1절 카드 ↗
He now passes on to another question, which he had merely touched upon in the sixth chapter, without fully discussing. For when he had spoken of the avarice of the Corinthians, and had drawn that discussion to a close with this statement — Neither covetous, nor extortioners, nor fornicators, etc., shall inherit the kingdom of God , he passed on to speak of the liberty of Christians — All things are lawful for me . He had taken occasion from this to speak of fornication , and from that, of marriage Now, therefore, he at length follows out what he had touched upon as to things intermediate — how we ought to restrain our liberty in intermediate things. By intermediate things, I mean those that are neither good nor bad in themselves, but indifferent, which God has put in our power, but in the use of which we ought to observe moderation, that there may be a difference between liberty and licentiousness. In the outset, he selects one instance, distinguished above all the others, as to which the Corinthians grievously offended — their having been present on occasion of the sacred banquets, which were held by idolaters in honor of their gods, and eating indiscriminately of the meats that were offered to them. As this gave much occasion of offense, the Apostle teaches them that they rashly perverted the liberty granted them by the Lord. 1. Concerning things offered unto idols. He begins with a concession, in which he voluntarily grants and allows to them everything that they were prepared to demand or object. “I see what your pretext is: you make Christian liberty your pretext. You hold out that you have knowledge , and that there is not one of you that is so ignorant as not to know that there is but one God. I grant all this to be true, but of what avail is that knowledge which is ruinous to the brethren?” Thus, then, he grants them what they demand, but it is in such a way as to show that their excuses are empty and of no avail. Knowledge puffeth up He shows, from the effects, how frivolous a thing it is to boast of knowledge , when love is wanting. “Of what avail is knowledge , that is of such a kind as puffs us up and elates us, while it is the part of love to edify ?” This passage, which otherwise is somewhat obscure, in consequence of its brevity, may easily be understood in this way — “Whatever is devoid of love is of no account in the sight of God; nay more, it is displeasing to him, and much more so what is openly at variance with love Now that, knowledge of which you boast, O ye Corinthians, is altogether opposed to love , for it puffs up men with pride, and leads to contempt of the brethren, while love is concerned for the welfare of brethren, and exhorts us to edify them. Accursed, then, be that knowledge which makes men proud, and is not regulated by a desire of edifying . ” Paul, however, did not mean, that this is to be reckoned as a fault attributable to learning — that those who are learned are often self-complacent, and have admiration of themselves, accompanied with contempt of others. Nor did he understand this to be the natural tendency of learning — to produce arrogance, but simply meant to show what effect knowledge has in an individual, that has not the fear of God, and love of the brethren; for the wicked abuse all the gifts of God, so as to exalt themselves. Thus riches, honors, dignities, nobility, beauty, and other things of that nature, puff up ; because men, elated through a mistaken confidence in these things, very frequently become insolent. (458) Nor is it always so; for we see that many who are rich and beautiful, and abounding in honors, and distinguished for dignity and nobility, are, nevertheless, of a modest disposition, and not at all tainted with pride. And even when it does happen to be so, it is, nevertheless, not proper that we should put the blame upon what we know to be gifts of God; for in the first place that were unfair and unreasonable; and farther, by putting the blame upon things that are not blameworthy, we would exempt the persons themselves from blame, who alone are in fault. My meaning is this — “If riches naturally tend to make men proud, then a rich man, if proud, is free from blame, for the evil arises from riches.” We must, therefore, lay it down as a settled principle, that knowledge is good in itself; but as piety is its only foundation, (459) it becomes empty and useless in wicked men: as love is its true seasoning, where that is wanting it is tasteless. And truly, where there is not that thorough knowledge of God which humbles us, and teaches us to do good to the brethren, it is not so much knowledge , as an empty notion of it, even in those that are reckoned the most learned. At the same time, knowledge is not by any means to be blamed for this, any more than a sword, if it falls into the hands of a madman. Let this be considered as said (460) with a view to certain fanatics, who furiously declaim against all the liberal arts and sciences, as if their only use were to puff men up , and were not of the greatest advantage as helps in common life. (461) Now those very persons, who defame them in this style, are ready to burst with pride, to such an extent as to verify the old proverb — “Nothing is so arrogant as ignorance.” (458) “ Et intraittables ;” — “And insufferable.” (459) “ La crainte de Dieu est le seul et vray fondement d’icelle ;” — “The fear of God is its only true foundation.” (460) “ J’ai bien voulu dire ceci ;” — “I have felt prepared to say this.” (461) “ Moyens et instrumens tres-vtiles, tant a la cognoissance de Dieu, qu’a la conduite de la vie commune ;” — “Most useful means and instruments, both for the knowledge of God, and for the conduct of common life.” return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이제 그는 6장에서 단순히 언급만 하고 충분히 논하지 않은 다른 질문으로 넘어간다. 고린도 사람들의 탐욕에 대해 말하고, "탐욕스러운 자도, 강탈하는 자도, 음행하는 자도 하나님의 나라를 유업으로 받지 못한다"는 진술로 그 논의를 마무리한 후, 그리스도인의 자유에 대해 말하는 것으로 넘어갔다. "모든 것이 내게 가하다." 여기서 음행에 대해 말하고, 그것에서 결혼으로 넘어갈 기회를 잡았다. 이제 마침내 중간적인 것들에 대해 언급한 것을 따라간다. 중간적인 것들에서 어떻게 자유를 절제해야 하는지에 대해.
중간적인 것들이란 그 자체로 선하지도 나쁘지도 않고 중립적인 것들을 말한다. 하나님이 우리의 선택에 맡기셨지만, 사용함에 있어 자유와 방종의 차이가 있도록 절제를 지켜야 한다. 서두에서 그는 고린도 사람들이 심각하게 잘못한 특히 두드러진 한 가지 사례를 선택한다. 우상숭배자들이 자신들의 신들을 위해 베푸는 거룩한 잔치에 참석하여 그들에게 바쳐진 음식들을 무분별하게 먹는 것이다.
1. **우상의 제물에 대하여는** — 그는 양보로 시작한다. 그들이 요구하거나 이의를 제기할 준비가 된 모든 것을 자발적으로 승인하고 허용한다. "너희의 빌미가 무엇인지 안다. 그리스도인의 자유를 빌미로 삼는다. 너희는 지식을 내세우며, 하나님이 한 분이심을 모를 만큼 무지한 사람은 너희 중에 없다고 말한다. 이 모든 것이 사실임을 인정한다. 그러나 형제들에게 해로운 그 지식이 무슨 소용인가?"
**지식은 교만하게 하며** — 사랑이 없을 때 지식을 자랑하는 것이 얼마나 경박한 것인지 결과에서 보여준다. "교만하게 하고 우쭐하게 하는 지식이 무슨 소용인가? 사랑의 역할은 덕을 세우는 것이다." 이 구절은 이렇게 이해할 수 있다. "사랑이 없는 것은 하나님 보시기에 아무런 가치가 없다. 더 나아가 그것이 그분을 기쁘시게 하지 못한다. 사랑과 공공연히 반하는 것은 더욱 그러하다. 너희가 자랑하는 지식은 사랑과 전적으로 반한다. 사람들을 교만으로 부풀어 형제들을 경멸하게 만들기 때문이다. 반면 사랑은 형제들의 복지를 위해 힘쓰고 그들을 세우도록 우리를 권면한다. 그러므로 사람을 교만하게 하고 덕을 세우려는 욕망으로 다스려지지 않는 지식은 저주받으라."
바울이 이것을 말하는 것은 교육의 결함으로 돌려야 한다는 것이 아니다. 즉 교육받은 자들이 자주 자기만족에 빠져 다른 이들에 대한 경멸을 동반한 자기 찬미를 갖는다는 것이. 또한 교만을 낳는 것이 교육의 자연적 경향이라는 것도 아니다. 단순히 하나님에 대한 두려움과 형제들에 대한 사랑이 없는 개인에게 지식이 어떤 효과를 가져오는지 보여주는 것이다. 악한 자들은 자신을 높이기 위해 하나님의 모든 은사를 남용한다.
원주석
- 번역원본
commentary-section/cal-1co-8-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. And if any man thinketh That man thinketh that he knoweth something , who is delighted with the opinion that he entertains of his own knowledge, and despises others, as if he were far above them. For Paul does not here condemn knowledge, but that ambition and haughtiness which ungodly men contract in consequence of it. Otherwise he does not exhort us to be sceptical, so as to be always hesitating and hanging in doubt, and he does not approve of a false and counterfeit modesty, as if it were a good thing to think that we are ignorant of what we do know. That man, therefore, who thinketh that he knoweth something , or, in other words, who is insolent from an empty notion of his own knowledge, so that he prefers himself before others, and is self-conceited, he knoweth nothing yet as he ought to know For the beginning of all true knowledge is acquaintance with God, which produces in us humility and submission; nay more, it prostrates us entirely instead of elating us. But where pride is, there is ignorance of God (462) — a beautiful passage! Would to God that all knew it aright, so as properly to understand the rule of right knowledge! (462) “ La regne ignorance et faute de cognoissance de Dieu ;” — “There ignorance reigns, and deficiency in acquaintance with God.” return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
2. **만일 누가 무엇을 아는 줄로 생각하면** — 그 사람이 자신의 지식에 대한 의견에 기뻐하며 다른 이들을 마치 자신이 훨씬 위에 있는 것처럼 경멸하는 사람이다. 바울은 여기서 지식을 정죄하는 것이 아니라, 불경건한 자들이 그 결과로 갖게 되는 야망과 오만함을 정죄한다.
**아직도 마땅히 알 것을 알지 못하는 것이요** — 모든 참된 지식의 시작은 하나님과의 교제인데, 그것이 우리 안에 겸손과 복종을 낳는다. 더 나아가 그것은 우리를 우쭐하게 하는 대신 완전히 낮춘다. 그러나 교만이 있는 곳에는 하나님을 모르는 것이다. 아름다운 구절이다!
원주석
- 번역원본
commentary-section/cal-1co-8-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
3. But if any man loves God Here we have the conclusion, in which he shows what is especially commendable in Christians, and even renders knowledge, and all other endowments worthy of commendation, if we love God ; for if it is so, we will also love our neighbors in him. By this means all our actions will be properly regulated, and consequently approved by God. He shows, therefore, from consequences, that no learning is commendable that is not dipped in the love of God ; because that alone secures, that whatever endowments we have are approved by him, as it is said in the second Epistle — If any man be in Christ he is a new creature. ( 2 Corinthians 5:17 .) By this he intimates, that without the Spirit of regeneration, all things else, whatever they may have of show, are of no value. To be known by God means to be held in any estimation, or to be reckoned among his sons. Thus he erases all proud persons from the book of life , ( Philippians 4:3 ,) and from the roll of the pious. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
3. **또 누구든지 하나님을 사랑하면** — 여기서 결론이 있다. 그리스도인들에게 특히 칭찬할 만한 것, 그리고 지식과 다른 모든 재능을 칭찬할 만하게 만드는 것을 보여준다. 하나님을 사랑하는 것이다. 그렇게 되면 그 안에서 이웃도 사랑할 것이다. 이로써 우리의 모든 행위가 바르게 규율되고, 따라서 하나님에 의해 인정받는다. 따라서 하나님의 사랑에 담기지 않은 어떤 배움도 칭찬받을 만하지 않다는 것을 결과에서 보여준다. 그것만이 우리가 가진 것이 무엇이든 그분에게 인정받도록 확보하기 때문이다.
**하나님의 아심을 받느니라** — 하나님께 어떤 가치로 여겨지거나 그분의 아들들 중에 계산된다는 것을 의미한다. 따라서 그는 모든 교만한 자들을 생명책(빌 4:3)에서 지우고 경건한 자들의 명단에서 삭제한다.
원주석
- 번역원본
commentary-section/cal-1co-8-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. Concerning, therefore, the eating of those things He now returns to the statement with which he had set out, and speaks more plainly in reference to the pretext made use of by the Corinthians. For as the whole of the evil took its rise from this root — that they were pleased with themselves, and despised others, he condemns, in general, that contemptuous knowledge which is not seasoned with love. Now, however, he explains particularly, what is the kind of knowledge on which they valued themselves — that an idol is an empty figment of the human brain, and must therefore be reckoned as nothing ; and accordingly, that the consecration, that is gone through in name of the idol, is a foolish imagination, and of no importance, and that a Christian man, therefore, is not polluted, who, without reverence for the idol, eats of things offered to idols. This is the sum of the excuse, and it is not set aside by Paul as false, (for it contains excellent doctrine,) but because they abused it, in opposition to love As to the words, Erasmus reads thus — “An idol has no existence.” I prefer the rendering of the old translation — An idol is nothing. For the argument is this — that an idol is nothing, inasmuch as there is but one God; for it follows admirably — “If there is no other God besides our God, then an idol is an empty dream, and mere vanity.” When he says — and there is none other God but one, I understand the conjunction and as meaning because. For the reason why an idol is nothing is, that it must be estimated according to the thing that it represents. Now it is appointed for the purpose of representing God: nay more, for the purpose of representing false gods, inasmuch as there is but one God, who is invisible and incomprehensible. The reason, too, must be carefully observed — An idol is nothing because there is no God but one; for he is the invisible God, and cannot be represented by a visible sign, so as to be worshipped through means of it. Whether, therefore, idols are erected to represent the true God, or false gods, it is in all cases a perverse contrivance. Hence Habakkuk calls idols teachers of lies, ( Habakkuk 2:18 ,) because they deal falsely in pretending to give a figure or image of God, and deceive men under a false title. Hence οὐδεν (nothing) refers not to essence, but to quality — for an idol is made of some substance — either silver, or wood, or stone; but as God does not choose to be represented in this way, it is vanity and nothing as to meaning and use. return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
4. **그러므로 우상의 제물을 먹는 일에 대하여는** — 이제 그는 출발점으로 돌아가 고린도 사람들이 사용한 변명에 대해 더 분명하게 말한다. 모든 악의 뿌리가 그들이 스스로에게 흡족하고 다른 이들을 경멸했다는 것에 있었으므로, 그는 일반적으로 사랑으로 양념되지 않은 경멸스러운 지식을 정죄한다. 이제 그들이 자랑하는 지식이 어떤 종류인지 설명한다. 우상이 인간 두뇌의 공허한 창작물이므로 아무것도 아닌 것으로 여겨야 한다는 것이다. 따라서 우상의 이름으로 이루어진 봉헌은 어리석은 상상이요 아무런 중요성이 없다. 그러므로 우상에 대한 경의 없이 우상에게 바쳐진 것들을 먹는 그리스도인 남자는 오염되지 않는다.
에라스무스는 "우상은 존재하지 않는다"로 읽는다. 나는 오래된 번역의 **우상은 아무것도 아니다**를 더 좋아한다. 논증은 이것이다. 우상이 아무것도 아닌 것은 하나님이 한 분이시기 때문이다. 이것이 훌륭하게 따른다. "우리 하나님 외에 다른 신이 없다면, 우상은 공허한 꿈이요 순수한 헛됨이다." 그가 **다른 신은 없다**고 할 때, 나는 접속사를 **때문에**의 의미로 이해한다.
원주석
- 번역원본
commentary-section/cal-1co-8-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
5. For though there be that are called “They have,” says he, “the name, but the reality is wanting.” He uses the word called here, to mean — renowned in the estimation of men He has also made use of a general division, when he says in heaven or on earth The gods that are made mention of as being in heaven , are the heavenly hosts, as the Scripture terms the sun, moon, and the other stars. How very far they are, however, from being entitled to divine honors, Moses shows from this, that they were created for our use. The sun is our servant; the moon is our handmaid. How absurd, therefore, it is to render to them divine honors! By the gods that are on earth , are properly meant, in my opinion, men and women for whom religious worship has been appointed. (463) For, as Pliny observes, those who had deserved well of mankind had their memory consecrated by religion, so as to be worshipped as deities — Jupiter, Mars, Saturn, Mercury, and Apollo, who were mortal men, but were, after death, exalted to the rank of deities; and, more recently, Hercules, Romulus, and at length the Caesars — as if it were in the power of mankind to make deities at their pleasure, while they cannot give to themselves either life or immortality. There are also other gods that are terrestrial, taken either from cattle or from brute creatures, as, for example, among the Egyptians, the ox, the serpent, the cat, the onion, the garlic; and, among the Romans, the boundary-stone, (464) and the stone Vesta. They are gods, then, only in name; but Paul says that he does not stop to notice deifications of this sort. (465) (463) “ Ausquels on a attribue diuinite, et en leur honneur dresse quelque senrice diuin ;” — “To whom they have ascribed divinity, and have appointed some divine service in honor of them.” (464) The allusion is to Terminus, the god of boundaries, of whom mention is made by Livy (1. 10, and 5. 54.) — Ed . (465) “ Telles consecrations faites a l’appetit des hommes ;” — “Such consecrations made according to the humor of men.” return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
5. **하늘에나 땅에나 신이라 불리는 자가 있어** — "그들은 이름을 가지고 있지만 실체가 없다." 그는 여기서 **불리는**이라는 말을 사람들의 평가에서 유명하다는 의미로 사용한다. 또한 **하늘에 있는** 신들과 **땅에 있는** 신들의 일반적 구분을 사용했다. **하늘에 있다고 언급되는 신들**은 하늘의 군대다. 성경이 해, 달, 다른 별들을 그렇게 부른다. 그러나 모세가 그것들이 우리를 위해 창조되었음을 보여주듯, 그것들이 신적 영예를 받을 자격이 얼마나 없는지 분명하다. 해는 우리의 종이다. 달은 우리의 하녀다. 따라서 그들에게 신적 영예를 돌리는 것은 얼마나 불합리한가! **땅에 있는 신들**이란 종교적 예배가 규정된 남녀를 가리킨다. 플리니우스가 말하듯, 인류에게 잘 한 자들의 기억이 종교에 의해 봉헌되어 신들로서 숭배받았다. 따라서 그들은 이름으로만 신들이다.
원주석
- 번역원본
commentary-section/cal-1co-8-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
6. But to us there is but one God, the Father Though Paul says these things by anticipation, he repeats the excuse made by the Corinthians, in such a way as at the same time to convey instruction. For, from what is more especially peculiar to God, he proves that there is but one God: “Whatever has its origin from what is foreign to itself, is not eternal, and, consequently, is not God. All things have their origin from one Being: he alone, therefore, is God.” Again — “ He is assuredly God who gives existence to all, and from whom all things flow, as from the supreme source; but there is only One , from whom all things flow, and hence there is but one God . ” When he adds — and we in him , ( εἰς αὐτόν, ) he means, that we subsist in God, as it was by him that we were once created. For this clause might, indeed, seem to have another signification — that as we have our beginning from him, so we ought to devote our life to him as its end; and it is used in this sense in Romans 11:36 . Here, however, it is taken for ἐν αὐτῷ , which is commonly made use of by the Apostles. His meaning, therefore, is, that as we were once created by God, so it is by his power that we are preserved in our present condition. That this is its meaning, is evident from what he affirms respecting Christ immediately afterwards — that we are by him For he designed to ascribe the same operation to the Father and to the Son, adding, however, the distinction which was suitable to the Persons. He says, then, that we subsist in the Father, and that it is by the Son, because the Father is indeed the foundation of all existence; but, as it is by the Son that we are united to him, so he communicates to us through him the reality of existence. One Lord These things are affirmed respecting Christ relatively, that is, in relationship to the Father. For all things that are God’s are assuredly applicable to Christ, when no mention is made of persons; but as the person of the Father is here brought into comparison with the person of the Son, it is with good reason that the Apostle distinguishes what is peculiar to them. Now the Son of God, after having been manifested in the flesh, received from the Father dominion and power over all things, that he might reign alone in heaven and on earth, and that the Father might exercise his authority through his hands. For this reason our Lord is spoken of as one. (466) But in respect of dominion being ascribed to him alone, this is not to be taken as meaning that worldly distinctions (467) are abolished. For Paul speaks here of spiritual dominion, while the governments of the world are political; as when he said a little before — there are many that are called lords — ( 1 Corinthians 8:5 ) — he meant that, not of kings, or of others who excel in rank and dignity, but of idols or demons, to whom foolish men ascribe superiority and rule. While, therefore, our religion acknowledges but one Lord, this is no hindrance in the way of civil governments having many lords, to whom honor and respect are due in that one Lord (466) “ Pour ceste raison quand il est parle de nostre Seigneur, il est dit que nous n’en auons qu’vn, assauoir Christ ;” — “For this reason, when mention is made of our Lord, it is declared that we have only one, namely, Christ.” (467) “ Les degrez, estats, et gouuernemens du monde ;” — “Ranks, conditions, and governments of the world.” return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
6. **그러나 우리에게는 한 하나님 곧 아버지가 계시니** — 바울이 이것들을 선취법으로 말하지만, 고린도 사람들의 변명을 반복하면서 동시에 교훈을 전달한다. 하나님께 더 특별히 고유한 것에서 하나님이 한 분임을 증명한다. "자신과 무관한 것에서 기원을 갖는 것은 영원하지 않고, 따라서 하나님이 아니다. 모든 것이 한 분에게서 기원을 가진다. 따라서 그분만이 하나님이시다."
**만물이 그에게서 났고 우리도 그를 위하여 있고** — 우리가 그분에게서 한때 창조된 것처럼 우리가 하나님 안에 존재한다는 의미다. 그분의 능력으로 우리가 현재 상태에 보존된다. 그리스도에 대해 즉각 뒤따르는 것에서 이것이 분명하다. 즉 우리가 **그로 말미암아 있다**는 것이다. 아버지와 아들에게 같은 역사를 귀속시키려 했기 때문이다. 다만 위격들에 적합한 구분을 더하여. 그러므로 우리가 아버지 안에 있다고 말하고, 아들로 말미암아 있다고 말한다. 아버지가 모든 존재의 기초이지만, 우리가 그 아들을 통해 그분과 연합되고, 그분이 그를 통해 우리에게 존재의 실체를 전달하시기 때문이다.
**한 주 예수 그리스도께서 계시니** — 이것들이 그리스도에 관해 관계적으로, 즉 아버지와의 관계에서 말해진다. 위격들이 언급되지 않을 때는 하나님께 속한 모든 것이 확실히 그리스도에게도 적용된다. 그러나 여기서 아버지의 위격이 아들의 위격과 비교되므로, 사도가 그들에게 고유한 것을 구분하는 것은 정당하다. 하나님의 아들은 육체로 나타나신 후 아버지로부터 만물에 대한 통치와 권능을 받아, 홀로 하늘과 땅에서 왕 노릇하고 아버지가 그분의 손을 통해 권위를 행사하시게 되었다.
그러나 그에게 홀로 통치가 귀속된다고 해서 세상의 차등이 폐지된다는 것이 아니다. 바울은 여기서 영적 통치에 대해 말하는 반면 세상의 정부들은 정치적이다. 조금 전에 **많은 주가 있다**고 말할 때(고전 8:5), 그것은 왕들이나 지위와 위엄에서 탁월한 다른 이들에 대해서가 아니라, 어리석은 사람들이 우월함과 지배를 귀속시키는 우상들이나 귀신들에 대해서였다. 따라서 우리의 종교가 한 분 주님을 인정하는 것이 시민 정부들이 많은 주를 갖는 것을 막지 않는다.
원주석
- 번역원본
commentary-section/cal-1co-8-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
7. But there is not in all that knowledge. He refutes, in a single word, all that he had previously brought forward in their name, showing that it is not enough that they know that what, they do is right, if they have not at the same time a regard to their brethren. When he said above — We know that we all have knowledge , ( 1 Corinthians 8:1 ,) he referred to those whom he reproved for abusing their liberty. Now, on the other hand, he calls them to consider, that there are many weak and ignorant persons associated with them, to whom they ought to accommodate themselves. “You have, it is true, a correct judgment in the sight of God, and if you were alone in the world, it would be as lawful for you to eat of things offered to idols, as of any other kinds of food. But consider your brethren, to whom you are debtors. You have knowledge; they are ignorant,. Your actions ought to be regulated not merely according to your knowledge, but also according to their ignorance.” This reply is particularly deserving of notice; for there is nothing to which we are more prone (468) than this, that every one follows his own advantage, to the neglect of that of others. Hence we feel prepared to rest in our own judgment, and do not consider, that the propriety of those works that we do in the sight of men depends not merely on our own conscience, but also on that of our brethren. Some with conscience of the idol This is their ignorance, that they were still under the influence of some superstitious notion, as if there were some virtue in the idol, or some virtue in a wicked and idolatrous consecration. Paul, however, does not speak of idolaters, who were entire strangers to pure religion, but of ignorant persons who had not been sufficiently instructed, to understand that an idol is nothing , and therefore that the consecration, which was gone through in name of the idol, is of no importance. Their idea, therefore, was this: “As an idol is something, the consecration which is gone through in its name is not altogether vain, and hence those meats are not pure, that have been once dedicated to idols.” Hence they thought, that, if they ate of them, they contracted some degree of pollution, and were, in a manner, partakers with the idol. This is the kind of offense that Paul reproves in the Corinthians — when we induce weak brethren, by our example, to venture upon anything against their conscience. And their conscience God would have us try or attempt nothing but what we know for certain is agreeable to him. Whatever, therefore, is done with a doubting conscience, is, in consequence of doubts of that kind, faulty in the sight of God. And this is what he says, ( Romans 14:23 ,) Whatsoever is not of faith is sin Hence the truth of the common saying, that “those build for hell, who build against their conscience.” For as the excellence of actions depends on the fear of God and integrity of conscience, so, on the other hand, there is no action, that is so good in appearance, as not to be polluted by a corrupt affection of the mind. For the man, who ventures upon anything in opposition to conscience, does thereby discover some contempt of God; for it is a token that we fear God, when we have respect to his will in all things. Hence you are not without contempt of God, if you so much as move a finger while uncertain, whether it may not be displeasing to him. As to meats , there is another thing to be considered, for they are not sanctified to us otherwise than by the word ( 1 Timothy 4:5 .) If that word is wanting, there remains nothing but pollution — not that the creatures of God are polluted, but because man’s use of them is impure. In fine, as men’s hearts are purified by faith, so without faith there is nothing that is pure in the sight of God. (468) “ Il n’y a rien plus commun et ordinaire que ce vice ;” — “There is nothing that is more common and ordinary than this fault.” return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
7. **그러나 이 지식은 모든 사람에게 있는 것은 아니어서** — 그는 그들의 이름으로 앞에서 제시한 모든 것을 단 한마디로 반박한다. 자신이 하는 것이 옳음을 아는 것으로 충분하지 않고, 동시에 형제들에 대한 배려가 있어야 함을 보여준다. 위에서 **우리가 다 지식이 있는 줄을 아노라**고 할 때(고전 8:1), 그것은 자유를 남용한다고 책망한 자들을 가리켰다. 이제 반면에 그들에게 자신들과 함께하는 많은 약하고 무지한 사람들을 고려하라고 부른다. 그들에게 맞추어야 한다는 것이다.
**우상의 것인 줄로 알고 먹음으로** — 이것이 그들의 무지다. 우상에 어떤 덕이 있거나 악하고 우상숭배적인 봉헌에 어떤 덕이 있는 것처럼 어떤 미신적 생각의 영향 아래 있었다는 것이다. 그러나 바울은 순수한 종교에 완전히 낯선 우상숭배자들에 대해 말하는 것이 아니라, 우상이 아무것도 아님을, 따라서 우상의 이름으로 이루어진 봉헌이 아무런 중요성이 없음을 이해하도록 충분히 가르침받지 못한 무지한 사람들에 대해 말하는 것이다.
**그 양심이 약하여** — 우상에게 바쳐진 것들을 먹은 그들은 어느 정도의 오염을 계약했고 어떤 의미에서 우상과 함께 참여한다고 생각했다. 이것이 바울이 고린도 사람들 안에서 책망하는 실족의 종류다. 우리의 예로 약한 형제들이 양심에 반하여 무언가를 감히 시도하도록 유도할 때다. 하나님은 우리가 그분께 확실히 합당하다고 아는 것 외에는 아무것도 시도하거나 시험하지 않기를 원하신다. 따라서 의심하는 양심으로 행해지는 것은 그 의심들로 인해 하나님 보시기에 잘못이다.
원주석
- 번역원본
commentary-section/cal-1co-8-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
8. Meat recommendeth us not to God This was, or may have been, another pretext made use of by the Corinthians — that the worship of God does not consist in meats, as Paul himself teaches in his Epistle to the Romans, ( Romans 14:17 ,) that the kingdom of God is not meat or drink Paul answers: “We must at the same time take care that our liberty does not do injury to our neighbors.” In this he tacitly acknowledges, that in the sight of God it matters not what kinds of food we partake of, because he allows us the free use of them, so far as conscience is concerned; but that this liberty, as to the external use of it, is made subject to love. The argument of the Corinthians, therefore, was defective, inasmuch as they inferred the whole from a part, for in the use of them a regard to the claims of love is included. It is, therefore, certain, that meat recommendeth us not to God; and Paul acknowledges this, but he states this exception, that love is recommended to us by God, which it were criminal to overlook. Neither if we eat, are we the better. He does not speak of improvement as to the stomach; for the man who has dined has a better filled stomach than the man who goes fasting; but he means, that we have neither more nor less of righteousness from eating or from abstaining. Besides, he does not speak of every kind of abstinence, or of every kind of eating. For excess and luxury are in themselves displeasing to God, while sobriety and moderation are well-pleasing to him. But let it be understood by us, that the kingdom of God , which is spiritual, does not consist in these outward observances, and therefore, that things indifferent are in themselves of no importance in the sight of God. While he brings this forward in the person of others by anthypophora , (469) he at the same time admits that it is true, for it is taken from his own doctrine, which we touched upon a little ago. (469) “ Par une maniere d’anticipation ;” — “By way of anticipation.” Anthrypophora is a figure of speech which derives its name from the Greek term ἀνθυποφορά , a reply to an objection It is used in this sense by Dionysius Halicarnassensis. — Ed return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
8. **음식은 우리를 하나님 앞에 세우지 못하나니** — 이것은 고린도 사람들이 사용했거나 사용했을 수 있는 또 다른 변명이었다. 하나님에 대한 예배는 음식으로 이루어지지 않는다는 것이다. 바울이 로마서에서 가르치듯(롬 14:17), 하나님의 나라는 먹는 것과 마시는 것이 아니다. 바울의 답은 이것이다. "우리는 동시에 우리의 자유가 이웃들에게 손해를 끼치지 않도록 주의해야 한다."
이로써 그는 암묵적으로 양심에 관한 한 우리가 어떤 종류의 음식을 먹든 하나님 보시기에 아무 상관이 없음을 인정한다. 그분이 우리에게 그것들의 자유로운 사용을 허락하시기 때문이다. 그러나 이 자유는 외적 사용에 관한 한 사랑에 종속된다. 따라서 고린도 사람들의 논증은 결함이 있었다. 일부에서 전체를 추론했기 때문이다. 그것들의 사용에는 사랑의 요구에 대한 배려가 포함된다.
원주석
- 번역원본
commentary-section/cal-1co-8-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
9. Take heed that your liberty He leaves their liberty untouched, but moderates the use of it thus far — that it may not give occasion of stumbling to the weak. And he expressly desires that regard be had to the weak, that is, to those who are not, yet thoroughly confirmed in the doctrine of piety, for as they are wont to be regarded with contempt, it is the will and command of the Lord, that regard should be had to them. In the meantime, he hints that strong giants, who may be desirous tyrannically to subject our liberty to their humor, may safely be let alone, (470) because we need not fear giving offense to those who are not drawn into sin through infirmity, but eagerly catch at something to find fault with. What he means by an occasion, of stumbling we shall see herelong. (470) “ Nous ne nous en devons point soucier, mais les laisser la ;” — “We should not concern ourselves as to them, but leave them there.” return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
9. **너희 자유가 믿음이 약한 자들에게 거리끼는 것이 되지 않도록 조심하라** — 그는 그들의 자유를 손대지 않지만, 그 사용을 이만큼 절제시킨다. 약한 자들, 즉 아직 경건의 교리에 충분히 확립되지 않은 자들에게 실족의 기회가 되지 않도록. 그들은 경멸로 여겨지곤 하므로, 그들에게 배려가 있어야 한다는 것이 주님의 뜻과 명령이다.
한편 우리의 자유를 자신들의 기분에 전제적으로 종속시키려는 강한 거인들은 안전하게 그냥 두어도 된다고 암시한다. 연약함으로 죄에 끌리는 것이 아니라 흠잡을 것을 열심히 찾는 자들에게 실족을 줄까 두려워할 필요가 없기 때문이다.
원주석
- 번역원본
commentary-section/cal-1co-8-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
10. If any one see thee. From this it appears more clearly, how much liberty the Corinthians allowed themselves; for when the wicked made a kind of sacred banquet for their idols, they did not hesitate (471) to go to it, to eat of the sacrifice along with them. Paul now shows what evil resulted from this. In the first clause, instead of the words who hast knowledge , I have rendered the expression thus — though thou shouldest have ; and in the second clause, in the expression who is weak , I have introduced the word notwithstanding . This I found it necessary to do for the clearing up of Paul’s meaning. For he makes a concession, as if he had said: “Be it so, that thou hast knowledge; he who seeth thee, though he is not endowed with knowledge, is notwithstanding confirmed by thine example to venture upon the same thing, while he would never have taken such a step if he had not had one to take the lead. Now when he has one to imitate, he thinks that he has a sufficient excuse in the circumstance that he is imitating another, while in the meantime he is acting from an evil conscience.” For weakness here means ignorance, or scruple of conscience. I am aware, at the same time, in what way others explain it; for they understand the occasion of stumbling to be this — when ignorant persons, induced by example, imagine that in this way they perform some kind of religious service to God, but this idea is quite foreign to Paul’s meaning. For he reproves them, as I have said, (472) because they emboldened the ignorant to hurry on, contrary to conscience, to attempt what they did not think it lawful for them to do. To be built up means here — to be confirmed (473) Now that is a ruinous kind of building , that is not founded on sound doctrine. (471) “ Les Corinthiens n’auoyent point de honte ;” — “The Corinthians were not ashamed.” (472) See commentary on 1 Corinthians 8:7 . (473) The original word οἰκοδομηθήσεται , shall be built up , is used here, in the opinion of some learned critics, to mean encouraged or emboldened , and a parallel passage is pointed to in Malachi 3:15 , where the Hebrew word כבכי is rendered in the Septuagint ἀνοικοδομοῦνται or emboldened It deserves notice, however, that the Apostle had in the commencement of the chapter spoken of love as edifying , while knowledge puffeth up , and it is not improbable that he made use of the same word here ironically , as we would say — “Will not this be edifying the wrong way?” — Ed return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
10. **만일 지식 있는 네가 우상의 집에서 앉아 먹는 것을 누가 보면** — 이것에서 고린도 사람들이 자신들에게 얼마나 많은 자유를 허용했는지 더 분명히 나타난다. 악한 자들이 자신들의 우상들을 위해 어떤 종류의 거룩한 잔치를 만들 때, 그들은 주저하지 않고 가서 함께 제물을 먹었다. 이제 바울은 거기서 어떤 악이 초래되었는지 보여준다.
**믿음이 약한 자의 양심이 담력을 얻어 우상의 제물을 먹게 되지 않겠느냐?** — 지식이 있는 네가 그렇게 한다 하더라도, 지식이 없는 그를 보는 사람이 그럼에도 네 예를 따라 같은 것을 감히 시도하도록 확신하게 된다. 그는 앞서 나가는 사람이 없었다면 결코 그런 걸음을 내딛지 않았을 것이다. 이제 모방할 사람이 생기면, 그는 다른 사람을 모방하는 것이 충분한 변명이 된다고 생각하면서도, 그 사이에 악한 양심으로 행한다.
여기서 **약함**은 무지나 양심의 꺼림을 의미한다. **덕을 세움을 받는다**는 것은 여기서 **확신을 얻음**을 의미한다. 그것은 건전한 교리 위에 세워지지 않은 파멸적인 종류의 건축이다.
원주석
- 번역원본
commentary-section/cal-1co-8-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
11. And thy brother perish Mark how serious an evil it is, that mankind commonly think so little of — that of venturing upon anything with a doubtful or opposing conscience. For the object to which our whole life ought to be directed, is the will of the Lord. This, therefore, is the one thing that vitiates all our actions, when we disregard it. (474) This we do, not merely by an outward action, but even by a thought of the mind, when we allow ourselves in anything in opposition to conscience, even though the thing be not evil in itself. Let us bear in mind, therefore, that whenever we take a step in opposition to conscience, we are on the high road to ruin. I read, however, the sentence interrogatively, thus: Shall he perish through thy knowledge ? as though he had said: “Is it reasonable that thy knowledge should give occasion of ruin to thy brother? Is it for this reason that thou knowest what is right, that thou mayest cause another’s ruin!” He makes use of the term brother , in order to expose their pride as unfeeling, in this way: “It is true that the person whom you despise is weak , but still he is your brother , for God has adopted him. You act a cruel part, therefore, in having no concern for your brother.” There is, however, still greater force in what follows — that even those that are ignorant or weak have been redeemed with the blood of Christ ; for nothing were more unseemly than this, that while Christ did not hesitate to die, in order that the weak might not perish, we, on the other hand, reckon as nothing the salvation of those who have been redeemed with so great a price. A memorable saying, by which we are taught how precious the salvation of our brethren ought to be in our esteem, and not merely that of all, but of each individual in particular, inasmuch as the blood of Christ was poured out for each individual! (474) “ Quand nous entreprenons quelque chose center ceste saincte volonte ;” — “When we attempt anything in opposition to that holy will.” return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
11. **그러면 네 지식으로 그 약한 자가 멸망하나니** — 사람들이 얼마나 가볍게 여기는지 봐라. 의심하거나 반대하는 양심으로 무언가를 감히 시도하는 것이 얼마나 심각한 악인지. 우리의 전체 삶이 향해야 할 목표는 주님의 뜻이다. 따라서 우리가 그것을 무시할 때 우리의 모든 행위를 악하게 하는 한 가지가 이것이다. 우리는 외적 행위로만이 아니라 마음의 생각으로도 그렇게 한다. 양심에 반하여 무언가를 허용할 때, 비록 그 일 자체가 악하지 않아도. 따라서 양심에 반하여 걸음을 내딛을 때마다 우리가 멸망으로 가는 큰 길 위에 있음을 명심하자.
그러나 나는 이 문장을 의문문으로 읽는다. **네 지식으로 그 약한 자가 멸망하겠느냐?** 마치 이렇게 말하는 것처럼. "네 지식이 형제에게 멸망의 기회를 주는 것이 합당한가? 올바른 것을 알기 위해 다른 이의 멸망을 야기하는 것인가!" 그가 **형제**라는 용어를 사용하는 것은 그들의 냉담한 교만을 드러내기 위해서다. "네가 경멸하는 그 사람은 약한 자이지만, 그럼에도 네 형제다. 하나님이 그를 양자로 삼으셨기 때문이다. 따라서 형제에 대해 아무런 관심을 갖지 않는 것은 잔인한 행동이다."
그러나 이어지는 말씀에 더 큰 힘이 있다. 무지하거나 약한 자들도 그리스도의 피로 구속되었다는 것이다. 그리스도가 약한 자들이 멸망하지 않도록 죽기를 주저하지 않으셨는데, 우리는 반면에 그처럼 큰 값으로 구속된 자들의 구원을 아무것도 아닌 것으로 여기는 것보다 더 부적절한 것이 어디 있겠는가. 기억할 만한 말씀이다. 형제들의 구원이 우리 평가에서 얼마나 소중해야 하는지, 모든 이들만이 아니라 개별적으로 각자의 구원도. 그리스도의 피가 각 개인을 위해 쏟아졌기 때문이다!
원주석
- 번역원본
commentary-section/cal-1co-8-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
12. When ye sin so against the brethren , etc. For if the soul of every one that is weak is the price of Christ’s blood, that man who, for the sake of a very small portion of meat, hurries back again to death the brother who has been redeemed by Christ, shows how contemptible the blood of Christ is in his view. Hence contempt of this kind is an open insult to Christ. In what way a weak conscience may be wounded has been already explained — when it is built up in what is evil ( 1 Corinthians 8:10 ) so as daringly and rashly to rush on farther than the individual thinks to be lawful for him. return to ' Top of Page ' <a name="verse-13" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
12. **이같이 형제들에게 죄를 지어** — 약한 자마다의 영혼이 그리스도의 피의 값이므로, 아주 작은 고기 한 조각을 위해 그리스도로 구속된 형제를 다시 죽음으로 서두르게 하는 자는 그리스도의 피를 자신의 눈에 얼마나 경멸스럽게 여기는지 보여준다. 따라서 그런 경멸은 그리스도에 대한 공공연한 모욕이다. 약한 양심이 어떻게 상처받을 수 있는지 이미 설명했다. 그것이 자신에게 합법하다고 생각하는 것 이상을 감히 무모하게 돌진하도록 악에서 세워질 때(고전 8:10)다.
원주석
- 번역원본
commentary-section/cal-1co-8-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
13. Wherefore if meat make my brother to offend With the view of reproving more severely their disdainful liberty, he declares, that we ought not merely to refrain from a single banquet rather than injure a brother , but ought to give up the eating of meats during our whole life. Nor does he merely prescribe what ought to be done, but declares that he would himself act in this way. The expression, it is true, is hyperbolical, as it is scarcely possible that one should refrain from eating flesh during his whole life, if he remain in common life; (475) but his meaning is, that he would rather make no use of his liberty in any instance, than be an occasion of offense to the weak. For participation is in no case lawful, unless it be regulated by the rule of love. Would that this were duly pondered by those who make everything subservient to their own advantage, so that they cannot endure to give up so much as a hair’s-breadth of their own right for the sake of their brethren; and that they would attend not merely to what Paul teaches, but also to what he marks out by his own example! How greatly superior he is to us! When he , then, makes no hesitation in subjecting himself thus far to his brethren, which of us would not submit to the same condition? But, however difficult it is to act up to this doctrine, so far as the meaning is concerned, is easy, were it not that some have corrupted it by foolish glosses, and others by wicked calumnies. Both classes err as to the meaning of the word offend For they understand the word offend to mean, incurring the hatred or displeasure of men , or what is nearly the same thing, doing what displeases them, or is not altogether agreeable to them But it appears very manifestly from the context, that it means simply to hinder a brother by bad example (as an obstacle thrown in his way) from the right course, or to give him occasion of falling. Paul, therefore, is not here treating of the retaining of the favor of men, but of the assisting of the weak, so as to prevent their falling, and prudently directing them, that they may not turn aside from the right path. But (as I have said) the former class are foolish , while the latter are also wicked and impudent. Those are foolish , who allow Christians scarcely any use of things indifferent, lest they should offend superstitious persons. “Paul,” say they, “prohibits here everything that may give occasion of offense Now to eat flesh on Friday will not fail to give offense , and hence we must abstain from it, not merely when there are some weak persons present, but in every case without exception, for it is possible that they may come to know of it.” Not to speak of their misinterpretation of the word rendered occasion of offense , they fall into a grievous blunder in not considering that Paul here inveighs against those who impudently abuse their knowledge in the presence of the weak, whom they take no pains to instruct. Hence there will be no occasion for reproof, if instruction has been previously given. Farther, Paul does not command us to calculate, whether there may be an occasion of offense in what we do, except when the danger is present to our view. I come now to the other class. These are pretended followers of Nicodemus, (476) who under this pretext conform themselves to the wicked by participating in their idolatry, and not contented with justifying what they do amiss, are desirous also to bind others to the same necessity. Nothing could be said with greater plainness to condemn their perverse dissimulation than what Paul here teaches — that all who by their example allure the weak to idolatry, commit a grievous outrage against God as well as men. Yet they eagerly shield themselves from this by endeavoring to show that superstitions ought to be cherished in the hearts of the ignorant, and that we ought to lead the way before them to idolatry, lest a free condemnation of idolatry should offend them. Hence I will not do them the honor of dwelling upon a refutation of their impudence. I simply admonish my readers to compare Paul’s times with ours, and judge from this whether it is allowable to be present at mass, and other abominations, giving so much occasion of offense to the weak (475) “ S’il demelure en la conuersation et communication auec les autres ?” — “If he remains in converse and fellowship with others.” (476) Our author speaks of the same class of persons when commenting on John 7:50 . See Calvin’s Commentary on John , vol. 1, p. 317. — Ed . return to ' Top of Page ' 1 Corinthians 1Co 7 1 Corinthians 1Co 1 Corinthians 1Co 9 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 8". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 1-corinthians-8.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;
Pericope (part_of)
- part_of
pericope/per-1co-8-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
13. **그러므로 음식이 내 형제를 실족하게 하면** — 그들의 경멸스러운 자유를 더 심하게 책망하기 위해, 단 한 번의 잔치를 형제를 해치는 것보다 삼가는 것뿐 아니라 평생 동안 고기 먹는 것을 포기해야 한다고 선언한다. 단순히 무엇을 해야 하는지 처방하는 것이 아니라, 자신이 그렇게 행하겠다고 선언한다.
표현이 과장법이다. 공동 삶 속에 머무른다면 평생 동안 고기 먹는 것을 삼가는 것은 거의 불가능하기 때문이다. 그러나 그의 의미는 약한 자들에게 실족의 기회가 될 것이 아무리 한 번이라도 자유를 사용하기를 원하지 않는다는 것이다. 사랑의 규칙으로 규율되지 않으면 어떤 경우에도 참여가 합법적이지 않기 때문이다.
**실족하게 한다**는 말의 의미에 대해 어떤 이들은 사람들의 미움이나 불쾌함을 야기하거나 그들을 불쾌하게 하는 것으로 잘못 이해한다. 그러나 문맥에서 아주 분명하게 나타나듯, 그것은 단순히 나쁜 예로 형제가 올바른 길에서 방해받게 하거나 넘어질 기회를 주는 것을 의미한다. 따라서 바울이 여기서 다루는 것은 사람들의 호의를 유지하는 것이 아니라 약한 자들을 도와 넘어지지 않도록 하고, 올바른 길에서 벗어나지 않도록 신중하게 인도하는 것이다.
원주석
- 번역원본
commentary-section/cal-1co-8-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역