience ;” — “Peaceably, and with quiet of conscience.” return to ' Top of Page ' <a name="verse-21" class="com-number"

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20. **각 사람은 부르심을 받은 그 부르심 그대로 지내라** — 이것이 다른 것들이 비롯되는 근원이다. 모든 이가 자신의 소명에 만족하고 그것을 추구해야 하며 다른 것으로 옮아가려 하지 말아야 한다는 것이다. **소명**은 성경에서 합법적인 삶의 방식을 의미한다. 하나님과 관계를 갖는다. 누구도 이 진술을 명백히 악하거나 악덕한 삶의 방식을 정당화하는 데 남용하지 않도록.

바울이 소명에 대한 어떤 의무를 확립하려는 것은 아니다. 말하자면 모든 사람이 자신의 소명에 묶여 그것을 결코 버릴 수 없다는 것처럼. 사도의 의도는 그것이 아니다. 그는 단순히 어떤 이들로 하여금 적절한 이유 없이 상태를 바꾸도록 촉구하는 무분별한 열심을 바로잡는다. 따라서 그는 이전에 시작한 삶의 방식을 계속하는 필요를 누구에게도 부과하지 않고, 오히려 평화로운 마음으로 자신의 처지에 머무르는 것을 막는 불안함을 정죄한다.

원주석

21절 카드 ↗

21. Art thou called being a servant ? We see here that Paul’s object (412) is to satisfy their consciences; for he exhorts servants to be of good cheer, and not be cast down, as if servitude were a hinderance in the way of their serving God. Care not for it then , that is to say, be not concerned how you may throw off the yoke, as if it were a condition unbecoming a Christian, but be contented in mind. And hence we infer, not merely that it is owing to the providence of God that there are different ranks and stations in the world, but also, that a regard to them is enjoined by his word. But if thou mayest even be made free The particle even (in my opinion) has simply this force, — “If, in place of servitude, you could attain even to liberty, it would be more advantageous for you.” It is uncertain, however, whether he continues his discourse to servants, or turns to address those that are free. In the latter case, γενέσθαι would here mean simply to be Either meaning suits sufficiently well, and they amount to the same thing. He means to intimate, that liberty is not merely good, but also more advantageous than servitude. If he is speaking to servants , his meaning will be this — While I exhort you to be free from anxiety, I do not hinder you from even availing yourselves of liberty, if an opportunity presents itself to you. If he is addressing himself to those that are free , it will be a kind of concession, as though he had said — I exhort servants to be of good courage, though a state of freedom is preferable, (413) and more to be desired, if one has it in his choice. (412) “ Tout le but a quoy tend Sainct Paul ;” — “The whole object at which St. Paul aims.” (413) “ Soit beaucoup meilleur ;” — “Is much better.” return to ' Top of Page ' <a name="verse-22" class="com-number"

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21. **종으로 부르심을 받았느냐?** — 바울의 목적은 그들의 양심을 만족시키는 것임을 볼 수 있다. 마치 예속이 하나님을 섬기는 길에 방해가 되는 것처럼 낙심하지 말고 종들이 용기를 내도록 권면하기 때문이다. **그것을 염려하지 말라.** 즉 마치 그리스도인에게 어울리지 않는 처지인 것처럼 어떻게 하면 멍에를 벗을까 걱정하지 말고 마음으로 만족하라는 것이다.

**자유롭게 될 기회가 있으면 그것을 사용하라** — 이 구절의 의미는 간단하다. "예속 대신 자유를 얻을 수 있다면, 그것이 너희에게 더 유리할 것이다." 그가 종들에게 말하고 있다면, 의미는 이것이다. "염려하지 않도록 권면하지만, 기회가 있다면 자유도 취하는 것을 막지 않는다." 자유로운 자들에게 말하고 있다면, 일종의 양보다. "종들이 용기를 내도록 권면하지만, 선택의 여지가 있다면 자유의 상태가 더 낫고 바람직하다."

원주석

22절 카드 ↗

22. For he that is called in the Lord, being a servant To be called in the Lord, being a servant , is to be chosen out of the rank of servants, and made a partaker of the grace of Christ. Now this statement is designed to furnish consolation to servants, and, at the same time, to beat down the haughtiness of those that are free-born. As servants feel their situation irksome, in respect of their being mean and despicable, it is of importance that the bitterness of servitude be alleviated by some consolation. Those, on the other hand, that are free, need to be restrained, in order that they may not be unduly elated on account of their more honorable condition, and be lifted up with pride. The Apostle does both; for he teaches, that as the liberty of the spirit is greatly preferable to the liberty of the flesh, servants ought to feel the unpleasantness of their condition the more tolerable, when they take into view that inestimable gift with which they have been endowed; and, on the other hand, that those who are free ought not to be puffed up, inasmuch as their condition in the principal respect is not superior to that of servants. We must not, however, infer from this, that those that are free are made inferior to servants, or that political order is subverted. The Apostle saw what suited both. Those that were free required (as I have said) to be restrained, that they might not in a wanton manner triumph over servants. To servants, on the other hand, some consolation required to be administered, that they might not be disheartened. Now these things tend rather to confirm political order, while he teaches that the inconvenience of the flesh is compensated by a spiritual benefit. return to ' Top of Page ' <a name="verse-23" class="com-number"

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22. **주 안에서 부르심을 받은 자는 종이라도 주께 속한 자유인이요** — 이것은 종들에게 위로를 제공하고, 동시에 자유인들의 오만함을 꺾기 위한 것이다. 종들이 자신의 처지가 비천하고 멸시받을 만하다는 점에서 불쾌하게 느끼므로, 예속의 쓴 맛을 어떤 위로로 달래는 것이 중요하다. 자유인들은 억제가 필요하다. 더 명예로운 처지로 인해 지나치게 우쭐하거나 교만해지지 않도록.

사도는 두 가지를 모두 한다. 영의 자유가 육신의 자유보다 훨씬 우월하므로, 종들이 자신들에게 부여된 헤아릴 수 없는 은사를 고려할 때 자신들의 처지의 불쾌함을 더 견딜 만하다고 느껴야 한다고 가르친다. 반면 자유인들은 교만해서는 안 된다. 주요 면에서 그들의 처지가 종들보다 우월하지 않기 때문이다.

원주석

23절 카드 ↗

23. Yea are bought with a price We had these words in the preceding chapter, ( 1 Corinthians 6:20 ,) but for a different purpose. As to the word price , I have stated there, what is my view of it. The sum is this, that he exhorts servants, indeed, not to be anxious as to their condition, but wishes them rather to take heed not to subject themselves to the wicked or depraved inclinations of their masters. “We are holy to the Lord, because he has redeemed us: let us, therefore, not defile ourselves for the sake of men, as we do when we are subject to their corrupt desires.” This admonition was very necessary at that time, when servants were driven by threats and stripes, and even fear of death, to obey every kind of command without selection or exception, so that they reckoned the procuring of prostitutes, and other crimes of that nature, to be duties belonging to servants, equally with honorable employment’s. It is, therefore, not without reason that Paul makes this exception — that they are not to yield obedience in things base and wicked. Would that this were thoroughly and entirely impressed upon the minds of all! There would not, in that case, be so many that prostitute themselves to the lusts of men, as if exposed for sale. As for us, let us bear in mind, that we belong to him who has redeemed us. return to ' Top of Page ' <a name="verse-24" class="com-number"

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23. **너희는 값으로 사신 것이니** — 이 말들은 앞 장에 있었지만(고전 6:20) 다른 목적이었다. 종들에게 자신들의 처지에 대해 염려하지 말라고 권면하지만, 오히려 주인들의 악하거나 부패한 욕망에 복종하지 않도록 조심하기를 원한다. "우리는 주님이 우리를 구속하셨으므로 그분에게 거룩하다. 따라서 우리는 사람들을 위해 자신을 더럽히지 말자." 이 권면은 종들이 위협과 채찍, 심지어 죽음의 두려움으로 구분 없이 모든 종류의 명령에 복종하도록 강요받았던 당시에 매우 필요했다.

원주석

24절 카드 ↗

24. Let him abide with God. I have already noticed above, that men are not here bound by a perpetual necessity, so as never to have it in their power to change their condition, if at any time there should be a fit occasion for it; but that he simply represses those thoughtless humors, which hurry men hither and thither, so that they are harassed by a continual restlessness. Hence Paul says, that it is all one in the sight of God what a person’s manner of life is in this world, inasmuch as this diversity does not hinder agreement in piety. return to ' Top of Page ' <a name="verse-25" class="com-number"

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24. **형제들아 각 사람은 부르심을 받은 그대로 하나님과 함께 거하라** — 사람들이 어떤 적절한 기회가 있을 때 처지를 바꿀 수 있는 능력에서 영구적인 필요에 의해 여기서 묶이지 않음을 이미 위에서 주목했다. 그는 단순히 사람들을 이리저리 옮겨다니게 하여 끊임없는 불안으로 괴롭히는 무분별한 경향들을 억제한다. 따라서 바울은 이 세상에서 사람의 삶의 방식이 어떻든 하나님 보시기에 아무 상관이 없다고 말한다. 이 다양성이 경건의 일치를 막지 않기 때문이다.

원주석

25절 카드 ↗

25. Concerning virgins He now returns to treat of marriage, of which he had begun to speak in the commencement of the chapter. What he is now about to state he had previously touched upon, but briefly and somewhat obscurely. He accordingly intimates more explicitly what his views are respecting virginity ; but as it is a matter that is liable to be misapprehended, and is full of difficulties, he always speaks, as we shall see, conditionally. Virgins here I understand as meaning virginity. As to this, he says he has no commandment of the Lord ; because the Lord does not in any part of the Scriptures declare what persons ought to remain unmarried. Nay, on the contrary, inasmuch as the Scripture says, that male and female were created together, ( Genesis 2:21 ,) it seems as if it called every one equally and without exception to marriage: (414) at least celibacy is nowhere enjoined upon any one, or commended. He says that he gives advice , not as if there were anything doubtful in it, and had little or no stability, but as being certain, and deserving to be maintained without any controversy. The word, too, that he employs, γνώμη , signifies not merely advice, but a decisive judgment. (415) Papists, however, rashly infer from this, that it is allowable to go beyond the limits of God’s word, since nothing was farther from Paul’s intention than to go beyond the limits of God’s word for if any one attends more closely, he will see, that Paul here advances nothing but what is included in what Christ says in Matthew 5:32 , and Matthew 19:5 ; but in the way of anticipating an objection, he acknowledges that he has no express precept in the law, pointing out who ought to marry, and who not Having obtained mercy to be faithful. He secures authority for his decision, that no one may think himself at liberty to reject it, if he chooses. For he declares that he does not speak simply as a man, but as a faithful teacher of the Church, and an Apostle of Christ. According to his custom, he declares himself to be indebted for this to the mercy of God , (416) as it was no common honor, nay superior to all human merits. Hence it appears, that whatever things have been introduced into the Church by human authority, (417) have nothing in common with this advice of Paul. But faithful here means truthful — one who does not do what he does merely from pious zeal, but is also endowed with knowledge, so as to teach with purity and faithfulness For it is not enough for a teacher to be conscientious, if he has not also prudence and acquaintance with the truth. (414) “ Appelle indifferemment et sans exception tous hommes et femmes a se marier ;” — “Calls all men and women indiscriminately and without exception to marry.” (415) Such is the view that Beza takes of the meaning of the term here — “ Sententiam in hac re meam dico ;” — “I give you my authoritative decision as to this matter.” — Ed . (416) The original word, ἠλεημένος , which has occasioned no inconsiderable difficulty to interpreters, is ingeniously supposed by Granville Penn , in his Supplemental Annotations , to be a dialectic variation of ηλημενος , for ειλημενος , bound , (from ειλεω , to bind ,) in which case the meaning would be this: “as one bound by the Lord to be faithful.” Taking the word in this light, the expression is much similar to what we find employed by the Apostle in a subsequent chapter of this Epistle — ἀνάγκη γάρ μοι ἐπίκειται , necessity is laid upon me ( 1 Corinthians 9:16 .) — Ed (417) “ Du cerueau des hommes ;” — “From man’s brain.” return to ' Top of Page ' <a name="verse-26" class="com-number"

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25. **처녀에 대하여는** — 이제 그는 장 서두에서 말하기 시작한 결혼에 대해 다시 돌아간다. 그가 이제 말하려는 것을 앞에서 이미 짧고 다소 불분명하게 언급했다. 따라서 처녀성에 관한 자신의 견해를 더 명시적으로 암시하지만, 오해받기 쉽고 어려움으로 가득한 문제이므로 우리가 볼 것처럼 항상 조건부로 말한다.

**주의 명령이 없으되** — 왜냐하면 주님이 성경의 어느 곳에서도 어떤 사람이 결혼하지 않은 채 있어야 한다고 선언하지 않으시기 때문이다. 그는 판단을 제시한다고 말하는데, 그것이 의심스럽고 안정성이 거의 없는 것이 아니라, 확실하고 논란 없이 유지되어야 한다는 것이다. 그가 사용하는 단어 γνώμη는 단순한 조언이 아니라 결정적인 판단을 의미한다.

**자비하심을 받아서 충성스러운 자가 되었느니라** — 아무도 그것을 마음대로 거부할 자유가 있다고 생각하지 않도록, 자신의 결정에 권위를 확보한다. 단순히 사람으로서가 아니라 교회의 충성스러운 교사, 그리스도의 사도로서 말하는 것임을 선언한다.

원주석

26절 카드 ↗

26. I think therefore that this is good. While I translate this passage of Paul’s writings differently from Erasmus or the Vulgate, I at the same time do not differ from them as to its meaning. They divide Paul’s words in such a way, that the same thing is repeated twice. I, on the other hand, make it simply one proposition, and not without authority, for I follow ancient and approved manuscripts, which make it all one sentence, with merely a colon between. The meaning is this: “I think it expedient on account of the necessity, with which the saints are always harassed in this life, that all should enjoy the liberty and advantage of celibacy, as this would be of advantage to them.” There are some, however, that view the term necessity as referring to the age of the Apostle, which was, undoubtedly, full of trouble to the pious: but he appears to me to have had it rather in view to express the disquietude with which the saints are incessantly harassed in the present life. I view it, therefore, as extending to all ages, and I understand it in this way, that the saints are often, in this world, driven hither and thither, and are exposed to many and various tempests, (418) so that their condition appears to be unsuitable for marriage. The phrase so to be , signifies to remain unmarried, or to abstain from marriage. (418) “ Diuerses afflictions et orages ;” — “Various afflictions and tempests.” return to ' Top of Page ' <a name="verse-27" class="com-number"

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26. **이것이 좋으니라** — 이 바울의 글 구절을 에라스무스나 불가타와 다르게 번역하지만, 의미에서는 그들과 다르지 않다. 의미는 이것이다. "성도들이 이 삶에서 항상 시달리는 필요 때문에 모든 사람이 독신의 자유와 이점을 누리는 것이 유익하다고 생각한다. 그것이 그들에게 유리할 것이므로." 그러나 어떤 이들은 **필요**라는 용어가 사도의 시대를 가리키는 것으로 본다. 그 시대가 의심의 여지 없이 경건한 자들에게 불안으로 가득했기 때문이다. 그러나 그가 오히려 성도들이 현재 삶에서 끊임없이 시달리는 불안을 표현하려 했던 것으로 본다. 따라서 모든 시대에 적용된다고 본다.

원주석

27절 카드 ↗

27. Art thou bound to a wife? Having stated what would be most advantageous, he adds at the same time, that we ought not to be so much influenced by the advantages of celibacy, that one that is bound by the tie of marriage should shake off the connection. It is therefore a restriction upon the preceding statement, lest any one, influenced by his commendation of celibacy, should turn his thoughts to it, and despise marriage, forgetful of his necessity or of his calling Now in these words he does not merely forbid the breaking up of the connection of marriage, but also represses the dislikes that are wont to creep in, that every one may continue to live with his wife willingly and cheerfully. Art thou loosed from a wife? This second clause must be taken with a reservation, as is manifest from the entire context. He does not, then, allow to all the choice of perpetual celibacy, but only to those to whom it is given. Let no one, therefore, who is not constrained by any necessity, rashly ensnare himself, for liberty ought not to be lightly thrown away. (419) (419) “ Car il ne faut pas quitter legerement sa liberte sans y bien penser ;” — “For he ought not to abandon his liberty lightly, without thinking much as to it.” return to ' Top of Page ' <a name="verse-28" class="com-number"

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27. **네가 아내에게 매였느냐?** — 가장 유리한 것이 무엇인지 말한 후, 결혼의 결합으로 묶인 자가 그 관계를 흔들어 버리도록 영향받아서는 안 된다고 덧붙인다. 따라서 독신을 칭찬했다고 해서 결혼을 경멸하거나 자신의 필요나 소명을 잊어서는 안 된다는 앞의 진술에 대한 제한이다. 이 말들에서 그는 단순히 결혼 관계를 깨뜨리는 것을 금할 뿐 아니라, 스며들곤 하는 혐오감도 억제하여 모든 사람이 기꺼이 즐겁게 아내와 함께 살도록 한다.

**아내에게 풀렸느냐?** — 이 두 번째 절은 전체 문맥에서 분명히 유보와 함께 취해야 한다. 따라서 그는 모든 이에게 영구적 독신의 선택을 허용하지 않고, 다만 그것이 주어진 자들에게만 허용한다.

원주석

28절 카드 ↗

28. But if thou shouldest even marry. As there was a danger of one’s thinking from the preceding statement, that he tempted God, if he knowingly and willingly bound himself to marriage, (as that would be to renounce his liberty,) he removes this scruple; for he gives liberty to widows to marry, and says, that those that marry do not sin. The word even also seems to be emphatic — to intimate, that even though there be no positive necessity urging to it, the unmarried are not prohibited from marrying whenever they may see fit. And if a virgin marry Whether this is an amplification, or simply an illustration, this, in the first place, is beyond all controversy, that Paul designed to extend the liberty of marriage to all. Those who think that it is an amplification, are led to think so by this, that it seems to approach nearer to a fault, and is more open to reprehension, or at least has more occasion of shame, to loose the virgin girdle (as the ancients express themselves) than, upon the death of a husband, to enter into a second marriage. The argument then would be this: “If it is lawful for a virgin to marry, much more may widows.” I am rather of opinion, that he makes both equal in this way: “As it is allowable for a virgin, so is it for widows also.” For second marriages among the ancients were not without some mark of reproach, as they adorned those matrons, who had contented themselves with one marriage during their whole life, with a chaplet of chastity (420) — an honor that tended to reflect reproach upon those that had married repeatedly. And it is a well known saying of Valerius, (421) that “it betokens a legitimate excess (422) when a second marriage is desired.” The Apostle, therefore, makes virgins and widows alike as to liberty of marriage. Nevertheless such shall have trouble in the flesh . He frequently repeats the reason why he leans more to the side of celibacy in his exhortations, lest he should seem to prefer the one condition to the other on its own account, rather than on account of its consequences. He says, that there are many troubles that are connected with the married life, and that on that account he wishes all to be free from marriage, who desire to be exempt from troubles. When he says, that they will have trouble of the flesh , or in the flesh , he means, that the anxieties and distresses in which married persons are involved arise from the affairs of the world. The flesh , therefore, is taken here to mean the outward man. To spare means to indulge , or to wish them to be exempted from the troubles that are connected with marriage. “I am desirous to make provision for your infirmity, that you may not have trouble: now marriage brings with it many troubles. This is the reason why I should wish you not to require to marry — that you may be exempt from all its evils.” Do not, however, infer from this that Paul reckons marriage to be a necessary evil for those troubles of which he speaks do not arise so much from the nature of marriage, as from the corruption of it, for they are the fruits of original sin. (420) In accordance with this, Univira , (the wife of one husband,) is often found in ancient inscriptions as an epithet of honor. — Ed . (421) “ Autheur aneien ;” — “An ancient author.” (422) “ C’est a dire, coloree et reglee par les lois ;” — “That is to say, colored over and regulated by the laws.” return to ' Top of Page ' <a name="verse-29" class="com-number"

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28. **그러나 장가가도 죄를 짓지 아니하였고** — 앞의 진술에서 자발적으로 기꺼이 결혼에 묶인다면 자유를 포기함으로써 하나님을 시험하는 것이라고 생각할 위험이 있으므로, 이 거리낌을 제거한다. 과부들에게 결혼할 자유를 주고, 결혼하는 자들이 죄를 짓지 않는다고 말한다.

**그러나 이런 사람들은 육신에 고난이 있으리니** — 그는 왜 권면에서 독신 쪽으로 더 기울어지는지 이유를 자주 반복한다. 마치 그 자체로 다른 처지보다 전자를 더 좋아하는 것처럼 보이지 않도록. 결혼 생활에 많은 번거로움이 있고, 그런 이유로 번거로움에서 면제되기를 원하는 모든 이가 결혼에서 자유롭기를 바란다고 말한다.

그러나 이것에서 바울이 결혼을 필요악으로 여긴다고 추론하지 말라. 그가 말하는 번거로움들이 결혼의 본성에서 오는 것이 아니라 그것의 타락에서 오기 때문이다. 그것들은 원죄의 열매다.

원주석

29절 카드 ↗

29. Because the time is short , etc. Again he discourses respecting the holy use of marriage, for the purpose of repressing the wantonness of those who, when they have married, think of nothing but the delights of the flesh. They have no remembrance of God. Hence he exhorts believers not to give way to unbridled desire in such a way, that marriage should have the effect of plunging them into the world. Marriage is a remedy for incontinency. It has really the effect, if it be used with moderation. He therefore exhorts married persons to live together chastely in the fear of the Lord. This will be effected, if marriage is made use of by them, like other helps of this earthly life, having their hearts directed upwards to meditation on the heavenly life. Now, he draws his argument from the shortness of human life: “This life,” says he, “which we are now spending is frail, and of short duration. Let us not therefore be held entangled by it. Let those accordingly who have wives, be as though they had none . ” Every one, it is true, has this philosophy in his mouth, but few have it truly and in good earnest impressed upon their minds. In my first translation, I had followed a manuscript, to which (as I afterwards discovered) not one of the many others gave any countenance. I have accordingly deemed it proper to insert the particle because , to make the meaning more apparent, and in accordance also with the reading in some ancient copies. For as in those cases in which we are deliberating as to anything, we look to the future rather than to the past, he admonishes us as to the shortness of the time that is to come. As though they had none All things that are connected with the enjoyment of the present life are sacred gifts of God, but we pollute them when we abuse them. If the reason is asked, we shall find it to be this, that we always dream of continuance in the world, for it is owing to this that those things which ought to be helps in passing through it become hindrances to hold us fast. Hence, it is not without good reason, that the Apostle, with the view of arousing us from this stupidity, calls us to consider the shortness of this life, and infers from this, that we ought to use all the things of this world, as if we did not use them. For the man who considers that he is a stranger in the world uses the things of this world as if they were another’s — that is, as things that are lent us for a single day. The sum is this, that the mind of a Christian ought not to be taken up with earthly things, or to repose in them; for we ought to live as if we were every moment about to depart from this life. By weeping and rejoicing , he means adversity and prosperity; for it is customary to denote causes by their effects. (424) The Apostle, however, does not here command Christians to part with their possessions, but simply requires that their minds be not engrossed in their possessions. (425) (424) “ Or de prosperite s’ensuit ioye, comme d’aduersitez pleurs ;” — “Now joy is attendant on prosperity, as tears are on adversities.” (425) “ Enterrez en icelles ;” — “Buried in them.” return to ' Top of Page ' <a name="verse-31" class="com-number"

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29. **형제들아 내가 이 말을 하노니** — 결혼의 거룩한 사용에 대해 다시 논한다. 결혼할 때 육신의 기쁨 외에 아무것도 생각하지 않는 자들의 방종을 억제하기 위해서다. 따라서 신자들이 결혼이 그들을 세상에 빠지게 하는 효과를 낼 정도로 방종한 욕망에 내어주지 말라고 권면한다. 결혼은 방종의 치료책이다. 절제하여 사용되면 정말로 그 효과가 있다. 따라서 결혼한 사람들에게 하늘의 삶을 묵상하는 것을 향해 마음을 위로 향한 채, 이 땅의 삶의 다른 도움들처럼 절제 있게 결혼 내에서 함께 경건하게 살도록 권면한다.

이 세상과 관련된 모든 것은 하나님의 거룩한 선물이다. 그러나 우리는 그것을 남용할 때 오염시킨다. 이유를 묻는다면 우리가 세상에서의 지속을 꿈꾸기 때문이다. 통과하는 도움이 되어야 할 것들이 우리를 붙잡는 방해물이 되는 것이 그 때문이다. 따라서 사도가 이 우둔함에서 우리를 깨우기 위해 이 삶의 짧음을 고려하라고 부르고, 이에서 우리가 세상의 모든 것을 사용하지 않는 것처럼 사용해야 한다는 것을 추론하는 것은 정당한 이유가 없지 않다.

원주석

31절 카드 ↗

31. And they that use this world In the first clause there is the participle χρώμενοι ( using ,) in the second , there is a compound of it — καταχρώμενοι ( abusing .) Now the preposition κατα in a compound state is generally taken in a bad sense, or at least denotes intensity. (426) Paul, therefore, directs us to a sober and frugal use of things, such as may not impede or retard our course, but may allow of our always hastening forward toward the goal. For the fashion of this world passeth away By the term here used, the Apostle has elegantly expressed the vanity of the world. “There is nothing,” says he, “that is firm or solid; (427) for it is a mere show or outward appearance, as they speak.” He seems, however, to have had an allusion to theatrical representations, in which, on the curtain being drawn up in a single moment, a new appearance is presented, and those things that held the eyes of the spectators in astonishment, are immediately withdrawn from their view. I do not see why it is that Erasmus has preferred the term habitus (form.) He certainly, in my opinion, obscures Paul’s doctrine; for the term fashion is tacitly opposed to substance. (428) (426) “ Tellement que le mot signifie yci, Abusans, ou Vsans trop ;” — “So that the word means here abusing, or using too much.” The verb καταχράομαι , is frequently made use of by classical writers to mean using to the uttermost , using up , or misusing See Dem 430, 10, and Lys 153, 46. — Ed (427) “ En ce monde ;” — “In this world.” (428) “ Comme s’il disoit, que ce monde n’ha point vn estre, mais seulement vne monstre et vaine apparence ;” — “As if he had said, that this world has not an existence, but only a show and mere appearance.” return to ' Top of Page ' <a name="verse-32" class="com-number"

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31. **세상을 쓰는 자들도 다 쓰지 못하는 자 같이 하라** — 첫 번째 절에는 분사 χρώμενοι(사용하는)가, 두 번째에는 그것의 복합형 καταχρώμενοι(남용하는)가 있다. 따라서 바울은 우리의 진행을 방해하거나 지체시키지 않고, 항상 목표를 향해 서두르게 해주는 사물들의 절제 있고 절약하는 사용으로 우리를 인도한다.

**이 세상의 외형은 지나감이니라** — 이 용어로 사도는 세상의 헛됨을 우아하게 표현했다. "견고하거나 단단한 것은 아무것도 없다. 그것은 단순히 겉모습이나 외양일 뿐이다." 그는 연극 공연에 암시를 둔 것 같다. 막이 한 순간 올라가면 새로운 모습이 제시되고, 구경꾼들의 눈을 놀라움으로 사로잡았던 것들이 즉시 시야에서 사라진다. **외형**이라는 용어는 암묵적으로 실체와 대조된다.

원주석

32절 카드 ↗

32. But I would wish you. He returns to the advice which he had spoken of, ( 1 Corinthians 7:25 ,) but had not as yet fully explained, and in the outset he pronounces, as he is wont, a commendation upon celibacy, and then afterwards allows every one the liberty of choosing what he may consider to suit him best. It is not, however, without good reason that he returns so frequently to proclaim the advantages of celibacy, for he saw that the burdens of matrimony were far from light. The man who can exempt himself from them, ought not to refuse such a benefit, and it is of advantage for those who resolve to marry, to be forewarned of those inconveniences, that they may not afterwards, on meeting with them unexpectedly, give way to despondency. This we see happens to many, for having promised themselves unmixed honey, on being disappointed in that expectation, they are very readily cast down by the slightest mishap. (429) Let them know, therefore, in good time, what they have to expect, that they may be prepared to endure everything patiently. The meaning is this: “Marriage brings along with it hindrances, from which I should wish you to be free and exempt.” As, however, he has previously made use of the term trouble , ( 1 Corinthians 7:28 ,) and now makes mention of cares or anxieties , it may admit of doubt whether they have a different signification, or not. I am of opinion that the trouble referred to is what arises from things of a distressing nature, such as loss of children, widowhood, quarrels, and little differences, (as lawyers speak,) (430) many occasions of dislike, faults of children, difficulty in bringing up a family, and the like. The anxieties , on the other hand, are, in my opinion, connected with things that are joyful, as for example marriage fooleries, jests, and other things with which married persons are taken up. (431) He that is unmarried careth for the things of the Lord. Mark the kind of exemption from anxieties that he desires in behalf of Christians — that they may devote to the Lord all their thoughts and aims. This, he says, belongs to celibacy; and therefore he desires all to enjoy this liberty. He does not mean, however, that it is invariably so in unmarried life, as experience shows it to be quite otherwise in priests, monks, and nuns, than whose celibacy nothing can be conceived to be farther from God. Add to this the many base fornicators who abstain from marriage for the very purpose of having greater liberty for the indulgence of lust, and that their vice may not appear. Where there is burning , ( 1 Corinthians 7:9 ,) no love of God can exist. But Paul’s meaning is this — that an unmarried person is free, and is not hindered from thinking of the things of God. The pious make use of this liberty. Others turn everything to their own destruction. (429) “ Qu’ils puissent rencontrer ;” — “That they may meet with.” (430) “ Qui sourdent entre le man et la femme ;” — “that arise between a husband and wife.” (431) Our Author’s meaning is, that while θλιψις (trouble) invariably relates to what is of a distressing nature, μεριμνα (care) is applied to anything that takes up the attention of the mind. — Ed return to ' Top of Page ' <a name="verse-33" class="com-number"

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32. **너희가 염려 없기를 원하노라** — 그는 앞에서 언급한(고전 7:25) 권면으로 돌아가지만 아직 충분히 설명하지 않은 것으로 돌아가며, 서두에서 독신을 칭찬하고, 그 후 각 사람에게 자신에게 가장 적합하다고 생각하는 것을 선택할 자유를 허용한다. 결혼의 부담이 가볍지 않음을 보았으므로 독신의 장점을 그렇게 자주 선포하는 것이 이유 없지 않다. 그것에서 면제될 수 있는 사람은 그런 유익을 거부해서는 안 된다.

**결혼하지 않은 자는 주의 일을 염려하여** — 그리스도인을 위해 바라는 염려의 면제 종류를 주목하라. 모든 생각과 목표를 주님께 바치는 것이다. 이것이 독신에 속한다고 말한다. 따라서 모든 이가 이 자유를 누리기를 바란다.

원주석

33절 카드 ↗

33. He that is married careth for the things of the world . By the things of the world you must understand the things that belong to the present life; for the world is taken here to mean the condition of this earthly life. But from this someone will infer, that all, therefore, who are married are strangers to the kingdom of God, (432) as thinking of nothing but this earth. I answer, that the Apostle speaks only of a portion of the thoughts, as though he had said: “They have one eye directed to the Lord, but in such a way as to have the other directed to their wife; for marriage is like a burden, by which the mind of a pious man is weighed down, so that he does not move God-ward with so much alacrity.” Let us always, however, bear in mind, that these evils do not belong to marriage, but proceed from the depravity of men. Hence the calumnies of Jerome, (433) who scrapes together all these things for the purpose of bringing marriages into disrepute, fall. For, were any one to condemn agriculture, merchandise, and other modes of life, on this ground, that amidst so many corruption’s of the world, there is not one of them that is exempt from certain evils, who is there that would not smile at his folly? Observe, then, that whatever evil there is in marriage, has its origin somewhere else; for at this day a man would not have been turned away from the Lord by the society of his wife, if he had remained in a state of innocence, and had not corrupted the holy institution of God; but a wife would have been a help-meet to him in everything good, as she was created for that end. ( Genesis 2:18 .) But some one will say: “If anxieties that are faulty and blameworthy are invariably connected with marriage, how is it possible for married persons to call upon God, and serve him, with a pure conscience?” I answer, that there are three kinds of anxieties. There are some that are evil and wicked in themselves, because they spring from distrust. Of these Christ speaks in Matthew 6:25 : There are others that are necessary, and are not displeasing to God; as, for example, it becomes the father of a family to be concerned for his wife and children, and God does not mean that we should be mere stumps, so as to have no concern as to ourselves. The third class are a mixture of the two former; when we are anxious respecting those things as to which we ought to feel anxiety, but feel too keenly excited, in consequence of that excess which is natural to us. Such anxieties, therefore, are not by any means wrong in themselves, but they are corrupt, in consequence of αταξια , that is to say, undue excess. And the Apostle did not intend merely to condemn here those vices by which we contract guilt in the sight of God, but he desires in a general way, that we may be freed from all impediments, so as to be wholly at leisure for the service of God. And is divided. It is surprising how there has come to be so much diversity upon this passage. For the common Greek version is so widely different from the old Latin translation, that the diversity cannot be ascribed to mistake or inadvertence, in the way in which a mistake often happens in a single letter or a single word. Now the Greeks commonly read it literally, “He that is married thinks of the things of the world, how he may please his wife: a married woman and a virgin are divided: She that is unmarried, thinketh of the things of the Lord,” etc. And being divided they understand as meaning to differ , as if it had been said: “There is a great difference between a married woman and a virgin; for the one is at leisure to attend to the things of God exclusively, while the other is taken up with various matters.” But as this interpretation is somewhat at variance with the simple meaning of the word, I do not approve of it, especially as the meaning of the other reading (which is found also in some Greek manuscripts) is more suitable and less forced. We may, accordingly, understand it in this manner — that a man who is married is divided , (434) inasmuch as he devotes himself partly to God and partly to his wife, and is not wholly and exclusively God’s. (432) “ Forclos du royaume de Dieu ;” — “Shut out from the kingdom of God.” (433) See Harmony , volume 2. (434) Kypke (in his Observationes Sacrae ) renders the original word μεμέπισται , as Calvin does — divided or perplexed , and brings forward a passage from Achilles Tatius , in which εμεμεριστο is used in a similar sense. In the Syriac version, on the other hand, the rendering is as follows: Discrimen autem est inter mulierem et virginem — There is a difference between a wife and a virgin The Greek commentators interpret the clause thus: — Μεμέρισται, τουτ ᾿ εστιν, διαφερουσιν αλληλων, και ου την αὐτην εχουσι φροντιδὰ — They differ from one another and have not the same care Bloomfield considers divided or distracted to be a harsh interpretation, and not agreeable to the context, and renders the clause — “There is a difference between.” — Ed return to ' Top of Page ' <a name="verse-34" class="com-number"

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33. **결혼한 자는 세상 일을 염려하여** — **세상 일들**이란 현재 삶에 속한 것들이다. 여기서 **세상**은 이 땅의 삶의 처지를 의미한다. 그러나 이것에서 결혼한 모든 이들이 하나님 나라에서 이방인이 되어 이 땅 외에 아무것도 생각하지 않는다는 결론이 따르는가? 내 답은, 사도가 생각의 일부에 대해서만 말하고 있다는 것이다. 마치 이렇게 말하는 것과 같다. "경건한 사람의 마음이 주님을 향해 한쪽 눈을 갖지만, 아내를 향해 다른 눈을 갖는 방식이다. 결혼은 짐 같아서 경건한 사람의 마음이 그것으로 내려눌려 하나님께 그처럼 활발하게 나아가지 못한다." 그러나 이 악들이 결혼에 속하지 않고 사람들의 부패에서 비롯된다는 것을 항상 명심하자.

원주석

34절 카드 ↗

34. The unmarried woman and the virgin. What he had laid down as to men he now declares in like manner as to women — that virgins and widows are not prevented by earthly things from devoting their whole cares and their whole affections to God. Not that all act this part, but that there is opportunity for it, if the mind is so disposed. When he says, that she may be holy in body and in spirit , he shows what kind of chastity is true and acceptable to God — when the mind is kept unpolluted in the sight of God. Would to God that this were more carefully attended to! As to the body, we see what kind of devotement to the Lord there commonly is on the part of monks, nuns, and the whole scum of the Papistical clergy, than whose celibacy nothing can be imagined that is more obscene. (435) But not to speak at present of chastity of body , where is there one to be found among those that are held in admiration in consequence of their reputation for continency, that does not burn with base lusts? We may, however, infer from this statement of Paul, that no chastity is well pleasing to God that does not extend to the soul as well as to the body Would to God that those who prate in such haughty terms as to continency, did but understand that they have to do with God! They would not be so confident in their contendings with us. At the same time, there are none in the present day who dispute on the subject of continency in more magnificent style than those who are openly and in the most shameless manner guilty of fornication. But though they should conduct themselves ever so honorably in the sight of men, that is nothing, if they do not keep their minds pure and exempt from all uncleanness. (435) “ Plus infame et puante ;” — “More infamous and abominable.” return to ' Top of Page ' <a name="verse-35" class="com-number"

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34. **결혼하지 않은 여자와 처녀는** — 남자들에 대해 말한 것을 마찬가지로 여자들에 대해서도 선언한다. 처녀들과 과부들이 이 땅의 것들로 인해 모든 생각과 모든 감정을 하나님께 바치는 것이 막히지 않는다. 모두가 이 역할을 하는 것이 아니라, 마음이 그렇게 기울어져 있으면 그 기회가 있다는 것이다. **몸과 영으로 거룩하게 되려는** 것이 무엇인지 보여줄 때, 하나님 보시기에 참되고 받으실 만한 순결이 어떤 것인지 보여준다. 마음이 하나님 보시기에 오염 없이 지켜지는 것이다.

원주석

35절 카드 ↗

35. And this for your benefit. Observe the Apostle’s moderation. (436) Though he knew the vexations, troubles, and difficulties of the married life, and, on the other hand, the advantages of celibacy, yet he does not venture to prescribe. On the contrary, having commended celibacy, and being afraid that some of his readers might be led away by such commendations, and might straightway say within themselves what the Apostles said in reply to Christ — It is good , therefore , so to be , ( Matthew 19:10 ) (437) — not in the meantime taking into view their ability, he here declares in express terms, that he points out, indeed, what is most advantageous, but does not wish to impose a necessity upon any one. And here you have two things worthy of observation. The first is, for what purpose celibacy is to be desired — not on its own account, nor on the ground of its being a state that is nearer to perfection, but that we may cleave to God without distraction — that being the one thing that a Christian man ought exclusively to look to during his whole life. The second thing is, that no snare must be put upon men’s consciences, so as to keep back any one from marriage, but that every one must have liberty allowed him. It is well known what grievous errors have been fallen into on both these points. As to the second point, those assuredly have been bolder than Paul, who have not shrunk from passing a law respecting celibacy, with the view of prohibiting the whole of the clergy from matrimony. The same may be said of those who have made vows of perpetual continency, which are snares by which not a few myriads of souls have been drawn into endless ruin. Hence, if the Holy Spirit has spoken by the mouth of Paul, Papists cannot clear themselves from the crime of fighting against God , ( Acts 5:39 ,) while binding men’s consciences in a matter in which He designed that they should remain free unless, perhaps, He (438) has since that time adopted a new plan, so as to construct a snare, which he had previously disapproved of. (436) “ La prudence et moderation de l’Apostre ;” — “The prudence and moderation of the Apostle.” (437) Our author, quoting from memory, gives the substance of the passage referred to, while the words which he employs correspond with what we find in the 26 th verse of this chapter. — Ed . (438) “ Le Sainct Esprit ;” — “The Holy Spirit.” return to ' Top of Page ' <a name="verse-36" class="com-number"

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35. **내가 이것을 말함은 너희에게 유익이 되게 하려 함이요** — 사도의 절제를 주목하라. 결혼 생활의 번거로움과 어려움을 알고, 반면 독신의 이점도 알면서도 명을 내리려 하지 않는다. 반대로 독신을 칭찬하면서 그의 독자들 중 어떤 이들이 그 칭찬으로 이끌려 즉각 사도들이 그리스도에게 대답했던 것처럼 "그러면 그렇게 하는 것이 좋겠다"(마 19:10)고 속으로 말할까 두려워하면서, 그는 자신의 능력을 고려하지 않고, 가장 유리한 것이 무엇인지 지적하지만 아무에게도 필요를 부과하기를 원하지 않는다고 명시적으로 선언한다.

여기서 주목할 두 가지가 있다. 첫째, 무엇을 위해 독신이 바람직한가. 그 자체를 위해서나 더 완전함에 가까운 상태이기 때문이 아니라, 주님께 산만 없이 붙어 있게 하기 위해서다. 이것이 그리스도인이 평생 독점적으로 바라보아야 할 하나의 것이다. 둘째, 어떤 사람의 양심에도 올가미를 씌워 결혼에서 물러나게 해서는 안 된다는 것이다. 모든 사람에게 자유가 허용되어야 한다.

원주석

36절 카드 ↗

36. But if any one thinketh that it were unseemly for his virgin. He now directs his discourse to parents, who had children under their authority. For having heard the praises of celibacy, and having heard also of the inconveniences of matrimony, they might be in doubt, whether it were at all a kind thing to involve their children in so many miseries, lest it should seem as if they were to blame for the troubles that might befall them. For the greater their attachment to their children, so much the more anxiously do they exercise fear and caution on their account. (439) Paul, then, with the view of relieving them from this difficulty, teaches that it is their duty to consult their advantage, exactly as one would do for himself when at his own disposal. (440) Now he still keeps up the distinction, which he has made use of all along, so as to commend celibacy, but, at the same time, to leave marriage as a matter of choice; and not simply a matter of choice, but a needful remedy for incontinency, which ought not to be denied to any one. In the first part of the statement he speaks as to the giving of daughters in marriage, and he declares that those do not sin in giving away their daughters in marriage, who are of opinion that an unmarried life is not suitable for them. The word ἀσχημονεῖν (to be unseemly ) must be taken as referring to a special propriety, which depends on what is natural to the individual; for there is a general propriety, which philosophers make to be a part of temperance. That belongs equally to all. There is another, that is special , because one thing becomes one individual that would not be seemly in another. Every one therefore should consider (as Cicero observes) what is the part that nature has assigned to him. (441) Celibacy will be seemly for one, but he must not measure all by his own foot; (442) and others should not attempt to imitate him without taking into view their ability; for it is the imitation of the ape — which is at variance with nature. If, therefore, a father, having duly considered his daughter’s disposition, is of opinion that she is not prepared for celibacy, let him give her away in marriage. (443) By the flower of her age he means the marriageable age. This lawyers define to be from twelve to twenty years of age. Paul points out, in passing, what equity and humanity ought to be exercised by parents, in applying a remedy in that tender and slippery age, when the force of the disease requires it. And it requires to be so. In this clause I understand him as referring to the girl’s infirmity — in the event of her not having the gift of continency; for in that case, necessity constrains her to marry. As to Jerome’s making a handle of the expression sinneth not , for reviling marriage, with a view to its disparagement, as if it were not a praiseworthy action to dispose of a daughter in marriage, it is quite childish. (444) For Paul reckoned it enough to exempt fathers from blame, that they might not reckon it a cruel thing to subject their daughters to the vexations connected with marriage. (439) “ Tant plus ils craignent qu’il ne leur adviene quelque inconvenient, et tant plus sont ils diligens a se donner garde pour eux ;” — “So much the more do they fear lest they should meet with any inconvenience, and so much the more careful are they to use precautions on their account.” (440) “ Quand il n’est point sous la puissance d’autruy ;” — “When he is not under the power of another.” (441) “ La condition et propriete que nature luy a donnee ;” — “The condition and propriety that nature has assigned to him.” See Cic. de Off. 1. 28. — Ed . (442) “ Comme on dit ;” — “As they say.” (443) Calvin seems to have understood the verb ἀσχημονεῖν here as meaning to be unseemly The ordinary meaning of the word is, to act in an unseemly manner It occurs in this sense in 1 Corinthians 13:5 , and in various instances in the Classics, (see Eur. Hec. 407,) and the construction of the passage seems to require that it be understood as meaning, that the father thinks that he acts improperly towards his virgin daughter, or incurs somewhat of disgrace with respect to her . — Ed (444) “ C’est vne cauillation puerile ; ” — “It is a childish cavil.” return to ' Top of Page ' <a name="verse-37" class="com-number"

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bible-text/1co-7-36

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36. **자기의 처녀에 대하여 부당히 행하는 줄로 생각하면** — 이제 자녀들을 권위 아래 둔 부모들에게 말한다. 독신의 칭찬을 들었고 결혼의 불편함도 들었으므로, 자녀들을 그처럼 많은 불행에 끌어들이는 것이 친절한 일인지 의심할 수 있다. 따라서 바울은 이 어려움에서 그들을 해방시키기 위해, 자신의 처분에 있을 때 스스로를 위해 하듯이 자녀들의 이익을 고려하는 것이 그들의 의무라고 가르친다. 자신이 계속 유지해온 구분, 즉 독신을 칭찬하면서도 동시에 결혼을 선택의 문제로 남겨두는 것을 여전히 유지한다.

원주석

37절 카드 ↗

37. But he who standeth firm in his heart. Here we have the second part of the statement, in which he treats of young women who have the gift of abstaining from marriage. He commends therefore those fathers who make provision for their tranquillity; but let us observe what he requires. In the first place, he makes mention of a steadfast purpose — If any one has fully resolved with himself. You must not, however, understand by this the resolution formed by monks — that is, a voluntary binding over to perpetual servitude — for such is the kind of vow that they make; but he expressly makes mention of this firmness of purpose, because mankind often contrive schemes which they next day regret. As it is a matter of importance, he requires a thoroughly matured purpose. In the second place he speaks of the person as having no necessity ; for many, when about to deliberate, bring obstinacy with them rather than reason. And in the present case (445) they do not consider, when they renounce marriage, what is in their power , but reckon it enough to say — “such is my choice . ” Paul requires them to have power , that they may not decide rashly, but according to the measure of the grace that has been given them. The absence of necessity in the case he appropriately expresses in the following clause, when he says that they have power over their own will. For it is as though he had said — “I would not have them resolve before knowing that they have power to fulfill, for it is rash and ruinous (446) to struggle against an appointment of God.” But, “ according to this system,” some one will say, “vows are not to be condemned, provided these conditions were annexed.” I answer that, as to the gift of continency, as we are uncertain respecting the will of God as to the future, we ought not to form any determination for our whole life. Let us make use of the gift as long as it is allowed us. In the meantime, let us commit ourselves to the Lord, prepared to follow whithersoever he may call us ( Revelation 14:4 .) Hath decreed in his heart. Paul seems to have added this to express the idea more fully, that fathers ought to look carefully on all sides, before giving up anxiety and intention as to giving away their daughters in marriage. For they often decline marriage, either from shame or from ignorance of themselves, while, in the meantime, they are not the less wanton, or prone to be led astray (447) Parents must here consider well what is for the interests of their daughters, that by their prudence they may correct their ignorance, or unreasonable desire. Now this passage serves to establish the authority of parents, which ought to be held sacred, as having its origin in the common rights of nature. Now if in other actions of inferior moment no liberty is allowed to children, without the authority of their parents, much less is it reasonable that they should have liberty given them in the contracting of marriage. And that has been carefully enacted by civil law, but more especially by the law of God. So much the more detestable, then, is the wickedness of the Pope, who, laying aside all respect, either for Divine or human laws, has been so daring as to free children from the yoke of subjection to their parents. It is of importance, however, to mark the reason. This, says he, is on account of the dignity of the sacrament. Not to speak of the ignorance of making marriage a sacrament, what honor is there, I beseech you, or what dignity, when, contrary to the general feeling of propriety in all nations, and contrary to God’s eternal appointment, they take off all restraints from the lusts of young persons, that they may, without any feeling of shame, sport themselves, (448) under pretense of its being a sacrament? Let us know, therefore, that in disposing of children in marriage, the authority of parents is of first-rate importance, provided they do not tyrannically abuse it, as even the civil laws restrict it. (449) The Apostle, too, in requiring exemption from necessity , (450) intimated that the deliberations of parents ought to be regulated with a view to the advantage of their children. Let us bear in mind, therefore, that this limitation is the proper rule — that children allow themselves to be governed by their parents, and that they, on the other hand, do not drag their children by force to what is against their inclination, and that they have no other object in view, in the exercise of their authority, than the advantage of their children. (445) “ Et mesme quand il est question du propos dont il est yci fait mention ;” — “And even when there is a doubt on the subject, of which he has here made mention.” (446) “ Vne arrogance pernicieuse ;” — “pernicious arrogance.” (447) “ Elles ne sont de rien moins suiettes a affections desordonnees, ou a estre seduites et abusees ;” — “They are not at all the less liable to inordinate affections, or to be seduced and deceived.” (448) “ S’esgayent et desbauchent ;” — “Sport and debauch themselves.” (449) “ Comme aussi a ceste fin les loix ciuiles restraigment l’authorite d’iceux ;” — “As also for this end civil laws restrict their authority.” (450) “ En requirant yci que les enfans sentent en eux ceste liberte et exemption de la necessite du mariage ;” — “In requiring here that children feel in themselves this freedom and exemption from the necessity of marriage.” return to ' Top of Page ' <a name="verse-38" class="com-number"

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bible-text/1co-7-37

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37. **그러나 그 마음에 뜻이 견고하여** — 여기서 결혼을 삼가는 은사를 가진 젊은 여성들을 다룬다. 따라서 딸들의 평온을 위해 제공하는 아버지들을 칭찬한다. 그가 요구하는 것을 주목하라. 첫째, 굳건한 결의를 언급한다. 수도사들이 하는 결의, 즉 영구적인 예속으로의 자발적인 묶음을 말하는 것이 아니다. 다음 날 후회할 계획들을 인간이 자주 고안하므로 이 굳건한 결의를 명시적으로 언급한다. 중요한 문제이므로 완전히 성숙한 결의를 요구한다.

**여자를 주지 아니하기로 마음에 작정하여 있으면** — 아버지들의 숙고는 자녀들의 이익을 위해 규율되어야 한다. 따라서 이 제한이 적절한 규칙임을 알자. 자녀들은 부모에게 지배받도록 하고, 부모는 그들이 기울지 않는 것으로 자녀들을 강요하지 말며, 권위 행사에서 자녀들의 이익 외에 다른 목적을 갖지 않는다.

원주석

38절 카드 ↗

38. Therefore he that giveth in marriage. Here we have the conclusion from both parts of the statement, in which he states, in a few words, that parents are free from blame if they give away their daughters in marriage, while he at the same time declares that they do better if they keep them at home unmarried. You are not, however, to understand that celibacy is here preferred to marriage, otherwise than under the exception which was a little before expressed. For if power be wanting on the part of the daughter, (451) the father acts an exceedingly bad part if he endeavors to keep her back from marriage, and would be no longer a father to her, but a cruel tyrant. The sum of the whole discussion amounts to this — that celibacy is better than marriage, because it has more liberty, so that persons can serve God with greater freedom; but at the same time, that no necessity ought to be imposed, so as to make it unlawful for individuals to marry, if they think proper; and farther, that marriage itself is a remedy appointed by God for our infirmity, (452) which all ought to use that are not endowed with the gift of continency. Every person of sound judgment will join with me in acknowledging and confessing, that the whole of Paul’s doctrine on this point is comprehended in these three articles. (451) “ Car quand la puissance defaudra a la fille de s’abstenir de mariage ;” — “For when the daughter has not power to abstain from marriage.” (452) “ Pour subuenir a nostre infirmite ;” — “To help our infirmity.” return to ' Top of Page ' <a name="verse-39" class="com-number"

Pericope (part_of)

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bible-text/1co-7-38

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38. **그러므로 결혼시키는 자도 잘하거니와** — 진술의 두 부분 모두에서 나온 결론이다. 딸들을 결혼시키는 부모들이 비난에서 자유롭다고, 동시에 집에서 결혼하지 않은 채 지키는 자들이 더 잘한다고 선언한다. 그러나 이것이 조건 없이 독신이 결혼보다 낫다고 이해해서는 안 된다. 딸 쪽의 능력이 없다면, 아버지가 그녀를 결혼에서 물러나게 하려 한다면 그것은 매우 나쁜 행동이며, 더 이상 아버지가 아니라 잔인한 폭군이 된다.

원주석

39절 카드 ↗

39. The wife is bound He had previously spoken indiscriminately of husbands and wives, but as wives, on account of the modesty of their sex, might seem to have less liberty, he has thought it necessary to give in addition some special directions in reference to them. He now, therefore, teaches that women are not less at liberty than men to marry a second time, on their becoming widows. (453) We have already mentioned above, that those who desired a second marriage were branded with the reproach of intemperance, and that, with the view of putting some kind of slight upon them, those who had been contented with being once married, were wont to be presented with the “chaplet of chastity.” Nay more, this first opinion had, in course of time, become prevalent among Christians; for second marriages had no blessing pronounced upon them, and some Councils prohibited the clergy from being present on such occasions. The Apostle here condemns tyranny of that sort, and declares, that no hindrance ought to be thrown in the way of widows’ marrying, if they think proper. It is of little consequence, and so far as the sense is concerned it matters nothing, whether we say that the wife is bound legi , ( to the law,) in the dative, or lege , ( by the law,) in the ablative. For it is the law that declares the connection between husband and wife to be indissoluble. If, however, you read it in the dative, the term will convey the idea of authority or obligation. (454) Now he reasons from contraries; for if a woman is bound to her husband for life, she is, then, set at liberty by his death. After she has been set at liberty, let her be married to whom she will When the verb to sleep means to die , (455) it refers not to the soul, but to the body, as is manifest from its constant use in Scripture. (456) It is a foolish part, therefore, that is acted by certain fanatics, who, from this little word, make it their endeavor to prove that the souls of men, after being separated from their bodies, are destitute of thought and intelligence, or, in other words, of their life. Only in the Lord This is thought to be added for the purpose of admonishing them in passing, that they ought not to yoke themselves with the irreligious, or to covet their society. This, I acknowledge, is true, but I am of opinion that more is meant that they should do this in a religious way, and in the fear of the Lord, (457) for it is in this manner that marriages are formed auspiciously. (453) “ Apres auoir perdu lears premiers maris ;” — “After having lost their first husbands.” (454) “ Authoritc ou puissance et suiection ;” — “Authority or power and subjection.” (455) “ Comme en ce passage ;” — “As in this passage.” (456) The original expression is ἐὰν δὲ κοιμηθὟ ὁ ἀνὴρ αὐτὢς , — “If her husband has fallen asleep . ” The metaphor is not peculiar to the Scriptures, but is made use of also by heathen writers, of which we have a beautiful instance in Callimachus — ἱερον ὑπνον Κοιμαται· Θνησκειν μη λεγε τους αγαθους· He sleeps a sacred sleep — say not that good men die . — Ed (457) “ Auce reuerence, sagement, et en la erainte du Seigneur ;” — “With reverence, wisely, and in the fear of the Lord.” return to ' Top of Page ' <a name="verse-40" class="com-number"

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bible-text/1co-7-39

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39. **아내는 그 남편이 살 동안에 매여 있다가** — 그는 앞에서 남편과 아내에 대해 무차별하게 말했지만, 아내들이 성별의 정숙함으로 인해 덜 자유로운 것처럼 보일 수 있으므로, 그들에 관한 특별한 지시를 추가할 필요가 있다고 생각했다. 따라서 여성들이 과부가 된 후 재혼할 자유가 남자들 못지않다는 것을 가르친다.

**주 안에서만** — 지나치며 권면을 덧붙인 것이다. 불경건한 자들과 멍에를 함께 매거나 그들의 교제를 탐내지 않도록. 이것이 사실이지만, 경건하게 그리고 주님에 대한 두려움으로 결혼해야 한다는 더 많은 의미가 있다고 본다. 결혼이 그렇게 해서 복되게 이루어지기 때문이다.

원주석

40절 카드 ↗

40. But she is happier if she so abide Why? Is it because widowhood is of itself a virtue? No; but because it will have less to distract, and is more exempt from earthly cares. As to what he adds — according to my judgment , he does not mean by this expression that his opinion was doubtful; but it is as if he had said that such was his decision as to this question; for he immediately adds that he has the Spirit of God , which is sufficient to give full and perfect authority. There appears, at the same time, to be somewhat of irony when he says I think For as the false apostles were ever and anon boasting in high-sounding terms of their having the Spirit of God, for the purpose of arrogating to themselves authority, and in the meantime endeavored to derogate from that of Paul, he says that he thinks that he is not less a partaker of the Spirit than they return to ' Top of Page ' 1 Corinthians 1Co 6 1 Corinthians 1Co 1 Corinthians 1Co 8 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 7". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 1-corinthians-7.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 Lod

Pericope (part_of)

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bible-text/1co-7-40

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40. **그러나 내 뜻에는 그냥 지내는 것이 더 복이 있으리로다** — 왜인가? 독신이 그 자체로 덕이기 때문이 아니라, 산만하게 하는 것이 적고 세상적인 염려에서 더 자유롭기 때문이다. **내 뜻에는**라고 덧붙이는 것에 대해, 그의 의견이 의심스럽다는 의미가 아니다. 이 문제에 대한 자신의 결정이 그것이라고 말하는 것과 같다. 즉각 하나님의 성령을 가졌다고 덧붙이는데, 그것으로 충분히 완전한 권위를 준다. 동시에 **내 뜻에는**라고 말할 때 다소 반어가 있는 것 같다. 거짓 사도들이 바울의 권위를 빼앗으려는 동안, 자신들이 하나님의 성령을 가졌다고 권위를 취하기 위해 항상 자랑스럽게 떠벌렸기 때문이다. 그는 자신도 그들 못지않게 성령에 참여한다고 말한다.

원주석

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