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Having finished his exhortation, he now proceeds partly to refute the calumnies with which he had been defamed by the false apostles, and partly to repress the insolence (740) of certain wicked persons, who could not bear to be under restraint. Both parties, with the view of destroying Paul’s authority, construed the vehemence with which he thundered in his Epistles to be θρασοδειλίαν — ( mere bravado, ) (741) because when present he was not equally prepared to show himself off in respect of appearance, and address, but was mean and contemptible. “See,” said they, “here is a man, that, under a consciousness of his inferiority, is so very modest and timid, but now, when at a distance, makes a fierce attack! Why is he less bold in speech than in letters? Will he terrify us, when he is at a distance, who, when present, is the object of contempt? How comes he to have such confidence as to imagine, that he is at liberty to do anything with us?” (742) They put speeches of this kind into circulation, with the view of disparaging his strictness, and even rendering it odious. Paul replies, that he is not bold except in so far as he is constrained by necessity, and that the meanness of his bodily presence, for which he was held in contempt, detracted nothing from his authority, inasmuch as he was distinguished by spiritual excellence, not by carnal show. Hence those would not pass with impunity, who derided either his exhortations, or his reproaches, or his threatenings. The words I myself are emphatic; as though he had said, that however the malevolent might blame him for inconstancy, he was in reality not changeable, but remained uniformly the same. 1. I exhort you. The speech is abrupt, as is frequently the case with speeches uttered under the influence of strong feeling. The meaning is this: “I beseech you, nay more, I earnestly entreat you by the gentleness of Christ, not to compel me, through your obstinacy, to be more severe than I would desire to be, and than I will be, towards those who despise me, on the ground of my having nothing excellent in external appearance, and do not recognize that spiritual excellence, with which the Lord has distinguished me, and by which I ought rather to be judged of.” The form of entreaty, which he makes use of, is taken from the subject in hand, when he says — by the meekness and gentleness of Christ Calumniators took occasion to find fault with him, because his bodily presence was deficient in dignity, (743) and because, on the other hand, when at a distance, he thundered forth in his Epistles. Both calumnies he befittingly refutes, as has been said, but he declares here, that nothing delights him more than gentleness, which becomes a minister of Christ, and of which the Master himself furnished an example. Learn of me, says he, for I am meek and lowly. My yoke is easy and my burden is light. ( Matthew 11:29 .) The Prophet also says of him, His voice will not be heard in the streets: a bruised reed he shall not break, etc. ( Isaiah 42:2 .) That gentleness, therefore, which Christ showed, he requires also from his servants. Paul, in making mention of it, intimates that he is no stranger to it. (744) “I earnestly beseech you not to despise that gentleness, which Christ showed us in his own person, and shows us every day in his servants, nay more, which ye see in me.” Who in presence He repeats this, as if in the person of his adversaries, by way of imitating them. (745) Now he confesses, so far as words go, what they upbraided him with, yet, as we shall see, in such a way as to concede nothing to them in reality. (740) “ L’insolence et audace ;” — “The insolence and audacity.” (741) “ Vne hardiesse d’vn vanterau ;” — “The boldness of a braggadocio.” Θρασοδειλία is a compound of θράσος ( boldness ) and δείλια ( timidity. ) (742) “ Qu’il pense auoir toute authorite sur nous ;” — “That he thinks he has entire authority over us.” (743) “ Auoit bien peu de dignite et maieste en apparence ;” — “Had very little dignity and majesty in appearance” (744) “ Il n’est pas nouueau a la pratiquer ;” — “He is no stranger to the practice of it.” (745) “ En contrefaisant les propos qu’ils tenoyent de luy ;” — “By imitating the speeches that they uttered respecting him.” — See volume 1, p.65. return to ' Top of Page ' <a name="verse-2" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
권면을 마친 후, 그는 이제 부분적으로는 거짓 사도들에게 훼방받아 온 중상들을 반박하고, 부분적으로는 제약을 받지 않으려 했던 특정 악한 자들의 오만함을 억누르러 나아간다. 양쪽 다 바울의 권위를 무너뜨리기 위해, 그가 편지에서 우레같이 치는 격렬함이 단순한 허세에 불과하다고 해석했다. 막상 직접 대면하면 겉모습이나 언변에서 동등하게 자신을 드러내지 못하고 비열하고 보잘것없는 자로 나타나기 때문이다. "보라, 여기 열등함을 의식하여 그토록 겸손하고 소심한 사람이 있지만, 멀리서는 맹렬한 공격을 한다! 왜 편지보다 말에서 덜 담대한가? 멀리서 있을 때 우리를 겁주는 그가, 직접 대면했을 때는 경멸의 대상인데! 어떻게 그는 우리를 마음대로 할 수 있다고 상상할 만한 자신감을 가지는가?" 그들은 그의 엄격함을 깎아내리고 심지어 혐오스럽게 만들기 위해 이런 류의 말을 유포했다.
바울은 답한다. 그는 필요에 강요받는 범위에서만 담대하며, 그가 경멸받았던 몸의 보잘것없음은 그의 권위에서 아무것도 빼앗지 않는다고. 그는 육신적인 겉모습이 아니라 영적인 탁월함으로 구별되기 때문이다. 따라서 그의 권면이든, 책망이든, 위협이든 비웃는 자들은 처벌 없이 넘어가지 않을 것이다.
"나 바울은 친히 너희를 권하노라." 말은 강한 감정의 영향 아래 나온 말들의 경우처럼 갑작스럽다. 의미는 이것이다. "나는 그리스도의 온유함과 관용으로 간청합니다. 당신들의 완고함으로 나를 강요하여, 외모에 탁월한 것이 없다는 이유로 나를 멸시하며 주님이 나를 구별하신 영적 탁월함을 인식하지 않는 자들에게 내가 원하는 것보다, 그리고 원하지 않는 것보다 더 엄격하게 되지 않도록 해 주십시오."
그가 사용하는 간청 방식은 그리스도의 온유함과 관용으로, 라는 말에서 알 수 있듯이 당면한 주제에서 취해진다. 중상하는 자들은 그의 몸의 위엄이 부족했다는 것과, 반면에 멀리서는 편지로 우레를 쳤다는 것을 꼬투리로 삼았다. 두 가지 중상 모두 그가 적절히 반박한다고 이미 말한 대로다. 그러나 그는 여기서, 그리스도의 목사에게 어울리는 온유함보다 더 그를 기쁘게 하는 것이 없다고 선언한다. 주님 자신이 그 본을 보이셨기 때문이다. "나는 마음이 온유하고 겸손하니 나에게 배우라. 내 멍에는 쉽고 내 짐은 가볍다"(마 11:29). 선지자도 그분에 대해 말한다. "그는 거리에서 소리를 높이지 않으며, 상한 갈대를 꺾지 아니한다"(사 42:2). 따라서 그리스도가 보이신 온유함을 그분의 종들에게도 요구하신다. 바울은 그것을 언급함으로써 자신이 그것에 낯설지 않음을 암시한다.
"나는 대면하면 겸손하나." 그는 이것을 마치 대적들의 입장에서, 그들을 흉내 내듯이 반복한다. 이제 그는 말로는 그들이 그를 나무랬던 것을 인정하지만, 우리가 보게 될 것처럼 실제로는 그들에게 아무것도 양보하지 않는 방식으로 한다.
원주석
- 번역원본
commentary-section/cal-2co-10-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. I beseech you, that I may not be bold, when I am present. Some think, that the discourse is incomplete, and that he does not express the matter of his request. (746) I am rather of opinion, however, that what was wanting in the former clause is here completed, so that it is a general exhortation. “Show yourselves docile and tractable towards me, that I may not be constrained to be more severe.” It is the duty of a good pastor to allure his sheep peacefully and kindly, that they may allow themselves to be governed, rather than to constrain them by violence. Severity, it is true, is, I acknowledge, sometimes necessary, but we must always set out with gentleness, and persevere in it, so long as the hearer shews himself tractable. (747) Severity must be the last resource. “We must,” says he, “try all methods, before having recourse to rigor; nay more, let us never be rigorous, unless we are constrained to it.” In the mean time, as to their reckoning themselves pusillanimous and timid, when he had to come to close quarters, he intimates that they were mistaken as to this, when he declares that he will stoutly resist face to face the contumacious (748) “They despise me,” says he, “as if I were a pusillanimous person, but they will find that I am braver and more courageous than they could have wished, when they come to contend in good earnest.” From this we see, when it is time to act with severity — after we have found, on trial being made, that allurements and mildness have no good effect. “I shall do it with reluctance,” says Paul, “but still I have determined to do it.” Here is an admirable medium; for as we must, in so far as is in our power, draw men rather than drive them, so, when mildness has no effect, in dealing with those that are stern and refractory, rigor must of necessity be resorted to: otherwise it will not be moderation, nor equableness of temper, but criminal cowardice. (749) Who account of us. Erasmus renders it — “Those who think that we walk, as it were, according to the flesh.” The Old Interpreter came nearer, in my opinion, to Paul’s true meaning — “ Qui nos arbitrantur, tanquam secundum carnem ambulemus ;” — (“Those who think of us as though we walked according to the flesh;” (750) ) though, at the same time, the phrase is not exactly in accordance with the Latin idiom, nor does it altogether bring out the Apostle’s full meaning. For λογιζεσθαι is taken here to mean — reckoning or esteeming. (751) “They think of us,” says Paul, “or they take this view of us, as though we walked according to the flesh.” To walk according to the flesh, Chrysostom explains to mean — acting unfaithfully, or conducting one’s self improperly in his office; (752) and, certainly, it is taken in this sense in various instances in Paul’s writings. The term flesh, however, I rather understand to mean — outward pomp or show, by which alone the false Apostles are accustomed to recommend themselves. Paul, therefore, complains of the unreasonableness of those who looked for nothing in him except the flesh, that is, visible appearance, as they speak, or in the usual manner of persons who devote all their efforts to ambition. For as Paul did not by any means excel in such endowments, as ordinarily procure praise or reputation among the children of this world, ( Luke 16:8 ,) he was despised as though he had been one of the common herd. But by whom? (753) Certainly, by the ambitious, who estimated him from mere appearance, while they paid no regard to what lay concealed within. (746) “ Et le sens seroit, Ie vous prie, afin qu’il ne faille point vser de hardiesse ;” — “And the meaning would be, I beseech you, in order that I may not have occasion to use boldness.” (747) “ Docile et traittable ;” — “Teachable and tractable.” (748) “ Aux rebelles et obstinez ;” — “The rebellious and obstinate.” (749) “ Couardice ou nonchalance ;” — “Cowardice or indifference.” (750) Wiclif (1380) renders it: “that demen” (i.e., judge ) “ us as if we wandren aftir the fleisch.” Tyndale (1534,) Cranmer (1539,) and Geneva (1557,) read as follows: “which repute us as though we walked carnally.” Rheims (1582) — “which thinke us as though we walke according to the flesh.” — Ed. (751) “The sense is, ‘I entreat, I say, that I may not have to be bold when I am present, with that confidence, wherewith I intend to be bold against certain, who regard me as walking after the flesh,’ i.e., guided by worldly principles. There seems to be a paraniomasia in λογίζομαι and λογιζομένους, which, if introduced into English, may perhaps be best expressed by reckon. ” — Bloomfield. — Ed. (752) “ Nec satis recte (ut opinor) Chrysostomus κατὰ σάρκα perinde exposuit, acsi accusaretur Apostolus eo nomine quod Spiritu Dei non duceretur, sed pravis carnis affectibus ;” — “Nor is it altogether with propriety, in my opinion, that Chrysostom has explained κατὰ σάρκα, as if the Apostle were accused on this ground — that he was not led by the Spirit of God, but by the depraved affections of the flesh.” — Beza — Ed. (753) “ Mais qui estoyent ceux qui le mesprisoyent ainsi ?” — “But who are those that despised him thus?” return to ' Top of Page ' <a name="verse-3" class="com-number"
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pericope/per-2co-10-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"나는 당신들이 있는 곳에서 담대하지 않아도 되기를 구합니다." 어떤 이들은 말이 불완전하고 그의 요청의 내용을 표현하지 않는다고 생각한다. 그러나 나는 오히려 앞 절에서 부족했던 것이 여기서 완성되어 일반적인 권면이 된다고 본다. "나를 향해 순종적이고 고분고분하여, 내가 더 엄격해지지 않아도 되도록 하십시오."
좋은 목사의 의무는 양들을 평화롭고 친절하게 이끌어 그들이 지배받도록 스스로 맡기게 하는 것이지, 폭력으로 강요하는 것이 아니다. 엄격함은 참으로 때로 필요하다고 인정하지만, 항상 온유함에서 시작하고 듣는 자가 고분고분한 한 그것을 지속해야 한다. 엄격함은 최후의 수단이어야 한다. "우리는 엄격함에 의지하기 전에 모든 방법을 시도해야 한다. 아니 강요받지 않는 한 결코 엄격하지 않아야 한다."
그 사이에 막상 직접 대면하면 그가 소심하고 겁쟁이라고 여기는 것에 대해, 그는 완고한 자들에게는 면전에서 굳건히 저항할 것이라고 선언하면서 그들이 틀렸음을 암시한다. "그들은 나를 소심한 사람인 것처럼 경멸하지만, 진심으로 경쟁할 때는 내가 그들이 바랐던 것보다 더 용감하고 담대하다는 것을 알게 될 것입니다."
여기서 우리는 엄격하게 행동할 때가 언제인지 본다. 유인과 온유함이 좋은 효과가 없었다는 것을 시도해보고 알게 된 후다. "나는 마지못해 하겠지만, 그래도 그렇게 하기로 결심했습니다." 여기에 탁월한 균형이 있다. 우리는 할 수 있는 한 사람들을 몰기보다 이끌어야 하듯이, 온유함이 완고하고 제멋대로인 자들에게 효과가 없을 때는 엄격함에 반드시 의존해야 한다. 그렇지 않으면 그것은 온화함이나 평온한 성격이 아니라 범죄적 비겁함이 될 것이다.
"우리를 육체를 따라 행하는 자로 여기는 자들에게." 에라스무스는 "마치 우리가 육체를 따라 걷는 것처럼 우리를 생각하는 자들"로 번역한다. 옛 해석자가 내 생각에는 바울의 참된 의미에 더 가깝게 왔는데, 그렇지만 이 표현이 정확히 라틴어 관용어와 일치하지도 않고 사도의 완전한 의미를 전달하지도 않는다. '로기제스다이'는 여기서 헤아리거나 평가하는 것을 의미하기 때문이다. "그들은 우리를 마치 육체를 따라 걷는 것처럼 생각합니다." 육체를 따라 걷는 것을 크뤼소스토모스는 불성실하게 행동하거나 그 직무에서 부적절하게 처신하는 것을 의미한다고 해석한다. 참으로 그것은 바울의 저술 여러 곳에서 이 의미로 취해진다. 그러나 나는 육체를 오히려 거짓 사도들이 자신들을 추천하는 데만 사용하는 외적인 화려함이나 겉모습을 의미하는 것으로 이해한다. 따라서 바울은, 세상 자녀들 사이에서 칭찬이나 명성을 얻는 자질들에서 그가 전혀 탁월하지 않았으므로(눅 16:8), 그에게서 육체, 즉 눈에 보이는 겉모습 외에는 아무것도 바라지 않은 자들의 불합리함에 대해 불평한다. 그런데 누가 그랬는가? 분명히 그를 겉모습으로만 평가하고, 내면에 감춰진 것에는 무관심했던 야망 있는 자들이다.
원주석
- 번역원본
commentary-section/cal-2co-10-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
3. For though we walk in the flesh. Walking in the flesh means here — living it the world; or, as he expresses it elsewhere, being at home in the body. ( 2 Corinthians 5:6 .) For he was shut up in the prison of his body. This, however, did not prevent the influence of the Holy Spirit from showing itself marvelously in his weakness. There is here again a kind of concession, which, at the same time, is of no service to his adversaries. Those war according to the flesh, who attempt nothing but in dependence upon worldly resources, in which alone, too, they glory. They have not their confidence placed in the government and guidance of the Holy Spirit. Paul declares that he is not one of this class, inasmuch as he is furnished with other weapons than those of the flesh and the world. Now, what he affirms respecting himself is applicable, also, to all true ministers of Christ. (754) For they carry an inestimable treasure in earthen vessels, as he had previously said. ( 2 Corinthians 4:7 .) Hence, however they may be surrounded with the infirmities of the flesh, the spiritual power of God, nevertheless, shines forth resplendently in them. (754) “ Tous vrais seruiteurs et ministres de Jesus Christ ;” — “All true servants and ministers of Jesus Christ.” return to ' Top of Page ' <a name="verse-4" class="com-number"
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pericope/per-2co-10-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"우리가 육체 안에서 행하나." 육체 안에서 걷는다는 것은 세상에 사는 것을 의미한다. 또는 그가 다른 곳에서 표현하듯이(고후 5:6), 몸 안에 거하는 것이다. 그는 자신의 몸이라는 감옥에 갇혀 있었다. 그러나 그것이 성령의 영향이 그의 약함 가운데 놀랍게 나타나는 것을 막지 않았다.
여기에는 다시 일종의 양보가 있는데, 동시에 그의 대적들에게 아무 도움이 되지 않는다. 육체를 따라 싸우는 자들은 세상적인 자원에만 의존하여 어떤 것도 시도하고, 그것 안에서만 자랑한다. 그들은 성령의 인도와 지도에 신뢰를 두지 않는다. 바울은 자신이 이런 무리가 아니라고 선언한다. 그는 육체와 세상의 무기와는 다른 무기로 무장되어 있기 때문이다. 이제 그가 자신에 대해 주장하는 것은 그리스도의 모든 참된 목사들에게도 적용된다. 그들은 이전에 말했듯이(고후 4:7) 질그릇 안에 측량할 수 없는 보화를 담고 있기 때문이다. 따라서 아무리 육체의 연약함으로 둘러싸여 있어도, 하나님의 영적인 능력이 그들 안에서 빛나게 된다.
원주석
- 번역원본
commentary-section/cal-2co-10-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. For the weapons of our warfare. The warfare corresponds with the kind of weapons. He glories in being furnished with spiritual weapons. The warfare, accordingly, is spiritual. Hence it follows by way of contraries, (755) that it is not according to the flesh In comparing the ministry of the gospel to a warfare, he uses a most apt similitude. The life of a Christian, it is true, is a perpetual warfare, for whoever gives himself to the service of God will have no truce from Satan at any time, but will be harassed with incessant disquietude. It becomes, however, ministers of the word and pastors to be standard-bearers, going before the others; and, certainly, there are none that Satan harasses more, that are more severely assaulted, or that sustain more numerous or more dreadful onsets. That man, therefore, is mistaken, who girds himself for the discharge of this office, and is not at the same time furnished with courage and bravery for contending; for he is not exercised otherwise than in fighting. For we must take this into account, that the gospel is like a fire, by which the fury of Satan is en-kindled. Hence it cannot but be that he will arm himself for a contest, whenever he sees that it is advanced. But by what weapons is he to be repelled? It is only by spiritual weapons that he can be repelled. Whoever, therefore, is unarmed with the influence of the Holy Spirit, however he may boast that he is a minister of Christ, will nevertheless, not prove himself to be such. At the same time, if you would have a full enumeration of spiritual weapons, doctrine must be conjoined with zeal, and a good conscience with the efficacy of the Spirit, and with other necessary graces. Let now the Pope go, and assume to himself the apostolic dignity (756) What could be more ridiculous, if our judgment is to be formed in accordance with the rule here laid down by Paul! Mighty through God. Either according to God, or from God. I am of opinion, that there is here an implied antithesis, so that this strength is placed in contrast with the weakness which appears outwardly before the world, and thus, paying no regard to the judgments of men, he would seek from God approbation of his fortitude. (757) At the same time, the antithesis will hold good in another sense — that the power of his arms depends upon God, not upon the world. In the demolishing of fortresses. He makes use of the term fortresses to denote contrivances, and every high thing that is exalted against God, (758) as to which we shall find him speaking afterwards. It is, however, with propriety and expressiveness that he so designates them; for his design is to boast, that there is nothing in the world so strongly fortified as to be beyond his power to overthrow. I am well aware how carnal men glory in their empty shows, and how disdainfully and recklessly they despise me, as though there were nothing in me but what is mean and base, while they, in the mean time, were standing on a lofty eminence. But their confidence is foolish, for that armor of the Lord, with which I fight, will prevail in opposition to all the bulwarks, in reliance upon which they believe themselves to be invincible. Now, as the world is accustomed to fortify itself in a twofold respect for waging war with Christ — on the one hand, by cunning, by wicked artifices, by subtilty, and other secret machinations; and, on the other hand, by cruelty and oppression, he touches upon both these methods. For by contrivances he means, whatever pertains to carnal wisdom. The term high thing denotes any kind of glory and power in this world. There is no reason, therefore, why a servant of Christ should dread anything, however formidable, that may stand up in opposition to his doctrine. Let him, in spite of it, persevere, and he will scatter to the winds every machination of whatever sort. Nay more, the kingdom of Christ cannot be set up or established, otherwise than by throwing down everything in the world that is exalted. For nothing is more opposed to the spiritual wisdom of God than the wisdom of the flesh; nothing is more at variance with the grace of God than man’s natural ability, and so as to other things. Hence the only foundation of Christ’s kingdom is the abasement of men. And to this effect are those expressions in the Prophets: The moon shall be ashamed, and the sun shall be confounded, when the Lord shall begin to reign in that day; ( Isaiah 24:23 .) Again, The loftiness of man shall be bowed down, and the high looks of mortals shall be abased, and the Lord alone shall be exalted in that day.( Isaiah 5:15 , and Isaiah 2:17 ) Because, in order that God alone may shine forth, it is necessary that the glory of the world should vanish away. (755) “ Par vn argument prins (comme on appelle) des choses contraires ;” — “By an argument taken (as the expression is) from things contrary.” (756) “ Qu’il s’attribue tant qu’il voudra le titre de dignite Apostolique ;” — “Let him assume to himself, as much as he pleases, the title of Apostolic dignity.” (757) “ Aiusi le sens seroit, que laissant la tousles jugemens des hommes, il se retireroit vers Dieu pour auoir approbation de sa force ;” — “Thus the meaning would be, that, disregarding all the judgments of men, he would direct his view God-ward to have approbation of his fortitude.” (758) “The word here rendered strongholds ( ὀχυρώματα) means properly — fastnesses, fortresses, or strong fortifications. It is here beautifully used to denote the various obstacles, resembling a fortress, which exist, and which are designed and adapted to oppose the truth and the triumph of the Christian’s cause. All these obstacles are strongly fortified [...] The whole world is fortified against Christianity; and the nations of the earth have been engaged in little else, than in raising and strengthening such strongholds for the space of six thousand years. The Christian religion goes forth against all the combined and concentrated powers of resistance of
Pericope (part_of)
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pericope/per-2co-10-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"우리의 싸우는 무기는 육신에 속한 것이 아니요." 싸움은 무기의 종류에 따른다. 그는 영적인 무기로 무장되어 있음을 자랑한다. 따라서 싸움도 영적이다. 반대의 논증으로 이것이 육체를 따른 것이 아니라는 것이 따라온다.
복음의 사역을 싸움에 비교하는 것은 매우 적절한 비유이다. 그리스도인의 삶은 참으로 끊임없는 싸움이다. 하나님을 섬기기로 스스로 헌신하는 자는 어느 때도 사탄에게서 휴전을 얻지 못하고, 끊임없는 불안으로 시달릴 것이기 때문이다. 그러나 말씀의 목사들과 목자들은 표준을 들고 다른 이들 앞에 나가야 한다. 사탄이 더 많이 괴롭히고, 더 심하게 공격하며, 더 많고 더 끔찍한 공격을 받는 자들이 그들이다. 따라서 이 직무를 위해 허리를 동이면서 동시에 용기와 용맹으로 무장하지 않는 자는 잘못된 것이다. 그는 다른 방식이 아닌 싸움으로 단련되기 때문이다.
복음은 불과 같아서 사탄의 분노를 불붙인다는 것을 고려해야 한다. 따라서 그것이 증진되는 것을 볼 때마다 그가 싸움을 위해 무장하지 않을 수 없다. 그런데 어떤 무기로 그를 격퇴할 것인가? 오직 영적인 무기로만 격퇴할 수 있다. 따라서 성령의 영향으로 무장하지 않은 자는 아무리 그리스도의 목사라고 자랑해도 그런 자로 증명되지 않을 것이다. 동시에 영적인 무기들의 충분한 열거를 원한다면, 교리는 열정과 함께, 선한 양심은 성령의 효력 및 다른 필요한 은혜들과 함께 결합되어야 한다.
"하나님 앞에서 능력이라." 하나님을 따르거나 하나님에게서 나온다는 의미이다. 나는 여기에 암묵적인 대조가 있다고 본다. 이 힘이 세상 앞에서 외적으로 나타나는 약함과 대조되므로, 이렇게 사람들의 판단을 고려하지 않고 그는 자신의 용기에 대한 인정을 하나님에게서 구한다. 동시에 그의 무기의 능력이 세상이 아닌 하나님께 달려 있다는 의미에서 대조도 성립한다.
"견고한 진을 파하는 데 강력하니." 그는 하나님을 거슬러 높아진 모든 계략과 높은 것들을 나타내기 위해 요새라는 말을 사용한다. 이것에 대해 나중에 더 말할 것이다. 그러나 이 표현은 매우 적절하고 표현력이 있다. 그의 의도는 세상에 아무리 강하게 요새화된 것도 그가 무너뜨리지 못할 것이 없다고 자랑하는 것이기 때문이다.
세상이 그리스도와 싸우기 위해 두 가지 방법으로 요새화하는 것이 일반적이다. 한편으로는 간교함, 사악한 계략, 교활함 및 다른 비밀스러운 책략으로, 다른 한편으로는 잔인함과 억압으로. 그는 이 두 방법 모두를 언급한다. 계략으로는 육신적인 지혜에 속하는 것을 의미한다. 높은 것이라는 말은 세상의 어떤 종류의 영광과 능력을 나타낸다. 따라서 그리스도의 종은 자신의 교리에 대항하여 일어서는 아무리 강력한 것도 두려워할 이유가 없다. 그것에도 불구하고 지속하라, 그러면 그는 어떤 종류의 계략이든 바람에 흩어버릴 것이다. 아니 더 나아가, 그리스도의 나라는 세상에서 높아진 모든 것을 무너뜨리지 않고는 세울 수 없다. 하나님의 영적인 지혜보다 더 대치되는 것은 없기 때문이다. 하나님의 은혜와 더 상충되는 것은 사람의 자연적인 능력이고, 다른 것들도 마찬가지다. 따라서 그리스도의 나라의 유일한 토대는 사람의 낮아짐이다.
원주석
- 번역원본
commentary-section/cal-2co-10-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
5. And bring into captivity I am of opinion, that, having previously spoken more particularly of the conflict of spiritual armor, along with the hinderances that rise up in opposition to the gospel of Christ, he now, on the other hand, speaks of the ordinary preparation, by which men must be brought into subjection to him. For so long as we rest in our own judgment, and are wise in our own estimation, we are far from having made any approach to the doctrine of Christ. Hence we must set out with this, that he who is wise must become a fool, ( 1 Corinthians 3:18 ,) that is, we must give up our own understanding, and renounce the wisdom of the flesh, and thus we must present our minds to Christ empty that he may fill them. Now the form of expression must be observed, when he says, that he brings every thought into captivity, for it is as though he had said, that the liberty of the human mind must be restrained and bridled, that it may not be wise, apart from the doctrine of Christ; and farther, that its audacity cannot be restrained by any other means, than by its being carried away, as it were, captive. Now it is by the guidance of the Spirit, that it is brought to allow itself to be placed under control, and remain in a voluntary captivity. return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-2co-10-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"모든 이론을 무너뜨리며 하나님 아는 것을 대적하여 높아진 것을 다 무너뜨리고." 나는 그가 이전에 영적인 무기의 충돌에 대해 더 구체적으로 말한 후, 이제는 반대로 사람들이 그분께 복종하게 되어야 하는 일반적인 준비에 대해 말한다고 본다. 우리가 자신의 판단에 기대고 자신의 추측으로 지혜롭게 여기는 한, 우리는 그리스도의 교리에 조금도 가까이 가지 못했기 때문이다. 따라서 우리는 이것에서 출발해야 한다. 지혜로운 자는 어리석은 자가 되어야 한다(고전 3:18). 즉 자신의 이해를 포기하고 육신의 지혜를 버려야 하며, 이렇게 자신의 마음을 그리스도께 빈 채로 내밀어 그분이 채우실 수 있도록 해야 한다.
"모든 생각을 사로잡아 그리스도에게 복종하게 한다"는 표현 방식을 주목해야 한다. 이것은 마치 그가 인간 마음의 자유를 억제하고 제어해야 한다고 말한 것과 같다. 그리스도의 교리와 따로 지혜롭게 되지 않도록. 더 나아가 그 무모함은 마치 포로로 잡혀 끌려가듯이 해야만 억제될 수 있다. 이제 성령의 인도에 의해, 그것이 통제 아래 놓이도록 허용하고 자발적인 포로 상태에 머물게 된다.
원주석
- 번역원본
commentary-section/cal-2co-10-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
6. And are in readiness to avenge. This he adds, lest insolent men should presumptuously lift themselves up in opposition to his ministry, as if they could do so with impunity. Hence he says, that power had been given him — not merely for constraining voluntary disciples to subjection to Christ, but also for inflicting vengeance upon the rebellious, (759) and that his threats were not empty bugbears, (760) but had the execution quite in readiness — to use the customary expression. Now this vengeance is founded on Christ’s word — whatsoever ye shall bind on earth shall be bound also in heaven. ( Matthew 18:18 .) For although God does not thunder forth immediately on the minister’s pronouncing the sentence, yet the decision is ratified, (761) and will be accomplished in its own time. Let it, however, be always understood, that it is when the minister fights with spiritual armor. Some understand it as referring to bodily punishments, by means of which the Apostles inflicted vengeance upon contumacious and impious persons; as for example, Peter struck Ananias and Sapphira dead, and Paul struck Elymas the sorcerer blind. ( Acts 5:1 , and Acts 13:6 .) But the other meaning suits better, for the Apostles did not make use of that power invariably or indiscriminately. Paul, however, speaks in general terms that he has vengeance ready at hand against all the disobedient. When your obedience shall be fulfilled How prudently he guards against alienating any by excessive severity! For as he had threatened to inflict punishment upon the rebellious, that he may not seem to provoke them, he declares that another duty had been enjoined upon him with regard to them — simply that of making them obedient to Christ. And, unquestionably, this is the proper intention of the gospel, as he teaches both in the commencement and in the close of the Epistle to the Romans. ( Romans 1:5 , and Romans 16:26 .) Hence all Christian teachers ought carefully to observe this order, that they should first endeavor with gentleness to bring their hearers to obedience, so as to invite them kindly before proceeding to inflict punishment upon rebellion. (762) Hence, too, Christ (763) has given the commandment as to loosing before that of binding. (764) (759) “ Des-rebelles et obstinez ;” — “Upon the rebellious and obstinate.” (760) “ Pour faire peur (comme on dit) aux petits enfans ;” — “To frighten (as they say) little children.” (761) “ Ferme et stable ;” — “Firm and stable.” (762) “ Auant qu’entrer a les menacer, et leur denoncer la peine de rebellion ;” — “Before proceeding to threaten them, and denounce upon them the punishment of rebellion.” (763) “ Et pour ceste cause Jesus Christ luy-mesme ;” — “And for this reason Jesus Christ himself.” (764) “Calvin manifestly alludes here to John 20:23 , in commenting on which he says, “As the embassy of salvation and of eternal life has been committed to the Apostles, so, on the other hand, they have been armed with vengeance against all the ungodly, who reject the salvation offered to them, as Paul teaches. ( 2 Corinthians 10:6 .) But this is placed in last order, because it was proper that the true and real design of preaching the gospel should be first exhibited. That we are reconciled to God belongs to the nature of the gospel; that believers are adjudged to eternal life may be said to be accidentally connected with it. For this reason, Paul, in the passage which I lately quoted, when he threatens vengeance against unbelievers, immediately adds — after that your obedience shall have been fulfilled; ( 2 Corinthians 10:6 ) for he means, that it belongs peculiarly to the gospel to invite all to salvation, but that it is accidental to it that it brings destruction to any.” — Calvin on John, vol. 2, p. 273. — Ed. return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
- part_of
pericope/per-2co-10-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"또한 너희의 복종이 완전하게 될 때에 모든 복종하지 않는 것을 벌하려고 준비하고 있노라." 그는 오만한 자들이 처벌 없이 그의 사역에 대항하여 뻔뻔하게 일어날 수 없도록 이것을 덧붙인다. 따라서 그는 자신에게 능력이 주어졌다고 말한다. 단지 기꺼이 하는 제자들을 그리스도께 복종하도록 강요하기 위해서만이 아니라, 반역하는 자들에게 징벌을 가하기 위해서도. 그래서 그의 위협들은 허공의 허수아비가 아니라 집행이 완전히 준비되어 있다. 이 징벌은 그리스도의 말씀에 근거한다. "무엇이든지 너희가 땅에서 매면 하늘에서도 매일 것이다"(마 18:18). 하나님이 목사의 선고 발표에 즉시 천둥을 치지 않으시더라도, 그 결정은 비준되고 제때에 이루어질 것이다.
그러나 이것은 목사가 영적인 무기로 싸울 때임을 항상 이해해야 한다. 어떤 이들은 이것을 육체적 징벌로 이해하는데, 사도들이 그 수단으로 완고하고 불경한 자들에게 징벌을 가했다는 것이다. 예를 들면 베드로가 아나니아와 삽비라를 죽게 했고(행 5:1), 바울이 마술사 엘루마를 눈 멀게 했다(행 13:6). 그러나 다른 의미가 더 적합하다. 사도들이 그 능력을 항상 또는 무차별적으로 사용한 것이 아니기 때문이다.
"너희의 복종이 완전하게 될 때." 지나친 엄격함으로 누군가를 소외시키지 않도록 얼마나 신중하게 그가 조심하는지! 반역하는 자들에게 징벌을 가하겠다고 위협했으므로, 그들을 자극하는 것처럼 보이지 않도록 자신에게 그들에 대한 또 다른 의무가 부과되었다고 선언한다. 단순히 그들이 그리스도께 순종하도록 만드는 것이다. 그리고 의심할 여지 없이 이것이 복음의 적절한 의도이다. 따라서 모든 그리스도인 교사들은 이 순서를 주의 깊게 지켜야 한다. 먼저 반역에 징벌을 가하기 전에 온유함으로 듣는 자들을 순종으로 이끌도록 힘써야 한다.
원주석
- 번역원본
commentary-section/cal-2co-10-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
7. That are according to appearance. In the first place, the clause according to appearance , may be taken in two ways: either as meaning the reality itself, visible and manifest, or an outward mask, (765) that deceives us. The sentence, too, may be read either interrogatively or affirmatively: nay more, the verb βλέπετε may be taken either in the imperative mood, or in the subjunctive. I am rather of opinion, however, that it is expressive of chiding, and that the Corinthians are reaproved, because they suffered their eyes to be dazzled with empty show. “You greatly esteem others who swell out with mighty airs of importance, while you look down upon me, because I have nothing of show and boasting.” For Christ himself contrasts the judgment that is according to appearance with righteous judgment . ( John 7:24 , and John 8:15 .) Hence he reproves the Corinthians, because, contenting themselves with show, or appearance, they did not seriously consider, what kind of persons ought to be looked upon as the servants of Christ. If any one trusteth in himself — an expression that is full of great confidence, for he takes it, as it were, for granted, that he is so certainly a minister of Christ, that this distinction cannot be taken from him. “Whoever,” says he, “is desirous to be looked upon as a minister of Christ, must necessarily count me in along with himself.” For what reason? “ Let him , ” says he. “ think for himself , for whatever things he may have in himself, that make him worthy of such an honor, the same will he find in me.” By this he hinted to them, that whoever they might be that reviled him, ought not to be looked upon as the servants of Christ. It would not become all to speak thus confidently, for it might certainly happen — nay, it happens every day, that they same claim is haughtily advanced by persons, that are of no reputation, and are nothing else than a dishonor to Christ. (766) Paul, however, affirmed nothing respecting himself but what he had openly given proof of by clear and sure evidences among the Corinthians. Now should any one, while destitute of all proof of the reality, recommend himself in a similar manner, what would he do but expose himself to ridicule? To trust in one’s self is equivalent to assuming to one’s self power and authority on the pretext that he serves Christ, while he is desirous to be held in estimation. (765) " La masque et apparence exterieure ;" — "An outward mask and appearance." (766) " Vn tas de garnement ;" — "A band of profligates." return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-2co-10-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"겉으로 보이는 것들을 보라." 먼저 "겉으로 보이는 것들"이라는 구절은 두 가지로 취해질 수 있다. 눈에 보이고 명백한 실체 자체이거나, 우리를 속이는 외적인 가면이거나. 그 문장도 의문문으로 읽을 수도 있고 확언적으로 읽을 수도 있다. 아니 더 나아가 동사 '블레페테'는 명령법이나 가정법 어느 쪽으로도 취할 수 있다. 그러나 나는 이것이 꾸짖음을 표현하며, 고린도인들이 허망한 겉모습에 눈이 부셔 시달리도록 내버려 두었다는 것을 책망하는 것이라고 본다. "당신들은 위풍당당한 자들을 크게 존중하면서, 내가 겉모습과 자랑에서 아무것도 가지지 않았다는 이유로 나를 낮추어 본다." 그리스도 자신도 겉모습에 따른 판단을 의로운 판단과 대조시키셨기 때문이다(요 7:24, 8:15).
"누구든지 자기가 그리스도에게 속한 자라고 믿으면." 이것은 큰 확신으로 가득한 표현이다. 그는 마치 자신이 너무나 확실하게 그리스도의 목사이어서 이 구별이 그에게서 빼앗길 수 없다는 것을 당연한 것으로 취하는 것처럼 보인다. "그리스도의 목사로 여겨지기를 원하는 자는 누구든 반드시 나도 그 수에 넣어야 합니다." 그 이유는? "그가 자신을 위해 생각해 보게 하라. 그에게 그런 영예를 받을 만하게 하는 것들이 무엇이든, 그것과 같은 것을 내 안에서도 볼 것입니다." 이것으로 그는, 그를 훼방하는 자들이 누구든 그리스도의 종들로 여겨져서는 안 된다는 것을 암시했다.
모두가 이렇게 자신 있게 말하는 것이 어울리지는 않을 것이다. 아무 평판도 없고 그리스도에게 불명예가 될 뿐인 자들이 같은 주장을 오만하게 내세우는 일이 가능하기 때문이다. 아니 그것은 날마다 일어난다. 그러나 바울은 고린도인들 사이에서 분명하고 확실한 증거로 공개적으로 증명한 것 외에는 자신에 대해 아무것도 주장하지 않았다.
원주석
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commentary-section/cal-2co-10-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
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8. For though I should boast more largely of my authority . It was a sign of modesty, that he put himself into the number of those, whom he greatly excelled. At the same time, he was not disposed to show such modesty, as not to retain his authority unimpaired. He accordingly adds, that he has said less than his authority entitled him to say; for he was not one of the ordinary class of ministers, but was even distinguished among the Apostles. Hence he says: “Though I should boast more, I should not be ashamed , for there will be good ground for it.” He anticipates an objection, because he does not fail to speak of his own glory, while at the same time he refrains from making farther mention of it, that the Corinthians may understand, that, if he boasts, it is against his will, as in truth the false Apostles constrained him to it; otherwise he would not have done so. By the term power he means — the authority of his Apostleship, which he had among the Corinthians for, through all the ministers of the word have the same office in common, there are nevertheless, degrees of honor. Now God had placed Paul on a higher eminence than others, inasmuch as he had made use of his endeavors for founding (767) that Church, and had in many ways put honor upon his Apostleship. Lest, however, malevolent persons should stir up odium against him, on the ground of his making use of the term power , he adds the purpose for which it was given him — the salvation of the Corinthians. Hence it follows, that it ought not to be irksome to them, or grievous, for who would not bear patiently, nay more, who would not love what he knows to be of advantage to him? In the mean time, there is an implied contrast between his power, and that in which the false apostles gloried — which was of such a nature that the Corinthians received no advantage from it, and experienced no edification. There can, however, be no doubt, that all the ministers of the word are also, furnished with power ; for of what sort were a preaching of the word, that was without power ? Hence it is said to all — He that heareth you, heareth me; he that rejecteth you, rejecteth me. ( Luke 10:16 .) As however, many, on false grounds, claim for themselves what they have not, we must carefully observe, how far Paul extends his power — so as to be to the edification of believers. Those, then, who exercise power in the way of destroying the Church, prove themselves to be tyrants, and robbers — not pastors. In the second place, we must observe, that he declares, that it was given to him by God. He, therefore, that is desirous to have any thing in his power to do, must have God as the Author of his power. Others, it is true, will boast of this also, as the Pope with full mouth thunders forth, that he is Christ’s vicar. But what evidence does he give of this? (768) For Christ has not conferred power of this kind upon dumb persons, but upon the Apostles, and his other ministers, that the doctrine of his Gospel might not be without defense. Hence the whole power of ministers is included in the word — but in such a way, nevertheless, that Christ may always remain Lord and Master. Let us, therefore, bear in mind, that in lawful authority these two things are required — that it be given by God, and that it be exercised for the welfare of the Church. It is well known, who they are, on whom God has conferred this power , and in what way he has limited the power he has given. Those exercise it in a proper manner, who faithfully obey his commandment. Here, however, a question may be proposed. “God says to Jeremiah, Behold, I set thee over the nations, and kingdoms, to plant, and to pluck up, to build and to destroy. ( Jeremiah 1:10 .) We have, also, found it stated a little before, ( 2 Corinthians 10:5 ) that the Apostles were set apart on the same footing — that they might destroy every thing that exalted itself against Christ. Nay more, the teachers of the gospel cannot build up in any other way, than by destroying the old man. Besides, they preach the gospel to the condemnation and destruction of the wicked.” I answer that, what Paul says here, has nothing to do with the wicked, for he addresses the Corinthians, to whom he wished his Apostleship to be beneficial. With regard to them, I say, he could do nothing but with a view to edification. We have already observed, also, that this was expressly stated, that the Corinthians might know, that the authority of this holy man was not assailed by any one but Satan, the enemy of their salvation, while the design of that authority was their edification. At the same time, it is in other respects true in a general way, that the doctrine of the gospel has in its own nature a tendency to edification — not to destruction . For as to its destroying, that comes from something apart from itself — from the fault of mankind, while they stumble at the stone that was appointed form as a foundation ( 1 Peter 2:8 .) As to the fact, that we are renewed after the image of God by the destruction of the old man — that is not at all at variance with Paul’s words, for in that case destruction is taken in a good sense, but here in a bad sense, as meaning the ruin of what is God’s, or as meaning the destruction of the soul — as if he had said, that his power was not injurious to them, for instead of this the advantage of it for their salvation was manifested. (767) " Pour fonder et batir ;" — "For founding and building up." (768) " Mais que fait-il? Quel tesmoignage en rend-il, pour luy adiouster foy ;" — "But what does he do? What proof does he give of it, that credit may be given him?" return to ' Top of Page ' <a name="verse-9" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"주께서 너희를 파하려 하시지 아니하고 세우려 하사 내게 주신 권세에 관하여." 그들을 크게 능가했으면서도 그들과 같은 무리에 자신을 포함한 것은 겸손의 표시였다. 동시에 그는 자신의 권위를 손상되지 않게 유지하지 않을 정도로 그런 겸손을 보이려 하지 않았다. 따라서 그는 자신이 자신의 권위가 말할 자격이 있는 것보다 덜 말했다고 덧붙인다. 그는 일반 목사들의 부류가 아니라 사도들 사이에서도 뛰어났기 때문이다. 따라서 그는 말한다. "더 자랑해도 부끄럽지 않을 것이다. 그럴 충분한 근거가 있을 것이기 때문이다."
그는 자신의 영광에 대해 말하는 데 실패하지 않는다는 것을 미리 막는데, 동시에 그것을 더 언급하지 않아, 고린도인들이 그가 자랑한다면 마지못해 한다는 것을 이해하도록 한다. 사실 거짓 사도들이 그를 강요했으므로, 그렇지 않았다면 그러지 않았을 것이다.
"권세"라는 말로 그는 고린도인들에 대한 자신의 사도직의 권위를 의미한다. 모든 말씀의 목사들이 같은 직무를 공통으로 가지더라도, 명예의 등급이 있기 때문이다. 하나님이 그 교회를 세우는 데 그의 노력을 사용하셨고 여러 방면에서 그의 사도직을 영예롭게 하셨으므로, 하나님이 바울을 다른 이들보다 더 높은 위치에 두셨다. 그러나 악의적인 자들이 그가 권세라는 말을 사용한 것으로 반감을 자극하지 않도록, 그것이 주어진 목적을 덧붙인다. 고린도인들의 구원이다. 따라서 그것이 그들에게 성가시거나 고통스러울 것이 아님이 따라온다. 자신에게 유익한 것을 인내로 견디지 않을 자가 누가 있겠는가? 아니 누가 그것을 사랑하지 않겠는가?
그 사이에 그의 권세와 거짓 사도들이 자랑했던 것 사이의 암묵적인 대조가 있다. 후자의 것은 고린도인들이 아무 이익을 받지 못하고 아무 덕도 세움을 받지 못한 성격의 것이었다. 그러나 의심할 여지 없이 모든 말씀의 목사들도 권세로 무장된다. 권세 없는 말씀의 설교가 어떤 것이겠는가? 따라서 모든 이에게 말해진다. "너희를 듣는 자는 나를 듣는 것이고, 너희를 거부하는 자는 나를 거부하는 것이다"(눅 10:16).
원주석
- 번역원본
commentary-section/cal-2co-10-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
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9 That I may not seem to terrify . Again he touches on the calumny which he had formerly refuted, ( 2 Corinthians 10:2 ,) that he was bold in his writings, while in their presence his courage failed him. On this pretext they disparaged his writings. (769) “What!” Said they, “will he terrify us by letters when at a distance, while, if present with us, he would scarcely venture to mutter a word!” Lest, therefore, his letters should have less weight, he answers, that no objection is advanced against him, that should either destroy or weaken his credit, and that of his doctrine, for deeds were not to be less valued than words . He was not less powerful in actions when present, than he was by words when absent. Hence it was unfair, that his bodily presence should be looked upon as contemptible. By deed , here, he means, in my opinion, the efficacy and success of his preaching, as well as the excellences that were worthy of an Apostle, and his whole manner of life. Speech , on the other hand, denotes — not the very substance of doctrine, but simply the form of it, and the bark, so to speak: for he would have contended for doctrine with greater keeness. The contempt, however, proceeded from this — that he was deficient in that ornament and splendor of eloquence, which secures favor. (770) (769) " Ils rendoyent ses ecrits contemptibles ;" — "They made his writings contemptible." (770) " Par laquelle on acquiert grace enuers les hommes ;" — "By which they acquire favor among men." return to ' Top of Page ' <a name="verse-12" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"내가 편지들로 너희를 두렵게 한다고 생각하게 하려 함이 아니로라." 다시 그는 이전에 반박한 중상을 언급한다(고후 10:2). 그가 글에서는 담대하지만 직접 대면하면 용기가 그를 저버린다는 것이다. 이 구실로 그들은 그의 글을 깎아내렸다. "뭐? 멀리서는 편지로 우리를 겁주려 하는가? 직접 있다면 감히 말 한마디도 못할 텐데!" 따라서 그의 편지들이 덜 무게를 갖지 않도록, 그는 그에 대해 제기된 어떤 반론도 그의 신뢰나 그의 교리의 신뢰를 파괴하거나 약화시켜서는 안 된다고 답한다. 행동이 말보다 덜 평가받아서는 안 되기 때문이다. 그는 부재할 때 말로 하는 것 못지않게 현재할 때 행동으로 강력했다. 따라서 그의 몸의 존재가 경멸적으로 여겨지는 것은 불공평했다.
"행동"으로 그는 내 생각에 그의 설교의 효력과 성공, 사도에게 어울리는 탁월함들, 그리고 그의 전반적인 삶의 방식을 의미한다. 반면에 "말"은 교리의 내용 자체가 아니라 단지 그 형식과 말하자면 겉껍데기를 나타낸다. 그는 교리를 위해서는 더 날카롭게 다투었을 것이기 때문이다. 그러나 경멸은 그가 호의를 확보하는 웅변의 장식과 화려함이 부족했다는 것에서 나왔다.
원주석
- 번역원본
commentary-section/cal-2co-10-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
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12. For we dare not. He says this by way of irony, for afterwards he does not merely compare himself boldly with them, but, deriding their vanity, he leaves them far behind him. Now by this irony he gives a stroke, not merely to those foolish boasters, (772) but also to the Corinthians, who encouraged them in their folly by their misdirected approbation. “I am satisfied,” says he, “with my moderate way; for I would not dare to put myself on a footing with your Apostles, who are the heralds of their own excellence.” In the mean time, when he intimates that their glory consists of mere speaking and boasting, he shows, how silly and worthless they are, while he claims for himself deeds instead of words, that is, true and solid ground of glorying. He may seem, however, to err in the very thing for which he reproves others, for he immediately afterwards commends himself. I answer, that his design must be taken into view, for those do not aim at their own commendation, who, entirely free from ambition, have no desire but to serve the Lord usefully. (773) As to this passage, however, there is no need of any other explanation than what may be gathered from the words themselves, for those are said to commend themselves, who, while in poverty and starvation as to true praise, exalt themselves in vain-glorious boasting, and falsely give out, that they are what they are not. This, also, appears from what follows. But they measure themselves by themselves Here he points out, as with his finger their folly. The man that has but one eye sees well enough among the blind: the man that is dull of hearing hears distinctly enough among the totally deaf. Such were those that were satisfied with themselves, and showed themselves off among others, simply because they did not look to any that were superior to themselves, for if they had compared themselves with Paul, or any one like him, they would have felt constrained to lay aside immediately that foolish impression which they entertained, and would have exchanged boasting for shame. For an explanation of this passage we need look no farther than to the monks; for as they are almost all of them the most ignorant asses, and at the same time are looked upon as learned persons, on account of their long robe and hood, if any one has merely a slight smattering of elegant literature, he proudly spreads out his feathers like a peacock — a marvelous fame goes abroad respecting him — among his companions he is adored (774) Were, however, the mask of the hood laid aside, (775) and a thorough examination entered upon, their vanity would at once be discovered. Why so? The old proverb holds good: “Ignorance is pert.” (776) But the excessively insolent arrogance of the monks (777) proceeds chiefly from this — that they measure themselves by themselves; for, as in their cloisters there is nothing but barbarism, (778) it is not to be wondered, if the man that has but one eye is a king among the blind. Such were Paul’s rivals, for inwardly they flattered themselves, not considering what virtues entitled a person to true praise, and how far short they came of the excellence of Paul, and those like him. And, certainly, this single consideration might justly have covered them with shame, but it is the just punishment of the ambitious, that by their silliness they expose themselves to ridicule, (than which there is nothing that they are more desirous to avoid,) and in place of glory, which they are immoderately desirous of, (779) they incur disgrace. (772) Thrasones. — See vol. 1, p. 98, n. 1. (773) “ Car ceux qui estans vuides de toute ambition, desirent seulement de seruir a Dieu auec fruit et proufit, ne regardent point a se priser euxmesmes ;” — “For those who being void of all ambition, simply desire to serve God with advantage and profit, have no view to exalt themselves.” (774) “The principal places in the public schools of learning were filled very frequently by monks of the mendicant orders. This unhappy circumstance prevented their emerging from that ignorance and darkness which had so long enveloped them; and it also rendered them inaccessible to that auspicious light of improved science, whose salutary beams had already been felt in several of the European provinces. The instructors of youth, dignified with the venerable titles of Artists, Grammarians, Physicians, and Dialecticians, loaded the memories of their laborious pupils with a certain quantity of barbarous terms, arid and senseless distinctions, and scholastic precepts delivered in the most inelegant style, and all such that could repeat this jargon with a certain readiness and rapidity were considered as men of uncommon eloquence and erudition. The whole body of the philosophers extolled Aristotle beyond all measure, while scarcely any studied him, and none understood him.” — Mosheim’s Ecclesiastical History, (Lond. 1825,) volume 4 — Ed. (775) “ Laisser derriere ceste masque de frocs et coqueluches ;” — “To leave behind that mask of frocks and cowls.” (776) “Our author quotes the same proverb in vol. 1, p. 460; and also when commenting on 1 Timothy 1:7 — Ed. (777) “ Ceste arrogance intolerable des moines ;” — “This intolerable arrogance of the monks.” (778) “ Pure barbaric et bestise ;” — “Mere barbarism and stupidity.” (779) “ Laquelle ils appetent par moyens real propres ;” — “Which they aim at by improper means.” return to ' Top of Page ' <a name="verse-13" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"우리는 감히 그들과 같은 부류로 자신을 헤아리거나 비교하지 않는다." 이것은 반어법으로 말한 것이다. 나중에 그는 단지 대담하게 그들과 자신을 비교할 뿐 아니라, 그들의 허영을 비웃으며 그들을 훨씬 뒤에 남긴다. 이 반어법으로 그는 그 어리석은 자랑꾼들만이 아니라 잘못된 인정으로 그들의 어리석음을 격려한 고린도인들에게도 한 방을 날린다. "나는 나의 절제 있는 방식에 만족합니다. 나는 자신의 탁월함을 자신들이 선언하는 당신들의 사도들과 같은 위치에 감히 서지 않겠습니다." 그 사이에 그들의 영광이 단순한 말과 자랑에 있다고 암시할 때, 그는 그들이 얼마나 어리석고 가치 없는지를 보이는 반면, 자신을 위해서는 말 대신 행동, 즉 영광 돌릴 참되고 확실한 근거를 주장한다.
그러나 그가 다른 이들을 꾸짖는 바로 그것에서 실수하는 것처럼 보일 수도 있다. 즉시 이후에 자신을 칭찬하기 때문이다. 나는 그의 목적을 고려해야 한다고 답한다. 모든 야망에서 완전히 자유롭고 유익하게 주님을 섬기기만을 원하는 자들은 자신들을 자랑하려 하지 않기 때문이다.
"그들은 자기들 사이에서 서로 측량하고 비교함이로다." 여기서 그는 말하자면 손가락으로 가리켜 그들의 어리석음을 지적한다. 한쪽 눈을 가진 자는 눈먼 자들 사이에서 잘 본다. 귀가 어두운 자는 완전히 귀먹은 자들 사이에서 분명히 듣는다. 자신들에게 만족하여 다른 이들 사이에서 자신들을 드러내는 자들이 그런데, 단지 자신들보다 우월한 자들을 보지 않았기 때문이다. 만약 그들이 자신들을 바울이나 그와 같은 자와 비교했다면, 그들이 품고 있는 어리석은 인상을 즉시 버리도록 강요받았을 것이고, 자랑을 수치로 바꾸었을 것이다.
원주석
- 번역원본
commentary-section/cal-2co-10-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
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13. But we will not boast beyond our measure He now contrasts his own moderation with the folly of the false Apostles, (780) and, at the same time, he shows what is the true measure of glorying — when we keep within the limits that have been marked out for us by the Lord. “Has the Lord given me such a thing? I shall be satisfied with this measure. I shall not either desire or claim to myself any thing more.” This he calls the measure of his rule. (781) For every one’s rule, according to which he ought to regulate himself is this — God’s gift and calling. At the same time, it is not lawful for us to glow in God’s gift and calling on our own account, but merely in so far as it is expedient for the glory of him, who is so liberal to us with this view — that we may acknowledge ourselves indebted to him for everything. (782) A measure to reach. By this clause he intimates, that he stands in no need of commendations expressed in words among the Corinthians, who were a portion of his glow, as he says elsewhere, ( Philippians 4:1 ,) ye are my crown. He carries out, however, the form of expression, which he had previously entered upon. “I have,” says he, “a most ample field for glorying, so as not to go beyond my own limits, and you are one department of that field.” He modestly reproves, however, their ingratitude, (783) in overlooking, in a manner, his apostleship, which ought to have been especially in estimation among them, on the ground of God’s commendation of it. In each clause, too, we must understand as implied, a contrast between him and the false Apostles, who had no such approbation to show. (780) “ Il oppose maintenant sa modestie a la sotte outrecuidance des faux apostres ;” — “He now contrasts his modesty with the foolish presumption of the false Apostles.” (781) “Within the measured and determinate limits of the stadium, the athletae were bound to contend for the prize, which they forfeited without hope of recovery, if they deviated even a little from the appointed course. In allusion to this inviolable arrangement, the Apostle tells the Corinthians: We will not boast of things without our measure, etc. It may help very much to understand this and the following verses, if, with Hammond, we consider the terms used in them as agonistical. In this view of them, the ‘measure of the rule’ ( τὸ μέτρον τοῦ κανόνος) alludes to the path marked out, and bounded by a white line, for racers in the Isthmian games, celebrated among the Corinthians; and so the Apostle represents his work in preaching the gospel as his spiritual race, and the province to which he was appointed as the compass or stage of ground, which God had distributed or measured out ( ἐμέρισεν αὐτῳ) for him to run in. Accordingly, ‘to boast without his measure,’ ( 2 Corinthians 10:13 , εἰς τὰ ἄμετρα) and to ‘stretch himself beyond his measure,’ ( ὑπερεκτείνεσθαι) refer to one that ran beyond or out of his line. ‘We are come as far as to you’ ( 2 Corinthians 10:14 , ἄχρι ὑμῶν ἐφθάσαμεν) alludes to him that came foremost to the goal; and ‘in another man’s line’ ( 2 Corinthians 10:16 , ἐν ἀλλοτρίῳ κανόνι) signifies — ’in the province that was marked out for somebody else,’ in allusion to the line by which the race was bounded, each of the racers having the path which he ought to run chalked out to him, and if one stepped over into the other’s path he extended himself over his line.” — Paxton’s Illustrations (“Manners and Customs,” volume 2.) — Ed. (782) “ Afin que nons luy facions hommage de tout ce que nons avons, confessans le tenir de luy ;” — “That we may make acknowledgment to him as to every thing that we have, confessing that we hold it from him.” (783) “ Or en parlant ainsi, il taxe (modestement toutesfois) leur ingratitude ;” — “But by speaking thus he reproves, (modestly, however,) their ingratitude.” return to ' Top of Page ' <a name="verse-14" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"우리는 분수 이상의 일로 자랑하지 아니하노라." 이제 그는 자신의 절제를 거짓 사도들의 어리석음과 대조시키고, 동시에 영광 돌릴 참된 척도가 무엇인지 보인다. 주님이 우리에게 표시해 두신 한계 안에 머무를 때이다. "주님이 내게 이것을 주셨는가? 나는 이 분량으로 만족하겠습니다. 그 이상을 원하거나 주장하지 않겠습니다." 이것을 그는 자신의 규범의 척도라고 부른다. 각 사람의 규범은 그에 따라 자신을 규율해야 하는 것인데, 하나님의 선물과 부르심이다. 동시에 우리는 자신을 위해서가 아니라, 단지 그분의 영광을 위해 유익한 범위에서 하나님의 선물과 부르심으로 자랑하는 것이 합당하다.
"우리가 너희에게까지 이른 것도 그 규범의 범위를 따라 측정한 것이라." 이 구절로 그는 그들 사이에서 자랑의 말로 표현된 칭찬들을 필요로 하지 않는다는 것을 암시한다. 고린도인들은 그의 영광의 일부이기 때문이다. "나는 자신의 한계를 넘어가지 않을 정도로 충분히 큰 자랑의 분야를 가지고 있으며, 당신들은 그 분야의 한 부분입니다." 그러나 그는 마치 그들이 하나님의 칭찬으로 특히 그들에게 존중받아야 했던 그의 사도직을 어느 의미에서 간과한 것에 대해 그들의 배은망덕함을 조심스럽게 책망한다. 각 구절에서도 그와 거짓 사도들 사이의 대조가 암묵적으로 있다는 것을 이해해야 한다. 그들은 그런 인정을 보여줄 것이 없었다.
원주석
- 번역원본
commentary-section/cal-2co-10-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
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14. For we do not overstretch. He alludes to persons who either forcibly stretch out their arms, or raise themselves up on their feet, when wishing to catch hold of what is not at their hand, (784) for of this nature is a greedy thirst for glory, nay more, it is often more disgusting. For ambitious persons do not merely stretch out their arms and lift up their feet, but are even carried headlong with the view of obtaining some pretext for glorying. (785) He tacitly intimates that his rivals were of this stamp. He afterwards declares on what ground he had come to the Corinthians — because he had founded their church by his ministry. Hence he says, in the gospel of Christ; for he had not come to them empty, (786) but had been the first to bring the gospel to them. The preposition in is taken by some in another way; for they render it, by the gospel, and this meaning does not suit ill. At the same time, Paul seems to set off to advantage his coming to the Corinthians, on the ground of his having been furnished with so precious a gift. (784) “ Εκτείνω is to extend, to stretch himselfe to the full of his measure: ὑπερεκτείνω, to stretch himselfe beyond it, — to tenter himself far beyond his scantling.” — Leigh’s Critica Sacra. — Ed. (785) “ Courent a bride auallee, et sont comme transportez a pour chasser quelque couleur de re glorifier ;” — “They run with a loose bridle, and are, as it were, hurried forward with the view of obtaining some pretext for glorying.” (786) “ Vuide ne despourueu ;” — “Empty nor unprovided.” return to ' Top of Page ' <a name="verse-15" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"우리가 너희에게까지 이름은 그리스도의 복음 안에서라." 그는 자신의 팔을 강제로 뻗거나 닿지 않는 것을 잡으려고 발끝을 세우는 사람들을 암시한다. 영광에 대한 탐욕스러운 갈증은 그런 성격이기 때문이다. 아니 더 자주 더 역겹다. 야망 있는 자들은 단지 팔을 뻗고 발을 들어올리는 데 그치지 않고, 자랑할 구실을 얻기 위해 앞으로 돌진한다. 그는 그의 경쟁자들이 이런 종류의 자들이라는 것을 조용히 암시한다. 그 다음에 그는 자신이 어떤 근거로 고린도인들에게 왔는지 선언한다. 자신의 사역으로 그들의 교회를 세웠기 때문이다. 따라서 그는 그리스도의 복음으로 왔다고 말한다. 그는 빈손으로 온 것이 아니라, 처음으로 복음을 그들에게 전한 자였기 때문이다.
원주석
- 번역원본
commentary-section/cal-2co-10-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
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15. In the labors of others. He now reproves more freely the false Apostles, who, while they had put forth their hand in the reaping of another man’s harvest, had the audacity at the same time to revile those, who had prepared a place for them at the expense of sweat and toil. Paul had built up the Church of the Corinthians — not without the greatest struggle, and innumerable difficulties. Those persons afterwards come forward, and find the road made and the gate open. That they may appear persons of consequence, they impudently claim for themselves what did not of right belong to them, and disparage Paul’s labors. But having hope. He again indirectly reproves the Corinthians, because they had stood in the way of his making greater progress in advancing the gospel. For when he says that he hopes that, when their faith is increased the boundaries of his glowing will be enlarged, he intimates, that the weakness of faith under which they labored was the reason, why his career had been somewhat retarded. “I ought now to have been employed in gaining over new Churches, and that too with your assistance, if you had made as much proficiency as you ought to have done; but now you retard me by your infirmity. I hope, however, that the Lord will grant, that greater progress will be made by you in future, and that in this way the glory of my ministry will be increased according to the rule of the divine calling.” (787) To glory in things that have been prepared is equivalent to glorying in the labors of others; for, while Paul had fought the battle, they enjoyed the triumph. (788) (787) “ Selon la regle et mesure de la vocation Diuine ;” — “According to the rule and measure of the Divine calling.” (788) “ Car combien que S. Paul eust guerroye, toutesfois les autres triomphoyent; c’est t dire, combien qu’il eust soustenu tout le fais et la peine, les autres en raportoyent la gloire ;” — “For although Paul had fought the battle, yet others enjoyed the triumph: that is to say, though he had borne all the burden and trouble, others carried off the glory.” return to ' Top of Page ' <a name="verse-17" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"우리는 다른 사람들의 수고를 분수 이상으로 자랑하는 것이 아니요." 이제 그는 거짓 사도들을 더 자유롭게 책망한다. 그들은 남의 수확에 손을 뻗으면서, 동시에 땀과 수고를 들여 그들을 위해 자리를 준비했던 자들을 비방할 대담함을 가졌다. 바울은 무수한 어려움과 최대의 투쟁 없이는 고린도인들의 교회를 세우지 않았다. 그런 자들이 나중에 나타나 이미 길이 다져지고 문이 열려 있음을 발견했다. 중요한 자들로 보이기 위해 당연히 그들에게 속하지 않은 것을 뻔뻔하게 자신들의 것으로 주장하고, 바울의 수고를 깎아내린다.
"소망을 가지거니와." 그는 다시 간접적으로 고린도인들을 책망한다. 그들이 복음을 더 증진시키는 더 큰 진보를 그가 이루는 데 방해가 되었기 때문이다. 그들의 믿음이 증가할 때 그의 자랑의 범위가 넓어지기를 소망한다고 말할 때, 그는 그들이 받고 있는 믿음의 약함이 자신의 과정이 다소 지체된 이유라고 암시한다. "나는 이제 새 교회들을 얻는 데 힘써야 했는데, 당신들의 도움을 받아서도. 당신들이 마땅히 해야 했던 만큼 성장했다면. 그러나 이제 당신들의 연약함이 나를 지체하게 합니다. 그러나 주님이 당신들이 앞으로 더 큰 진보를 이루는 것을 허락하시기를 소망하며, 이렇게 내 사역의 영광이 하나님의 부르심의 규범에 따라 증가하기를."
준비된 것들로 자랑하는 것은 다른 이들의 수고로 자랑하는 것과 같다. 바울이 싸움을 치렀지만 그들이 승리를 즐겼기 때문이다.
원주석
- 번역원본
commentary-section/cal-2co-10-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
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17. But he that glorieth This statement is made by way of correction, as his glorying might be looked upon as having the appearance of empty boasting. Hence he cites himself and others before the judgment-seat of God, saying, that those glory on good grounds, who are approved by God. To glory in the Lord, however, is used here in a different sense from what it bears in the first chapter of the former Epistle, ( 1 Corinthians 1:31 ,) and in Jeremiah 9:24 . For in those passages it means — to recognize God as the author of all blessings, in such a way that every blessing is ascribed to his grace, while men do not extol themselves, but glorify him alone. Here, however, it means — to place our glory at the disposal of God alone, (789) and reckon every thing else as of no value. For while some are dependent on the estimation of men, and weigh themselves in the false balance of public opinion, and others are deceived by their own arrogance, Paul exhorts us to be emulous of this glow — that we may please the Lord, by whose judgment we all stand or fall. Even heathens say, that true glory consists in an upright conscience. (790) Now that is so much, but it is not all; for, as almost all are blind through excessive self-love, we cannot safely place confidence in the estimate that we form of ourselves. For we must keep in mind what he says elsewhere, ( 1 Corinthians 4:4 ,) that he is not conscious to himself of anything wrong, and yet is not thereby justified. What then? Let us know, that to God alone must be reserved the right of passing judgment upon us; for we are not competent judges in our own cause. This meaning is confirmed by what follows — (789) “ Eta ce qu’il en iugera ;” — “And according as he will judge of it.” (790) “The heathens, though they could never attain to a true, spiritually sanctified, conscience, yet to live according to the natural dictates thereof, they accounted the only happiness, Nil conscire sibi ( To be conscious to one’s self of no crime, Hor. Ep. 1:1, 61 ,) was the only thing that made happy Pindar called it, the good nurse in our old age. So great a matter is it to have the testimony of a good conscience, void of offense, for that is mille testes — more than all the testimonies in the world. ” — Burgesse on 2 Corinthians 1:0 . — Ed. return to ' Top of Page ' <a name="verse-18" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"자랑하는 자는 주 안에서 자랑하라." 이 말은 교정으로 한다. 그의 자랑이 허망한 자랑처럼 보일 수 있기 때문이다. 따라서 그는 자신과 다른 이들을 하나님의 심판대 앞에 데려와, 하나님께 인정받는 자들이 좋은 근거로 자랑한다고 말한다. 그러나 주 안에서 자랑하는 것은 여기서 이전 편지 첫 장(고전 1:31)과 예레미야 9장 24절에서 나타나는 것과는 다른 의미로 사용된다. 저 구절들에서는 하나님을 모든 복들의 저자로 인식하여 모든 복이 그분의 은혜에 귀속되고, 사람들은 자신들을 높이지 않고 그분만을 영화롭게 한다는 것을 의미한다. 그러나 여기서는 우리의 영광을 하나님 홀로에게만 맡기고 모든 다른 것들을 아무 가치 없는 것으로 여기는 것을 의미한다.
어떤 이들은 사람들의 평가에 의존하고 여론의 거짓된 저울로 자신들을 달고, 다른 이들은 자신들의 오만함에 속는다. 바울은 우리가 이 영광을 열망하도록 권면한다. 주님을 기쁘시게 하는 것인데, 그분의 판단으로 우리 모두가 서기도 하고 넘어지기도 하기 때문이다. 이교도들도 참된 영광은 올바른 양심에 있다고 말한다. 이것은 참으로 많은 것이지만 전부는 아니다. 지나친 자기사랑으로 거의 모든 사람이 눈이 멀어, 우리 자신에 대해 형성하는 평가에 안전하게 신뢰를 둘 수 없기 때문이다. 그가 다른 곳에서 말하는 것을 염두에 두어야 한다(고전 4:4). 그는 자신에 대해 아무 잘못된 것을 의식하지 않지만, 그것으로 의롭다 함을 받지는 않는다. 그렇다면? 하나님 홀로에게만 우리에 대한 판단을 내릴 권리를 예비되어야 함을 알자. 우리는 자신의 사건에서 유능한 재판관이 아니기 때문이다.
원주석
- 번역원본
commentary-section/cal-2co-10-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역
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For not he that commendeth himself is approved “For it is easy to impose upon men by a false impression, and this is matter of every day occurrence. Let us, therefore, leaving off all other things, aim exclusively at this — that we may be approved by God, and may be satisfied to have his approbation alone, as it justly ought to be regarded by us as of more value than all the applauses of the whole world. There was one that said, that to have Plato’s favorable judgment was to him worth a thousand. (791) The question here is not as to the judgment of mankind, in respect of the superiority of one to another, but as to the sentence of God himself, who has it in his power to overturn all the decisions that men have pronounced. (791) The expression referred to occurs in the writings of Cicero. “ Plato mihi unus est instar omnium ;” — “Plato, even singly, is to me equal to all.” — (Cic. Brut. 51.) Cicero says elsewhere, that “he would rather err with Plato than think rightly with others.” — (Cic. Tusc. 1:17.) — Ed. return to ' Top of Page ' 2 Corinthians 2Co 9 2 Corinthians 2Co 2 Corinthians 2Co 11 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 2 Corinthians 10". 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Pericope (part_of)
- part_of
pericope/per-2co-10-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"주께서 칭찬하시는 자가 옳으니라." "사람들에게 거짓된 인상으로 속이는 것은 쉽고, 이것은 매일 일어나는 일이다. 따라서 다른 모든 것을 버리고, 오직 하나님께 인정받기를 목표로 하자. 그리고 그분의 인정만으로 만족하자. 그것이 온 세상의 모든 칭찬보다 더 가치있게 우리에게 여겨져야 함이 마땅하기 때문이다." 어떤 사람이, 플라톤의 호의적인 판단은 자신에게 천 명의 그것과 같은 가치가 있다고 말했다. 여기서 문제는 어느 한 사람이 다른 사람보다 우월한지에 대한 사람들의 판단이 아니다. 하나님 자신의 선고인데, 그분은 사람들이 내린 모든 결정들을 뒤집으실 능력이 있으시다.
원주석
- 번역원본
commentary-section/cal-2co-10-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역