1~5절 카드 ↗
Admonitions and Warnings. . 1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2 And were all baptized unto Moses in the cloud and in the sea; 3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness. In order to dissuade the Corinthians from communion with idolaters, and security in any sinful course, he sets before them the example of the Jews, the church under the Old Testament. They enjoyed great privileges, but, having been guilty of heinous provocations, they fell under very grievous punishments. In these verses he reckons up their privileges, which, in the main, were the same with ours. I. He prefaces this discourse with a note of regard: " Moreover, brethren, I would not that you should be ignorant. I would not have you without the knowledge of this matter; it is a thing worthy both of your knowledge and attention. It is a history very instructive and monitory." Judaism was Christianity under a veil, wrapt up in types and dark hints. The gospel was preached to them, in their legal rites and sacrifices. And the providence of God towards them, and what happened to them notwithstanding these privileges, may and ought to be warnings to us. II. He specifies some of their privileges. He begins, 1. With their deliverance from Egypt: " Our fathers, that is, the ancestors of us Jews, were under the cloud, and all passed through the sea. They were all under the divine covering and conduct." The cloud served for both purposes: it sometimes contracted itself into a cloudy pillar, shining on one side to show them their way, dark on the other to hide them from their pursuing enemies; and sometimes spread itself over them as a mighty sheet, to defend them from the burning sun in the sandy desert, Psalms 105:39 . They were miraculously conducted through the Red Sea, where the pursuing Egyptians were drowned: it was a lane to them, but a grave to these: a proper type of our redemption by Christ, who saves us by conquering and destroying his enemies and ours. They were very dear to God, and much in his favour, when he would work such miracles for their deliverance, and take them so immediately under his guidance and protection. 2. They had sacraments like ours. (1.) They were all baptized unto Moses in the cloud, and in the sea ( 1 Corinthians 10:2 ; 1 Corinthians 10:2 ), or into Moses, that is, brought under obligation to Moses's law and covenant, as we are by baptism under the Christian law and covenant. It was to them a typical baptism. (2.) They did all eat of the same spiritual meat, and drink of the same spiritual drink, that we do. The manna on which they fed was a type of Christ crucified, the bread which came down from heaven, which whoso eateth shall live forever. Their drink was a stream fetched from a rock which followed them in all their journeyings in the wilderness; and this rock was Christ, that is, in type and figure. He is the rock on which the Christian church is built; and of the streams that issue from him do all believers drink, and are refreshed. Now all the Jews did eat of this meat, and drink of this rock, called here a spiritual rock, because it typified spiritual things. These were great privileges. One would think that this should have saved them; that all who ate of that spiritual meat, and drank of that spiritual drink, should have been holy and acceptable to God. Yet was it otherwise: With many of them God was not well pleased; for they were overthrown in the wilderness, 1 Corinthians 10:5 ; 1 Corinthians 10:5 . Note, Men may enjoy many and great spiritual privileges in this world, and yet come short of eternal life. Many of those who were baptized unto Moses in the cloud and sea, that is, had their faith of his divine commission confirmed by these miracles, were yet overthrown in the wilderness, and never saw the promised land. Let none presume upon their great privileges, or profession of the truth; these will not secure heavenly happiness, nor prevent judgments here on earth, except the root of the matter be in us. return to ' Top of Page ' <a name="verses-6-14" class="com-number"
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bible-text/1co-10-1, bible-text/1co-10-2, bible-text/1co-10-3, bible-text/1co-10-4, bible-text/1co-10-5
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
> 형제들이여, 나는 여러분이 이것을 모르기를 원하지 않습니다. 우리 조상들은 모두 구름 아래 있었고, 모두 바다를 통과하여 지나갔습니다. 그리고 모두 구름과 바다 안에서 모세에게로 세례를 받았습니다. 또 모두 같은 신령한 음식을 먹었고, 모두 같은 신령한 음료를 마셨습니다. 그들은 자기들을 따르던 신령한 반석에서 마셨는데, 그 반석은 곧 그리스도이셨습니다. 그러나 하나님께서는 그들 가운데 대부분을 기뻐하지 않으셨고, 그들은 광야에서 쓰러지고 말았습니다. (고전 10:1-5)
바울은 고린도 사람들이 우상 숭배자들과 교제하는 일을 멀리하도록, 그리고 어떤 죄악된 길에 빠져 안이하게 있지 않도록 경계하기 위해, 구약 교회인 이스라엘 민족의 예를 제시한다. 그들은 큰 특권을 누렸으나, 심각한 범죄로 인해 매우 혹독한 심판을 받았다. 이 절들에서 바울은 그들의 특권을 열거하는데, 그것은 대체로 우리의 특권과 동일하다.
**첫째, 바울은 이 말을 이렇게 시작한다.** "형제들이여, 나는 여러분이 이것을 모르기를 원하지 않습니다." 이 일을 알지 못한 채 지나쳐서는 안 된다는 것이다. 이것은 여러분이 알고 주목할 만한 가치가 있는 역사이며, 매우 교훈적이고 경고적인 내용이다. 유대교는 그리스도교가 베일에 싸인 모습이었으니, 예표와 어두운 암시로 감싸여 있었다. 복음은 그들의 율법적 예식과 제사 안에서 그들에게 이미 선포되었다. 그들을 향한 하나님의 섭리, 그리고 이러한 특권들에도 불구하고 그들에게 일어난 일들은 우리에게 경고가 되어야 한다.
**둘째, 그들의 특권 몇 가지를 구체적으로 열거한다.**
**1. 이집트에서의 해방이다.** "우리 조상들, 곧 우리 유대인들의 선조들은 모두 구름 아래 있었고, 모두 바다를 통과하여 지나갔습니다. 그들은 모두 하나님의 덮으심과 인도하심 아래 있었습니다." 구름은 두 가지 역할을 했다. 때로는 구름 기둥으로 좁아져서 그들에게 길을 보여 주는 빛이 되었고, 반대편은 어두워져서 추격하는 적들로부터 그들을 숨겨 주었다. 때로는 모래 사막에서 타오르는 태양을 막아 주는 커다란 천개처럼 그들 위에 펼쳐졌다(시 105:39). 그들은 홍해를 기적적으로 통과하였는데, 추격하던 이집트 사람들은 그 바다에서 익사하였다. 그 바다는 이스라엘에게는 길이었으나 이집트 사람들에게는 무덤이었다. 이것은 자신의 원수와 우리의 원수를 정복하고 멸하심으로써 우리를 구원하시는 그리스도를 통한 우리의 구원을 예표한다.
**2. 그들은 우리의 것과 같은 성례를 받았다.** (1) 그들은 모두 구름과 바다 안에서 모세에게로 세례를 받았다(고전 10:2). 다시 말해 모세의 율법과 언약 아래 놓였는데, 이는 우리가 세례를 통해 그리스도교의 율법과 언약 아래 놓이는 것과 같다. 그것은 예표적인 세례였다. (2) 그들은 우리와 동일한 신령한 음식을 먹었고 동일한 신령한 음료를 마셨다. 그들이 먹은 만나는 십자가에 못 박히신 그리스도, 곧 하늘에서 내려온 생명의 떡을 예표했으며, 이것을 먹는 자는 영원히 살 것이다. 그들의 음료는 광야에서 행진하는 내내 그들을 따르던 반석에서 흘러나온 물줄기였다. 이 반석이 곧 그리스도이시니, 예표와 상징에서 그러하다. 그리스도는 그리스도교 교회가 세워지는 반석이시며, 그에게서 흘러나오는 물을 모든 믿는 자들이 마시고 새롭게 된다. 모든 유대인이 이 음식을 먹고 이 반석에서 마셨는데, 여기서 이 반석을 신령한 반석이라고 부르는 것은 그것이 신령한 것들을 예표하기 때문이다. 이것들은 큰 특권이었다.
그럼에도 불구하고, 하나님께서는 그들 가운데 대부분을 기뻐하지 않으셨고, 그들은 광야에서 쓰러지고 말았다(고전 10:5). 주목하라. 사람은 이 세상에서 크고 많은 신령한 특권을 누릴 수 있으나, 그럼에도 영생에 이르지 못할 수 있다. 구름과 바다 안에서 모세에게로 세례를 받은, 곧 이 기적들로 그의 신적 사명을 확신하게 된 많은 이들이 광야에서 쓰러져 약속의 땅을 보지 못했다. 아무도 자신의 큰 특권이나 진리의 고백을 자랑삼지 말라. 이것들은 하늘의 행복을 보장하지 못하며, 근본적인 신앙이 우리 안에 없다면 이 땅에서의 심판도 막지 못한다.
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원주석
- 번역원본
commentary-section/mhm-1co-10-1-5(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
1~33절 카드 ↗
F I R S T C O R I N T H I A N S. CHAP. X. In this chapter the apostle prosecutes the argument at the close of the last, and, I. Warns the Corinthians against security, by the example of the Jews, who, notwithstanding their profession and privileges, were terribly punished of God for their many sins, their history being left upon record for the admonition of Christians, 1 Corinthians 10:1-14 . II. He resumes his former argument ( 1 Corinthians 8:1-13 ; 1 Corinthians 8:1-13 ), about eating things offered to idols; and shows that it was utterly inconsistent with true Christianity, that it was downright gross idolatry, to eat them as things offered to idols; it is having fellowship with devils, which cannot consist with having fellowship with God, 1 Corinthians 10:15-22 . III. He lets them yet know that though they must not eat of things sacrificed to idols as such, and out of any regard to the idol, yet they might buy such flesh in the markets, or eat it at the table of heathen acquaintances, without asking any questions; for that the heathens' abuse of them did not render the creatures of God unfit to be the food of his servants. Yet liberty of this kind must be used with a due regard to weak consciences, and no offence given by it t Jew nor Gentile, nor to the church of God, 1 Corinthians 10:23-33 . return to ' Top of Page ' <a name="verses-1-5" class="com-number"
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source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
6~14절 카드 ↗
Admonitions and Warnings. . 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 12 Wherefore let him that thinketh he standeth take heed lest he fall. 13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. 14 Wherefore, my dearly beloved, flee from idolatry. The apostle, having recited their privileges, proceeds here to an account of their faults and punishments, their sins and plagues, which are left upon record for an example to us, a warning against the like sins, if we would escape the like punishments. We must not do as they did, lest we suffer as they suffered. I. Several of their sins are specified as cautions to us; as, 1. We should shun inordinate desires after carnal objects: Not lust after evil things, as they lusted, 1 Corinthians 10:6 ; 1 Corinthians 10:6 . God fed them with manna, but they must have flesh, Numbers 11:4 . They had food for their supply, but, not content with this, they asked meat for their lusts, Psalms 16:14 . Carnal desires get head by indulgence, and therefore should be observed and checked in their first rise: if once they prevail, and bear sway in us, we know not whither they will carry us. This caution stands first, because carnal appetites indulged are the root and source of much sin. 2. He warns against idolatry ( 1 Corinthians 10:7 ; 1 Corinthians 10:7 ): Neither be you idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. The sin of the golden calf is referred to, Exodus 32:6 . They first sacrificed to their idol, then feasted on the sacrifices, and then danced before it. Though only eating and drinking are mentioned here, yet the sacrifice is supposed. The apostle is speaking to the case of the Corinthians, who were tempted to feast on the heathen sacrifices, things offered to idols, though they do not seem to have been under any temptation to offer sacrifice themselves. Even eating and drinking of the sacrifices before the idol, and as things sacrificed, was idolatry, which, by the example of the Israelites, they should be warned to avoid. 3. He cautions against fornication, a sin to which the inhabitants of Corinth were in a peculiar manner addicted. They had a temple among them dedicated to Venus (that is, to lust), with above a thousand priestesses belonging to it, all common prostitutes. How needful was a caution against fornication to those who lived in so corrupt a city, and had been used to such dissolute manners, especially when they were under temptations to idolatry too! and spiritual whoredom did in many cases lead to bodily prostitution. Most of the gods whom the heathens served were represented as patterns of lewdness; and much lewdness was committed in the very worship of many of them. Many of the Jewish writers, and many Christians after them, think that such worship was paid to Baal-Peor; and that fornication was committed with the daughters of Moab in the worship of that idol. They were enticed by these women both to spiritual and corporal whoredom; first to feast on the sacrifice, if not to do more beastly acts, in honour of the idol, and then to defile themselves with strange flesh ( Numbers 25:1-18 ), which brought on a plague, that in one day slew twenty-three thousand, besides those who fell by the hand of public justice. Note, Whoremongers and adulterers God will judge, in whatever external relation they may stand to him, and whatever outward privileges he may bestow upon them. Let us fear the sins of Israel, if we would shun their plagues. 4. He warns us against tempting Christ (as some of them tempted, and were destroyed of serpents, 1 Corinthians 10:9 ; 1 Corinthians 10:9 ), or provoking him to jealousy, 1 Corinthians 10:22 ; 1 Corinthians 10:22 . He was with the church in the wilderness; he was the angel of the covenant, who went before them. But he was greatly grieved and provoked by them in many ways: They spoke against him and Moses, Wherefore have you brought us out of Egypt to die in the wilderness? for which reason God sent fiery serpents among them ( Numbers 21:5 ; Numbers 21:6 ), by which many of them were stung mortally. And it is but just to fear that such as tempt Christ under the present dispensation will be left by him in the power of the old serpent. 5. He warns against murmuring: Neither murmur you as some of them also murmured, and were destroyed of the destroyer ( 1 Corinthians 10:10 ; 1 Corinthians 10:10 ), by a destroying angel, an executioner of divine vengeance. They quarrelled with God, and murmured against Moses his minister, when any difficulties pressed them. When they met with discouragements in the way to Canaan, they were very apt to fly in the face of their leaders, were for displacing them, and going back to Egypt under the conduct of others of their own choosing. Something like this seems to have been the case of the Corinthians; they murmured against Paul, and in him against Christ, and seem to have set up other teachers, who would indulge and soothe them in their inclinations, and particularly in a revolt to idolatry. Rather let them feast on idol sacrifices than bear the reproach, or expose themselves to the ill-will, of heathen neighbours. Such conduct was very provoking to God, and was likely to bring upon them swift destruction, as it did on the Israelites, Numbers 14:37 . Note, Murmuring against divine disposals and commands is a sin that greatly provokes, especially when it grows to such a head as to issue in apostasy, and a revolt from him and his good ways. II. The apostle subjoins to these particular cautions a more general one ( 1 Corinthians 10:11 ; 1 Corinthians 10:11 ): All these things happened to them for ensamples, and were written for our admonition. Not only the laws and ordinances of the Jews, but the providences of God towards them, were typical. Their sins against God, and backslidings from him, were typical of the infidelity of many under the gospel. God's judgments on them were types of spiritual judgments now. Their exclusion from the earthly Canaan typified the exclusion of many under the gospel out of the heavenly Canaan, for their unbelief. Their history was written, to be a standing monitor to the church, even under the last and most perfect dispensation: To us, on whom the end of the world is come, the concluding period of God's gracious government over men. Note, Nothing in scripture is written in vain. God had wise and gracious purposes towards us in leaving the Jewish history upon record; and it is our wisdom and duty to receive instruction from it. Upon this hint the apostle grounds a caution ( 1 Corinthians 10:12 ; 1 Corinthians 10:12 ): Let him that thinketh he standeth take heed lest he fall. Note, The harms sustained by others should be cautious to us. He that thinks he stands should not be confident and secure, but upon his guard. Others have fallen, and so may we. And then we are most likely to fall when we are most confident of our own strength, and thereupon most apt to be secure, and off our guard. Distrust of himself, putting him at once upon vigilance and dependence on God, is the Christian's best security against all sin. Note, He who thinks he stands is not likely to keep his footing, if he fears no fall, nor guards against it. God has not promised to keep us from falling, if we do not look to ourselves: his protection supposes our own care and caution. III. But to this word of caution he adds a word of comfort, 1 Corinthians 10:13 ; 1 Corinthians 10:13 . Though it is displeasing to God for us to presume, it is not pleasing to him for us to despair. If the former be a great sin, the latter is far from being innocent. Though we must fear and take heed lest we fall, yet should we not be terrified and amazed; for either our trials will be proportioned to our strength, or strength will be supplied in proportion to our temptations. We live indeed in a tempting world, where we are compassed about with snares. Every place, condition, relation, employment, and enjoyment, abounds with them; yet what comfort may we fetch from such a passage! For, 1. " No temptation, " says the apostle, " hath yet taken you, but such as is common to man, what is human; that is, such as you may expect from men of such principles as heathens, and such power; or else such as is common to mankind in the present state; or else such as the spirit and resolution of mere men may bear you through." Note, The trials of common Christians are but common trials: others have the like burdens and the like temptations; what they bear up under, and break through, we may also. 2. God is faithful. Though Satan be a deceiver, God is true. Men may be false, and the world may be false; but God is faithful, and our strength and security are in him. He keepeth his covenant, and will never disappoint the filial hope and trust of his children. 3. He is wise as well as faithful, and will proportion our burden to our strength. He will not suffer us to be tempted above what we are able. He knows what we can bear, and what we can bear up against; and he will, in his wise providence, either proportion our temptations to our strength or make us able to grapple with them. He will take care that we be not overcome, if we rely upon him, and resolve to approve ourselves faithful to him. We need not perplex ourselves with the difficulties in our way when God will take care that they shall not be too great for us to encounter, especially. 4. When he will make them to issue well. He will make a way to escape, either the trial itself, or at least the mischief of it. There is no valley so dark but he can find a way through it, no affliction so grievous but he can prevent, or remove, or enable us to support it, and in the end overrule it to our advantage. IV. And upon this argument he grounds another caution against idolatry: Wherefore, my dearly beloved, flee from idolatry. Observe, 1. How he addresses them: My dearly beloved. It is out of tender affection to them that he presses this advice upon them. 2. The matter of his advice: " Flee idolatry; shun it, and all approaches towards it." Idolatry is the most heinous injury and affront to the true God; it is transferring his worship and honour to a rival. 3. The ground of this advice: "Seeing you have such encouragement to trust God, and to be faithful, do you approve yourselves men, be not shaken by any discouragements your heathen enemies may lay before you. God will succour and assist, help you in your trials, and help you out of them; and therefore be not guilty of any idolatrous compliances." Note, We have all the encouragement in the world to flee sin and prove faithful to God. We cannot fall by a temptation if we cleave fast to him. return to ' Top of Page ' <a name="verses-15-22" class="com-number"
Pericope (part_of)
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pericope/per-1co-10-001 - part_of
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절 (explains)
bible-text/1co-10-6, bible-text/1co-10-7, bible-text/1co-10-8, bible-text/1co-10-9, bible-text/1co-10-10, bible-text/1co-10-11, bible-text/1co-10-12, bible-text/1co-10-13, bible-text/1co-10-14
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
> 이 일들은 우리에게 본보기가 되었으니, 그들이 악한 것을 탐했던 것처럼 우리가 악한 것을 탐하지 않게 하려는 것입니다. 그들 가운데 어떤 이들처럼 우상을 섬기지 마십시오. 기록되기를 "백성이 앉아서 먹고 마시며 일어나 뛰놀았다"라고 하였습니다. 그들 가운데 어떤 이들이 음행을 저질러 하루에 이만삼천 명이 쓰러진 것처럼, 우리는 음행을 저지르지 맙시다. 그들 가운데 어떤 이들이 주를 시험하다가 뱀에게 물려 죽은 것처럼, 우리는 주를 시험하지 맙시다. 그들 가운데 어떤 이들이 원망하다가 멸망시키는 자에게 멸망당한 것처럼, 여러분은 원망하지 마십시오. 이 모든 일이 그들에게 본보기로 일어났고, 시대의 끝을 만난 우리를 깨우치려고 기록된 것입니다. 그러므로 자기가 섰다고 생각하는 사람은 넘어지지 않도록 조심하십시오. 사람이 흔히 겪는 것 외에는 여러분에게 닥친 시험이 없습니다. 하나님은 신실하시므로 여러분이 감당할 수 없는 시험을 당하도록 두지 않으시고, 시험과 함께 피할 길도 마련해 주셔서 여러분이 능히 견디게 하실 것입니다. 그러므로 내 사랑하는 이들이여, 우상 숭배를 피하십시오. (고전 10:6-14)
바울은 특권을 열거한 뒤, 이제 이스라엘의 죄와 형벌에 대해 설명한다. 이것들은 우리에게 경고가 되도록 기록되어 있다. 우리는 그들이 한 것처럼 해서는 안 된다. 그래야 그들이 받은 것처럼 받지 않을 수 있다.
**여러 가지 죄들이 우리에 대한 경계로 제시된다.**
**1. 육신적인 것에 대한 과도한 욕망을 삼가야 한다(고전 10:6).** 하나님께서는 만나로 그들을 먹이셨으나 그들은 고기를 원했다(민 11:4). 그들에게는 공급을 위한 음식이 있었으나, 그것으로 만족하지 못하고 욕심을 위한 음식을 구했다(시 16:14). 육신적인 욕망은 방종으로 인해 더욱 강해지므로, 처음 일어날 때부터 살피고 억눌러야 한다. 일단 욕망이 우세하여 우리를 지배하면, 그것이 어디로 우리를 끌고 갈지 알 수 없다. 이 경계가 먼저 나오는 것은, 방종하게 된 육신의 욕망이 많은 죄의 뿌리이며 근원이기 때문이다.
**2. 우상 숭배를 경고한다(고전 10:7).** "그들 가운데 어떤 이들처럼 우상을 섬기지 마십시오. 기록되기를 백성이 앉아서 먹고 마시며 일어나 뛰놀았다 하였습니다." 금송아지 사건이 언급된 것이다(출 32:6). 그들은 먼저 우상에게 제사하고, 제물을 잔치로 먹은 다음, 그 앞에서 춤을 추었다. 여기서는 먹고 마시는 것만 언급되지만, 제사는 그것을 전제한다. 바울은 우상에게 바쳐진 것, 곧 우상에게 제물로 바쳐진 음식을 먹으려는 유혹 아래 있는 고린도 사람들의 상황을 다루고 있다. 그들은 스스로 제사를 드리도록 유혹받은 것 같지는 않다. 우상 앞에서, 우상에게 바쳐진 것으로서 그 제물을 먹고 마시는 것조차 우상 숭배였으니, 이스라엘의 예로 그들은 이를 경계해야 한다.
**3. 음행을 경고한다.** 이것은 고린도 사람들이 특별히 빠지기 쉬운 죄였다. 그들 가운데는 비너스(곧 음욕)에게 바쳐진 신전이 있었는데, 거기에는 천 명이 넘는 여사제들이 있었고, 그들 모두가 창기들이었다. 이러한 부패한 도시에 살며 그런 방종한 풍습에 익숙했던 사람들에게, 더욱이 우상 숭배의 유혹까지 받고 있는 사람들에게 음행에 대한 경계가 얼마나 필요했는지를 보라. 영적 음행은 많은 경우 육신적 매음으로 이어졌다. 이방인들이 섬기던 신들 대부분은 음탕함의 전형으로 묘사되었고, 그들 가운데 많은 신의 예배에서는 음탕한 행위가 실제로 저질러졌다. 그들은 이 여자들에게 속아 영적으로도 육신적으로도 음행을 범하게 되었으니, 먼저 우상에게 드리는 제물을 먹도록 유인되었고, 그 다음 이방 여자들과 몸을 더럽히게 되었다(민 25:1-18). 이로 인해 하루에 이만삼천 명이 쓰러지는 재앙이 임했으며, 공적 재판으로도 많은 이가 죽었다. 주목하라. 음행하는 자들과 간음하는 자들을 하나님께서 심판하실 것인데, 그들이 외적으로 어떤 관계에 있든지, 하나님께서 그들에게 어떤 외적 특권을 주셨든지 상관없다. 이스라엘의 죄를 두려워하여야 그들의 재앙을 피할 수 있다.
**4. 주를 시험하는 것을 경고한다(고전 10:9).** 그들 가운데 어떤 이들이 시험하다가 뱀에게 멸망당한 것처럼. 그리스도께서는 광야의 교회와 함께 계셨다. 그분은 언약의 사자로서 그들 앞에 가셨다. 그러나 그들은 여러 방면에서 그를 몹시 슬프게 하고 노하게 하였다. 그들은 그분과 모세를 대적하여 "어찌하여 우리를 이집트에서 이끌어 내어 광야에서 죽게 하느냐?"고 말하였고, 이로 인해 하나님은 불뱀을 보내셨으며, 많은 이가 물려 죽었다(민 21:5-6). 현재의 섭리 아래서 그리스도를 시험하는 자들은 그에 의해 옛 뱀의 권세에 내버려질 것을 두려워하는 것이 마땅하다.
**5. 원망하는 것을 경고한다(고전 10:10).** 그들 가운데 어떤 이들이 원망하다가 멸망시키는 자, 곧 하나님의 진노를 집행하는 멸망의 천사에게 멸망당한 것처럼. 그들은 하나님과 다투고 그분의 사역자 모세를 원망했으며, 어려움이 닥칠 때마다 그 지도자들을 거슬렀다. 고린도 사람들의 상황도 이와 비슷했던 것 같다. 그들은 바울을 원망하였고, 그것은 곧 그리스도를 원망하는 것이었다. 그들은 자신들의 성향에 영합하여 이방 사람들의 악의를 피하려 하고 우상에게 바친 제물의 잔치에 참여하도록 부추기는 다른 가르치는 자들을 세운 것 같다.
이 일들 다음에 바울은 두 가지 일반적인 교훈을 덧붙인다.
**첫째, 자기가 섰다고 생각하는 사람은 넘어지지 않도록 조심하라(고전 10:12).** 이 경고들은 특별히 자신의 특권이나 신앙을 자랑하는 자들에게 향한 것이다. 자신의 안전을 너무 확신하는 자들이 오히려 위험에 가장 가까이 있다. 과거 이스라엘이 그랬고, 고린도 사람들도 그렇다. 교만은 넘어짐에 앞선다.
**둘째, 그럼에도 불구하고 절망해서는 안 된다(고전 10:13).** 사람이 흔히 겪는 것 외에 여러분에게 닥친 시험이 없기 때문이다. 하나님은 신실하시므로 여러분이 감당할 수 없는 시험을 당하도록 두지 않으실 것이다. 이것은 위대한 위로의 말씀이다. 주목하라. (1) 시험은 인간의 공통된 운명이다. 아무도 피하지 못한다. (2) 그러나 하나님의 신실하심이 우리의 주된 지지대이다. 그분의 신실함에서 우리는 두 가지를 기대할 수 있다. 첫째, 그분은 우리가 감당할 수 없는 시험을 허락하지 않으신다. 둘째, 피할 길을 마련해 주신다. 이것으로 두 가지가 더 따라온다. 첫째, 그분이 허락하신 모든 시험은 우리가 감당할 수 있다는 것이다. 둘째, 그분이 피할 길을 마련하셨으므로, 우리는 견딜 수 있다는 것이다.
이 모든 것을 고려하여 바울은 결론을 맺는다. "내 사랑하는 이들이여, 우상 숭배를 피하십시오"(고전 10:14). 주목하라. 공통된 시험으로부터의 안전 보장이 이것을 즐기거나 그 앞에 굴복하는 이유가 되어서는 안 된다. 오히려 더욱 조심하게 해야 한다. 우상 숭배의 유혹 앞에서 즉시 도망하는 것이 최선이다.
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원주석
- 번역원본
commentary-section/mhm-1co-10-6-14(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
15~22절 카드 ↗
Against Countenancing Idolatry. . 15 I speak as to wise men; judge ye what I say. 16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17 For we being many are one bread, and one body: for we are all partakers of that one bread. 18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? 19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. 22 Do we provoke the Lord to jealousy? are we stronger than he? In this passage the apostle urges the general caution against idolatry, in the particular case of eating the heathen sacrifices as such, and out of any religious respect to the idol to whom they were sacrificed. I. He prefaces his argument with an appeal to their own reason and judgment: " I speak to wise men, judge you what I say, 1 Corinthians 10:15 ; 1 Corinthians 10:15 . You are great pretenders to wisdom, to close reasoning and argument; I can leave it with your own reason and conscience whether I do not argue justly." Note, It is no dishonour to an inspired teacher, nor disadvantage to his argument, to appeal for the truth of it to the reason and consciences of his hearers. It comes upon them with the greater force when it comes with this conviction. Paul, an inspired apostle, would yet, in some cases, leave it with the Corinthians to judge whether what he taught was not conformable to their own light and sense. II. He lays down his argument from the Lord's supper: The cup which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? Is not this sacred rite an instrument of communion with God? Do we not therein profess to be in friendship, and to have fellowship, with him? Is it not a token whereby we professedly hold communion with Christ, whose body was broken, and blood shed, to procure remission of our sins, and the favour of God? And can we be in alliance with Christ, or friendship with God, without being devoted to him? In short, the Lord's supper is a feast on the sacrificed body and blood of our Lord, epulum ex oblatis. And to eat of the feast is to partake of the sacrifice, and so to be his guests to whom the sacrifice was offered, and this in token of friendship with him. Thus to partake of the Lord's table is to profess ourselves his guests and covenant people. This is the very purpose and intention of this symbolical eating and drinking; it is holding communion with God, and partaking of those privileges, and professing ourselves under those obligations, which result from the death and sacrifice of Christ; and this in conjunction with all true Christians, with whom we have communion also in this ordinance. Because the bread is one, we, being many, are one body, for we are made partakers of one bread, or loaf ( 1 Corinthians 10:17 ; 1 Corinthians 10:17 ), which I think is thus more truly rendered: "By partaking of one broken loaf, the emblem of our Saviour's broken body, who is the only true bread that came down from heaven, we coalesce into one body, become members of him and one another." Those who truly partake by faith have this communion with Christ, and one another; and those who eat the outward elements make profession of having this communion, of belonging to God and the blessed fraternity of his people and worshippers. This is the true meaning of this holy rite. III. He confirms this from the Jewish worship and customs: Behold Israel after the flesh: are not those who eat of the sacrifices partakers of the altar, that is, of the sacrifice offered upon it? Those who were admitted to eat of the offerings were reckoned to partake of the sacrifice itself, as made for them, and to be sanctified thereby; and therefore surely to worship God, and be in alliance or covenant with him, even the God of Israel, to whom the sacrifice was made: this was a symbol or token of holding communion with him. IV. He applies this to the argument against feasting with idolaters on their sacrifices, and to prove those that do so idolaters. This he does, 1. By following the principle on which they would argue it to be lawful, namely, that an idol was nothing. Many of them were nothing at all, none of them had any divinity in them. What was sacrificed to idols was nothing, no way changed from what it was before, but was every whit as fit for food, considered in itself. They indeed seem to argue that, because an idol was nothing, what was offered was no sacrifice, but common and ordinary food, of which they might therefore eat with as little scruple. Now the apostle allows that the food was not changed as to its nature, was as fit to be eaten as common food, where it was set before any who knew not of its having been offered to an idol. But, 2. He proves that the eating of it as a part of a heathen sacrifice was, (1.) A partaking with them in their idolatry. It was having fellowship with devils, because what the Gentiles sacrificed they sacrificed to devils; and to feast with them upon these sacrifices was to partake in the sacrifice, and therefore to worship the god to whom it was made, and have fellowship or communion with him just as he who eats the Lord's supper is supposed to partake in the Christian sacrifice; or as those who ate the Jewish sacrifices partook of what was offered on their altar. But heathens sacrificed to devils: "Therefore do not feast on their sacrifices. Doing it is a token of your having fellowship with the demons to whom they are offered. I would not have you be in communion with devils." (2.) It was a virtual renouncing of Christianity: You cannot drink the cup of the Lord, and the cup of devils: you cannot be partakers of the Lord's table, and the table of devils, 1 Corinthians 10:21 ; 1 Corinthians 10:21 . To partake of this Christian feast was to have communion with Christ: to partake of the feasts made in honour of the heathen idols, and made of things sacrificed to them, was to have communion with devils. Now this was to compound contraries; it was by no means consistent. Communion with Christ, and communion with devils, could never be had at once. One must be renounced, if the other was maintained. He who held communion with Christ must renounce that with devils; he who held communion with devils must by that very deed renounce communion with Christ. And what a manifest self-contradiction must that man's conduct be that would partake of the Lord's table, and yet partake of the table of demons! God and mammon can never be served together, nor fellowship be at once had with Christ and Satan. Those who communicate with devils must virtually renounce Christ. This may also intimate that such as indulge themselves in gluttony or drunkenness, and by so doing make their own table the table of devils, or keep up fellowship with Satan by a course of known and wilful wickedness, cannot partake truly of the cup and table of the Lord. They may use the sign, but do not the thing signified thereby. For a man can never be at once in communication with Christ and his church and yet in fellowship with Satan. Note, How much reason have we to look to it that every sin and idol be renounced by us, when we eat and drink at the Lord's table. V. He warns them, upon the whole, against such idolatry, by signifying to them that God is a jealous God ( 1 Corinthians 10:22 ; 1 Corinthians 10:22 ): Do we provoke the Lord to jealousy? Are we stronger than he? It is very probable that many among the Corinthians made light of being at these heathen feasts, and thought there was no harm in it. But the apostle bids them beware. The reason with which the second commandment is enforced is, I am a jealous God. God cannot endure a rival in matter of worship; nor give his glory, nor suffer it to be given, to another. Those who have fellowship with other gods provoke him to jealousy, Deuteronomy 32:16 . And, before this be done, persons should consider whether they are stronger than he. It is a dangerous thing to provoke God's anger, unless we could withstand his power. But who can stand before him when he is angry? Nahum 1:6 . This should be considered by all who continue in the love and liking of sin, and in league with it, while yet they profess to keep up communion with Christ. Is not this the way to provoke his jealousy and indignation? Note, Attention to the greatness of God's power should restrain us from provoking his jealousy, from doing any thing to displease him. Shall we rouse almighty wrath? And how shall we withstand it? Are we a match for God? Can we resist his power, or control it? And, if not, shall we arm it against us, by provoking him to jealousy? No, let us fear his power, and let this restrain us from all provocation. return to ' Top of Page ' <a name="verses-23-33" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1co-10-002
절 (explains)
bible-text/1co-10-15, bible-text/1co-10-16, bible-text/1co-10-17, bible-text/1co-10-18, bible-text/1co-10-19, bible-text/1co-10-20, bible-text/1co-10-21, bible-text/1co-10-22
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
> 나는 지혜로운 사람들에게 말하듯 합니다. 내가 하는 말을 여러분이 판단해 보십시오. 우리가 축복하는 축복의 잔은 그리스도의 피에 참여하는 것이 아닙니까? 우리가 떼는 떡은 그리스도의 몸에 참여하는 것이 아닙니까? 떡이 하나이므로, 우리는 비록 여럿이지만 한 몸입니다. 우리 모두가 한 떡을 함께 나누어 먹기 때문입니다. 육신을 따른 이스라엘을 보십시오. 제물을 먹는 사람들은 제단에 참여하는 자들이 아닙니까? 그러면 내가 무슨 말을 하는 것입니까? 우상에게 바친 것이 무슨 의미가 있다는 말입니까? 또는 우상이 무슨 의미가 있다는 말입니까? 아닙니다. 다만 이방 사람들이 제물로 바치는 것은 하나님께 바치는 것이 아니라 귀신들에게 바치는 것이니, 나는 여러분이 귀신들과 교제하는 것을 원하지 않습니다. 여러분이 주의 잔과 귀신의 잔을 함께 마실 수 없습니다. 여러분이 주의 식탁과 귀신의 식탁에 함께 참여할 수 없습니다. 아니면 우리가 주를 노엽게 하여 질투하시게 하려는 것입니까? 우리가 주보다 강합니까? (고전 10:15-22)
이 단락에서 바울은 우상 숭배에 대한 일반적인 경계를, 이방 제물을 종교적 경의를 표하며 먹는 특정한 경우에 적용한다.
**첫째, 바울은 자신의 논지를 그들 자신의 이성과 판단에 호소하며 시작한다(고전 10:15).** "나는 지혜로운 사람들에게 말하듯 합니다. 내가 하는 말을 여러분이 판단해 보십시오." 그들은 지혜와 날카로운 논증을 크게 자랑한다. 나는 내 논지의 정당성을 여러분 자신의 이성과 양심에 맡길 수 있다는 것이다. 주목하라. 영감을 받은 교사가 자신의 논지를 듣는 이들의 이성과 양심에 호소하는 것은 결코 수치스러운 일이 아니며, 논지를 약화시키는 것도 아니다. 오히려 이렇게 함으로써 더욱 힘 있게 전달된다. 영감받은 사도 바울도 어떤 경우에는 자신이 가르치는 바가 고린도 사람들 자신의 이성과 의식에 부합하는지를 그들 스스로 판단하게 한 것이다.
**둘째, 주의 만찬에서 논거를 제시한다.** 우리가 축복하는 잔은 그리스도의 피에 참여하는 것이 아닌가? 우리가 떼는 떡은 그리스도의 몸에 참여하는 것이 아닌가? 이 거룩한 예식은 하나님과의 교제의 수단이 아닌가? 우리가 그 안에서 하나님과의 우정과 교제를 공언하는 것이 아닌가? 이것은 우리의 죄를 용서받고 하나님의 은혜를 얻기 위해 몸이 찢기고 피가 흘려진 그리스도와 우리가 교제함을 공언하는 표이지 않은가? 한 마디로, 주의 만찬은 우리 주님의 희생된 몸과 피로 드리는 잔치이다. 잔치에서 먹는다는 것은 제물에 참여한다는 것이며, 그래서 제물이 드려진 분의 손님이 되는 것이고, 그것은 그분과의 우정의 표이다. 주의 식탁에 참여한다는 것은 우리 자신이 그분의 손님이요 언약 백성임을 공언하는 것이다.
떡이 하나이므로 우리는 비록 여럿이지만 한 몸이니, 우리가 한 떡을 함께 나누어 먹기 때문이다(고전 10:17). 나는 이것을 이렇게 풀어 이해하는 것이 더 정확하다고 생각한다. 우리 구주의 찢기신 몸의 상징인 하나의 찢긴 떡을 나누어 먹음으로써, 우리는 그분 안으로 합하여 하나의 몸이 되고, 그분과 서로 간에 지체가 된다는 것이다. 참으로 믿음으로 나누어 먹는 자들은 그리스도와 서로 간에 이 교제를 가진다. 외적인 요소를 먹는 자들은 이 교제를 가진다고 공언하는 것이며, 곧 하나님과 그분의 백성과 예배자들의 복된 무리에 속한다고 공언하는 것이다. 이것이 이 거룩한 예식의 참된 의미이다.
**셋째, 이것을 유대교 예배와 관습에서 확인한다.** "육신을 따른 이스라엘을 보십시오. 제물을 먹는 사람들은 제단에 참여하는 자들이 아닙니까?" 제물을 먹도록 허락된 자들은 제사 자체에, 곧 그것이 드려진 제단에 참여하는 것으로 여겨졌으며, 그러므로 하나님, 곧 제사를 받으시는 이스라엘의 하나님을 예배하고 그분과 동맹 또는 언약 관계에 있는 것으로 여겨졌다. 이것은 그분과 교제를 유지하는 상징이었다.
**넷째, 이것을 우상 제물의 잔치에 반대하는 논거로 적용한다.** 바울은 먼저 그들이 합법적이라고 주장하는 전제, 즉 우상은 아무것도 아니라는 것을 따라간다. 많은 우상이 전혀 실체가 없고, 그 어느 것도 신성을 지니지 않는다. 우상에게 바쳐진 것도 그것 자체로는 아무것도 아니며, 바쳐지기 전과 조금도 다르지 않고, 음식으로서의 적합성에 있어서도 전혀 변하지 않는다. 그들은 우상이 아무것도 아니므로 바쳐진 것도 제사가 아니라 일반적인 음식에 불과하며, 따라서 거리낌 없이 먹을 수 있다고 주장하는 것 같다.
이에 대해 바울은 음식 자체의 본질은 변하지 않는다는 것을 인정하며, 그 음식이 우상에게 바쳐진 것임을 모르는 사람 앞에 놓였을 때는 일반 음식으로서 먹기에 적합하다고 본다. 그러나 이방 제사의 일부로서 그것을 먹는 것은 다음과 같다는 것을 증명한다. (1) 그들의 우상 숭배에 함께 참여하는 것이다. 이방 사람들이 바치는 것은 귀신들에게 바치는 것이므로, 그 제물의 잔치에 함께하는 것은 그 제사에 참여하는 것이며, 그러므로 그것이 바쳐진 신을 예배하고, 그와 교제 또는 교통을 가지는 것이다. 이것은 주의 만찬에 참여하는 자가 그리스도교적 희생에 참여한다고 여겨지는 것과 같고, 유대교의 제물을 먹는 자들이 그들의 제단에 바쳐진 것에 참여하는 것과 같다. 그러나 이방 사람들은 귀신에게 제사하였다. "그러므로 그들의 제물의 잔치에 참여하지 마십시오. 그렇게 하는 것은 그 제물이 드려진 귀신들과 교제가 있다는 표이기 때문입니다." (2) 주를 노엽게 하는 것이다(고전 10:22). "우리가 주를 노엽게 하여 질투하시게 하려는 것입니까?" 이것은 그분을 심히 자극하는 도전이다. "우리가 주보다 강합니까?" 주님과 다투고자 하는 것은 매우 어리석은 일이다. 주님께서 우리와 다투신다면 우리는 절대로 이길 수 없다.
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원주석
- 번역원본
commentary-section/mhm-1co-10-15-22(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
23~33절 카드 ↗
Christian Liberty. . 23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24 Let no man seek his own, but every man another's wealth. 25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26 For the earth is the Lord's, and the fulness thereof. 27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. 28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof: 29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? 30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. In this passage the apostle shows in what instances, notwithstanding, Christians might lawfully eat what had been sacrificed to idols. They must not eat it out of religious respect to the idol, nor go into his temple, and hold a feast there, upon what they knew was an idol-sacrifice; nor perhaps out of the temple, if they knew it was a feast held upon a sacrifice, but there were cases wherein they might without sin eat what had been offered. Some such the apostle here enumerates.--But, I. He gives a caution against abusing our liberty in lawful things. That may be lawful which is not expedient, which will not edify. A Christian must not barely consider what is lawful, but what is expedient, and for the use of edification. A private Christian should do so even in his private conduct. He must not seek his own only, but his neighbour's wealth. He must be concerned not to hurt his neighbour, nay, he must be concerned to promote his welfare; and must consider how to act so that he may help others, and not hinder them in their holiness, comfort, or salvation. Those who allow themselves in every thing not plainly sinful in itself will often run into what is evil by accident, and do much mischief to others. Every thing lawful in itself to be done is not therefore lawfully done. Circumstances may make that a sin which in itself is none. These must be weighed, and the expediency of an action, and its tendency to edification, must be considered before it be done. Note, The welfare of others, as well as our own convenience, must be consulted in many things we do, if we would do them well. II. He tells them that what was sold in the shambles they might eat without asking questions. The priest's share of heathen sacrifices was thus frequently offered for sale, after it had been offered in the temple. Now the apostle tells them they need not be so scrupulous as to ask the butcher in the market whether the meat he sold had been offered to an idol? It was there sold as common food, and as such might be bought and used; for the earth is the Lord's, and the fulness thereof ( 1 Corinthians 10:26 ; 1 Corinthians 10:26 ), and the fruit and products of the earth were designed by him, the great proprietor, for the use and subsistence of mankind, and more especially of his own children and servants. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer, 1 Timothy 4:4 ; 1 Timothy 4:5 . To the pure all things are pure, Titus 1:15 . Note, Though it is sinful to use any food in an idolatrous manner, it is no sin, after such abuse, to apply it, in a holy manner, to its common use. III. He adds that if they were invited by any heathen acquaintances to a feast, they might go, and eat what was set before them, without asking questions ( 1 Corinthians 10:27 ; 1 Corinthians 10:27 ), nay, though they knew things sacrificed to idols were served up at such entertainments, as well as sold in the shambles. Note, The apostle does not prohibit their going to a feast upon the invitation of those that believed not. There is a civility owing even to infidels and heathens. Christianity does by no means bind us up from the common offices of humanity, nor allow us an uncourteous behaviour to any of our own kind, however they may differ from us in religious sentiments or practices. And when Christians were invited to feast with infidels they were not to ask needless questions about the food set before them, but eat without scruple. Needless enquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them at a common entertainment, they might lawfully eat. And why then should they scrupulously enquire whether what was set before them had been sacrificed? It is to be understood of civil feasting, not religious; for the latter among the heathens was feasting upon their sacrifices, which he had condemned before as a participation in their idolatrous worship. At a common feast they might expect common food; and they needed not to move scruples in their own minds whether what was set before them was otherwise or no. Note, Though Christians should be very careful to know and understand their duty, yet they should not, by needless enquiries, perplex themselves. IV. Yet, even at such an entertainment, he adds, if any should say it was a thing that had been offered to idols, they should refrain: Eat not, for his sake that showed it, and for conscience' sake. Whether it were the master of the feast or any of the guests, whether it were spoken in the hearing of all or whispered in the ear, they should refrain for his sake who suggested this to them, whether he were an infidel or an infirm Christian; and for conscience' sake, out of regard to conscience, that they might show a regard to it in themselves, and keep up a regard to it in others. This he backs with the same reason as the former: For the earth is the Lord's. There is food enough provided by our common Lord, of which we maya eat without scruple. The same doctrine may be variously improved, as here: "The earth is the Lord's, therefore you may eat any thing without scruple that is set before you as common food; and yet, because the earth is the Lord's, eat nothing that will give offence, lay a stumbling-block before others, and encourage some in idolatry, or tempt others to eat when they are not clear in their own mind that it is lawful, and so sin, and wound their own consciences." Note, Christians should be very cautious of doing what may thus prejudice the consciences of others, and weaken their authority with them, which is by all means to be kept up. V. He urges them to refrain where they will give offence, while yet he allows it lawful to eat what was set before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle ( Romans 14:16 ), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach. VI. The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case ( 1 Corinthians 10:31 ; 1 Corinthians 10:32 ), namely, that in eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, 1 Corinthians 10:32 ; 1 Corinthians 10:32 . The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behaviour of ours, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do any thing that may be a means to pervert any members of the church from their Christian profession or practice. Our own humour and appetite must not determine our practice, but the honour of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit. VII. He presses all upon them by his own example: Even as I please all men (or study to do it) in all things (that I lawfully can), not seeking my own profit, but that of many, that they may be saved, 1 Corinthians 10:33 ; 1 Corinthians 10:33 . Note, A preacher may press his advice home with boldness and authority when he can enforce it with his own example. He is most likely to promote a public spirit in others who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantage that he may promote the salvation of his hearers. This shows that he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles. return to ' Top of Page ' 1 Corinthians 1Co 9 1 Corinthians 1Co 1 Corinthians 1Co 11 Footnotes: Copyright Statement These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. Bibliographical Information Henry, Matthew. "Complete Commentary on 1 Corinthians 10". 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keys=t.split(',');keys.forEach(function(key){if(key==='com'){_ts_loadCom();}if(key==='bib'){_ts_loadBib();}});} function _ts_loadCom(){var commEl=document.querySelector('.commentary');comsec=commEl?commEl.getAttribute('data-com-sec'):'';comlang=commEl?commEl.getAttribute('data-com-lang'):'';comabbr=commEl?commEl.getAttribute('data-com-abbr'):'';var qs='bk='+encodeURIComponent(cur_com_bn)+'&ch='+encodeURIComponent(cur_com_cn)+'&vs='+encodeURIComponent(cur_com_vs)+'&cs='+encodeURIComponent(comsec)+'&cl='+encodeURIComponent(comlang)+'&ca='+encodeURIComponent(comabbr);fetch('/cgi-bin/bible/getBible_data.cgi?'+qs).then(function(r){return r.text();}).then(function(text){var doc=new DOMParser().parseFromString(text,'text/xml');var sn=_ts_xmlSplit(doc,'sn');var sa=_ts_xmlSplit(doc,'sa');var sf=_ts_xmlSplit(doc,'sf');for(var i=0;i u?o(n,r,t,e,u+1):0:0==i?1:-1}(o,n,r,t,0)})} var TS_PARENT_MODE={commentary:'section',translation:'language',chapter:'book',verse:'chapter'}; function 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0);}else{takesVerse=(parseInt(verse,10)>0);}if(takesVerse){translationSelector_menu('verse');}else{_ts_sendThemBack('reference-noverse');}}});}if(mode==='verse'){return _ts_el('div',{cls:'popupDiv-item clickable selector-chapter',data:{number:o},html:o,click:function(){_ts_removeOverlay();verse=parseInt(this.getAttribute('data-number'),10);_ts_sendThemBack('reference-verse');}});}if(mode==='language'){return _ts_el('div',{cls:'popupDiv-item clickable selector-languages',data:{'trans-lang':items[o].abbr},html:items[o].name,click:function(){_ts_removeOverlay();translang=this.getAttribute('data-trans-lang');translationSelector_menu('translation');}});}if(mode==='translation'){return _ts_el('div',{cls:'popupDiv-item clickable selector-translation',data:{'trans-abbr':items[o].trans},html:items[o].name,click:function(){_ts_removeOverlay();transabbr=this.getAttribute('data-trans-abbr');_ts_sendThemBack('translation');}});}} function _ts_sendThemBack(reason){var origPath=window.location.pathname;var parts=origPath.split('/');var noVerse=(reason==='reference-noverse');var inputIsPerVerse=_ts_isPerVerseUrl(origPath);if(parts[1]==='interlinear-study-bible'){parts=parts.slice(0,5);parts[3]=book_data[book].url;parts[4]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentary'){parts=parts.slice(0,4);parts[2]=book_data[book].url;parts[3]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentaries'){parts[2]=comlang;parts[3]=comabbr;if(inputIsPerVerse){parts=parts.slice(0,6);parts[4]=book_data[book].url;parts[5]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else{parts=parts.slice(0,5);parts[4]=book_data[book].url+'-'+chapter+'.html';}}else if(parts[1]==='bible'){parts=parts.slice(0,6);parts[2]=translang;parts[3]=transabbr;parts[4]=book_data[book].url;parts[5]=(verse duction ","Verses 1-5","Verses 6-14","Verses 15-22","Verses 23-33"]; function
Pericope (part_of)
- part_of
pericope/per-1co-10-003
절 (explains)
bible-text/1co-10-23, bible-text/1co-10-24, bible-text/1co-10-25, bible-text/1co-10-26, bible-text/1co-10-27, bible-text/1co-10-28, bible-text/1co-10-29, bible-text/1co-10-30, bible-text/1co-10-31, bible-text/1co-10-32, bible-text/1co-10-33
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
> "모든 것이 내게 허용됩니다." 그러나 모든 것이 유익한 것은 아닙니다. "모든 것이 내게 허용됩니다." 그러나 모든 것이 세워 주는 것은 아닙니다. 누구도 자기 유익을 구하지 말고, 저마다 이웃의 유익을 구하십시오. 시장에서 파는 것은 무엇이든지 양심을 위해 따져 묻지 말고 먹으십시오. "땅과 거기 충만한 것이 주의 것"이기 때문입니다. 믿지 않는 사람 가운데 누가 여러분을 식사에 초대하고 여러분이 가고 싶으면, 양심을 위해 아무것도 따져 묻지 말고 차려 놓은 것은 무엇이든지 먹으십시오. 그러나 누가 여러분에게 "이것은 우상에게 바쳤던 것이다"라고 말하면, 그것을 알려 준 사람을 위해서, 또 양심을 위해서 먹지 마십시오. "땅과 거기 충만한 모든 것이 주의 것"이기 때문입니다. 내가 말하는 양심은 여러분 자신의 양심이 아니라 그 다른 사람의 양심을 가리킵니다. 어찌하여 내 자유가 남의 양심으로 판단을 받아야 합니까? 내가 감사함으로 먹으면, 어찌하여 내가 감사하는 그것 때문에 비방을 받아야 합니까? 그러므로 여러분이 먹든지 마시든지 무엇을 하든지 모든 것을 하나님의 영광을 위하여 하십시오. 유대 사람에게나 그리스 사람에게나 하나님의 교회에게나 거치는 일이 되지 않게 하십시오. 나도 모든 일에서 모든 사람을 기쁘게 하려고, 내 유익을 구하지 않고 많은 사람의 유익을 구하여 그들이 구원받게 하려는 것과 같이 하십시오. (고전 10:23-33)
이 단락에서 바울은 우상에게 바쳐진 것을 그럼에도 불구하고 그리스도인들이 합법적으로 먹을 수 있는 몇 가지 경우를 설명한다. 그들은 종교적 경의를 표하여 우상 제물을 먹어서는 안 되고, 우상 신전에 들어가 제사인 줄 알면서 잔치에 참여해서도 안 된다. 그러나 그 음식이 우상에게 바쳐졌음을 알지 못한 채 먹는 경우에는 죄가 없다.
**첫째, 합법적인 것들에서 자유를 남용하지 말라는 경계이다.** 합법적인 것이라도 유익하지 않을 수 있고, 덕을 세우지 않을 수 있다. 그리스도인은 단순히 무엇이 합법적인지만이 아니라, 무엇이 유익하고 덕을 세우는지를 생각해야 한다. 개인 그리스도인은 사적인 행동에서도 그렇게 해야 한다. 자기 유익만 구하지 말고 이웃의 유익을 구해야 한다. 자신이 다른 이들을 해치지 않는 것뿐 아니라, 그들의 복지를 증진시키는 일에 관심을 기울여야 한다. 그리고 자신이 행동할 때 다른 이들의 거룩함과 위로와 구원을 어떻게 도울 수 있는지를 생각해야 한다. 그 자체로 분명히 죄가 아닌 모든 것을 허용하는 자들은 자주 우연히 악을 행하고 다른 이들에게 많은 해를 끼치게 된다. 그 자체로 합법적이라고 해서 모두 합법적으로 행해지는 것이 아니다. 상황이 그 자체로는 죄가 아닌 것을 죄로 만들 수 있다. 이것들을 저울질하고, 행동의 유익함과 덕을 세우는 경향이 있는지를 먼저 생각해야 한다. 주목하라. 우리 자신의 편의뿐 아니라 다른 이들의 복지도 우리가 하는 많은 일에서 함께 고려되어야, 그것을 잘 행한다고 할 수 있다.
**둘째, 시장에서 파는 것은 물어보지 않고 먹어도 된다고 말한다.** 이방 제사에서 제사장의 몫은 신전에서 제물로 드려진 후에 종종 시장에서 판매되었다. 이에 대해 바울은, 시장에서 파는 고기가 우상에게 바쳐진 것인지 굳이 물어볼 필요가 없다고 말한다. 거기서 일반 음식으로 팔리고 있으니, 일반 음식으로 사서 먹어도 된다는 것이다. 땅과 거기 충만한 것이 주의 것이기 때문이다(고전 10:26). 땅의 열매와 산물은 위대한 소유자이신 하나님께서 인류, 특히 그분의 자녀들과 종들의 사용과 생계를 위해 마련하신 것이다. 하나님이 지으신 모든 것은 좋은 것이며, 하나님의 말씀과 기도로 거룩하여진다면 감사함으로 받을 것이지 거절할 것이 없다(딤전 4:4-5). 깨끗한 자에게는 모든 것이 깨끗하다(딛 1:15). 주목하라. 어떤 음식을 우상에게 바치는 방식으로 사용하는 것은 죄이지만, 그러한 남용 이후에 그것을 거룩한 방식으로 일반 용도에 사용하는 것은 죄가 아니다.
**셋째, 이방인의 초대를 받아 잔치에 가서 먹는 것도 허용된다(고전 10:27).** 설령 우상에게 바쳐진 것이 그런 잔치에 나올 수도 있다는 것을 알아도, 그리고 시장에서도 그런 것이 팔린다는 것을 알아도 마찬가지이다. 바울은 믿지 않는 자들의 초대를 받아 잔치에 가는 것을 금하지 않는다. 믿지 않는 자들과 이방인들에게도 마땅한 예의가 있다. 그리스도교는 결코 우리를 인류의 일반적인 도의적 의무로부터 자유롭게 하지 않으며, 우리와 종교적 견해나 실천이 다른 사람들에게도 무례하게 행동하는 것을 허용하지 않는다. 그리스도인들이 믿지 않는 자들과 잔치를 함께할 때, 차려진 음식에 대해 불필요한 질문을 해서는 안 되고 거리낌 없이 먹으면 된다. 불필요한 문의는 마음과 양심을 복잡하게 만들 수 있으므로 피해야 한다. 일반 잔치에 차려진 것으로서 먹기에 적합한 것이면 무엇이든 합법적으로 먹을 수 있다. 따라서 그것이 우상에게 바쳐진 것인지를 까다롭게 물을 필요가 없다. 이것은 종교적 잔치가 아닌 일반적인 잔치를 말하는 것이다. 이방인들의 종교적 잔치는 그들의 제물을 잔치로 먹는 것이었는데, 이것은 앞서 우상 숭배적 예배에 참여하는 것으로 이미 금지하였다. 일반 잔치에서는 일반 음식을 기대할 수 있으니, 차려진 것이 우상에게 바쳐진 것인지를 굳이 따져 불안을 자처할 필요가 없다. 주목하라. 그리스도인들이 자신의 의무를 알고 이해하려 매우 힘써야 하지만, 불필요한 문의로 자신을 복잡하게 만들지는 말아야 한다.
**넷째, 그러나 그런 잔치에서도 우상에게 바쳐진 것임을 알게 되면 먹지 말라고 한다.** 잔치의 주인이든 손님이든, 모든 사람이 듣는 앞에서 말하든 귓속말로 하든, 이것을 알려 준 사람을 위하여, 곧 그것이 연약한 그리스도인이든 믿지 않는 자든, 먹지 말라는 것이다. 알려 준 사람의 양심이 걸림을 받지 않도록 하기 위해서이다. 바울이 말하는 양심은 자신의 것이 아니라 그 다른 사람의 것이다(고전 10:29). 왜 내 자유가 남의 양심으로 판단을 받아야 하는가? 내가 감사함으로 먹으면, 어찌하여 내가 감사하는 것 때문에 비방을 받아야 하는가? 나는 자유롭게 먹을 수 있다. 그러나 내 자유의 행사가 다른 이에게 걸림이 된다면, 나는 자발적으로 그것을 삼가야 한다.
이 모든 것에서 나오는 일반적인 원칙은 다음과 같다.
**첫째, 모든 것을 하나님의 영광을 위하여 하라(고전 10:31).** 이것은 매우 광범위하고 포괄적인 지침이다. 하나님의 영광이 그리스도인의 모든 행동의 목표이며 기준이어야 한다. 먹는 것과 마시는 것도, 아무리 낮고 일상적인 행동이라도 이 거대한 목적의 지배를 받아야 한다. 주목하라. 그리스도인은 인생에서 가장 하찮은 일에서도 하나님의 영광을 증진시킬 기회를 가진다.
**둘째, 아무에게도 거치는 일이 되지 말라(고전 10:32).** 유대 사람에게도, 이방 사람에게도, 하나님의 교회에게도. 이것은 첫 번째 원칙을 구체화한 것이다. 우리가 행동할 때 다른 이들을 넘어뜨리거나 그들의 거룩함과 위로와 구원을 방해해서는 안 된다. 이것은 매우 넓은 원칙이니, 우리와 관계 있는 모든 사람에게 다른 이들의 이익을 고려하도록 요구한다.
**셋째, 바울은 자신의 모범을 제시한다(고전 10:33).** 나도 모든 일에서 모든 사람을 기쁘게 하려 하되, 내 유익을 구하지 않고 많은 사람의 유익을 구하여 그들이 구원받게 하려 한다는 것이다. 주목하라. (1) 사도는 모든 이를 기쁘게 하려 했다. 이것은 아첨하거나 영합하는 방식이 아니라, 진정으로 그들의 복지를 위해 행동한다는 것이다. (2) 그는 자신의 유익을 구하지 않고 다른 이들의 구원을 추구했다. 이것이 그의 목표이다. 이렇게 모든 것을 다른 이들의 구원이라는 더 높고 더 위대한 목적 아래 두었다. (3) 그는 이것을 자신의 본을 따르도록 그들에게 제시한다. 이것은 매우 고상한 원칙이다. 모든 행동에서 하나님의 영광과 다른 이들의 구원을 목표로 삼는 자는 그리스도인의 자유를 결코 남용하지 않을 것이다.
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