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■ 고린도전서 1장
1. 하나님의 뜻을 따라 그리스도 예수의 사도로 부르심을 입은 바울과 및 형제 소스데네는
Paul , called to be an apostle of Jesus Christ through the will of God , and Sosthenes our brother ,
2. 고린도에 있는 하나님의 교회 곧 그리스도 예수 안에서 거룩하여지고 성도라 부르심을 입은 자들과 또 각처에서 우리의 주 곧 저희와 우리의 주 되신 예수 그리스도의 이름을 부르는 모든 자들에게
Unto the church of God which is at Corinth , to them that are sanctified in Christ Jesus , called to be saints , with all that in every place call upon the name of Jesus Christ our Lord , both theirs and ours :
3. 하나님 우리 아버지와 주 예수 그리스도로 좇아 은혜와 평강이 있기를 원하노라
Grace be unto you , and peace , from God our Father , and from the Lord Jesus Christ .
4. 그리스도 예수 안에서 너희에게 주신 하나님의 은혜를 인하여 내가 너희를 위하여 항상 하나님께 감사하노니
I thank my God always on your behalf , for the grace of God which is given you by Jesus Christ ;
5. 이는 너희가 그의 안에서 모든 일 곧 모든 구변과 모든 지식에 풍족하므로
That in every thing ye are enriched by him , in all utterance , and in all knowledge ;
6. 그리스도의 증거가 너희 중에 견고케 되어
Even as the testimony of Christ was confirmed in you :
7. 너희가 모든 은사에 부족함이 없이 우리 주 예수 그리스도의 나타나심을 기다림이라
So that ye come behind in no gift ; waiting for the coming of our Lord Jesus Christ :
8. 주께서 너희를 우리 주 예수 그리스도의 날에 책망할 것이 없는 자로 끝까지 견고케 하시리라
Who shall also confirm you unto the end , that ye may be blameless in the day of our Lord Jesus Christ .
9. 너희를 불러 그의 아들 예수 그리스도 우리 주로 더불어 교제케 하시는 하나님은 미쁘시도다
God is faithful , by whom ye were called unto the fellowship of his Son Jesus Christ our Lord .
10. 형제들아 내가 우리 주 예수 그리스도의 이름으로 너희를 권하노니 다 같은 말을 하고 너희 가운데 분쟁이 없이 같은 마음과 같은 뜻으로 온전히 합하라
Now I beseech you , brethren , by the name of our Lord Jesus Christ , that ye all speak the same thing , and that there be no divisions among you ; but that ye be perfectly joined together in the same mind and in the same judgment .
11. 내 형제들아 글로에의 집 편으로서 너희에게 대한 말이 내게 들리니 곧 너희 가운데 분쟁이 있다는 것이라
For it hath been declared unto me of you , my brethren , by them which are of the house of Chloe , that there are contentions among you .
12. 이는 다름아니라 너희가 각각 이르되 나는 바울에게, 나는 아볼로에게, 나는 게바에게, 나는 그리스도에게 속한 자라 하는 것이니
Now this I say , that every one of you saith , I am of Paul ; and I of Apollos ; and I of Cephas ; and I of Christ .
13. 그리스도께서 어찌 나뉘었느뇨 바울이 너희를 위하여 십자가에 못 박혔으며 바울의 이름으로 너희가 침례를 받았느뇨
Is Christ divided ? was Paul crucified for you ? or were ye baptized in the name of Paul ?
14. 그리스보와 가이오 외에는 너희 중 아무에게도 내가 침례를 주지 아니한 것을 감사하노니
I thank God that I baptized none of you , but Crispus and Gaius ;
15. 이는 아무도 나의 이름으로 침례를 받았다 말하지 못하게 하려함이라
Lest any should say that I had baptized in mine own name .
16. 내가 또한 스데바나 집 사람에게 침례를 주었고 그 외에는 다른 아무에게 침례를 주었는지 알지 못하노라
And I baptized also the household of Stephanas : besides , I know not whether I baptized any other .
17. 그리스도께서 나를 보내심은 침례를 주게 하려 하심이 아니요 오직 복음을 전케 하려 하심이니 말의 지혜로 하지 아니함은 그리스도의 십자가가 헛되지 않게 하려 함이라
For Christ sent me not to baptize , but to preach the gospel : not with wisdom of words , lest the cross of Christ should be made of none effect .
18. 십자가의 도가 멸망하는 자들에게는 미련한 것이요 구원을 얻는 우리에게는 하나님의 능력이라
For the preaching of the cross is to them that perish foolishness ; but unto us which are saved it is the power of God .
19. 기록된 바 내가 지혜 있는 자들의 지혜를 멸하고 총명한 자들의 총명을 폐하리라 하였으니
For it is written , I will destroy the wisdom of the wise , and will bring to nothing the understanding of the prudent .
20. 지혜 있는 자가 어디 있느뇨 선비가 어디 있느뇨 이 세대에 변사가 어디 있느뇨 하나님께서 이 세상의 지혜를 미련케 하신 것이 아니뇨
Where is the wise ? where is the scribe ? where is the disputer of this world ? hath not God made foolish the wisdom of this world ?
21. 하나님의 지혜에 있어서는 이 세상이 자기 지혜로 하나님을 알지 못하는 고로 하나님께서 전도의 미련한 것으로 믿는 자들을 구원하시기를 기뻐하셨도다
For after that in the wisdom of God the world by wisdom knew not God , it pleased God by the foolishness of preaching to save them that believe .
22. 유대인은 표적을 구하고 헬라인은 지혜를 찾으나
For the Jews require a sign , and the Greeks seek after wisdom :
23. 우리는 십자가에 못 박힌 그리스도를 전하니 유대인에게는 거리끼는 것이요 이방인에게는 미련한 것이로되
But we preach Christ crucified , unto the Jews a stumblingblock , and unto the Greeks foolishness ;
24. 오직 부르심을 입은 자들에게는 유대인이나 헬라인이나 그리스도는 하나님의 능력이요 하나님의 지혜니라
But unto them which are called , both Jews and Greeks , Christ the power of God , and the wisdom of God .
25. 하나님의 미련한 것이 사람보다 지혜 있고 하나님의 약한 것이 사람보다 강하니라
Because the foolishness of God is wiser than men ; and the weakness of God is stronger than men .
26. 형제들아 너희를 부르심을 보라 육체를 따라 지혜 있는 자가 많지 아니하며 능한 자가 많지 아니하며 문벌 좋은 자가 많지 아니하도다
For ye see your calling , brethren , how that not many wise men after the flesh , not many mighty , not many noble , are called:
27. 그러나 하나님께서 세상의 미련한 것들을 택하사 지혜 있는 자들을 부끄럽게 하려 하시고 세상의 약한 것들을 택하사 강한 것들을 부끄럽게 하려 하시며
But God hath chosen the foolish things of the world to confound the wise ; and God hath chosen the weak things of the world to confound the things which are mighty ;
28. 하나님께서 세상의 천한 것들과 멸시 받는 것들과 없는 것들을 택하사 있는 것들을 폐하려 하시나니
And base things of the world , and things which are despised , hath God chosen , yea, and things which are not , to bring to nought things that are :
29. 이는 아무 육체라도 하나님 앞에서 자랑하지 못하게 하려 하심이라
That no flesh should glory in his presence .
30. 너희는 하나님께로부터 나서 그리스도 예수 안에 있고 예수는 하나님께로서 나와서 우리에게 지혜와 의로움과 거룩함과 구속함이 되셨으니
But of him are ye in Christ Jesus , who of God is made unto us wisdom , and righteousness , and sanctification , and redemption :
31. 기록된 바 자랑하는 자는 주 안에서 자랑하라 함과 같게 하려 함이니라
That , according as it is written , He that glorieth , let him glory in the Lord .
■ 주석 보기
【고전1:1 JFB】고전1:1-31. The Inscription; Thanksgiving for the Spiritual State of the Corinthian Church; Reproof of Party Divisions: His Own Method of Preaching Only Christ.
1. called to be—Found in some, not in others, of the oldest manuscripts Possibly inserted from 롬1:1; but as likely to be genuine. Translate, literally, "a called apostle" [Conybeare and Howson].
through the will of God—not because of my own merit. Thus Paul's call as "an apostle by the will of God," while constituting the ground of the authority he claims in the Corinthian Church (compare 갈1:1), is a reason for humility on his own part (고전15:8, 10) [Bengel]. In assuming the ministerial office a man should see he does so not of his own impulse, but by the will of God (렘23:21); Paul if left to his own will would never have been an apostle (롬9:16).
Sosthenes—See my Introduction. Associated by Paul with himself in the inscription, either in modesty, Sosthenes being his inferior [Chrysostom], or in order that the name of a "brother" of note in Corinth (행18:17) might give weight to his Epistle and might show, in opposition to his detractors that he was supported by leading brethren. Gallio had driven the Jews who accused Paul from the judgment-seat. The Greek mob, who disliked Jews, took the opportunity then of beating Sosthenes the ruler of the Jewish synagogue, while Gallio looked on and refused to interfere, being secretly pleased that the mob should second his own contempt for the Jews. Paul probably at this time had showed sympathy for an adversary in distress, which issued in the conversion of the latter. So Crispus also, the previous chief ruler of the synagogue had been converted. Saul the persecutor turned into Paul the apostle, and Sosthenes the leader in persecution against that apostle, were two trophies of divine grace that, side by side, would appeal with double power to the Church at Corinth [Birks].
【고전1:1 CWC】This epistle was written by Paul probably during the latter part of his long visit to Ephesus, and it will add interest to its study to re-read Acts, chapters 18-20, which speak of his visit to both cities, Ephesus and Corinth. The occasion for its writing as given in chapters 1:11 and 7:1, was a visit to Paul of members "of the house of Chloe," who brought a written communication to him as well as verbal reports of conditions in the Church. These conditions were not good, as indicated in their party divisions (cc. 1-4), their tolerance of gross immorality (cc. 5-6), their erroneous views in regard to marriage (c. 7), their abuse of Christian liberty (cc. 8-10), their disorderly conduct in the assemblies of worship (cc. 11-14) and their false teaching touching the resurrection of the dead.
Indeed, as one carefully reads the epistle he wonders how such people could be Christians at all, until he recalls the distinction, made clear in the New Testament, between the believer's legal standing before God in Christ, and his actual walk or experience in it. As we saw in Romans, the moment one believes on Christ, he becomes justified from all sin, i. e., the condemnatory guilt of it is removed, he receives a righteousness from God which perfectly satisfies God, and he is adopted into the Divine family. But now the work of grace begins in Him by the Holy Spirit, in distinction from the work of grace wrought for him by Christ on the cross, and in the measure in which he comes to know the will of God through His Word, and yields himself thereto, he becomes more and more conformed to the image of Christ.
These Corinthians may have been in Christ, but they were walking inconsistently, and the purpose of this epistle is to set them right, and to set us right through them.
1. After the salutation (1:1-3) and the thanksgiving on their behalf (vv. 4-9), the apostle enters into the difficulty of their party divisions. Some were "Paulinians," some "Apollonians," some "Cephasites," and some, perhaps the most contentious of all, "Christites." Paul was innocent of fomenting these discords (vv. 14-17), and so doubtless had been Apollos and Cephas, but the root of the matter lay in the false intellectualism of the Corinthians. They were Greeks for the most part, and the Greeks gloried in human philosophy and worldly wisdom, the application of whose principles to the teaching of Christianity had made all the trouble.
2. In meeting the situation, Paul shows in three ways that the Gospel is not human wisdom (1:18-3:4): (a) by the mystery of the cross, which "is to them that perish foolishness, but unto us which are saved, the power of God." "The wisdom of the wise" had been unable to save men in the past, but the preaching of the cross had effectually accomplished it (vv. 18-25); (b) by the elements composing the Church, which were not for the most part the worldly-wise and great, but the opposite. God had made Christ to be unto them wisdom however, in the sense that He had become their righteousness, and sanctification and redemption (vv. 26-31); (c) by the apostle's own example, who had not appealed to their intellectualism, but had simply preached Christ crucified (2:1-5). This last point must be guarded though, as there was danger of men esteeming the gospel to be destitute of wisdom of any kind; (d) it is therefore shown to be the wisdom of God (v. 7); which only the Spirit of God could reveal to men (vv. 8-1 1), but which had been revealed to Paul, and was being revealed through him to others (vv. 12, 13). Only the spiritually-enlightened however, were capable of receiving it (2:13-3:4).
In the verses last indicated, Paul speaks of three classes of men, the "natural," the "spiritual" and the "carnal." The first is man considered as fallen and unsaved; the second, as he who is saved and, being filled with the Spirit, is walking in fellowship with God; the third is saved, but still walking "after the flesh," a "babe" in Christ.
3. But the Corinthians had not only a false view of the Gospel, confounding it with human wisdom, but also a false view of their Christian teachers which had contributed to their divisions. Paul deals with this beginning at 3:5-4:2: (a) Christian teachers are simply ministers (3:5-11), whose reward depends on their faithfulness (vv. 12-15); (b) the Church should not glory in them, for out of Christ their wisdom is foolishness, and in Christ, they are all alike the possession of the whole Church (3:16-4:2). In connection with the reference to rewards (3:14, 15), remember that the subject applies only to those who are already saved by grace, and it is grace to which any saved soul is indebted for reward.
4. These divisions somehow involved a question of Paul's apostolic authority, and to its defence he applies himself to the end of the lesson: (a) all human estimates of men are inadequate, and for a just judgment we must await the Lord's second coming (4:3-5). Another calls attention here to the interesting point that four standards of judgment are referred to, those of our friends, the world, ourselves, and the Lord. Our own judgment is not to be depended upon absolutely, any more than that of other people; (b) the question of his authority had arisen out of the vanity of their hearts (vv. 6-8). They were "puffed-up" and vain-glorious now that he was absent from them, and having begun to apply their worldly wisdom to the Gospel, they felt that they could get along without him, and boasted of it. They felt themselves to be "full" and "rich," and reigning "as kings" without him. There is irony, and yet an earnest longing in the words, "I would to God ye did reign, that we also might reign with you," his allusion being to the second coming of Christ; (c) the apostles, himself doubtless being chiefly in mind, were objects of contempt and suffering to the world both of angels and of men (vv. 9-13) -- a testimony that other intelligences than ourselves, both good and evil doubtless, are interesting in the working out of God's purpose of redemption through His church; (d) His motive in thus writing was to warn them as his children in Christ, for which reason he was soon to send Timothy to them, and would ultimately visit them himself again. Upon their reception of this admonition would depend whether he would come to them "with a rod, or in love and the spirit of meekness."
【고전1:1 MHCC】All Christians are by baptism dedicated and devoted to Christ, and are under strict obligations to be holy. But in the true church of God are all who are sanctified in Christ Jesus, called to be saints, and who call upon him as God manifest in the flesh, for all the blessings of salvation; who acknowledge and obey him as their Lord, and as Lord of all; it includes no other persons. Christians are distinguished from the profane and atheists, that they dare not live without prayer; and they are distinguished from Jews and pagans, that they call on the name of Christ. Observe how often in these verses the apostle repeats the words, Our Lord Jesus Christ. He feared not to make too frequent or too honourable mention of him. To all who called upon Christ, the apostle gave his usual salutation, desiring, in their behalf, the pardoning mercy, sanctifying grace, and comforting peace of God, through Jesus Christ. Sinners can have no peace with God, nor any from him, but through Christ. He gives thanks for their conversion to the faith of Christ; that grace was given them by Jesus Christ. They had been enriched by him with all spiritual gifts. He speaks of utterance and knowledge. And where God has given these two gifts, he has given great power for usefulness. These were gifts of the Holy Ghost, by which God bore witness to the apostles. Those that wait for the coming of our Lord Jesus Christ, will be kept by him to the end; and those that are so, will be blameless in the day of Christ, made so by rich and free grace. How glorious are the hopes of such a privilege; to be kept by the power of Christ, from the power of our corruptions and Satan's temptations!
【고전1:2 JFB】2. the church of God—He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares (마13:27-30). It is a dangerous temptation to think there is no church where there is not apparent perfect purity. He who thinks so, must at last separate from all others and think himself the only holy man in the world, or establish a peculiar sect with a few hypocrites. It was enough for Paul in recognizing the Corinthians as a church, that he saw among them evangelical doctrine, baptism, and the Lord's Supper" [Calvin]. It was the Church of God, not of this or of that favorite leader [Chrysostom].
at Corinth—a church at dissolute Corinth—what a paradox of grace!
sanctified—consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are"; translate simply, "men sanctified."
called to be saints—rather, "called saints"; saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Christ" implies the fountain sources of holiness, the believer's original sanctification in Christ (고전6:11; 히10:10, 14; 벧전1:2) in the purposes of God's grace, so "called saints" refers to their actual call (롬8:30), and the end of that call that they should be holy (벧전1:15).
with all that in every place call upon … Christ—The Epistle is intended for these also, as well as for the Corinthians. The true Catholic Church (a term first used by Ignatius [Epistle to the Smyræans, 8]): not consisting of those who call themselves from Paul, Cephas, or any other eminent leader (고전1:12), but of all, wherever they be, who call on Jesus as their Saviour in sincerity (compare 딤후2:22). Still a general unity of discipline and doctrine in the several churches is implied in 고전4:17; 7:17; 11-16; 14-33, 36. The worship due to God is here attributed to Jesus (compare Joe 2:32; 마4:10; 행9:14).
both theirs and ours—"in every place which is their home … and our home also"; this is added to include the Christians throughout Achaia, not residing in Corinth, the capital (고후1:1). Paul feels the home of his converts to be also his own. Compare a similar phrase in 롬16:13 [Conybeare and Howson]. "Ours" refers to Paul and Sosthenes, and the Corinthians' home [Alford]. Beza better explains, "Both their Lord and our Lord." All believers have one and the same Lord (고전8:6; 엡4:5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (고전1:13).
【고전1:3 JFB】3. peace—peculiarly needed in the Corinthian church, on account of its dissensions. On this verse see on 롬1:7.
【고전1:4 JFB】4. He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves.
my God—(롬1:8; 빌1:3).
always—(Compare 빌1:4).
the grace … given you—(Compare 고전1:7).
by … Christ—literally, "INJesus Christ" given you as members in Christ.
【고전1:5 JFB】5. utterance—Alford from Menochius translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: literally "(the) word (preached)." English Version (as in 고후8:7) is better: for Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge (고전1:20; 3:18; 4:19; 고전13:1-14:40), previously gains their goodwill by congratulating them on having those gifts.
【고전1:6 JFB】6. According as the testimony of (of, and concerning) Christ (who is both the object and author of this testimony [Bengel]; 고전2:1; 딤전2:6; 딤후1:8) was confirmed among [Alford] you; that is, by God, through my preaching and through the miracles accompanying it (고전12:3; 막16:20; 고후1:21, 22; 갈3:2, 5; 엡4:7, 8; 히2:4). God confirmed (compare 빌1:7; 히2:3), or gave effect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying it [Calvin].
【고전1:7 JFB】7. ye come behind—are inferior to other Christians elsewhere [Grotius].
in no gift—not that all had all gifts, but different persons among them had different gifts (고전12:4, &c.).
waiting for … coming of … Christ—The crowning proof of their "coming behind in no gift." Faith, hope, and love, are all exercised herein (compare 딤후4:8; 딛2:13). "Leaving to others their MEMENTO MORI (remember death), do thou earnestly cherish this joyous expectation of the Lord's coming" [Bengel]. The Greek verb implies, "to expect constantly, not only for a certain time, but even to the end till the expected event happens" (롬8:19, [Tittmann, Greek Synonyms of the New Testament]).
【고전1:8 JFB】8. Who—God, 고전1:4 (not Jesus Christ, 고전1:7, in which case it would be "in His day").
unto the end—namely, "the coming of Christ."
blameless in the day of … Christ—(살전5:23). After that day there is no danger (엡4:30; 빌1:6). Now is our day to work, and the day of our enemies to try us: then will be the day of Christ, and of His glory in the saints [Bengel].
【고전1:9 JFB】9. faithful—to His promises (빌1:6; 살전5:24).
called—according to His purpose (롬8:28).
unto … fellowship of … Jesus—to be fellow heirs with Christ (롬8:17-28), like Him sons of God and heirs of glory (롬8:30; 살후2:14; 벧전5:10; 요일1:3). Chrysostom remarks that the name of Christ is oftener mentioned in this than in any other Epistle, the apostle designing thereby to draw them away from their party admiration of particular teachers to Christ alone.
【고전1:10 JFB】10. Now—Ye already have knowledge, utterance, and hope, maintain also love.
brethren—The very title is an argument for love.
by … Christ—whom Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter.
speak … same thing—not speaking different things as ye do (고전1:12), in a spirit of variance.
divisions—literally, "splits," "breaches."
but—"but rather."
perfectly joined together—the opposite word to "divisions." It is applied to healing a wound, or making whole a rent.
mind … judgment—the view taken by the understanding, and the practical decision arrived at [Conybeare and Howson], as to what is to be done. The mind, within, refers to things to be believed: the judgment is displayed outwardly in things to be done [Bengel]. Disposition—opinion [Alford].
【고전1:10 MHCC】In the great things of religion be of one mind; and where there is not unity of sentiment, still let there be union of affection. Agreement in the greater things should extinguish divisions about the lesser. There will be perfect union in heaven, and the nearer we approach it on earth, the nearer we come to perfection. Paul and Apollos both were faithful ministers of Jesus Christ, and helpers of their faith and joy; but those disposed to be contentious, broke into parties. So liable are the best things to be corrupted, and the gospel and its institutions made engines of discord and contention. Satan has always endeavoured to stir up strife among Christians, as one of his chief devices against the gospel. The apostle left it to other ministers to baptize, while he preached the gospel, as a more useful work.
【고전1:11 JFB】11. (고전11:18).
by them … of … house of Chloe—They seem to have been alike in the confidence of Paul and of the Corinthians. The Corinthians "wrote" to the apostle (고전7:1), consulting him concerning certain points; marriage, the eating of things offered to idols, the decorum to be observed by women in religious assemblies. But they said not a syllable about the enormities and disorders that had crept in among them. That information reached Paul by other quarters. Hence his language about those evils is, "It hath been declared unto me," &c.; "It is reported commonly" (고전5:1, 2). All this he says before he refers to their letter, which shows that the latter did not give him any intimation of those evils. An undesigned proof of genuineness [Paley, Horæ Paulinæ]. Observe his prudence: He names the family, to let it be seen that he made his allegation not without authority: he does not name the individuals, not to excite odium against them. He tacitly implies that the information ought rather to have come to him directly from their presbyters, as they had consulted him about matters of less moment.
contentions—not so severe a word as "divisions," literally, "schisms" (고전1:10, Margin).
【고전1:12 JFB】12. this I say—this is what I mean in saying "contentions" (고전1:11).
every one of you saith—Ye say severally, "glorying in men" (고전1:31; 고전3:21, 22), one, I am of Paul; another, I am of Apollos, &c. Not that they formed definite parties, but they individually betrayed the spirit of party in contentions under the name of different favorite teachers. Paul will not allow himself to be flattered even by those who made his name their party cry, so as to connive at the dishonor thereby done to Christ. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth (행18:24, &c.), were persons attracted by his rhetorical style (probably acquired in Alexandria, 고전3:6), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this spirit of undue preference (고전4:6, 8); nay, to discourage it, he would not repeat his visit just then (고전16:12).
I of Cephas—probably Judaizers, who sheltered themselves under the name of Peter, the apostle of the circumcision ("Cephas" is the Hebrew, "Peter" the Greek name; 요1:42; 갈2:11, &c.): the subjects handled in the seventh through ninth chapters were probably suggested as matters of doubt by them. The church there began from the Jewish synagogue, Crispus the chief ruler, and Sosthenes his successor (probably), being converts. Hence some Jewish leaven, though not so much as elsewhere, is traceable (고후11:22). Petrism afterwards sprang up much more rankly at Rome. If it be wrong to boast "I am of Peter," how much more so to boast I am of the Pope!" [Bengel].
I of Christ—A fair pretext used to slight the ministry of Paul and their other teachers (고전4:8; 고후10:7-11).
【고전1:13 JFB】13. Is Christ divided?—into various parts (one under one leader, another under another) [Alford]. The unity of His body is not to be cut in pieces, as if all did not belong to Him, the One Head.
was Paul crucified for you?—In the Greek the interrogation implies that a strong negative answer is expected: "Was it Paul (surely you will not say so) that was crucified for you?" In the former question the majesty of "Christ" (the Anointed One of God) implies the impossibility of His being "divided." in the latter, Paul's insignificance implies the impossibility of his being the head of redemption, "crucified for" them, and giving his name to the redeemed. This, which is true of Paul the founder of the Church of Corinth, holds equally good of Cephas and Apollos, who had not such a claim as Paul in the Corinthian Church.
crucified … baptized—The cross claims us for Christ, as redeemed by Him; baptism, as dedicated to Him.
in the name—rather, "into the name" (갈3:27), implying the incorporation involved in the idea of baptism.
【고전1:14 JFB】14. I thank God's providence now, who so ordered it that I baptized none of you but Crispus (the former ruler of the synagogue, 행18:8) and Gaius (written by the Romans Caius, the host of Paul at Corinth, and of the church, 롬16:23; a person therefore in good circumstances). Baptizing was the office of the deacons (행10:48) rather than of the apostles, whose office was that of establishing and superintending generally the churches. The deacons had a better opportunity of giving the necessary course of instruction preparatory to baptism. Crispus and Gaius were probably among the first converts, and hence were baptized by Paul himself, who founded the church.
【고전1:15 JFB】15. Lest—not that Paul had this reason at the time, but God so arranged it that none might say [Alford].
【고전1:16 JFB】16. household of Stephanas—"The first-fruits of Achaia," that is, among the first converted there (고전16:15, 17). It is likely that such "households" included infants (행16:33). The history of the Church favors this view, as infant baptism was the usage from the earliest ages.
【고전1:17 JFB】17. Paul says this not to depreciate baptism; for he exalts it most highly (롬6:3). He baptized some first converts; and would have baptized more, but that his and the apostles' peculiar work was to preach the Gospel, to found by their autoptic testimony particular churches, and then to superintend the churches in general.
sent me—literally, "as an apostle."
not to baptize—even in Christ's name, much less in my own.
not with wisdom of words—or speech; philosophical reasoning set off with oratorical language and secular learning, which the Corinthians set so undue a value upon (고전1:5; 2:1, 4) in Apollos, and the want of which in Paul they were dissatisfied with (고후10:10).
cross of Christ—the sum and substance of the Gospel (고전1:23; 2:2), Christ crucified.
be made of none effect—literally, "be made void" (롬4:14); namely, by men thinking more of the human reasonings and eloquence in which the Gospel was set forth, than of the Gospel itself of Christ crucified, the sinner's only remedy, and God's highest exhibition of love.
【고전1:17 MHCC】Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the heathen world. This is the sum and substance of the gospel. Christ crucified is the foundation of all our hopes, the fountain of all our joys. And by his death we live. The preaching of salvation for lost sinners by the sufferings and death of the Son of God, if explained and faithfully applied, appears foolishness to those in the way to destruction. The sensual, the covetous, the proud, and ambitious, alike see that the gospel opposes their favourite pursuits. But those who receive the gospel, and are enlightened by the Spirit of God, see more of God's wisdom and power in the doctrine of Christ crucified, than in all his other works. God left a great part of the world to follow the dictates of man's boasted reason, and the event has shown that human wisdom is folly, and is unable to find or retain the knowledge of God as the Creator. It pleased him, by the foolishness of preaching, to save them that believe. By the foolishness of preaching; not by what could justly be called foolish preaching. But the thing preached was foolishness to wordly-wise men. The gospel ever was, and ever will be, foolishness to all in the road to destruction. The message of Christ, plainly delivered, ever has been a sure touchstone by which men may learn what road they are travelling. But the despised doctrine of salvation by faith in a crucified Saviour, God in human nature, purchasing the church with his own blood, to save multitudes, even all that believe, from ignorance, delusion, and vice, has been blessed in every age. And the weakest instruments God uses, are stronger in their effects, than the strongest men can use. Not that there is foolishness or weakness in God, but what men consider as such, overcomes all their admired wisdom and strength.
【고전1:18 JFB】18. preaching, &c.—literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), 고전1:17.
them that perish—rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state that is referred to; but, "them that are in the way of perishing." So also in 고후2:15, 16.
us which are saved—In the Greek the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class we belong.
power of God—which includes in it that it is the wisdom of God" (고전1:24). God's powerful instrument of salvation; the highest exhibition of God's power (롬1:16). What seems to the world "weakness" in God's plan of salvation (고전1:25), and in its mode of delivery by His apostle (고전2:3) is really His mighty "power." What seems "foolishness" because wanting man's "wisdom of words" (고전1:17), is really the highest "wisdom of God" (고전1:24).
【고전1:19 JFB】19. I will destroy—slightly altered from the Septuagint,사29:14. The Hebrew is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid." Paul by inspiration gives the sense of the Spirit, by making God the cause of their wisdom perishing, &c., "I will destroy," &c.
understanding of the prudent—literally, "of the understanding ones."
【고전1:20 JFB】20. Where—nowhere; for God "brings them to naught" (고전1:19).
the wise—generally.
the scribe—Jewish [Alford].
the disputer—Greek [Alford]. Compare the Jew and Greek of this world contrasted with the godly wise, 고전1:22, 23. Vitringa thinks the reference is to the Jewish discourses in the synagogue, daraschoth, from a Hebrew root "to dispute." Compare "questions," 행26:3; 딛3:9. If so, "wise" refers to Greek wisdom (compare 고전1:22). Paul applies 사33:18 here in a higher sense; there the primary reference was to temporal deliverance, here to external; 고전1:22, which is in threefold opposition to 고전1:18 there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to His people.
of this world … of this world—rather, "dispensation (or age) … world"; the Greek words are distinct. The former is here this age or worldly order of things in a moral point of view, as opposed to the Christian dispensation or order of things. The latter is the world viewed externally and cosmically.
made foolish—shown the world's philosophy to be folly, because it lacks faith in Christ crucified [Chrysostom]. Has treated it as folly, and not used its help in converting and saving men (고전1:26, 27) [Estius].
【고전1:21 JFB】21. after that—rather, "whereas."
in the wisdom of God—in the wise arrangement of God.
world by wisdom—rather, "by its wisdom," or "its philosophy" (요1:10; 롬1:28).
knew not God—whatever other knowledge it attained (행17:23, 27). The deistic theory that man can by the light of nature discover his duty to God, is disproved by the fact that man has never discovered it without revelation. All the stars and moon cannot make it day; that is the prerogative of the sun. Nor can nature's highest gifts make the moral day arise; that is the office of Christ. Even the Jew missed this knowledge, in so far as he followed after mere carnal world wisdom.
it pleased God—Paul refers to Jesus' words (Lu 10:21).
by the foolishness of preaching—by that preaching which the world (unbelieving Jews and Gentiles alike) deem foolishness.
save them that believe—(롬1:16).
【고전1:22 JFB】22. For—literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" (고전1:21).
a sign—The oldest manuscripts read "signs." The singular was a later correction from 마12:38; 16:1; 요2:18. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (Lu 11:16).
Greeks seek … wisdom—namely, a philosophic demonstration of Christianity. Whereas Christ, instead of demonstrative proof, demands faith on the ground of His word, and of a reasonable amount of evidence that the alleged revelation is His word. Christianity begins not with solving intellectual difficulties, but with satisfying the heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the chosen organ for propagating revelation. Again, intellectual Athens (행17:18-21, &c.) received the Gospel less readily than commercial Corinth.
【고전1:23 JFB】23. we—Paul and Apollos.
Christ crucified—The Greek expresses not the mere fact of His crucifixion, but the permanent character acquired by the transaction, whereby He is now a Saviour (갈3:1) crucified was the stone on which the Jews stumbled (마21:44). The opposition of Jew and Gentile alike shows that a religion so seemingly contemptible in its origin could not have succeeded if it had not been divine.
unto the Greeks—the oldest manuscripts read "unto the Gentiles."
【고전1:24 JFB】24. called—(compare 고전1:26). The same class as the "us which are (being) saved" (고전1:18); the elect, who have obeyed the call; called effectually (롬8:28, 30).
Christ—"Crucified" is not here added, because when the offense of the cross is overcome, "Christ" is received in all His relations, not only in His cross, but in His life and His future kingdom.
power—so meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a temporal Messiah) was a "stumbling-block," is really "the power of God" to the salvation of all who believe.
wisdom of God—so really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after—wisdom (골2:3).
【고전1:25 JFB】25. foolishness of God—that is, God's plan of salvation which men deem "foolishness."
weakness of God—Christ "crucified through weakness" (고후13:4, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the weakness of His servants (고전2:3; 고후12:9).
【고전1:26 JFB】26. ye see—rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [Alford from Vulgate and Irenæus].
your calling … are called—Instead of the words in italics, supplied by English Version, supply, "were your callers." What Paul is dwelling on (compare 고전1:27, 28) is the weakness of the instrumentality which the Lord employed to convert the world [Hinds and Whately; so Anselm]. However, English Version accords well with 고전1:24. "The whole history of the expansion of the Church is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before the cross of Christ" [Olshausen].
wise … after the flesh—the wisdom of this world acquired by human study without the Spirit. (Contrast 마16:17).
【고전1:26 MHCC】God did not choose philosophers, nor orators, nor statesmen, nor men of wealth, and power, and interest in the world, to publish the gospel of grace and peace. He best judges what men and what measures serve the purposes of his glory. Though not many noble are usually called by Divine grace, there have been some such in every age, who have not been ashamed of the gospel of Christ; and persons of every rank stand in need of pardoning grace. Often, a humble Christian, though poor as to this world, has more true knowledge of the gospel, than those who have made the letter of Scripture the study of their lives, but who have studied it rather as the witness of men, than as the word of God. And even young children have gained such knowledge of Divine truth as to silence infidels. The reason is, they are taught of God; the design is, that no flesh should glory in his presence. That distinction, in which alone they might glory, was not of themselves. It was by the sovereign choice and regenerating grace of God, that they were in Jesus Christ by faith. He is made of God to us wisdom, righteousness, sanctification, and redemption; all we need, or can desire. And he is made wisdom to us, that by his word and Spirit, and from his fulness and treasures of wisdom and knowledge, we may receive all that will make us wise unto salvation, and fit for every service to which we are called. We are guilty, liable to just punishment; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt, and he is made sanctification, that he may in the end be made complete redemption; may free the soul from the being of sin, and loose the body from the bonds of the grave. And this is, that all flesh, according to the prophecy by Jeremiah, 렘9:23–24, may glory in the special favour, all-sufficient grace, and precious salvation of Jehovah.
【고전1:27 JFB】27. the foolish things—a general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those too persons who are wise). This seems to me the force of the change from neuter to masculine.
to confound—The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation.
chosen … chosen—The repetition indicates the gracious deliberateness of God's purpose (약2:5).
【고전1:28 JFB】28. yea, and things which are not—Yea is not in the Greek. Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in apposition with "foolish … weak … base (that is, lowborn) and despised things." God has chosen all four, though regarded as things that are not, to bring to naught things that are.
【고전1:29 JFB】29. no flesh … glory—For they who try to glory (boast) because of human greatness and wisdom, are "confounded" or put to shame (고전1:27). Flesh, like "the flower of the field," is beautiful, but frail (사40:6).
in his presence—We are to glory not before Him, but in Him [Bengel].
【고전1:30 JFB】30. But … ye—in contrast to them that "glory" in worldly wisdom and greatness.
of him are—not of yourselves (엡2:8), but of Him (롬11:36). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." 고전1:28).
in Christ—by living union with Him. Not "in the flesh" (고전1:26, 29).
of God—from God; emanating from Him and sent by Him.
is made unto us—has been made to us, to our eternal gain.
wisdom—unattainable by the worldly mode of seeking it (고전1:19, 20; contrast 골2:3; 잠8:1-36; 사9:6). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools."
righteousness—the ground of our justification (렘23:5, 6; 롬4:25; 고후5:21); whereas once we were "weak" (롬5:6). 사42:21; 45:24.
sanctification—by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [Hooker]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," 엡1:8), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). Lu 21:28; 롬8:23; 엡1:14; 4:30.
redemption—whereas once we were "despised."
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