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■ 고린도전서 2장
1. 형제들아 내가 너희에게 나아가 하나님의 증거를 전할 때에 말과 지혜의 아름다운 것으로 아니하였나니
And I , brethren , when I came to you , came not with excellency of speech or of wisdom , declaring unto you the testimony of God .
2. 내가 너희 중에서 예수 그리스도와 그의 십자가에 못 박히신 것 외에는 아무 것도 알지 아니하기로 작정하였음이라
For I determined not to know any thing among you , save Jesus Christ , and him crucified .
3. 내가 너희 가운데 거할 때에 약하며 두려워하며 심히 떨었노라
And I was with you in weakness , and in fear , and in much trembling .
4. 내 말과 내 전도함이 지혜의 권하는 말로 하지 아니하고 다만 성령의 나타남과 능력으로 하여
And my speech and my preaching was not with enticing words of man’s wisdom , but in demonstration of the Spirit and of power :
5. 너희 믿음이 사람의 지혜에 있지 아니하고 다만 하나님의 능력에 있게 하려 하였노라
That your faith should not stand in the wisdom of men , but in the power of God .
6. 그러나 우리가 온전한 자들 중에서 지혜를 말하노니 이는 이 세상의 지혜가 아니요 또 이 세상의 없어질 관원의 지혜도 아니요
Howbeit we speak wisdom among them that are perfect : yet not the wisdom of this world , nor of the princes of this world , that come to nought :
7. 오직 비밀한 가운데 있는 하나님의 지혜를 말하는 것이니 곧 감취었던 것인데 하나님이 우리의 영광을 위하사 만세 전에 미리 정하신 것이라
But we speak the wisdom of God in a mystery , even the hidden wisdom, which God ordained before the world unto our glory :
8. 이 지혜는 이 세대의 관원이 하나도 알지 못하였나니 만일 알았더면 영광의 주를 십자가에 못 박지 아니하였으리라
Which none of the princes of this world knew : for had they known it, they would not have crucified the Lord of glory .
9. 기록된 바 하나님이 자기를 사랑하는 자들을 위하여 예비하신 모든 것은 눈으로 보지 못하고 귀로도 듣지 못하고 사람의 마음으로도 생각지 못하였다 함과 같으니라
But as it is written , Eye hath not seen , nor ear heard , neither have entered into the heart of man , the things which God hath prepared for them that love him .
10. 오직 하나님이 성령으로 이것을 우리에게 보이셨으니 성령은 모든 것 곧 하나님의 깊은 것이라도 통달하시느니라
But God hath revealed them unto us by his Spirit : for the Spirit searcheth all things , yea , the deep things of God .
11. 사람의 사정을 사람의 속에 있는 영 외에는 누가 알리요 이와 같이 하나님의 사정도 하나님의 영 외에는 아무도 알지 못하느니라
For what man knoweth the things of a man , save the spirit of man which is in him ? even so the things of God knoweth no man , but the Spirit of God .
12. 우리가 세상의 영을 받지 아니하고 오직 하나님께로 온 영을 받았으니 이는 우리로 하여금 하나님께서 우리에게 은혜로 주신 것들을 알게 하려 하심이라
Now we have received , not the spirit of the world , but the spirit which is of God ; that we might know the things that are freely given to us of God .
13. 우리가 이것을 말하거니와 사람의 지혜의 가르친 말로 아니하고 오직 성령의 가르치신 것으로 하니 신령한 일은 신령한 것으로 분별하느니라
Which things also we speak , not in the words which man’s wisdom teacheth , but which the Holy Ghost teacheth ; comparing spiritual things with spiritual .
14. 육에 속한 사람은 하나님의 성령의 일을 받지 아니하나니 저희에게는 미련하게 보임이요 또 깨닫지도 못하나니 이런 일은 영적으로라야 분변함이니라
But the natural man receiveth not the things of the Spirit of God : for they are foolishness unto him : neither can he know them, because they are spiritually discerned .
15. 신령한 자는 모든 것을 판단하나 자기는 아무에게도 판단을 받지 아니하느니라
But he that is spiritual judgeth all things , yet he himself is judged of no man .
16. 누가 주의 마음을 알아서 주를 가르치겠느냐 그러나 우리가 그리스도의 마음을 가졌느니라
For who hath known the mind of the Lord , that he may instruct him ? But we have the mind of Christ .
■ 주석 보기
【고전2:1 JFB】고전2:1-16. Paul's Subject of Preaching, Christ Crucified, Not in Worldly, but in Heavenly, Wisdom among the Perfect.
1. And I—"So I" [Conybeare] as one of the "foolish, weak, and despised" instruments employed by God (고전1:27, 28); "glorying in the Lord," not in man's wisdom (고전1:31). Compare 고전1:23, "We."
when I came—(행18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which Strabo preferred as a school of learning to Athens or Alexandria; here, doubtless, he read the Cilician Aratus' poems (which he quotes, 행17:28), and Epimenides (딛1:12), and Menander (고전15:33). Grecian intellectual development was an important element in preparing the way for the Gospel, but it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Grecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birthplace could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity (Lu 2:1), and the divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel, so the same three, by God's marvellous providence, met together in the apostle to the Gentiles [Conybeare and Howson].
testimony of God—"the testimony of Christ" (고전1:6); therefore Christ is God.
【고전2:1 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."
【고전2:1 MHCC】Christ, in his person, and offices, and sufferings, is the sum and substance of the gospel, and ought to be the great subject of a gospel minister's preaching, but not so as to leave out other parts of God's revealed truth and will. Paul preached the whole counsel of God. Few know the fear and trembling of faithful ministers, from a deep sense of their own weakness They know how insufficient they are, and are fearful for themselves. When nothing but Christ crucified is plainly preached, the success must be entirely from Divine power accompanying the word, and thus men are brought to believe, to the salvation of their souls.
【고전2:2 JFB】2. The Greek implies, "The only definite thing that I made it my business to know among you, was to know Jesus Christ (His person) and Him crucified (His office)" [Alford], not exalted on the earthly throne of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probably been put less prominently forward by the seekers after human wisdom in the Corinthian church, to avoid offending learned heathens and Jews. Christ's person and Christ's office constitute the sum of the Gospel.
【고전2:3 JFB】3. I—the preacher: as 고전2:2 describes the subject, "Christ crucified," and 고전2:4 the mode of preaching: "my speech … not with enticing words," "but in demonstration of the Spirit."
weakness—personal and bodily (고후10:10; 12:7, 9; 갈4:13).
trembling—(compare 빌2:12). Not personal fear, but a trembling anxiety to perform a duty; anxious conscientiousness, as proved by the contrast to "eye service" (엡6:5) [Conybeare and Howson].
【고전2:4 JFB】4. my speech—in private.
preaching—in public [Bengel]. Alford explains it, My discourse on doctrines, and my preaching or announcement of facts.
enticing—rather, "persuasive."
man's wisdom—man's is omitted in the oldest authorities. Still "wisdom" does refer to "man's" wisdom.
in demonstration of … Spirit, &c.—Persuasion is man's means of moving his fellow man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in the latter and the more important way only, 마7:29; 행6:10; 히4:12; compare also 롬15:19). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.
【고전2:5 JFB】5. stand in … wisdom of men—rest on it, owe its origin and continuance to it.
【고전2:6 JFB】6, 7. Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world.
we speak—resuming "we" (preachers, I, Apollos, &c.) from "we preach" (고전1:28), only that here, "we speak" refers to something less public (compare 고전2:7, 13, "mystery … hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles.
perfect—Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though "in Christ" retain much that is "carnal" (고전3:1, 2), and cannot therefore understand the deeper truths of Christianity (고전14:20; 빌3:15; 히5:14). Paul does not mean by the "mystery" or "hidden wisdom" (고전2:7) some hidden tradition distinct from the Gospel (like the Church of Rome's disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly transformed into the image of Christ. Compare instances of such "mysteries," that is, deeper Christian truths, not preached at Paul's first coming to Corinth, when he confined himself to the fundamental elements (고전2:2), but now spoken to the "perfect" (고전15:51; 롬11:25; 엡3:5, 6). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare 빌3:12, 15, with 요일2:12-14). "God" (고전2:7) is opposed to the world, the apostles to "the princes [great and learned men] of this world" (고전2:8; compare 고전1:20) [Bengel].
come to naught—nothingness (고전1:28). They are transient, not immortal. Therefore, their wisdom is not real [Bengel]. Rather, translate with Alford, "Which are being brought to naught," namely, by God's choosing the "things which are not (the weak and despised things of the Gospel), to bring to naught (the same verb as here) things that are" (고전1:28).
【고전2:6 MHCC】Those who receive the doctrine of Christ as Divine, and, having been enlightened by the Holy Spirit, have looked well into it, see not only the plain history of Christ, and him crucified, but the deep and admirable designs of Divine wisdom therein. It is the mystery made manifest to the saints, 골1:26, though formerly hid from the heathen world; it was only shown in dark types and distant prophecies, but now is revealed and made known by the Spirit of God. Jesus Christ is the Lord of glory; a title much too great for any creature. There are many things which people would not do, if they knew the wisdom of God in the great work of redemption. There are things God hath prepared for those that love him, and wait for him, which sense cannot discover, no teaching can convey to our ears, nor can it yet enter our hearts. We must take them as they stand in the Scriptures, as God hath been pleased to reveal them to us.
【고전2:7 JFB】7. wisdom of God—emphatically contrasted with the wisdom of men and of this world (고전2:5, 6).
in a mystery—connected in construction with "we speak": We speak as dealing with a mystery; that is not something to be kept hidden, but what heretofore was so, but is now revealed. Whereas the pagan mysteries were revealed only to a chosen few, the Gospel mysteries were made known to all who would obey the truth. "If our Gospel be hid, it is hid to them that are lost" (고후4:3), "whom the God of this world hath blinded." Ordinarily we use "mystery" in reference to those from whom the knowledge is withheld; the apostles, in reference to those to whom it is revealed [Whately]. It is hidden before it is brought forward, and when it is brought forward it still remains hidden to those that are imperfect [Bengel].
ordained—literally, "foreordained" (compare 고전2:9), "prepared for them that love Him."
before the world—rather, "before the ages" (of time), that is, from eternity. This infinitely antedates worldly wisdom in antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages.
to our glory—ours both now and hereafter, from "the Lord of glory" (고전2:8), who brings to naught "the princes of this world."
【고전2:8 JFB】8. Which—wisdom. The strongest proof of the natural man's destitution of heavenly wisdom.
crucified … Lord of glory—implying the inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, 요17:4, 24) was crucified.
【고전2:9 JFB】9. But—(it has happened) as it is written.
Eye hath not seen, &c.—Alford translates, "The things which eye saw not … the things which God prepared … to us God revealed through His Spirit." Thus, however, the "but" of 고전2:10 is ignored. Rather construe, as Estius, "('We speak,' supplied from 고전2:8), things which eye saw not (heretofore), … things which God prepared … But God revealed them to us," &c. The quotation is not a verbatim one, but an inspired exposition of the "wisdom" (고전2:6, from 사64:4). The exceptive words, "O God, beside (that is, except) Thee," are not quoted directly, but are virtually expressed in the exposition of them (고전2:10), "None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit."
entered—literally, "come up into the heart." A Hebraism (compare, 렘3:16, Margin). In 사64:4 it is "Prepared (literally, 'will do') for him that waiteth for Him"; here, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; Paul, to them who love Him as having actually appeared (요일4:19); compare 고전2:12, "the things that are freely given to us of God"
【고전2:10 JFB】10. revealed … by … Spirit—The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (고전3:16; 12:3; 마16:17; 요16:13; 요일2:20, 27); that of words, the PROPHET (삼하23:1, 2; 왕상13:1, 5), "by the word of the Lord" (고전2:13; 요20:30, 31; 벧후1:21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for indeed, the very notion of revelation implies an unveiling of what had been veiled), but because those to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (시25:14; 잠3:32; 요7:17; 15:15).
unto us—the "perfect" or fully matured in Christian experience (고전2:6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mere outline—a skeleton, correct perhaps, but wanting life [Whatley, Cautions for the Times, 14], (Lu 10:21).
the Spirit searcheth—working in us and with our spirits (compare 롬8:16, 26, 27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) with us. The Acts and Epistles, God (the Holy Ghost) in us [Monod], (갈3:14).
deep things of God—(시92:5). His divine nature, attributes, and counsels. The Spirit delights to explore the infinite depths of His own divine mind, and then reveal them to us, according as we are capable of understanding them (신29:29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the Spirit of man [Bengel].
【고전2:10 MHCC】God has revealed true wisdom to us by his Spirit. Here is a proof of the Divine authority of the Holy Scriptures, 벧후1:21. In proof of the Divinity of the Holy Ghost, observe, that he knows all things, and he searches all things, even the deep things of God. No one can know the things of God, but his Holy Spirit, who is one with the Father and the Son, and who makes known Divine mysteries to his church. This is most clear testimony, both to the real Godhead and the distinct person of the Holy Spirit. The apostles were not guided by worldly principles. They had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit. These things they declared in plain, simple language, taught by the Holy Spirit, totally different from the affected oratory or enticing words of man's wisdom. The natural man, the wise man of the world, receives not the things of the Spirit of God. The pride of carnal reasoning is really as much opposed to spirituality, as the basest sensuality. The sanctified mind discerns the real beauties of holiness, but the power of discerning and judging about common and natural things is not lost. But the carnal man is a stranger to the principles, and pleasures, and actings of the Divine life. The spiritual man only, is the person to whom God gives the knowledge of his will. How little have any known of the mind of God by natural power! And the apostles were enabled by his Spirit to make known his mind. In the Holy Scriptures, the mind of Christ, and the mind of God in Christ, are fully made known to us. It is the great privilege of Christians, that they have the mind of Christ revealed to them by his Spirit. They experience his sanctifying power in their hearts, and bring forth good fruits in their lives.
【고전2:11 JFB】11. what man, &c.—literally, "who of men knoweth the things of a man, save the spirit of that man?"
things of God knoweth no man—rather, "none knoweth," not angel or man. This proves the impossibility of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow men, but his own spirit alone knows the things hidden within him).
【고전2:12 JFB】12. we … received, not … spirit of … world—the personal evil "spirit that now worketh in the children of disobedience" (엡2:2). This spirit is natural in the unregenerate, and needs not to be received.
Spirit which is of God—that is, which comes from God. We have received it only by the gift of God, whose Spirit it is, whereas our own spirit is the spirit that is in us men (고전2:11).
that we might know … things … freely given … of God—present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good "things which God hath prepared for them that love Him" (고전2:9).
【고전2:13 JFB】13. also—We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (고전2:12).
which the Holy Ghost teacheth—The old manuscripts read "the Spirit" simply, without "Holy."
comparing spiritual things with spiritual—expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [Grotius]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [Chrysostom]. So the Greek word is translated, "comparing" (고후10:12). Wahl (Key of the New Testament) translates, "explaining (as the Greek is translated, 창40:8, the Septuagint) to spiritual (that is, Spirit-taught) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirit-taught men alone can comprehend spiritual truths. This accords with 고전2:6, 9, 10, 14, 15; 고전3:1. Alford translates, "Putting together (combining) spirituals with spirituals"; that is, attaching spiritual words to spiritual things, which we should not do, if we were to use words of worldly wisdom to expound spiritual things (so 고전2:1, 4; 벧전4:11). Perhaps the generality of the neuters is designed to comprehend these several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that spiritual things are only suited to spiritual persons (so "things" comprehended persons,고전1:27), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words; and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly "wisdom," or natural perceptions (고전1:21, 22; 2:1, 4-9; compare 시119:18).
【고전2:14 JFB】14. natural man—literally, "a man of animal soul." As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God (Jude 19). So the animal (English Version, "natural") body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spirit-quickened body (고전15:44-46). The carnal man (the man led by bodily appetites, and also by a self-exalting spirit, estranged from the divine life) is closely akin; so too the "earthly." "Devilish," or "demon-like"; "led by an evil spirit," is the awful character of such a one, in its worst type (약3:15).
receiveth not—though they are offered to him, and are "worthy of being received by all men" (딤전1:15).
they are foolishness unto him—whereas he seeks "wisdom" (고전1:22).
neither can he—Not only does he not, but he cannot know them, and therefore has no wish to "receive" them (롬8:7).
【고전2:15 JFB】15. He that is spiritual—literally, "the spiritual (man)." In 고전2:14, it is "A [not 'the,' as English Version] natural man." The spiritual is the man distinguished above his fellow men, as he in whom the Spirit rules. In the unregenerate, the spirit which ought to be the organ of the Holy Spirit (and which is so in the regenerate), is overridden by the animal soul, and is in abeyance, so that such a one is never called "spiritual."
judgeth all things—and persons, by their true standard (compare 고전6:2-4; 요일4:1), in so far as he is spiritual. "Discerneth … is discerned," would better accord with the translation of the same Greek (고전2:14). Otherwise for "discerned," in 고전2:14, translate, "judged of," to accord with the translation, "judgeth … is judged" in this fifteenth verse. He has a practical insight into the verities of the Gospel, though he is not infallible on all theoretical points. If an individual may have the Spirit without being infallible, why may not the Church have the Spirit, and yet not be infallible (a refutation of the plea of Rome for the Church's infallibility, from 마28:20; 요16:13)? As the believer and the Church have the Spirit, and are yet not therefore impeccable, so he and the Church have the Spirit, and yet are not infallible or impeccable. He and the Church are both infallible and impeccable, only in proportion to the degree in which they are led by the Spirit. The Spirit leads into all truth and holiness; but His influence on believers and on the Church is as yet partial. Jesus alone, who had the Spirit without measure (요3:34), is both infallible and impeccable. Scripture, because it was written by men, who while writing were infallibly inspired, is unmixed truth (잠28:5; 요일2:27).
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.