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주석[칼빈] — 고린도후서 11장 · 거짓 사도 경계

요약
칼빈 주석 · 섹션 31개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Would that ye did bear with me. As he saw that the ears of the Corinthians were still in part pre-engaged, (793) he has recourse to another contrivance, for he turns to express a wish, as persons do when they do not venture openly to entreat. (794) Immediately afterwards, however, as if gathering confidence, he nevertheless entreats the Corinthians to bear with his folly . He gives the name of folly to that splendid proclamation of his praises, which afterwards follows. Not as if he were a fool in glorying; for he was constrained to it by necessity, and besides, he restrained himself in such a manner, that no one could justly regard him as going beyond bounds; but as it is an unseemly thing to herald one’s own praises, and a thing that is foreign to the inclinations of a modest man, he speaks by way of concession. What I have rendered in the imperative — bear with me, Chrysostom interprets as an affirmation, and certainly the Greek word is ambiguous, and either sense suits sufficiently well. As, however, the reasons that the Apostle subjoins are designed to induce the Corinthians to bear with him, and as we will find him afterwards expostulating with them again on the ground of their not conceding anything to him, I have followed the Old Interpreter. (795) By saying, Would that, etc., he had seemed to be distrustful; now, as if correcting that hesitation, he openly and freely commands. (793) “ Des propos des faux apostres ;” — “By the speeches of the false apostles.” (794) “ Ceux ausquels ilsont affaire ;” — “Those with whom they have to do.” (795) The rendering of the Vulgate is as follows: “ Sed supportate me .” (“But bare with me.”) Wiclif (1380) reads: “But also supporte ye me.” Tyndale (1534) also renders in the imperative, as follows: “Yee, and I pray you forbeare me.” — Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-1

Source

"원하건대 너희는 나의 좀 어리석음을 용납하라." 고린도인들의 귀가 아직도 부분적으로 거짓 사도들의 말에 선점되어 있음을 보았으므로, 그는 다른 방도에 호소한다. 감히 공개적으로 간청하지 못하는 사람들이 하듯이 소원을 표현하는 방식으로 돌린 것이다. 그러나 곧바로, 마치 용기를 얻은 것처럼, 그는 그럼에도 고린도인들에게 자신의 어리석음을 참아달라고 간청한다.

그는 이후에 나오는 자신의 칭찬에 대한 화려한 선포를 어리석음이라고 부른다. 그가 자랑함에 있어 어리석었다는 것이 아니다. 그는 필요에 의해 강요받았고, 또한 자신을 억제하여 아무도 그가 경계를 넘어간다고 정당하게 여길 수 없었기 때문이다. 그러나 자신의 칭찬을 스스로 알리는 것이 어울리지 않는 일이고 겸손한 사람의 성향과는 거리가 있으므로, 양보의 형태로 말한다.

원주석

2절 카드 ↗

2. For I am jealous Mark why it is that he acts the fool, for jealousy hurries a man as it were headlong. “Do not demand that I should show the equable temper (796) of a man that is at ease, and not excited by any emotion, for that vehemence of vehemence of jealousy, with which I am inflamed towards you, does not suffer me to be at ease.” As, however, there are two kinds of jealousy — the one springs from self love, and of a wicked and perverse nature, while the other is cherished by us on God’s account, (797) he intimates of what sort his zeal is. For many are zealous — for themselves, not for God. That on the other hand, is the only pious and right zeal, that has an eye to God, that he may not be defrauded of the honors that of right belong to him. For I have united you to one man. That his zeal was of such a nature, he proves from the design of his preaching, for its tendency was to join them to Christ in marriage, and retain them in connection with him. (798) Here, however, he gives us in his own person a lively picture of a good minister; for One alone is the Bridegroom of the Church — the Son of God. All ministers are the friends of the Bridegroom, as the Baptist declares respecting himself. ( John 3:29 .) Hence all ought to be concerned, that the fidelity of this sacred marriage remain unimpaired and inviolable. This they cannot do, unless they are actuated by the dispositions of the Bridegroom, so that every one of them may be as much concerned for the purity of the Church, as a husband is for the chastity of his wife. Away then with coldness and indolence in this matter, for one that is cold (799) will never be qualified for this office. Let them, however, in the mean time, take care, not to pursue their own interest rather than that of Christ, that they may not intrude themselves into his place, lest while they give themselves out as his paranymphs, (800) they turn out to be in reality adulterers, by alluring the bride to love themselves. To present you as a chaste virgin. We are married to Christ, on no other condition than that we bring virginity as our dowry, and preserve it entire, so as to be free from all corruption. Hence it is the duty of ministers of the gospel to purify our souls, that they may be chaste virgins to Christ; otherwise they accomplish nothing. Now we may understand it as meaning, that they individually present themselves as chaste virgins to Christ, or that the minister presents the whole of the people, and brings them forward into Christ’s presence. I approve rather of the second interpretation. Hence I have given a different rendering from Erasmus. (801) (796) “ Vne equalite et moderation ;” — “An evenness and moderation.” (797) “ De laquelle nous sommes esmeus pour l’amour de nostre Dieu ;” — “By which we are influenced out of love to our God.” (798) “ Et les faire perseuerer en saincte conionction auec luy ;” — “And to lead them to persevere in holy connection with him.” (799) “ Quiconque est froid et lasche ;” — “Whoever is cold and indolent.” (800) “Paranymphos;” — “Friends of the bridegroom.” The reader will find the office and duties of paranymph detailed at considerable length by Dr. Adam Clarke, when commenting on John 3:29 — Ed. (801) The rendering of Erasmus, as stated by Beza, (who, like Calvin, disapproves of it,) is “ ut exhiberctis ;” — “that ye may present.” — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-2

Source

"내가 하나님의 열심으로 너희를 위하여 열심을 내노라." 그가 어리석은 자처럼 행동하는 이유를 주목하라. 열심이 사람을 말하자면 앞으로 돌진하게 하기 때문이다. "평온하고 어떤 감정에도 흥분되지 않은 사람의 침착하고 절제된 성격을 요구하지 마십시오. 당신들을 향해 불붙은 이 열심의 격렬함이 나를 평온하게 있도록 허락하지 않기 때문입니다."

그러나 두 종류의 열심이 있다. 하나는 자기애에서 나오고 사악하고 타락한 성격이며, 다른 하나는 하나님을 위해 우리 안에서 키워진다. 따라서 그는 자신의 열심이 어떤 종류인지 암시한다. 많은 이들이 하나님이 아니라 자신을 위해 열심을 가진다. 반면에 하나님을 바라보고 그분이 마땅히 받으실 영예를 빼앗기지 않도록 보살피는 것만이 경건하고 올바른 열심이다.

"내가 너희를 정결한 처녀로 한 남편인 그리스도께 드리려고 중매함이로라." 자신의 열심이 그런 성격임을 그는 설교의 목적으로부터 증명한다. 그 목적은 그들을 그리스도와 결혼으로 묶고 그분과의 연합 안에서 그들을 유지하는 것이었기 때문이다.

여기서 그는 자신의 인격으로 좋은 목사의 생생한 그림을 보여준다. 교회의 신랑은 한 분뿐이다. 하나님의 아들이시다. 모든 목사들은 신랑의 친구들이다. 세례 요한이 자신에 대해 그렇게 선언한 것처럼(요 3:29). 따라서 모두가 이 거룩한 결혼의 신실함이 훼손되지 않고 불가침으로 남도록 관심을 가져야 한다. 이것은 신랑의 성향에 의해 움직이지 않고는 할 수 없다. 각 사람이 자기 아내의 정결에 남편이 관심을 갖듯이 교회의 순결에 관심을 가져야 한다. 이 문제에서 냉담함과 게으름은 버려야 한다. 냉담한 자는 결코 이 직무에 자격이 없기 때문이다.

그러나 그 사이에 그들이 그리스도의 이익보다 자신들의 이익을 추구하지 않도록 주의해야 한다. 그분의 자리를 침범하지 않도록. 신부의 들러리로 자처하면서 실제로는 신부로 하여금 자신들을 사랑하도록 유혹함으로써 간음자로 드러나지 않도록.

원주석

3절 카드 ↗

3. But I fear He begins to explain, what is the nature of that virginity of which he has made mention — our cleaving to Christ alone, sincerely, with our whole heart. God, indeed, everywhere requires from us, that we be joined with him in body and in spirit, and he warns us that he is a jealous God, ( Exodus 20:5 ,) to avenge with the utmost severity the wrong done to him, in the event of any one’s drawing back from him. This connection, however, is accomplished in Christ, as Paul teaches in Ephesians, ( Ephesians 5:25 .) He points out, however, at present the means of it — when we remain in the pure simplicity of the gospel, for, as in contracting marriages among men, there are written contracts (802) drawn out, so the spiritual connection between us and the Son of God is confirmed by the gospel, as a kind of written contract. (803) Let us maintain the fidelity, love, and obedience, that have been there promised by us; he will be faithful to us on his part. Now Paul says that he is concerned, that the minds of the Corinthians may not be corrupted from the simplicity that is in Christ Paul, it is true, says in Greek εἰς Χριστόν , which Erasmus renders towards Christ, (804) but the Old Interpreter has come nearer, in my opinion, to Paul’s intention, (805) because by the simplicity that is in Christ is meant, that which keeps us in the unadulterated and pure doctrine of the gospel, and admits of no foreign admixtures (806) By this he intimates that men’s minds are adulterated, (807) whenever they turn aside, even in the least degree, to the one side or to the other, from the pure doctrine of Christ. Nor is it without good reason, for who would not condemn a matron as guilty of unchastity, so soon as she lends an ear to a seducer? So in like manner we, when we admit wicked and false teachers, who are Satan’s vile agents, show but too clearly, that we do not maintain conjugal fidelity towards Christ. We must also take notice of the term simplicity, for Paul’s fear was not, lest the Corinthians should all at once openly draw back altogether from Christ, but lest, by turning aside, by little and little, from the simplicity which they had learned, so as to go after profane and foreign contrivances, they should at length become adulterated. He brings forward a comparison as the serpent beguiled Eve through his subtilty For if false teachers have a show of wisdom, if they have any power of eloquence for persuading, if they plausibly insinuate themselves into the minds of their hearers, and instill their poison by fawning artifices, it was in a similar way that Satan also beguiled Eve, as he did not openly declare himself to be an enemy, but crept in privily under a specious pretext. (802) Tabuloe — Juvenal makes use of this term in the same sense: “ Signatae tabuloe ; ” — “The marriage contract is signed.” — (Juv. 2 119.) See also Juv. 9:75. — Ed. (803) “ Est conferme et establi par l’Euangile, comme par vn instrument authentique ;” — “Is confirmed and established by the gospel, as by an authentic instrument.” (804) Beza, while, like Calvin, he views the expression εἰς τὸν Χριστόν, as meaning “in Christ,” makes mention of the rendering of Erasmus, adding a note of explanation, “ Quoe erat erga Christum, nempe quia pure ac simpliciter illi obtemperabatis ;” — “Which was towards Christ; that is, inasmuch as you obeyed him in purity and simplicity.” Cranmer (1539) renders as follows: “Euen so youre wyttes shuld be corrupte from the singlenes that ye had toward Christ. — Ed. (805) The rendering of the Vulgate is the same as that adopted by Calvin, “ A simplicitate quae est in Christo ;” — “From the simplicity which is in Christ.” — Ed. (806) “ Corruptions et desguisemens venans d’ailleurs :” — “Corruptions and disguises springing from some other sources.” (807) “ S’abbastardissent, corrompent, et debauchent ;” — “Are adulterated, corrupted, and debauched.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-3

Source

"그러나 나는 두려워하노라." 그는 언급한 처녀성이 어떤 성격인지 설명하기 시작한다. 우리가 온 마음을 다해 그리스도께만 참으로 붙어 있는 것이다. 하나님은 실로 어디서나 우리가 몸과 영으로 그분과 연합하기를 요구하신다. 그분이 질투하시는 하나님이어서(출 20:5), 누군가 그분에게서 물러나는 경우에 그분에게 행해진 잘못을 극도의 엄격함으로 갚으실 것이라고 경고하신다.

이 연합은 그리스도 안에서 이루어진다. 바울이 에베소서에서 가르치는 것처럼(엡 5:25). 그러나 지금은 그 수단을 지적한다. 우리가 복음의 순수한 단순함 안에 머무를 때이다. 사람들 사이의 결혼에서 혼인 계약서가 작성되는 것처럼, 우리와 하나님의 아들 사이의 영적인 연합은 일종의 혼인 계약서로서의 복음으로 확인된다. 거기서 우리가 약속한 신실함, 사랑, 순종을 유지하자. 그분은 그분의 편에서 우리에게 신실하실 것이다.

"고린도인들의 마음이 그리스도를 향한 순결한 헌신에서 부패할까 염려합니다." 바울이 헬라어로 말한 것을 에라스무스는 "그리스도를 향하여"로 번역하는데, "그리스도 안에 있는 단순함"이라는 것은 복잡함이 없이 순수하고 깨끗한 복음의 교리 안에 우리를 지키고 어떤 낯선 혼합도 허용하지 않는 것을 의미한다.

이것으로 그는 사람들이 순수한 그리스도의 교리에서 아주 조금이라도 한쪽 또는 다른 쪽으로 벗어날 때마다 마음이 타락한다고 암시한다. 이유가 없지 않다. 유혹자에게 귀를 기울이는 즉시 귀부인이 부정하다고 비난받는 것처럼, 우리도 사탄의 비열한 대리인들인 사악하고 거짓된 교사들을 받아들일 때 그리스도에 대한 부부의 신의를 유지하지 않는다는 것을 너무나 분명히 드러낸다.

"뱀이 이브를 미혹한 것처럼." 거짓 교사들이 지혜의 겉모습을 가지고, 설득하는 웅변의 능력이 있고, 그럴듯하게 듣는 자들의 마음에 침투하여, 아첨하는 계략으로 독을 주입한다면, 사탄이 이브를 속인 것과 같은 방식으로. 그가 공개적으로 적임을 선언하지 않고 그럴듯한 구실 아래 몰래 기어들어왔기 때문이다.

원주석

4절 카드 ↗

4. For if he that cometh. He now reproves the Corinthians for the excessive readiness, which they showed to receive the false apostles. For while they were towards Paul himself excessively morose and irritable, (808) so that on any, even the least occasion, they were offended if he gave them even the slightest reproof, there was, on the other hand, nothing that they did not bear with, on the part of the false Apostles. They willingly endured their pride, haughtiness, and unreasonableness. An absurd reverence of this nature he condemns, because in the mean time they showed no discrimination or judgment. “How is it that they take (809) so much liberty with you, and you submit patiently to their control? Had they brought you another Christ, or another gospel, or another Spirit, different from what you received through my hands, I would assuredly approve of your regard for them, for they would be deserving of such honor. But as they have conferred upon you nothing, that I had not given you previously, what sort of gratitude do you show in all but adoring those, to whom you are indebted for nothing, while you despise me, through whom God has bestowed upon you so many and so distinguished benefits?” Such is the reverence that is shown even at this day by Papists towards their pretended Bishops. For while they are oppressed by their excessively harsh tyranny, (810) they submit to it without difficulty; but, at the same time, do not hesitate to treat Christ himself with contempt. (811) The expressions — another Christ, and another gospel, are made use of here in a different sense from what they bear in Galatians 1:8 . For another is used there in opposition to what is true and genuine, and hence it means false and counterfeit. Here, on the other hand, he means to say — “If the gospel had come to you through their ministry, and not through mine.” (808) “ Trop chagrins, difficiles, mal-aises a contenter, et faciles a estre irritez ;” — “Excessively fretful, hard to please, not easily satisfied, and very readily provoked.” (809) “ Entreprenent et vsurpent ;” — “Assume and usurp.” (810) “ Leur dure et insupportable tyrannie ;” — “Their harsh and intolerable tyranny.” (811) “ Mais de Christ, il ne leur en chaut, et ne font point de conscience de l’auoir en mespris ;” — “But as for Christ, they do not care for him, and they make no scruple to hold him in contempt.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-4

Source

"만일 누가 가서 우리의 전파하지 아니한 다른 예수를 전파하거나." 이제 그는 거짓 사도들을 너무 빨리 받아들이려는 고린도인들의 지나친 준비됨을 책망한다. 그들이 바울 자신에 대해서는 지나치게 무뚝뚝하고 화를 잘 내서 조금이라도 책망하면 어떤 작은 경우에도 기분이 상했는데, 반면에 거짓 사도들 편에서 오는 것은 참지 않는 것이 없었다. 그들의 교만, 오만, 불합리함을 기꺼이 견뎌냈다. 바울은 이런 불합리한 경외심을 정죄한다. 그 사이에 그들이 아무 분별이나 판단도 나타내지 않았기 때문이다.

"어떻게 그들이 당신들에게 그토록 자유롭게 행하고, 당신들은 그들의 통제에 인내로 복종하는가? 그들이 당신들에게 내 손을 통해 받은 것과 다른 그리스도나 다른 복음이나 다른 성령을 가져왔다면, 나는 분명히 그들에 대한 당신들의 존중을 인정했을 것이다. 그들이 그런 영예를 받아야 하기 때문이다. 그러나 그들이 당신들에게 내가 이미 드린 것 외에 아무것도 주지 않았으니, 아무것도 빚진 것이 없는 자들을 거의 숭배하면서 하나님이 당신들에게 그토록 많고 뛰어난 유익을 주신 수단인 나를 멸시하는 것이 어떤 종류의 감사인가?"

"다른 예수"와 "다른 복음"이라는 표현은 여기서 갈라디아서 1장 8절에서 나타나는 것과 다른 의미로 쓰인다. 거기서 다른은 참되고 진짜인 것에 반대하여 쓰이므로 거짓되고 가짜라는 뜻이다. 여기서 반면에 그는 이렇게 말하려 한다. "만약 복음이 내 사역이 아니라 그들의 사역을 통해 당신들에게 왔다면."

원주석

5절 카드 ↗

5. For I reckon that I am. He now convicts them of ingratitude, by removing the only thing that could serve as an excuse for them, for he shows that he is on a level, even with the chief of the Apostles. The Corinthians, therefore, were ungrateful (812) in not esteeming him more highly, after having found him, by experience, to be such; while, on the other hand, the authority that was justly due to him, they transferred to persons of no value. For the sake of modesty, however, he says that he reckons so, while the thing was known and manifest to all. His meaning, however, is, that God had honored his Apostleship with no less distinguished marks of favor, than that of John or Peter. Now the man that despises the gifts of God, which he himself recognizes, cannot clear himself from the charge of being spiteful and ungrateful. Hence, wherever you see the gifts of God, you must there reverence God himself: (813) I mean, that every one is worthy of honor, in so far as he is distinguished by graces received from God, and especially if any advantage has redounded to thee from them. (812) “ Monstroyent bien en cela leur ingratitude ;” — “Showed clearly in this their ingratitude.” (813) “ En quelque lieu que nous apperceuerons les dons de Dieu, il faut que la il soit honore de nous, et que nous luy portions reuerence ;” — “Wherever we recognise the gifts of God, he must there be honored by us, and we must give him reverence.” return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-5

Source

"나는 지극히 크다는 사도들보다 부족한 것이 조금도 없는 줄 생각하노라." 이제 그는 그들에게 용서받을 만한 것으로 역할을 할 수 있었던 유일한 것을 제거함으로써 그들의 배은망덕함을 드러낸다. 자신이 심지어 사도들 중 수석들과도 동등하다는 것을 보임으로써이다. 따라서 고린도인들은 배은망덕했다. 경험으로 그가 그런 자임을 알게 되었으면서도 그를 더 높이 존중하지 않았기 때문이다. 반면에 당연히 그에게 속해야 할 권위를 가치 없는 자들에게 전가했다.

겸손을 위해 그는 그렇게 생각한다고 말하는데, 그 일은 모든 이에게 알려지고 명백했다. 그러나 그의 의미는, 하나님이 자신의 사도직을 요한이나 베드로의 것에 못지않게 탁월한 은혜의 표시들로 영예롭게 하셨다는 것이다. 자신이 인정하는 하나님의 선물들을 멸시하는 자는 악의적이고 배은망덕하다는 비난에서 벗어날 수 없다.

원주석

6절 카드 ↗

6. But though I am rude There was one thing (814) in which he might appear, at first view, to be inferior — that he was devoid of eloquence. This judgment, (815) therefore, he anticipates and corrects, while he acknowledges himself, indeed, to be rude and unpolished in speech, while at the same time he maintains that he has knowledge By speech here he means, elegance of expression; and by knowledge he means, the very substance of doctrine. For as man has both a soul and a body, so also in doctrine, there is the thing itself that is taught, and the ornament of expression with which it is clothed. Paul, therefore, maintains that he understands, what should be taught, and what is necessary to be known, though he is not an eloquent orator, so as to know how to set off his doctrine by a polished and eloquent manner of expression. It is asked, however, whether elegance of speech (816) is not also necessary for Apostles; for how will they otherwise be prepared for teaching? Knowledge might perhaps suffice for others, but how could a teacher be dumb? I answer, that, while Paul acknowledges himself to be rude in speech, it is not as though he were a mere infant, but as meaning, that he was not distinguished by such splendid eloquence as others, to whom he yields the palm as to this, retaining for himself what was the principal thing — the reality itself, (817) while he leaves them talkativeness without gravity. If, however, any one should inquire, why it is that the Lord, who made men’s tongues, ( Exodus 4:11 ,) did not also endow so eminent an apostle with eloquence, that nothing might be wanting to him, I answer, that he was furnished with a sufficiency for supplying the want of eloquence. For we see and feel, what majesty there is in his writings, what elevation appears in them, what a weight of meaning is couched under them, what power is discovered in them. In fine, they are thunderbolts, not mere words. Does not the efficacy of the Spirit appear more clearly in a naked rusticity of words, (so to speak,) than under the disguise of elegance and ornament? Of this matter, however, we have treated more largely in the former Epistle. (818) In short, he admits, as far as words are concerned, what his adversaries allege by way of objection, while he denies in reality what they hold forth. Let us also learn, from his example, to prefer deeds to words, and, to use a barbarous but common proverb — “ Teneant alii quid nominis, nos autem quid rei ;” — “Let others know something of the name, but let us know something of the reality. ” (819) If eloquence is superadded, let it be regarded by us as something over and above; and farther, let it not be made use of for disguising doctrine, or adulterating it, but for unfolding it in its genuine simplicity. But everywhere. As there was something magnificent in placing himself on a level with the chief Apostles, that this may not be ascribed to arrogance, he makes the Corinthians judges, provided they judge from what they have themselves experienced; for they had known sufficiently well, from many proofs, that he did not boast needlessly, or without good reason. He means, therefore, that he needs not make use of words, inasmuch as reality and experience afford clear evidence of every thing that he was about to say (820) (814) “ Il n’y auoit que ceci seul ;” — “There was only this one thing.” (815) “ Ce fol iugement ;” — “This foolish judgment.” (816) “ La faculte de bien parler et auec grace ;” — “The power of speaking well and gracefully.” (817) “ La substance de la chose ;” — “The substance of the thing.” (818) See Calvin on the Corinthians, vol. 1, pp. 75-77. (819) “ Et afin que i’vse d’vn prouerbe des Latins barbare, commun toutesfois — ‘Que les autres scachent les mots, mais que nous ayons bonne cognoissance de la chose ;’” — “And to use a proverb of the Latins, barbarous, indeed, but common — ‘Let others know the words, but let us have a good acquaintance with the reality.’” Tymme, in his translation of Calvin on the Corinthians, (1573,) renders this proverb as follows: “Let other haue the shell, so we may haue the kernell.” — Ed. (820) “ Monstrent audoigttout ce qu’il en pourroit dire ;” — “Show with the finger every thing that he might be prepared to say as to it.” return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-6

Source

"내가 비록 말에는 부족하나." 한 가지 점에서 그가 처음 보기에 열등한 것처럼 나타날 수 있었다. 그가 웅변에서 부족했다는 것이다. 따라서 이 판단을 미리 차단하고 교정한다. 참으로 자신이 말에서 거칠고 세련되지 못하다고 인정하면서도, 동시에 지식을 가지고 있다고 주장한다.

여기서 "말"은 표현의 우아함을 의미하고, "지식"은 교리의 내용 자체를 의미한다. 사람이 영혼과 몸을 가진 것처럼, 교리에도 가르쳐지는 내용 자체와 그것을 입히는 표현의 장식이 있다. 따라서 바울은 자신이 세련되고 유창한 표현 방식으로 교리를 돋보이게 하는 방법을 알지 못해도, 가르쳐야 하고 알아야 할 필요가 있는 것은 이해하고 있다고 주장한다.

그러나 웅변도 사도들에게 필요하지 않은지 물을 수 있다. 지식은 다른 이들에게 충분할 수 있지만 어떻게 교사가 말 못하는 자일 수 있는가? 나는 이렇게 답한다. 바울이 말에서 거칠다고 인정할 때, 그것은 유아처럼이라는 의미가 아니라 그가 다른 이들처럼 화려한 웅변으로 구별되지 않는다는 의미이다. 그들에게 이 점에서 손바닥을 양보하면서, 주된 것인 실체를 자신을 위해 유지하고, 그들에게는 무거움 없는 수다스러움을 남긴다.

하나님이 사람들의 혀를 만드신 분(출 4:11)인데 왜 그토록 뛰어난 사도에게 웅변도 부여하지 않으셨는가 묻는다면, 나는 이렇게 답한다. 그는 웅변의 부족을 보충하기에 충분한 것으로 갖추어졌다. 우리는 그의 글에 어떤 위엄이 있는지, 얼마나 고귀함이 나타나는지, 그 아래 얼마나 무게 있는 의미가 담겨 있는지, 얼마나 큰 능력이 발견되는지 보고 느낀다. 한마디로 그것들은 단순한 말이 아니라 천둥이다. 말의 다소 거친 단순함 아래서(말하자면) 성령의 효력이 우아함과 장식의 외관 아래서보다 더 분명히 나타나지 않는가?

"모든 일에서 너희에게 밝혀졌노라." 자신을 수석 사도들과 동등한 위치에 놓는 것이 어느 정도 화려한 것이었으므로, 이것이 오만함으로 돌려지지 않도록, 그는 고린도인들을 재판관으로 삼는다. 그들이 자신들이 직접 경험한 것으로 판단한다면. 그들이 많은 증거들로 그가 불필요하게 또는 근거 없이 자랑하지 않는다는 것을 충분히 알고 있었기 때문이다.

원주석

7절 카드 ↗

7. Have I committed an offense? His humility was cast up to him by way of reproach, while it was an excellence that was deserving of no ordinary commendation. Humility here means — voluntary abasement; for in conducting himself modestly, as if he had nothing in him that was particularly excellent, so that many looked upon him as one of the common people, he had done that for the advantage of the Corinthians. For the man was inflamed with so great a desire, (823) and so great an anxiety for their salvation, that he made a regard to himself a secondary consideration. Hence he says, that he had of his own accord made a surrender of his own greatness, that they might become great through his abasement. For his design was, that he might promote their salvation. He now indirectly charges them with ingratitude, in imputing to him as a fault so pious a disposition — not indeed for the purpose of reproaching him, but with the view of restoring them so much the better to a sound mind. And certainly, he wounded them more severely by speaking ironically, than if he had spoken in a simple way, and without a figure. He might have said, “What is this? Am I despised by you, because I have lowered myself for your advantage?” The questioning, however, which he makes use of, was more forcible for putting them to shame. Because I preached freely This is a part of his abasement. For he had given up his own right, as though his condition had been inferior to that of others; but such was the unreasonableness of some of them, that they esteemed him the less on that account, as if he had been undeserving of remuneration. The reason, why he had given his services to the Corinthians gratuitously, is immediately subjoined — for he did not act in this manner everywhere, but, as we have seen in the former Epistle, (824) there was a danger of his furnishing the false Apostles with a handle against him. (823) “ Car ce sainct Apostre estoit tellement embrasse du desir .” — “For this holy Apostle was to such a degree inflamed with desire.” (824) “ See Calvin on the Corinthians, vol. 1, p. 288. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-7

Source

"내가 너희를 높이려고 나를 낮추어 하나님의 복음을 무상으로 너희에게 전하였느니라." 그의 겸손이 특별한 칭찬을 받을 만한 탁월함이었는데, 비난으로 그에게 던져졌다. 여기서 겸손은 자발적인 낮아짐을 의미한다. 별로 탁월한 것이 없는 것처럼 겸손하게 자신을 이끌어 많은 이들이 그를 일반 백성의 하나로 여겼으므로, 그는 그것을 고린도인들의 유익을 위해 했다. 그 사람은 그들의 구원을 위한 큰 열망에 너무 불붙어서 자신에 대한 고려를 부차적인 것으로 삼았기 때문이다. 따라서 그는 그의 낮아짐을 통해 그들이 위대해지도록 자신의 위대함을 자발적으로 포기했다고 말한다.

"왜냐하면 그것이 당신들의 구원을 증진시키는 것이 그의 목적이었기 때문입니다." 이제 그는 간접적으로 그들의 배은망덕함을 비난한다. 그토록 경건한 성향을 잘못으로 그에게 돌렸다는 것에서. 물론 비난하기 위해서가 아니라, 그들을 더 잘 건전한 마음으로 회복시키기 위해서이다. 확실히 단순하게 비유 없이 말했더라면 상처를 덜 주었을 것이다.

"무료로 복음을 선포했기 때문이라." 이것은 낮아짐의 일부이다. 자신의 권리를 포기했으니 마치 자신의 조건이 다른 이들의 것보다 열등한 것처럼. 그러나 그들 중 일부의 불합리함이 그것 때문에 그를 덜 존중하여 마치 보수 받을 자격이 없는 것처럼 여겼다. 그가 고린도인들에게 무료로 봉사한 이유가 곧 바로 뒤에 나온다. 그가 모든 곳에서 이렇게 행한 것이 아니었으니, 이전 편지에서 본 것처럼 거짓 사도들에게 빌미를 제공할 위험이 있었기 때문이다.

원주석

8절 카드 ↗

8. I robbed other churches He has intentionally, in my opinion, made use of an offensive term, that he might the more forcibly express the unreasonableness of the matter — in respect of his being despised by the Corinthians. “I have,” says he, “procured pay for myself from the spoils of others, that I might serve you. While I have thus spared you, how unreasonable it is to make me so poor a return!” It is, however, a metaphor, that is taken from what is customary among soldiers; for as conquerors take spoils from the nations that they have conquered, so every thing that Paul took from the Churches that he had gained to Christ was, in a manner, the spoils of his victories, though, at the same time, he never would have taken it from persons against their will, but what they contributed gratuitously was, in a manner, due by right of spiritual warfare. (825) (825) “ The word ἐσύλησα, rendered in our authorized version robbed, is derived from σύλη, spoils, and comes originally from the Hebrew verb שלל ( shalal ) , which is frequently employed to denote spoiling, or making booty. (See Isaiah 10:6 ; Ezekiel 29:19 .) — “The word ἐσύλησα, ” says Barnes, “means properly, ‘I spoiled, plundered, robbed,’ but the idea of Paul here is, that he, as it were, robbed them, because he did not render an equivalent for what they gave him. They supported him, when he was labouring for another people. A conqueror who plunders a country gives no equivalent for what he takes. In this sense only could Paul say, that he had plundered the Church at Philippi. His general principle was, that ’the labourer was worthy of his hire;’ and that a man was to receive his support from the people for whom he labored, (See 1 Corinthians 9:7 ,) but this rule he had not observed in this case.” — Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-8

Source

"내가 다른 여러 교회에서 취하여 너희를 섬기는 데 비용으로 썼으며." 그는 의도적으로 공격적인 표현을 사용했다고 생각한다. 고린도인들에게 멸시받는 것이 얼마나 불합리한지를 더 강력하게 표현하기 위해서이다. "나는 당신들을 섬기기 위해 다른 이들의 전리품에서 보수를 구했습니다. 이렇게 당신들을 아꼈는데, 그토록 보잘것없는 보답을 하는 것이 얼마나 불합리한가!" 그러나 이것은 군인들 사이에서 관례적인 것에서 취한 비유이다. 정복자들이 자신들이 정복한 민족들에게서 전리품을 취하는 것처럼, 바울이 그리스도께 얻은 교회들에게서 취한 것은 어떤 의미에서 그의 승리의 전리품이었다. 그렇지만 그가 결코 사람들의 의지에 반하여 취하지 않았으니, 그들이 자발적으로 기여한 것은 어떤 의미에서 영적인 전쟁의 권리로 당연한 것이었다.

원주석

9절 카드 ↗

Observe, however, that he says that he had been in want, for he would never have been a burden to them, had he not been constrained by necessity. He, nevertheless, in the mean time, labored with his hands, as we have seen before, ( 1 Corinthians 4:12 ,) but, as the labor of his hands was not sufficient for sustaining life, something additional was contributed by the Macedonians. Accordingly he does not say, that his living had been furnished to him by the Macedonians, (826) but merely that they had supplied what was wanting. We have spoken elsewhere of the Apostle’s holy prudence and diligence in providing against dangers. Here we must take notice of the pious zeal of the Macedonians, who did not hesitate to contribute of their substance for his pay, that the gospel might be proclaimed to others, and those, too, that were wealthier than themselves. Ah! how few Macedonians are there in the present day, and on the other hand how many Corinthians you may find everywhere! (826) “ Il ne dit pas que les Macedoniens luy eussent donne tout ce qui luy estoit necessaire ;” — “He does not say that the Macedonians had given him every thing that was necessary.” return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-9

Source

그는 궁핍했다고 말한다는 것에 주목하라. 그는 필요에 강요받지 않았다면 결코 그들에게 짐이 되지 않았을 것이기 때문이다. 그럼에도 그 사이에 이전에 본 것처럼(고전 4:12) 손으로 일했다. 그러나 그의 손노동이 생계를 유지하기에 충분하지 않아서, 마게도냐인들이 추가로 제공했다. 따라서 마게도냐인들이 그에게 생활비를 공급했다고 말하지 않고, 단지 그들이 부족한 것을 채워줬다고 말한다.

사도의 거룩한 신중함과 위험에 대비하는 성실함에 대해 다른 곳에서 말했다. 여기서 주목해야 할 것은 마게도냐인들의 경건한 열심이다. 자신들보다 부유한 자들에게 복음이 선포될 수 있도록, 그들이 자신들의 재물에서 그의 보수에 기여하는 것을 주저하지 않았다는 것이다. 오늘날에는 마게도냐인이 얼마나 적고, 반면에 어디서나 얼마나 많은 고린도인을 찾을 수 있는지!

원주석

10절 카드 ↗

10. The truth of Christ is in me. Lest any one should suspect, that Paul’s words were designed to induce the Corinthians to be more liberal to him in future, and endeavor to make amends for their error in the past, he affirms with an oath, that he would take nothing from them, or from others in Achaia, though it were offered to him. For this manner of expression — the truth of Christ is in me, is in the form of oath. Let me not be thought to have the truth of Christ in me if I do not retain this glorying among the inhabitants of Achaia. Now Corinth was in Achaia. (827) (827) “See Calvin on the Corinthians, vol. 1, p. 37. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-10

Source

"그리스도의 진실이 내게 있으니." 혹자가 바울의 말이 고린도인들로 하여금 앞으로 더 관대하게 하고 과거의 실수를 보상하도록 유도하기 위해 의도된 것이라고 의심하지 않도록, 그는 맹세로 확언한다. 그들에게서나 아카야의 다른 이들에게서 아무것도 받지 않겠다고, 설령 그것이 제공된다고 해도. 이 표현 방식 "그리스도의 진실이 내게 있으니"는 맹세의 형태이기 때문이다. "내가 아카야의 주민들 사이에서 이 자랑을 유지하지 않는다면 내게 그리스도의 진실이 있다고 생각하지 말라." 고린도는 아카야에 있었다.

원주석

11절 카드 ↗

11. Is it because I love you not? Those that we love, we treat with greater familiarity. Lest the Corinthians, therefore, should take it amiss, that he refused their liberality, while he allowed himself to be assisted by the Macedonians, and even declared with an oath that he would do so still, he anticipates that suspicion also. And by the figure termed anthypophora, (828) he asks, as it were in their name, whether this is a token of a malevolent mind? He does not return a direct answer to the question, but the indirect answer that he returns has much more weight, inasmuch as he calls God to be a witness of his good disposition towards them. You see here, that in the course of three verses (829) there are two oaths, but they are lawful and holy, because they have a good design in view, and a legitimate reason is involved. Hence to condemn indiscriminately all oaths is to act the part of fanatics, who make no distinction between white and black. (830) (828) “ Pour repoudre & l’objection ;” — “With the view of replying to the objection.” — See Calvin on the Corinthians, volume 1. (829) “ Ces trois lignes ;” — “These three lines.” (830) “An oath is to be used, when other means are deficient; and more particularly, we are then only to swear, when the honor of God is concerned, or Religion and Christianity is falsely accused; and these are public grounds. To which we may add the good of the Commonwealth: or we are to swear upon a particular occasion to clear ourselves from false accusations and crimes charged upon us, if otherwise our innocency cannot appear; or in the behalf of others, when they shall suffer either in name, life, or estate, and we are required thereunto by the Magistrate, that so justice may proceed.” — Burgesse on 2 Corinthians 1:0 . — See Calvin’s Harmony, volume 1. — Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-11

Source

"어찌 그리함이냐? 내가 너희를 사랑하지 아니함이냐?" 우리가 사랑하는 자들을 더 친밀하게 대한다. 따라서 고린도인들이, 그가 마게도냐인들의 도움을 받도록 허용하면서도 그들의 관대함을 거절하고, 아직도 그렇게 할 것이라고 맹세로 선언했다는 것에 마음이 상하지 않도록, 그는 그 의심에도 미리 대비한다. 그리고 반어적인 상상으로 그는 마치 그들의 이름으로 묻는다. 이것이 악의적인 마음의 표시인가? 그는 질문에 직접 답하지 않는다. 그러나 그가 주는 간접적인 답이 훨씬 더 큰 무게를 가진다. 하나님을 자신들을 향한 자신의 좋은 성향의 증인으로 부르기 때문이다.

여기서 세 절에 두 개의 맹세가 있다는 것에 주목할 것이다. 그러나 그것들은 합법적이고 거룩하다. 좋은 목적을 가지고 합법적인 이유가 관련되어 있기 때문이다. 따라서 모든 맹세를 무차별적으로 정죄하는 것은 흰색과 검은색을 구별하지 못하는 광신자처럼 행동하는 것이다.

원주석

12절 카드 ↗

12. But what I do. He again explains the reason of his intention. (831) The false Apostles, with the view of alluring to themselves ignorant persons, took no pay. Their serving gratuitously was a show of uncommon zeal. (832) If Paul had availed himself of his right, he would have given them occasion to raise their crest, as if they had been greatly superior to him. Paul, accordingly, that he might give them no occasion of doing injury, did himself, also, preach the Gospel, free of charge, and this is what he adds — that he is desirous to cut off occasion from those that desire occasion For the false Apostles were desirous to insinuate themselves by this artifice, and to detract, in proportion to this, from Paul’s credit, if they were superior to him in any respect. He says, that he will not give them this advantage. “They will be found,” says he, “on a level with us in that glorying which they would wish to have for themselves exclusively.” This, however, is a useful admonition in connection with cutting off occasion from the wicked, as often as they desire one. For this is the only way to overcome them — not in the way of furnishing them with arms through our imprudence. (833) (831) “ C’estoit vne fausse monstre de quelque zele excellent, de seruir sans rien prendre ;” — “It was a false show of eminent zeal, to serve without taking any thing.” (832) “ De la resolution qu’il a prinse en cest endroit ;” — “Of the resolution that he had taken as to this matter.” (833) “ Par nostre imprudence et inconsideration ;” — “By our imprudence and inconsideration.” return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-12

Source

"그러나 내가 하는 일을 앞으로도 계속할 것이니." 그는 다시 자신의 결심의 이유를 설명한다. 거짓 사도들은 무지한 자들을 자신들에게로 유인하기 위해 보수를 받지 않았다. 무료로 봉사하는 것은 탁월한 열심의 겉모습이었다. 바울이 자신의 권리를 사용했다면, 그들에게 마치 자신이 크게 우월한 것처럼 의기양양하게 할 기회를 주었을 것이다. 따라서 바울은 그들에게 해칠 기회를 주지 않기 위해 자신도 복음을 무료로 전했다. 그는 기회를 원하는 자들에게서 기회를 끊으려 한다고 덧붙인다. 거짓 사도들은 이 책략으로 자신들을 침투시키고, 어떤 점에서 자신들이 그보다 우월하다면 비례적으로 바울의 신용을 깎아내리기를 원했다. 그는 그들에게 이 이점을 주지 않겠다고 말한다. "그들은 자신들만을 위해 갖기를 원하는 그 자랑에서 우리와 동등함이 발견될 것입니다."

그러나 이것은 악인들에게서 기회를 끊는 것에 대한 유익한 훈계이다. 그것을 원할 때마다. 그들을 이기는 유일한 방법은 이것이기 때문이다. 우리의 경솔함으로 그들에게 무기를 제공하지 않는 것이다.

원주석

13절 카드 ↗

13. For such are false Apostles While he has already taken away from them what they chiefly desired, yet, not contented with having put himself on a level with them with respect to that in which they were desirous to excel, he leaves them nothing for which they deserve any commendation. It was apparently a laudable thing to despise money, but he says, that they make use of a pretense for the purpose of deceiving, exactly as if a harlot were to borrow the apparel of a decent matron. For it was necessary to pull off the mask, which obscured the glory of God. They are deceitful workers, says he, that is — they do not discover their wickedness at first view, but artfully insinuate themselves under some fair pretext. (834) Hence they require to be carefully and thoroughly sifted, lest we should receive persons as servants of Christ, as soon as any appearance of excellence is discovered. Nor does Paul in malice and envy put an unfavorable construction upon what might be looked upon as an excellence, but, constrained by their dishonesty, he unfolds to view the evil that lay hid, because there was a dangerous profanation of virtue in pretending to burn with greater zeal than all the servants of Christ. (834) “ S’insinuent finement sans qu’on y prene garde ;” — “They artfully insinuate themselves, unless one be on his guard against them.” return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-13

Source

"그런 사람들은 거짓 사도요." 그는 이미 그들이 주로 원했던 것을 빼앗았지만, 그들이 탁월하기를 원했던 것에서 자신을 동등하게 놓는 것으로 만족하지 않고, 그들에게 어떤 칭찬도 받을 자격이 있는 것을 아무것도 남겨두지 않는다. 돈을 경멸하는 것은 겉으로 보기에 칭찬할 만한 것이었지만, 그는 그들이 속이기 위해 구실을 사용한다고 말한다. 마치 창녀가 정숙한 부인의 옷을 빌리는 것과 같다. 하나님의 영광을 가리는 가면을 벗겨야 했기 때문이다. 그들은 속이는 일꾼들이다. 즉 처음 보기에는 그들의 사악함을 드러내지 않고 어떤 좋은 구실 아래 교활하게 침투한다. 따라서 조심스럽고 철저하게 살펴야 한다. 어떤 탁월함의 겉모습이 발견되자마자 그리스도의 종들로 받아들이지 않도록.

바울은 악의와 시기로 탁월함으로 여겨질 수 있는 것에 불리한 해석을 가하는 것이 아니다. 그들의 불성실함에 강요받아 숨겨진 악을 드러낸다. 그리스도의 모든 종들보다 더 큰 열심으로 불타는 것처럼 가장하는 것에 덕의 위험한 모독이 있었기 때문이다.

원주석

14절 카드 ↗

14. And no marvel It is an argument from the greater to the less. “If Satan, who is the basest of all beings, nay, the head and chief of all wicked persons, transforms himself, what will his ministers do? ” We have experience of both every day, for when Satan tempts us to evil, he does not profess to be what he really is. For he would lose his object, if we were made aware of his being a mortal enemy, and opposer of our salvation. Hence he always makes use of some cloak for the purpose of insnaring us, and does not immediately show his horns, (as the common expression is,) but rather makes it his endeavor to appear as an angel Even when he tempts us to gross crimes, he makes use, nevertheless, of some pretext that he may draw us, when we are off our guard, into his nets. What then, if he attacks us under the appearance of good, nay, under the very title of God? His life-guards imitate, as I have said, the same artifice. These are golden preambles — “Vicar of Christ” — “Successor of Peter” — “Servant of God’s servants,” but let the masks be pulled off, and who and what will the Pope be discovered to be? Scarcely will Satan himself, his master, surpass so accomplished a scholar in any kind of abomination. It is a well known saying as to Babylon, that she gives poison to drink in a golden cup. ( Jeremiah 51:7 .) Hence we must be on our guard against masks. Should any one now ask, “Shall we then regard all with suspicion?” I answer, that the Apostle did not by any means intend this; for there are marks of discrimination, which it were the part of stupidity, not of prudence, to overlook. He was simply desirous to arouse our attention, that we may not straightway judge of the lion from the skin (835) For if we are not hasty in forming a judgment, the Lord will order it so that the ears of the animal will be discovered ere long. Farther, he was desirous in like manner to admonish us, in forming an estimate of Christ’s servants, not to regard masks, but to seek after what is of more importance. Ministers of righteousness is a Hebraism for faithful and upright persons. (836) (835) “ Comme porte le prouerbe des Latins ;” — “As the proverb in use among the Latins runs.” (836) Beza takes the same view of this expression: “ Nec enim illi dicuntur sese transfigurare in Satanam, sed in ministros propos et integros, quibus opponuntur δόλιοι . Hoc enim declarat epitheton justitiae ex Hebraeorum idiotismo ;” — “For they are not said to transform themselves into Satan, but into ministers, who are honest and upright, as contrasted with those who are ( δόλιοι) deceitful. For this is the import of the epithet, of righteousness, according to the Hebrew idiom.” Another instance of the same Hebrew idiom is noticed by Calvin in p. 196. — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-14

Source

"이것은 이상한 일이 아니니라." 더 큰 것에서 더 작은 것으로의 논증이다. "모든 존재들 중에 가장 비열하고 모든 악한 자들의 우두머리인 사탄이 자신을 변장한다면, 그의 종들은 어떻겠는가?" 우리는 둘 다의 경험을 날마다 가진다. 사탄이 우리를 악으로 유혹할 때 자신이 실제로 무엇인지 공언하지 않는다. 그가 치명적인 적이고 우리 구원의 반대자임을 알게 된다면 그의 목적을 잃을 것이기 때문이다. 따라서 그는 항상 우리를 함정에 빠뜨리기 위해 어떤 망토를 사용하고, 곧바로 뿔을 드러내지 않는다(일반적인 표현처럼). 오히려 광명의 천사로 나타나려 한다. 심지어 우리를 큰 죄악으로 유혹할 때도 어떤 구실을 사용하여 우리가 방심한 채 그의 그물에 끌어들이게 한다.

그의 호위대는 같은 책략을 모방한다. "그리스도의 대리자", "베드로의 후계자", "하나님의 종들의 종"은 황금 같은 서문들이다. 그러나 가면을 벗기면 교황이 무엇이고 어떤 자인지 드러날 것이다. 그의 스승인 사탄 자신도 온갖 종류의 비행에서 그토록 탁월한 학생을 능가하지 못할 것이다. 바빌론에 대해 잘 알려진 말이 있다. 그녀가 황금 잔에 독을 마시게 한다고(렘 51:7). 따라서 우리는 가면들에 주의해야 한다.

"그렇다면 모든 이를 의심해야 하는가?" 나는 이렇게 답한다. 사도는 결코 이것을 의도하지 않았다. 구별의 표시들이 있으니, 신중함이 아니라 어리석음이 그것들을 간과하는 것이다. 그는 단순히 우리의 주의를 일으켜, 어떤 탁월함의 겉모습이 발견되자마자 사자를 가죽에서 판단하지 않도록 하기를 원했다.

원주석

15절 카드 ↗

15. Whose end shall be. He adds this for the consolation of the pious. For it is the statement of a courageous man, who despises the foolish judgments of men, and patiently waits for the day of the Lord. In the mean time, he shows a singular boldness of conscience, which does not dread the judgment of God. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-15

Source

"그러므로 그들의 마지막이 그 행위대로 되리라." 그는 이것을 경건한 자들의 위로를 위해 덧붙인다. 이것은 사람들의 어리석은 판단들을 경멸하고 주님의 날을 인내로 기다리는 용감한 자의 말이기 때문이다. 그 사이에 그는 하나님의 심판을 두려워하지 않는 탁월한 양심의 담대함을 보인다.

원주석

16절 카드 ↗

16. I say again The Apostle has a twofold design. He has it partly in view to expose the disgusting vanity of the false Apostles, inasmuch as they were such extravagant trumpeters of their own praises; and farther, to expostulate with the Corinthians, because they shut him up to the necessity of glorying, contrary to the inclinations of his own mind. “ I say again,” says he. For he had abundantly shown previously, that there was no reason, why he should be despised. He had also shown at the same time, that he was very unlike others, and therefore ought not to have his grounds of glorying estimated according to the rule of their measure. Thus he again shows, for what purpose he had hitherto gloried — that he might clear his apostleship from contempt; for if the Corinthians had done their duty, he would not have said one word as to this matter. Otherwise now as a fool “If I am reckoned by you a fool, allow me at least to make use of my right and liberty — that is, to speak foolishly after the manner of fools.” Thus he reproves the false Apostles, who, while they were exceedingly silly in this respect,were not merely borne with by the Corinthians, but were received with great applause. He afterwards explains what kind of folly it is — the publishing of his own praises. While they did so without end and without measure, he intimates that it was a thing to which he was unaccustomed; for he says, for a little while For I take this clause as referring to time, so that the meaning is, that Paul did not wish to continue it long, but assumed, as it were, for the moment, the person of another, and immediately thereafter laid it aside, as we are accustomed to pass over lightly those things that are foreign to our object, while fools occupy themselves constantly ( ἐν παρέργοις) (837) in matters of inferior moment. (837) The term παρέργον denotes — a matter of mere secondary importance. Thus Thucydides (6:58) says, ὁς οὐκ ἐκ παρέργου τὸν πόλεμον ἐποιεῖτο — who did not make the war a secondary consideration. — Ed. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-16

Source

"다시 말하노니 아무도 나를 어리석다 여기지 말라." 사도는 두 가지 목적을 가진다. 부분적으로는 거짓 사도들의 혐오스러운 허영심을 드러내는 것인데, 그들이 자신들의 칭찬을 그토록 지나치게 불어나게 했기 때문이다. 또한 고린도인들이 자신의 마음 성향과는 반대로 자랑을 강요하는 데 책임이 있다는 것을 단언하기 위해서이다.

"다시 말한다"고 한다. 그는 이미 앞에서 자신이 멸시받아야 할 이유가 없다는 것을 충분히 보였다. 동시에 그가 다른 이들과 매우 다르고 따라서 그들의 척도에 따라 자신의 자랑의 근거들을 평가해서는 안 된다는 것도 보였다. 따라서 그는 그가 지금까지 자랑해 온 목적을 다시 보인다. 자신의 사도직을 경멸에서 벗어나게 하기 위해서이다. 고린도인들이 자신들의 의무를 했다면 이 문제에 대해 한마디도 하지 않았을 것이다.

"그렇지 아니하면 잠깐 어리석음을 받으라." "내가 당신들에게 어리석은 자로 여겨진다면, 적어도 내 권리와 자유를 사용하게 하라. 즉 어리석은 자들의 방식으로 어리석게 말하는 것이다." 이렇게 그는 고린도인들이 참아줬을 뿐 아니라 크게 칭찬하면서 받아들인 거짓 사도들을 책망한다. 그는 나중에 어떤 종류의 어리석음인지 설명한다. 자신의 칭찬을 드러내는 것이다. 그들이 끝없이 아무 척도 없이 그렇게 했는데, 그는 그것이 자신에게 익숙하지 않은 것임을 암시한다. 그가 "잠깐"이라고 말하기 때문이다. 나는 이 구절을 시간에 관한 것으로 이해한다. 바울은 그것을 오래 지속하기를 원하지 않았고, 잠시 다른 사람의 역할을 취했다가 즉시 내려놓는 것처럼 했다는 의미이다.

원주석

17절 카드 ↗

17. What I speak, I speak not after the Lord His disposition, it is true, had an eye to God, but the outward appearance (838) might seem unsuitable to a servant of the Lord. At the same time, the things that Paul confesses respecting himself, he, on the other hand, condemns in the false Apostles. (839) For it was not his intention to praise himself, but simply to contrast himself with them, with the view of humbling them. (840) Hence he transfers to his own person what belonged to them, that he may thus open the eyes of the Corinthians. What I have rendered boldness, is in the Greek ὑπόστασις , as to the meaning of which term we have spoken in the ninth chapter. ( 2 Corinthians 9:4 .) Subject-matter (841) or substance, unquestionably, would not be at all suitable here. (842) (838) “ La facon exterieure en laquelle il procede ;” — “The outward manner in which he goes to work.” (839) “ C’est plustos afin de lea condemner es faux-Apostres ;” — “It is rather with the view of condemning them in the false Apostles.” (840) “ Afin de leur abbaisser le coquet :” — “With the view of bringing down their talk.” (841) Calvin refers here to the rendering of Erasmus, and of the Vulgate. The term employed by Erasmus is argumenturm ( subject-matter. ) In accordance with this, Cranmer’s version (1539) reads, “in this matter of boastinge.” The Vulgate makes use of the term substantia , ( substance. ) Wiclif (1380) reads, “in this substance of glorie” The Rheims version (1582), “in this substance of glorying.” — Ed . (842) “ Certes il ne conueniendroit pas bien yci de traduire matiere ou substance, combien que le mot signifie quelque fois cela ;” — “Certainly it would not be suitable here to render it subject-matter or substance, though the word sometimes bears that meaning.” return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-17

Source

"말하는 것이 주의 뜻을 따라 하는 것이 아니라." 그의 성향은 참으로 하나님을 바라보았지만, 외적인 모양은 주님의 종에게 어울리지 않는 것처럼 보일 수 있었다. 동시에 바울이 자신에 대해 인정하는 것들을, 그는 반면에 거짓 사도들 안에서 정죄한다. 자신을 칭찬하려는 것이 아니라, 단지 그들을 낮추기 위해 자신을 그들과 대조시키기 위해서였기 때문이다. 따라서 그는 고린도인들의 눈을 뜨게 하기 위해 그들에게 속한 것을 자신의 인격에 전가한다. "담대함"으로 내가 번역한 것은 헬라어로 '휘포스타시스'인데, 이 말의 의미에 대해 앞서 9장에서 말했다(고후 9:4). "주제"나 "실체"는 분명히 여기에 전혀 맞지 않는다.

원주석

18절 카드 ↗

18. Since many glory. The meaning is — Should any one say to me, by way of objection, that what I do is faulty, what then as to others? Are not they my leaders? Am I alone, or am I the first, in glorying according to the flesh? Why should that be reckoned praiseworthy in them, that is imputed to me as a fault?” So far then is Paul from ambition in recounting his own praises, that he is contented to be blamed on that account, provided he exposes the vanity of the false apostles. To glory after the flesh, is to boast one’s self, rather in what has a tendency towards show, than in a good conscience. For the term flesh, here, has a reference to the world — when we seek after praise from outward masks, which have a showy appearance before the world, and are regarded as excellent. In place of this term he had a little before made use of the expression — in appearance. ( 2 Corinthians 10:7 .) return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-18

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"여러 사람이 육신을 따라 자랑하니." 의미는 이것이다. "누군가 내가 하는 것이 잘못이라고 반론을 제기한다면, 다른 이들은 어떤가? 그들이 내 인도자들이 아닌가? 내가 육체를 따라 자랑함에서 혼자이거나 처음인가? 어째서 그들에게 칭찬할 만한 것이 나에게 잘못으로 여겨지는가?" 따라서 바울은 자신의 칭찬을 세면서 야망과는 거리가 멀다. 그는 거짓 사도들의 허영을 드러내는 한 그것으로 비난받는 것에 만족하기 때문이다.

"육체를 따라 자랑하는 것"은 선한 양심보다 겉모습에 더 기울어 있는 것에서 자신을 자랑하는 것이다. "육체"라는 말은 여기서 세상을 가리킨다. 세상 앞에 화려한 겉모습과 탁월하게 여겨지는 것에서 칭찬을 구할 때이다. 조금 전에 그는 이 표현 대신 "겉으로 보이는 것들"이라는 표현을 사용했다(고후 10:7).

원주석

19절 카드 ↗

19. For ye bear with fools willingly. He calls them wise — in my opinion, ironically. He was despised by them, which could not have been, had they not been puffed up with the greatest arrogance (843) He says, therefore — “Since you are so wise, act the part of wise men in bearing with me, whom you treat with contempt, as you would a fool.” Hence I infer, that this discourse is not addressed to all indiscriminately, but some particular persons are reproved, who conducted themselves in an unkind manner. (844) (843) “ D’vne merueilleuse arrogance ;” — “With an amazing arrogance.” (844) “ Enuers luy ;” — “Towards him.” return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-19

Source

"너희는 지혜로운 자로서 어리석은 자들을 기꺼이 용납하는구나." 그는 그들을 지혜롭다고 부르는데, 내 생각에는 반어적으로. 그들이 바울을 멸시했는데, 그것은 그들이 최대의 오만함으로 부풀어 있지 않고는 일어날 수 없었다. 따라서 그는 말한다. "당신들이 그토록 지혜로우니, 어리석은 자처럼 대하는 나를 지혜롭게 참는 사람처럼 행하십시오." 따라서 이 말이 모든 이들에게 무차별적으로 향한 것이 아니라, 자신에게 불친절하게 행동했던 특정한 자들이 책망받는 것이라고 나는 추론한다.

원주석

20절 카드 ↗

20. For ye bear with it, if any one. There are three ways in which this may be understood. He may be understood as reproving the Corinthians in irony, because they could not endure any thing, as is usually the case with effeminate persons; or he charges them with indolence, because they had given themselves up to the false Apostles in a disgraceful bondage; or he repeats, as it were, in the person of another, what was spitefully affirmed respecting himself, (845) as if he claimed for himself a tyrannical authority over them. The second meaning is approved by Chrysostom, Ambrose, and Augustine, and hence it is commonly received; and, indeed, it corresponds best with the context, although the third is not less in accordance with my views. For we see, how he was calumniated from time to time by the malevolent, as if he domineered tyrannically, while he was very far from doing so. As, however, the other meaning is more generally received, I have no objection, that it should be held as the true one. Now this statement will correspond with the preceding one in this way: “You bear with every thing from others, if they oppress you, if they demand what belongs to you, if they treat you disdainfully. Why then will you not bear with me, as they are in no respect superior to me?” For as to his saying that he is not weak, he means that he had been endowed by God with such excellent graces, that he ought not to be looked upon as of the common order. For the word weak has a more extensive signification, as we shall see again ere long. It has been the invariable custom, and will be so to the end, to resist contumaciously (846) the servants of God, to get enraged on the least occasion, (847) to grumble and murmur incessantly, to complain of even a moderate strictness, (848) to hold all discipline in abhorrence; while, on the other hand, they put themselves under servile subjection to false apostles, impostors, or mere worthless pretenders, give them liberty to do any thing whatever, and patiently submit to and endure, whatever burden they may choose to impose upon them. Thus, at the present day, you will scarcely find one in thirty, who will put his neck willingly under Christ’s yoke, while all have endured with patience a tyranny so severe as that of the Pope. Those very persons are all at once in an uproar, (849) in opposition to the fatherly and truly salutary reproofs of their pastors, who, on the other hand, had formerly swallowed down quietly every kind of insult, even the most atrocious, from the monks. (850) Are not those worthy of Antichrist’s torturing rack, rather than of Christ’s mild sway, who have ears so tender and backward to listen to the truth? But thus it has been from the beginning. (845) “ Ce que malicieusement on disoit de luy pour le rendre odieux ;” — “What they said of him maliciously, with the view of making him odious.” (846) “ De resister et contredire opiniastrement ;” — “To resist and contradict obstinately.” (847) “ Se corroucer aigrement contr’ eux a la moindre occasion ;” — “To be fiercely enraged against them on the least occasion.” (848) “ Se plaindre de leur seuerite, en disant qu’elle est excessiue ;” — “To complain of their strictness, by saying that it is excessive.” (849) “ Ils tempestent et grincent les dents ;” — “They storm and gnash their teeth.” (850) “ Toutes sortes d injures et outrages horribles que les moines leur faisoyent ;” — “All sorts of horrible injuries and insults that the monks could inflict upon them.” return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-20

Source

"누가 너희를 종으로 삼거나." 이것을 이해하는 세 가지 방식이 있다. 여성적인 사람들에게 일반적인 것처럼 아무것도 견딜 수 없는 것으로 고린도인들을 반어적으로 책망하는 것으로 이해할 수 있다. 또는 그들이 거짓 사도들에게 수치스러운 속박으로 자신들을 맡겼기 때문에 게으름으로 비난하는 것으로. 또는 다른 사람의 입장에서, 자신에 대해 그들에 대한 독재적인 권위를 주장하는 것처럼 악의적으로 주장된 것을 반복하는 것으로. 두 번째 의미는 크뤼소스토모스, 암브로시우스, 아우구스티누스가 승인하고 따라서 일반적으로 받아들여진다. 그것이 문맥에 가장 잘 맞는다. 세 번째도 내 견해에 덜 맞지 않지만.

이 진술은 앞의 것과 이렇게 연결될 것이다. "당신들은 그들이 당신들을 억압한다면, 당신들의 것을 요구한다면, 당신들을 경멸한다면 다른 이들에게서 모든 것을 견딥니다. 그런데 왜 나를 참으려 하지 않는가? 그들은 내게 아무 면에서도 우월하지 않으니?"

"내가 약하지 아니하였노라"고 하는 것에 대해서는, 자신이 하나님에 의해 탁월한 은혜들로 갖추어져서 일반 수준으로 여겨져서는 안 된다는 것을 의미한다. "약하다"는 말은 더 광범위한 의미를 가지는데, 곧 보게 될 것이다.

원주석

21절 카드 ↗

21. Nay, in whatsoever. Paul had asked, why the Corinthians showed more respect to others than to him, while he had not been by any means weak, that is, contemptible. He now confirms this, because, if a comparison had been entered upon, he would not have been inferior to any one in any department of honor. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-21

Source

"나는 약한 것 같이 말하나 이것에 대해서는 담대하노라." 바울은 고린도인들이 자신에게 다른 이들보다 덜 존중을 보이면서도 전혀 약하지, 즉 경멸할 만하지 않았다는 이유를 물었다. 이제 그는 이것을 확인한다. 명예 분야에서 경쟁이 이루어진다면, 그는 어떤 분야에서도 아무에게도 뒤지지 않을 것이기 때문이다.

원주석

22절 카드 ↗

22. He now, by enumerating particular instances, lets them see more distinctly, that he would not by any means be found inferior, if matters came to a contest. And in the first place, he makes mention of the glory of his descent, of which his rivals chiefly vaunted. “If,” says he, “they boast of illustrious descent, I shall be on a level with them, for I also am an Israelite, of the seed of Abraham.” This is a silly and empty boast, and yet Paul makes use of three terms to express it; nay more, he specifies, as it were, three different marks of excellence. By this repetition, in my opinion, he indirectly reproves their folly, inasmuch as they placed the sum-total (852) of their excellence in a thing that was so trivial, (853) and this boasting was incessantly in their mouth, so as to be absolutely disgusting, as vain men are accustomed to pour forth empty bravadoes as to a mere nothing. As to the term Hebrews, it appears from Genesis 11:15 , that it denotes descent, and is derived from Heber; and farther, it is probable, that Abraham himself is so called in Genesis 14:13 , in no other sense than this — that he was descended from that ancestor. (854) Not altogether without some appearance of truth is the conjecture of those, who explain the term to mean those dwelling beyond the river. (855) We do not read, it is true, that any one was called so before Abraham, who had passed over the river, when he quitted his native country, and afterwards the appellation came to be a customary one among his posterity, as appears from the history of Joseph. The termination, however, shows that it is expressive of descent, and the passage, that I have quoted, abundantly confirms it. (856) (852) “ Proram et puppim ;” — “The prow and stern.” (853) “ Vne chose si vaine, et de si petite consequence ;” — “A thing so empty, and of so small importance.” (854) “ Qu’il estoit descendu d’Heber de pere en fils ;” — “That he was descended from Heber, from father to son.” (855) “ Vray est que la coniecture de ceux qui disent qu’ils sont ainsi appelez comme habitants outre la riuiere, n’est pas du tout sans eouleur ;” — “It is true, that the conjecture of those who say that they are so called, as dwelling beyond the river, is not without some appearance of truth.” (856) “ The word Hebrew signified properly one who was from beyond, ( עכרי from עכר to pass, to pass over, ) hence applied to Abraham, because he had come from a foreign land; and the word denoted properly a foreigner — a man from the land or country beyond ( עכר ) the Euphrates. The name Israelite denoted properly one descended from Israel or Jacob, and the difference between them was, that the name Israelite, being a patronymic derived from one of the founders of their nation, was in use among themselves; the name Hebrew was applied by the Canaanite to them, as having come from beyond the river, and was the current name among foreign tribes and nations.” — Barnes. — Ed. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-22

Source

"그들이 히브리인이냐? 나도 그러하며." 이제 그는 특정한 사례들을 열거함으로써 그들이 경쟁이 된다면 어떤 면에서도 결코 열등하지 않다는 것을 더 분명히 보인다. 그리고 먼저 그의 경쟁자들이 주로 자랑했던 출신의 영광을 언급한다. "그들이 탁월한 혈통을 자랑한다면, 나는 그들과 동등할 것입니다. 나도 이스라엘 사람이고 아브라함의 씨이기 때문입니다."

이것은 어리석고 공허한 자랑이다. 그런데 바울은 그것을 표현하기 위해 세 표현을 사용한다. 아니 더 나아가 세 가지 다른 탁월함의 표시들을 구체적으로 말한다. 이 반복으로 내 생각에 그는 그들의 어리석음을 간접적으로 책망한다. 그것을 탁월함의 전부로 놓았기 때문이다. 이 자랑이 그토록 하찮은 것인데 끊임없이 입에서 나오니, 공허한 자들이 아무것도 아닌 것에 대해 공허한 허세를 퍼붓는 데 익숙한 것처럼 혐오스러울 정도이다.

"히브리인"이라는 말에 대해서는, 창세기 11장 15절에서 그것이 혈통을 나타내고 에벨에서 유래했음이 나타난다. 아브라함 자신이 창세기 14장 13절에서 그런 의미로 불린 것이 개연성이 있다. 강 너머에 거주하는 자들을 의미한다는 이들의 추측도 전혀 근거가 없지는 않다. 아브라함이 자신의 고향을 떠날 때 강을 건넌 후 히브리인이라고 불렸고, 이후에 그 칭호가 그의 후손들 사이에서 관례적인 것이 되었다는 것이 개연성이 있다. 그러나 어미는 그것이 혈통에서 표현적임을 보이고, 내가 인용한 구절이 그것을 충분히 확인한다.

원주석

23절 카드 ↗

23. Are they ministers of Christ? Now when he is treating of matters truly praiseworthy, he is no longer satisfied with being on an equality with them, but exalts himself above them. For their carnal glories he has previously been scattering like smoke by a breath of wind, (857) by placing in opposition to them those which he had of a similar kind; but as they had nothing of solid worth, he on good grounds separates himself from their society, when he has occasion to glory in good earnest. For to be a servant of Christ is a thing that is much more honorable and illustrious, than to be the first-born among all the first-born of Abraham’s posterity. Again, however, with the view of providing against calumnies, he premises that he speaks as a fool “Imagine this,” says he, “to be foolish boasting: it is, nevertheless, true.” In labors. By these things he proves that he is a more eminent servant of Christ, and then truly we have a proof that may be relied upon, when deeds instead of words are brought forward. He uses the term labors here in the plural number, and afterwards labor What difference there is between the former and the latter I do not see, unless perhaps it be, that he speaks here in a more general way, including those things that he afterwards enumerates in detail. In the same way we may also understand the term deaths to mean any kind of perils that in a manner threatened present death, instances of which he afterwards specifies. “I have given proof of myself in deaths often, in labors oftener still.” He had made use of the term deaths in the same sense in the first chapter. ( 2 Corinthians 1:10 .) (857) “ Car quant a leurs gloires charnelles, qui n’estoyent que choses vaines, iusques yci il les a fait esuanoir comme en soufflant dessus .” — “For as to theft carnal glories, which were but vain things, he has hitherto made them vanish by, as it were, blowing upon them.” return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-11-23

Source

"그들이 그리스도의 일꾼이냐?" 참으로 칭찬할 만한 것들을 다룰 때, 그는 더 이상 그들과 동등함으로 만족하지 않고 그들 위로 올라간다. 그는 이전에 그들에게 같은 종류의 것들을 대립시킴으로써 그들의 육신적인 영광들을 바람에 연기처럼 흩어버렸다. 그러나 그들에게 확실한 가치의 것이 없었으므로, 진지하게 자랑할 기회가 있을 때는 그들과의 무리에서 당연히 분리된다. 아브라함의 모든 후손들 중에 맏아들이 되는 것보다 그리스도의 종이 되는 것이 훨씬 더 영예롭고 빛나기 때문이다.

그러나 다시, 중상에 대비하기 위해 어리석은 자로서 말한다는 것을 먼저 말한다. "이것을 어리석은 자랑이라고 상상하십시오. 그것은 그럼에도 사실입니다."

"수고함도 나보다 더하며." 이런 것들로 그는 자신이 더 뛰어난 그리스도의 종임을 증명한다. 그런 때에 말 대신 행동이 제시될 때 신뢰할 수 있는 증거가 있다. 그는 여기서 복수로 수고를 사용하고 이후에는 수고를. 이 둘의 차이를 나는 알지 못한다. 아마도 그가 여기서 더 일반적으로 말하고 이후에 자세히 열거하는 것들을 포함한다는 것을 제외하면. 같은 방식으로 "죽음들"도 이후에 그가 구체화하는 종류의 현재적인 죽음을 어떤 의미에서 위협했던 어떤 종류의 위험도 의미하는 것으로 이해할 수 있다.

원주석

24절 카드 ↗

24. From the Jews. It is certain that the Jews had at that time been deprived of jurisdiction, but as this was a kind of moderate punishment (as they termed it) it is probable that it was allowed them. Now the law of God was to this effect, that those who did not deserve capital punishment should be beaten in the presence of a judge, ( Deuteronomy 25:2 ,) provided not more than forty stripes were inflicted, lest the body should be disfigured or mutilated by cruelty. Now it is probable, that in process of time it became customary to stop at the thirty-ninth lash, (858) lest perhaps they should on any occasion, from undue warmth, exceed the number prescribed by God. Many such precautions, (859) prescribed by the Rabbins, (860) are to be found among the Jews, which make some restriction upon the permission that the Lord had given. Hence, perhaps, in process of time, (as things generally deteriorate,) they came to think, that all criminals should be beaten with stripes to that number, though the Lord did not prescribe, how far severity should go, but where it was to stop; unless perhaps you prefer to receive what is stated by others, that they exercised greater cruelty upon Paul. This is not at all improbable, for if they had been accustomed ordinarily to practice this severity upon all, he might have said that he was beaten according to custom. Hence the statement of the number is expressive of extreme severity. (858) The custom of excepting one stripe from the forty is made mention of by Josephus: πληγὰς μίας λειπούσης τεσσαράκοντα, “forty stripes save one.” (Joseph. Antiq. lib. 4. cap. 8. sect. 21.) It is noticed by Wolfius, that the Jews in modern times make use of the same number of stripes — thirty-nine — in punishing offenders, there being evidence of this from what is stated by Uriel Acosta, who, in his Life, subjoined by Limborch to his Conversation with a learned Jew, declares that he had in punishment of his departure from the Jews, received stripes up to that number. — Ed. (859) “ Plusieurs semblables pouruoyances et remedes inuentez par los Rabbins :” — “Many similar provisions and remedies, invented by the Rabbins.” (860) “The Mishna gives this as a rule, (MISH. Maccoth. fol. 22:10,) ‘How often shall he, the culprit, be smitten? Ans. אלכעין חסר אחד , forty stripes, wanting one, i.e., with the number which is nighest to forty.’ They also thought it right to stop under forty, lest the person who counted should make a mistake, and the criminal get more than forty stripes, which would be injustice, as the law required only forty. ” — Dr. A. Clarke. “As the whip was formed of three cords, and every stroke was allowed to count for three stripes, the number of strokes never exceeded thirteen, which made thirty-nine stripes.” — Bloomfield. — Ed. return to ' Top of Page ' <a name="verse-25" class="com-number"

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bible-text/2co-11-24

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"유대인들에게 사십에서 하나 감한 매를 다섯 번 맞았으며." 유대인들이 그 당시 사법권을 박탈당했지만, 이것이 일종의 완만한 징벌이었으므로 그들에게 허용되었을 가능성이 있다. 하나님의 율법은 사형을 받을 자격이 없는 자들은 재판관 앞에서 매를 맞아야 하되(신 25:2), 잔인함으로 몸이 흉하거나 훼손되지 않도록 마흔 대를 넘기지 않아야 한다고 했다. 이제 아마도 시간이 지나면서 어떤 경우에 하나님이 규정하신 수를 혹시 지나치지 않도록 서른아홉 대에서 멈추는 것이 관례가 되었다. 유대인들 사이에서 랍비들이 규정한 그런 종류의 많은 예방책들이 발견된다. 그것들은 주님이 주신 허용에 어떤 제한을 가한다. 따라서 아마도 시간이 지나면서, 주님이 엄격함이 어디서 멈춰야 하는지를 규정하셨지 얼마나 가야 하는지를 규정하신 것이 아닌데도, 모든 범인이 그 수의 매로 맞아야 한다고 생각하게 되었을 것이다. 또는 그들이 바울에게 더 큰 잔인함을 행사했다는 다른 이들의 주장을 받아들이는 것을 더 좋아할 수도 있다. 이것은 전혀 개연성이 없지 않다. 만약 그들이 모든 이에게 일반적으로 이 엄격함을 행사하는 관습이 있었다면, 그는 관습에 따라 매를 맞았다고 말할 수 있었을 것이다. 따라서 수를 말하는 것은 극도의 엄격함을 나타낸다.

원주석

25절 카드 ↗

25. Thrice was I beaten with rods Hence it appears, that the Apostle suffered many things, of which no mention is made by Luke; for he makes mention of only one stoning, (861) one scourging, and one shipwreck. We have not, however, a complete narrative, nor is there mention made in it of every particular that occurred, but only of the principal things. (861) “ Once was I stoned.” Paley remarks in his “Horae Paulinae,” that this clause, “when confronted with the history,” (contained in the Acts of the Apostles,) “furnishes the nearest approach to a contradiction, without a contradiction being actually incurred, of any that he remembers to have met with.” While the narrative contained in the Acts of the Apostles gives an account of only one instance in which Paul was actually stoned, ( Acts 14:19 ,) there was, previously to that, “an assault” made upon Paul and Barnabas at Iconium, “both of the Gentiles, and also of the Jews, with their rulers, to use them despitefully, and to stone them, but they were ware of it, and fled unto Lystra and Derbe.” ( Acts 14:5 .) “Now had the ‘assault,’” says Paley, “been completed; had the history related that a stone was thrown, as it relates that preparations were made both by Jews and Gentiles to stone Paul and his companions; or even had the account of this transaction stopped, without going on to inform us that Paul and his companions were aware of their danger and fled, a contradiction between the history and the Apostle would have ensued. Truth is necessarily consistent; but it is scarcely possible that independent accounts, not having truth to guide them, should thus advance to the very brink of contradiction without falling into it. ” — Ed. return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/2co-11-25

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"세 번 태장으로 맞고." 사도가 누가가 언급하지 않은 많은 것들을 겪었음이 여기서 나타난다. 누가는 한 번의 돌에 맞음과 한 번의 채찍질과 한 번의 난파만을 언급하기 때문이다. 그러나 완전한 이야기가 없고, 발생한 모든 특정한 것들이 언급된 것이 아니라 주된 것들만 언급된다.

원주석

26절 카드 ↗

By perils from the nation he means those that befell him from his own nation, in consequence of the hatred, that was kindled against him among all the Jews. On the other hand, he had the Gentiles as his adversaries; and in the third place snares were laid for him by false brethren. Thus it happened, that for Christ’s name’s sake he was hated by all. ( Matthew 10:22 .) return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/2co-11-26

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"자기 동족에게서 위험도 당하고." 자신의 민족에게서 온 위험들로는 모든 유대인 사이에서 그를 향해 불붙은 증오의 결과로 그에게 닥쳐온 것들을 의미한다. 다른 한편으로는 이방인들이 그의 적들이었다. 세 번째로 거짓 형제들에 의해 올무가 놓였다. 따라서 그리스도의 이름 때문에 모든 사람에게 미움을 받은 일이 일어났다(마 10:22).

원주석

27절 카드 ↗

By fastings I understand those that are voluntary, as he has spoken previously of hunger and want. Such were the tokens by which he showed himself, and on good grounds, to be an eminent servant of Christ. For how may we better distinguish Christ’s servants than by proofs so numerous, so various, and so important? On the other hand, while those effeminate boasters (862) had done nothing for Christ, and had suffered nothing for him, they, nevertheless, impudently vaunted. It is asked, however, whether any one can be a servant of Christ, that has not been tried with so many evils, perils, and vexations? I answer, that all these things are not indispensably requisite on the part of all; (863) but where these things are seen, there is, undoubtedly, a greater and more illustrious testimony afforded. That man, therefore, who will be signalized by so many marks of distinction, will not despise those that are less illustrious, and less thoroughly tried, nor will he on that account be elated with pride; but still, whenever there is occasion for it, he will be prepared, after Paul’s example, to exult with a holy triumph, in opposition to pretenders (864) and worthless persons, provided he has an eye to Christ, not to himself — for nothing but pride or ambition could corrupt and tarnish all these praises. For the main thing is — that we serve Christ with a pure conscience. All other things are, as it were, additional. (862) “Thrasones.” — See Calvin on the Corinthians, vol. 1, p. 98, n. 1. (863) “ Il n’est pas necessairement requis que tous vniversellement endurent toutes telles fascheries ;” — “It is not indispensably requisite that all universally endure all such vexations.” (864) “ Des mercenaires ;”. — “Hirelings.” return to ' Top of Page ' <a name="verse-28" class="com-number"

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bible-text/2co-11-27

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"수고하며 애쓰고 여러 번 자지 못하고." "금식"으로 나는 자발적인 것을 이해한다. 이전에 배고픔과 궁핍에 대해 말했기 때문이다. 이런 것들이 그가 자신을 그리스도의 뛰어난 종임을 드러내고 그렇게 드러낼 만한 표시들이었다. 그토록 많고, 다양하고, 중요한 증거들로 그리스도의 종들을 어떻게 더 잘 구별할 수 있겠는가?

반면에 그 나약한 자랑꾼들은 그리스도를 위해 아무것도 하지 않았고 그분을 위해 아무것도 고통받지 않았으면서도, 뻔뻔하게 자랑했다. 누군가 그토록 많은 악들, 위험들, 고통들로 단련되지 않은 자는 그리스도의 종이 될 수 없는가 묻는다. 나는 이것이 모두에게 반드시 필요한 것은 아니라고 답한다. 그러나 이런 것들이 보이는 곳에서는 의심할 여지 없이 더 크고 빛나는 증언이 제공된다. 따라서 그토록 많은 구별의 표시들로 돋보이는 사람은 덜 빛나고 덜 철저하게 시험받은 자들을 경멸하지 않을 것이고, 그것 때문에 교만으로 들뜨지 않을 것이다. 그러나 그럼에도 기회가 생길 때, 주님을 바라보고 자신을 바라보지 않는다면, 거짓 주장자들과 가치 없는 자들에 대항하여 거룩한 승리로 기뻐할 준비가 되어 있을 것이다. 교만이나 야망만이 이 모든 칭찬들을 타락시키고 더럽힐 수 있기 때문이다. 주된 것은 순수한 양심으로 그리스도를 섬기는 것이다. 다른 모든 것들은 부가적인 것이다.

원주석

28절 카드 ↗

28. Besides those things that are without “ Besides those things, ” says he, “which come upon me from all sides, and are as it were extraordinary, what estimate must be formed of that ordinary burden that constantly presses upon me — the care that I have of all the Churches.” The care of all the Churches he appropriately calls his ordinary burden. For I have taken the liberty of rendering ἐπισύστασιν in this way, as it sometimes means — whatever presses upon us. (865) Whoever is concerned in good earnest as to the Church of God, stirs up himself and bears a heavy burden, which presses upon his shoulders. What a picture we have here of a complete minister, embracing in his anxieties and aims not one Church merely, or ten, or thirty, but all of them together, so that he instructs some, confirms others, exhorts others, gives counsel to some, and applies a remedy to the diseases of others! Now from Paul’s words we may infer, that no one can have a heartfelt concern for the Churches, without being harassed with many difficulties; for the government of the Church is no pleasant occupation, in which we may exercise ourselves agreeably and with delight of heart, (866) but a hard and severe warfare, as has been previously mentioned, ( 2 Corinthians 10:4 ,) — Satan from time to time giving us as much trouble as he can, and leaving no stone unturned to annoy us. (865) The word ( ἐπισύστασις) is translated or rather paraphrased by Beza as follows: “ Agmen illud in me consurgens ;” — “That troop which rises up together against me.” He adds by way of explanation: “ Certum est enim ἐπισύστασιν dici multitudinem quae adversus aliquem coierit, idque non semel, sed repetitis vicibus. Quia igitur multiplices erant curae, quarum tanquam agmine magis ac magis veluti obruebatur, Apostolus usus est translatitie hoc vocabulo, admodum significanter ;” — “For it is certain that ἐπισύστασιν denotes a multitude that has come together against any one, and that not once merely, but in repeated instances. As, therefore, there were manifold cares, by which rushing upon him like a troop, more and more, he was in a manner overwhelmed, the Apostle, by way of metaphor, made use of this term very significantly.” Raphelius considers the term to be synonymous with an expression made use of by Cicero: “ concursus occupationum ;” — “a crowding together of engagements.” — (Cic. Fam. 7:33.) — Ed. (866) “ Car le gouernement de l’Eglise n’est pas vne occupation ioyeuse pour nous exercer tout doucement, et par manicrc de passe-temps et exercice gracieux pour recreer nos esprits ;” — “For the government of the Church is not a pleasant occupation for exercising ourselves quite agreeably, and by way of pass-time, and an agreeable exercise for refreshing our minds.” return to ' Top of Page ' <a name="verse-29" class="com-number"

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bible-text/2co-11-28

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"이 외에도 날마다 내 속에 눌리는 일이 있으니 곧 모든 교회를 위하여 염려하는 것이라." "이 모든 것 외에도," 그는 말한다, "사방에서 나에게 닥치고 말하자면 비상사태인 것들에 더하여, 나를 끊임없이 짓누르는 일상적인 짐을 어떻게 평가해야 하는가. 모든 교회에 대한 염려이다."

모든 교회들에 대한 염려를 그는 자신의 일상적인 짐이라고 적절히 부른다. 어떤 사람이 진심으로 하나님의 교회에 관심을 가지면, 자신을 활발하게 하고 어깨를 짓누르는 무거운 짐을 진다. 여기서 완전한 목사의 그림을 본다. 하나의 교회만이 아니라 열도 서른도 아닌 모두를 함께 자신의 염려와 목표 안에 품으며, 어떤 이들을 가르치고 다른 이들을 굳게 하며, 다른 이들을 권면하고, 어떤 이들에게 조언하며, 다른 이들의 질병에 치유책을 적용한다.

이제 바울의 말에서 우리는 추론할 수 있다. 교회들에 진심으로 관심을 가지지 않고는 아무도 많은 어려움들로 시달리지 않을 수 없다. 교회의 통치는 기쁘게 편안하게 할 수 있는 즐거운 일이 아니라, 이전에 언급한 것처럼(고후 10:4), 가혹하고 힘든 전쟁이기 때문이다. 사탄이 때로 할 수 있는 한 우리에게 괴로움을 주고 우리를 성가시게 하는 돌을 그냥 두지 않는다.

원주석

29절 카드 ↗

29. Who is weak. How many there are that allow all offenses to pass by unheeded — who either despise the infirmities of brethren, or trample them under foot! This, however, arises from their having no concern for the Church. For concern, undoubtedly, produces συμπάθειαν ( sympathy, ) (867) which leads the Minister of Christ to participate in the feelings of all, (868) and put himself in the place of all, that he may suit himself to all. (867) See Calvin’s Harmony, vol. 2, p. 232. (868) “ Prend en soy les afflictions de tous ;” — “Take upon himself the afflictions of all.” return to ' Top of Page ' <a name="verse-30" class="com-number"

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bible-text/2co-11-29

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"누가 약하면 나도 약하지 아니하며." 얼마나 많은 이들이 모든 거슬림을 주의하지 않고 지나치는가. 형제들의 연약함을 경멸하거나 발로 짓밟는다. 그러나 이것은 교회에 대한 관심이 없는 데서 나온다. 관심은 의심할 여지 없이 교감을 낳아, 그리스도의 목사로 하여금 모든 이의 감정에 참여하고 모든 이의 자리에 자신을 두어 모든 이에게 자신을 맞추게 한다.

원주석

30절 카드 ↗

30. If he must glory. Here we have the conclusion, drawn from all that has gone before — that Paul is more inclined to boast of those things that are connected with his infirmity, that is, those things which might, in the view of the world, bring him contempt, rather than glory, as, for example, hunger, thirst, imprisonments, stonings, stripes, and the like — those things, in truth, that we are usually as much ashamed of, as of things that incur great dishonor. (869) (869) “ De toutes lesquelles nous n’avons point de honte coustumierement, que si nous estions vileinement diffamez ;” — “Of all which we feel ordinarily as much ashamed, as if we had been shockingly defamed.” return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

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bible-text/2co-11-30

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"내가 부득불 자랑할진대." 여기에 앞에서 나온 모든 것에서 도출된 결론이 있다. 바울이 연약함과 관련된 것들, 즉 세상의 관점에서 영광이 아닌 경멸을 가져올 수 있는 것들, 예를 들어 배고픔, 목마름, 투옥, 돌에 맞음, 매질 및 이와 비슷한 것들을 자랑하는 데 더 기울어져 있다는 것이다. 우리가 큰 불명예를 당한 것처럼 그것들을 보통 부끄러워하는 것들이다.

원주석

31절 카드 ↗

31. The God and Father As he was about to relate a singular feat, (870) which, at the same time, was not well known, he confirms it by making use of an oath. Observe, however, what is the form of a pious oath, (871) — when, for the purpose of declaring the truth, we reverently call God as our witness. Now this persecution was, as it were, Paul’s first apprenticeship, (872) as appears from Luke, ( Acts 9:23 ); but if, while yet a raw recruit, he was exercised in such beginnings, what shall we think of him, when a veteran soldier? As, however, flight gives no evidence of a valiant spirit, it may be asked, why it is that he makes mention of his flight? I answer, that the gates of the royal city having been closed, clearly showed with what rage the wicked were inflamed against him; and it was on no light grounds that they had been led to entertain such a feeling, (873) for if Paul had not fought for Christ with a new and unusual activity, the wicked would never have been thrown into such a commotion. His singular perseverance, however, shone forth chiefly in this — that, after escaping from so severe a persecution, he did not cease to stir up the whole world against him, by prosecuting fearlessly the Lord’s work. It may be, however, that he proceeds to mock those ambitious men, who, while they had never had experience of any thing but applauses, favors, honorable salutations, and agreeable lodgings, wished to be held in the highest esteem. For, in opposition to this, he relates, that he was shut in, so that he could with difficulty save his life by a miserable and ignominious flight. Some, however, ask, whether it was lawful for Paul to leap over the walls, inasmuch as it was a capital crime to do so? I answer, in the first place, that it is not certain, whether that punishment was sanctioned by law in the East; and farther, that even if it was so, Paul, nevertheless, was guilty of no crime, because he did not do this as an enemy, or for sport, but from necessity. For the law would not punish a man, that would throw himself down from the walls to save his life from the flames; and what difference is there between a fire, and a fierce attack from robbers? We must always, in connection with laws, have an eye to reason and equity. (874) This consideration will exempt Paul entirely from blame. (870) “ Vn acte singulier de vray champion de guerre ;” — “A singular feat of a true champion of war.” (871) “ De iurement sainete et lieitc ;” — “Of a holy and lawful oath.” (872) Calvin, when commenting on the passage referred to, ( Acts 9:23 ,) makes use of a similar expression: “ Hoc tiroeinio ad erueem ferendam mature assuefaetus fuit ;” — “By this apprenticeship he was early inured to the endurance of the cross.” — Ed. (873) “ Et qu’ils n’auoyent point conceu telle fureur pour vne chose leger et de petite consequence ;” — “And that they had not conceived such a rage for a slight matter, and one of small consequence.” (874) Calvin seems to have here in his eye a passage expressly alluded to by him, when commenting on Acts 9:23 , from the writings of Cicero, to the following effect: “ Etiamsi peregrinum lex arceat a muri accessu, minime tamen peccat, qui murum conscendit servandae urbis causa, quia leges semper ad aequitatem flectendae sunt ;” — “Although the law forbids a foreigner to approach the wall, no offense is committed by the man, who scales the wall with a view to the defense of the city; for the laws must always be made to bend towards equity.” — Ed. return to ' Top of Page ' 2 Corinthians 2Co 10 2 Corinthians 2Co 2 Corinthians 2Co 12 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 2 Corinthians 11". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 2-corinthians-11.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-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-conte

Pericope (part_of)

절 (explains)

bible-text/2co-11-31

Source

"주 예수의 아버지 하나님 곧 영원히 찬송받으실 하나님이 내가 거짓말하지 않는 줄 아시느니라." 그는 잘 알려지지 않은 특별한 사건을 이야기하려 했으므로, 맹세를 사용하여 그것을 확인한다. 그러나 경건한 맹세의 형식이 무엇인지 주목하라. 진실을 선포하기 위해 하나님을 증인으로 경건하게 부르는 것이다.

이 박해는 바울의 첫 번째 도제살이였다. 누가에게서 나타나는 것처럼(행 9:23). 아직 신참자였을 때 이런 시작으로 단련되었다면, 노련한 군인이 되었을 때는 어떻겠는가? 그러나 도망이 용감한 정신의 증거를 주지 않으므로, 왜 그가 자신의 도망을 언급하는지 물을 수 있다. 나는 이렇게 답한다. 왕의 도성의 문들이 닫혔다는 것은 사악한 자들이 얼마나 격렬한 분노에 불붙었는지를 분명히 보였다. 그리고 그들이 그런 감정을 품도록 이끄는 데 가벼운 근거가 없었다. 바울이 새롭고 예외적인 활력으로 그리스도를 위해 싸우지 않았다면, 사악한 자들이 그토록 동요하지 않았을 것이기 때문이다. 그러나 그의 탁월한 끈기는 주로 이것에서 빛났다. 그토록 심한 박해를 피한 후에도, 주님의 일을 두려움 없이 계속 추진하여 온 세상을 자신에게 맞서게 하기를 멈추지 않았다는 것이다.

아마도 그는 아무것도 칭찬과 총의와 영예로운 인사와 기분 좋은 숙소 외에는 경험하지 못하면서 최고의 존중을 받기를 원했던 그 야망 있는 자들을 비웃는 것일 수도 있다. 반면에 그는 겨우 비참하고 수치스러운 도망으로 자신의 목숨을 구하면서 갇혀 있었다고 이야기하기 때문이다.

성벽에서 뛰어내리는 것이 합법적이었는지 묻는 이들도 있다. 그것은 사형에 해당하는 죄이기 때문이다. 나는 이렇게 답한다. 첫째, 그 징벌이 동방의 법으로 승인되었는지 불확실하다. 더 나아가 설령 그랬다고 해도, 바울은 그럼에도 죄를 범하지 않았다. 적으로서나 유희로서가 아니라 필요에서 그렇게 했기 때문이다. 법이 화재에서 목숨을 구하기 위해 성벽에서 뛰어내리는 자를 처벌하지 않을 것이고, 화재와 강도들의 맹렬한 공격 사이에 어떤 차이가 있는가? 우리는 항상 법과 관련하여 이성과 형평성을 바라보아야 한다. 이 고려가 바울을 모든 비난에서 완전히 벗어나게 할 것이다.

원주석

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