티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 고린도전서 14장
1. 사랑을 따라 구하라 신령한 것을 사모하되 특별히 예언을 하려고 하라
Follow after charity , and desire spiritual gifts, but rather that ye may prophesy .
2. 방언을 말하는 자는 사람에게 하지 아니하고 하나님께 하나니 이는 알아 듣는 자가 없고 그 영으로 비밀을 말함이니라
For he that speaketh in an unknown tongue speaketh not unto men , but unto God : for no man understandeth him; howbeit in the spirit he speaketh mysteries .
3. 그러나 예언하는 자는 사람에게 말하여 덕을 세우며 권면하며 안위하는 것이요
But he that prophesieth speaketh unto men to edification , and exhortation , and comfort .
4. 방언을 말하는 자는 자기의 덕을 세우고 예언하는 자는 교회의 덕을 세우나니
He that speaketh in an unknown tongue edifieth himself ; but he that prophesieth edifieth the church .
5. 나는 너희가 다 방언 말하기를 원하나 특별히 예언하기를 원하노라 방언을 말하는 자가 만일 교회의 덕을 세우기 위하여 통역하지 아니하면 예언하는 자만 못하니라
I would that ye all spake with tongues , but rather that ye prophesied : for greater is he that prophesieth than he that speaketh with tongues , except he interpret , that the church may receive edifying .
6. 그런즉 형제들아 내가 너희에게 나아가서 방언을 말하고 계시나 지식이나 예언이나 가르치는 것이나 말하지 아니하면 너희에게 무엇이 유익하리요
Now , brethren , if I come unto you speaking with tongues , what shall I profit you , except I shall speak to you either by revelation , or by knowledge , or by prophesying , or by doctrine ?
7. 혹 저나 거문고와 같이 생명 없는 것이 소리를 낼 때에 그 음의 분별을 내지 아니하면 저 부는 것인지 거문고 타는 것인지 어찌 알게 되리요
And even things without life giving sound , whether pipe or harp , except they give a distinction in the sounds , how shall it be known what is piped or harped ?
8. 만일 나팔이 분명치 못한 소리를 내면 누가 전쟁을 예비하리요
For if the trumpet give an uncertain sound , who shall prepare himself to the battle ?
9. 이와 같이 너희도 혀로서 알아 듣기 쉬운 말을 하지 아니하면 그 말하는 것을 어찌 알리요 이는 허공에다 말하는 것이라
So likewise ye , except ye utter by the tongue words easy to be understood , how shall it be known what is spoken ? for ye shall speak into the air .
10. 세상에 소리의 종류가 이같이 많되 뜻 없는 소리는 없나니
There are , it may be , so many kinds of voices in the world , and none of them is without signification .
11. 그러므로 내가 그 소리의 뜻을 알지 못하면 내가 말하는 자에게 야만이 되고 말하는 자도 내게 야만이 되리니
Therefore if I know not the meaning of the voice , I shall be unto him that speaketh a barbarian , and he that speaketh shall be a barbarian unto me .
12. 그러면 너희도 신령한 것을 사모하는 자인즉 교회의 덕 세우기를 위하여 풍성하기를 구하라
Even so ye , forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church .
13. 그러므로 방언을 말하는 자는 통역하기를 기도할지니
Wherefore let him that speaketh in an unknown tongue pray that he may interpret .
14. 내가 만일 방언으로 기도하면 나의 영이 기도하거니와 나의 마음은 열매를 맺히지 못하리라
For if I pray in an unknown tongue , my spirit prayeth , but my understanding is unfruitful .
15. 그러면 어떻게 할꼬 내가 영으로 기도하고 또 마음으로 기도하며 내가 영으로 찬미하고 또 마음으로 찬미하리라
What is it then ? I will pray with the spirit , and I will pray with the understanding also : I will sing with the spirit , and I will sing with the understanding also .
16. 그렇지 아니하면 네가 영으로 축복할 때에 무식한 처지에 있는 자가 네가 무슨 말을 하는지 알지 못하고 네 감사에 어찌 아멘 하리요
Else when thou shalt bless with the spirit , how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks , seeing he understandeth not what thou sayest ?
17. 너는 감사를 잘하였으나 그러나 다른 사람은 덕 세움을 받지 못하리라
For thou verily givest thanks well , but the other is not edified .
18. 내가 너희 모든 사람보다 방언을 더 말하므로 하나님께 감사하노라
I thank my God , I speak with tongues more than ye all :
19. 그러나 교회에서 네가 남을 가르치기 위하여 깨달은 마음으로 다섯 마디 말을 하는 것이 일만 마디 방언으로 말하는 것보다 나으니라
Yet in the church I had rather speak five words with my understanding , that by my voice I might teach others also , than ten thousand words in an unknown tongue .
20. 형제들아 지혜에는 아이가 되지 말고 악에는 어린 아이가 되라 지혜에 장성한 사람이 되라
Brethren , be not children in understanding : howbeit in malice be ye children , but in understanding be men .
21. 율법에 기록된 바 주께서 가라사대 내가 다른 방언하는 자와 다른 입술로 이 백성에게 말할지라도 저희가 오히려 듣지 아니하리라 하였으니
In the law it is written , With men of other tongues and other lips will I speak unto this people ; and yet for all that will they not hear me , saith the Lord .
22. 그러므로 방언은 믿는 자들을 위하지 않고 믿지 아니하는 자들을 위하는 표적이나 예언은 믿지 아니하는 자들을 위하지 않고 믿는 자들을 위함이니
Wherefore tongues are for a sign , not to them that believe , but to them that believe not : but prophesying serveth not for them that believe not , but for them which believe .
23. 그러므로 온 교회가 함께 모여 다 방언으로 말하면 무식한 자들이나 믿지 아니하는 자들이 들어와서 너희를 미쳤다 하지 아니하겠느냐
If therefore the whole church be come together into one place , and all speak with tongues , and there come in those that are unlearned , or unbelievers , will they not say that ye are mad ?
24. 그러나 다 예언을 하면 믿지 아니하는 자들이나 무식한 자들이 들어와서 모든 사람에게 책망을 들으며 모든 사람에게 판단을 받고
But if all prophesy , and there come in one that believeth not , or one unlearned , he is convinced of all , he is judged of all :
25. 그 마음의 숨은 일이 드러나게 되므로 엎드리어 하나님께 경배하며 하나님이 참으로 너희 가운데 계시다 전파하리라
And thus are the secrets of his heart made manifest ; and so falling down on his face he will worship God , and report that God is in you of a truth .
26. 그런즉 형제들아 어찌할꼬 너희가 모일 때에 각각 찬송시도 있으며 가르치는 말씀도 있으며 계시도 있으며 방언도 있으며 통역함도 있나니 모든 것을 덕을 세우기 위하여 하라
How is it then , brethren ? when ye come together , every one of you hath a psalm , hath a doctrine , hath a tongue , hath a revelation , hath an interpretation . Let all things be done unto edifying .
27. 만일 누가 방언으로 말하거든 두 사람이나 다 불과 세 사람이 차서를 따라 하고 한 사람이 통역할 것이요
If any man speak in an unknown tongue , let it be by two , or at the most by three , and that by course ; and let one interpret .
28. 만일 통역하는 자가 없거든 교회에서는 잠잠하고 자기와 및 하나님께 말할 것이요
But if there be no interpreter , let him keep silence in the church ; and let him speak to himself , and to God .
29. 예언하는 자는 둘이나 셋이나 말하고 다른 이들은 분변할 것이요
Let the prophets speak two or three , and let the other judge .
30. 만일 곁에 앉은 다른 이에게 계시가 있거든 먼저 하던 자는 잠잠할지니라
If any thing be revealed to another that sitteth by , let the first hold his peace .
31. 너희는 다 모든 사람으로 배우게 하고 모든 사람으로 권면을 받게 하기 위하여 하나씩 하나씩 예언할 수 있느니라
For ye may all prophesy one by one , that all may learn , and all may be comforted .
32. 예언하는 자들의 영이 예언하는 자들에게 제재를 받나니
And the spirits of the prophets are subject to the prophets .
33. 하나님은 어지러움의 하나님이 아니시요 오직 화평의 하나님이시니라
For God is not the author of confusion , but of peace , as in all churches of the saints .
34. 모든 성도의 교회에서 함과 같이 여자는 교회에서 잠잠하라 저희의 말하는 것을 허락함이 없나니 율법에 이른 것 같이 오직 복종할 것이요
Let your women keep silence in the churches : for it is not permitted unto them to speak ; but they are commanded to be under obedience , as also saith the law .
35. 만일 무엇을 배우려거든 집에서 자기 남편에게 물을지니 여자가 교회에서 말하는 것은 부끄러운 것임이라
And if they will learn any thing , let them ask their husbands at home : for it is a shame for women to speak in the church .
36. 하나님의 말씀이 너희에게로부터 난 것이냐 또는 너희에게만 임한 것이냐
What ? came the word of God out from you ? or came it unto you only ?
37. 만일 누구든지 자기를 선지자나 혹 신령한 자로 생각하거든 내가 너희에게 편지한 것이 주의 명령인 줄 알라
If any man think himself to be a prophet , or spiritual , let him acknowledge that the things that I write unto you are the commandments of the Lord .
38. 만일 누구든지 알지 못하면 그는 알지 못한 자니라
But if any man be ignorant , let him be ignorant .
39. 그런즉 내 형제들아 예언하기를 사모하며 방언 말하기를 금하지 말라
Wherefore , brethren , covet to prophesy , and forbid not to speak with tongues .
40. 모든 것을 적당하게 하고 질서대로 하라
Let all things be done decently and in order .
■ 주석 보기
【고전14:1 JFB】고전14:1-25. Superiority of Prophecy over Tongues.
1. Follow after charity—as your first and chief aim, seeing that it is "the greatest" (고전13:13).
and desire—Translate, "Yet (as a secondary aim) desire zealously (see on 고전12:31) spiritual gifts."
but rather—"but chiefly that ye may prophesy" (speak and exhort under inspiration) (잠29:18; 행13:1; 살전5:20), whether as to future events, that is, strict prophecy, or explaining obscure parts of Scripture, especially the prophetical Scriptures or illustrating and setting forth questions of Christian doctrine and practice. Our modern preaching is the successor of prophecy, but without the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to "tongues" (고전14:2, &c.) [Bengel].
【고전14:1 CWC】The theme of this lesson is closely related to the preceding, for the church disorders included not only unbecoming conduct of the women in the public assembly, and an unworthy observance of the Lord's supper, but an unholy emulation in the matter of spiritual gifts.
1. After a brief introduction (vv. 1-3), the apostle discusses the origin of these gifts as not natural to the believer, but the special bestowment of God. God the Father is the worker of them, God the Spirit their distributor, and God the Son the One on Whose behalf they are administered (12:4-6).
2. As to their nature, there are nine -- wisdom, knowledge, faith, healing, miracles, prophecy, discerning of spirits, tongues and interpretation of tongues (vv. 7-11). Of course, the above means "wisdom" and "knowledge" in the things of God; "faith," not merely for the acceptance of Christ, which is assumed, but for special purposes or objects, "prophecy," not in the sense of foretelling, but forth-telling, speaking "to edification, exhortation and comfort" (14:3).
3. The object and use of the gifts is for the profit of the whole body of Christ, into which believers have been baptized by the Holy Spirit (vv. 12, 13). They are in Christ what the foot, the hand, the ear, the eyes are in the human body (vv. 14-21). Hence honor, unity, sympathy, and mutual joyfulness should pervade and prevail (vv. 22-26). There are differences among these gifts, and the best are to be coveted, but all depend on the spirit in which they are exercised (vv. 27-31).
4. This leads the apostle to speak of the abuse of the gifts of which the Corinthians had been guilty, and which consumes the whole of chapter 13. Of what value is any of these gifts to their possessors without "love," which is the meaning of "charity" in this chapter (vv. 1-3). Love is now defined (vv. 4-7) and its supremacy and permanency affirmed (vv. 8-13). A time is coming when prophesying and speaking with tongues will be no longer required, and the knowledge we now have will appear childish in comparison with what we shall have, but not so with love, which, like faith and hope, is eternal. Therefore follow after love (14:1).
Speaking With Tongues.
5. Returning to the choice among the gifts the preference is given to prophesying (14:1-25), especially as compared with "tongues," because the latter had been the chief cause of the unholy emulation referred to, and also of gross disorder in the public assembly. The value of prophesying is stated in verse 3. "Tongues" should not be exercised unless an interpreter is present (v. 5), and for the reasons indicated (vv. 6-14). Paul's own custom or example is now stated (vv. 15-19), an exhortation follows (v. 20), and a declaration of the purpose of "tongues" concludes this part of the subject (vv. 21-25).
"Tongues" are a sign not for believers but unbelievers, and not for their conversion evidently, but simply as a demonstration of Divine power. It is far different with prophesying, which practically is identical with preaching and testimony, for this serves both for believers and unbelievers.
6. The order in which the gifts are to be publicly exercised in now given (vv. 26-35). The form of worship was very democratic, the people generally participating, reciting psalms, giving instruction, speaking with tongues, interpreting tongues, uttering a "revelation." As to this last, it would appear that until the New Testament was written, new revelations suited to the new dispensation were given to certain of the prophets. Care was to be taken that not more than two or three should speak in an unknown tongue, and not all at once, but one by one. Moreover, in the absence of an interpreter they should not speak at all. The same method should be followed by the prophets. Nor let any say when he felt a desire to speak, that he could not wait until another had concluded (vv. 32, 33).
In such meetings when the whole church came together in one place, women were to keep silence. This is the interpretation the Scofield Bible puts on verses 34 and 35, but there is a difficulty here in the light of 1 Cor. 11, where women are not forbidden to pray and prophesy in public.
7. The contentious spirit of the church is rebuked as in chapter 11. They were evidently seeking to establish a precedent of their own in these matters (v. 36), but that which Paul is writing to them is the commandment of the Lord (v. 37). Whatsoever they did was to be done "decently and in order," (v. 40).
【고전14:1 MHCC】Prophesying, that is, explaining Scripture, is compared with speaking with tongues. This drew attention, more than the plain interpretation of Scripture; it gratified pride more, but promoted the purposes of Christian charity less; it would not equally do good to the souls of men. What cannot be understood, never can edify. No advantage can be reaped from the most excellent discourses, if delivered in language such as the hearers cannot speak or understand. Every ability or possession is valuable in proportion to its usefulness. Even fervent, spiritual affection must be governed by the exercise of the understanding, else men will disgrace the truths they profess to promote.
【고전14:2 JFB】2. speaketh … unto God—who alone understands all languages.
no man understandeth—generally speaking; the few who have the gift of interpreting tongues are the exception.
in the spirit—as opposed to "the understanding" (고전14:14).
mysteries—unintelligible to the hearers, exciting their wonder, rather than instructing them. Corinth, being a mart resorted to by merchants from Asia, Africa, and Europe, would give scope amidst its mixed population for the exercise of the gift of tongues; but its legitimate use was in an audience understanding the tongue of the speaker, not, as the Corinthians abused it, in mere display.
【고전14:3 JFB】3. But—on the other hand.
edification—of which the two principal species given are "exhortation" to remove sluggishness, "comfort" or consolation to remove sadness [Bengel]. Omit "to."
【고전14:4 JFB】4. edifieth himself—as he understands the meaning of what the particular "tongue" expresses; but "the church," that is, the congregation, does not.
【고전14:5 JFB】5. Translate, "Now I wish you all to speak with tongues (so far am I from thus speaking through having any objection to tongues), but rather IN ORDER THAT (as my ulterior and higher wish for you) ye should prophesy." Tongues must therefore mean languages, not ecstatic, unintelligible rhapsodie (as Neander fancied): for Paul could never "wish" for the latter in their behalf.
greater—because more useful.
except he interpret—the unknown tongue which he speaks, "that the Church may receive edifying (building up)."
【고전14:6 JFB】6. Translate, "But now"; seeing there is no edification without interpretation.
revelation … prophesying—corresponding one to the other; "revelation" being the supernatural unveiling of divine truths to man, "prophesying" the enunciation to men of such revelations. So "knowledge" corresponds to "doctrine," which is the gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general obvious truths of salvation, brought from the common storehouse of believers.
【고전14:6 MHCC】Even an apostle could not edify, unless he spoke so as to be understood by his hearers. To speak words that have no meaning to those who hear them, is but speaking into the air. That cannot answer the end of speaking, which has no meaning; in this case, speaker and hearers are barbarians to each other. All religious services should be so performed in Christian assemblies, that all may join in, and profit by them. Language plain and easy to be understood, is the most proper for public worship, and other religious exercises. Every true follower of Christ will rather desire to do good to others, than to get a name for learning or fine speaking.
【고전14:7 JFB】7. Translate, "And things without life-giving sound, whether pipe or harp, YET (notwithstanding their giving sound) if they give not a distinction in the tones (that is, notes) how?" &c.
what is piped or harped—that is, what tune is played on the pipe or harp.
【고전14:8 JFB】8. Translate, "For if also," an additional step in the argument.
uncertain sound—having no definite meaning: whereas it ought to be so marked that one succession of notes on the trumpet should summon the soldiers to attack; another, to retreat; another, to some other evolution.
【고전14:9 JFB】9. So … ye—who have life; as opposed to "things without life" (고전14:7).
by the tongue—the language which ye speak in.
ye shall speak—Ye will be speaking into the air, that is, in vain (고전9:26).
【고전14:10 JFB】10. it may be—that is, perhaps, speaking by conjecture. "It may chance" (고전15:37).
so many—as may be enumerated by investigators of such matters. Compare "so much," used generally for a definite number left undefined (행5:8; also 삼하12:8).
kinds of voices—kinds of articulate speech.
without signification—without articulate voice (that is, distinct meaning). None is without its own voice, or mode of speech, distinct from the rest.
【고전14:11 JFB】11. Therefore—seeing that none is without meaning.
a barbarian—a foreigner (행28:2). Not in the depreciatory sense as the term is now used, but one speaking a foreign language.
【고전14:12 JFB】12. zealous—emulously desirous.
spiritual gifts—literally, "spirits"; that is, emanations from the one Spirit.
seek that ye may excel to—Translate, "Seek them, that ye may abound in them to the edifying," &c.
【고전14:13 JFB】13. Explain, "Let him who speaketh with a tongue [unknown] in his prayer (or, when praying) strive that he may interpret" [Alford]. This explanation of "pray" is needed by its logical connection with "prayer in an unknown tongue" (고전14:14). Though his words be unintelligible to his hearers, let him in them pray that he may obtain the gift of interpreting, which will make them "edifying" to "the church" (고전14:12).
【고전14:14 JFB】14. spirit—my higher being, the passive object of the Holy Spirit's operations, and the instrument of prayer in the unknown tongue, distinguished from the "understanding," the active instrument of thought and reasoning; which in this case must be "unfruitful" in edifying others, since the vehicle of expression is unintelligible to them. On the distinction of soul or mind and spirit, see 엡4:23; 히4:12.
【고전14:15 JFB】15. What is it then?—What is my determination thereupon?
and—rather as Greek, "but"; I will not only pray with my spirit, which (고전14:14) might leave the understanding unedified, BUT with the understanding also [Alford and Ellicott].
pray with the understanding also—and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself understood by others). A prescient warning, mutatis mutandis, against the Roman and Greek practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use.
【고전14:15 MHCC】There can be no assent to prayers that are not understood. A truly Christian minister will seek much more to do spiritual good to men's souls, than to get the greatest applause to himself. This is proving himself the servant of Christ. Children are apt to be struck with novelty; but do not act like them. Christians should be like children, void of guile and malice; yet they should not be unskilful as to the word of righteousness, but only as to the arts of mischief. It is a proof that a people are forsaken of God, when he gives them up to the rule of those who teach them to worship in another language. They can never be benefitted by such teaching. Yet thus the preachers did who delivered their instructions in an unknown tongue. Would it not make Christianity ridiculous to a heathen, to hear the ministers pray or preach in a language which neither he nor the assembly understood? But if those who minister, plainly interpret Scripture, or preach the great truths and rules of the gospel, a heathen or unlearned person might become a convert to Christianity. His conscience might be touched, the secrets of his heart might be revealed to him, and so he might be brought to confess his guilt, and to own that God was present in the assembly. Scripture truth, plainly and duly taught, has a wonderful power to awaken the conscience and touch the heart.
【고전14:16 JFB】16. Else … thou—He changes from the first person, as he had just expressed his own resolution, "I will pray with the understanding," whatever "thou" doest.
bless—the highest kind of prayer.
occupieth the room of the unlearned—one who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or "a private person."
say Amen—Prayer is not a vicarious duty done by others for us; as in Rome's liturgies and masses. We must join with the leader of the prayers and praises of the congregation, and say aloud our responsive "Amen" in assent, as was the usage of the Jewish (신27:15-26; 느8:6) and Christian primitive churches [Justin Martyr, Apology, 2. 97].
【고전14:17 JFB】17. givest thanks—The prayers of the synagogue were called "eulogies," because to each prayer was joined a thanksgiving. Hence the prayers of the Christian Church also were called blessings and giving of thanks. This illustrates 골4:2; 살전5:17, 18. So the Kaddisch and Keduscha, the synagogue formulæ of "hallowing" the divine "name" and of prayer for the "coming of God's kingdom," answer to the Church's Lord's Prayer, repeated often and made the foundation on which the other prayers are built [Tertullian, Prayer].
【고전14:18 JFB】18. tongues—The oldest manuscripts have the singular, "in a tongue [foreign]."
【고전14:19 JFB】19. I had rather—The Greek verb more literally expresses this meaning, "I WISH to speak five words with my understanding (rather) than ten thousand words in an unknown tongue"; even the two thousandth part of ten thousand. The Greek for "I would rather," would be a different verb. Paul would NOT wish at all to speak "ten thousand words in an unknown tongue."
【고전14:20 JFB】20. Brethren—an appellation calculated to conciliate their favorable reception of his exhortation.
children in understanding—as preference of gifts abused to nonedification would make you (compare 고전3:1; 마10:16; 롬16:19; 엡4:14). The Greek for "understanding" expresses the will of one's spirit,롬8:6 (it is not found elsewhere); as the "heart" is the will of the "soul." The same Greek is used for "minded" in 롬8:6.
men—full-grown. Be childlike, not childish.
【고전14:21 JFB】21. In the law—as the whole Old Testament is called, being all of it the law of God. Compare the citation of the Psalms as the "law," 요10:34. Here the quotation is from 사28:11, 12, where God virtually says of Israel, This people hear Me not, though I speak to. them in the language with which they are familiar; I will therefore speak to them in other tongues, namely, those of the foes whom I will send against them; but even then they will not hearken to Me; which Paul thus applies, Ye see that it is a penalty to be associated with men of a strange tongue, yet ye impose this on the Church [Grotius]; they who speak in foreign tongues are like "children" just "weaned from the milk" (사28:9), "with stammering lips" speaking unintelligibly to the hearers, appearing ridiculous (사28:14), or as babbling drunkards (행2:13), or madmen (고전14:23).
【고전14:22 JFB】22. Thus from Isaiah it appears, reasons Paul, that "tongues" (unknown and uninterpreted) are not a sign mainly intended for believers (though at the conversion of Cornelius and the Gentiles with him, tongues were vouchsafed to him and them to confirm their faith), but mainly to be a condemnation to those, the majority, who, like Israel in Isaiah's day, reject the sign and the accompanying message. Compare "yet … will they not hear Me" (고전14:21). "Sign" is often used for a condemnatory sign (겔4:3, 4; 마12:39-42). Since they will not understand, they shall not understand.
prophesying … not for them that believe not, but … believe—that is, prophesying has no effect on them that are radically and obstinately like Israel (사28:11, 12), unbelievers, but on them that are either in receptivity or in fact believers; it makes believers of those not wilfully unbelievers (고전14:24, 25; 롬10:17), and spiritually nourishes those that already believe.
【고전14:23 JFB】23. whole … all … tongues—The more there are assembled, and the more that speak in unknown tongues, the more will the impression be conveyed to strangers "coming in" from curiosity ("unbelievers"), or even from a better motive ("unlearned"), that the whole body of worshippers is a mob of fanatical "madmen"; and that "the Church is like the company of builders of Babel after the confusion of tongues, or like the cause tried between two deaf men before a deaf judge, celebrated in the Greek epigram" [Grotius].
unlearned—having some degree of faith, but not gifts [Bengel].
【고전14:24 JFB】24. all—one by one (고전14:31).
prophesy—speak the truth by the Spirit intelligibly, and not in unintelligible tongues.
one—"anyone." Here singular; implying that this effect, namely, conviction by all, would be produced on anyone, who might happen to enter. In 고전14:23 the plural is used; "unlearned or unbelievers"; implying that however many there might be, not one would profit by the tongues; yea, their being many would confirm them in rejecting the sign, as many unbelieving men together strengthen one another in unbelief; individuals are more easily won [Bengel].
convinced—convicted in conscience; said of the "one that believeth not" (요16:8, 9).
judged—His secret character is opened out. "Is searched into" [Alford]. Said of the "one unlearned" (compare 고전2:15).
【고전14:25 JFB】25. And thus—omitted in the oldest manuscripts and versions.
secrets of his heart made manifest—He sees his own inner character opened out by the sword of the Spirit (히4:12; 약1:23), the word of God, in the hand of him who prophesieth. Compare the same effect produced on Nebuchadnezzar (단2:30 and end of 단2:47). No argument is stronger for the truth of religion than its manifestation of men to themselves in their true character. Hence hearers even now often think the preacher must have aimed his sermon particularly at them.
and so—convicted at last, judged, and manifested to himself. Compare the effect on the woman of Samaria produced by Jesus' unfolding of her character to herself (요4:19, 29).
and report—to his friends at home, as the woman of Samaria did. Rather, as the Greek is, "He will worship God, announcing," that is, openly avowing then and there, "that God is in you of a truth," and by implication that the God who is in you is of a truth the God.
【고전14:26 JFB】고전14:26-40. Rules for the Exercise of Gifts in the Congregation.
26. How is it then?—rather, "What then is the true rule to be observed as to the use of gifts?" Compare 고전14:15, where the same Greek occurs.
a psalm—extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Lu 1:46-55, 67-79; 2:34-38).
a doctrine—to impart and set forth to the congregation.
a tongue … a revelation—The oldest manuscripts transpose the order: "revelation … tongue"; "interpretation" properly following "tongue" (고전14:13).
Let all things be done unto edifying—The general rule under which this particular case fails; an answer to the question at the beginning of this verse. Each is bound to obey the ordinances of his church not adverse to Scripture. See Article XXXIV, Church of England Prayer Book.
【고전14:26 MHCC】Religious exercises in public assemblies should have this view; Let all be done to edifying. As to the speaking in an unknown tongue, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church be edified, and the faith of the hearers confirmed at the same time. As to prophesying, two or three only should speak at one meeting, and this one after the other, not all at once. The man who is inspired by the Spirit of God will observe order and decency in delivering his revelations. God never teaches men to neglect their duties, or to act in any way unbecoming their age or station.
【고전14:27 JFB】27. let it be by two—at each time, in one assembly; not more than two or three might speak with tongues at each meeting.
by course—in turns.
let one interpret—one who has the gift of interpreting tongues; and not more than one.
【고전14:28 JFB】28. let him—the speaker in unknown tongues.
speak to himself, and to God—(compare 고전14:2, 4)—privately and not in the hearing of others.
【고전14:29 JFB】29. two or three—at one meeting (he does not add "at the most," as in 고전14:27, lest he should seem to "quench prophesyings," the most edifying of gifts), and these "one by one," in turn (고전14:27, "by course," and 고전14:31). Paul gives here similar rules to the prophets, as previously to those speaking in unknown tongues.
judge—by their power of "discerning spirits" (고전12:10), whether the person prophesying was really speaking under the influence of the Spirit (compare 고전12:3; 요일4:13).
【고전14:30 JFB】30. If any thing—Translate, "But if any thing."
another that sitteth by—a hearer.
let the first hold his peace—Let him who heretofore spoke, and who came to the assembly furnished with a previous ordinary (in those times) revelation from God (고전14:26), give place to him who at the assembly is moved to prophesy by a sudden revelation from the Spirit.
【고전14:31 JFB】31. For ye may—rather, "For ye can [if ye will] all prophesy one by one," giving way to one another. The "for" justifies the precept (고전14:30), "let the first hold his peace."
【고전14:32 JFB】32. And—following up the assertion in 고전14:31, "Ye can (if ye will) prophesy one by one," that is, restrain yourselves from speaking all together; "and the spirits of the prophets," that is, their own spirits, acted on by the Holy Spirit, are not so hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.
【고전14:33 JFB】33. In all the churches of the saints God is a God of peace; let Him not among you be supposed to be a God of confusion [Alford]. Compare the same argument in 고전11:16. Lachmann and others put a full stop at "peace," and connect the following words thus: "As in all churches of the saints, let your women keep silence in your churches."
【고전14:34 JFB】34. (딤전2:11, 12). For women to speak in public would be an act of independence, as if they were not subject to their husbands (compare 고전11:3; 엡5:22; 딛2:5; 벧전3:1). For "under obedience," translate, "in subjection" or "submission," as the Greek is translated (엡5:21, 22, 24).
the law—a term applied to the whole Old Testament; here, 창3:16.
【고전14:34 MHCC】When the apostle exhorts Christian women to seek information on religious subjects from their husbands at home, it shows that believing families ought to assemble for promoting spiritual knowledge. The Spirit of Christ can never contradict itself; and if their revelations are against those of the apostle, they do not come from the same Spirit. The way to keep peace, truth, and order in the church, is to seek that which is good for it, to bear with that which is not hurtful to its welfare, and to keep up good behaviour, order, and decency.
【고전14:35 JFB】35. Anticipation of an objection. Women may say, "But if we do not understand something, may we not 'ask' a question publicly so as to 'learn'? Nay, replies Paul, if you want information, 'ask' not in public, but 'at home'; ask not other men, but 'your own particular (so the Greek) husbands.'"
shame—indecorous.
【고전14:36 JFB】36. What!—Greek, "Or." Are you about to obey me? Or, if you set up your judgment above that of other churches. I wish to know, do you pretend that your church is the first church FROM which the gospel word came, that you should give the law to all others? Or are you the only persons In, fro whom it has come?
【고전14:37 JFB】37. prophet—the species.
spiritual—the genus: spiritually endowed. The followers of Apollos prided themselves as "spiritual" (고전3:1-3; compare 갈6:1). Here one capable of discerning spirits is specially meant.
things that I write … commandments of the Lord—a direct assertion of inspiration. Paul's words as an apostle are Christ's words. Paul appeals not merely to one or two, but to a body of men, for the reality of three facts about which no body of men could possibly be mistaken: (1) that his having converted them was not due to mere eloquence, but to the "demonstration of the Spirit and of power"; (2) that part of this demonstration consisted in the communication of miraculous power, which they were then exercising so generally as to require to be corrected in the irregular employment of it; (3) that among these miraculous gifts was one which enabled the "prophet" or "spiritual person" to decide whether Paul's Epistle was Scripture or not. He could not have written so, unless the facts were notoriously true: for he takes them for granted, as consciously known by the whole body of men whom he addresses [Hinds, On Inspiration].
【고전14:38 JFB】38. if any man be ignorant—wilfully; not wishing to recognize these ordinances and my apostolic authority in enjoining them.
let him be ignorant—I leave him to his ignorance: it will be at his own peril; I feel it a waste of words to speak anything further to convince him. An argument likely to have weight with the Corinthians, who admired "knowledge" so much.
【고전14:39 JFB】39. covet—earnestly desire. Stronger than "forbid not"; marking how much higher he esteemed "prophecy" than "tongues."
※ 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.