1~3절 카드 ↗
On Spiritual Gifts. . 1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. 3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Here the apostle shows what more excellent way he meant, or had in view, in the close of the former chapter, namely, charity, or, as it is commonly elsewhere rendered, love -- agape : not what is meant by charity in our common use of the word, which most men understand of alms-giving, but love in its fullest and most extensive meaning, true love to God and man, a benevolent disposition of mind towards our fellow-christians, growing out of sincere and fervent devotion to God. This living principle of all duty and obedience is the more excellent way of which the apostle speaks, preferable to all gifts. Nay, without this the most glorious gifts are nothing, of no account to us, of no esteem in the sight of God. He specifies, 1. The gift of tongues: Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal, 1 Corinthians 13:1 ; 1 Corinthians 13:1 . Could a man speak all the languages on earth, and that with the greatest propriety, elegance, and fluency, could he talk like an angel, and yet be without charity, it would be all empty noise, mere unharmonious and useless sound, that would neither profit nor delight. It is not talking freely, nor finely, nor learnedly, of the things of God, that will save ourselves, or profit others, if we are destitute of holy love. It is the charitable heart, not the voluble tongue, that is acceptable with God. The apostle specifies first this gift because hereupon the Corinthians seemed chiefly to value themselves and despise their brethren. 2. Prophecy, and the understanding of mysteries, and all knowledge. This without charity is as nothing, 1 Corinthians 13:2 ; 1 Corinthians 13:2 . Had a man ever so clear an understanding of the prophecies and types under the old dispensation, ever so accurate a knowledge of the doctrines of Christianity, nay, and this by inspiration, from the infallible dictates and illumination of the Spirit of God, without charity he would be nothing; all this would stand him in no stead. Note, A clear and deep head is of no signification, without a benevolent and charitable heart. It is not great knowledge that God sets a value upon, but true and hearty devotion and love. 3. Miraculous faith, the faith of miracles, or the faith by which persons were enabled to work miracles: Had I all faith (the utmost degree of this kind of faith), that I could remove mountains (or say to them, "Go hence into the midst of the sea," and have my command obeyed, Mark 11:23 ), and had no charity, I am nothing. The most wonder-working faith, to which nothing is in a manner impossible, is itself nothing without charity. Moving mountains is a great achievement in the account of men; but one dram of charity is, in God's account, of much greater worth than all the faith of this sort in the world. Those may do many wondrous works in Christ's name whom yet he will disown, and bid depart from him, as workers of iniquity, Matthew 7:22 ; Matthew 7:23 . Saving faith is ever in conjunction with charity, but the faith of miracles may be without it. 4. The outward acts of charity: Bestowing his goods to feed the poor, 1 Corinthians 13:3 ; 1 Corinthians 13:3 . Should all a man has be laid out in this manner, if he had no charity, it would profit him nothing. There may be an open and lavish hand, where there is no liberal and charitable heart. The external act of giving alms may proceed from a very ill principle. Vain-glorious ostentation, or a proud conceit of merit, may put a man to large expense this way who has no true love to God nor men. Our doing good to others will do none to us, if it be not well done, namely, from a principle of devotion and charity, love to God, and good-will to men. Note, If we leave charity out of religion, the most costly services will be of no avail to us. If we give away all we have, while we withhold the heart from God, it will not profit. 5. Even sufferings, and even those of the most grievous kind: If we give our bodies to be burnt, without charity, it profiteth nothing, 1 Corinthians 13:3 . Should we sacrifice our lives for the faith of the gospel, and be burnt to death in maintenance of its truth, this will stand us in no stead without charity, unless we be animated to these sufferings by a principle of true devotion to God, and sincere love to his church and people, and good-will to mankind. The outward carriage may be plausible, when the invisible principle is very bad. Some men have thrown themselves into the fire to procure a name and reputation among men. It is possible that the very same principle may have worked up some to resolution enough to die for their religion who never heartily believed and embraced it. But vindicating religion at the cost of our lives will profit nothing if we feel not the power of it; and true charity is the very heart and spirit of religion. If we feel none of its sacred heat in our hearts, it will profit nothing, though we be burnt to ashes for the truth. Note, The most grievous sufferings, the most costly sacrifices, will not recommend us to God, if we do not love the brethren; should we give our own bodies to be burnt, it would not profit us. How strange a way of recommending themselves to God are those got into who hope to do it by burning others, by murdering, and massacring, and tormenting their fellow-christians, or by any injurious usage of them! My soul, enter not thou into their secrets. If I cannot hope to recommend myself to God by giving my own body to be burnt while I have no charity, I will never hope to do it by burning or maltreating others, in open defiance to all charity. return to ' Top of Page ' <a name="verses-4-7" class="com-number"
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pericope/per-1co-13-001
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bible-text/1co-13-1, bible-text/1co-13-2, bible-text/1co-13-3
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
> 내가 사람의 말과 천사의 말을 한다 해도, 사랑이 없으면 나는 울리는 징이나 시끄럽게 부딪치는 꽹과리가 되고 맙니다. 내가 예언하는 은사를 가지고 모든 비밀과 모든 지식을 알며, 또 산을 옮길 만한 모든 믿음을 가지고 있다 해도, 사랑이 없으면 나는 아무것도 아닙니다. 내가 내 모든 재산을 다 내어 가난한 사람들을 먹이고, 또 내 몸을 불사르게 내어 준다 해도, 사랑이 없으면 내게 아무 유익이 없습니다. (고전 13:1-3)
여기서 사도는 앞 장 마지막에서 언급한 "더욱 좋은 길"이 무엇인지를 밝히고 있다. 그것은 바로 사랑(charity)이다. 이 단어는 다른 곳에서 흔히 '사랑'(love)으로 번역되는 헬라어 '아가페'(agape)이다. 오늘날 일반적으로 쓰이는 자선(alms-giving)의 의미가 아니라, 가장 완전하고 포괄적인 의미의 사랑이다. 곧 하나님과 사람에 대한 진정한 사랑, 하나님에 대한 진실하고 뜨거운 헌신에서 비롯된 동료 그리스도인들을 향한 선한 마음이다. 모든 의무와 순종의 살아 있는 원리인 이 사랑이야말로 사도가 말하는 더욱 좋은 길이며, 모든 은사보다 뛰어난 것이다. 이 사랑이 없으면, 아무리 찬란한 은사도 아무 가치가 없고, 우리에게도 무익하며, 하나님 앞에서도 인정받지 못한다.
사도는 구체적으로 다섯 가지를 제시한다.
**첫째, 방언의 은사이다(고전 13:1).** 사람의 모든 언어를 능통하게 말하고 천사처럼 말할 수 있다 해도, 사랑이 없으면 울리는 징이나 꽹과리처럼 텅 빈 소음에 불과하다. 아무리 유창하고 우아하고 학식 있게 하나님의 일을 말한다 해도, 거룩한 사랑이 없으면 자신도 구원하지 못하고 남에게도 유익을 주지 못한다. 하나님께서 기쁘게 받으시는 것은 말 많은 혀가 아니라 사랑의 마음이다. 사도가 이 은사를 먼저 언급하는 것은, 고린도 사람들이 특히 이 은사를 자랑하며 형제들을 무시했기 때문이다.
**둘째, 예언과 비밀 지식이다(고전 13:2).** 구약의 예언과 모형을 아무리 밝게 깨달으며, 기독교 교리에 아무리 정확한 지식이 있어도, 심지어 성령의 무오한 조명으로 그러한 지식을 얻었다 해도, 사랑이 없으면 아무것도 아니다. 주목하라. 깊고 명석한 머리는 선한 마음과 사랑의 마음 없이는 아무 의미가 없다. 하나님께서 중히 여기시는 것은 탁월한 지식이 아니라, 진실하고 마음 깊은 헌신과 사랑이다.
**셋째, 기적을 행하는 믿음이다(고전 13:2).** 산을 옮길 만한 모든 믿음을 가지고 있다 해도, 사랑이 없으면 아무것도 아니다. 사람들의 눈에는 위대한 성취로 보이는 산 옮기기도, 하나님 보시기에는 한 방울의 사랑만도 못하다. 많은 기이한 일을 그리스도의 이름으로 행한 자들도 주님이 알지 못한다고 하시며 불법을 행하는 자들이라 내치실 수 있다(마 7:22-23). 구원의 믿음은 언제나 사랑과 함께하지만, 기적의 믿음은 사랑 없이도 있을 수 있다.
**넷째, 구제 행위이다(고전 13:3).** 자기 모든 재산을 가난한 사람들을 먹이는 데 다 쏟아부어도, 사랑이 없으면 아무 유익이 없다. 손이 아무리 열려 있어도 마음이 사랑으로 가득 차 있지 않을 수 있다. 구제라는 외적 행위는 나쁜 동기에서도 나올 수 있다. 헛된 자기과시나 공로에 대한 교만한 자부심이 하나님도 사람도 진정으로 사랑하지 않는 사람을 큰 지출로 이끌 수 있다. 우리가 남에게 선을 행하는 것이 선한 일이 되려면, 곧 하나님을 향한 헌신과 사랑을 원리로 하여 바르게 행해야 한다. 주목하라. 종교에서 사랑을 빼버리면, 아무리 값비싼 봉사도 아무 소용이 없다.
**다섯째, 고난, 심지어 가장 극심한 고난조차도 마찬가지이다(고전 13:3).** 사랑이 없으면, 복음을 위해 생명을 바치고 불에 타 죽는다 해도 아무 유익이 없다. 하나님을 향한 진정한 헌신과 그분의 교회 및 사람들에 대한 진실한 사랑으로 그 고난을 받지 않는다면, 복음의 진리를 지키기 위해 순교의 불길 속으로 뛰어든다 해도 소용이 없다. 외적 행실은 그럴듯해 보여도 내면의 원리는 아주 나쁠 수 있다. 어떤 사람들은 명성과 명예를 얻으려고 불에 뛰어들기도 했다. 심지어 자신이 진심으로 믿지도 않는 종교를 위해 죽을 만큼의 결의를 갖게 하는 원리가 작용했을 수도 있다. 그러나 종교를 목숨으로 옹호하는 것도, 그 능력을 실감하지 못한다면 아무 유익이 없다. 진정한 사랑이야말로 종교의 심장과 영혼이기 때문이다. 우리 마음속에 그 거룩한 열기가 조금도 없다면, 진리를 위해 재로 불살라진다 해도 아무 유익이 없다. 주목하라. 가장 극심한 고난, 가장 값비싼 희생도, 형제를 사랑하지 않으면 하나님께 우리를 추천하지 못한다. 우리 자신의 몸을 불사르게 내준다 해도 유익이 없다. 자신의 동료 그리스도인들을 불태우고 살해하고 학살하고 괴롭힘으로써 하나님께 자신을 추천하려는 자들이 얼마나 이상한 길을 가고 있는가!
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원주석
- 번역원본
commentary-section/mhm-1co-13-1-3(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
1~13절 카드 ↗
F I R S T C O R I N T H I A N S. CHAP. XIII. In this chapter the apostle goes on to show more particularly what that more excellent way was of which he had just before been speaking. He recommends it, I. By showing the necessity and importance of it, 1 Corinthians 13:1-3 . II. By giving a description of its properties and fruits, 1 Corinthians 13:4-7 . III. By showing how much it excels the best of gifts and other graces, by its continuance, when they shall be no longer in being, or of any use, 1 Corinthians 13:8-13 . return to ' Top of Page ' <a name="verses-1-3" class="com-number"
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source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
4~7절 카드 ↗
Charity Described. . 4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, 5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; 6 Rejoiceth not in iniquity, but rejoiceth in the truth; 7 Beareth all things, believeth all things, hopeth all things, endureth all things. The apostle gives us in these verses some of the properties and effects of charity, both to describe and commend it, that we may know whether we have this grace and that if we have not we may fall in love with what is so exceedingly amiable, and not rest till we have obtained it. It is an excellent grace, and has a world of good properties belonging to it. As, I. It is long suffering -- makrothymei. It can endure evil, injury, and provocation, without being filled with resentment, indignation, or revenge. It makes the mind firm, gives it power over the angry passions, and furnishes it with a persevering patience, that shall rather wait and wish for the reformation of a brother than fly out in resentment of his conduct. It will put up with many slights and neglects from the person it loves, and wait long to see the kindly effects of such patience on him. II. It is kind -- chresteuetai. It is benign, bountiful; it is courteous and obliging. The law of kindness is in her lips; her heart is large, and her hand open. She is ready to show favours and to do good. She seeks to be useful; and not only seizes on opportunities of doing good, but searches for them. This is her general character. She is patient under injuries, and apt and inclined to do all the good offices in her power. And under these two generals all the particulars of the character may be reduced. III. Charity suppresses envy: It envieth not; it is not grieved at the good of others; neither at their gifts nor at their good qualities, their honours not their estates. If we love our neighbour we shall be so far from envying his welfare, or being displeased with it, that we shall share in it and rejoice at it. His bliss and sanctification will be an addition to ours, instead of impairing or lessening it. This is the proper effect of kindness and benevolence: envy is the effect of ill-will. The prosperity of those to whom we wish well can never grieve us; and the mind which is bent on doing good to all can never with ill to any. IV. Charity subdues pride and vain-glory; It vaunteth not itself, is not puffed up, is not bloated with self-conceit, does not swell upon its acquisitions, nor arrogate to itself that honour, or power, or respect, which does not belong to it. It is not insolent, apt to despise others, or trample on them, or treat them with contempt and scorn. Those who are animated with a principle of true brotherly love will in honour prefer one another, Romans 12:10 . They will do nothing out of a spirit of contention or vain-glory, but in lowliness of mind will esteem others better than themselves, Philippians 2:3 . True love will give us an esteem of our brethren, and raise our value for them; and this will limit our esteem of ourselves, and prevent the tumours of self-conceit and arrogance. These ill qualities can never grow out of tender affection for the brethren, nor a diffusive benevolence. The word rendered in our translation vaunteth itself bears other significations; nor is the proper meaning, as I can find, settled; but in every sense and meaning true charity stands in opposition to it. The Syriac renders it, non tumultuatur--does not raise tumults and disturbances. Charity calms the angry passions, instead of raising them. Others render it, Non perperàm et perversè agit--It does not act insidiously with any, seek to ensnare them, nor tease them with needless importunities and addresses. It is not froward, nor stubborn and untractable, nor apt to be cross and contradictory. Some understand it of dissembling and flattery, when a fair face is put on, and fine words are said, without any regard to truth, or intention of good. Charity abhors such falsehood and flattery. Nothing is commonly more pernicious, nor more apt to cross the purposes of true love and good will. V. Charity is careful not to pass the bounds of decency; ouk aschemonei -- it behaveth not unseemly; it does nothing indecorous, nothing that in the common account of men is base or vile. It does nothing out of place or time; but behaves towards all men as becomes their rank and ours, with reverence and respect to superiors, with kindness and condescension to inferiors, with courtesy and good-will towards all men. It is not for breaking order, confounding ranks bringing all men on a level; but for keeping up the distinction God has made between men, and acting decently in its own station, and minding its own business, without taking upon it to mend, or censure, or despise, the conduct of others. Charity will do nothing that misbecomes it. VI. Charity is an utter enemy to selfishness: Seeketh not its own, does not inordinately desire nor seek its own praise, or honour, or profit, or pleasure. Indeed self-love, in some degree, is natural to all men, enters into their very constitution. And a reasonable love of self is by our Saviour made the measure of our love to others, that charity which is here described, Thou shalt love thy neighbour as thyself. The apostle does not mean that charity destroys all regard to self; he does not mean that the charitable man should never challenge what is his own, but utterly neglect himself and all his interests. Charity must then root up that principle which is wrought into our nature. But charity never seeks its own to the hurt of others, or with the neglect of others. It often neglects its own for the sake of others; prefers their welfare, and satisfaction, and advantage, to its own; and it ever prefers the weal of the public, of the community, whether civil or ecclesiastical, to its private advantage. It would not advance, nor aggrandize, nor enrich, nor gratify itself, at the cost and damage of the public. VII. It tempers and restrains the passions. Ou paroxynetai -- is not exasperated. It corrects a sharpness of temper, sweetens and softens the mind, so that it does not suddenly conceive, nor long continue, a vehement passion. Where the fire of love is kept in, the flames of wrath will not easily kindle, nor long keep burning. Charity will never be angry without a cause, and will endeavour to confine the passions within proper limits, that they may not exceed the measure that is just, either in degree or duration. Anger cannot rest in the bosom where love reigns. It is hard to be angry with those we love, but very easy to drop our resentments and be reconciled. VIII. Charity thinks no evil. It cherishes no malice, nor gives way to revenge: so some understand it. It is not soon, nor long, angry; it is never mischievous, nor inclined to revenge; it does not suspect evil of others, ou logizetai to kakon -- it does not reason out evil, charge guilt upon them by inference and innuendo, when nothing of this sort appears open. True love is not apt to be jealous and suspicious; it will hide faults that appear, and draw a veil over them, instead of hunting and raking out those that lie covered and concealed: it will never indulge suspicion without proofs, but will rather incline to darken and disbelieve evidence against the person it affects. It will hardly give into an ill opinion of another, and it will do it with regret and reluctance when the evidence cannot be resisted; hence it will never be forward to suspect ill, and reason itself into a bad opinion upon mere appearances, nor give way to suspicion without any. It will not make the worst construction of things, but put the best face that it can on circumstances that have no good appearance. IX. The matter of its joy and pleasure is here suggested: 1. Negatively: It rejoiceth not in iniquity. It takes no pleasure in doing injury or hurt to any. It thinks not evil of any, without very clear proof. It wishes ill to none, much less will it hurt or wrong any, and least of all make this matter of its delight, rejoice in doing harm and mischief. Nor will it rejoice at the faults and failings of others, and triumph over them, either out of pride or ill-will, because it will set off its own excellences or gratify its spite. The sins of others are rather the grief of a charitable spirit than its sport or delight; they will touch it to the quick, and stir all its compassion, but give it no entertainment. It is the very height of malice to take pleasure in the misery of a fellow-creature. And is not falling into sin the greatest calamity that can befal one? How inconsistent is it with Christian charity, to rejoice at such fall! 2. Affirmatively: It rejoiceth in the truth, is glad of the success of the gospel, commonly called the truth, by way of emphasis, in the New Testament; and rejoices to see men moulded into an evangelical temper by it, and made good. It takes no pleasure in their sins, but is highly delighted to see them do well, to approve themselves men of probity and integrity. It gives it much satisfaction to see truth and justice prevail among men, innocency cleared, and mutual faith and trust established, and to see piety and true religion flourish. X. It beareth all things, it endureth all things, panta stegei, panta hypomenei. Some read the first, covers all things. So the original also signifies. Charity will cover a multitude of sins, 1 Peter 4:8 . It will draw a veil over them, as far as it can consistently with duty. It is not for blazing nor publishing the faults of a brother, till duty manifestly demands it. Necessity only can extort this from the charitable mind. Though such a man be free to tell his brother his faults in private, he is very unwilling to expose him by making them public. Thus we do by our own faults, and thus charity would teach us to do by the faults of others; not publish them to their shame and reproach, but cover them from public notice as long as we can, and be faithful to God and to others. Or, it beareth all things, --will pass by and put up with injuries, without indulging anger or cherishing revenge, will be patient upon provocation, and long patient, panta hypomenei --holds firm, though it be much shocked, and borne hard upon; sustains all manner of injury and ill usage, and bears up under it, such as curses, contumacies, slanders, prison, exile, bonds, torments, and death itself, for the sake of the injurious, and of others; and perseveres in this firmness. Note, What a fortitude and firmness fervent love will give the mind! What cannot a lover endure for the beloved and for his sake! How many slights and injuries will he put up with! How many hazards will he run and how many difficulties encounter! XI. Charity believes and hopes well of others: Believeth all things; hopeth all things. Indeed charity does by no means destroy prudence, and, out of mere simplicity and silliness, believe every word, Proverbs 14:15 . Wisdom may dwell with love, and charity be cautious. But it is apt to believe well of all, to entertain a good opinion of them when there is no appearance to the contrary; nay, to believe well when there may be some dark appearances, if the evidence of ill be not clear. All charity is full of candour, apt to make the best of every thing, and put on it the best face and appearance? it will judge well, and believe well, as far as it can with any reason, and will rather stretch its faith beyond appearances for the support of a kind opinion; but it will go into a bad one with the upmost reluctance, and fence against it as much as it fairly and honestly can. And when, in spite of inclination, it cannot believe well of others, it will yet hope well, and continue to hope as long as there is any ground for it. It will not presently conclude a case desperate, but wishes the amendment of the worst of men, and is very apt to hope for what it wishes. How well-natured and amiable a thing is Christian charity? How lovely a mind is that which is tinctured throughout with such benevolence, and has it diffused over its whole frame! Happy the man who has this heavenly fire glowing in his heart, flowing out of his mouth, and diffusing its warmth over all with whom he has to do! How lovely a thing would Christianity appear to the world, if those who profess it were more actuated and animated by this divine principle, and paid a due regard to a command on which its blessed author laid a chief stress! A new commandment give I to you, that you love one another, as I have loved you, that you also love one another, John 13:34 . By this shall all men know that you are my disciples, John 13:35 ; John 13:35 . Blessed Jesus! how few of thy professed disciples are to be distinguished and marked out by this characteristic! return to ' Top of Page ' <a name="verses-8-13" class="com-number"
Pericope (part_of)
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pericope/per-1co-13-001
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bible-text/1co-13-4, bible-text/1co-13-5, bible-text/1co-13-6, bible-text/1co-13-7
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
> 사랑은 오래 참고 친절합니다. 사랑은 시기하지 않으며, 사랑은 자랑하지 않고 교만하지 않습니다. 사랑은 무례하게 행동하지 않으며, 자기 유익을 구하지 않고, 쉽게 성내지 않으며, 악한 것을 마음에 두지 않습니다. 사랑은 불의를 기뻐하지 않고 진리와 함께 기뻐합니다. 사랑은 모든 것을 덮어 주고, 모든 것을 믿으며, 모든 것을 바라고, 모든 것을 견딥니다. (고전 13:4-7)
이 구절들에서 사도는 사랑의 성품과 효과들을 묘사함으로써 사랑을 권한다. 이를 통해 우리는 이 은혜를 가졌는지 알 수 있다. 만약 없다면, 이토록 아름다운 것을 사모하여 얻을 때까지 쉬지 말아야 한다. 사랑은 탁월한 은혜이며, 헤아릴 수 없이 많은 훌륭한 성품을 가지고 있다.
**첫째, 사랑은 오래 참는다(makrothymei).** 사랑은 악과 손해와 도발을 당해도 분노·격분·복수심으로 가득 차지 않는다. 사랑은 마음을 굳게 하고 성난 열정을 다스리는 힘을 주며, 형제의 개심을 기다리고 바라면서 그의 행동에 분노로 치닫지 않고 끈기 있게 인내하게 한다. 사랑하는 사람에게서 많은 무시와 무관심을 받아도 사랑은 그것을 감내하며, 그러한 인내가 사랑하는 이에게 친절하게 작용할 때까지 오래 기다린다.
**둘째, 사랑은 친절하다(chresteuetai).** 사랑은 너그럽고 자비롭다. 사랑의 입술에는 친절의 법이 있고, 마음은 넓으며 손은 열려 있다. 사랑은 은혜를 베풀고 선한 일을 할 준비가 되어 있다. 사랑은 선을 행할 기회를 잡을 뿐 아니라 적극적으로 찾아 나선다. 이것이 사랑의 일반적 성품이다. 사랑은 상처를 참으면서도 할 수 있는 모든 선한 일을 기꺼이 행한다. 이 두 가지 기둥 아래 사랑의 성품에 관한 모든 구체적 항목들이 들어간다.
**셋째, 사랑은 시기를 억제한다.** 사랑은 시기하지 않으며, 남의 행복에 불쾌해하지 않는다. 남의 은사에도, 좋은 자질에도, 명예에도, 재산에도 시기하지 않는다. 우리가 이웃을 사랑한다면, 그의 복에 시기하기는커녕 함께 기뻐할 것이다. 그의 행복은 우리 것을 빼앗거나 줄이는 것이 아니라 더해 주는 것이다. 이것은 친절과 선의의 당연한 결과이다. 시기는 악의의 결과이다. 우리가 잘 되기를 바라는 사람들의 번영은 우리를 결코 슬프게 할 수 없다.
**넷째, 사랑은 교만과 허영을 누른다.** 사랑은 자랑하지 않고 교만하지 않으며, 자기 획득물로 부풀어 오르지 않고, 자신에게 속하지 않는 명예나 권력이나 존경을 자기 것으로 챙기지 않는다. 다른 이들을 무시하거나 짓밟거나 경멸하는 오만함이 없다. 참 형제 사랑으로 충만한 자들은 서로를 존중하며(롬 12:10), 다툼이나 허영을 위한 일을 하지 않고 겸손한 마음으로 남을 자기보다 낫게 여긴다(빌 2:3). 진정한 사랑은 형제에 대한 존경심을 키워 주고, 이것이 자기 자신에 대한 과도한 평가를 제한하며 자기과시와 오만의 종기를 방지한다.
**다섯째, 사랑은 무례함을 조심한다(ouk aschemonei).** 사랑은 무례하지 않고, 사람들의 일반적 판단에서 비천하거나 저속한 일을 하지 않는다. 사랑은 제때가 아닌 일을 하지 않으며, 윗사람들에게는 존경과 경의를, 아랫사람들에게는 친절과 배려를, 모든 사람에게는 예의와 선의를 가지고 처신한다. 사랑은 질서를 무너뜨리거나 계층을 혼란에 빠뜨리거나 모든 사람을 동등하게 만들려 하지 않고, 하나님께서 사람들 사이에 두신 구별을 지키며, 자기 자리에서 예의 바르게 행동하고, 남의 행실을 고치거나 비판하거나 무시하지 않는다.
**여섯째, 사랑은 이기심의 철저한 적이다.** 사랑은 자기 유익을 구하지 않으며, 과도하게 자기 명예나 유익이나 쾌락을 추구하지 않는다. 물론 어느 정도의 자기 사랑은 모든 사람의 본성에 새겨진 것으로, 우리 구주께서도 이웃 사랑의 척도로 삼으셨다. "네 이웃을 네 자신과 같이 사랑하라." 사도가 말하는 것은 사랑이 자아에 대한 모든 관심을 파괴한다거나, 사랑하는 사람이 자기 것을 주장하지 않아야 한다거나, 자신과 모든 이익을 완전히 무시해야 한다는 뜻이 아니다. 그러나 사랑은 결코 남에게 해를 끼치거나 남을 소홀히 하면서까지 자기 유익을 추구하지 않는다. 사랑은 종종 남을 위해 자신의 것을 포기하고, 그들의 안녕과 만족과 유익을 자기 것보다 앞세우며, 시민 공동체나 교회 공동체의 공익을 사적 이익보다 앞세운다.
**일곱째, 사랑은 쉽게 성내지 않는다(ou paroxunetai).** 사랑은 자극을 참고, 발끈하지 않으며, 분노로 흥분하거나 불타오르지 않는다. 자신이 받은 상처에 쓴 뿌리를 남기지 않는다. 주목하라. 쉽게 성내는 것은 기독교인에게 합당하지 않다. 성급한 분노는 우리를 야수처럼 만들고, 하나님의 형상을 닮은 삶에서 멀어지게 한다. 그리스도인은 분노가 격한 불처럼 타오르는 일이 없어야 하고, 심지어 정당한 분노라도 오래 지속하지 말아야 한다.
**여덟째, 사랑은 악한 것을 마음에 두지 않는다(ou logizetai to kakon).** 받은 상처를 장부에 기록해 두지 않는다. 과거의 잘못을 오래 기억하여 마음에 쌓지 않는다. 주목하라. 이것은 사랑의 아름다운 특성이다. 용서는 잊는 것까지는 아닐지라도, 사랑은 받은 잘못을 마음에서 털어 내고 언제나 그것으로 남을 대하지 않으려 힘쓴다.
**아홉째, 사랑은 불의를 기뻐하지 않고 진리와 함께 기뻐한다(고전 13:6).** 사랑은 남에게 불의가 행해지는 것, 혹은 거짓이나 오류가 퍼지는 것을 기뻐하지 않는다. 사랑은 악인의 번성을 기뻐하지 않는다. 오히려 진리가 번성하고 덕이 홍왕하는 것을 기뻐한다. 참 그리스도인은 죄가 억제되고 의가 권장되는 것을 마음 깊이 기뻐한다.
**열째, 사랑은 모든 것을 덮어 주고, 모든 것을 믿으며, 모든 것을 바라고, 모든 것을 견딘다(고전 13:7).** (1) 모든 것을 덮어 준다(stegei). 사랑은 이웃의 허물을 가려 주고 드러내지 않는다. 허물을 없애거나 인정하는 것이 아니라, 자비로 덮어 준다. (2) 모든 것을 믿는다(pisteuei). 사랑은 사람들에 대해 가능하면 가장 좋은 방향으로 생각하며, 분명한 증거 없이 사람을 나쁘게 판단하지 않는다. (3) 모든 것을 바란다(elpizei). 아무리 나쁜 사람에 대해서도 좋아질 가능성이 있다고 기대하며, 개혁의 소망을 포기하지 않는다. (4) 모든 것을 견딘다(hupomenei). 이웃에게 받는 상처와 시련을 끈기 있게 참아 낸다. 쓰러지지 않고 인내한다.
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commentary-section/mhm-1co-13-4-7(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
8~13절 카드 ↗
Charity Commended. . 8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. 9 For we know in part, and we prophesy in part. 10 But when that which is perfect is come, then that which is in part shall be done away. 11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 13 And now abideth faith, hope, charity, these three; but the greatest of these is charity. Here the apostle goes on to commend charity, and show how much it is preferable to the gifts on which the Corinthians were so apt to pride themselves, to the utter neglect, and almost extinction, of charity. This he makes out, I. From its longer continuance and duration: Charity never faileth. It is a permanent and perpetual grace, lasting as eternity; whereas the extraordinary gifts on which the Corinthians valued themselves were of short continuance. They were only to edify the church on earth, and that but for a time, not during its whole continuance in this world; but in heaven would be all superseded, which yet is the very seat and element of love. Prophecy must fail, that is, either the prediction of things to come (which is its most common sense) or the interpretation of scripture by immediate inspiration. Tongues will cease, that is, the miraculous power of speaking languages without learning them. There will be but one language in heaven. There is no confusion of tongues in the region of perfect tranquility. And knowledge will vanish away. Not that, in the perfect state above, holy and happy souls shall be unknowing, ignorant: it is a very poor happiness that can consist with utter ignorance. The apostle is plainly speaking of miraculous gifts, and therefore of knowledge to be had out of the common way (see 1 Corinthians 14:6 ; 1 Corinthians 14:6 ), a knowledge of mysteries supernaturally communicated. Such knowledge was to vanish away. Some indeed understand it of common knowledge acquired by instruction, taught and learnt. This way of knowing is to vanish away, though the knowledge itself, once acquired, will not be lost. But it is plain that the apostle is here setting the grace of charity in opposition to supernatural gifts. And it is more valuable, because more durable; it shall last, when they shall be no more; it shall enter into heaven, where they will have no place, because they will be of no use, though, in a sense, even our common knowledge may be said to cease in heaven, by reason of the improvement that will then be made in it. The light of a candle is perfectly obscured by the sun shining in its strength. II. He hints that these gifts are adapted only to a state of imperfection: We know in part, and we prophesy in part, 1 Corinthians 13:9 ; 1 Corinthians 13:9 . Our best knowledge and our greatest abilities are at present like our condition, narrow and temporary. Even the knowledge they had by inspiration was but in part. How little a portion of God, and the unseen world, was heard even by apostles and inspired men! How much short do others come of them! But these gifts were fitted to the present imperfect state of the church, valuable in themselves, but not to be compared with charity, because they were to vanish with the imperfections of the church, nay, and long before, whereas charity was to last for ever. III. He takes occasion hence to show how much better it will be with the church hereafter than it can be here. A state of perfection is in view ( 1 Corinthians 13:10 ; 1 Corinthians 13:10 ): When that which is perfect shall come, then that which is in part shall be done away. When the end is once attained, the means will of course be abolished. There will be no need of tongues, and prophecy, and inspired knowledge, in a future life, because then the church will be in a state of perfection, complete both in knowledge and holiness. God will be known then clearly, and in a manner by intuition, and as perfectly as the capacity of glorified minds will allow; not by such transient glimpses, and little portions, as here. The difference between these two states is here pointed at in two particulars: 1. The present state is a state of childhood, the future that of manhood: When I was a child, I spoke as a child (that is, as some think, spoke with tongues), I understood as a child; ephronoun -- sapiebam (that is, "I prophesied, I was taught the mysteries of the kingdom of heaven, in such an extraordinary way as manifested I was not out of my childish state"), I thought, or reasoned, elogizomen, as a child; but, when I became a man, I put away childish things. Such is the difference between earth and heaven. What narrow views, what confused and indistinct notions of things, have children, in comparison of grown men! And how naturally do men, when reason is ripened and matured, despise and relinquish their infant thoughts, put them away, reject them, esteem as nothing! Thus shall we think of our most valued gifts and acquisitions in this world, when we come to heaven. We shall despise our childish folly, in priding ourselves in such things when we are grown up to men in Christ. 2. Things are all dark and confused now, in comparison of what they will be hereafter: Now we see through a glass darkly ( en ainigmati, in a riddle ), then face to face; now we know in part, but then we shall know as we are known. Now we can only discern things at a great distance, as through a telescope, and that involved in clouds and obscurity; but hereafter the things to be known will be near and obvious, open to our eyes; and our knowledge will be free from all obscurity and error. God is to be seen face to face; and we are to know him as we are known by him; not indeed as perfectly, but in some sense in the same manner. We are known to him by mere inspection; he turns his eye towards us, and sees and searches us throughout. We shall then fix our eye on him, and see him as he is, 1 John 3:2 . We shall know how we are known, enter into all the mysteries of divine love and grace. O glorious change! To pass from darkness to light, from clouds to the clear sunshine of our Saviour's face, and in God's own light to see light! Psalms 36:9 . Note, It is the light of heaven only that will remove all clouds and darkness from the face of God. It is at best but twilight while we are in this world; there it will be perfect and eternal day. IV. To sum up the excellences of charity, he prefers it not only to gifts, but to other graces, to faith and hope ( 1 Corinthians 13:13 ; 1 Corinthians 13:13 ): And now abide faith, hope, and charity; but the greatest of these is charity. True grace is much more excellent than any spiritual gifts whatever. And faith, hope, and love, are the three principal graces, of which charity is the chief, being the end to which the other two are but means. This is the divine nature, the soul's felicity, or its complacential rest in God, and holy delight in all his saints. And it is everlasting work, when faith and hope shall be no more. Faith fixes on the divine revelation, and assents to that: hope fastens on future felicity, and waits for that: and in heaven faith well be swallowed up in vision, and hope in fruition. There is no room to believe and hope, when we see and enjoy. But love fastens on the divine perfections themselves, and the divine image on the creatures, and our mutual relation both to God and them. These will all shine forth in the most glorious splendours in another world, and there will love be made perfect; there we shall perfectly love God, because he will appear amiable for ever, and our hearts will kindle at the sight, and glow with perpetual devotion. And there shall we perfectly love one another, when all the saints meet there, when none but saints are there, and saints made perfect. O blessed state! How much surpassing the best below! O amiable and excellent grace of charity! How much does it exceed the most valuable gift, when it outshines every grace, and is the everlasting consummation of them! When faith and hope are at an end, true charity will burn for ever with the brightest flame. Note, Those border most upon the heavenly state and perfection whose hearts are fullest of this divine principle, and burn with the most fervent charity. It is the surest offspring of God, and bears his fairest impression. For God is love, 1 John 4:8 ; 1 John 4:16 . And where God is to be seen as he is, and face to face, there charity is in its greatest height--there, and there only, will it be perfected. return to ' Top of Page ' 1 Corinthians 1Co 12 1 Corinthians 1Co 1 Corinthians 1Co 14 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 13". 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Pericope (part_of)
- part_of
pericope/per-1co-13-001
절 (explains)
bible-text/1co-13-8, bible-text/1co-13-9, bible-text/1co-13-10, bible-text/1co-13-11, bible-text/1co-13-12, bible-text/1co-13-13
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
> 사랑은 결코 없어지지 않습니다. 그러나 예언도 폐하여질 것이며, 방언도 그치고, 지식도 폐하여질 것입니다. 우리가 아는 것도 부분적이고, 예언하는 것도 부분적이기 때문입니다. 그러나 온전한 것이 올 때에는, 부분적인 것은 폐하여질 것입니다. 내가 어렸을 때에는 어린아이처럼 말하고, 어린아이처럼 느끼며, 어린아이처럼 생각했습니다. 그러나 이제 어른이 되어서는 어린아이의 일을 버렸습니다. 지금은 우리가 거울로 희미하게 보지만, 그때에는 얼굴과 얼굴을 마주하여 볼 것입니다. 지금은 내가 부분적으로 알지만, 그때에는 내가 온전히 알 것이니, 곧 내가 온전히 알려진 것과 같이 될 것입니다. 그런즉 이제 믿음과 소망과 사랑, 이 세 가지는 항상 있을 것인데, 그 가운데 가장 큰 것은 사랑입니다. (고전 13:8-13)
여기서 사도는 계속해서 사랑을 찬양하며, 사랑이 고린도 사람들이 그토록 자랑하여 사랑을 완전히 무시하고 거의 소멸시킬 뻔했던 은사들보다 얼마나 뛰어난지를 보인다.
**첫째, 사랑의 더 긴 지속성이다.** 사랑은 결코 없어지지 않는다. 사랑은 영원히 지속되는 항구적이고 영속적인 은혜이다. 반면 고린도 사람들이 자랑하는 특별한 은사들은 단기적인 것이다. 그것들은 지상 교회를 세우기 위한 것이었고, 그것도 일정 기간만 필요했으며, 천국에서는 모두 불필요하게 될 것이다. 그러나 천국은 바로 사랑의 자리요 원소이다. 예언은 사라질 것이다. 곧 미래를 예언하거나 영감으로 성경을 해석하는 능력이 사라질 것이다. 방언도 그칠 것이다. 천국에는 언어의 혼란이 없고 오직 하나의 언어만 있을 것이다. 지식도 사라질 것이다. 초자연적으로 전달된 신비의 지식이 사라질 것이다. 사도는 초자연적 은사들을 사랑과 대비시키고 있으며, 사랑이 더 가치 있는 것은 더 오래 지속되기 때문이다. 사랑은 은사들이 사라진 후에도 남아 있을 것이며, 은사들이 소용없는 천국으로 들어갈 것이다.
**둘째, 이 은사들은 불완전한 상태에만 적합하다(고전 13:9).** 우리의 가장 좋은 지식과 가장 큰 능력은 현재 상태처럼 협소하고 일시적이다. 영감으로 받은 지식조차도 부분적이었다. 사도들과 영감 받은 사람들도 하나님과 보이지 않는 세계에 대해 얼마나 적은 부분을 들었는가! 다른 이들은 더욱 모자랄 수밖에 없다. 그러나 이 은사들은 현재 교회의 불완전한 상태에 적합한 것이었다. 그 자체로는 가치 있지만, 사랑에 비교할 수는 없다. 왜냐하면 교회의 불완전함과 함께 사라질 것이며, 사랑은 영원히 지속될 것이기 때문이다.
**셋째, 사도는 장차 교회가 얼마나 더 좋아질 것인가를 보인다(고전 13:10).** 완전한 상태가 오면, 부분적인 것은 폐하여질 것이다. 목적이 이루어지면 수단은 당연히 철폐된다. 미래의 삶에는 방언도, 예언도, 영감 받은 지식도 필요 없을 것이다. 교회가 완전한 상태에 이를 것이기 때문이다. 하나님은 그때 영화로운 마음의 능력이 허락하는 한, 마치 직관적으로 알듯 명확하게 알려지실 것이다. 현재처럼 일시적인 엿봄과 작은 부분으로가 아니라.
이 두 상태의 차이를 두 가지로 묘사한다.
1. **현재 상태는 어린 시절이요, 미래 상태는 어른이다(고전 13:11).** 어린아이 때는 말하고, 느끼고, 생각하는 것이 모두 어린아이와 같았다. 그러나 어른이 되어서는 어린아이의 일을 버렸다. 이처럼 땅과 하늘의 차이가 있다. 어린아이는 어른에 비해 얼마나 좁고 흐리고 불분명한 시각을 가지는가! 그리고 사람들은 이성이 무르익고 성숙해지면, 얼마나 자연스럽게 어린 시절의 생각을 경멸하고 버리는가! 우리도 천국에 이르러 그리스도 안에서 장성한 자가 될 때, 이 세상에서 가장 귀하게 여기던 은사들과 성취들을 어린아이의 어리석음으로 여기게 될 것이다.
2. **지금은 모든 것이 어둡고 혼란스럽지만, 저 세상에서는 그렇지 않다(고전 13:12).** 지금은 거울로 희미하게(수수께끼 속에서) 보지만, 그때에는 얼굴과 얼굴을 마주하여 볼 것이다. 지금은 부분적으로 알지만, 그때에는 온전히 알게 될 것이다. 지금은 마치 망원경으로 구름과 어둠 속에 가려진 먼 사물을 보는 것과 같다. 그러나 저 세상에서는 알아야 할 것들이 가깝고 명백하여 우리 눈 앞에 열릴 것이며, 우리의 지식은 모든 어둠과 오류에서 자유로울 것이다. 하나님을 얼굴과 얼굴을 마주하여 볼 것이요, 우리가 알려진 것처럼 알게 될 것이다. 완전히 동등하게는 아니지만, 어떤 의미에서 같은 방식으로. 하나님은 우리를 속속들이 아신다. 우리도 그때는 하나님을 완전히 알게 될 것이다. 우리의 지식은 직관적이고 종합적이며 명확하고 오류가 없을 것이다. 지금 우리가 하나님 앞에 적나라하게 드러나 있는 것처럼, 그때는 그분의 모든 것이 우리에게 열려 있을 것이다. 이 앎이 우리를 더없이 행복하게 할 것이다.
**넷째, 이 모든 것으로부터 사도는 믿음·소망·사랑의 항구성과 사랑의 탁월함을 끌어낸다(고전 13:13).** "그런즉 이제 믿음과 소망과 사랑, 이 세 가지는 항상 있을 것인데, 그 가운데 가장 큰 것은 사랑입니다." 이 세 가지는 은사들이 사라진 후에도 남아 있을 것이다. 믿음, 소망, 사랑은 성도들의 항구적인 은혜들이다.
그러나 사랑이 가장 크다고 말하는 것은 주목할 만하다. 믿음도 소망도 사랑이 없으면 아무것도 아니다. 그러나 사랑이 가장 큰 것은,
(1) 사랑이 다른 두 가지보다 더 오래 지속되기 때문이다. 천국에서 믿음은 직관에 의해 흡수되고, 소망은 소유에 의해 폐하여진다. 그러나 사랑은 영원토록 지속될 것이다. 우리는 영원히 하나님을 사랑하고 서로를 사랑할 것이다.
(2) 사랑이 성품을 직접 형성하기 때문이다. 믿음은 사랑으로 역사하며(갈 5:6), 소망은 사랑을 정화하고 활성화한다(요일 3:3). 그러나 사랑이 본체이다. 사랑이 없이는 믿음도 소망도 우리를 구원하지 못한다.
(3) 사랑의 대상이 더 크기 때문이다. 우리는 하나님을 믿고 소망하지만, 하나님을 사랑할 때 우리는 하나님 자신을, 그분의 본질 자체를 포용한다. 믿음과 소망은 중간 수단들을 붙잡지만, 사랑은 최고선 자체를 붙잡는다.
주목하라. 종교의 정수는 사랑이다. 하나님을 사랑하고 이웃을 사랑하는 것이 율법과 선지자의 강령이다(마 22:37-40). 이 사랑이 없으면, 우리가 무엇을 가지고 있든 아무 유익이 없다. 이 사랑이 있으면, 우리는 진정으로 그리스도의 제자이다(요 13:35). 그러므로 이 사랑을 열렬히 사모하고, 날마다 더욱 풍성히 자라도록 힘써야 한다.
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원주석
- 번역원본
commentary-section/mhm-1co-13-8-13(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반