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■ 고린도전서 3장
1. 형제들아 내가 신령한 자들을 대함과 같이 너희에게 말할 수 없어서 육신에 속한 자 곧 그리스도 안에서 어린 아이들을 대함과 같이 하노라
And I , brethren , could not speak unto you as unto spiritual , but as unto carnal , even as unto babes in Christ .
2. 내가 너희를 젖으로 먹이고 밥으로 아니하였노니 이는 너희가 감당치 못하였음이거니와 지금도 못하리라
I have fed you with milk , and not with meat : for hitherto ye were not able to bear it, neither yet now are ye able .
3. 너희가 아직도 육신에 속한 자로다 너희 가운데 시기와 분쟁이 있으니 어찌 육신에 속하여 사람을 따라 행함이 아니리요
For ye are yet carnal : for whereas there is among you envying , and strife , and divisions , are ye not carnal , and walk as men ?
4. 어떤 이는 말하되 나는 바울에게라 하고 다른 이는 나는 아볼로에게라 하니 너희가 사람이 아니리요
For while one saith , I am of Paul ; and another , I am of Apollos ; are ye not carnal ?
5. 그런즉 아볼로는 무엇이며 바울은 무엇이뇨 저희는 주께서 각각 주신 대로 너희로 하여금 믿게 한 사역자들이니라
Who then is Paul , and who is Apollos , but ministers by whom ye believed , even as the Lord gave to every man ?
6. 나는 심었고 아볼로는 물을 주었으되 오직 하나님은 자라나게 하셨나니
I have planted , Apollos watered ; but God gave the increase .
7. 그런즉 심는 이나 물 주는 이는 아무 것도 아니로되 오직 자라나게 하시는 하나님뿐이니라
So then neither is he that planteth any thing , neither he that watereth ; but God that giveth the increase .
8. 심는 이와 물 주는 이가 일반이나 각각 자기의 일하는 대로 자기의 상을 받으리라
Now he that planteth and he that watereth are one : and every man shall receive his own reward according to his own labour .
9. 우리는 하나님의 동역자들이요 너희는 하나님의 밭이요 하나님의 집이니라
For we are labourers together with God : ye are God’s husbandry , ye are God’s building .
10. 내게 주신 하나님의 은혜를 따라 내가 지혜로운 건축자와 같이 터를 닦아 두매 다른 이가 그 위에 세우나 그러나 각각 어떻게 그 위에 세우기를 조심할지니라
According to the grace of God which is given unto me , as a wise masterbuilder , I have laid the foundation , and another buildeth thereon . But let every man take heed how he buildeth thereupon .
11. 이 닦아 둔 것 외에 능히 다른 터를 닦아 둘 자가 없으니 이 터는 곧 예수 그리스도라
For other foundation can no man lay than that is laid , which is Jesus Christ .
12. 만일 누구든지 금이나 은이나 보석이나 나무나 풀이나 짚으로 이 터 위에 세우면
Now if any man build upon this foundation gold , silver , precious stones , wood , hay , stubble ;
13. 각각 공력이 나타날 터인데 그 날이 공력을 밝히리니 이는 불로 나타내고 그 불이 각 사람의 공력이 어떠한 것을 시험할 것임이니라
Every man’s work shall be made manifest : for the day shall declare it , because it shall be revealed by fire ; and the fire shall try every man’s work of what sort it is .
14. 만일 누구든지 그 위에 세운 공력이 그대로 있으면 상을 받고
If any man’s work abide which he hath built thereupon , he shall receive a reward .
15. 누구든지 공력이 불타면 해를 받으리니 그러나 자기는 구원을 얻되 불 가운데서 얻은 것 같으리라
If any man’s work shall be burned , he shall suffer loss : but he himself shall be saved ; yet so as by fire .
16. 너희가 하나님의 성전인 것과 하나님의 성령이 너희 안에 거하시는 것을 알지 못하느뇨
Know ye not that ye are the temple of God , and that the Spirit of God dwelleth in you ?
17. 누구든지 하나님의 성전을 더럽히면 하나님이 그 사람을 멸하시리라 하나님의 성전은 거룩하니 너희도 그러하니라
If any man defile the temple of God , him shall God destroy ; for the temple of God is holy , which temple ye are .
18. 아무도 자기를 속이지 말라 너희 중에 누구든지 이 세상에서 지혜 있는 줄로 생각하거든 미련한 자가 되어라 그리하여야 지혜로운 자가 되리라
Let no man deceive himself . If any man among you seemeth to be wise in this world , let him become a fool , that he may be wise .
19. 이 세상 지혜는 하나님께 미련한 것이니 기록된 바 지혜 있는 자들로 하여금 자기 궤휼에 빠지게 하시는 이라 하였고
For the wisdom of this world is foolishness with God . For it is written , He taketh the wise in their own craftiness .
20. 또 주께서 지혜 있는 자들의 생각을 헛것으로 아신다 하셨느니라
And again , The Lord knoweth the thoughts of the wise , that they are vain .
21. 그런즉 누구든지 사람을 자랑하지 말라 만물이 다 너희 것임이라
Therefore let no man glory in men . For all things are yours ;
22. 바울이나 아볼로나 게바나 세계나 생명이나 사망이나 지금 것이나 장래 것이나 다 너희의 것이요
Whether Paul , or Apollos , or Cephas , or the world , or life , or death , or things present , or things to come ; all are yours ;
23. 너희는 그리스도의 것이요 그리스도는 하나님의 것이니라
And ye are Christ’s ; and Christ is God’s .
■ 주석 보기
【고전3:1 JFB】고전3:1-23. Paul Could Not Speak to Them of Deep Spiritual Truths, as They Were Carnal, Contending for Their Several Teachers; These Are Nothing but Workers for God, to Whom They Must Give Account in the Day of Fiery Judgment. The Hearers Are God's Temple, Which They Must Not Defile by Contentions for Teachers, Who, as Well as All Things, Are Theirs, Being Christ's.
1. And I—that is, as the natural (animal) man cannot receive, so I also could not speak unto you the deep things of God, as I would to the spiritual; but I was compelled to speak to you as I would toMEN OF FLESH. The oldest manuscripts read this for "carnal." The former (literally, "fleshy") implies men wholly of flesh, or natural. Carnal, or fleshly, implies not they were wholly natural or unregenerate (고전2:14), but that they had much of a carnal tendency; for example their divisions. Paul had to speak to them as he would to men wholly natural, inasmuch as they are still carnal (고전3:3) in many respects, notwithstanding their conversion (고전1:4-9).
babes—contrasted with the perfect (fully matured) in Christ (골1:28; compare 히5:13, 14). This implies they were not men wholly of flesh, though carnal in tendencies. They had life in Christ, but it was weak. He blames them for being still in a degree (not altogether, compare 고전1:5, 7; therefore he says as) babes in Christ, when by this time they ought to have "come unto a perfect man, unto the measure of the stature of the fulness of Christ" (엡4:13). In 롬7:14, also the oldest manuscripts read, "I am a man of flesh."
【고전3:1 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."
【고전3:1 MHCC】The most simple truths of the gospel, as to man's sinfulness and God's mercy, repentance towards God, and faith in our Lord Jesus Christ, stated in the plainest language, suit the people better than deeper mysteries. Men may have much doctrinal knowledge, yet be mere beginners in the life of faith and experience. Contentions and quarrels about religion are sad evidences of carnality. True religion makes men peaceable, not contentious. But it is to be lamented, that many who should walk as Christians, live and act too much like other men. Many professors, and preachers also, show themselves to be yet carnal, by vain-glorious strife, eagerness for dispute, and readiness to despise and speak evil of others.
【고전3:2 JFB】2. (히5:12).
milk—the elementary "principles of the doctrine of Christ."
【고전3:3 JFB】3. envying—jealousy, rivalry. As this refers to their feelings, "strife" refers to their words, and "divisions" to their actions [Bengel]. There is a gradation, or ascending climax: envying had produced strife, and strife divisions (factious parties) [Grotius]. His language becomes severer now as He proceeds; in 고전1:11 he had only said "contentions," he now multiplies the words (compare the stronger term, 고전4:6, than in 고전3:21).
carnal—For "strife" is a "work of the flesh" (갈5:20). The "flesh" includes all feelings that aim not at the glory of God, and the good of our neighbor, but at gratifying self.
walk as men—as unregenerate men (compare 마16:23). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit (롬8:4; 갈5:25, 26).
【고전3:4 JFB】4. (고전1:12).
are ye not carnal—The oldest manuscripts read, "Are ye not men?" that is, "walking as men" unregenerate (고전3:3).
【고전3:5 JFB】5. Who then—Seeing then that ye severally strive so for your favorite teachers, "Who is (of what intrinsic power and dignity) Paul?" If so great an apostle reasons so of himself, how much more does humility, rather than self-seeking, become ordinary ministers!
Paul … Apollos—The oldest manuscripts read in the reverse order, "Apollos," &c. Paul." He puts Apollos before himself in humility.
but ministers, &c.—The oldest manuscripts have no "but." "Who is Apollos … Paul? (mere) ministers (a lowly word appropriate here, servants), by whom (not "in whom"; by whose ministrations) ye believed."
as … Lord gave to every man—that is, to the several hearers, for it was God that "gave the increase" (고전3:6).
【고전3:5 MHCC】The ministers about whom the Corinthians contended, were only instruments used by God. We should not put ministers into the place of God. He that planteth and he that watereth are one, employed by one Master, trusted with the same revelation, busied in one work, and engaged in one design. They have their different gifts from one and the same Spirit, for the very same purposes; and should carry on the same design heartily. Those who work hardest shall fare best. Those who are most faithful shall have the greatest reward. They work together with God, in promoting the purposes of his glory, and the salvation of precious souls; and He who knows their work, will take care they do not labour in vain. They are employed in his husbandry and building; and He will carefully look over them.
【고전3:6 JFB】6. I … planted, Apollos watered—(행18:1; 19:1). Apollos at his own desire (행18:27) was sent by the brethren to Corinth, and there followed up the work which Paul had begun.
God gave the increase—that is, the growth (고전3:10; 행18:27). "Believed through grace." Though ministers are nothing, and God all in all, yet God works by instruments, and promises the Holy Spirit in the faithful use of means. This is the dispensation of the Spirit, and ours is the ministry of the Spirit.
【고전3:7 JFB】7. neither is he that … anything … but God—namely, is all in all. "God" is emphatically last in the Greek, "He that giveth the increase (namely), God." Here follows a parenthesis, 고전3:8-21, where "Let no man glory in men" stands in antithetic contrast to "God" here.
【고전3:8 JFB】8. one—essentially in their aim they are one, engaged in one and the same ministry; therefore they ought not to be made by you the occasion of forming separate parties.
and every man—rather "but every man." Though in their service or ministry, they are essentially "one," yet every minister is separately responsible in "his own" work, and "shall receive his own (emphatically repeated) reward, according to his own labor." The reward is something over and above personal salvation (고전3:14, 15; 2Jo 8). He shall be rewarded according to, not his success or the amount of work done, but "according to his own labor." It shall be said to him, "Well done, thou good and (not successful, but) faithful servant, enter thou into the joy of thy Lord" (마25:23).
【고전3:9 JFB】9. Translate, as the Greek collocation of words, and the emphasis on "God" thrice repeated, requires, "For (in proof that "each shall receive reward according to his own labor," namely, from God) it is of God that we are the fellow workers (laboring with, but under, and belonging to Him as His servants, 고후5:20; 6:1; compare 행15:4; see on 살전3:2) of God that ye are the field (or tillage), of God that ye are the building" [Alford]. "Building" is a new image introduced here, as suited better than that of husbandry, to set forth the different kinds of teaching and their results, which he is now about to discuss. "To edify" or "build up" the Church of Christ is similarly used (엡2:21, 22; 4:29).
【고전3:10 JFB】10. grace … given unto me—Paul puts this first, to guard against seeming to want humility, in pronouncing himself "a WISE master builder," in the clause following [Chrysostom]. The "grace" is that "given" to him in common with all Christians (고전3:5), only proportioned to the work which God had for him to do [Alford].
wise—that is, skilful. His skill is shown in his laying a foundation. The unskilful builder lays none (Lu 6:49). Christ is the foundation (고전3:11).
another—who ever comes after me. He does not name Apollos; for he speaks generally of all successors, whoever they be. His warning, "Let every man (every teacher) take heed how," &c., refers to other successors rather than Apollos, who doubtless did not, as they, build wood, hay, &c., on the foundation (compare 고전4:15). "I have done my part, let them who follow me see (so the Greek for 'take heed') to theirs" [Bengel].
how—with what material [Alford]. How far wisely, and in builder-like style (벧전4:11).
buildeth thereupon—Here the building or superstructure raised on Christ the "foundation," laid by Paul (고전2:2) is not, as in 엡2:20, 21, the Christian Church made up of believers, the "lively stones" (벧전2:5), but the doctrinal and practical teaching which the teachers who succeeded Paul, superadded to his first teaching; not that they taught what was false, but their teaching was subtle and speculative reasoning, rather than solid and simple truth.
【고전3:10 MHCC】The apostle was a wise master-builder; but the grace of God made him such. Spiritual pride is abominable; it is using the greatest favours of God, to feed our own vanity, and make idols of ourselves. But let every man take heed; there may be bad building on a good foundation. Nothing must be laid upon it, but what the foundation will bear, and what is of a piece with it. Let us not dare to join a merely human or a carnal life with a Divine faith, the corruption of sin with the profession of Christianity. Christ is a firm, abiding, and immovable Rock of ages, every way able to bear all the weight that God himself or the sinner can lay upon him; neither is there salvation in any other. Leave out the doctrine of his atonement, and there is no foundation for our hopes. But of those who rest on this foundation, there are two sorts. Some hold nothing but the truth as it is in Jesus, and preach nothing else. Others build on the good foundation what will not abide the test, when the day of trail comes. We may be mistaken in ourselves and others; but there is a day coming that will show our actions in the true light, without covering or disguise. Those who spread true and pure religion in all its branches, and whose work will abide in the great day, shall receive a reward. And how great! how much exceeding their deserts! There are others, whose corrupt opinions and doctrines, or vain inventions and usages in the worship of God, shall be made known, disowned, and rejected, in that day. This is plainly meant of a figurative fire, not of a real one; for what real fire can consume religious rites or doctrines? And it is to try every man's works, those of Paul and Apollos, as well as others. Let us consider the tendency of our undertakings, compare them with God's word, and judge ourselves, that we be not judged of the Lord.
【고전3:11 JFB】11. (사28:16; 행4:12; 엡2:20).
For—my warning ("take heed," &c. 고전3:10) is as to the superstructure ("buildeth thereupon"), not as to the foundation: "For other foundation can no man lay, than that which has (already) been laid (by God) Jesus Christ," the person, not the mere abstract doctrine about Him, though the latter also is included; Jesus,God-Saviour; Christ,Messiah or Anointed.
can—A man can not lay any other, since the only one recognized by God has been already laid.
【고전3:12 JFB】12. Now—rather, "But." The image is that of a building on a solid foundation, and partly composed of durable and precious, partly of perishable, materials. The "gold, silver, precious stones," which all can withstand fire (계21:18, 19), are teachings that will stand the fiery test of judgment; "wood, hay, stubble," are those which cannot stand it; not positive heresy, for that would destroy the foundation, but teaching mixed up with human philosophy and Judaism, curious rather than useful. Besides the teachings, the superstructure represents also the persons cemented to the Church by them, the reality of whose conversion, through the teachers' instrumentality, will be tested at the last day. Where there is the least grain of real gold of faith, it shall never be lost (벧전1:7; compare 고전4:12). On the other hand, the lightest straw feeds the fire [Bengel] (마5:19).
【고전3:13 JFB】13. Every man's work—each teacher's superstructure on the foundation.
the day—of the Lord (고전1:8; 히10:25; 살전5:4). The article is emphatic, "The day," that is, the great day of days, the long expected day.
declare it—old English for "make it clear" (고전4:4).
it shall be revealed by fire—it, that is, "every man's work." Rather, "He," the Lord, whose day it is (살후1:7, 8). Translate literally, "is being revealed (the present in the Greek implies the certainty and nearness of the event, 계22:10, 20) in fire" (말3:3; 4:1). The fire (probably figurative here, as the gold, hay, &c.) is not purgatory (as Rome teaches, that is, purificatory and punitive), but probatory, not restricted to those dying in "venial sin"; the supposed intermediate class between those entering heaven at once, and those dying in mortal sin who go to hell, but universal, testing the godly and ungodly alike (고후5:10; compare 막9:49). This fire is not till the last day, the supposed fire of purgatory begins at death. The fire of Paul is to try the works, the fire of purgatory the persons, of men. Paul's fire causes "loss" to the sufferers; Rome's purgatory, great gain, namely, heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatory. "It was not this doctrine that gave rise to prayers for the dead; but the practice of praying for the dead [which crept in from the affectionate but mistaken solicitude of survivors] gave rise to the doctrine" [Whately].
【고전3:14 JFB】14. abide—abide the testing fire (마3:11, 12).
which he hath built thereupon—which he built on the foundation.
reward—wages, as a builder, that is, teacher. His converts built on Christ the foundation, through his faithful teaching, shall be his "crown of rejoicing" (고후1:14; 빌2:16; 살전2:19).
【고전3:15 JFB】15. If … be burnt—if any teacher's work consist of such materials as the fire will destroy [Alford].
suffer loss—that is, forfeit the special "reward"; not that he shall lose salvation (which is altogether a free gift, not a "reward" or wages), for he remains still on the foundation (고전3:12; 2Jo 6).
saved; yet so as by fire—rather, "so as through fire" (Z전3:2; 암4:11; Jude 23). "Saved, yet not without fire" (롬2:27) [Bengel]. As a builder whose building, not the foundation, is consumed by fire, escapes, but with the loss of his work [Alford]; as the shipwrecked merchant, though he has lost his merchandise, is saved, though having to pass through the waves [Bengel]; 말3:1, 2; 4:1, give the key to explain the imagery. The "Lord suddenly coming to His temple" in flaming "fire," all the parts of the building which will not stand that fire will be consumed; the builders will escape with personal salvation, but with the loss of their work, through the midst of the conflagration [Alford]. Again, a distinction is recognized between minor and fundamental doctrines (if we regard the superstructure as representing the doctrines superadded to the elementary essentials); a man may err as to the former, and yet be saved, but not so as to the latter (compare 빌3:15).
【고전3:16 JFB】16. Know ye not—It is no new thing I tell you, in calling you "God's building"; ye know and ought to remember, ye are the noblest kind of building, "the temple of God."
ye—all Christians form together one vast temple. The expression is not, "ye are temples," but "ye are the temple" collectively, and "lively stones" (벧전2:5) individually.
God … Spirit—God's indwelling, and that of the Holy Spirit, are one; therefore the Holy Spirit is God. No literal "temple" is recognized by the New Testament in the Christian Church. The only one is the spiritual temple, the whole body of believing worshippers in which the Holy Spirit dwells (고전6:19; 요4:23, 24). The synagogue, not the temple, was the model of the Christian house of worship. The temple was the house of sacrifice, rather than of prayer. Prayers in the temple were silent and individual (Lu 1:10; 18:10-13), not joint and public, nor with reading of Scripture, as in the synagogue. The temple, as the name means (from a Greek root "to dwell"), was the earthly dwelling-place of God, where alone He put His name. The synagogue (as the name means an assembly) was the place for assembling men. God now too has His earthly temple, not one of wood and stone, but the congregation of believers, the "living stones" on the "spiritual house." Believers are all spiritual priests in it. Jesus Christ, our High Priest, has the only literal priesthood (말1:11; 마18:20; 벧전2:5) [Vitringa].
【고전3:16 MHCC】From other parts of the epistle, it appears that the false teachers among the Corinthians taught unholy doctrines. Such teaching tended to corrupt, to pollute, and destroy the building, which should be kept pure and holy for God. Those who spread loose principles, which render the church of God unholy, bring destruction upon themselves. Christ by his Spirit dwells in all true believers. Christians are holy by profession, and should be pure and clean, both in heart and conversation. He is deceived who deems himself the temple of the Holy Ghost, yet is unconcerned about personal holiness, or the peace and purity of the church.
【고전3:17 JFB】17. If any … defile … destroy—rather as the Greek verb is the same in both cases, "destroy … destroy." God repays in kind by a righteous retaliation. The destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple (레16:2; 단5:2, 3, 30), so eternal death is the penalty of marring the spiritual temple—the Church. The destroyers here (고전3:16, 17), are distinct from the unwise or unskilful builders (고전3:12, 15); the latter held fast the "foundation" (고전3:11), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See on 고전3:10), [Estius and Neander]. I think Paul passes here from the teachers to all the members of the Church, who, by profession, are "priests unto God" (출19:6; 벧전2:9; 계1:6). As the Aaronic priests were doomed to die if they violated the old temple (출28:43), so any Christian who violates the sanctity of the spiritual temple, shall perish eternally (히12:14; 10:26, 31).
holy—inviolable (합2:20).
which temple ye are—rather, "the which (that is, holy) are ye" [Alford], and, therefore, want of holiness on the part of any of you (or, as Estius, "to tamper with the foundation in teaching you") is a violation of the temple, which cannot be let to pass with impunity. Grotius supports English Version.
【고전3:18 JFB】18. seemeth—that is, is, and is regarded by himself and others.
wise in this world—wise in mere worldly wisdom (고전1:20).
let him become a fool—by receiving the Gospel in its unworldly simplicity, and so becoming a fool in the world's sight [Alford]. Let him no longer think himself wise, but seek the true wisdom from God, bringing his understanding into captivity to the obedience of faith [Estius].
【고전3:18 MHCC】To have a high opinion of our own wisdom, is but to flatter ourselves; and self-flattery is the next step to self-deceit. The wisdom that wordly men esteem, is foolishness with God. How justly does he despise, and how easily can he baffle and confound it! The thoughts of the wisest men in the world, have vanity, weakness, and folly in them. All this should teach us to be humble, and make us willing to be taught of God, so as not to be led away, by pretences to human wisdom and skill, from the simple truths revealed by Christ. Mankind are very apt to oppose the design of the mercies of God. Observe the spiritual riches of a true believer; “All are yours,” even ministers and ordinances. Nay, the world itself is yours. Saints have as much of it as Infinite Wisdom sees fit for them, and they have it with the Divine blessing. Life is yours, that you may have a season and opportunity to prepare for the life of heaven; and death is yours, that you may go to the possession of it. It is the kind messenger to take you from sin and sorrow, and to guide you to your Father's house. Things present are yours, for your support on the road; things to come are yours, to delight you for ever at your journey's end. If we belong to Christ, and are true to him, all good belongs to us, and is sure to us. Believers are the subjects of his kingdom. He is Lord over us, we must own his dominion, and cheerfully submit to his command. God in Christ, reconciling a sinful world to himself, and pouring the riches of his grace on a reconciled world, is the sum and substance of the gospel.
【고전3:19 JFB】19. with God—in the judgment of God.
it is written—in 욥5:13. The formula of quoting Scripture used here, establishes the canonicity of Job.
He taketh … wise in … own craftiness—proving the "foolishness" of the world's wisdom, since it is made by God the very snare to catch those who think themselves so wise. Literally, "He who taketh … the whole of the sentence not being quoted, but only the part which suited Paul's purpose.
【고전3:20 JFB】20. Quotation from 시94:11. There it is of men; here it is "of the wise." Paul by inspiration states the class of men whose "thoughts" (or rather, "reasonings," as suits the Greek and the sense of the context) the Spirit designated in the Psalm, "vanity," namely, the "proud" (시94:2) and worldly-wise, whom God in 시94:8 calls "fools," though they "boast themselves" of their wisdom in pushing their interests (시94:4).
【고전3:21 JFB】21. let no man glory in men—resuming the subject from 고전3:4; compare 고전1:12, 31, where the true object of glorying is stated: "He that glorieth, let him glory in THE Lord." Also 고전4:6, "That no one of you be puffed up for one against another."
For all things—not only all men. For you to glory thus in men, is lowering yourselves from your high position as heirs of all things. All men (including your teachers) belong to Christ, and therefore to you, by your union with Him; He makes them and all things work together for your good (롬8:28). Ye are not for the sake of them, but they for the sake of you (고후4:5, 15). They belong to you, not you to them.
【고전3:22 JFB】22. Enumeration of some of the "all things." The teachers, in whom they gloried, he puts first (고전1:12). He omits after "Cephas" or Christ (to whom exclusively some at Corinth, 고전1:12, professed to belong); but, instead, substitutes "ye are Christ's" (고전3:23).
world … life … death … things present … things to come—Not only shall they not "separate you from the love of God in Christ" (롬8:38, 39), but they "all are yours," that is, are for you (롬8:28), and belong to you, as they belong to Christ your Head (히1:2).
things present—"things actually present" [Alford].
※ 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.