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2장 →

1절 카드 ↗

1. Paul an Apostle As to the reasons why he designates himself an Apostle of Christ, and adds that he has obtained this honor by the will of God, see the foregoing Epistle, where it has been observed that none are to be listened to but those, who have been sent by God, and speak from his mouth, and that, consequently, to secure authority for any one, two things are required — a call, and fidelity on the part of the person who is called, in the execution of his office. (214) Both of these Paul claims for himself. The false apostles, it is true, do the same; but then, by usurping a title that does not belong to them, they gain nothing among the sons of God, who can with the utmost ease convict them of impertinence. Hence the mere name is not enough, if there be not the reality along with it, so that he who gives himself out as an Apostle must also show himself to be such by his work. To the Church of God We must always keep it in view, his recognising a Church to exist, where there was such a conflux of evils. For the faults of individuals do not prevent a society that has genuine marks of religion (215) from being recognised as a Church. (216) But what does he mean by the expression — with all saints? Were those saints unconnected with the Church? I answer, that this phrase refers to believers, who were dispersed hither and thither, throughout various corners of the province — it being likely, that in that greatly disturbed period, when the enemies of Christ were everywhere venting their rage, many were scattered abroad, who could not conveniently hold sacred assemblies. (214) See Calvin on the Corinthians, vol. 1, p. 48. (215) See Calvin on the Corinthians, vol. 1, pp. 51, 52. (216) “A true child of God may have sad falls, as we see in Peter and David, yet for all this not be quite excluded out of the covenant of grace: they did not lose their sonship, even in those sad transgressions, and will God be more severe to a whole Church than to one person?” — Burgesse on 2 Corinthians 1:0 . (Lond. 1661) — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-1

Source

바울은 스스로를 그리스도의 사도로 부르며, 이 영광을 하나님의 뜻으로 얻었다고 밝힌다. 이에 대해서는 앞선 서신에서 이미 다루었다. 거기서 우리는, 하나님께로부터 보냄을 받아 그분의 입으로부터 말하는 사람이 아니면 들을 자격이 없으며, 따라서 누군가에게 권위를 부여하려면 두 가지, 곧 부르심과 그 부르심에 신실하게 응답하는 일이 요구된다고 살펴보았다. 바울은 이 두 가지를 모두 자신에게 적용한다. 거짓 사도들도 마찬가지 주장을 하지만, 자신에게 속하지 않은 명칭을 도용하는 것은 하나님의 자녀들 앞에서 아무 효력이 없다. 하나님의 자녀들은 그들의 부당함을 즉각 드러낼 수 있기 때문이다. 그러므로 이름만으로는 충분하지 않고, 그에 걸맞은 실질이 따라야 한다. 사도라고 자처하는 자는 그 행위로써도 사도임을 증명해야 한다.

"하나님의 교회에게"라는 표현에서 주목해야 할 것은, 바울이 그토록 많은 결함이 넘쳐나는 곳에서도 교회의 존재를 인정하고 있다는 점이다. 개인들의 허물이 있어도, 참된 종교의 표지를 지닌 공동체는 교회로 인정받을 수 있다. 그러면 "모든 성도들과 함께"라는 표현은 무엇을 의미하는가? 이 성도들이 교회와 무관한 사람들인가? 이 구절은 그 지방 곳곳에 흩어진 신자들을 가리킨다. 그 혼란한 시기에 그리스도의 원수들이 사방에서 분노를 쏟아붓고 있었으므로, 많은 이들이 성스러운 모임에 편안히 참석할 수 없는 상황에 처해 있었을 것이기 때문이다.

원주석

3절 카드 ↗

3 Blessed be God He begins (as has been observed) with this thanksgiving — partly for the purpose of extolling the goodness of God — partly, with the view of animating the Corinthians by his example to the resolute endurance of persecutions; and partly, that he may magnify himself in a strain of pious glorying, in opposition to the malignant slanderings of the false apostles. For such is the depravity of the world, that it treats with derision martyrdoms, (217) which it ought to have held in admiration, and endeavours to find matter of reproach in the splendid trophies of the pious. (218) Blessed be God, says he. On what account? who comforteth us (219) — the relative being used instead of the causal particle. (220) He had endured his tribulations with fortitude and alacrity: this fortitude he ascribes to God, because it was owing to support derived from his consolation that he had not fainted. He calls him the Father of our Lord Jesus Christ , and not without good reason, where blessings are treated of; for where Christ is not, there the beneficence of God is not. On the other hand, where Christ intervenes, by whom the whole family in heaven and earth is named, ( Ephesians 3:15 ,) there are all mercies and all consolations of God — nay, more, there is fatherly love, the fountain from which everything else flows. (217) “ Des martyres et afflictions des fideles ;” — “The martyrdoms and afflictions of believers.” (218) “ Cherche matiere de mespris et diffamation aux enseignes magnifiques de victoire, lesquelles Dieu dresse à ses enfans ;” — “Seeks matter of contempt and defamation in those splendid tokens of victory, which God furnishes to His children.” (219) “Who is comforting ( ὁ παρακαλῶν ) — that doth never cease to do it, that never withdraweth his consolations. It is his nature to be always comforting — as the devil is called ὁ πειραζων , because he is always tempting . ” — Burgesse on 2 Corinthians p. 157 — Ed. (220) “ Ce mot, Qui, est mis pour Car , ou, Pource que ;” — “This word, Who , being used instead of For , or, Because . ” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-3

Source

"하나님을 찬송하리로다." 바울이 이 감사로 서신을 시작하는 것은 여러 목적을 위해서이다. 첫째, 하나님의 선하심을 높이기 위함이요, 둘째, 고린도인들을 그의 본으로 격려하여 핍박을 굳건히 견디게 하기 위함이며, 셋째, 거짓 사도들의 악의적인 비방에 맞서 경건한 자랑으로 자신을 높이기 위함이다. 세상의 타락은 마땅히 경탄해야 할 순교를 조롱거리로 삼고, 경건한 자들의 찬란한 승리의 증거를 수치의 소재로 만들려 한다. 바울은 "하나님을 찬송하리로다"라고 말한다. 그 이유는 무엇인가? 그것은 그분이 우리를 위로하시는 분이기 때문이다. 관계대명사가 인과접속사 역할을 하고 있다. 그는 환난 중에 강인하고 기쁘게 인내했는데, 이 강인함을 하나님께 돌린다. 그분의 위로에서 힘을 받았기에 낙담하지 않을 수 있었기 때문이다.

바울이 그분을 "우리 주 예수 그리스도의 아버지"라고 부르는 것은 이유 없는 일이 아니다. 은혜의 복들을 다루는 곳에서 이는 특히 중요하다. 그리스도가 없는 곳에는 하나님의 선하심도 없기 때문이다. 반면에 그리스도가 개입하시는 곳에는—하늘과 땅의 온 가족이 그 이름으로 불리는 바로 그분(엡 3:15)—하나님의 모든 자비와 위로가 있으며, 더 나아가 모든 것이 흘러나오는 원천인 아버지의 사랑이 있다.

원주석

4절 카드 ↗

4. That we may be able to comfort There can be no doubt, that, as he had a little before cleared his afflictions from reproach and unfavorable reports, so now he instructs the Corinthians, that his having come off victorious through heavenly consolation was for their sake and with a view to their advantage, that they may stir themselves up to fellowship in suffering, instead of haughtily despising his conflicts. As, however, the Apostle lived not for himself but for the Church, so he reckoned, that whatever favors God conferred upon him, were not given for his own sake merely, (221) but in order that he might have more in his power for helping others. And, unquestionably, when the Lord confers upon us any favor, he in a manner invites us by his example to be generous to our neighbours. The riches of the Spirit, therefore, are not to be kept by us to ourselves, but every one must communicate to others what he has received. This, it is true, must be considered as being applicable chiefly to ministers of the Word. (222) It is, however, common to all, according to the measure of each. Thus Paul here acknowledges, that he had been sustained by the consolation of God, that he might be able himself to comfort others (221) “ Pour son proufit particulier ;” — “For his own private advantage.” (222) “It is not enough for the ministers of the gospel to have devoured many books of learning, to be able to decide polemical questions in divinity, to convince gainsayers, to be doctors angelical, subtle or profound; to be mallei hereticorum — the hammer of heretics . Unless also they have the experimental works of God’s Spirit upon their own souls, they are not able to apply themselves to the hearts of others. Paul had not been able to comfort others , if the Lord had not practically acquainted him with heavenly consolations.” — Burgesse on 2 Corinthians 1:0 , p. 178 — Ed. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-4

Source

"우리를 위로하사." 앞에서 자신의 고난을 비난과 불명예로부터 변호한 것처럼, 이제 바울은 고린도인들에게 자신이 하늘의 위로를 통해 승리한 것이 그들을 위한 것이었음을 가르친다. 이로써 그들이 자신의 싸움을 거만하게 멸시하는 대신 고난의 교제 안으로 들어오도록 격려하기 위함이다. 사도는 자신을 위해 살지 않고 교회를 위해 살았으므로, 하나님께서 자신에게 베푸신 모든 은혜가 오로지 자신만을 위한 것이 아니라, 다른 사람들을 더욱 능히 도울 수 있도록 주신 것이라 여겼다. 주님께서 우리에게 어떤 은혜를 베푸실 때, 그분은 그 본으로 우리를 이웃에게 관대하도록 초대하신다. 따라서 성령의 풍성함은 자기만을 위해 간직할 것이 아니라, 각자 받은 것을 다른 이들과 나누어야 한다. 이것은 주로 말씀의 사역자들에게 해당하지만, 각자의 분량에 따라 모든 이에게 적용된다. 이처럼 바울은 자신이 하나님의 위로에 의해 지탱되었기에 다른 이들도 위로할 수 있었다고 고백한다.

원주석

5절 카드 ↗

5. For as the sufferings of Christ abound — This statement may be explained in two ways — actively and passively. If you take it actively, the meaning will be this: “The more I am tried with various afflictions, so much the more resources have I for comforting others.” I am, however, more inclined to take it in a passive sense, as meaning that God multiplied his consolations according to the measure of his tribulations. David also acknowledges that it had been thus with him: According to the multitude, says he, of my anxieties within me, thy consolations have delighted my soul. ( Psalms 94:19 .) In Paul’s words, however, there is a fuller statement of doctrine; for the afflictions of the pious he calls the sufferings of Christ, as he says elsewhere, that he fills up in his body what is wanting in the sufferings of Christ. ( Colossians 1:24 .) The miseries and vexations, it is true, of the present life are common to good and bad alike, but when they befall the wicked, they are tokens of the curse of God, because they arise from sin, and nothing appears in them except the anger of God and participation with Adam, which cannot but depress the mind. But in the mean time believers are conformed to Christ, and bear about with them in their body his dying, that the life of Christ may one day be manifested in them. ( 2 Corinthians 4:10 .) I speak of the afflictions which they endure for the testimony of Christ, ( Revelation 1:9 ,) for although the Lord’s chastisements, with which he chastises their sins, are beneficial to them, they are, nevertheless, not partakers, properly speaking, of Christ’s sufferings, except in those cases in which they suffer on his account, as we find in 1 Peter 4:13 . Paul’s meaning then is, that God is always present with him in his tribulations, and that his infirmity is sustained by the consolations of Christ, so as to prevent him from being overwhelmed with calamities. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-5

Source

"그리스도의 고난이 우리에게 넘치는 것같이." 이 구절은 능동적으로도 수동적으로도 해석할 수 있다. 능동적으로 읽으면 "내가 다양한 고난으로 시련을 받을수록 다른 이들을 위로할 힘도 그만큼 풍성해진다"는 의미가 된다. 그러나 나는 수동적 의미, 곧 하나님께서 그의 환난의 분량에 따라 위로도 더하여 주셨다는 뜻으로 이해하는 편이다. 다윗도 이를 고백한다. "내 속에 근심이 많을 때에 주의 위안이 내 영혼을 즐겁게 하시나이다"(시 94:19). 그러나 바울의 말에는 더 풍성한 교훈이 담겨 있다. 경건한 자들의 고난을 그는 "그리스도의 고난"이라 부르는데, 이는 다른 곳에서도 나타나듯 자신의 몸 안에서 그리스도의 남은 고난을 채운다고 말하는 것과 같다(골 1:24).

현세의 고난과 고통은 선한 자와 악한 자 모두에게 찾아온다. 그러나 악인에게 닥칠 때 그것은 하나님의 저주의 표시이다. 죄에서 비롯되고, 하나님의 진노와 아담과의 연대 외에는 아무것도 드러나지 않아 마음을 억누를 수밖에 없기 때문이다. 반면에 신자들은 그리스도를 닮아가며, 그리스도의 죽으심을 몸에 지니고 다닌다. 그것은 그리스도의 생명이 언젠가 그들 안에서 나타나게 하기 위함이다(고후 4:10). 이것은 그들이 그리스도의 증거를 위해 당하는 고난을 가리킨다(계 1:9). 주님께서 그들의 죄를 징계하시는 채찍질도 유익하지만, 그것은 엄밀히 말해 그리스도를 위해 고난받는 경우가 아니면 그리스도의 고난에 참여하는 것이 아니다(벧전 4:13). 따라서 바울의 의미는, 하나님께서 그의 환난 가운데 항상 함께하시며, 그의 연약함이 그리스도의 위로로 지탱되어 재난에 압도되지 않는다는 것이다.

원주석

6절 카드 ↗

6. Whether we are afflicted. From the circumstance that before the clause our hope of you is steadfast, there is introduced the connecting particle and, Erasmus has conceived the idea, that some word must be understood to correspond with those words — for your consolation and salvation — in this way, whether we are afflicted, IT IS for your consolation. I think it, however, more probable, that the connecting particle and is used here as meaning: Thus also, or in both cases. He had already stated, that he received consolation in order that he might communicate it to others. Now he goes a step farther, and says, that he has a steadfast hope, that they would be partakers of the consolation Besides, some of the most ancient Greek manuscripts introduce immediately after the first clause this statement — and our hope of you is steadfast. (227) This reading removes all ambiguity. For when it is introduced in the middle, we must necessarily refer it to the latter clause, equally as to the former. At the same time, if any one wishes to have a complete sentence in each clause, by supplying some verb, there will be no great harm in this, and there will be no great difference as to the meaning. For if you read it as one continued statement, you must, at the same time, explain the different parts in this manner — that the Apostle is afflicted, and is refreshed with consolation for the advantage of the Corinthians; and that he entertains, therefore, the hope, (228) that they will be at length partakers of the same consolation, with what is in reserve for himself. For my own part, I have adopted the way that I have judged the more suitable. It is, however, to be observed, that the word afflicted here refers not merely to outward misery, but also to that of the mind, so as to correspond with the opposite term comforted. ( παρακαλεῖσθαι ) Thus the meaning is, that the person’s mind is pressed down with anxiety from a feeling of misery. (229) What we render consolation, is in the Greek παράκλησις , — a term which signifies also exhortation. If, however, you understand that kind of consolation, by which a person’s mind is lightened of grief, and is raised above it, you will be in possession of Paul’s meaning. For example, Paul himself would well-nigh have fallen down dead under the pressure of so many afflictions, had not God encouraged him, by raising him up by means of his consolation. Thus, too, the Corinthians derive strength and fortitude of mind from his sufferings, (230) while they take comfort from his example. Let us now sum up the whole matter briefly. As he saw that his afflictions were made by some an occasion of holding him in contempt, with the view of calling back the Corinthians from an error of this nature, (231) he shows in the first place that he ought to be in high esteem among them, in consideration of advantage redounding to themselves; and then afterwards he associates them with himself, that they may reckon his afflictions to be in a manner their own. “Whether I suffer afflictions, or experience consolation, it is all for your benefit, and I cherish an assured hope, that you will continue to enjoy this advantage.” (232) For such were Paul’s afflictions, and his consolations also, that they would have contributed to the edification of the Corinthians, had not the Corinthians of their own accord deprived themselves of the advantage redounding from it. He, accordingly, declares his confidence in the Corinthians to be such, that he entertains the assured hope that it will not be vain, that he has been afflicted, and has received consolation for their advantage. The false apostles made every effort to turn to Paul’s reproach everything that befell him. Had they obtained their wish, the afflictions which he endured for their salvation, had been vain and fruitless; they would have derived no advantage from the consolations with which the Lord refreshed him. To contrivances of this nature he opposes his present confidence. His afflictions tended to promote the comfort of believers, as furnishing them with occasion of confirmation, on their perceiving that he suffered willingly, and endured with fortitude so many hardships for the sake of the gospel. For however we may acknowledge that afflictions ought to be endured by us for the sake of the gospel, we, nevertheless, tremble through a consciousness of our weakness, and think ourselves not prepared for it. (233) In that case, we should call to mind the examples of the saints, which should make us more courageous. On the other hand, his personal consolation flowed out to the whole Church, inasmuch as they concluded, (234) that God who had sustained and refreshed him in his emergency, would, in like manner, not be wanting to them. Thus their welfare was promoted in both ways, and this is what he introduces as it were by way of parenthesis, when he says — which is made effectual in the endurance, etc. For he wished to add this clause, by way of explanation, that they might not think that they had nothing to do with the afflictions which he alone endured. Erasmus takes the participle γουμένης in an active sense, (235) but a passive signification is more suitable, (236) as Paul designed simply to explain in what respect everything that befell him was for their salvation. He says, accordingly, that he suffers, indeed, alone, but that his sufferings are of use for promoting their salvation — not as though they were expiations or sacrifices for sins, but as edifying them by confirming them. Hence he conjoins consolation and salvation, with the view of pointing out the way in which their salvation was to be accomplished. (227) Dr. Bloomfield, who gives to this reading of the passage his decided preference, says of it: “The evidence in its favor is exceedingly strong; while that for the common reading is exceedingly weak.” — Ed. (228) “ Qu’il ha certain espoir ;” — “That he has a sure hope.” (229) “ θλίψις ”, says Dr. Bloomfield, in his Notes on Matth

Pericope (part_of)

절 (explains)

bible-text/2co-1-6

Source

"우리가 환난을 받는 것도." 에라스무스는 헬라어 본문에서 "그리고 우리의 여러분에 대한 소망은 견고하니라"는 절이 접속사와 함께 삽입되어 있음을 보고, 앞부분에 어떤 단어를 보충해야 한다고 생각했다. 즉 "우리가 환난을 받는 것도 여러분의 위로와 구원을 위한 것이니라"는 방식으로. 그러나 나는 "그리고"가 "또한" 또는 "두 경우 모두"라는 의미로 사용되었을 가능성이 더 크다고 본다.

바울은 이미 위로를 전달하기 위해 그것을 받는다고 말했다. 이제 한 걸음 더 나아가, 고린도인들이 그 위로에 참여하게 될 것이라는 확고한 소망을 품고 있다고 말한다. 한편 이 구절의 뜻에 대해 해석자들 간에 논란이 있다. 동사 "환난받다"는 단지 외적 고통만이 아니라 정신적 고통도 포함하며, "위로받다"라는 대립 표현에 상응한다. 따라서 그 의미는, 어떤 사람의 마음이 비참함을 느끼는 가운데 불안으로 억눌린다는 것이다.

위로에 관해 말하자면, 헬라어 원어는 또한 권면이라는 뜻도 있다. 그러나 어떤 사람의 마음이 슬픔에서 가벼워지고 위로를 통해 고통 위로 들어올려지는 그런 위로로 이해하면, 바울의 의미를 올바르게 파악하는 것이다.

요컨대 바울은 이렇게 말한다. 그는 자신이 그들 모두에게 단순함과 진실함으로 행동했음을 보여줌으로써, 그들이 그를 높이 평가하는 것이 그들 자신의 유익을 위해서임을 먼저 드러낸다. 그런 다음 그들을 자신과 연결시켜, 자신의 고난이 어떤 의미에서 그들의 것이기도 하다고 여기게 한다. "내가 환난을 당하든 위로를 받든, 그것은 모두 여러분의 유익을 위한 것이며, 여러분이 이 유익을 계속 누리리라는 확실한 소망을 품고 있습니다."

원주석

7절 카드 ↗

7. Knowing, that as However there might be some of the Corinthians that were drawn away for the time by the calumnies of the false Apostles, so as to entertain less honorable views of Paul, on seeing him shamefully handled before the world, he, nevertheless, associates them with himself both in fellowship of afflictions, and in hope of consolation. (237) Thus he corrects their perverse and malignant view, without subjecting them to an open rebuke. (237) The Corinthians were κοινωνοί partakers of , or in communion with him in his afflictions . What is more humble and lowly ( τί ταπεινοφρωνέστερον ) than Paul in this expression? saith Chrysostom — they who had not in the least measure shared with him in sufferings, yet he maketh them copartners with him. They are, as Salmeron expresseth it, Copartners in the gain and in the loss with Paul . They venture (as it were) in the ship together.” — Burgesse . — Ed. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-7

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"너희에 대한 우리의 소망이 견고함은." 거짓 사도들의 비방에 일시적으로 이끌려 바울에 대해 부정적인 시각을 갖게 된 고린도인들도 있었을 것이다. 그들은 바울이 세상에서 수치스러운 일을 당하는 것을 보았기 때문이다. 그럼에도 바울은 고난의 교제 안에서도, 위로의 소망 안에서도 그들과 연대를 이룬다. 이렇게 그는 그들의 왜곡되고 악의적인 시각을 공개적으로 책망하지 않고 바로잡는다.

원주석

8절 카드 ↗

8. For I would not have you ignorant He makes mention of the greatness and difficulty of his conflicts, that the glory of victory may thereby the more abundantly appear. Since the time of his sending them the former epistle, he had been exposed to great dangers, and had endured violent assaults. The probability, however, is that he refers here to the history, which Luke relates in Acts 19:23 , though in that passage he does not so distinctly intimate the extent of the danger. As, however, he states that the whole city was in a tumult, ( Acts 19:29 ,) it is easy from this to infer the rest. For we know what is the usual effect of a popular tumult, when it has been once kindled. By this persecution Paul declares he had been oppressed beyond measure, nay more, above strength, that is, so as not to be able to endure the burden. For it is a metaphor taken from persons who give way under the pressure of a heavy load, or from ships that sink from being overladen — not that he had actually fainted, but that he felt that his strength would have failed him, if the Lord had not imparted fresh strength. (238) So that we were in anxiety even as to life itself — that is, “So that I thought life was gone, or at least I had very little hope of it remaining, as those are wont to feel who are shut up so as to see no way of escape.” Was then so valiant a soldier of Christ, so brave a wrestler, left without strength, so as to look for nothing but death? (239) For he mentions it as the reason of what he had stated — that he despaired of life. I have already observed, that Paul does not measure his strength in connection with help from God, but according to his own personal feeling of his ability. Now there can be no doubt, that all human strength must give way before the fear of death. Farther, it is necessary that even saints themselves should be in danger of an entire failure of strength, that, being put in mind of their own weakness, they may learn, agreeably to what follows, to place their entire dependence on God alone. At the same time I have preferred to explain the word ἐξαπορεῖσθαι , which is made use of by Paul, as denoting a trembling anxiety, rather than render it, as Erasmus has done by the word despair; because he simply means, that he was hemmed in by the greatest difficulties, so that no means of preserving life seemed to remain. (240) (238) “ Pressed above measure . ( καθ ᾿ ὑπερβολὴν ἐβαρήςθημεν .) The words βάρος and βάρουμαι , are applied sometimes to the enduring of a burden, ( Matthew 20:12 ; Galatians 6:2 ,) whether it be a temporal burden or spiritual [...] In this place it seemeth to be taken from porters, who have a burden imposed upon them, more than they are able to stand under; or as Chrysostom, from ships which are over much burdened, and so are in danger of being lost. And as if there were not emphasis enough in the word pressed, he addeth another to aggravate it — ( καθ ᾿ ὑπερβολήν ) — above measure — Above strength . ( ὑπὲρ δύναμιν .) Chrysostom observeth this differeth from the other. For a burden may be exceeding heavy, yet to some mighty man it may not be above his strength. When Samson ( Judges 16:3 ) carried away the gates of the city Gaza, with the posts and barre upon his shoulders, here was a burden out of measure heavy; no ordinary man could do so; but yet to Samson it was not above his strength. Thus it was with Paul, who may be called a spiritual Samson , for that heavenly might and power which God had endowed him with; he is assaulted with a trouble that was not only hyperbolically weighty , but also above his strength . Paul had no more power to stand under it.” — Burgesse on 2 Corinthians 1:0 , pp. 269, 270, 278. — Ed. (239) “ Vn champion si preux et magnanime, perdoit — il courage attendant la mort ?” — “Did a champion so valiant and magnanimous lose heart, looking for nothing but death?” (240) Εξαπορεῖσθαι properly signifies to be utterly at a stand, not knowing how to proceed. — In Psalms 88:8 , where David says — I am shut up, and I cannot come forth , the Hebrew words ולא אצא ( velo etse ,) are rendered in the Septuagint — καὶ οὐκ ἐξεπορευόμην — and I could not come forth . It is worthy of notice that, in the metre version, the idea expressed by Calvin, as implied in the verb ἐξαπορεῖσθαι , is fully brought out — “find no evasion for me.” — Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-8

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"형제들아, 우리가 아시아에서 당한 환난을 너희가 알지 못하기를 원하지 아니하노니." 바울은 자신의 싸움이 얼마나 크고 힘겨웠는지를 언급한다. 이로써 승리의 영광이 더욱 풍성하게 나타나게 하려는 것이다. 그가 고린도인들에게 전편 서신을 보낸 이후, 그는 큰 위험들에 처했고 격렬한 공격들을 감내했다. 아마도 그는 사도행전 19장 23절에 기록된 사건을 여기서 가리키는 것 같다. 누가는 그 사건에서 위험의 전모를 분명히 기록하지 않았지만, 온 도시가 소동을 일으켰다고 말하므로(행 19:29), 그 나머지를 추측하기는 어렵지 않다. 대중의 폭동이 한번 불붙으면 어떤 결과를 낳는지 우리는 잘 알기 때문이다.

이 핍박으로 인해 자신이 힘에 지나치게 눌렸다고, 다시 말해 그 짐을 감당할 수 없었다고 바울은 선언한다. 무거운 짐에 짓눌리거나 과적으로 침몰하는 배에서 비유를 취한 표현이다. 실제로 쓰러진 것이 아니라, 주님께서 새 힘을 주지 않으셨더라면 자신의 힘이 다했을 것임을 느꼈다는 말이다. "삶 자체에 대한 절망에까지 이르렀다"는 말은, "나는 생명이 끝났다고 생각했거나, 적어도 살아남을 희망이 거의 없었다"는 뜻이다. 마치 탈출구 없이 갇혀 있는 사람들이 느끼는 것처럼.

그렇다면 그토록 용맹한 그리스도의 군사, 그토록 담대한 씨름꾼이 죽음만을 바라볼 만큼 힘을 잃었다는 말인가? 바울은 자신의 힘을 하나님의 도우심을 포함한 능력으로 재지 않고, 자신이 경험하는 능력에 따라 잰다. 그런데 죽음의 두려움 앞에서는 인간의 모든 힘이 무너진다는 사실은 의심할 여지가 없다. 더 나아가, 성도들 자신도 완전히 힘이 다하는 위험에 처할 필요가 있다. 자신의 연약함을 깨달아, 다음에 이어질 내용처럼, 오직 하나님만을 전적으로 의지하는 것을 배우기 위해서다.

원주석

9절 카드 ↗

9. Nay more, we had the sentence of death This is as though we should say — “I had already laid my account with dying, or had regarded it as a thing fixed.” He borrows, however, a similitude from those who are under sentence of death, and look for nothing but the hour when they are to die. At the same time he says, that this sentence had been pronounced by him upon himself, by which he intimates, that it was in his own view that he had been sentenced to death — that he might not seem to have had it from any revelation from God. In this sentence, (241) therefore, there is something more implied than in the feeling of anxiety ( ἐξαπορεῖσθαι) that he had made mention of, because in the former case there was despair of life, but in this case there is certain death. We must, however, take notice, chiefly, of what he adds as to the design — that he had been reduced to this extremity, that he might not trust in himself For I do not agree with what Chrysostom says — that the Apostle did not stand in need of such a remedy, but set himself forth to others as a pattern merely in appearance. (242) For he was a man that was subject, in other respects, to like passions as other men — ( James 5:17 ) — not merely to cold and heat, but also to misdirected confidence, rashness, and the like. I do not say that he was addicted to these vices, but this I say, that he was capable of being tempted to them, and that this was the remedy that God seasonably interposed, that they might not make their way into his mind. (243) There are, accordingly, two things to be observed here. In the first place — that the fleshly confidence with which we are puffed up, is so obstinate, that it cannot be overthrown in any other way than by our falling into utter despair. (244) For as the flesh is proud, it does not willingly give way, and never ceases to be insolent until it has been constrained; nor are we brought to true submission, until we have been brought down by the mighty hand of God. ( 1 Peter 5:6 .) Secondly, it is to be observed, that the saints themselves have some remains of this disease adhering to them, and that for this reason they are often reduced to an extremity, that, stript of all self-confidence, they may learn humility: nay more, that this malady is so deeply rooted in the minds of men, that even the most advanced are not thoroughly purged from it, until God sets death before their eyes. And hence we may infer, how displeasing to God confidence in ourselves must be, when for the purpose of correcting it, it is necessary that we should be condemned to death. But in God that raiseth the dead As we must first die, (245) in order that, renouncing confidence in ourselves, and conscious of our own weakness, we may claim no honor to ourselves, so even that were not sufficient, if we did not proceed a step farther. Let us begin, therefore, with despairing of ourselves, but with the view of placing our hope in God. Let us be brought low in ourselves, but in order that we may be raised up by his power. Paul, accordingly, having brought to nothing the pride of the flesh, immediately substitutes in its place a confidence that rests upon God. Not in ourselves, says he, but in God The epithet that follows, Paul has adapted to the connection of the subject, as he does in Romans 4:17 , where he speaks of Abraham. For to believe in God, who calleth those things that are not, as though they were, and to hope in God who raiseth the dead, are equivalent to his setting before him as an object of contemplation, the power of God in creating his elect out of nothing, and raising up the dead. Hence Paul says, that death had been set before his eyes, that he might, in consequence of this, recognize the more distinctly the power of God, by which he had been raised up from the dead. The first thing in order, it is true, is this — that, by means of the strength with which God furnishes us, we should acknowledge him as the Author of life; but as in consequence of our dulness the light of life often dazzles our eyes, it is necessary that we should be brought to God by having death presented to our view. (246) (241) “The Greek word is ἀποςκριμα , used here in this place only in the New Testament. [...] The most genuine translation is sentence ; for so Hesychius expounds the word κατακριςμα — ψὢφο ”, whom Favorinus followeth verbatim in this, as in many other particulars. [...] The word then doth signifie a sentence passing upon him, that he must die . This he had received, but from whom? Not from God, for God delivered him; nor from the magistrate; there was no such decree that we read of against him. Therefore it was onely from his own feares, his own thoughts, which maketh him say — he had received it in himself . [...] God’s thoughts were other than Paul’s. Paul absolutely concluded he should die, but God had purposed the contrary.” — Burgesse . — Ed. (242) “ Il se propose aux autres comme pour exemple, non pas qu’il en fust ainsi quant à luy ;” — “He sets himself forth, as it were by way of example — not that it had been so as to himself.” (243) “ De peur qu’ils ne saisissent plenement son esprit et son coeur ;” — “That they might not take full possession of his mind and his heart.” (244) “ Sinon que nous tombions en telle extremite que nous ne voyons aucune esperance en nous ;” — “Except by our falling into such an extremity, that we see no hope in ourselves.” (245) “ Comme il nous est necessaire premierement de venir comme à mourir ;” — “As we need first to come as it were to die” (246) “ Il nous est necessaire pour estre amenez à Dieu, d’estre reduits â telle extremite que nous voyons la mort presente deuant nos yeux ;” — “It is necessary, in order that we may be brought back to God, that we should be brought to such an extremity, that we see death presented before our eyes.” return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-9

Source

"우리는 마음속으로 사형 선고를 받은 줄 알았으니." 이것은 마치 "나는 이미 죽을 각오를 했다, 혹은 그것을 확정된 일로 여겼다"는 말과 같다. 바울은 죽음의 선고를 받고 사형 집행 시간만을 기다리는 사람들의 상황에서 비유를 빌린다. 동시에 그는 이 선고를 자신이 스스로에게 내린 것이라 말함으로써, 하나님의 계시가 아닌 자신의 판단에서 비롯된 것임을 밝힌다. 그러므로 이 선고 안에는 앞서 언급한 불안보다 더 큰 것이 담겨 있다. 앞의 불안에는 생에 대한 절망이 있었지만, 이 선고에는 확실한 죽음이 있기 때문이다.

무엇보다 주목해야 할 것은 그가 덧붙이는 목적에 관한 말이다. "자기를 의지하지 말고 오직 죽은 자를 다시 살리시는 하나님을 의지하게 하심이라." 나는 크뤼소스토모스의 말에 동의하지 않는다. 그는 사도가 그런 처방이 필요 없었음에도 단지 다른 이들에게 본을 보이기 위해 그런 척했다고 말하는데, 이는 옳지 않다. 바울은 다른 사람들과 마찬가지로 같은 감정을 지닌 인간이었으며(약 5:17), 추위와 더위뿐만 아니라 잘못된 자신감과 경솔함에도 굴복할 수 있는 존재였다. 그가 이런 악덕들에 빠져 있었다는 말이 아니라, 유혹받을 수 있었으며, 하나님께서 때에 맞게 그것들이 마음속에 자리 잡지 못하도록 막아주셨다는 것이다.

이로부터 두 가지를 관찰해야 한다. 첫째, 육신의 자신감은 매우 완고하여, 우리가 완전한 절망에 빠지지 않고서는 무너지지 않는다. 육신은 교만하기 때문에 순순히 물러나지 않으며, 강제로 굴복당할 때까지 거만함을 멈추지 않는다. 하나님의 능하신 손에 낮아지기 전까지는 진정한 복종에 이르지 못한다(벧전 5:6). 둘째, 성도들 자신도 이 질병의 잔재를 지니고 있어, 종종 극한 상황에 처하게 된다. 모든 자기 확신을 내려놓고 겸손을 배우기 위해서다. 더 나아가, 이 질병은 인간의 마음속에 너무 깊이 뿌리박혀 있어, 아무리 성숙한 사람도 하나님께서 죽음을 눈앞에 두게 하시기 전까지는 완전히 정화되지 않는다. 이로부터 우리는 자기 자신에 대한 신뢰가 하나님께 얼마나 불쾌한 것인지 알 수 있다. 그것을 바로잡기 위해 죽음의 선고가 필요하기 때문이다.

"그러나 죽은 자를 다시 살리시는 하나님을 의지하게 하심이라." 우선 자기 자신에 대해 절망해야 하되, 그것은 하나님 안에 소망을 두기 위함이다. 자신 안에서 낮아지되, 그분의 권능으로 들어올려지기 위함이다. 바울은 육신의 교만을 무력화시킨 후, 즉각 그 자리를 하나님 안에 있는 신뢰로 채운다. 자신 안에 있지 않고 하나님 안에 있다고 말한다. 여기에 덧붙이는 칭호를 바울은 로마서 4장 17절에서 아브라함에 대해 말할 때처럼 그 맥락에 맞게 적용한다. 없는 것들을 있는 것처럼 부르시는 하나님을 믿고, 죽은 자를 살리시는 하나님을 소망하는 것은, 그분께서 택하신 자들을 무에서 창조하시고 죽은 자들을 일으키시는 하나님의 권능을 묵상의 대상으로 삼는 것과 동등하다. 그래서 바울은 죽음이 자신의 눈앞에 놓였기에, 이를 통해 자신을 죽은 자 가운데서 다시 살리신 하나님의 권능을 더욱 분명히 인식하게 되었다고 말한다.

원주석

10절 카드 ↗

10. Who hath delivered us from so great a death Here he applies to himself personally, what he had stated in a general way, and by way of proclaiming the grace of God, he declares that he had not been disappointed in his expectation, inasmuch as he had been delivered from death, and that too, in no common form. As to his manner of expression, the hyperbole, which he makes use of, is not unusual in the Scriptures, for it frequently occurs, both in the Prophets and in the Psalms, and it is made use of even in common conversation. What Paul acknowledges as to himself personally, let every one now take home as applicable to himself. In whom we have an assured hope. He promises himself as to the future, also, that beneficence of God, which he had often experienced in the past. Nor is it without good reason; for the Lord, by accomplishing in part what he has promised, bids us hope well as to what remains. Nay more, in proportion to the number of favors that we receive from him, does he by so many pledges, or earnests, as it were, confirm his promises. (247) Now, although Paul had no doubt that God would of his own accord be present with him, yet he exhorts the Corinthians to commend to God in their prayers his safety. For when he assumes it as certain, that he will be aided by them, this declaration has the force of an exhortation, and he means that they would not merely do it as a matter of duty, but also with advantage. (248) “Your prayers, also,” he says, “will help me.” (249) For God wills not that the duty of mutual intercession, which he enjoins upon us, should be without advantage. This ought to be a stimulus to us, on the one hand, to solicit the intercession of our brethren, when we are weighed down by any necessity, and, on the other, to render similar assistance in return, since we are informed, that it is not only a duty that is well pleasing to God, but also profitable to ourselves. Nor is it owing to distrust that the Apostle implores the friendly aid of his brethren, (250) for, while he felt assured, that his safety would be the object of God’s care, (251) though he were destitute of all human help, yet he knew that it was well pleasing to God, that he should be aided by the prayers of the saints. He had respect, also, to the promises that were given, that assistance of this kind would not be in vain. Hence, in order that he might not overlook any assistance that was appointed to him by God, he desired that the brethren should pray for his preservation. The sum is this — that we follow the word of God, that is, that we obey his commandments and cleave to his promises. This is not the part of those who have recourse to the assistance of the dead; (252) for not contented with the sources of help appointed by God, they call in to their aid a new one, that has no countenance from any declaration of Scripture. For whatever we find mentioned there as to mutual intercession, has no reference to the dead, but is expressly restricted to the living. Hence Papists act childishly in perverting those passages, so as to give some colour to their superstition. (253) (247) Granville Penn reads the passage as follows: “Who hath delivered us from so great a death; and will deliver us: in whom we hope that he will deliver us.” — “The Vat . and Ephrem MSS.” he observes, “read ῥύσεται, not ῥύεται , as in the rec . text. The latter reading seems to have been substituted, because ῥύσεται , occurs again in the following sentence; but the Apostle repeats the word, that he may qualify it by ἠλπίκαμεν , (we hope.”) — Ed. (248) “ Mais aussi auec bonne issue, d’autant qu’ils seront exaucez ;” — “But also with good success, inasmuch as they will be heard.” (249) “ L’aide, dit il, que vous me feriez par vos prieres, ne sera point sans fruit ;” — “The aid, he says, that you will afford me by your prayers, will not be without advantage.” (250) “ You also helping together by prayer for us, ( Συνυπουργούντων καὶ ὑμῶν ὑπὲρ ἡμῶν τὣ δεήσει .) The particle καί is emphatical, You also — implying, that neither God’s promise, nor his power, would procure this mercy alone without their prayer. Besides the goodness of God on his part, there must be prayer on their part. The word in the original for helping is emphatical, being twice compounded. ̔υπουργούντων doth denote the service and ministry of those who are under us; and so it doth imply, that the Church doth owe as a debt unto their spiritual guides earnest prayer for them. [...] Then there is the preposition σύν added, which doth denote not only their effectual prayers, but their concord and agreement therein, and that in their public and solemn assemblies. Again, the word signifying — to work , and labor , doth denote what the nature of prayer is — that the soul labors therein, is fervent, full of agonies; which showeth that the customary formal prayers of most people are not worthy of the name: there is no labor , or fervency of the soul therein. — They labored by prayer . They did not labor by using friends to solicit the magistrate in Paul’s behalf, for there was no hope from them, but they made their addresses to God.” — Burgesse . — Ed. (251) “ Que Dieu auroit soin de son salut et proufit ;” — “That God would take care of his safety and advantage.” (252) “ Qui out leurs recours aux prieres des saincts trespassez ;” — “Who have recourse to the prayers of departed saints.” (253) “ Pour desguiser et farder leur superstition ;” — “To disguise and color over their superstition.” return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-10

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"그가 이같이 큰 사망에서 우리를 건지셨고." 그는 앞서 일반적으로 말한 것을 자신에게 직접 적용한다. 하나님의 은혜를 선포하면서, 자신이 죽음에서 건짐을 받았고 그것도 보통의 방식이 아니었음을 선언함으로써 자신의 기대가 무너지지 않았음을 밝힌다. 표현 방식에 있어 그가 사용하는 과장법은 성경에서 드문 것이 아니다. 선지자들과 시편 모두에 자주 등장하며, 일상 대화에서도 쓰인다. 바울이 자신에게 직접 적용한 것을 이제 각자 자신에게 가져다 적용하라.

"또한 그가 이후에도 건지시리라." 바울은 과거에 자주 경험한 하나님의 선하심이 미래에도 이어지리라 약속한다. 그럴 만한 이유가 있다. 주님께서 약속하신 것의 일부를 이미 이루심으로써, 남은 것에 대해서도 잘 기대하라고 명하시기 때문이다. 더 나아가, 우리가 그분께 받은 은혜의 수가 많을수록, 그만큼 많은 담보 또는 보증으로 그분의 약속들을 확인해 주신다.

그러나 바울은 하나님께서 당연히 자신을 돌보아 주실 것을 의심하지 않으면서도, 고린도인들에게 기도 가운데 자신의 안전을 하나님께 아뢰도록 권면한다. 그들이 자신을 도울 것이라는 확신을 표명함으로써, 이는 그저 권면의 의미를 갖는다. 그는 그들이 의무감에서가 아니라 유익을 위해서 그렇게 하기를 바란다. "여러분의 기도도 나를 도울 것입니다." 하나님께서는 우리에게 명하신 서로를 위한 중보의 의무가 아무 유익 없이 끝나기를 원하지 않으신다. 이것은 우리가 어떤 필요로 눌릴 때 형제들의 중보를 구하도록, 그리고 우리가 그와 동일한 도움을 되돌려 주도록 자극이 되어야 한다. 이것이 하나님을 기쁘시게 할 뿐만 아니라 우리 자신에게도 유익하다고 알려 주기 때문이다.

사도가 형제들의 우호적 도움을 구하는 것은 불신에서 비롯된 것이 아니다. 그는 인간적 도움이 전혀 없어도 하나님께서 자신의 안전을 돌보실 것을 확신했지만, 동시에 성도들의 기도로 도움받는 것이 하나님을 기쁘시게 한다는 것도 알았다. 또한 그는 이러한 도움이 헛되지 않으리라는 약속들을 의식했다. 그러므로 하나님께서 자신에게 정해 주신 어떤 도움도 지나치지 않으려고, 형제들이 그의 보존을 위해 기도해 주기를 원했던 것이다.

요컨대 이것은 하나님의 말씀을 따르는 일이다. 곧 그분의 명령에 순종하고 그분의 약속을 붙드는 것이다. 이것은 죽은 자들의 도움을 구하는 사람들이 취하는 방식이 아니다. 그들은 하나님께서 정하신 도움의 근원으로 만족하지 않고, 성경 어디서도 지지를 찾을 수 없는 새로운 근원을 끌어들인다. 성경에서 서로를 위한 중보에 관해 기록된 것은 모두 죽은 자가 아닌 살아 있는 자들을 가리킨다. 그러므로 교황주의자들이 이 구절들을 자신들의 미신에 색깔을 입히기 위해 왜곡하는 것은 유치한 일이다.

원주석

11절 카드 ↗

11. That the gift bestowed upon us through means of many persons. As there is some difficulty in Paul’s words, interpreters differ as to the meaning. I shall not spend time in setting aside the interpretations of others, nor indeed is there any need for this, provided only we are satisfied as to the true and proper meaning. He had said, that the prayers of the Corinthians would be an assistance to him. He now adds a second advantage that would accrue from it — a higher manifestation of God’s glory. “For whatever God will confer upon me,” says he, “being as it were obtained through means of many persons, will, also, by many be celebrated with praises: ” or in this way — “Many will give thanks to God in my behalf, because, in affording help to me, he has favorably regarded the prayers, not merely of one but of many.” In the first place, while it is our duty to allow no favor from God to pass without rendering praise, it becomes us, nevertheless, more especially when our prayers have been favorably regarded by him, to acknowledge his mercy with thanksgiving, as he commands us to do in Psalms 50:15 . Nor ought this to be merely where our own personal interest is concerned, but also where the welfare of the Church in general, or that of any one of our brethren is involved. Hence when we mutually pray one for another, and obtain our desire, the glory of God is so much the more set forth, inasmuch as we all acknowledge, with thanksgiving, God’s benefits — both those that are conferred publicly upon the whole Church, and also those that are bestowed privately upon individuals. In this interpretation there is nothing forced; for as to the circumstance that in the Greek the article being introduced between the two clauses by many persons, and the gift conferred upon me appears to disjoin them, (254) that has no force, as it is frequently found introduced between clauses that are connected with each other. Here, however, it is with propriety introduced in place of an adversative particle; (255) for although it had come forth from many persons, it was nevertheless peculiar to Paul. To take the phrase διὰ πολλῶν ( by means of many ) in the neuter gender, (256) as some do, is at variance with the connection of the passage. It may, however, be asked, why he says From many persons, rather than From many men, and what is the meaning of the term person here? I answer, it is as though he had said — With respect to many. For the favor was conferred upon Paul in such a way, that it might be given to many. Hence, as God had respect to many, he says on that account, that many persons were the cause of it. Some Greek manuscripts have ὑπὲρ ὑμῶν — on your account; and although this appears to be at variance with Paul’s design, and the connection of the words, it may, nevertheless, be explained with propriety in this manner: “When God shall have heard you in behalf of my welfare, and that too for your own welfare, thanks will be given by many on your account.” (254) “ Car à suyure l’ordre du texte Grec il y auroit ainsi mot à mot, Afin que de plusieurs personnes, à nous le don conferé, par plusieurs soit recognu en action de graces pour nous ;” — “For, following the order of the Greek text, it would be literally thus: In order that from many persons the gift conferred upon us, may by many be acknowledged with thanksgiving on our account.” (255) “ En lieu de quelque article aduersative qu’on appelle, comme Toutesfois ou Neantmoins ;” — “In place of some adversative particle, as it is called, as for example, Notwithstanding or Nevertheless.” (256) “ De rapporter ce mot Par plusieurs , aux choses ;” — “To take this phrase, By means of many , as referring to things . ” return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-11

Source

"너희도 기도로 우리를 도움으로써." 바울의 말에 어느 정도 어려움이 있어 해석자들 사이에 의견이 갈린다. 나는 다른 해석들을 논박하는 데 시간을 쓰지 않겠다. 그것이 필요하지 않으므로. 다만 참되고 고유한 의미만 확인한다면 충분하다.

그는 고린도인들의 기도가 자신에게 도움이 될 것이라고 말했다. 이제 그는 그로부터 얻을 두 번째 유익을 덧붙인다. 그것은 하나님의 영광이 더욱 풍성히 나타난다는 것이다. "하나님께서 나에게 베푸실 것은 무엇이든, 많은 사람들을 통해 얻어진 것처럼 되어, 많은 사람들에 의해 감사와 찬송으로 인정받을 것입니다." 또는 이렇게도 말할 수 있다. "많은 이들이 나를 대신하여 하나님께 감사할 것입니다. 그분께서 나를 도우심으로써 한 사람만의 기도가 아닌 많은 이들의 기도를 들어주셨기 때문입니다."

첫째, 하나님께서 베푸시는 어떤 은혜도 찬양 없이 지나치면 안 되지만, 그분께서 우리의 기도를 들어주셨을 때 특히 감사함으로 그분의 자비를 인정하는 것이 우리의 의무이다(시 50:15). 이것은 자신의 개인적 이익만이 아니라 교회 전체의 복지나 형제 중 한 사람의 복지에 관련된 일에서도 마찬가지다. 그러므로 우리가 서로를 위해 기도하고 응답을 받을 때, 하나님의 영광이 더욱 드높여진다. 우리 모두가 하나님의 은혜를—교회 전체에 공적으로 베풀어지는 것이든 개인에게 사적으로 주어지는 것이든—감사로 인정하기 때문이다.

원주석

12절 카드 ↗

12. For our glorying is this. He assigns a reason why his preservation should be a subject of interest to all — that he had conducted himself (258) among them all in simplicity and sincerity He deserved, therefore, to be dear to them, and it would have been very unfeeling not to be concerned in reference to such a servant of the Lord, that he might be long preserved for the benefit of the Church. “I have conducted myself before all in such a manner, that it is no wonder if I have the approbation and love of all good men.” He takes occasion from this, however, for the sake of those to whom he was writing, to make a digression for the purpose of declaring his own integrity. As, however, it is not enough to be approved of by man’s judgment, and as Paul himself was harassed by the unjust and malignant judgments of some, or rather by corrupt and blind attachments, (259) he adduces his own conscience as his witness — which is all one as though he had cited God as a witness, or had made what he says matter of appeal to his tribunal. But how does Paul’s glorying in his integrity comport with that statement, He that glorieth, let him glory in the Lord? ( 2 Corinthians 10:17 .) Besides, who is so upright (260) as to dare to boast in the presence of God? In the first place, Paul does not oppose himself to God, as though he had anything that was his own, or that was from himself. Farther, he does not place the foundation of his salvation in that integrity to which he lays claim, nor does he make confidence in that the ground of his dependence. Lastly, he does not glory in God’s gifts in such a way as not at the same time to render all the glory to him as their sole Author, and ascribe everything to him. (261) These three exceptions lay a foundation for every godly person glorying on good grounds in all God’s benefits; while the wicked, on the other hand, cannot glory even in God, except on false and improper grounds. Let us therefore, first of all, acknowledge ourselves to be indebted to God for everything good that we possess, claiming no merit to ourselves. Secondly, let us hold fast this foundation — that our dependence for salvation be grounded exclusively on the mercy of God. Lastly, let us repose ourselves (262) in the sole author of every blessing. Then in that there will be a pious (263) glorying in every kind of blessing. That in the simplicity (264) of God. He employs the expression simplicity of God here, in the same way as in Romans 3:23 , the glory of God; and in John 12:43 , the glory of God and of men. Those who love the glory of men, wish to appear something before men, or to stand well in the opinion of men. The glory of God is what a man has in the sight of God. Hence Paul does not reckon it enough to declare that his sincerity was perceived by men, but adds, that he was such in the sight of God. Εἰλικρινείᾳ (which I have rendered purity ) is closely connected with simplicity; for it is an open and upright way of acting, such as makes a man’s heart as it were transparent. (265) Both terms stand opposed to craft, deception, and all underhand schemes. Not in fleshly wisdom. There is here a sort of anticipation; for what might be felt to be wanting in him he readily acknowledges, nay more, he openly proclaims, that he is destitute of, but adds, that he is endowed with what is incomparably more excellent — the grace of God “I acknowledge,” says he, “that I am destitute of fleshly wisdom, but I have been furnished with divine influence, and if any one is not satisfied with that, he is at liberty to depreciate my Apostleship. If, on the other hand, fleshly wisdom is of no value, then I want nothing that is not fitted to secure well-grounded praise.” He gives the name of fleshly wisdom to everything apart from Christ, that procures for us the reputation of wisdom. See the first and second chapters of the former epistle. Hence, by the grace of God, which is contrasted with it, we must understand everything that transcends man’s nature and capacity, and the gifts of the Holy Spirit, which openly manifested the power of God in the weakness of the flesh. More abundantly towards you Not that he had been less upright elsewhere, but that he had remained longer at Corinth, in order that he might (not to mention other purposes) afford a fuller and clearer proof of his integrity. He has, however, expressed himself intentionally in such a way as to intimate that he did not require evidences that were far-fetched, inasmuch as they were themselves the best witnesses of all that he had said. (258) “ We have had our conversation ( ἀνεστράφημεν .) The verb ἀναστρέφω , is compounded of ἀνὰ , again, and στρέφω , to turn — a continual coming back again to the point from which he set out — a circulation — beginning, continuing, and ending everything to the glory of God; setting out with divine views, and still maintaining them; beginning in the Spirit, and ending in the Spirit; acting in reference to God, as the planets do in reference to the sun , deriving all their light, heat, and motion from him; and incessantly and regularly revolving round him. Thus acted Paul: thus acted the primitive Christians; and thus must every Christian act who expects to see God in his glory.” — Dr. Adam Clarke . — Ed. (259) “ Par les affections qu’ils portoyent à d’autres pour des raisons friuoles, et quasi sans scauoir pourquoy ;” — “By attachments that they cherished towards others on trivial grounds, and in a manner without knowing why.” (260) “ Qui est celuy, tant pur et entier soit il ?” — “Where is the man, be he ever so pure and perfect?” (261) “ Et rapporte toutes choses a sa bonte ;” — “And ascribes everything to his goodness.” (262) “ Arrestons nous et reposons du tout ;” — “Let us stay ourselves, and wholly repose.” (263) “ Bonne et saincte ;” — “Good and holy.” (264) “The most ancient MSS. read ἁγιοτητι , ( holiness ) — not ἁπλοτητι , ( simplicity .)” — Penn (265) “The word used here εἰλικρινείᾳ and rendered sinc

Pericope (part_of)

절 (explains)

bible-text/2co-1-12

Source

"우리의 자랑은 이것이니." 바울은 자신의 보존이 모든 사람의 관심사가 되어야 하는 이유를 밝힌다. 그것은 자신이 모든 이들 가운데 단순함과 진실함으로 처신했기 때문이다. 그러므로 그는 그들의 사랑을 받을 만하며, 그토록 뛰어난 주님의 종이 교회의 유익을 위해 오랫동안 보존되기를 바라지 않는 것은 매우 매정한 일일 것이다. "나는 모든 이들 앞에서 그렇게 처신했으니, 모든 선한 사람들의 인정과 사랑을 받는 것이 이상한 일이 아닙니다."

그러나 그는 이 기회를 통해 편지를 받는 이들을 위해 자신의 성실함을 선언하는 데로 이야기를 돌린다. 사람의 판단으로 인정받는 것만으로는 충분하지 않고, 바울 자신도 불의하고 악의적인 판단이나 타락하고 맹목적인 편애로 괴로움을 당했으므로, 그는 자신의 양심을 증인으로 내세운다. 이는 마치 하나님을 증인으로 부르거나, 그분의 법정에 문제를 가져가는 것이나 다름없다.

그런데 바울이 자신의 성실함을 자랑하는 것이 "자랑하는 자는 주님 안에서 자랑하라"(고후 10:17)는 말씀과 어떻게 조화될 수 있는가? 더 나아가, 하나님 앞에서 자랑할 만큼 올바른 사람이 누가 있는가? 먼저, 바울은 하나님과 자신을 대립시키지 않는다. 마치 자기 것이거나 자신에게서 비롯된 것이 있는 양 여기지 않는다. 또한 그가 주장하는 성실함에 자신의 구원의 기초를 두지도 않는다. 마지막으로, 그는 하나님의 선물을 자랑하면서도, 동시에 모든 영광을 그 유일한 주인이신 그분께 돌리고 모든 것을 그분께 귀속시킨다. 이 세 가지 단서가 경건한 자들이 하나님의 모든 은혜를 두고 근거 있게 자랑할 수 있는 토대를 마련한다.

"하나님의 단순함 안에서"라는 표현은 로마서 3장 23절의 "하나님의 영광", 요한복음 12장 43절의 "하나님과 사람의 영광"을 쓰는 방식과 같다. 사람의 영광을 사랑하는 자는 사람들 앞에서 무언가 되려 하거나, 사람들의 의견 안에서 높이 평가받으려 한다. 하나님의 영광은 하나님 앞에서 가지는 것이다. 따라서 바울은 자신의 진실함이 사람들에게 인정받는 것으로 만족하지 않고, 하나님 앞에서도 그러하다고 덧붙인다.

"육신의 지혜 안에서가 아니요." 여기에 일종의 선취(先取)가 있다. 자신에게 부족하다고 느낄 만한 것을 그는 즉각 인정한다. 더 나아가 공개적으로 선언한다. 그러나 그보다 비교할 수 없이 더 탁월한 것으로 자신이 채워졌다고 덧붙인다. 곧 하나님의 은혜이다. "나에게 육신의 지혜가 없음을 인정합니다. 그러나 나는 신성한 영향력을 부여받았습니다. 그것으로 만족하지 않는 사람은 내 사도직을 얕봐도 됩니다. 반면에 육신의 지혜가 아무 가치가 없다면, 나에게는 합당한 칭찬을 받기에 적합하지 않은 것이 아무것도 없습니다."

그는 그리스도 외의 모든 것, 곧 우리에게 지혜의 명성을 가져다 주는 것들을 "육신의 지혜"라 부른다. 따라서 그것과 대조되는 "하나님의 은혜"는 사람의 본성과 능력을 초월하는 모든 것, 곧 육신의 연약함 가운데 하나님의 권능을 공개적으로 나타낸 성령의 선물들을 의미한다. "더욱 풍성하게 너희에게 하였거니와"—그가 다른 곳에서 덜 진실했다는 것이 아니라, 그가 고린도에서 더 오래 머물렀기 때문이다. 특히 그들을 주님께 이기기 위한 작업 외에도 자신의 성실함의 더 충분하고 분명한 증거를 그들에게 보일 수 있도록. 그는 또한 의도적으로 그렇게 표현했는데, 그것은 자신에 대해 말한 모든 것의 가장 좋은 증인이 바로 그들임을 암시하기 위함이다.

원주석

13절 카드 ↗

13. For we write no other things Here he indirectly reproves the false apostles, who recommended themselves by immoderate boastings, while they had little or no ground for it; and at the same time he obviates calumnies, in order that no one may object, that he claims for himself more than is his due. He says, therefore, that he does not in words boast of anything that he is not prepared to make good by deeds, and that, too, from the testimony of the Corinthians. The ambiguity, however, of the words, has given occasion for this passage being misinterpreted. Αναγινώσκειν, among the Greeks, signifies sometimes to read, and at other times to recognize. Επιγινώσκειν sometimes signifies to discover, while at other times it means what the Latins properly express by the verb agnoscere , to own, as among lawyers the phrase is used to own a child , (266) as Budaeus also has observed. In this way ἐπιγινώσκειν means more than ἀναγινώσκειν For we say that a person recognises a thing, that is, that being silently convinced of it in his judgment, he perceives it to be true, while at the same time he does not acknowledge it, or, in other words, cordially intimate his assent to it. Let us now examine Paul’s words. Some read thus — We write no other things than what ye read and acknowledge, which it is very manifest is exceedingly lifeless, not to say senseless. For as to Ambrose’s qualifying the statement in this way — You not only read, but also acknowledge, there is no one that does not perceive that it is quite foreign to the import of the words. And the meaning that I have stated is plain, and hangs together naturally, and, up to this point, there is nothing to prevent readers from understanding it, were it not that they have had their eyes shut, from being misled by the different meanings of the word. The sum is this — that Paul declares, that he brings forward no other things than what were known and perceived by the Corinthians — nay more, things as to which they would bear him witness. The first term employed is recognoscere , (to recognize,) which is applicable, when persons are convinced from experience that matters are so. The second is agnoscere , (to acknowledge,) meaning that they give their assent to the truth. (267) And, I hope, will acknowledge even to the end. As the Corinthians had not yet perfectly returned to a sound mind, so as to be prepared to weigh his fidelity in a just and even balance, (268) but at the same time had begun to abate somewhat of their perverse and malignant judgment respecting him, he intimates, that he hopes better as to the future. “You have already,” says he, “to some extent acknowledged me. I hope that you will acknowledge more and more what I have been among you, and in what manner I have conducted myself.” (269) From this it appears more clearly what he meant by the word ἐπιγινώσκειν . ( acknowledge (270) ) Now this relates to a season of repentance, for they had at the beginning acknowledged him fully and thoroughly; afterwards their right judgment had been beclouded (271) by unfair statements, but they had at length begun to return in part to a sound mind. (266) “ Ce que disons Auouer : comme on dira Auouer vn enfant ;” — “What we express by the verb to own, as when you speak of owning a child . ” (267) The word ἀςναγινώσκετε , “properly means to know accurately , to distinguish . It is probably used here in the sense of knowing accurately or surely, of recognizing from their former acquaintance with him.” ᾿Επιγινώσκειν “here means that they would fully recognize , or know entirely to their satisfaction, that the sentiments which he here expressed were such as accorded with his general manner of life.” — Barnes . Dr. Bloomfield, who approves of the view taken by Calvin of the meaning of the verb ἀναγινώσκετε , remarks, that the word is employed in the same sense by Xenophon. Anab., 5:8, 6, as well as elsewhere in the Classical writers. — Ed. (268) “ C’est à dire, pour en iuger droitement ;” — “That is to say, to judge of it aright.” (269) “ Que vous cognoistrez de plus en plus comme i’ay conversé entre vous, et comme ie m’y suis gouuerné, et ainsi auouërez ce que maintenant i’en di ;” — “That you will acknowledge more and more how I have conducted myself among you, and how I have regulated myself, and thus you will assent to what I now say.” (270) “ Que c’est qu’il a entendu par le dernier des deux mots desquels nous auons parler, lequel nous auons traduit Auouer ;” — “What it was that he meant by the last of the two words of which we have spoken, which we have rendered — Acknowledge . (271) “ Obscurci et abbastardi en eux par les propos obliques des faux — Apostres et autres malins ;” — “Obscured and corrupted by the unfair statements of the false Apostles, and other malicious persons.” return to ' Top of Page ' <a name="verse-14" class="com-number"

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절 (explains)

bible-text/2co-1-13

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"우리가 너희에게 읽히는 것 외에 다른 것을 쓰지 아니하노니." 여기서 바울은 간접적으로 거짓 사도들을 책망한다. 그들은 근거도 없이 과도한 자랑으로 자신을 내세웠기 때문이다. 동시에 그는 비방을 미리 막는다. 아무도 그가 자신에게 마땅한 것 이상을 주장한다고 비난하지 못하도록. 그러므로 그는 말로 자랑하는 것 이상을 행동으로 증명할 준비가 되어 있으며, 그것도 고린도인들 자신의 증언을 통해서라고 말한다.

그러나 단어의 모호함 때문에 이 구절이 잘못 해석되는 경우가 생긴다. 헬라어 "아나기노스케인"은 때로는 "읽다"를, 때로는 "인식하다"를 의미한다. "에피기노스케인"은 때로는 "발견하다"를, 때로는 라틴어 "아그노스케레"처럼 "인정하다"를 의미한다. 법률 용어로는 아이를 인정하는 것처럼.

이제 바울의 말을 살펴보자. 어떤 이들은 이렇게 읽는다—"여러분이 읽고 인정하는 것 외에 다른 것을 쓰지 아니하노라"—이는 매우 생기가 없고, 무의미하기까지 하다는 것이 명백하다. 내가 제시한 의미는 분명하고 자연스럽게 이어진다. 바울은 고린도인들이 알고 인식하는 것들, 더 나아가 그들이 증언할 수 있는 것들 외에는 아무것도 내세우지 않는다고 선언한다. 첫 번째 용어는 "경험으로 그것이 사실임을 확신하는 것"이고, 두 번째는 "그 진실함에 동의를 표하는 것"이다.

"또 너희가 끝까지 알리라." 고린도인들이 아직 완전히 정신이 들지 않아 그의 신실함을 공정하고 균형 있게 평가할 준비가 되지 않았지만, 그들 중에 나쁜 판단이 어느 정도 누그러지기 시작했으므로, 그는 미래에 대해 더 나은 기대를 표현한다. "여러분은 이미 어느 정도 나를 인정했습니다. 여러분이 내가 여러분 가운데서 어떠했는지, 어떻게 처신했는지를 점점 더 분명히 알게 되기를 바랍니다." 이로써 "에피기노스케인"(인정하다)이라는 단어가 무엇을 의미했는지 더욱 분명해진다. 이제 이것은 회개의 때에 해당한다. 왜냐하면 처음에 그들은 그를 완전하고 충분히 알았지만, 그 후에 거짓 사도들과 다른 악의적인 자들의 불공정한 말에 의해 올바른 판단이 흐려졌다가, 마침내 부분적으로 정신을 차리기 시작했기 때문이다.

원주석

14절 카드 ↗

14. For we are your glorying. We have briefly adverted to the manner in which it is allowable for saints to glory in God’s benefits — when they repose themselves in God alone, and have no other object of aim. Thus it was a ground of pious glorying on the part of Paul, that he had, by his ministry, brought the Corinthians under obedience to Christ; and of the Corinthians, on the other hand, that they had been trained up so faithfully and so virtuously by such an Apostle — a privilege that had not been allotted to all. This way of glorying in men does not stand in the way of our glorying in God alone. Now he instructs the Corinthians, that it is of the greatest importance for themselves that they should acknowledge him to be a faithful, and not a merely pretended, servant of Christ; because, in the event of their withdrawing from him, they would deprive themselves of the highest glory. In these words he reproves their fickleness, inasmuch as they voluntarily deprived themselves of the highest glory, by listening too readily to the spiteful and envious. In the day of the Lord By this I understand the last day, which will put an end to all the fleeting (272) glories of this world. He means, then, that the glorying of which he is now speaking is not evanescent, as those things are that glitter in the eyes of men, but is abiding and stable, inasmuch as it will remain until the day of Christ. For then will Paul enjoy the triumph of the many victories that he had obtained under Christ’s auspices, and will lead forth in splendor all the nations that have, by means of his ministry, been brought under Christ’s glorious yoke; and the Church of the Corinthians will glory in having been founded and trained up by the services of so distinguished an Apostle. (272) “ Vaines et caduques ;” — “Empty and fading.” return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-14

Source

"너희가 우리를 부분적으로 알았으니." 우리는 이미 성도들이 하나님의 은혜를 두고 어떻게 자랑할 수 있는지 간략히 살펴보았다—오직 하나님만을 의지하고 다른 목표를 갖지 않을 때이다. 따라서 바울이 자신의 사역으로 고린도인들을 그리스도에게 복종시켰다는 것을 자랑하는 것, 그리고 고린도인들이 그토록 신실하고 탁월하게 자신들을 훈련시킨 사도를 얻었다는 것을 자랑하는 것—이것은 모두 경건한 자랑이다. 이런 방식의 사람에 대한 자랑은 오직 하나님 안에서만 자랑하는 것을 방해하지 않는다.

이제 그는 고린도인들에게, 그를 그리스도의 신실한 종으로 인정하는 것이 그들 자신에게도 매우 중요하다는 것을 가르친다. 만약 그에게서 등을 돌린다면, 그들은 스스로 가장 높은 영광을 박탈하게 된다. 이 말 안에서 그는 그들의 변덕을 책망한다. 악의와 시기로 가득 찬 자들의 말을 너무 쉽게 들음으로써, 그들 자신이 자발적으로 가장 높은 영광을 빼앗겼기 때문이다.

"주님의 날에"—나는 이것을 이 세상의 모든 덧없는 영광에 종지부를 찍을 마지막 날로 이해한다. 따라서 그가 말하는 자랑은 사람들의 눈에 빛나는 것들처럼 사라지는 것이 아니라, 그리스도의 날까지 지속되는 영속적이고 안정적인 것임을 의미한다. 그 날에 바울은 그리스도의 기치 아래 쟁취한 많은 승리들을 누릴 것이며, 자신의 사역을 통해 그리스도의 영광스러운 멍에 아래로 이끌려 온 모든 민족들을 당당하게 이끌 것이다. 그리고 고린도 교회는 그토록 탁월한 사도의 사역으로 세워지고 훈련받았음을 자랑하게 될 것이다.

원주석

15절 카드 ↗

15. In this confidence. After having given them reason to expect that he would come, he had subsequently changed his intention. This was made an occasion of calumny against him, as appears from the excuse that he brings forward. When he says that it was from relying on this confidence that he formed the purpose of coming to them, he indirectly throws the blame upon the Corinthians, inasmuch as they had, by their ingratitude, hindered, to some extent, his coming to them, by depriving him of that confidence. That ye might have a second benefit The first benefit had been this — that he had devoted himself for the entire period of a year and six months ( Acts 18:11 ) to the work of gaining them to the Lord; the second was their being confirmed, by means of his coming to them, in the faith which they had once received, and being stirred up by his sacred admonitions to make farther progress. Of this latter benefit the Corinthians had deprived themselves, inasmuch as they had not allowed the apostle to come to them. They were paying, therefore, the penalty of their own fault, and they had no ground for imputing any blame to Paul. If any one, however, prefers, with Chrysostom, to take χάριν (benefit) as used instead of καράν , (joy,) I do not much object to it. (275) The former interpretation, however, is more simple. (275) “Most modern Commentators explain the χάριν gift or benefit ; but the ancient Commentators, and some modern ones, as Wolf and Schleus, gratification for χαράν . It should seem to mean benefit generally, every spiritual advantage, or gratification from his society, imparted by his presence.” — Bloomfield One MS. reads χαράν Kypke , who renders χάριν , joy adduces instances in support of this meaning of χάρι ”, though acknowledged to be unusual, from Plutarch , Polybius , and Euripides . The phrase is rendered in Tyndale’s version, (1534,) and also in Cranmer’s, (1539,) and Geneva, (1557,) versions — one pleasure moare . — Ed. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-15

Source

"이 확신으로." 바울은 그들에게 방문 의향을 알린 후 나중에 그 계획을 바꾸었다. 이것이 그에 대한 비방의 빌미가 되었는데, 이후에 나오는 변명에서 이를 확인할 수 있다. 그가 이러한 확신에 의지하여 방문을 계획했다고 말할 때, 그는 간접적으로 고린도인들에게 책임을 돌린다. 그들이 그 확신을 빼앗음으로써 어느 정도 방문을 방해했기 때문이다. "두 번째 은혜를 너희에게 주고자 하여"—첫 번째 은혜는 그가 일 년 반 동안(행 18:11) 그들을 주님께로 이끌기 위한 일에 헌신한 것이었다. 두 번째는 그의 방문으로 그들이 한번 받은 믿음 안에서 더욱 굳건해지고, 그의 거룩한 권면으로 더 나아가도록 자극받는 것이었다. 그들이 사도가 오는 것을 허용하지 않음으로써, 고린도인들은 이 두 번째 은혜를 스스로 박탈했다. 따라서 그들은 자신들의 잘못의 대가를 치르고 있었으며, 바울에게 어떤 책임을 돌릴 근거가 없었다.

원주석

17절 카드 ↗

17. Did I use fickleness? There are two things, more especially, that prevent the purposes of men from being carried into effect, or their promises from being faithfully performed. The one is that they make changes upon them almost every hour, and the other is that they are too rash in forming their plans. It is a sign of changeableness to purpose or promise what you almost immediately afterwards regret. With that fault Paul declares he had not been chargeable. “I have not,” says he, “through fickleness drawn back from the promise that I made.” He declares also that he had been on his guard against rashness and misdirected confidence; for such is the way in which I explain the expression — purpose according to the flesh For it is, as I have stated, the common practice of men, as though they were not dependent on God’s providence, and were not subject to his will, to determine rashly and presumptuously what they will do. Now God, with the view of punishing this presumption, defeats their plans, so as to prevent them from having a prosperous issue, and in many instances holds up themselves to ridicule. The expression, it is true, according to the flesh, might be extended farther, so as to include all wicked schemes, and such as are not directed to a right end, as for example such as are dictated by ambition, avarice, or any other depraved affection. Paul, however, in my opinion, did not intend here to refer to any thing of that nature, but merely to reprove that rashness which is but too customary on the part of man, and in daily use in the forming of plans. To purpose, therefore, according to the flesh, is not owning God as our ruler, but, instead of this, being impelled by a rash presumption, which is afterwards justly derided by God, and punished. The apostle, with the view of clearing himself from these faults, proposes a question, as if in the person of his opponents. Hence it is probable, as I have already said, that some unfavorable report had been put in circulation by wicked persons. That with me there should be yea, yea Some connect this statement with what goes before, and explain it thus: “As if it were in my power to perform whatever I purpose, as men determine that they will do whatever comes into their mind, and order their ways, as Solomon speaks, ( Proverbs 16:1 ,) while they cannot so much as govern their tongue.” And, undoubtedly, the words seem to imply this much — that what has been once affirmed must remain fixed, and what has been once denied must never be done. So James in his Epistle ( James 5:12 ) says, Let your yea be yea, and your nay nay, lest ye fall into dissimulation. Farther, the context would in this way suit exceedingly well as to what goes before. For to purpose according to the flesh is this — when we wish that, without any exception, our determinations shall be like oracles. (276) This interpretation, However, does not accord with what immediately follows — God is faithful, etc., where Paul makes use of the same form of expression, when he has it in view to intimate, that he had not been unfaithful in his preaching. Now it were absurd, if almost in the same verse he reckoned it as a fault that his yea should be yea, and his nay nay, and yet at the same time laid claim to it as his highest praise. I am aware of what could be said in reply, if any one were disposed to sport himself with subtleties, but I have no relish for anything that is not solid. I have, therefore, no doubt, that in these words Paul designed to reprove fickleness, although they may seem to be susceptible of another meaning, for the purpose of clearing himself from that calumny — that he was accustomed to promise in words what he failed to perform in deeds. (277) Thus the reiterating of the affirmation and negation will not have the same meaning as in Matthew 5:37 and in James, but will bear this meaning — “that yea should with me be in this instance yea, and on the other hand, when it pleases me, nay, nay ” At the same time it is possible that it may have crept in through the ignorance of transcribers, as the old translation does not redouble the words, (278) However this may be, we ought not to be very solicitous as to the words, provided we are in possession of the apostle’s intention, which, as I have said, clearly appears from what follows. (279) (276) “ Que nos deliberations et conseils soyent comme oracles et reuelations Diuines ;” — “That our purposes and plans shall be like oracles and Divine revelations.” (277) “He (the apostle) anticipates and repels a reproach of ἰλαφρία , or ‘ lightness of purpose , ’ in that change of mind, as if he was ‘ a yea and nay man , ’ (Shaksp.), on whose word no secure reliance could be placed. In the next verse he calls God to witness that his word to them was not, ‘ both yea and nay ; ’ and in the beginning of the following chapter, he explains to them, that it was for their sakes that he abstained from executing his first intention.” — Penn . — Ed. (278) The rendering of the Vulgate is as follows: “ Ut sit apud me est et non ;” — “That with me there should be yea and nay . ” This reading — τὸ ναὶ καὶ τὸ οὔ , (yea and nay), is found in one Greek MS., as stated by Semler. Wiclif, (1380,) following the Vulgate, reads — “that at me, be it is and it is not . ” — Ed. (279) “It was a proverbial manner among the Jews (see Wet.) of characterizing a man of strict probity and good faith, by saying, ‘his yes is yes , and his no is no’ — that is, you may depend upon his word; as he declares, so it is; and as he promises, so he will do. Our Lord is therefore to be considered here ( Matthew 5:37 ) not as prescribing the precise terms wherein we are to affirm or deny; in which case it would have suited better the simplicity of his style to say barely ναὶ καὶ οὔ ( yea and nay ,) without doubling the words; but as enjoining such an habitual and inflexible regard to truth, as would render swearing unnecessary. That this manner of converting these adverbs into n

Pericope (part_of)

절 (explains)

bible-text/2co-1-17

Source

"내가 이것을 경영할 때에 경홀히 하였느냐?" 사람들의 계획이 성취되지 못하거나 약속이 신실하게 지켜지지 못하게 하는 두 가지 주된 원인이 있다. 하나는 거의 매시간 계획을 바꾸는 것이요, 다른 하나는 경솔하게 계획을 세우는 것이다. 즉각 후회할 것을 결심하거나 약속하는 것은 변덕의 표시이다. 바울은 그러한 허물로부터 자신이 자유로움을 선언한다. "나는 내가 한 약속에서 경솔함으로 물러서지 않았습니다."

그는 또한 경솔함과 잘못된 확신으로부터 자신이 조심했음을 선언한다. "육신을 따라 경영하는 것"이라는 표현이 그것이다. 이것이 내가 이 표현을 설명하는 방식이다. 사람들이 하나님의 섭리에 의존하지 않고 그분의 뜻에 복종하지 않은 채, 자신들이 할 일을 경솔하고 오만하게 결정하는 것이 일반적인 방식이다. 이 오만함을 벌하시기 위해 하나님은 그들의 계획을 좌절시켜 좋은 결과를 낳지 못하게 하신다.

물론 "육신을 따라"라는 표현이 더 넓게 모든 악한 계획들, 곧 야망·탐욕·다른 타락한 욕망에서 비롯된 것들을 포함하는 것으로 해석될 수도 있다. 그러나 내 생각에 바울이 여기서 의도한 것은 그런 것이 아니라, 사람들이 계획을 세울 때 너무 흔하게 나타나는 경솔함을 책망하는 것이다. 따라서 "육신을 따라 경영한다"는 것은 하나님을 우리의 다스리시는 분으로 인정하지 않고, 대신 경솔한 추정에 의해 움직이는 것이다.

사도는 이러한 허물들로부터 자신을 변호하기 위해, 마치 반대자들의 입장에서 질문을 제기하는 형식을 취한다. 따라서 내가 이미 말한 대로, 악인들에 의해 어떤 불리한 소문이 퍼졌을 것이 분명하다.

"내게 있는 것이 예와 예가 되며 아니오가 되겠느냐?" 이것은 예와 아니오가 동시에 되는 변덕을 책망하는 것이다. 나는 이 구절이 바울의 의도를 명확히 보여주는 뒤따르는 내용—"하나님은 미쁘시니라" 등—과 조화를 이루는 방식으로 해석되어야 한다고 본다. 여기서 그는 자신의 설교에서 신실하지 않았다는 비방을 물리치는 데 이와 동일한 표현 형식을 사용한다.

원주석

18절 카드 ↗

18. God is faithful. By the term word he means doctrine, as is manifest from the reason that he adds, when he says, that the Son of God, who is preached by him, is not variable, etc. As to his being always consistent with himself in point of doctrine, and not differing from himself, (280) he intends that by this they shall form a judgment as to his integrity, and in this way he removes every unfavorable suspicion of fickleness or unfaithfulness. It does not, however, necessarily follow, that the man who is faithful in doctrine, is also observant of truth in all his words. But as Paul did not reckon it of much importance in what estimation he was held, provided only the majesty of his doctrine remained safe and sound, he, on that account, calls the attention of the Corinthians chiefly to that matter. He intimates, it is true, that he observed in his whole life the same course of fidelity, as the Corinthians had seen in his ministry. He seems, however, as if intentionally, in repelling the calumny, to transfer it from his person to his doctrine, because he was unwilling that his apostleship should be indirectly defamed, while he was not greatly concerned as to himself in other respects. But observe, with what zeal he applies himself to this. For he calls God to witness, how simple and pure his preaching was — not ambiguous, not variable, not temporizing. In his oath, too, he connects the truth of God with the truth of his doctrine. “The truth of my preaching is as sure and stable as God is faithful and true.” Nor is this to be wondered at, for the word of God, which Isaiah says endureth for ever, ( Isaiah 40:8 ,) is no other than what prophets and apostles published to the world, as Peter explains it. ( 1 Peter 1:25 .) Hence, too, his confidence (281) in denouncing a curse upon angels, if they dared to bring another gospel, one that was at variance with his. ( Galatians 1:8 .) Who would dare to make the angels of heaven subject to his doctrine, if he had not God as his authority and defense? With such an assurance of a good conscience does it become ministers (282) to be endowed, who mount the pulpit to speak the word in Christ’s name — so as to feel assured that their doctrine can no more be overthrown than God himself. (280) “ N’a point dit l’vn, puis l’autre ;” — “Does not say one thing and then another.” (281) “ De là vient aussi que S. Paul est bien si hardi ;” — “Hence, too, it comes that St. Paul is so very bold.” (282) “ Et annonciateurs de la parolle de Dieu ;” — “And heralds of the word of God.” return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-18

Source

"하나님은 미쁘시니라." "말씀"이라는 표현으로 그는 교리를 의미하는데, 이는 그가 덧붙이는 이유에서 분명하다. 그가 전하는 하나님의 아들은 변동이 없다고 말하기 때문이다. 교리에 있어 항상 자기 자신과 일치하고 스스로와 다르지 않았다는 것으로써 그는 자신의 성실함을 판단하도록 하여, 경솔함이나 신실하지 않음에 대한 모든 불리한 의심을 제거한다.

그러나 교리에서 신실한 사람이 자신의 모든 말에서도 진실에 충실하다는 것이 반드시 따라오지는 않는다. 하지만 바울은 자신의 교리의 위엄이 온전히 보존되기만 한다면, 자신이 어떤 평가를 받는지를 그다지 중요하게 여기지 않았다. 그래서 그는 고린도인들의 주의를 주로 그 문제로 돌린다. 그는 실제로 자신이 사역에서 보여준 것과 동일한 신실함을 삶 전체에서도 지켰음을 암시한다. 그러나 그는 의도적으로, 비방을 자신의 인격으로부터 교리로 옮겨가는 방식을 취한다. 그 이유는, 자신의 사도직이 간접적으로 비방받지 않기를 원했기 때문이다. 다른 면에서 자신의 일은 그다지 염려하지 않으면서.

그런데 그가 이 일에 얼마나 열정적으로 헌신하는지 보라. 그는 자신의 설교가 얼마나 단순하고 순수했는지, 모호하지 않고 변하지 않으며 시세에 영합하지 않았는지에 대해 하나님을 증인으로 부른다. 그리고 맹세에서 하나님의 진실과 자신의 교리의 진실을 연결한다. "나의 설교의 진실함은 하나님께서 신실하고 참되신 것만큼 확실하고 견고합니다." 이것이 놀라운 일이 아니다. 이사야가 영원히 지속된다고 말하는 하나님의 말씀(사 40:8)은 선지자들과 사도들이 세상에 전한 것 외에 다름이 없기 때문이다(벧전 1:25 참조). 따라서 그리스도의 이름으로 강단에 오르는 말씀의 사역자들은 자신들의 교리가 하나님 자신만큼 무너지지 않는다고 확신하는 선한 양심의 확신으로 무장되어야 한다.

원주석

19절 카드 ↗

19. For the Son of God Here we have the proof — because his preaching (283) contained nothing but Christ alone, who is the eternal and immutable truth of God. The clause preached by us is emphatic. For, as it may be, and often does happen, that Christ is disfigured by the inventions (284) of men, and is adulterated, as it were, by their disguises, he declares that it had not been so as to himself or his associates, but that he had sincerely and with an integrity that was befitting, held forth Christ pure and undisguised. Why it is that he makes no mention of Apollos, while he mentions by name Timotheus and Silvanus, does not exactly appear; unless the reason be, as is probable, that the more that individuals were assailed by the calumnies of the wicked, (285) he was so much the more careful to defend them. In these words, however, he intimates that his whole doctrine was summed up in a simple acquaintance with Christ alone, as in reality the whole of the gospel is included in it. Hence those go beyond due limits, who teach anything else than Christ alone, with whatever show of wisdom they may otherwise be puffed up. For as he is the end of the law, ( Romans 10:4 ,) so he is the head — the sum — in fine, the consummation — of all spiritual doctrine. In the second place, he intimates that his doctrine respecting Christ had not been variable, or ambiguous, so as to present him from time to time in a new shape after the manner of Proteus; (286) as some persons make it their sport to make changes upon him, (287) just as if they were tossing a ball to and fro with their hand, simply for the purpose of displaying their dexterity. Others, with a view to procure the favor of men, present him under various forms, while there is still another class, that inculcate one day what on the next they retract through fear. Such was not Paul’s Christ, nor can that of any true apostle (288) be such. Those, accordingly, have no ground to boast that they are ministers of Christ, who paint him in various colors with a view to their own advantage. For he alone is the true Christ, in whom there appears that uniform and unvarying yea, which Paul declares to be characteristic of him. (283) “ Il dit donc que sa parolle n’a point este oui et non, c’est à dire variable; pource que sa predication ,” etc.; — “He says, then, that his word had not been yea and nay, that is to say, variable; because his preaching,” etc. (284) “ Et mensonges ;” — “And fallacies.” (285) “ Des calomniateurs et mesdisans ;” — “By calumniators and slanderers.” (286) “ En sorte qu’il l’ait transfiguré, maintenant en vne sorte, tantost en vne autre, comme les Poëtes disent que Proteus se transformoit en diuerses sortes ;” — “So as to present him in different shapes, now in one form, then in another, as the poets say that Proteus transformed himself into different shapes.” The following poets (among others) make mention of the “shape — changing” Proteus: — Virgil , (Georg. 4:387); Ovid , (Met. 8:730); Horace , (Sat. 2:3, 71, Ep. I. 1:90.) See Calvin on John, vol. 2, p. 256, n. 1. — Ed. (287) “ En toutes manieres ;” — “In every way.” (288) “ Celui de tous vrais et fideles ministres ;” — “That of all true and faithful ministers.” return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-19

Source

"우리 곧 나와 실루아노와 디모데로 말미암아." 여기에 증거가 있다. 그의 설교는 오직 그리스도만을 포함했는데, 그분은 하나님의 영원하고 불변하는 진리이시기 때문이다. "우리가 전파하는"이라는 절은 강조적이다. 사람들의 발명품들이 그리스도를 변형시키고, 그들의 위장으로 그리스도를 마치 불순물이 섞인 것처럼 만드는 일이 있을 수 있고, 실제로도 종종 있다. 그러나 그는 자신과 동료들에게는 그런 일이 없었으며, 오직 순수하고 위장 없이 그리스도를 신실하게 제시했다고 선언한다.

왜 그가 아볼로는 언급하지 않고 디모데와 실루아노를 이름으로 언급하는지 정확히 알 수는 없다. 아마 가장 그럴듯한 이유는, 악인들의 비방에 더 많이 시달린 사람들을 더욱 적극적으로 변호하기 위해서였을 것이다.

이 말들에서 그는 자신의 교리 전체가 오직 그리스도를 단순히 아는 것으로 요약된다고 암시한다. 실제로 복음 전체가 그 안에 포함되어 있기 때문이다. 따라서 아무리 지혜로운 척해도, 오직 그리스도 외에 다른 것을 가르치는 자들은 한도를 넘어서는 것이다. 그분이 율법의 마침이 되신 것처럼(롬 10:4), 모든 영적 교리의 머리요, 요약이요, 완성이 되신다.

둘째로, 그는 그리스도에 대한 자신의 교리가 마치 변화무쌍한 프로테우스처럼 수시로 새로운 모습으로 그리스도를 제시하는 방식으로 변하거나 모호하지 않았다고 암시한다. 어떤 사람들은 마치 공을 손으로 이리저리 던지며 자신의 재주를 뽐내듯, 자신들의 기교를 드러내기 위해 그분을 바꾸어 놓는 것을 즐긴다. 다른 이들은 사람들의 호감을 얻기 위해 그분을 다양한 모습으로 제시한다. 또 다른 부류는 오늘 가르치고 두려움 때문에 내일 철회하기도 한다. 그런 것은 바울의 그리스도가 아니며, 어떤 참된 사도의 그리스도도 그러할 수 없다. 따라서 이익을 위해 그분을 다양한 색으로 칠하는 자들은 그리스도의 사역자임을 자랑할 근거가 없다. 바울이 그분의 특성으로 선언하는 한결같고 변하지 않는 "예"가 나타나는 그분만이 참된 그리스도이기 때문이다.

원주석

20절 카드 ↗

20. For all the promises of God — Here again he shows how firm and unvarying the preaching of Christ ought to be, inasmuch as he is the groundwork (289) of all the promises of God. For it were worse than absurd to entertain the idea that he, in whom all the promises of God are established, is like one that wavers. (290) Now though the statement is general, as we shall see ere long, it is, notwithstanding, accommodated to the circumstances of the case in hand, with the view of confirming the certainty of Paul’s doctrine. For it is not simply of the gospel in general that he treats, but he honors more especially his own gospel with this distinction. “If the promises of God are sure and well-founded, my preaching also must of necessity be sure, inasmuch as it contains nothing but Christ, in whom they are all established.” As, however, in these words he means simply that he preached a gospel that was genuine, and not adulterated by any foreign additions, (291) let us keep in view this general doctrine, that all the promises of God rest upon Christ alone as their support — a sentiment that is worthy of being kept in remembrance, and is one of the main articles of our faith. It depends, however, on another principle — that it is only in Christ that God the Father is propitious to us. Now the promises are testimonies of his fatherly kindness towards us. Hence it follows, that it is in him alone that they are fulfilled. The promises, I say, are testimonies of Divine grace: for although God shows kindness even to the unworthy, ( Luke 6:35 ,) yet when promises are given in addition to his acts of kindness, there is a special reason — that in them he declares himself to be a Father. Secondly, we are not qualified for enjoying the promises of God, unless we have received the remission of our sins, which we obtain through Christ. Thirdly, the promise, by which God adopts us to himself as his sons, holds the first place among them all. Now the cause and root of adoption is Christ; because God is not a Father to any that are not members and brethren of his only-begotten Son. Everything, however, flows out from this source — that, while we are without Christ, we are hated by God rather than favorably regarded, while at the same time God promises us everything that he does promise, because he loves us. Hence it is not to be wondered if Paul here teaches, that all the promises of God are ratified and confirmed in Christ. It is asked, however, whether they were feeble or powerless, previously to Christ’s advent; for Paul seems to speak here of Christ as manifested in the flesh. ( 1 Timothy 3:16 .) I answer, that all the promises that were given to believers from the beginning of the world were founded upon Christ. Hence Moses and the Prophets, in every instance in which they treat of reconciliation with God, of the hope of salvation, or of any other favor, make mention of him, and discourse at the same time respecting his coming and his kingdom. I say again, that the promises under the Old Testament were fulfilled to the pious, in so far as was advantageous for their welfare; and yet it is not less true, that they were in a manner suspended until the advent of Christ, through whom they obtained their true accomplishment. And in truth, believers themselves rested upon the promises in such a way, as at the same time to refer the true accomplishment of them to the appearing of the Mediator, and suspended their hope until that time. In fine, if any one considers what is the fruit of Christ’s death and resurrection, he will easily gather from this, in what respect the promises of God have been sealed and ratified in him, which would otherwise have had no sure accomplishment. Wherefore, also, through him let there be Amen. Here also the Greek manuscripts do not agree, for some of them have it in one continued statement — As many promises of God as there are, are in him Yea, and in him Amen to the glory of God through us. (292) The different reading, however, which I have followed, is easier, and contains a fuller meaning. For as he had said, that, in Christ, God has confirmed the truth of all his promises, so now he teaches us, that it is our duty to acquiesce in this ratification. This we do, when, resting upon Christ by a sure faith, we subscribe and set our seal that God is true, as we read in John 3:33 , and that with a view to his glory, as this is the end to which everything should be referred. ( Ephesians 1:13 , and Romans 3:4 .) The other reading, I confess, is the more common one, but as it is somewhat meagre, I have not hesitated to prefer the one that contains the fuller meaning, and, besides, is much better suited to the context. For Paul reminds the Corinthians of their duty — to utter their Amen in return, after having been instructed in the simple truth of God. If, however, any one is reluctant to depart from the other reading, there must, in any case, be an exhortation deduced from it (293) to a mutual agreement in doctrine and faith. (289) “ Le fondement et la fermete ;” — “The foundation and security.” (290) “ Que celuy en qui toutes les promesses de Dieu sont establies et ratifices, fust comme vn homme chancelant et inconstant ;” — “That he, in whom all the promises of God are established and ratified, should be like a man that is wavering and unsteady.” (291) “ Il a presché le vray et pur Evangile, et sans y auoir lien adiousté qu’il ait corrompu ou falsifié ;” — “He preached the true and pure gospel, and without having added to it anything that had corrupted or adulterated it.” (292) “The most ancient MSS. and versions read the verse thus: — ὃσαι γὰρ ἐπαγγελίαι Θεοῦ ἐν αὐτῷ τὸ ναὶ διό καὶ δι ᾿ αὐτοῦ τοῦ ᾿Αμὴν, τῷ Θεῷ πρὸς” δοξαν δι ᾿ ἡμῶν ;” — “For all the promises of God are in him yea; because they are, through him, who is the Amen, to the glory of God by us.” — Penn (293) “ Qu’il scache tousiours qu’il en faut tirer vne exhortation ;” — “Let him always know this — that we must deduce from

Pericope (part_of)

절 (explains)

bible-text/2co-1-20

Source

"하나님의 약속은 얼마든지 그리스도 안에서 예가 되니." 여기서 또 다시 그는 그리스도의 설교가 얼마나 견고하고 변함이 없어야 하는지를 보여준다. 왜냐하면 그분은 하나님의 모든 약속들의 근거이시기 때문이다. 하나님의 모든 약속들이 그 위에 세워져 있는 그분이 흔들리는 자처럼 불안정하다는 생각은 어리석음 이상이다.

진술이 일반적이지만 사안에 맞게 적용되어, 바울 자신의 교리의 확실성을 확증한다. 그는 단순히 복음 일반에 대해 다루는 것이 아니라, 자신의 복음을 이 특별한 영예로 높인다. "만약 하나님의 약속들이 확실하고 견고하다면, 내 설교도 반드시 그러합니다. 그 안에는 오직 그리스도만 담겨 있으며, 그분 안에서 모든 약속이 세워지기 때문입니다."

이 말들 안에서 그가 단지 자신이 어떤 이방적 첨가물로도 오염되지 않은 참된 복음을 전했다는 것을 의미하므로, 우리는 일반적인 교리를 주목해야 한다. 하나님의 모든 약속들은 오직 그리스도만을 그 지지대로 삼는다는 것—이것은 기억할 만한 가치가 있으며 우리 믿음의 주요 조항들 중 하나이다.

이것은 또 다른 원리에 달려 있다. 즉 우리에게 하나님 아버지께서 기뻐하시는 것은 오직 그리스도 안에서만이라는 것이다. 이제 약속들은 우리를 향한 아버지의 친절의 증거들이다. 따라서 그것들이 오직 그분 안에서만 성취된다는 것이 따라온다. 약속들이란 하나님의 은혜의 증거들이다. 하나님께서 죄 지은 자들에게도 친절을 베푸시지만(눅 6:35), 친절한 행위들에 약속들이 더해질 때에는 특별한 이유가 있다. 그 약속들 안에서 그분은 우리의 아버지이심을 선언하시기 때문이다. 둘째로, 우리는 그리스도를 통해 얻는 죄 사함을 받지 않고서는 하나님의 약속들을 누릴 자격이 없다. 셋째로, 하나님께서 우리를 그분의 자녀로 입양하시는 약속이 모든 것 가운데 으뜸이다. 이제 입양의 원인과 뿌리는 그리스도이다. 오직 독생자의 지체들이자 형제들인 자들만이 하나님의 자녀들이기 때문이다. 그러나 그분 없이 우리는 하나님께 사랑받기보다 미움받는 존재임에도, 하나님께서 우리에게 그분이 약속하시는 모든 것을 약속하시는 것은 그분이 우리를 사랑하시기 때문이다. 이러한 이유로 바울이 하나님의 모든 약속들이 그리스도 안에서 비준되고 확인된다고 가르치는 것은 놀랍지 않다.

"그러므로 그분으로 말미암아 아멘이 되니." 하나님께서는 항상 그분의 약속들에서 진실하고 견고하시며, 그분이 말씀하실 때마다 항상 그분의 아멘을 가지고 계신다. 그러나 우리는 너무나 허약하여, 그분께서 그분의 말씀으로 우리 마음속에 확실한 증거를 주시지 않으면 우리의 아멘을 드리지 못한다. 이 일을 그분의 성령으로 행하신다. 이것이 바울의 의미이다.

그는 이미 이것이 마땅한 조화임을 가르쳤다. 한편으로 하나님의 부르심은 후회 없으며(롬 11:29), 우리는 차례로 우리에게 제공되는 입양의 복을 흔들리지 않는 믿음으로 받아들인다. 하나님께서 그분의 약속에 견고히 서 계신다는 것은 놀랍지 않다. 그러나 우리가 그 교환에 있어 믿음의 견고함으로 하나님과 보조를 맞추는 것—그것은 진정 인간의 능력 안에 있지 않다. 그는 또한 하나님께서 성령으로 우리를 확인하심으로써 우리의 연약함 또는 결함을 치료하신다고 가르친다. 이로부터 우리가 믿음의 확고함으로 그분을 영화롭게 한다.

원주석

21절 카드 ↗

God, indeed, is always true and steadfast in his promises, and has always his Amen, as often as he speaks. But as for us, such is our vanity, that we do not utter our Amen in return, except when he gives a sure testimony in our hearts by his word. This he does by his Spirit. That is what Paul means here. He had previously taught, that this is a befitting harmony — when, on the one hand, the calling of God is without repentance, ( Romans 11:29 ,) and we, in our turn, with an unwavering faith, accept of the blessing of adoption that is held out to us. That God remains steadfast to his promise is not surprising; but to keep pace with God in the steadfastness of our faith in return — that truly is not in man’s power. (294) He teaches us, also, that God cures our weakness or defect, (as they term it,) when, by correcting our belief, he confirms us by his Spirit. Thus it comes, that we glorify him by a firm steadfastness of faith. He associates himself, however, with the Corinthians, expressly for the purpose of conciliating their affections the better, with a view to the cultivation of unity. (295) 21. Who hath anointed us. He employs different terms to express one and the same thing. For along with confirmation, he employs the terms anointing and sealing, or, by this twofold metaphor, (296) he explains more distinctly what he had previously stated without a figure. For God, by pouring down upon us the heavenly grace of the Spirit, does, in this manner, seal upon our hearts the certainty of his own word. He then introduces a fourth idea — that the Spirit has been given to us as an earnest — a similitude which he frequently makes use of, and is also exceedingly appropriate. (297) For as the Spirit, in bearing witness of our adoption, is our security, and, by confirming the faith of the promises, is the seal ( σφραγὶς) , so it is on good grounds that he is called an earnest, (298) because it is owing to him, that the covenant of God is ratified on both sides, which would, but for this, have hung in suspense. (299) Here we must notice, in the first place, the relation (300) which Paul requires between the gospel of God and our faith; for as every thing that God says is more than merely certain, so he wishes that this should be established in our minds by a firm and sure assent. Secondly, we must observe that, as an assurance of this nature is a thing that is above the capacity of the human mind, it is the part of the Holy Spirit to confirm within us what God promises in his word. Hence it is that he has those titles of distinction — the Anointing, the Earnest, the Comforter, and the Seal. In the third place we must observe, that all that have not the Holy Spirit as a witness, so as to return their Amen to God, when calling them to an assured hope of salvation, do on false grounds assume the name of Christians. (294) “ D’apporter de nostre costé vne correspondance mutuelle à la vocation de Dieu en perseuerant constamment en la foy ;” — “To maintain on our part a mutual correspondence to the call of God by persevering steadfastly in the faith.” (295) “ Expressement afin de les gaigner et attirer a vraye vnite ;” — “Expressly for the purpose of gaining them over and drawing to a true unity.” (296) “ Par les deux mots qui sont dits par metaphore et similitude ;” — “By these two words which are employed by way of metaphor and similitude.” (297) “ Αῤρ᾿αβὡν and the Latin arrhabo are derived from the Hebrew ערבון ( gnarabon ) — a pledge or earnest; i.e. , a part of any price agreed on, and paid down to ratify the engagement; German, Hand — gift . ” — Bloomfield . “The word appears to have passed, probably as a commercial term, out of the Hebrew or Phenician into the western languages.” — Gesenius . — Ed. (298) “If God having once given this earnest , should not also give the rest of the inheritance, he should undergoe the losse of his earnest, as Chrysostome most elegantly and soundly argueth.” — Leigh’s Annotations. — Ed. (299) “A seal was used for different purposes: to mark a person’s property, to secure his treasures, or to authenticate a deed. In the first sense, the Spirit distinguishes believers as the peculiar people of God; in the second , he guards them as his precious jewels; in the third , he confirms or ratifies their title to salvation. [...] An earnest is a part given as a security for the future possession of the whole. The Holy Ghost is the earnest of the heavenly inheritance, because he begins that holiness in the soul which will be perfected in heaven, and imparts those joys which are foretastes of its blessedness.” — Dick’s Theology , volume 3 — Ed. (300) “ La correspondance mutuelle ;” — “The mutual correspondence.” return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-21

Source

"우리를 너희와 함께 그리스도 안에서 굳건하게 하시고." 그는 다른 것들을 표현하기 위해 다른 용어들을 사용한다. 확인과 함께 그는 기름 부음과 인치심이라는 표현들을 쓴다. 또는 이 두 가지 비유로써 앞에서 비유 없이 말한 것을 더 분명히 설명한다. 하나님께서 성령의 하늘의 은혜를 우리에게 부어주심으로써, 이런 방식으로 그분 자신의 말씀의 확실성을 우리 마음에 인치신다. 그런 다음 네 번째 개념을 도입한다. 성령이 우리에게 보증으로 주어졌다는 것이다. 이 비유는 그가 자주 사용하며 매우 적절하기도 하다. 성령은 우리의 입양을 증언하심으로 우리의 보안이 되시고, 약속들의 믿음을 확인하심으로 인(σφραγίς)이 되신다. 그러므로 그분이 보증이라 불리는 것은 타당하다. 그분으로 말미암아 하나님의 언약이 양쪽에서 비준되기 때문인데, 그렇지 않으면 언약은 의문 상태에 머물 것이다.

여기서 첫째로, 바울이 하나님의 복음과 우리의 믿음 사이에 요구하는 관계를 주목해야 한다. 하나님께서 말씀하시는 모든 것이 단순한 확실성 이상이므로, 그는 이것이 확고하고 확실한 동의로 우리 마음에 세워지기를 원하신다. 둘째로, 이러한 확신은 인간 마음의 능력을 초월하는 것이므로, 하나님께서 그분의 말씀 안에서 약속하시는 것을 우리 안에서 확인하는 것이 성령의 역할임을 관찰해야 한다. 그래서 그분께 이러한 특별한 칭호들이 있다. 기름 부음, 보증, 위로자, 인. 셋째로, 성령을 증인으로 삼지 않는 자들, 곧 구원의 확실한 소망으로 부르시는 하나님께 그들의 아멘을 드릴 수 없는 자들은 그릇된 근거로 기독교인이라는 이름을 취하고 있음을 관찰해야 한다.

원주석

23절 카드 ↗

23. I call God for a witness. He now begins to assign a reason for his change of purpose; for hitherto he has merely repelled calumny. When, however, he says that he spared them, he indirectly throws back the blame upon them, and thus shows them that it would be unfair if he were put to grief through their fault, but that it would be much more unfair if they should permit this; but most of all unfair if they should give their assent to so base a calumny, as in that case they would be substituting in their place an innocent person, as if he had been guilty of their sin. Now he spared them in this respect, that if he had come he would have been constrained to reprove them more severely, while he wished rather that they should of their own accord repent previously to his arrival, that there might be no occasion for a harsher remedy, (303) which is a signal evidence of more than paternal lenity. For how much forbearance there was in shunning this necessity, when he had just ground of provocation! He makes use, also, of an oath, that he may not seem to have contrived something to serve a particular purpose. For the matter in itself was of no small importance, and it was of great consequence that he should be entirely free from all suspicion of falsehood and pretence. Now there are two things that make an oath lawful and pious — the occasion and the disposition. The occasion I refer to is, where an oath is not employed rashly, that is, in mere trifles, or even in matters of small importance, but only where there is a call for it. The disposition I refer to is, where there is not so much regard had to private advantage, as concern felt for the glory of God, and the advantage of the brethren: For this end must always be kept in view, that our oaths may promote the honor of God, and promote also the advantage of our neighbours in a matter that is befitting. (304) The form of the oath must also be observed — first, that he calls God to witness; and, secondly, that he says upon my soul For in matters that are doubtful and obscure, where man’s knowledge fails, we have recourse to God, that he, who alone is truth, may bear testimony to the truth. But the man that appeals to God as his witness, calls upon him at the same time to be an avenger of perjury, in the event of his declaring what is false. This is what is meant by the phrase upon my soul. “I do not object to his inflicting punishment upon me, if I am guilty of falsehood.” Although, however, this is not always expressed in so many words, it is, notwithstanding, to be understood. For if we are unfaithful, God remaineth faithful and will not deny himself ( 2 Timothy 2:13 .) He will not suffer, therefore, the profanation of his name to go unpunished. (303) “ Remede plus aspre et rigoureux ;” — “A harsher and more rigorous remedy.” (304) “ Moyennant que ce soit en chose iuste et raisonable ;” — “Provided it is in a matter that is just and reasonable.” return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-1-23

Source

"하나님을 불러 내 영혼을 두고 증거를 삼노니." 이제 그는 자신의 계획 변경에 대한 이유를 밝히기 시작한다. 지금까지는 단지 비방을 물리치는 데 그쳤다. 그러나 그가 그들을 아꼈다고 말할 때, 그는 간접적으로 그들에게 책임을 돌리며, 이를 통해 그들의 잘못 때문에 자신이 괴로움을 당하는 것이 불공정함을 보여준다. 더 나아가 그들이 이런 악의적인 비방에 동의한다면 그것은 더욱더 불공정한 일이 될 것이다. 자신을 그들의 죄에 무고한 대신 세우기 때문이다.

그가 그들을 아낀 것은, 만약 갔더라면 더 엄하게 책망할 수밖에 없었을 것인데, 그보다는 오히려 그들이 자신의 도착 전에 스스로 회개하기를 원했기 때문이다. 그렇게 함으로써 더 거친 처방이 필요한 상황을 만들지 않으려 한 것이다. 이것은 아버지의 온유함을 넘어서는 표시이다. 그토록 자극받을 만한 이유가 있었음에도, 이 필요성을 피하는 데 얼마나 큰 인내가 있었는지!

그는 또한 맹세를 사용하는데, 이것은 특별한 목적을 위해 꾸며낸 것처럼 보이지 않게 하기 위해서이다. 사안 자체가 결코 가볍지 않았고, 거짓과 위장에 대한 모든 의심으로부터 완전히 자유로운 것이 매우 중요했기 때문이다.

이제 맹세를 합법적이고 경건하게 만드는 두 가지가 있다. 기회와 태도이다. 기회란 맹세가 경솔하게 사용되지 않는 것, 즉 단순한 사소한 일이나 중요하지 않은 사안에서가 아니라 그것을 요구하는 상황에서만 사용되는 것이다. 태도란 사적 이익보다 하나님의 영광과 형제들의 유익을 염두에 두는 것이다. 우리의 맹세가 하나님의 영예를 높이고 적절한 사안에서 이웃의 유익을 도모해야 한다는 이 목적이 항상 염두에 두어져야 하기 때문이다.

맹세의 형식도 주목해야 한다. 첫째, 그는 하나님을 증인으로 부른다. 둘째, "내 영혼을 두고"라고 말한다. 불확실하고 불분명한 사안에서, 인간의 지식이 미치지 못하는 곳에서, 우리는 하나님께 호소한다. 진리이신 그분 홀로 진리에 대한 증인이 될 수 있기 때문이다. 그러나 하나님을 자신의 증인으로 부르는 자는 동시에 거짓을 선언하는 경우 그분을 위증의 복수자로 부르는 것이다. 이것이 "내 영혼을 두고"라는 말의 의미이다. "내가 거짓되다면, 그분이 나를 벌하시더라도 반대하지 않겠습니다." 이것이 항상 명시적으로 표현되는 것은 아니지만, 그렇다고 해서 이해하지 못할 것이 없다.

원주석

24절 카드 ↗

24. Not that we exercise dominion He anticipates an objection that might be brought forward. “What! Do you then act so tyrannically (305) as to be formidable in your very look? Such were not the gravity of a Christian pastor, but the cruelty of a savage tyrant.” He answers this objection first indirectly, by declaring that matters are not so; and afterwards directly, by showing that the very circumstance, that he had been constrained to treat them more harshly, was owing to his fatherly affection. When he says that he does not exercise dominion over their faith, he intimates, that such a power is unjust and intolerable — nay more, is tyranny in the Church. For faith ought to be altogether exempt, and to the utmost extent free, from the yoke of men. We must, however, observe, who it is that speaks, for if ever there was a single individual of mortals, that had authority to claim for himself such a dominion, Paul assuredly was worthy of such a privilege. Yet he acknowledges, (306) that it does not belong to him. Hence we infer, that faith owns no subjection except to the word of God, and that it is not at all in subjection to human control. (307) Erasmus has observed in his Annotations, that by supplying the Greek particle ἕνεκα , it may be understood in this way — Not that we exercise dominion over you — with respect to your faith — a rendering which amounts almost to the same thing. For he intimates, that there is no spiritual dominion, except that of God only. This always remains a settled point — pastors have no peculiar dominion over men’s consciences, (308) inasmuch as they are ministers, not lords. ( 1 Peter 5:3 .) What then does he leave to himself and others? He calls them helpers of their joy — by which term I understand happiness. At the same time he employs the term joy as opposed to the terror which tyrants awaken through means of their cruelty, and also false prophets, (309) resembling tyrants, that rule with rigor and authority, as we read in Ezekiel 34:4 . He argues from contraries, that he did by no means usurp dominion over the Corinthians, inasmuch as he endeavored rather to maintain them in the possession of a peace that was free, and full of joy. For by faith ye stand. As to the reason why he adds this, others either pass it over altogether in silence, or they do not explain it with sufficient distinctness. For my part, I am of opinion that he here again argues from contraries. For if the nature and effect of faith be such that we lean, in order that we may stand , (310) it is absurd to speak of faith as being subject to men. Thus he removes that unjust dominion, with which, he had a little before declared, he was not chargeable. (305) “ Es — tu si insupportable, et si orgueilleux ?” — “Are you so insufferable and so proud?” (306) “ Il confesse franchement ;” — “He frankly confesses.” (307) The views here expressed by Calvin are severely animadverted upon in the following terms by the Romanists, in the Annotations appended to the Rheims version of the New Testament: “Calvin and his seditious sectaries with other like which despise dominion , as St. Jude describeth such, would by this place deliver themselves from all yoke of spiritual Magistrates and Rulers: namely, that they be subject to no man touching their faith, or for the examination and trial of their doctrine, but to God and his word only. And no marvel that the malefactors and rebels of the Church would come to no tribunal but God’s, that so they may remain unpunished at least during this life. For though the Scriptures plainely condemne their heresies, yet they could writhe themselves out by false glosses, constructions, corruptions, and denials of the bookes to be canonical, if there were no lawes or judicial sentences of men to rule and represse them.” To these statements Dr. Fulke in his elaborate work in refutation of the errors of Popery, (Lond. 1601,) p. 559, appropriately replies as follows: “This is nothing els but a lewd and senselesse slander of Calvin and vs, that we despise lordship, because we will not be subject to the tyranny of Antichrist, that would be Lord of our faith, and arrogateth vnto himselfe auctoritie to make new articles of fayth, which have no ground or warrant in the word of God. But CALVIN did willingly acknowledge all auctoritie of the ministers of the Church, which the Scripture doth allow unto them, and both practiced, and submitted himselfe to the discipline of the Church, and the lawful gouernours thereof, although he would not yield unto the tyrannicall yoke of the Pope, who is neither soueraigne of the Church, nor any true member of the same. Yea, Calvin and we submit ourselves, not only to the auctoritie of the Church, but also of the Ciuile Magistrates to be punished, if we shall be found to teach or doe any thing contrary to the doctrine of faith, receyued and approved by the Church, whereas the Popish clergy, in causes of religion, will not be subject to the temporal gouernors, judgement, and correction.” — Ed. (308) “ Que les Pasteurs et Evesques n’ont point de iurisdiction propre sur les consciences ;” — “That Pastors and Bishops have no peculiar jurisdiction over consciences.” (309) “ Et les faux — apostres aussi ;” — “And false Apostles also.” (310) “ Afin que nous demeurions fermes ;” — “In order that we may remain secure.” return to ' Top of Page ' 1 Corinthians 1Co 16 2 Corinthians 2Co 2 Corinthians 2Co 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 2 Corinthians 1". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 2-corinthians-1.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-m

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bible-text/2co-1-24

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"우리가 너희 믿음을 주관하려는 것이 아니요." 제기될 수 있는 반론을 미리 막는다. "당신은 당신의 눈빛만으로도 두렵게 만들 만큼 전제적으로 행동하는 것입니까? 이것은 기독교 목사의 위엄이 아니라 야만적 폭군의 잔인함입니다." 이 반론에 그는 먼저 간접적으로, 사실이 그렇지 않다고 선언함으로써, 그리고 이후 직접적으로, 그들을 더 엄하게 다룰 수밖에 없었던 바로 그 상황이 그의 아버지 같은 애정에서 비롯된 것임을 보임으로써 답한다.

그가 그들의 믿음을 주관하지 않는다고 말할 때, 그는 그런 권한이 부당하고 견딜 수 없으며, 더 나아가 교회 안에서의 폭정임을 암시한다. 믿음은 사람들의 멍에로부터 완전히 자유로워야 하기 때문이다. 그러나 누가 말하는지를 관찰해야 한다. 만약 단 한 사람의 인간이라도 그런 지배권을 주장할 권위를 갖는다면, 바울이야말로 그러한 특권을 받을 만한 사람이었다. 그럼에도 그는 그것이 자신에게 속하지 않는다고 솔직하게 고백한다. 따라서 우리는 믿음이 하나님의 말씀 외에 어떤 복종도 인정하지 않으며, 인간의 통제에 전혀 복종하지 않는다는 것을 추론할 수 있다.

에라스무스는 그의 주석에서, 헬라어 접속사 "헤네카"를 보충하면 이렇게 이해될 수 있다고 말했다—"우리가 여러분의 믿음에 관해 여러분을 주관하려는 것이 아니라"—이는 거의 같은 의미이다. 그는 영적 지배권은 오직 하나님의 것만 있다고 암시하기 때문이다. 이것은 항상 확정된 사실로 남는다—목사들은 사람들의 양심에 대한 특별한 지배권이 없다. 그들은 주인이 아닌 사역자들이기 때문이다(벧전 5:3).

그렇다면 그는 자신과 다른 사람들에게 무엇을 남기는가? 그는 그들을 "기쁨의 조력자들"이라 부른다. 나는 이 표현으로 행복함을 이해한다. 동시에 그는 "기쁨"이라는 표현을 폭군들이 잔인함으로 불러일으키는 공포와 대비시킨다. 에스겔 34장 4절에서 읽듯이 폭군과 닮은 거짓 선지자들도 엄격함과 권위로 통치한다. 그는 대조적 논증을 통해, 그가 결코 고린도인들을 지배하지 않았으며, 오히려 그들이 자유롭고 기쁨 충만한 평화를 유지하도록 애썼다고 주장한다. "너희는 믿음으로 서나니라." 이것을 덧붙이는 이유에 대해 다른 해석자들은 침묵하거나 충분히 설명하지 않는다. 나는 그가 여기서도 대조 논증을 사용한다고 본다. 믿음의 본성과 효과가 우리가 서기 위해 기댄다는 것이라면, 믿음이 사람들에게 복종한다는 말은 터무니없다. 이렇게 그는, 조금 전에 자신이 관련 없다고 선언했던 부당한 지배권을 제거한다.

원주석

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