언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 고린도전서 › 9장

주석[칼빈] — 고린도전서 9장 · 사도의 권리 포기

요약
칼빈 주석 · 섹션 23개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 8장10장 →

1절 카드 ↗

1. Am I not free? He confirms by facts what he had stated immediately before, — that he would rather never taste of flesh during his whole life, than give occasion of stumbling to a brother, and, at the same time, he shows that he requires nothing more from them than what he had himself practiced. And, assuredly, natural equity requires that whatever law is imposed by any one upon others, should be submitted to by himself. More especially a Christian teacher should impose upon himself this necessity, that he may have it always in his power to confirm his doctrine by an exemplary life. We know by experience, that it is a very unpleasant thing that Paul required from the Corinthians — to refrain, for the sake of their brethren, from making use of the liberty that was allowed them. He could scarcely have demanded this, if he had not taken the lead and shown them the way. And he had, it is true, promised that he would do this, but, as he might not be believed by all on his simply promising for the future, he makes mention of what he had already done. He brings forward a remarkable instance, in respect of his having denied himself the liberty which he might otherwise have used, purely in order that he might give the false Apostles no occasion for calumniating. He had preferred to earn his food with his own hands, rather than be supported at the expense of the Corinthians, to whom he administered the Gospel. He treats, however, at great length of the right of the Apostles to receive food and clothing. This he does, partly for the purpose of stirring them up the more to forego many things for the sake of their brethren after his example, because they were unduly tenacious in the retaining of their own rights, and partly for the purpose of exposing more fully in view the unreasonableness of calumniators, who took occasion for reviling from what was anything but blameworthy. He speaks, also, interrogatively, in order to press the matter home more closely. The question — Am I not free? is of a general nature. When he adds — Am I not an Apostle ? he specifies a particular kind of liberty. “If I am an Apostle of Christ, why should my condition be worse than that of others?” Hence he proves his liberty on the ground of his being an Apostle. Have I not seen Jesus Christ ? He expressly adds this, in order that he may not be reckoned inferior in any respect, to the other Apostles, for this one thing the malevolent and envious bawled out on all occasions — that he had received from the hands of men whatever he had of the gospel, inasmuch as he had never seen Christ. And, certainly, he had not had converse with Christ while he was in the world, but Christ had appeared to him after his resurrection. It was not a smaller privilege, however, to have seen Christ in his immortal glory, than to have seen him in the abasement of mortal flesh. He makes mention, also, afterwards of this vision, ( 1 Corinthians 15:8 ,) and mention is made of it twice in the Acts, ( Acts 9:3 , and Acts 22:6 .) Hence this passage tends to establish his call, because, although he had not been set apart as one of the twelve, there was no less authority in the appointment which Christ published from heaven. Are not ye my work ? He now, in the second place, establishes his Apostleship from the effect of it, because he had gained over the Corinthians to the Lord by the gospel. Now this is a great thing that Paul claims for himself, when he calls their conversion his work , for it is in a manner a new creation of the soul. But how will this correspond with what we had above — that he that planteth is nothing, and he that watereth is nothing? ( 1 Corinthians 3:7 .) I answer, that as God is the efficient cause, while man, with his preaching, is an instrument that can do nothing of itself, we must always speak of the efficacy of the ministry in such a manner that the entire praise of the work may be reserved for God alone. But in some cases, when the ministry is spoken of, man is compared with God, and then that statement holds good — He that planteth is nothing, and he that watereth is nothing ; for what can be left to a man if he is brought into competition with God? Hence Scripture represents ministers as nothing in comparison with God; but when the ministry is simply treated of without any comparison with God, then, as in this passage, its efficacy is honorably made mention of, with signal encomiums. For, in that case, the question is not, what man can do of himself without God, but, on the contrary, God himself, who is the author, is conjoined with the instrument, and the Spirit’s influence with man’s labor. In other words, the question is not, what man himself accomplishes by his own power, but what God effects through his hands. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-1

Source

1. **내가 자유인이 아니냐?** — 그는 바로 앞에서 말한 것, 즉 단 한 번이라도 형제에게 실족의 기회를 주느니 평생 고기를 먹지 않겠다는 선언을, 사실로써 확증한다. 동시에 자신이 그들에게 요구하는 것 이상을 이미 스스로 실행했음을 보여준다. 실로 자연적 형평은 어떤 사람이 다른 이에게 부과하는 법을 자신도 따라야 한다고 요구한다. 특히 그리스도인 교사는 삶의 모범으로 자신의 교리를 언제나 확증할 수 있도록 스스로에게 이 필요를 부과해야 한다.

바울이 고린도 사람들에게 요구한 것, 즉 허용된 자유를 형제들을 위해 삼가는 것이 얼마나 어려운 일인지 우리는 경험으로 안다. 스스로 솔선하여 길을 보여주지 않았다면 그것을 요구하기 어려웠을 것이다. 그는 그렇게 하겠다고 약속했지만, 모든 이에게 단순한 약속만으로 믿음을 얻지 못할 수 있었으므로, 이미 행한 것을 언급한다. 그가 내세우는 주목할 만한 사례는 이것이다. 거짓 사도들이 비방할 기회를 주지 않으려고, 사용할 수 있었던 자유를 순전히 자발적으로 포기했다는 것이다. 고린도 사람들에게 복음을 섬기면서도 그들의 비용으로 지원받기보다 자신의 손으로 먹을 것을 벌기를 선택했다.

그러나 그는 사도들이 음식과 의복을 받을 권리를 상당히 길게 다룬다. 이는 한편으로는 형제들을 위해 많은 것을 포기하도록 더 촉구하기 위해서다. 고린도 사람들이 자신들의 권리를 지나치게 고집했기 때문이다. 다른 한편으로는 비난받을 것이 전혀 없는 일에서 비방의 빌미를 잡는 중상꾼들의 불합리함을 더 분명히 드러내기 위해서다. 또한 물음 형식으로 말하는 것은 문제를 더 강하게 압박하기 위해서다. **내가 자유인이 아니냐?**는 일반적인 물음이다. **내가 사도가 아니냐?**를 덧붙일 때는 자유의 특수한 종류를 구체화한다. "내가 그리스도의 사도라면 왜 내 처지가 다른 이들보다 나빠야 하는가?" 따라서 그는 사도임을 근거로 자신의 자유를 증명한다.

**내가 예수 그리스도를 보지 못하였느냐?** — 이것은 어떤 점에서도 다른 사도들보다 열등하게 여겨지지 않으려고 명시적으로 덧붙인 것이다. 악의적이고 시기하는 자들이 항상 외쳐댄 한 가지는 그가 사람들의 손에서 복음에 관한 모든 것을 받았다는 것, 즉 그가 그리스도를 본 적이 없다는 것이었다. 확실히 그는 세상에 계실 때 그리스도와 교제하지 못했지만, 그리스도는 부활 후 그에게 나타나셨다. 그러나 필멸의 육신의 낮아지심 속에 계신 그리스도를 보는 것보다 불사의 영광 중에 계신 그리스도를 보는 것이 결코 작은 특권이 아니다. 그는 이 환상을 나중에도 언급하고(고전 15:8), 사도행전에도 두 번 언급된다(행 9:3, 22:6). 따라서 이 구절은 그의 소명을 확증하는 데 이바지한다. 비록 열두 제자 중 하나로 따로 세워지지 않았지만, 하늘에서 그리스도가 공포하신 임명에는 그에 못지않은 권위가 있기 때문이다.

**너희는 내 일이 아니냐?** — 이제 두 번째로, 그는 사도직의 효과에서 자신의 사도직을 확증한다. 복음으로 고린도 사람들을 주님께 얻었기 때문이다. 바울이 그들의 회심을 자신의 일이라고 부를 때 대단한 것을 주장하는 것이다. 왜냐하면 그것은 어떤 의미에서 영혼의 새 창조이기 때문이다. 그러나 이것이 앞에서 말한 것, 즉 심는 자도 아무것도 아니고 물주는 자도 아무것도 아니다(고전 3:7)와 어떻게 일치하는가? 하나님이 능동적 원인이시고 인간은 그 설교로 아무것도 스스로 할 수 없는 도구이므로, 사역의 효력을 항상 이렇게 말해야 한다. 즉 모든 칭찬이 하나님께만 돌아가도록. 그러나 사역이 하나님과 비교될 때는 앞서 말이 맞다. 하나님과 경쟁에 놓인다면 사람에게 무엇이 남겠는가? 성경이 사역자들을 하나님과 비교해 아무것도 아니라 하는 것은 그 때문이다. 그러나 하나님과 비교 없이 단순히 사역을 다룰 때는, 이 구절에서처럼 그 효력이 뛰어난 칭찬과 함께 명예롭게 언급된다.

원주석

2절 카드 ↗

2. If I am not an Apostle to others The sum of this tends to the establishing of his authority among the Corinthians, so as to place it beyond all dispute. “If there are those,” says he, “who have doubts as to my Apostleship, to you, at least, it ought to be beyond all doubt, for, as I planted your Church by my ministry, you are either not believers, or you must necessarily recognize me as an Apostle. And that he may not seem to rest in mere words, he states that the reality itself was to be seen, (479) because God had sealed his Apostleship by the faith of the Corinthians. Should any one, however, object, that this suits the false Apostles too, who gather disciples to themselves, I answer, that pure doctrine is above all things required, in order that any one may have a confirmation of his ministry in the sight of God from its effect. There is nothing, therefore, here to furnish impostors with matter of congratulation, if they have deceived any of the populace, nay, even nations and kingdoms, by their falsehoods. Although in some cases persons are the occasion of spreading the kingdom of Christ, who, nevertheless, do not preach the gospel sincerely , as is said in Philippians 1:16 , it is not without good reason that Paul infers from the fruit of his labor, that he is divinely commissioned: for the structure of the Corinthian Church was such, that the blessing of God could easily be seen shining forth in it, which ought to have served as a confirmation of Paul’s office. (479) “ La verite et l’effet le demonstre ;” — “Truth and reality demonstrate it.” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-2

Source

2. **만일 내가 다른 사람들에게 사도가 아닐지라도** — 이것의 취지는 고린도 사람들 사이에서 그의 권위를 확립하여 모든 논쟁을 넘어서는 것이다. "비록 내 사도직을 의심하는 자들이 있더라도, 너희에게는 적어도 의심의 여지가 없어야 한다. 내가 내 사역으로 너희 교회를 세웠기 때문이다. 너희가 믿는 자들이 아니거나, 아니면 나를 사도로 인정해야 한다." 단순한 말에만 의존하는 것처럼 보이지 않으려고, 현실 자체가 드러난다고 진술한다. 하나님이 고린도 사람들의 믿음으로 그의 사도직을 인치셨기 때문이다. 거짓 사도들도 이것에 맞는다고 반론을 제기한다면, 그것에 대한 답은 하나님 보시기에 어떤 사람의 사역이 그 효과로 확증되려면 무엇보다 순수한 교리가 요구된다는 것이다. 따라서 거짓말로 어떤 민중이나 나라와 왕국을 속인 사기꾼들은 여기서 자기만족할 거리를 찾을 수 없다.

원주석

3절 카드 ↗

3. My defense. Apart from the principal matter that he has at present in hand, it appears also to have been his intention to beat down, in passing, the calumnies of those who clamored against his call, as if he had been one of the ordinary class of ministers. “I am accustomed,” says he, “to put you forward as my shield, in the event of any one detracting from the honor of my Apostleship.” Hence it follows, that the Corinthians are injurious and inimical to themselves, if they do not acknowledge him as such, for if their faith was a solemn attestation of Paul’s Apostleship, and his defense , against slanderers, the one could not be invalidated without the other falling along with it. Where others read — those who interrogate me , I have rendered it — those that examine me — for he refers to those who raised a dispute as to his Apostleship. (480) Latin writers, I confess, speak of a criminal being interrogated (481) according to the laws, but the meaning of the word ἀνακρίνειν which Paul makes use of, seemed to me to be brought out better in this way. (480) “ Ceux qui vouloyent mettre en debat son Apostolat, et le contreroller, comme on dit ;” — “Those who were desirous to bring his Apostleship into dispute, and overhale it, as they say.” (481) The expression is made use of by Suetonius. (Aug. 33.) Reum ita fertur interrogasse . He is said to have interrogated the criminal in such a manner.) — Ed . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-3

Source

3. **나를 심사하는 자들에게 대한 내 변명이 이것이니라** — 주요 논점과 별도로, 마치 보통 부류의 사역자인 것처럼 그의 소명에 반하여 외친 자들의 중상을 지나치면서 꺾으려 한 것도 그의 의도였다. "나는 내 사도직을 비방하는 자가 있을 때마다 너희를 나의 방패로 내세웠다." 따라서 고린도 사람들이 그를 인정하지 않는다면 스스로에게 해롭고 적대적이다. 그들의 믿음이 바울의 사도직에 대한 엄숙한 증거이자 중상꾼들에 대한 변명이라면, 하나는 다른 하나를 무너뜨리지 않고는 무효화될 수 없기 때문이다.

원주석

4절 카드 ↗

4. Have we not power ? He concludes from what has been already said, that he had a right to receive food and clothing from them, (482) for Paul ate and drank, but not at the expense of the Church. This, then, was one liberty that he dispensed with. The other was, that he had not a wife — to be maintained, also, at the public expense. Eusebius infers from these words that Paul was married, but had left his wife somewhere, that she might not be a burden to the Churches, but there is no foundation for this, for he might bring forward this, even though unmarried. In honoring a Christian wife with the name of sister , he intimates, first of all, by this, how firm and lovely ought to be the connection between a pious pair, being held by a double tie. Farther he hints at the same time what modesty and honorable conduct ought to subsist between them. Hence, too, we may infer, how very far marriage is from being unsuitable to the ministers of the Church. I pass over the fact, that the Apostles made use of it, as to whose example we shall have occasion to speak ere long, but Paul here teaches, in general terms, what is allowable for all. (482) “ Combion qu’il n’en air pus use ;” — “Though he had not made use of it.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-4

Source

4. **우리가 먹고 마실 권리가 없겠느냐?** — 이미 말한 것에서 고린도 사람들에게서 음식과 의복을 받을 권리가 있음을 결론 짓는다. 바울은 먹고 마셨지만 교회의 비용으로 하지 않았다. 이것이 그가 포기한 한 가지 자유였다. 다른 하나는 교회의 공비로 부양될 아내도 없었다는 것이다.

에우세비우스는 이 말에서 바울이 결혼했으나 교회들에게 부담이 되지 않으려고 아내를 어딘가에 남겨두었다고 추론하지만, 근거가 없다. 그것은 미혼이었더라도 내세울 수 있는 것이기 때문이다. 그리스도인 아내를 **자매**라는 명칭으로 높이면서 경건한 부부의 결합이 얼마나 강하고 사랑스러워야 하는지를 암시한다. 이중의 유대로 이어지기 때문이다. 또한 그들 사이에 어떤 절제와 명예로운 행동이 있어야 하는지도 암시한다. 따라서 결혼이 교회의 사역자들에게 얼마나 어울리지 않는 것이 아닌지도 추론할 수 있다.

원주석

5절 카드 ↗

5. Even as the other Apostles. In addition to the Lord’s permission, he mentions the common practice of others. And with the view of bringing out more fully the waiving of his right, he proceeds step by step. In the first place, he brings forward the Apostles He then adds, “Nay, even the brethren of the Lord themselves also make use of it without hesitation — nay more, Peter himself, to whom the first place is assigned by consent of all, allows himself the same liberty.” By the brethren of the Lord , he means John and James, who were accounted pillars , as he states elsewhere. ( Galatians 2:9 .) And, agreeably to what is customary in Scripture, he gives the name of brethren to those who were connected with Him by relationship. Now, if any one should think to establish Popery from this, he would act a ridiculous part. We confess that Peter was acknowledged as first among the Apostles, as it is necessary that in every society there should always be some one to preside over the others, and they were of their own accord prepared to respect Peter for the eminent endowments by which he was distinguished, as it is proper to esteem and honor all that excel in the gifts of God’s grace. That preeminence, however, was not lordship — nay more, it had nothing resembling lordship. For while he was eminent among the others, still he was subject to them as his colleagues. Farther, it is one thing to have pre-eminence in one Church, and quite another, to claim for one’s self a kingdom or dominion over the whole world. But indeed, even though we should concede everything as to Peter, what has this to do with the Pope? For as Matthias succeeded Judas, ( Acts 1:26 ,) so some Judas might succeed Peter. Nay more, we see that during a period of more than nine hundred years among his successors, or at least among those who boast that they are his successors, there has not been one who was one whit better than Judas. This, however, is not the place to treat of these points. Consult my Institutes. (Volume 3.) One thing farther must here be noticed, that the Apostles had no horror of marriage, which the Papal clergy so much abominate, as unbecoming the sanctity of their order. But it was after their time that that admirable discovery was made, that the priests of the Lord are polluted if they have intercourse with their lawful wives; and, at length matters came to such a pitch, that Pope Syricius did not hesitate to call marriage “ a pollution of the flesh , in which no one can please God.” What then must become of the poor Apostles, who continued in that pollution until death? Here, however, they have contrived a refined subtilty to effect their escape; for they say that the Apostles gave up the use of the marriage bed, but led about their wives with them, that they might receive the fruits of the gospel, or, in other words, support at the public expense. As if they could not have been maintained by the Churches, unless they wandered about from place to place; and farther, as if it were a likely thing that they would run hither and thither of their own accord, and without any necessity, in order that they might live in idleness at the public expense! For as to the explanation given by Ambrose, as referring to other persons’ wives, who followed the Apostles for the purpose of hearing their doctrine, it is exceedingly forced. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-5

Source

5. **주의 형제들과 게바와 같이 하지 아니하랴?** — 주님의 허락에 덧붙여 다른 이들의 일반 관행을 언급한다. 그리고 자신의 권리를 더 충분히 나타내기 위해 단계적으로 나아간다. 먼저 사도들을 내세우고, 그 다음에 덧붙인다. "아니, 주의 형제들 자신도 주저 없이 그 자유를 누린다. 더 나아가 모든 이의 동의로 첫 자리를 부여받은 베드로 자신도 같은 자유를 허용한다." **주의 형제들**이란 갈라디아서 2:9에서 기둥으로 여겨진 요한과 야고보를 가리킨다. 성경의 관례에 따라 친족으로 연결된 자들을 형제라 부른다.

이것에서 로마 교황제를 세우려 한다면 터무니없을 것이다. 베드로가 사도들 사이에서 으뜸으로 인정받았음을 인정한다. 모든 사회에는 항상 다른 이들을 주재하는 사람이 있어야 하기 때문이다. 그들은 자발적으로 베드로가 탁월한 은사로 뛰어나 하나님의 은혜의 선물들이 탁월한 모든 이를 존중하고 경외하는 것이 마땅하므로 그를 존경할 준비가 되어 있었다. 그러나 그 탁월함은 주권이 아니었고, 주권을 닮은 것도 없었다. 그가 다른 이들 사이에서 탁월했지만, 그는 그들에게 동료로서 종속되었다. 더 나아가 한 교회에서 탁월한 것은 온 세상에 대해 왕국이나 지배권을 주장하는 것과 전혀 다르다.

원주석

7절 카드 ↗

7. Who hath gone a warfare at his own charges? It is the present tense that is used (483) as meaning — is accustomed to go a warfare. I have, however, with the view of taking off somewhat of the harshness, rendered it in the preterite. Now, by three comparisons, and these, too, taken from common life, he makes it out that it was allowable for him to live, if he chose, at the public expense of the Church, to show that he assumes nothing to himself but what human nature itself teaches us is reasonable. The first is taken from military law, for soldiers are wont to have their provisions furnished to them at the public expense. The second is taken from vine-dressers, for the husbandman plants a vine — not to throw away his pains, but to gather the fruit. The third is taken from keepers of cattle, for the shepherd does not lay out his labor for nothing, but eats of the milk of the flock — that is, he is supported from the produce. As natural equity points out this as reasonable, who will be so unjust as to refuse sustenance to the pastors of the Church? While it may happen, that some serve as soldiers at their own expense, as, for example, the Romans in ancient times, when no tribute was as yet paid, and there were no taxes, (484) this does not militate against Paul’s statement, for he simply takes his argument from common and everywhere received practice. (483) The verb is στρατεύεται , goeth a warfare, or serves as a soldier. — Ed (484) The Roman soldiers received no pay ( stipendium ) from the public expense until 347 years after the founding of Rome. (See Liv. 4. 59 and 5. 7.) — Ed . return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-7

Source

7. **누가 자비로 전쟁한 적이 있느냐?** — 세 가지 비유, 그것도 일상생활에서 취한 것들로, 그가 교회의 공비로 살 권리가 있었음을 밝힌다. 인간 본성 자체가 합당하다고 가르치는 것 이상은 아무것도 자신에게 돌리지 않음을 보여주기 위해서다. 첫째는 군법에서 취한 것이다. 군인들은 공비로 음식을 지급받는다. 둘째는 포도원 재배자에서 취한 것이다. 농부는 포도원을 심는다. 노력을 허비하려는 것이 아니라 열매를 거두기 위해서다. 셋째는 목자에서 취한 것이다. 목자는 노력을 헛되이 쓰지 않고 양 떼의 젖을 먹는다. 즉 그 소출로 먹고 산다. 자연적 형평이 이것이 합당하다고 지적하니, 교회의 목자들에게 생계를 거부할 만큼 불공평한 자가 누구이겠는가?

원주석

8절 카드 ↗

8. Say I these things as a man ? Lest any one should cavil, and say that in the things of the Lord the case is different, and therefore that he had to no purpose brought forward so many comparisons, he now adds, that the very same thing is commanded by the Lord. To speak as a man sometimes means — speaking according to the perverse judgment of the flesh, (as in Romans 3:5 .) Here, however, it means — bringing forward only those things that are in common use among men, and are merely current (as they speak) in a human court. Now, that God himself designed that the labors of men should be remunerated by wages, he proves from this, that he prohibits the muzzling of the mouth of the ox that treadeth out the corn; and with the view of applying it to the subject in hand, he says, that God was not concerned as to oxen, but rather had regard to men. In the first place, it may be asked, Why has he more particularly selected this proof, while he had in the law passages that were much clearer? as for example, Deuteronomy 24:15 , The wages of the hireling shall not remain with thee over night. If any one, however, will take a nearer view, he will acknowledge that there is more force in this quotation, in which the Lord requires cattle to be taken care of, for from this it is inferred, from the less to the greater, how much equity he requires among men, when he wishes that it should be shown to brute animals. When he says, that God does not take care for oxen , you are not to understand him as meaning to exclude oxen from the care of God’s Providence, inasmuch as he does not overlook even the least sparrow. ( Matthew 6:26 , and Matthew 10:29 .) Nor is it as if he meant to expound that precept allegorically, as some hair-brained spirits take occasion from this to turn everything into allegories. Thus they turn dogs into men, trees into angels, and turn all scripture into a laughing-stock. Paul’s meaning is simple — that, when the Lord enjoins humanity to oxen, he does not do it for the sake of oxen, but rather from a regard to men, on whose account, too, the very oxen were created. That compassion, therefore, towards oxen should be a stimulus to us to stir up to the exercise of humanity among us, as Solomon says, ( Proverbs 12:10 ,) The righteous man hath a care over his beast, but the bowels of the wicked are cruel. Let it then be understood by you, that God is not so concerned for oxen, as to have had merely a regard to oxen in making that law, for he had mankind in view, and wished to accustom them to equity, that they might not defraud the workman of his hire. For it is not the ox that has the principal part in plowing or treading out the corn, but man, by whose industry the ox himself is set to work. Hence, what he immediately adds — He that ploweth, should plow in hope , etc. is an exposition of the precept, as if he had said, that it extends generally to any kind of recompense for labor. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-8

Source

8. **내가 사람의 뜻을 따라 이것을 말하느냐?** — 혹자가 주님의 일에서는 경우가 다르다며 헛되이 많은 비유를 들었다고 공연히 트집을 잡을까 봐, 이제 같은 것이 주님에 의해 명해졌다고 덧붙인다. **사람으로서 말하다**는 육체의 잘못된 판단에 따라 말한다는 의미로 쓰이기도 한다(롬 3:5). 그러나 여기서는 사람들 사이에 공통으로 쓰이고 인간 법정에서만 통용되는(그들의 말로) 것들을 내세운다는 의미다.

하나님이 사람들의 노동이 삯으로 보상받기를 의도하셨음을 곡식을 밟아 타작하는 소의 입에 망을 씌우지 말라는 금지에서 증명한다. 이것을 논제에 적용하기 위해 하나님은 소가 아니라 사람을 배려하신 것이라고 말한다.

먼저 물을 수 있다. 율법에 훨씬 분명한 구절들이 있는데 왜 특별히 이 증거를 선택했는가? 예컨대 신명기 24:15 "품꾼의 삯을 그날 밤에 두지 말라"가 있다. 그러나 더 자세히 살펴보면 하나님이 짐승을 돌보도록 요구하시는 이 인용에 더 큰 힘이 있음을 인정할 것이다. 소에게도 그것을 보여야 한다면 사람들 사이에 얼마나 큰 공정함을 요구하시는지를 작은 것에서 큰 것으로의 논증으로 알 수 있기 때문이다.

**하나님이 소를 위하여 염려하심이냐?**고 할 때, 그분이 소를 섭리의 돌봄에서 제외한다는 의미로 이해해서는 안 된다. 가장 작은 새도 그분이 간과하지 않으시기 때문이다(마 6:26, 10:29). 또한 그 명령을 우의적으로 해석한다는 것도 아니다. 바울의 의미는 간단하다. 주님이 소에게 인도적 대우를 명하실 때 소를 위해서가 아니라 사람들을 배려해서 하신다는 것이다. 소들도 사람을 위해 창조되었기 때문이다. 따라서 소에 대한 그 연민은 우리에게 사람들 사이의 인도주의를 실천하도록 자극해야 한다. 솔로몬이 말하듯(잠 12:10), 의인은 자기 짐승의 사정을 살피지만 악인의 긍휼은 잔인하다.

원주석

10절 카드 ↗

10. Because he that ploweth ought to plow in hope. There is a twofold reading in this passage, even in the Greek manuscripts, but the one that is more generally received is — He that thrasheth , in hope of partaking of his hope At the same time, the one that does not repeat the term hope twice in the second clause appears simpler, and more natural. (485) Hence, if I were at liberty to choose, I would prefer to read it thus: He that ploweth should plow in hope , and he that thrasheth in hope of participating As, however, the most of the Greek manuscripts agree in the former reading, and as the meaning remains the same, I have not ventured to make change upon it. Now he expounds the preceding injunction, and hence he says, that it is an unjust thing that the husbandman should lay out his pains to no purpose in plowing and thrashing, but that the end of his labor is the hope of receiving the fruits. As it is so, we may infer, that this belongs to oxen also, but Paul’s intention was to extend it farther, and apply it principally to men. Now, the husbandman is said to be a partaker of his hope , when he enjoys the produce which he has obtained when reaping, but hoped for when plowing. (485) The common reading is — καὶ ὁ ἀλοῶν τὢς ἐνπίδος αὐτοῦ μετέχειν επ ᾿ ελπίδι , and he that thrasheth in hope should be a partaker of his hope In the other reading, the επ ᾿ ἐλπίδι ( in hope ) are omitted. The latter is the reading in five ancient and three later MSS. The common reading is construed by Bloomfield as follows — καὶ ὁ ἀλοῶν ( ὀφείλει ἀλοᾷν ) επ ᾿ ἐλπίδι ( τοῦ ) μετέχειν τὢς ελπίδος αὐτοῦ “And he that thrasheth ought to thrash in hope to partake of (the fruits of) his hope.” — Ed return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-10

Source

10. **밭 가는 자와 곡식 떠는 자가 소망 중에 함께 참예하기를 바라기 때문이다** — 이것은 앞의 명령에 대한 해설이다. 마치 "그 명령은 일반적으로 모든 종류의 노동 보상에 적용된다"는 것처럼. 따라서 농부가 헛되이 수고를 들이는 것은 불의하고, 그의 노동의 끝은 열매를 받으리라는 소망이다. 이것이 그러하므로 소에게도 해당되지만, 바울의 의도는 이를 더 나아가 주로 사람에게 적용하는 것이다.

원주석

11절 카드 ↗

11. If we have sown unto you spiritual things There was one cavil remaining — for it might be objected, that labors connected with this life should without doubt have food and clothing as their reward; and that plowing and thrashing yield fruit, of which those that labor in these things are partakers; but that it is otherwise with the gospel, because its fruit is spiritual; and hence the minister of the word, if he would receive fruit corresponding to his labor, ought to demand nothing that is carnal. Lest any one, therefore, should cavil in this manner, he argues from the greater to the less. “Though food and clothing are not of the same nature with a minister’s labors, what injury do you sustain, if you recompense what is inestimable with a thing that is small and contemptible? For in proportion to the superiority of the soul above the body, does the word of the Lord excel outward sustenance, (486) inasmuch as it is the food of the soul.” (486) “ Et le vestement ;” — “And clothing.” return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-11

Source

11. **만일 우리가 너희에게 신령한 것을 뿌렸으면** — 한 가지 변명이 남아있었다. 이 삶과 연관된 노동들은 의심할 여지 없이 음식과 의복으로 보상받아야 한다, 밭 갈고 타작하는 것은 열매를 내고 그 일들에 수고하는 자들이 그 열매에 참여한다, 그러나 복음은 다르다, 그 열매가 신령하기 때문이다, 따라서 말씀의 사역자가 노동에 걸맞은 열매를 받으려면 육적인 것은 아무것도 요구해서는 안 된다고 반론을 제기할 수 있었다.

그래서 그런 트집을 방지하기 위해 더 큰 것에서 작은 것으로 논증한다. "비록 음식과 의복이 사역자의 노동과 같은 종류는 아니지만, 헤아릴 수 없는 것을 작고 보잘것없는 것으로 보상한다면 무슨 손해가 있는가? 몸보다 영혼이 탁월한 만큼 주님의 말씀이 외적 양식을 능가한다. 그것이 영혼의 양식이기 때문이다."

원주석

12절 카드 ↗

12. If others assume this power over you Again he establishes his own right from the example of others. For why should he alone be denied what others assumed as their due? For as no one labored more than he among the Corinthians, no one was more deserving of a reward. He does not, however, make mention of what he has done, but of what he would have done in accordance with his right, if he had not of his own accord refrained from using it. But we have not used this power. He returns now to the point on which the matter hinges — that he had of his own accord given up that power which no one could refuse him, and that he was prepared rather to suffer all things, than by the use of his liberty throw any impediment in the way of the progress of the gospel. He wishes, therefore, that the Corinthians should, after his example, keep this end in view — to do nothing that would hinder or retard the progress of the gospel; for what he declares respecting himself it was their duty to perform according to their station; and he confirms here what he had said previously — that we must consider what is expedient ( 1 Corinthians 6:12 .) return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-12

Source

12. **다른 이들도 너희에게 이런 권리를 가졌다면** — 다시 다른 이들의 예에서 자신의 권리를 확립한다. 왜 그만이 다른 이들이 당연한 권리로 여긴 것을 거부당해야 하는가? 그가 고린도 사람들 사이에서 누구보다 더 수고했으므로, 누구보다 더 보상받을 자격이 있다.

그러나 그는 자신이 한 것이 아니라 자발적으로 삼가지 않았다면 권리에 따라 했을 것을 언급한다. **그러나 우리가 이 권한을 쓰지 아니하고** — 이제 요점으로 돌아간다. 누구도 그에게 거부할 수 없는 권한을 자발적으로 포기했으며, 자신의 자유 사용으로 복음의 진보에 어떤 방해라도 가져오기보다는 오히려 모든 것을 참으려 했다는 것이다. 따라서 그는 고린도 사람들도 자신의 예를 따라 이 목표를 항상 보기를 원한다. 복음의 진보를 방해하거나 더디게 할 아무것도 하지 않는 것이다. 그는 자신에 관해 선언하는 것이 그들의 자리에서 행해야 할 의무임을 확인한다.

원주석

13절 카드 ↗

13. Know ye not, Apart from the question that he discusses, he appears to have dwelt the longer in taking notice of this point, with the view of reproaching the Corinthians indirectly for their malignity in allowing the ministers of Christ to be reviled in a matter that was so justifiable. For if Paul had not of his own accord refrained from using his liberty, there was a risk of the progress of the gospel being obstructed. Never would the false Apostles have gained that point, had not ingratitude, to which the Corinthians were already prone, opened up the way for their calumnies. For they ought to have repelled them sharply; but instead of this they showed themselves excessively credulous, so that they would have been prepared to reject the gospel, if Paul had used his right. Such contempt of the gospel, and such cruelty towards their Apostle, deserved to be more severely reproved; but Paul, having found another occasion, touches upon it indirectly and mildly, with his usual modesty, that he may admonish them without affronting them. Again he makes use of a new comparison, to prove that he had not used the power that he had from the Lord. Nor does he any longer borrow examples from any other source, but shows that this has been appointed by the Lord — that the Churches should provide for the support of their ministers. There are some that think that there are two comparisons in this passage, and they refer the former to the Lord’s priests, and the latter to those that acted as priests to the heathen gods. I am, however, rather of opinion that Paul expresses, as he is accustomed, the same thing by different terms. And, truly, it would have been a weak argument that was derived from the practice of the heathens, among whom the revenues of the priesthood were not devoted to food and clothing, but to magnificent dresses, royal splendor, and profuse luxury. These would, therefore, have been things too remote. I do not call it in question, however, that he has pointed out different kinds of ministerial offices; for there were priests of a higher order, and there were afterwards Levites, who were inferior to them, as is well known; but that is not much to the point. The sum is this — “The Levitical priests were ministers of the Israelitish Church; the Lord appointed them sustenance from their ministry; hence in ministers of the Christian Church the same equity must be observed at the present day. Now the ministers of the Christian Church are those that preach the gospel.” This passage is quoted by Canonists, when they wish to prove that idle bellies must be fattened up, in order that they may perform their masses; (488) but how absurdly, I leave it to children themselves to judge. Whatever is stated in the Scriptures as to the support to be given to ministers, or the honor that is to be put upon them, they immediately seize hold of it, and twist it to their own advantage. For my part, however, I simply admonish my readers to consider attentively Paul’s words. He argues that pastors, who labor in the preaching of the gospel, ought to be supported, because the Lord in ancient times appointed sustenance for the priests, on the ground of their serving the Church. Hence a distinction must be made between the ancient priesthood and that of the present day. Priests under the law were set apart to preside over the sacrifices, to serve the altar, and to take care of the tabernacle and temple. Those at the present day are set apart to preach the word and to dispense the sacraments. The Lord has appointed no sacrifices for his sacred ministers to be engaged in; (489) there are no altars for them to stand at to offer sacrifices. Hence appears the absurdity of those who apply this comparison, taken from sacrifices, to anything else than to the preaching of the gospel. Nay farther, it may be readily inferred from this passage, that all Popish priests, from the head himself to the lowest member, are guilty of sacrilege, who devour the revenues appointed for true ministers, while they do not in any way discharge their duty. For what ministers does the Apostle order to be maintained? Those that apply themselves to the preaching of the gospel. What right then have they to claim for themselves the revenues of the priesthood? (490) “Because they hum a tune and perform mass.” (491) But God has enjoined upon them nothing of that sort. Hence it is evident that they seize upon the reward due to others. When, however, he says that the Levitical priests were partakers with the altar , and that they ate of the things of the Temple , he marks out ( μετωνυμικῶς ) by metonymy , the offerings that were presented to God. For they claimed to themselves the sacred victims entire, and of smaller animals they took the right shoulder, and kidneys and tail, and, besides this, tithes, oblations, and first-fruits. The word ἱερόν , therefore, in the second instance, (492) is taken to mean the Temple. (488) “ Et autres brimborioas ;” — “And other baubles.” (489) “ Auiourd’huy ;” — “At the present day.” (490) “ De quel droict s’usurpent ces ventres paresseux le reuenu des benefices, qu’ils appelent ?” — “By what right do these lazy bellies claim to themselves the revenue of the benefices, as they call it?” (491) “ Pource qu’ils gringotent des messes et anniuersaires ;” — “Because they hum a tune at masses and anniversaries.” (492) In the original, the words τα ἱερὰ and τοῦ ἱεροῦ , occur in the same clause, and our Author’s meaning is, that in the second instance the noun ἱερον , denotes the temple . — Ed return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-13

Source

13. **성전의 일을 하는 이들은 성전에서 나는 것을 먹으며** — 그는 다루고 있는 문제와 별도로, 고린도 사람들이 그토록 정당한 일에서 그리스도의 사역자들이 비방받도록 허용한 악의를 간접적으로 꾸짖기 위해 이 점을 더 길게 다룬 것 같다. 바울이 자발적으로 자신의 자유 사용을 삼가지 않았다면 복음의 진보가 방해받을 위험이 있었다. 고린도 사람들이 이미 쏠리던 배은망덕이 중상꾼들에게 길을 열어주지 않았다면 거짓 사도들은 결코 그 목표를 달성하지 못했을 것이다.

이제 그는 이미 사용한 비유들을 더 이상 다른 곳에서 빌리지 않고, 주님이 교회들이 사역자들을 부양해야 한다고 임명하셨음을 보여준다. 이 구절에 두 가지 비유가 있다고 보는 이들도 있다. 첫째는 주님의 제사장들, 둘째는 이방 신들을 위해 제사장으로 섬긴 자들에 관한 것으로. 그러나 나는 바울이 그의 관례대로 다른 표현으로 같은 것을 표현한다고 생각한다. 이방인들의 제사장직 수입이 음식과 의복이 아니라 화려한 의복, 왕실의 화려함, 방탕한 사치에 쓰였으므로 이방인의 관행에서 취한 논증은 약했을 것이다.

요약은 이것이다. "레위 제사장들은 이스라엘 교회의 사역자들이었다. 주님은 그들의 사역에서 생계를 임명하셨다. 따라서 오늘날 그리스도인 교회의 사역자들에게도 같은 형평이 지켜져야 한다. 그리스도인 교회의 사역자들은 복음을 전파하는 자들이다."

원주석

15절 카드 ↗

15. Nor have I written these things As he might seem to be making it his aim, that in future a remuneration should be given him by the Corinthians, he removes that suspicion, and declares that, so far from this being his desire, he would rather die than give occasion for his being deprived of this ground of glorying — that he bestowed labor upon the Corinthians without any reward. Nor is it to be wondered that he set so high a value upon this glorying, inasmuch as he saw that the authority of the gospel in some degree depended upon it. For he would in this way have given a handle to the false apostles to triumph over him. Hencethere was a danger, lest the Corinthians, despising him, should receive them with great applause. So much did he prefer, even before his own life, the power of advancing the gospel. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-15

Source

15. **내가 이것을 쓴 것은** — 고린도 사람들에게서 미래에 보수를 받으려는 것이 그의 목적인 것처럼 보일 수 있으므로, 그 의심을 제거하고 그것이 자신의 욕망에서 얼마나 거리가 먼지 선언한다. 오히려 죽는 것이 낫지, 이 자랑, 즉 아무런 보수 없이 고린도 사람들에게 수고를 들였다는 자랑의 근거를 빼앗길 기회를 주지 않겠다는 것이다. 그가 이 자랑을 이토록 귀하게 여긴 것이 이상하지 않다. 그것에 어느 정도 복음의 권위가 달려 있음을 보았기 때문이다. 그렇지 않으면 거짓 사도들이 개선가를 부를 빌미를 주었을 것이다. 그래서 고린도 사람들이 그를 경멸하면서 그들을 크게 환호로 맞이할 위험이 있었다. 그가 자신의 생명보다도 복음을 전진시키는 능력을 앞세운 것이 이 정도였다.

원주석

16절 카드 ↗

16. For if I preach the gospel. To show how very important it was not to deprive himself of that ground of glorying, he intimates what would have happened, if he had simply discharged his ministry — that he would in this way have done nothing else than what the Lord had enjoined upon him by a strict necessity By doing that , he says, he would have had no occasion for glorying, as it was not in his power to avoid doing it. (493) It is asked, however, what glorying he here refers to, for he glories elsewhere in his exercising himself in the office of teaching with a pure conscience ( Titus 1:3 .) I answer, that he speaks of a glorying that he could bring forward in opposition to the false apostles, when they endeavored to find a pretext for reviling, as will appear more fully from what follows. This is a remarkable statement, from which we learn, in the first place, what, as to ministers, is the nature, and what the closeness of the tie that is involved in their calling, and farther, what the pastoral office imports and includes. Let not the man, then, who has been once called to it, imagine that he is any longer at liberty to withdraw when he chooses, if, perhaps, he is harassed with vexatious occurrences, or weighed down with misfortunes, for he is devoted to the Lord and to the Church, and bound by a sacred tie, which it were criminal to break asunder. As to the second point, (494) he says that a curse was ready to fall upon him, if he did not preach the gospel Why? Because he has been called to it, and therefore is constrained by necessity How, therefore, will any one who succeeds to his office avoid this necessity ? What sort of successors, then, have the Apostles in the Pope and the other mitred bishops, who think that there is nothing that is more unbecoming their station, than the duty of teaching! (493) “ Veu qu’il y estoit contraint, et ne pouuoit euiter telle necessite ;” — “Inasmuch as he was constrained to it, and could not avoid such a necessity.” (494) That is, the duty which the pastoral office involves. — Ed . return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-16

Source

16. **내가 복음을 전할지라도** — 이 자랑의 근거를 빼앗기지 않는 것이 얼마나 중요한지 보여주기 위해, 단순히 자신의 사역을 수행했다면 어떻게 되었을지를 암시한다. 그것을 함으로써 주님이 엄격한 필요로 자신에게 명하신 것 이상 아무것도 하지 않았을 것이라는 것이다. 그것을 함으로써 그는 자랑의 기회가 없었을 것이다. 피할 수 없는 일을 한 것이기 때문이다.

그렇다면 그가 여기서 어떤 자랑을 말하는지 물을 수 있다. 그는 다른 곳에서 순수한 양심으로 가르치는 직무를 수행하는 것을 자랑한다(딛 1:3). 그 답은 거짓 사도들이 비방의 구실을 찾으려 할 때 맞세울 수 있는 자랑을 말하는 것이다.

이것은 주목할 만한 진술이다. 이에서 첫째로 사역자들에게 소명이 얼마나 본질적인 것인지, 얼마나 긴밀한 결속인지 배운다. 또한 목사 직분이 무엇을 포함하고 내포하는지. 따라서 한번 소명받은 사람은 아마도 번거로운 일들로 시달리거나 불행으로 짓눌릴 때 자기 뜻대로 물러나도 된다고 상상하지 말라. 그는 주님과 교회에 헌신되어 있고, 끊어버리는 것이 죄가 될 거룩한 유대로 묶여 있기 때문이다.

원주석

17절 카드 ↗

17. For if I do this thing willingly By reward here is meant what the Latins term operae pretium , recompense for labor, (495) and what he had previously termed glorying Others, however, interpret it otherwise — as meaning that a reward is set before all who discharge their duty faithfully and heartily. But, for my part, I understand the man who does this thing willingly, to be the man who acts with such cheerfulness, that, being intent upon edifying, as his one object of desire, he declines nothing that he knows will be profitable to the Church; as, on the other hand, he terms those unwilling , who in their actings submit, indeed, to necessity, but act grudgingly, because it is not from inclination. For it always happens that the man who undertakes any business with zeal, is also prepared of his own accord to submit to everything, which, if left undone, would hinder the accomplishment of the work. Thus Paul, being one that acted willingly , did not teach in a mere perfunctory manner, but left nothing undone that he knew to be fitted to promote and further his doctrine. This then was his recompense for labor , (496) and this his ground of g lorying — that he did with readiness of mind forego his right in respect of his applying himself to the discharge of his office willingly and with fervent zeal. But if unwillingly, a dispensation is committed to me. In whatever way others explain these words, the natural meaning, in my opinion, is this — that God does not by any means approve of the service done by the man who performs it grudgingly, and, as it were, with a reluctant mind. Whenever, therefore, God has enjoined anything upon us, we are mistaken, if we think that we have discharged it aright, when we perform it grudgingly ; for the Lord requires that his servants be cheerful , ( 2 Corinthians 9:7 ,) so as to delight in obeying him, and manifest their cheerfulness by the promptitude with which they act. In short, Paul means, that he would act in accordance with his calling, only in the event of his performing his duty willingly and cheerfully. (495) “ Ce que nous appelons chef-d’oeuvre ;” — “What we call a masterpiece.” The idiomatic phrase, operae pretium , is ordinarily employed by the classical writers to mean — something of importance , or worthwhile . Thus Livy , in his Preface, says: “ facturusne operae pretium sim ;” — “whether I am about to do a work of importance,” and Cicero (Cat. 4. 8) says: “ Operae pretium est ;” — “It is worth while . ” Calvin, however, seems to make use of the phrase here in a sense more nearly akin to its original and literal signification — recompense for labor — what amply rewarded the self-denial that he had exercised — consisting in the peculiar satisfaction afforded to his mind in reflecting on the part that he had acted. The term made use of by him in his French Translation — chef-d ’ oeuure ( masterpiece ) corresponds with the Latin phrase operae pretium in this respect, that a masterpiece is a work, which the successful artist, or workman, sets a value upon, and in which he feels satisfaction , as amply recompensing the pains bestowed. — Ed . (496) “ Son chef-d’oeuure ;” — “His masterpiece.” return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-17

Source

17. **내가 즐겨 이를 행하면** — 여기서 **보상**이란 라틴어로 '노동의 값'을 의미하며, 앞서 **자랑**이라 했던 것이다. 다른 이들은 이것을 달리 해석한다. 즉 자신의 의무를 충실하고 진심으로 수행하는 모든 이에게 보상이 예비된다는 의미로. 그러나 나는 이것을 즐겨 한다는 사람을 이렇게 이해한다. 덕을 세우는 것을 유일한 소원으로 열심히 추구하여, 교회에 유익하다고 아는 것을 아무것도 마다하지 않는 사람이다. 반면에 마지못해 하는 자들은 필요에 복종하지만 내키지 않아서 하는 이들이다.

즉 어떤 일을 열심으로 맡은 사람은 언제나 모든 것을 자발적으로 감수할 준비가 되어 있다. 그것이 이루어지지 않으면 일의 완수를 방해할 것들을. 따라서 바울은 즐겨 행하는 자로서 단지 형식적으로 가르치지 않고, 자신의 교리를 촉진하고 진전시키기에 적합하다고 아는 것을 하나도 빠뜨리지 않았다. 이것이 그의 **노동의 값**이요 **자랑의 근거**였다. 즉 자신의 직무를 즐겨 열렬한 열심으로 수행하는 데 있어 자발적 마음으로 자신의 권리를 기꺼이 포기했다는 것이다.

**마지못해 하면 직무를 맡은 것뿐이라** — 하나님은 마지못해 마치 내키지 않는 마음으로 무언가를 수행하는 사람의 봉사를 결코 승인하지 않으신다는 것이 자연스러운 의미다. 따라서 하나님이 우리에게 무언가를 명하실 때마다, 마지못해 수행한다면 직무를 올바르게 이행했다고 생각하면 오산이다. 주님은 종들이 기쁜 마음을 갖기를 요구하시어(고후 9:7) 순종에서 기쁨을 누리고 행동의 준비함으로 그 기쁨을 드러내도록 하신다. 즉 바울은 자신의 의무를 즐겨 기쁘게 수행하는 경우에만 소명에 따라 행할 것이라는 의미다.

원주석

18절 카드 ↗

18. What then is my reward? He infers from what goes before, that he has a ground of glorying; in this, that he labored gratuitously in behalf of the Corinthians, because it appears from this, that he applied himself willingly to the office of teaching, inasmuch as he vigorously set himself to obviate all the hindrances in the way of the gospel; and not satisfied with merely teaching, endeavored to further the doctrine of it by every method. This then is the sum. “I am under the necessity of preaching the gospel: if I do it not, wo is unto me, for I resist God’s calling. But it is not enough to preach, unless I do it willingly; for he who fulfils the commandment of God unwillingly, does not act, as becomes him, suitably to his office. But if I obey God willingly, it will in that case be allowable for me to glory. Hence it was necessary for me to make the gospel without charge , that I might glory on good ground.” Papists endeavor from this passage to establish their contrivance as to works of supererogation . (497) “Paul,” they say, “would have fulfilled the duties of his office by preaching the gospel, but he adds something farther over and above. Hence he does something beyond what he is bound to do, for he distinguishes between what is done willingly and what is done from necessity.” I answer, that Paul, it is true, went a greater length than the ordinary calling of pastors required, because he refrained from taking pay, which the Lord allows pastors to take. But as it was a part of his duty to provide against every occasion of offense that he foresaw, and as he saw, that the course of the gospel would be impeded, if he made use of his liberty, though that was out of the ordinary course, yet I maintain that even in that case he rendered to God nothing more than was due. For I ask: “Is it not the part of a good pastor to remove occasions of offense, so far as it is in his power to do so?” I ask again, “Did Paul do anything else than this?” There is no ground, therefore, for imagining that he rendered to God anything that he did not owe to him, inasmuch as he did nothing but what the necessity of his office (though it was an extraordinary necessity) demanded. Away, then, with that wicked imagination, (498) that we compensate for our faults in the sight of God by works of supererogation . (499) Nay more, away with the very term, which is replete with diabolical pride. (500) This passage, assuredly, is mistakenly perverted to bear that meaning. The error of Papists is refuted in a general way in this manner: Whatever works are comprehended under the law, are falsely termed works of supererogation , as is manifest from the words of Christ. ( Luke 17:10 .) When ye have done all things that are commanded you, say, We are unprofitable servants: we have done what we were bound to do. Now we acknowledge that no work is good and acceptable to God, that is not included in God’s law. This second statement I prove in this way: There are two classes of good works; for they are all reducible either to the service of God or to love. Now nothing belongs to the service of God that is not included in this summary: Thou shalt love the Lord with all thy heart, with all thy soul, with all thy strength There is also no duty of love that is not required in that precept — Love thy neighbor as thyself ( Mark 12:30 .) But as to the objection that is brought forward by Papists, that it is possible for one to be acceptable, if he devotes the tenth part of his income, and infer from this, that if he goes so far as to devote the fifth part, he does a work of supererogation , it is easy to remove away this subtilty. For that the deeds of the pious are approved, is not by any means owing to their perfection, but it is because the imperfection and deficiency are not reckoned to their account. Hence even if they were doing an hundred-fold more than they do, they would not, even in that case, exceed the limits of the duty that they owe. That I may not abuse my power. From this it appears, that such a use of our liberty as gives occasion of offense, is an uncontrolled liberty and abuse. We must keep, therefore, within bounds, that we may not give occasion of offense. This passage also confirms more fully what I just now touched upon, that Paul did nothing beyond what the duty of his office required, because it was not proper that the liberty, that was allowed him by God, should be in any way abused. (497) “ C’est a dire, d’abondant ;” — “That is to say, over and above.” (498) “ Ceste perverse et mal-heureuse imagination ;” — “That perverse and miserable fancy.” (499) “ C’est a dire, lesquelles nous faisons de superabondant ;” — “That is to say, what we do over and above.” (500) Our Author expresses himself in similar terms elsewhere as to the word merit . See Harmony , vol. 2, p. 197. — Ed . return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-18

Source

18. **그런즉 내 상이 무엇이냐?** — 앞서 말한 것에서 그는 자랑의 근거가 있다고 결론 짓는다. 고린도 사람들에게 무상으로 수고했다는 것이다. 이로써 그가 자발적으로 가르치는 직무에 열심히 힘썼음이 나타나기 때문이다. 단순히 가르치는 것으로 만족하지 않고 모든 방법으로 그 교리를 증진하려 했으므로.

따라서 요약은 이것이다. "나는 복음을 전해야 하는 필요 아래 있다. 그것을 전하지 않으면 내게 화가 있다. 하나님의 소명에 저항하는 것이기 때문이다. 그러나 전하는 것으로 충분하지 않다. 즐겨 해야 한다. 마지못해 하나님의 명을 이행하는 자는 자신의 직무에 마땅히 합당하게 행하지 않는 것이기 때문이다. 하나님께 즐겨 순종한다면 그 경우 자랑하는 것이 허용된다. 따라서 좋은 근거로 자랑하기 위해 복음을 값없이 전하는 것이 필요했다."

교황주의자들은 이 구절에서 **공로 행위**의 고안을 확립하려 한다. "바울은 복음을 전함으로써 직무의 의무를 이행했을 것이지만, 그 위에 무언가를 더 추가한다. 따라서 그는 의무 이상의 것을 행한다. 즐겨 하는 것과 필요로 하는 것을 구분하기 때문이다."라고 그들은 말한다. 나는 바울이 실제로 목사들의 일반 소명이 요구하는 것 이상으로 나아갔다고 답한다. 주님이 목사들에게 허락하시는 보수를 받지 않은 것이다. 그러나 예견하는 실족의 모든 기회를 막는 것이 그의 의무의 일부였고, 자신의 자유를 사용하면 비록 그것이 보통 과정을 벗어나더라도 복음의 과정이 방해받으리라 보았으므로, 그 경우에도 하나님께 당연히 드려야 할 것 이상을 드린 것이 없다고 주장한다.

원주석

19절 카드 ↗

19. Though I was free from all. Εκ πάντων , that is, from all , may be taken either in the neuter gender or in the masculine. If in the neuter, it will refer to things ; if in the masculine, to persons I prefer the second He has as yet shown only by one particular instance how carefully he had accommodated himself to the weak. Now he subjoins a general statement, and afterwards enumerates several instances. The general observation is this — that while he was not under the power of any one, he lived as if he had been subject to the inclination of all, and of his own accord subjected himself to the weak , to whom he was under no subjection. The particular instances are these — that among the Gentiles he lived as if he were a Gentile, and among the Jews he acted as a Jew: that is, while among Jews he carefully observed the ceremonies of the law, he was no less careful not to give occasion of offense to the Gentiles by the observance of them. He adds the particle as , to intimate that his liberty was not at all impaired on that account, for, however he might accommodate himself to men, he nevertheless remained always like himself inwardly in the sight of God. To become all things is to assume all appearances, as the case may require, or to put on different characters, according to the diversity among individuals. As to what he says respecting his being without law and under the law , you must understand it simply in reference to the ceremonial department; for the department connected with morals was common to Jews and Gentiles alike, and it would not have been allowable for Paul to gratify men to that extent. For this doctrine holds good only as to things indifferent, as has been previously remarked. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-19

Source

19. **내가 모든 사람에게서 자유로우나** — 그는 지금까지 자신이 약한 자들에게 얼마나 신중하게 맞추었는지를 한 가지 특수한 예로만 보여주었다. 이제 일반적 진술을 덧붙이고 이후 여러 사례를 열거한다. 일반적 관찰은 이것이다. 누구의 권세 아래도 있지 않으면서, 마치 모든 이의 성향에 종속된 것처럼 살았고, 아무런 종속의 의무가 없는 약한 자들에게 자발적으로 자신을 복종시켰다는 것이다.

특수한 사례들은 이것이다. 이방인들 사이에서는 이방인처럼, 유대인들 사이에서는 유대인처럼 살았다는 것이다. 즉 유대인들 사이에서는 율법의 의식들을 신중히 지켰고, 이방인들 사이에서도 그 의식들의 준수로 실족의 기회를 주지 않으려 못지않게 신중했다. **처럼**이라는 접속사를 덧붙이는 것은 그것 때문에 자신의 자유가 조금도 손상받지 않았음을 암시하기 위해서다. 사람들에게 맞추면서도 하나님 보시기에 항상 자신답게 내면에서 남아 있었기 때문이다. 모든 것이 되는 것은 모든 외관을 취하는 것이다. 상황이 요구하는 대로, 또는 개인들 사이의 다양성에 따라 다른 성품을 취하는 것이다.

그가 **율법 없는 것과 율법 아래 있는 것**에 대해 말하는 것은 의식적 분야에 관해서만 단순히 이해해야 한다. 도덕과 관련된 분야는 유대인과 이방인에게 공통이었고, 바울이 사람들에게 그렇게까지 맞추는 것은 허용되지 않았을 것이다. 이 교리는 이미 언급했듯 중간적인 것들에 관해서만 유효하다.

원주석

21절 카드 ↗

21. Though not without law to God. He wished by this parenthesis to soften the harshness of the expression, for it might. have seemed harsh at first view to have it said, that he had come to be without law. Hence in order that this might not be taken in a wrong sense, he had added, by way of correction, that he had always kept in view one law — that of subjection to Christ. By this too he hints that odium was excited against him groundlessly and unreasonably, as if he called men to an unbridled licentiousness, while he taught exemption from the bondage of the Mosaic law. Now he calls it expressly the law of Christ , in order to wipe away the groundless reproach, with which the false apostles branded the gospel, for he means, that in the doctrine of Christ nothing is omitted, that might serve to give us a perfect rule of upright. living. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-21

Source

21. **하나님께는 율법 없는 자가 아니요** — 이 삽입구로 표현의 가혹함을 완화하려 했다. 율법 없는 것이 되었다고 처음 보기에 가혹하게 보일 수 있기 때문이다. 따라서 잘못 이해되지 않도록 교정으로 덧붙인다. 항상 한 가지 법, 즉 그리스도께 복종하는 법을 눈앞에 두었다고. 이로써 그가 모세 율법의 굴레에서 면제를 가르치면서 사람들을 방종한 무법으로 불렀다는 근거 없는 비방도 암시적으로 기각한다. 그는 그리스도의 법이라고 명시적으로 부른다. 복음 안에 올바른 삶의 완전한 규범을 줄 수 있는 어떤 것도 빠져 있지 않다는 의미로, 거짓 사도들이 복음에 씌운 근거 없는 비방을 지우기 위해서다.

원주석

22절 카드 ↗

22. To the weak I became as weak Now again he employs a general statement, in which he shows to what sort of persons he accomodated himself, and with what design. He judaized in the presence of the Jews, but not before them all, for there were many headstrong persons, who, under the influence of Pharisaical pride or malice, would have wished that Christian liberty were altogether taken away. To those persons he would never have been so accommodating, for Christ would not have us care for persons of that sort. Let them alone, (says he,) they are blind, and leaders of the blind. ( Matthew 15:14 .) Hence we must accommodate ourselves to the weak, not to the obstinate. (501) Now his design was, that he might bring them to Christ — not that he might promote his own advantage, or retain their good will. To these things a third must be added — that it was only in things indifferent, that are otherwise in our choice, that he accommodated himself to the weak. Now, if we consider how great a man Paul was, who stooped thus far, ought we not to feel ashamed — we who are next to nothing in comparison with him — if, bound up in self, we look with disdain upon the weak, and do not deign to yield up a single point to them? But while it is proper that we should accommodate ourselves to the weak, according to the Apostle’s injunction, and that, in things indifferent, and with a view to their edification, those act an improper part, who, with the view of consulting their own ease, avoid those things that would offend men, and the wicked, too, rather than the weak. Those, however, commit a two-fold error, who do not distinguish between things indifferent and things unlawful, and accordingly do not hesitate, for the sake of pleasing men, to engage in things that the Lord has prohibited. The crowning point, however, of the evil is this — that they abuse this statement of Paul to excuse their wicked dissimulation. But if any one will keep in view these three things that I have briefly pointed out, he will have it easily in his power to refute those persons. We must observe, also, the word that he makes use of in the concluding clause; (502) for he shows for what purpose he endeavors to gain all — with a view to their salvation. At the same time, he here at length modifies the general statement, unless perhaps you prefer the rendering of the old translation, which is found even at this day in some Greek manuscripts. (503) For in this place, too, he repeats it — that I may by all means save some (504) But as the indulgent temper, that Paul speaks of, has sometimes no good effect, this limitation is very suitable — that, although he might not do good to all, he, nevertheless, had never left off consulting the advantage of at least a few. (505) (501) The reader will find this sentiment more fully brought out in the Harmony , volume 2, p. 258. — Ed . (502) “ Afin que totalement i ’ en sauue quelques uns ;” — “ That I may by all means save some . ” (503) The rendering of the Vulgate, referred to by Calvin, is — Ut omnes servarem , ( That I might save all .) Four ancient Greek MSS. have παντας σώσω , that I might save all The same rendering is given in the Syriac version, and is embraced by Mill, Benzelius, and Bp. Pearce. In Wiclif’s version, (1380,) the rendering is — “To alle men I am made alle things to make alle saaf.” In the Rheims version, (1582,) it is rendered — “That I might saue al.” — Ed (504) “ Afin queie sauue tous ;” — “That I may save all.” (505) “ Le profit et salut pour le moths de quelques uns ;” — “The profit and welfare of at least some individuals.” return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-22

Source

22. **약한 자들에게는 약한 자같이 된 것은** — 이제 그는 다시 일반적 진술을 사용하여, 어떤 사람들에게 자신을 맞추었는지와 어떤 목적으로 그랬는지 보여준다. 유대인들 앞에서 유대인처럼 행동했지만 모든 유대인 앞에서 그런 것은 아니었다. 바리새인의 교만이나 악의의 영향 아래 그리스도인의 자유가 완전히 없어지기를 바랐던 완고한 많은 이들이 있었다. 그런 자들에게는 결코 그렇게 유화적이지 않았을 것이다. 그리스도는 그런 종류의 사람들을 개의치 말라 하신다. "그들을 두라. 그들은 맹인이 되어 맹인의 길잡이가 되었다"(마 15:14). 따라서 약한 자들에게 맞추어야 하지, 완고한 자들에게가 아니다.

그의 목적은 그들을 그리스도께 데려오기 위해서였다. 자신의 유익을 증진하거나 그들의 호의를 얻어두기 위해서가 아니었다. 여기에 셋째를 더해야 한다. 다른 면으로는 우리의 선택에 있는 중간적인 것들에서만 약한 자들에게 자신을 맞추었다는 것이다. 이제 바울이 얼마나 위대한 사람인데 이렇게까지 굽혔는지 생각하면, 그와 비교해 아무것도 아닌 우리가 자신에 묶여 약한 자들을 경멸하고 한 가지도 그들에게 양보하지 않으려 한다면 부끄럽지 않겠는가?

원주석

23절 카드 ↗

23. That I may become a partaker of it. As the Corinthians might think with themselves, that this was a peculiarity in Paul’s case on the ground of his office, he argues, from the very design of it, that this is common to all Christians. For when he declares, that his aim had been, that he might become a partaker of the gospel , he indirectly intimates, that all who do not act the same part with him are unworthy of the fellowship of the gospel. To become a partaker of the gospel is to receive the fruit of it. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-23

Source

23. **내가 복음을 위하여 모든 것을 행함은** — 고린도 사람들이 이것이 그의 직무를 근거로 바울에게만 해당하는 특수성이라고 생각할 수 있으므로, 그는 그 설계 자체에서 이것이 모든 그리스도인에게 공통임을 논증한다. 자신의 목표가 복음의 교제에 참여자가 되는 것이라고 선언할 때, 간접적으로 자신과 같은 역할을 하지 않는 모든 이가 복음의 교제에 합당하지 않다고 암시한다. 복음에 참여자가 되는 것은 그 열매를 받는 것이다.

원주석

24절 카드 ↗

24. Know ye not, that they who run in a race. He has laid down the doctrine, and now, with the view of impressing it upon the minds of the Corinthians, he adds an exhortation. He states briefly, that what they had hitherto attained was nothing, unless they steadfastly persevered, inasmuch as it is not enough to have once entered on the Lord’s way, if they do not strive until they reach the goal, agreeably to that declaration of Christ — He that shall endure unto the end , etc. ( Matthew 10:22 .) Now he borrows a similitude from the race-course. (508) For as in that case many descend into the arena, but he alone is crowned who has first reached the goal, so there is no reason why any one should feel satisfied with himself on the ground of his having once entered upon the race prescribed in the gospel, unless he persevere in it until death. There is, however, this difference between our contest and theirs, that among them only one is victorious, and obtains the palm — the man who has got before all the others; (509) but our condition is superior in this respect, that there may be many at the same time. (510) For God requires from us nothing more than that we press on vigorously until we reach the goal. (511) Thus one does not hinder another: nay more, those who run in the Christian race are mutually helpful to each other. He expresses the same sentiment in another form in 2 Timothy 2:5 , If any one striveth, he is not crowned, unless he strives lawfully. So run. Here we have the application of the similitude — that it is not enough to have set out, if we do not continue to run during our whole life. For our life is like a race-course. We must not therefore become wearied after a short time, like one that stops short in the middle of the race-course, but instead of this, death alone must put a period to our running. The particle ὅυτω , ( so ,) may be taken in two ways. Chrysostom connects it with what goes before, in this manner: as those who run do not stop running until they have reached the goal, so do ye also persevere, and do not stop running so long as you live. It will, however, correspond not inaptly with what follows. “You must not run so as to stop short in the middle of the race-course, but so as to obtain the prize.” As to the term stadium , ( race-course ,) and the different kinds of races, (512) I say nothing, as these things may be obtained from grammarians, and it is generally known that there were some races on horseback, and others on foot. Nor are these things particularly needed for understanding Paul’s meaning. (508) “ De ceux qui conrent a la lice pour quelque pris ;” — “From those who run in the race-course for some prize.” (509) “ Qui a mieux couru que los antres, et est le premier venu au but ;” — “Who has run better than the others, and has come first to the goal.” (510) “ I1 yen pent auoir plusieurs de nons qui soyent couronnez ;” — “There may be many of us that are crowned.” (511) “ Que nons ne perdions point courage, mais que perscuerions constamment jusques a la fin ;” — “That we do not lose heart, but persevere steadfastly unto the end.” (512) “ Qui estoyent anciennement en vsage ;” — “Which were anciently in use.” return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-24

Source

24. **운동장에서 달음질하는 자들이** — 교리를 설명했으므로 이제 고린도 사람들의 마음에 새기기 위해 권면을 덧붙인다. 지금까지 이른 것이 목표에 이를 때까지 꾸준히 인내하지 않으면 아무것도 아니라고 간략히 진술한다. 주님의 길에 한번 들어서는 것으로 충분하지 않다. 목표에 이를 때까지 분투하지 않으면 안 된다는 것이다. 그리스도의 선언에 따라, "끝까지 견디는 자는..."(마 10:22).

이제 그는 경주에서 비유를 빌린다. 많은 이들이 경기장에 내려가지만 목표에 먼저 이른 한 사람만이 면류관을 받듯, 복음에 규정된 경주에 한번 들어섰다는 이유로 죽기까지 그 안에서 분투하지 않는 한 어느 누구도 자기만족할 이유가 없다.

그러나 우리 경기와 그들 경기의 차이가 있다. 그들 중에는 한 사람만 승리하여 상을 받는다. 다른 모든 이보다 먼저 이른 사람이다. 우리의 처지는 이 점에서 낫다. 동시에 많은 이들이 있을 수 있다. 하나님은 우리에게 목표에 이를 때까지 힘차게 나아가는 것 이상을 요구하지 않으신다. 따라서 하나는 다른 하나를 방해하지 않는다. 아니 그리스도인의 경주에서 뛰는 자들은 서로 도움이 된다.

**그와 같이 너희도 달음질하라** — 여기서 비유의 적용이 있다. 출발한 것으로 충분하지 않다. 평생 달리기를 계속해야 한다는 것이다. 우리의 삶은 경주로와 같다. 잠시 후 경주로 중간에서 멈추는 사람처럼 피곤해져서는 안 된다. 죽음만이 우리의 달리기에 마침표를 찍어야 한다.

원주석

25절 카드 ↗

25. Now every one that striveth. As he had exhorted to perseverance, it remained to state in what way they must persevere. This second thing he now sets before them by a comparison taken from pugilists; not indeed in every particular, (513) but in so far as was required by the subject in hand, within which he confines himself — how far they ought to yield to the weakness of the brethren. Now he argues from the less to the greater, that it is an unseemly thing if we grudge to give up our right, inasmuch as the pugilists eating their coliphium, (514) and that sparingly and not to the full, voluntarily deny themselves every delicacy, in order that they may have more agility for the combat, and they do this, too, for the sake of a corruptible crown But if they value so highly a crown of leaves that quickly fades, what value ought we to set upon a crown of immortality? Let us not, therefore, think it hard to give up a little of our right. It is well known that wrestlers were contented with the most frugal diet, so that their simple fare has become proverbial. (513) “ Non pas qu’il vucille appliquer la similitude en tout et par tout ;” — “Not that he meant to apply the similitude out and out.” (514) “ C’estoit vnc sorte de pain propre pour entretenir et augmenter la force, duquel vsoyent ordinairement les lutteurs et telles gens. Les Grecs le nonmoyent coliphium ;” — “This was a kind of bread that was fitted to maintain and increase strength, which was commonly made use of by wrestlers, and persons of that sort. The Greeks call it coliphium.” The term coliphium is supposed to be compounded of κῶλον , a limb, and ιφ , strongly — a means of strengthening the limbs It is defined by Tymme, in his Translation of Calvin on the Corinthians, to be “a kinde of breade whereof the Wrastelers did use in tyme past to eate, to be more strong . ” It is made mention of by Juvenal (2. 53.) — Ed return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-25

Source

25. **이기기를 다투는 자마다** — 인내를 권면했으므로, 어떻게 인내해야 하는지 다음으로 제시해야 했다. 이 둘째 것을 이제 권투 선수들에서 취한 비유로 제시한다. 모든 점에서가 아니라 논제가 요구하는 한에서. 형제들의 약함에 얼마나 양보해야 하는지. 이제 그는 작은 것에서 큰 것으로 논증한다. 자신의 권리를 기꺼이 포기하지 않는다면 부끄러운 일이라는 것이다. 권투 선수들은 정해진 양식을 먹으며 자발적으로 모든 좋은 음식을 삼가 싸움에서 더 민첩하기 위해 그렇게 한다. 그것도 썩어 없어질 면류관을 위해. 그러나 그들이 빨리 시드는 나뭇잎 면류관을 그토록 귀히 여긴다면, 불사의 면류관을 우리는 얼마나 귀히 여겨야 하겠는가? 따라서 자신의 권리를 조금 포기하는 것을 힘들게 여기지 말라.

원주석

26절 카드 ↗

26. I therefore so run He returns to speak of himself, that his doctrine may have the more weight, on his setting himself forward by way of pattern. What. he says here some refer to assurance of hope — ( Hebrews 6:11 ) — “I do not run in vain, nor do I run the risk of losing my labor, for I have the Lord’s promise, which never deceives.” It rather appears to me, however, that his object is to direct the course of believers straight forward toward the goal, that it may not be wavering and devious. “The Lord exercises us here in the way of running and wrestling, but he sets before us the object at which we ought to aim, and prescribes a sure rule for our wrestling, that we may not weary ourselves in vain.” Now he takes in both the similitudes that he had employed. “I know,” says he, “ whither I am running, and, like a skillful wrestler, I am anxious that I may not miss my aim.” Those things ought to kindle up and confirm the Christian breast, so as to devote itself with greater alacrity to all the duties of piety; (515) for it is a great matter not to wander in ignorance through uncertain windings. (515) “ Toutes choses concenantes la piete et crainte de Dieu ;” — “All things that relate to piety and the fear of God.” return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1co-9-26

Source

26. **그러므로 나는 달음질하기를 목적 없는 것같이 아니하고** — 자신의 교리가 더 무게를 갖도록 다시 자신에 대해 말하여 스스로를 모범으로 내세운다. 그가 여기서 말하는 것을 어떤 이들은 소망의 확신(히 6:11)으로 이해한다. "나는 헛되이 달리지 않으며 수고를 잃을 위험도 없다. 결코 속이지 않는 주님의 약속이 있기 때문이다." 그러나 나는 그의 목적이 믿는 자들의 행로를 곧바로 목표를 향해 인도하는 것이라고 본다. 방황하거나 구불구불하지 않도록. "주님은 여기서 달리고 씨름하는 방식으로 우리를 단련하시지만, 우리가 목표해야 할 대상을 앞에 두시고, 우리가 헛되이 지치지 않도록 씨름하는 확실한 규칙을 정해 주신다."

원주석

27절 카드 ↗

27. But I keep under my body (516) Budaeus reads Observo ; ( I keep a watch over ;) but in my opinion the Apostle has employed the word ὑπωπιάζειν (517) here, to mean treating in a servile manner (518) For he declares that he does not indulge self, but restrains his inclinations — which cannot be accomplished unless the body is tamed, and, by being held back from its inclinations, is habituated to subjection, like a wild and refractory steed. The ancient monks, with a view to yield obedience to this precept contrived many exercises of discipline, for they slept on benches, they forced themselves to long watchings, and shunned delicacies. The main thing, however, was wanting in them, for they did not apprehend why it was that the Apostle enjoins this, because they lost sight of another injunction — to take no concern for our flesh to fulfill the lusts thereof. ( Romans 13:14 .) For what he says elsewhere ( 1 Timothy 4:8 ) always holds good — that bodily exercise profiteth little . Let us, however, treat the body so as to make a slave of it, (519) that it may not, by its wantonness, keep us back from the duties of piety; and farther, that we may not indulge it, so as to occasion injury, or offense, to others. That, when I have preached to others Some explain these words in this way — “Lest, after having taught others with propriety and faithfulness, I should incur the judgment of condemnation in the sight of God by a wicked life.” But it will suit better to view this expression as referring to men, in this way — “My life ought to be a kind of rule to others. Accordingly, I strive to conduct myself in such a manner, that my character and conduct may not be inconsistent with my doctrine, and that thus I may not, with great disgrace to myself, and a grievous occasion of offense to my brethren, neglect those things which I require from others.” It may also be taken in connection with a preceding statement, ( 1 Corinthians 9:23 ,) in this way — “Lest I should be defrauded of the gospel, of which others are partakers through means of my labors.” (516) “ Mais ie matte et reduy en seruitude mort corps ;” — “But I mortify my body, and bring it into servitude.” (517) Its original meaning is to strike under the eye , being compounded of ὑπό , ( under ,) and ὤψ , ( the eye ,) to beat black and blue, as the wrestlers were accustomed to do with the cestus (See Arist. Pac. 541.) — Ed (518) “ Manier rudement et d’une faqon seruile ;” — “To handle roughly, and in a servile manner.” (519) Our author has evidently in view the literal meaning of the original word here used δουλαγωγῶ , I reduce to slavery It is used in this sense by Diodorus Siculus. (12. 24.) — Ed return to ' Top of Page ' 1 Corinthians 1Co 8 1 Corinthians 1Co 1 Corinthians 1Co 10 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Corinthians 9". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 1-corinthians-9.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:outs

Pericope (part_of)

절 (explains)

bible-text/1co-9-27

Source

27. **내가 내 몸을 쳐 복종하게 함은** — 그는 자신을 방종하게 하지 않고 자신의 성향을 억제한다고 선언한다. 이것은 몸이 길들여지지 않으면, 즉 성향에서 억제되어 순종에 익숙하지 않으면 야생의 다루기 어려운 말처럼 이루어질 수 없다. 고대 수도사들은 이 명령에 순종하기 위해 많은 훈련 방법을 고안했다. 벤치에서 잠을 자고, 오랜 철야를 강요하고, 좋은 음식을 피했다. 그러나 주된 것이 그들에게 빠져 있었다. 사도가 왜 이것을 명하는지 이해하지 못했기 때문이다. 다른 명령을 놓쳐버렸다. 정욕을 이루기 위해 육신을 돌보지 말라(롬 13:14). 그가 다른 곳에서 말하듯(딤전 4:8), 육신의 훈련은 약간 유익하다는 것이 항상 맞기 때문이다. 그러나 몸을 종으로 만들도록 다루어야 한다. 그 제멋대로 함으로 경건의 의무에서 우리를 억제하지 않도록, 또한 그것을 방종하게 하여 다른 이들에게 해나 실족을 야기하지 않도록.

**내가 남에게 전파한 후에 도리어 자신이 버림당할까 두려워함이로라** — 어떤 이들은 이것을 이렇게 설명한다. "다른 이들을 적절히 충실하게 가르친 후 악한 삶으로 하나님 보시기에 정죄의 심판을 받을까 두려워서." 그러나 이 표현이 사람들과 관련하여 이렇게 보는 것이 더 적합하다. "내 삶은 다른 이들의 규범과 같아야 한다. 따라서 내 성품과 행동이 내 교리와 모순되지 않도록, 그리하여 내 형제들에게 큰 수치와 심각한 실족의 기회가 되지 않도록 나 자신이 다른 이들에게 요구하는 것들을 소홀히 하지 않도록 행동하려 힘쓴다." 앞의 진술(고전 9:23)과도 연결될 수 있다. "내 수고를 통해 다른 이들이 참여하는 복음에서 내가 제외되지 않으려."

원주석

← 8장10장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴