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주석[칼빈] — 고린도후서 4장 · 질그릇 속 보배

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1절 카드 ↗

1. Having this ministry. He now returns to a commendation of himself personally, from which he had digressed into a general discussion, in reference to the dignity of the gospel. As, therefore, he has been treating of the nature of the gospel, so he now shows how faithful and upright a minister of it he is. He has previously shown, what is the true gospel of Christ. He now shows what he preaches to be such. “Having,” says he, “ this ministry” — that ministry, the excellence of which he had extolled in terms so magnificent, and the power and usefulness of which he had so abundantly shown forth. Hence, in order that he may not seem to extol himself too much, he premises that it was not by his own efforts, or by his own merits, that he had reached such a pinnacle of honor, but had been led forward by the mercy of God exclusively. Now there was more implied in making the mercy of God the reason of his Apostleship, than if he had attributed it to the grace of God. We faint not (423) that is, we are not deficient in our duty, (424) so as not to discharge it with fidelity. (423) Instead of οὐκ ἐκκακοῦμεν , we faint not, ἐγκακοῦμεν , we act not wickedly, is the reading of ADFG, and some others. Wakefield thinks it the genuine reading; it certainly makes a very good sense with what goes before and what follows. If we follow this reading, the whole verse may be read thus — ‘Wherefore, as we have obtained mercy, or been graciously entrusted, ἠλεήθημεν , with this ministry, we do not act wickedly, but have renounced the hidden things of dishonesty.” — Dr. A. Clarke . — Ed. (424) “ Nous n’omettons rien de ce qui est de nostre office ;” — “We do not omit any thing of what belongs to our office.” return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-4-1

Source

"우리가 이 직분을 받아." 이제 그는 복음의 존엄성에 관한 일반적인 논의에서 벗어나 자신을 개인적으로 칭찬하는 것으로 돌아온다. 복음의 본성에 대해 다루었으므로, 이제 그는 자신이 얼마나 신실하고 올바른 복음의 사역자인지를 보인다. 그는 앞에서 참된 그리스도의 복음이 무엇인지 보여주었다. 이제 자신이 전하는 것이 바로 그것임을 보인다. "이 직분을 받았으니"—그 탁월함을 그토록 장대한 표현으로 높이고, 그 능력과 유익함을 그토록 풍성하게 보여준 바로 그 직분이다. 따라서 자신을 너무 높이는 것처럼 보이지 않으려고, 그는 자신의 노력이나 공로로 그러한 명예의 정상에 이른 것이 아니라, 오직 하나님의 자비로 이끌림을 받았다고 먼저 밝힌다.

그가 자신의 사도직의 이유를 하나님의 자비로 돌리는 데는 그것을 하나님의 은혜로 돌리는 것보다 더 많은 의미가 담겨 있다. "우리가 낙심하지 아니하노라"—즉 우리의 의무를 이행하는 데 신실함 없이 게으르지 않는다는 것이다.

원주석

2절 카드 ↗

2. But renounce the hidden things. While he commends his own sincerity, (425) he, on the other hand, indirectly reproves the false Apostles, who, while they corrupted by their ambition the genuine excellence of the gospel, were, nevertheless, desirous of exclusive distinction. Hence the faults, from which he declares himself to be exempt, he indirectly imputes to them. By the hidden things of disgrace, or concealments, some understand the shadows of the Mosaic law. Chrysostom understands the expression to mean the vain show, by which they endeavored to recommend themselves. I understand by it — all the disguises, with which they adulterated the pure and native beauty of the gospel. For as chaste and virtuous women, satisfied with the gracefulness of natural beauty, do not resort to artificial adornings, while harlots never think themselves sufficiently adorned, unless they have corrupted nature, so Paul glories in having set forth the pure gospel, while others set forth one that was disguised, and covered over with unseemly additions. For as they were ashamed of the simplicity of Christ, or at least could not have distinction (426) from true excellencies of Apostles, they framed a new gospel, not unlike a profane philosophy, swelled up with empty bombast, while altogether devoid of the efficacy of the Spirit. Spurious ornaments of this nature, (427) by which the gospel is disfigured, he calls the concealments of disgrace, because the nakedness of those, who have recourse to concealments and disguises, must of necessity be dishonorable and disgraceful. As to himself, he says that he rejects or disdains disguises, because Christ’s face, the more that it is seen opened up to view in his preaching, shines forth so much the more gloriously. I do not, however, deny, that he alludes at the same time to the veil of Moses, ( Exodus 34:33 ,) of which he had made mention, but he ascribes a quite different veil to the false Apostles. For Moses covered his face, because the excessive brightness of the glory of the law could not be endured by tender and blear eyes. They, (428) on the other hand, put on a veil by way of ornament. Besides, as they would be despicable, nay, infamous, if the simplicity of the gospel shone forth, they, on this account, hide their shame under ever so many cloaks and masks. Not walking in craftiness. There can be no doubt, that the false Apostles delighted themselves greatly in the craftiness that Paul reproves, as though it had been a distinguished excellence, as we see even at this day some, even of those who profess the gospel, who would rather be esteemed subtile than sincere, and sublime rather than solid, while in the mean time all their refinement is mere childishness. But what would you do? It delights them to have a name for acuteness, and they have, under that pretext, applause among the ignorant. (429) We learn, however, in what estimation Paul holds this appearance of excellence. Craftiness he declares to be unworthy of Christ’s servants. As to what follows — nor handling deceitfully — I am not sure that this sufficiently brings out Paul’s meaning; for the verb δολοῦν does not so properly mean acting fraudulently, as what is called falsifying (430) as horse-jockeys (431) are wont to do. In this passage, at least, it is placed in contrast with upright preaching, agreeably to what follows. But by manifestation of the truth He claims to himself this praise — that he had proclaimed the pure doctrine of the gospel in simplicity and without disguise, and has the consciences of all as witnesses of this in the sight of God. As he has placed the manifestation of the truth in contrast with the disguised (432) doctrine of the sophists, so he appeals the decision to their consciences, and to the judgment-seat of God, whereas they abused the mistaken judgment of men, or their corrupt affection, and were not so desirous to be in reality worthy of praise as they were eager to appear so. Hence we infer, that there is a contrast here between the consciences of men and their ears. Let the servants of Christ, therefore, reckon it enough to have approved their integrity to the consciences of men in the sight of God, and pay no regard to the corrupt inclinations of men, or to popular applause. (425) “ Sa droiture et syncerite ;” — “His own uprightness and sincerity.” (426) “ Ne pouuoyent pas estre excellens et en estime ;” — “Could not be eminent, and be held in estimation.” (427) “ Ces couleurs fausses, et ces desguisemens ;” — “Those false colors, and those disguises.” (428) “ Les faux apostres ;” — “The false apostles.” (429) “ Enuers les gens simples, et qui ne scauent pas iuger des choses ;” — “Among simple people, and those that do not know how to judge of things.” (430) The verb δολοῦν is applied by Lucian (in Hermot. 59) to vintners adulterating wine, in which sense it is synonymous with καπηλέυειν , made use of by Paul in 2 Corinthians 2:17 . Beza’s rendering of the clause exactly corresponds with the one to which Calvin gives the preference — “ Neque falsantes sermonem Dei ;” — “Nor falsifying the word of God.” Tyndale (1534) renders the clause thus — “Nether corrupte we the worde of God.” The rendering in the Rheims version (1582) is — “Nor adulterating the word of God.” — Ed. (431) “ Et frippiers ;” — “And brokers.” (432) “ Fardee et desguisee ;” — “Painted and disguised” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-4-2

Source

"숨은 부끄러운 일을 버리고." 자신의 성실함을 칭찬하는 동시에, 그는 간접적으로 거짓 사도들을 책망한다. 그들은 복음의 참된 탁월함을 야망으로 변질시키면서도 독보적인 명성을 원했기 때문이다. 따라서 그가 자신이 자유롭다고 선언하는 허물들을, 그는 간접적으로 그들에게 돌린다.

"부끄러운 일들의 숨김"을 어떤 이들은 모세 율법의 그림자들로 이해한다. 크뤼소스토모스는 이 표현을 그들이 자신을 추천하려고 애쓴 허영스러운 과시로 이해한다. 나는 이것을 그들이 복음의 순수하고 본래의 아름다움을 오염시키는 데 사용한 모든 위장들로 이해한다. 정숙하고 덕스러운 여인들은 자연미의 우아함으로 만족하여 인위적인 치장에 의존하지 않는 반면, 음녀들은 자연을 변질시키지 않으면 충분히 치장되었다고 생각하지 않는 것처럼, 바울은 순수한 복음을 제시한 것을 자랑하며, 다른 이들은 위장되고 어울리지 않는 첨가물로 가려진 복음을 제시했다고 말한다.

이런 종류의 가짜 장식들, 곧 복음을 흉하게 만드는 것들을 그는 "부끄러운 일들의 숨김"이라 부른다. 숨김과 위장에 의존하는 자들의 나체는 필연적으로 명예롭지 못하고 부끄러운 것이어야 하기 때문이다. 자신에 대해서 말하면서, 그는 위장들을 거부하고 경멸한다고 말한다. 그리스도의 얼굴이 그의 설교에서 더 활짝 드러나 보일수록, 더욱 영광스럽게 빛나기 때문이다.

"속임으로 행하지 아니하며 하나님의 말씀을 혼잡하게 하지 아니하고." 의심할 여지 없이 거짓 사도들은 바울이 책망하는 교활함을 마치 탁월한 덕인 것처럼 크게 즐겼다. 마치 오늘날에도 복음을 고백한다는 어떤 자들이 성실하다는 것보다 교묘하다는 평판을 더 원하고, 견실하다는 것보다 고상하다는 것을 더 원하면서, 그 사이 모든 세련됨이 단순한 유치함에 불과한 것처럼. 그런데 어쩌겠는가? 그들은 날카롭다는 명성을 즐기며, 그 명목 아래 무지한 자들 사이에서 박수를 받는다.

그러나 바울이 이 탁월함의 겉모습을 어떻게 평가하는지 배우라. 교활함은 그리스도의 종들에게 합당하지 않은 것이라고 선언한다. "말씀을 혼잡하게 하다"라는 것은 사기 행위보다 위조하는 것을 의미한다. 이 구절에서 적어도, 그것은 곧이어 나오는 것과 대조하여 올바른 설교와 반대되는 것으로 놓여 있다.

"진리를 나타냄으로." 그는 이 칭찬을 자신에게 돌린다. 그가 복음의 순수한 교리를 단순하게 위장 없이 선포했으며, 이 사실을 모든 사람의 양심이 하나님 앞에서 증언한다는 것이다. 그는 진리의 나타남을 궤변론자들의 위장된 교리와 대조하고, 그 결정을 그들의 양심과 하나님의 심판석에 호소한다. 반면에 그들은 사람들의 잘못된 판단이나 타락한 감정을 남용하여, 실제로 칭찬받을 만한 것이 되기보다 그렇게 보이고자 하는 데 더 열심이었다.

이로부터 우리는 여기에 사람들의 양심과 그들의 귀 사이에 대조가 있음을 추론한다. 그러므로 그리스도의 종들은 하나님 앞에서 사람들의 양심에 자신의 성실함을 인정받는 것으로 충분하다고 여기고, 사람들의 타락한 성향이나 대중의 박수에 주의를 기울이지 말아야 한다.

원주석

3절 카드 ↗

3. But if our gospel is hid It might have been an easy thing to pour calumny upon what he had said as to the clearness of his preaching, because he had many adversaries. That calumny he repels with stern authority, for he threatens all who do not acknowledge the power of his gospel, and warns them that this is a token of reprobation and ruin. “ Should any one affirm that he does not perceive that manifestation of Christ of which I boast, he clearly shows himself, by this very token, to be a reprobate, (433) for my sincerity in the work of instructing (434) is clearly and distinctly perceived by all that have eyes. Those, therefore, from whom it is hid, must be blind, and destitute of all rational understanding.” The sum is this — that the blindness of unbelievers detracts nothing from the clearness of his gospel; for the sun is not less resplendent, that the blind do not perceive his light. (435) But some one will say that this applies equally to the law, for in itself it is a lamp (436) to guide our feet, ( Psalms 119:105 ,) enlightens the eyes, ( Psalms 19:8 ,) etc., and is hid only from those that perish. I answer that, when Christ is included in the law, the sun shines forth through the midst of the clouds, so that men have light enough for their use; but when Christ is disjoined from it, there is nothing left but darkness, or a false appearance of light, that dazzles men’s eyes instead of assisting them. It is, however, a token of great confidence, that he ventures to regard as reprobates all that reject his doctrine. It is befitting, however, that all that would be looked upon as ministers of God’s word should be endued with the like confidence, that with a fearless confidence they may unhesitatingly summon all the adversaries of their doctrine to the judgment-seat of God, that they may bring thence a sure condemnation. (433) “ Il ne pourra mieux monstrer signe de sa reprobation, que par la ;” — “He could not give a clearer evidence of his reprobation than this.” (434) “ La syncerite et droiture que ie tien a enseigner ;” — “The sincerity and uprightness that I maintain in teaching.” (435) See Calvin on Corinthians, vol.1, p. 116. — Ed (436) “ Vne lanterne ardente ;” — “A lantern burning.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-4-3

Source

"만일 우리 복음이 가리었으면." 그가 설교의 명확함에 대해 말한 것에 비방을 퍼붓는 것은 쉬운 일이었을 것이다. 그에게 많은 반대자들이 있었기 때문이다. 그 비방을 그는 단호한 권위로 물리친다. 그의 복음의 능력을 인정하지 않는 모든 자에게 경고하며, 이것이 버림받음과 파멸의 표시임을 알린다. "만약 누가 내가 자랑하는 그리스도의 나타남을 인식하지 못한다고 주장한다면, 그는 바로 그 표시로 자신이 버림받은 자임을 분명히 드러내는 것이다. 가르치는 일에 있어 나의 성실함은 눈 있는 모든 자에게 분명하고 뚜렷하게 인식되기 때문이다. 그러므로 그것이 숨겨진 자들은 눈멀고 모든 이성적 이해력을 결여한 자들임에 틀림없다."

요컨대 불신자들의 눈멂이 자신의 복음의 명확함을 조금도 감소시키지 않는다는 것이다. 태양은 맹인들이 그 빛을 인식하지 못한다 해서 덜 빛나지 않기 때문이다. 그러나 어떤 이가 말할 것이다. 율법에도 마찬가지가 적용된다. 율법은 그 자체로 우리 발의 등이요(시 119:105), 눈을 밝히며(시 19:8) 등이며, 오직 멸망하는 자들에게만 숨겨진다. 나는 이렇게 답한다. 그리스도가 율법 안에 포함될 때, 태양이 구름 한가운데서 빛나 사람들이 필요한 만큼의 빛을 가진다. 그러나 그리스도가 율법에서 분리될 때, 어둠이나 사람들의 눈을 돕기보다 눈부시게 하는 빛의 거짓 모양만 남는다.

원주석

4절 카드 ↗

4. Whose minds the god of this world He intimates, that no account should be made of their perverse obstinacy. “They do not see,” says he, “the sun at mid-day, because the devil has blinded their understandings.” No one that judges rightly can have any doubt, that it is of Satan that the Apostle speaks. Hilary, as he had to do with Arians, who abused this passage, so as to make it a pretext for denying Christ’s true divinity, while they at the same time confessed him to be God, twists the text in this way — “God hath blinded the understandings of this world.” In this he was afterwards followed by Chrysostom, with the view of not conceding to the Manicheans their two first principles. (437) What influenced Ambrose does not appear. Augustine had the same reason as Chrysostom, having to contend with the Manicheans. We see what the heat of controversy does in carrying on disputes. Had all those men calmly read Paul’s words, it would never have occurred to any one of them to twist them in this way into a forced meaning; but as they were harassed by their opponents, they were more concerned to refute them, than to investigate Paul’s meaning. But what occasion was there for this? For the subterfuge of the Arians was childish — that if the devil is called the god of this world, the name of God, as applied to Christ, does not express a true, eternal, and exclusive divinity. For Paul says elsewhere, many are called gods, ( 1 Corinthians 8:5 ;) but David, on the other hand, sings forth — the gods of the nations are demons. (438) ( Psalms 96:5 .) When, therefore, the devil is called the god of the wicked, on the ground of his having dominion over them, and being worshipped by them in the place of God, what tendency has this to detract from the honor of Christ? And as to the Manicheans, this appellation gives no more countenance to the Manicheans, than when he is called the prince of this world. ( John 14:30 .) (439) There is, therefore, no reason for being afraid to interpret this passage as referring to the devil, there being no danger in doing so. For should the Arians come forward and contend, (440) that Christ’s divine essence is no more proved from his having the appellation God applied to him, than Satan’s is proved from its being applied to him, a cavil of this nature is easily refuted; for Christ is called God without any addition, (441) nay, he is called God blessed for ever. ( Romans 9:5 .) He is said to be that God who was in the beginning, before the creation of the world. ( John 1:1 .) The devil, on the other hand, is called the god of this world, in no other way than as Baal is called the god of those that worship him, or as the dog is called the god of Egypt. (442) The Manicheans, as I have said, for maintaining their delusion, have recourse to other declarations of Scripture, as well as this, but there is no difficulty in refuting those also. They contend not so much respecting the term, as respecting the power. As the power of blinding is ascribed to Satan, and dominion over unbelievers, they conclude from this that he is, from his own resources, the author of all evil, so as not to be subject to God’s control — as if Scripture did not in various instances declare, that devils, no less than the angels of heaven, are servants of God, each of them severally in his own manner. For, as the latter dispense to us God’s benefits for our salvation, so the former execute his wrath. Hence good angels are called powers and principalities, ( Ephesians 3:10 ,) but it is simply because they exercise the power given them by God. For the same reason Satan is the prince of this world, not as if he conferred dominion upon himself, or obtained it by his own right, or, in fine, exercised it at his own pleasure. On the contrary, he has only so much as the Lord allows him. Hence Scripture does not merely make mention of the good spirit of God, and good angels, but he also speaks of evil spirits of God. An evil spirit from God came upon Saul. ( 1 Samuel 16:14 .) Again, chastisements through means of evil angels. ( Psalms 78:49 .) With respect to the passage before us, the blinding is a work common to God and to Satan, for it is in many instances ascribed to God; but the power is not alike, nor is the manner the same. I shall not speak at present as to the manner. Scripture, however, teaches that Satan blinds men, (443) not merely with God’s permission, but even by his command, that he may execute his vengeance. Thus Ahab was deceived by Satan, ( 1 Kings 22:21 ,) but could Satan have done this of himself? By no means; but having offered to God his services for inflicting injury, he was sent to be a lying spirit in the mouth of all his prophets. ( 1 Kings 22:22 .) Nay more, the reason why God is said to blind men is, that after having deprived us of the right exercise of the understanding, and the light of his Spirit, he delivers us over to the devil, to be hurried forward by him to a reprobate mind, ( Romans 1:28 ,) gives him the power of deception, and by this means inflicts just vengeance upon us by the minister of his wrath. Paul’s meaning, therefore, is, that all are possessed by the devil, who do not acknowledge his doctrine to be the sure truth of God. For it is more severe to call them slaves of the devil, (444) than to ascribe their blindness to the judgment of God. As, however, he had a little before adjudged such persons to destruction, ( 2 Corinthians 4:3 ,) he now adds that they perish, for no other reason than that they have drawn down ruin upon themselves, as the effect of their own unbelief. Lest the light of the glorious gospel of Christ should shine upon them. This serves to confirm what he had said — that if any one rejected his gospel, it was his own blindness that prevented him from receiving it. “For nothing,” says he, “appears in it but Christ, and that not obscurely, but so as to shine forth clearly.” He adds, that Christ is the image of God, by which he intimates that they were utte

Pericope (part_of)

절 (explains)

bible-text/2co-4-4

Source

"이 세상 신이 믿지 아니하는 자들의 마음을 혼미케 하여." 그는 그들의 비뚤어진 완고함을 아무 의미 없는 것으로 여기도록 암시한다. "그들은 한낮에도 태양을 보지 못합니다. 마귀가 그들의 이해력을 눈멀게 했기 때문입니다." 바르게 판단하는 자라면, 사도가 사탄에 대해 말하고 있음을 의심할 수 없다.

이 세상의 신이라 불린다 해서 그리스도의 진정한 신성을 부인하는 구실로 삼으려는 아리안파의 속임수는 유치하다. 바울은 다른 곳에서 많은 것들이 신이라 불린다고 말하기 때문이다(고전 8:5). 사탄이 악인들의 신이라 불리는 것은, 그가 그들을 지배하고 그들이 하나님의 자리에서 그를 숭배하기 때문이다. 이것이 어떻게 그리스도의 명예를 훼손하겠는가?

따라서 이 구절을 마귀에 관련지어 해석하는 것을 두려워할 이유가 없다. 마귀가 눈멀게 하는 역사는 하나님과 사탄에게 공통적이며, 여러 경우에 하나님께도 귀속된다. 그러나 권능은 같지 않으며 방식도 같지 않다. 성경은 사탄이 하나님의 허락만이 아니라 하나님의 명령에 의해서도 사람들을 눈멀게 한다고 가르친다. 하나님께서 자신의 보복을 집행하게 하시기 위해서이다. 따라서 하나님께서 사람들을 눈멀게 한다고 말하는 이유는, 이해력의 바른 사용과 성령의 빛을 우리에게서 빼앗은 후, 우리를 마귀에게 넘겨 버려진 마음으로 몰아가게 하시기 때문이다(롬 1:28). 기만의 권능을 주시고, 이로써 진노의 사역자를 통해 우리에게 정당한 보복을 내리신다.

그러므로 바울의 의미는, 자신의 교리를 하나님의 확실한 진리로 인정하지 않는 모든 자들은 마귀에게 사로잡혀 있다는 것이다. 그들을 마귀의 노예라 부르는 것이 그들의 눈멂을 하나님의 심판 탓으로 돌리는 것보다 더 가혹하기 때문이다. 그러나 앞에서 그런 자들을 멸망으로 판정했으므로(고후 4:3), 이제 그들이 스스로 자신들의 것이 된 불신앙의 결과로 멸망한다고 덧붙인다.

"그리스도의 영광의 복음의 광채가 비치지 못하게 함이니." 이것은 그가 말한 것을 확인한다. 만약 누가 자신의 복음을 거부한다면, 그것을 받아들이지 못하게 하는 것은 자신의 눈멂이다. "내 복음 안에는 오직 그리스도만 보이며, 그것도 모호하지 않고 분명하게 빛납니다." 그는 그리스도가 하나님의 형상이라고 덧붙이며, 이로써 그리스도를 거부하는 자들이 완전히 하나님에 대한 이해력이 없음을 암시한다.

원주석

5절 카드 ↗

5. For we preach not ourselves Some make this to be an instance of Zeugma, (449) in this manner: We preach not ourselves to be lords, but God’s only Son, whom the Father has set over all things, to be the one Lord. (450) I do not, indeed, find fault with that interpretation, but as the expression is more emphatic (εμφατικωτερα) and has a more extensive signification, (451) when it is said, that one preaches himself. I am more inclined to retain this interpretation, especially as it is almost unanimously approved of. For there are other ways in which men preach themselves, than by arrogating to themselves dominion, as for example, when they aim at show, rather than at edification — when they are desirous in any way to have distinction — when, farther, they make gain of the gospel. Ambition, therefore, and avarice, and similar vices in a minister, taint the purity of his doctrine, so that Christ has not there the exclusive distinction. Hence, he that would preach Christ alone, must of necessity forget himself. And ourselves your servants. Lest any one should mutter out the objection—”But in the mean time you say many things respecting yourself,” he answers, that he desires nothing farther, than that he should be their servant. “Whatever things I declare respecting myself (so loftily, and boastfully, in your opinion) have this object in view — that I may in Christ serve you advantageously.” It follows, that the Corinthians are excessively proud and ungrateful, if they reject this condition. Nay more, it follows, that they had been previously of a corrupt judgment, inasmuch as they had not perceived his holy affection. Here, however, all pastors of the Church are admonished as to their state and condition, for by whatever title of honor they may be distinguished, they are nothing more than the servants of believers, and unquestionably, they cannot serve Christ, without serving his Church at the same time. An honorable servitude, it is true, this is, and superior to any principality, (452) but still it is a servitude, so that Christ alone may be elevated to distinction — not encumbered by the shadow of a single rival (453) Hence it is the part of a good pastor, not merely to keep aloof from all desire of domineering, but to regard it as the highest pitch of honor, at which he aspires — that he may serve the people of God. It is the duty of the people, on the other hand, to esteem the servants of Christ first of all on the ground of the dignity of their Master, and then farther on account of the dignity and excellence of their office, that they may not despise those, whom the Lord has placed in so illustrious a station. (449) Zeugma is a figure of speech, in which two subjects are used jointly (the term being derived from ξεύηνυμι to join ) with the same predicate, which strictly belongs only to one. — Ed. (450) “ Auquel le Pere a baillé superintendance sur toutes choses ;” — “To whom the Father has given superintendence over all things.” (451) “ Comme ainsi soit que la facon de parler est de plus grand poids, et s’estend plus loin ;” — “As it is a form of expression that has greater weight, and is more extensive.” (452) “ Plus heureuse que toutes les principautez du monde ;” — “Happier than all the principalities of the world.” (453) “ N’estant nullement empesché par l’ombre de quelque autre qui luy seroit donne pour compagnon ;” — “In no degree hindered by the shadow of any other, that might be given him as a companion.” return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-4-5

Source

"우리가 우리를 전파하는 것이 아니라." 어떤 이들은 이것을 교차법으로 만들어 이렇게 설명한다. "우리는 우리 자신을 주로 전파하는 것이 아니라, 아버지께서 만물 위에 세우신 하나님의 독생자를 유일한 주님으로 전파합니다." 이 해석을 나쁘게 보지는 않는다. 그러나 "자신을 전파한다"는 표현이 더 강조적이고 더 넓은 의미를 가지므로, 나는 거의 만장일치로 인정받는 이 해석을 유지하는 편이다. 사람들이 자신을 전파하는 방식은 지배권을 주장하는 것 외에도 다양하다. 예를 들어, 덕을 세우기보다 과시를 목표로 할 때, 어떤 방식으로든 특별한 명성을 원할 때, 더 나아가 복음으로 이익을 취하려 할 때. 따라서 사역자의 야망과 탐욕과 유사한 악덕들은 교리의 순수함을 오염시켜 그리스도가 거기서 단독으로 높아지지 못하게 한다. 따라서 그리스도만을 전파하고자 하는 자는 반드시 자신을 잊어야 한다.

"오직 그리스도 예수의 주 되신 것과 또 예수를 위하여 우리가 너희의 종 된 것을 전파함이라." 어떤 이가 "그러나 그 사이에도 당신 자신에 대해 많은 것을 말하지 않습니까"라고 중얼거릴까 봐, 그는 자신이 그들의 종 되기를 원할 뿐이라고 답한다. "내가 내 자신에 대해 선언하는 것들은—당신들이 보기에 그렇게 고상하고 자랑스럽게—이 목적을 위한 것입니다. 그리스도 안에서 당신들을 유익하게 섬기려는 것입니다." 따라서 고린도인들이 이 조건을 거부한다면 그들은 지나치게 교만하고 배은망덕한 것이다. 더 나아가 그들이 이전에 그의 거룩한 애정을 알아보지 못했다면, 그들의 판단이 이미 타락했다는 것이 따라온다.

그러나 여기서 교회의 모든 목사들이 자신의 상태와 조건에 대해 경고받는다. 어떤 영예로운 칭호로 구별된다 해도, 그들은 신자들의 종에 불과하다. 의심할 여지 없이 그들은 교회를 동시에 섬기지 않고는 그리스도를 섬길 수 없다. 이것은 명예로운 종살이이며 어떤 통치보다도 우월한 것이다. 그러나 여전히 종살이이다. 그리하여 그리스도만이 단 하나의 경쟁자의 그림자에도 방해받지 않고 탁월함으로 높아지게 하기 위해서이다. 따라서 선한 목사가 해야 할 일은, 단지 지배하려는 모든 욕망에서 멀리하는 것만이 아니라, 하나님의 백성을 섬기는 것을 자신이 열망하는 명예의 최고봉으로 여기는 것이다.

원주석

6절 카드 ↗

6. God who commanded light to shine out of darkness. I see that this passage may be explained in four different ways. In the first place thus: “God has commanded light to shine forth out of darkness: that is, by the ministry of men, who are in their own nature darkness, He has brought forward the light of His gospel into the world.” Secondly, thus: “God has made the light of the gospel to take the place of the law, which was wrapt up in dark shadows, and thus, He has brought light out of darkness . ” Those that are fond of subtleties, would be prepared readily to receive expositions of that sort, but any one, who will examine the matter more closely, will perceive, that they do not correspond with the Apostle’s intention. The third exposition is that of Ambrose: “When all things were involved in darkness, God kindled up the light of His gospel. For mankind were sunk in the darkness of ignorance, when God on a sudden shone forth upon them by his gospel.” The fourth is that of Chrysostom, who is of opinion, that Paul alluded to the creation of the world, in this way: “God, who by his word created light, drawing it, as it were, out of the darkness (454) — that same Being has now enlightened us in a spiritual manner, when we were buried in darkness.” This transition, (455) from light that is visible and corporeal to what is spiritual, has more of elegance, and there is nothing forced in it. The preceding one, (456) however, is not unsuitable. Let every one follow his own judgment. Hath shined in our hearts. He speaks of a twofold illumination, which must be carefully observed — the one is that of the gospel, the other is secret, taking place in our hearts. (457) For as God, the Creator of the world, pours forth upon us the brightness of the sun, and gives us eyes to receive it, so, as the Redeemer, in the person of his Son, He shines forth, indeed, upon us by His gospel, but, as we are blind, that would be in vain, if He did not at the same time enlighten our understandings by His Spirit. His meaning, therefore, is, that God has, by His Spirit, opened the eyes of our understandings, so as to make them capable of receiving the light of the gospel. In the face of Jesus Christ. In the same sense in which he had previously said that Christ is the image of the Father, ( 2 Corinthians 4:4 ) he now says, that the glory of God is manifested to us in his face. Here we have a remarkable passage, from which we learn that God is not to be sought out ( Job 11:7 ) in His unsearchable height, (for He dwells in light that is inaccessible, 1 Timothy 6:16 ,) but is to be known by us, in so far as He manifests himself in Christ. Hence, whatever men desire to know respecting God, apart from Christ, is evanescent, for they wander out of the way. True, indeed, God in Christ appears in the first instance to be mean, but he appears at length to be glorious in the view of those, who hold on, so as to come from the cross to the resurrection. (458) Again we see, that in the word person (459) there is a reference made to us, (460) because it is more advantageous for us to behold God, as He appears in His only-begotten Son, than to search out His secret essence. (454) “ Du profond des tenebres ;” — “Out of the depth of darkness.” (455) Anagoge . The Reader will find in the Harmony ( vol. 1, p. 436, n. 1,) a lucid view of the import of the word anagoge, or rather ἀναγωγὴ as employed, on the one hand, by “divines of the allegorizing school,” and on the other by Calvin, whose reverence for the inspired oracles would not permit him to give way to mere fancy in the interpretation of them, even in a single instance. — Ed. (456) “ La troisieme exposition ;” — “The third exposition.” (457) “ Interieurement en nos coeurs ;” — “Inwardly in our hearts.” (458) “ Ceux, qui ont la patience de venir de la croix... la resurrection ;” — “Those, who have the patience to come from the cross to the resurrection.” (459) The original expression is προσώπῳ ᾿Ιησοῦ Χριστοῦ — in the person of Jesus Christ. — Ed. (460) “ Ce qui est dit de Dieu, c’est pour le regard de nous ;” — “What is said respecting God, is in relation to us.” return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-4-6

Source

"어두운 데서 빛이 비취리라 하시던 하나님." 이 구절을 네 가지 방식으로 설명할 수 있다. 첫째 방식으로는 이렇다. "하나님께서 어둠에서 빛이 빛나도록 명하셨다. 즉 본성상 어둠인 사람들의 사역을 통해, 그분은 복음의 빛을 세상에 내보내셨다." 둘째로는 이렇게도 설명할 수 있다. "하나님께서 복음의 빛이 어두운 그림자에 싸인 율법을 대신하게 하셨으며, 이처럼 어둠에서 빛을 내보내셨다." 묘한 것을 좋아하는 자들은 그런 설명들을 쉽게 받아들이겠지만, 더 면밀히 살펴보면 사도의 의도와 일치하지 않는다는 것을 알 수 있다.

셋째 설명은 암브로시우스의 것이다. "모든 것이 어둠에 쌓였을 때, 하나님께서 복음의 빛을 켜셨다. 인류가 무지의 어둠에 잠겨 있을 때, 하나님께서 갑자기 복음으로 그들에게 빛을 비추셨다." 넷째는 크뤼소스토모스의 것으로, 그는 바울이 이런 방식으로 세계의 창조를 암시했다고 생각한다. "말씀으로 어둠에서 빛을 창조하신 하나님이 이제 우리가 어둠에 묻혀 있을 때, 영적인 방식으로 우리를 깨우치신다." 이 유추가 더 우아하며 억지스러움이 없다. 그러나 셋째 설명도 부적합하지 않다. 각자 자신의 판단을 따르라.

"우리 마음에 비취사." 그는 이중의 조명에 대해 말하는데, 이를 주의 깊게 관찰해야 한다. 하나는 복음의 조명이요, 다른 하나는 우리 마음에서 이루어지는 비밀스러운 조명이다. 하나님께서 세계의 창조자로서 태양의 밝음을 우리에게 부어주시고 그것을 받을 눈을 주시는 것처럼, 구속자로서 그분의 아들의 인격 안에서 복음으로 우리에게 빛을 비추신다. 그러나 우리가 눈멀었으므로, 그분이 동시에 성령으로 우리의 이해력을 밝히지 않으신다면 그것은 헛될 것이다.

따라서 그의 의미는, 하나님께서 성령으로 우리의 이해력의 눈을 여셔서 복음의 빛을 받을 수 있게 하셨다는 것이다.

"예수 그리스도의 얼굴에 있는." 앞에서 그리스도가 아버지의 형상이라고 말한 것과 같은 의미에서(고후 4:4), 이제 하나님의 영광이 그분의 얼굴에서 우리에게 나타난다고 말한다. 여기에 우리가 하나님을 그분의 헤아릴 수 없는 높이에서 찾아서는 안 된다는 것을 가르치는 주목할 만한 구절이 있다(욥 11:7). 그분은 접근할 수 없는 빛 가운데 거하시기 때문이다(딤전 6:16). 오히려 그분이 그리스도 안에서 자신을 나타내시는 한에서 우리가 알아야 한다. 따라서 사람들이 그리스도 외에서 하나님에 대해 알고자 하는 것은 무엇이든 허망하다. 그들은 길을 벗어나 방황하기 때문이다.

원주석

7절 카드 ↗

7. But we have this treasure. Those that heard Paul glorying in such a magnificent strain as to the excellence of his ministry, and beheld, on the other hand, his person, contemptible and abject in the eyes of the world, might be apt to think that he was a silly and ridiculous person, and might look upon his boasting as childish, while forming their estimate of him from the meanness of his person. (464) The wicked, more particularly, caught hold of this pretext, when they wished to bring into contempt every thing that was in him. What, however, he saw to be most of all unfavorable to the honor of his Apostleship among the ignorant, he turns by an admirable contrivance into a means of advancing it. First of all, he employs the similitude of a treasure, which is not usually laid up in a splendid and elegantly adorned chest, but rather in some vessel that is mean and worthless; (465) and then farther, he subjoins, that the power of God is, by that means, the more illustrated, and is the better seen. “Those, who allege the contemptible appearance of my person, with the view of detracting from the dignity of my ministry, are unfair and unreasonable judges, for a treasure is not the less valuable, that the vessel, in which it is deposited, is not a precious one. Nay more, it is usual for great treasures to be laid up in earthen pots. Farther, they do not consider, that it is ordered by the special Providence of God, that there should be in ministers no appearance of excellence, lest any thing of distinction should throw the power of God into the shade. As, therefore, the abasement of ministers, and the outward contempt of their persons give occasion for glory accruing to God, that man acts a wicked part, who measures the dignity of the gospel by the person of the minister.” Paul, however, does not speak merely of the universal condition of mankind, but of his own condition in particular. It is true, indeed, that all mortal men are earthen vessels Hence, let the most eminent of them all be selected, and let him be one that is adorned to admiration with all ornaments of birth, intellect, and fortune, (466) still, if he be a minister of the gospel, he will be a mean and merely earthen depository of an inestimable treasure Paul, however, has in view himself, and others like himself, his associates, who were held in contempt, because they had nothing of show. (464) “ Ils le iugeoyent selon l’apparence de sa personne, qui estoit petite et contemptible ;” — “They judged of him according to the appearance of his person, which was small and contemptible.” (465) “The term σκεῦος ( vessel ), from σχέω to hold , has an allusion to the body’s being the depository of the soul. ́̓Οστρακον properly signifies a shell , (of which material, probably, the primitive vessels were formed,) and, 2dly, a vessel, of baked earth. And as that is proverbially brittle, ὀστράκιος denoted weak, fragile , both in a natural and a metaphorical sense; and therefore was very applicable to the human body, both as frail , and as mean . ” — Bloomfield . — Ed. (466) “ De tous ornamens, de race, d’esprit, de richesses, et toutes autres choses semblables ;” — “With all ornaments of birth, intellect, riches, and all other things of a like nature.” return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-4-7

Source

"우리가 이 보배를 질그릇에 가졌으니." 바울이 그토록 장엄한 방식으로 자신의 사역의 탁월함에 대해 자랑하는 것을 들으면서도, 한편으로 세상의 눈에 비천하고 천한 그의 인격을 바라볼 때, 사람들은 그를 어리석고 우스꽝스러운 사람으로 여기며 그의 자랑을 유치한 것으로 볼 수 있었다. 악인들 특히 그들이 그에게 있는 모든 것을 경멸하고 싶을 때 이 구실을 붙잡았다.

그런데 그가 무지한 자들 사이에서 자신의 사도직의 명예에 가장 불리하다고 본 것을, 그는 놀라운 방식으로 그것을 증진하는 수단으로 전환한다. 먼저 그는 보화의 비유를 사용한다. 보화는 화려하고 우아하게 장식된 상자에 보관되는 것이 아니라, 비천하고 가치 없는 그릇에 보관된다. 그런 다음 그는 하나님의 권능이 그로 인해 더욱 드러나고 더 잘 보인다고 덧붙인다.

"내 인격의 경멸스러운 외양을 내 사역의 존엄성을 낮추기 위해 내세우는 자들은 부당하고 불합리한 심판자들입니다. 보화가 보관된 그릇이 귀하지 않다고 해서 보화의 가치가 덜하지 않기 때문입니다. 더 나아가 위대한 보화들은 흙 항아리에 보관되는 것이 보통입니다. 또한 그들은, 사역자들에게 탁월함의 외양이 없도록 하나님의 특별한 섭리로 정해져 있다는 것을 고려하지 않습니다. 특별히 두드러지는 무언가가 하나님의 권능을 그늘에 가리지 않도록 하기 위해서입니다. 따라서 사역자들의 낮아짐과 그들 인격에 대한 외적 경멸이 하나님께 영광을 돌리는 기회를 제공하므로, 복음의 존엄성을 사역자의 인격으로 재는 자는 사악한 행위를 하는 것입니다."

원주석

8절 카드 ↗

8. While we are pressed on every side. This is added by way of explanation, for he shows, that his abject condition is so far from detracting from the glory of God, that it is the occasion of advancing it. “We are reduced,” says he, “to straits, but the Lord at length opens up for us an outlet; (467) we are oppressed with poverty, but the Lord affords us help. Many enemies are in arms against us, but under God’s protection we are safe. In fine, though we are brought low, so that it might seem as if all were over with us, (468) still we do not perish.” The last is the severest of all. You see, how he turns to his own advantage every charge that the wicked bring against him. (469) (467) “ We are troubled on every side . In respect of the nature of it, (the trouble,) it is plain it was external trouble. The very word there used, Θλιβόμενοι , signifies dashing a thing from without. As the beating and allision of the waves against a rock make no trouble in the rock, no commotion there, but a great deal of noise, clamor, and tumult round about it. That is the sort of trouble which that word in its primary signification holds forth to us, and which the circumstances of the text declare to be the signification of the thing here meant. [...] The word στενοχωρούμενοι expresseth such a kind of straitening as doth infer a difficulty of drawing breath; that a man is so compressed, that he cannot tell how to breathe. That is the native import of the word. As if he had said, ‘We are not reduced to that extremity by all the troubles that surround us, but we can breathe well enough for all that.’ Probably there are meant by this thing desired, two degrees or steps of inward trouble... Either it is a trouble that reacheth not the heart, or if it doth, it does not oppress or overwhelm it.” — Howe’s Works , (London, 1834), p. 706. — Ed. (468) “There is an allusion,” says Dr. Bloomfield, “to an army so entirely surrounded and hemmed in στενοῖς , ( in straits ,) as the Roman army at the Caudinae Furc’ , that there is left no hope of escape.” — Ed. (469) “ Pour le rendre contemptible ;” — “To render him contemptible.” return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-4-8

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"우리가 사방으로 욱여쌈을 당하여도." 이것은 부연 설명으로 덧붙인 것이다. 그의 비천한 조건이 하나님의 영광을 감소시키기는커녕 오히려 그것을 발전시키는 기회가 된다는 것을 보이기 때문이다. "우리는 고경에 처하지만 주님께서 마침내 출구를 열어 주십니다. 우리는 가난으로 억눌리지만 주님께서 도움을 베풀어 주십니다. 많은 원수들이 우리에 대항하여 무장하지만 하나님의 보호 아래 우리는 안전합니다. 요컨대 마치 모든 것이 우리와 함께 끝난 것처럼 보일 만큼 낮아졌지만, 그래도 우리는 멸망하지 않습니다." 마지막이 가장 심각하다. 악인들이 그를 반대하여 제기하는 모든 고발을 어떻게 자신의 유익으로 전환하는지 보라.

원주석

10절 카드 ↗

10. The mortification of Jesus (470) He says more than he had done previously, for he shows, that the very thing that the false apostles used as a pretext for despising the gospel, was so far from bringing any degree of contempt upon the gospel, that it tended even to render it glorious. For he employs the expression — the mortification of Jesus Christ — to denote everything that rendered him contemptible in the eyes of the world, with the view of preparing him for participating in a blessed resurrection. In the first place, the sufferings of Christ, (471) however ignominious they may be in the eyes of men, have, nevertheless, more of honor in the sight of God, than all the triumphs of emperors, and all the pomp of kings. The end, however, must also be kept in view, that we suffer with him, that we may be glorified together with him. ( Romans 8:17 .) Hence he elegantly reproves the madness of those, who made his peculiar fellowship with Christ a matter of reproach. At the same time, the Corinthians are admonished to take heed, lest they should, while haughtily despising Paul’s mean and abject appearance, do an injury to Christ himself, by seeking an occasion of reproach (472) in his sufferings, which it becomes us to hold in the highest honor. The word rendered mortification, (473) is taken here in a different sense from what it bears in many passages of Scripture. For it often means self-denial, when we renounce the lusts of the flesh, and are renewed unto obedience to God. Here, however, it means the afflictions by which we are stirred up to meditate on the termination of the present life. To make the matter more plain, let us call the former the inward mortification, and the latter the outward. Both make us conformed to Christ, the one directly, the other indirectly, so to speak. Paul speaks of the former in Colossians 3:5 , and in Romans 6:6 , where he teaches that our old man is crucified, that we may walk in newness of life He treats of the second in Romans 8:29 , where he teaches, that we were predestinated by God to this end — that we might be conformed to the image of his Son. It is called, however, a mortification of Christ only in the case of believers, because the wicked, in the endurance of the afflictions of this present life, share with Adam, but the elect have participation with the Son of God, so that all those miseries that are in their own nature accursed, are helpful to their salvation. All the sons of God, it is true, have this in common, that they bear about the mortification, of Christ; (474) but, according as any one is distinguished by a larger measure of gifts, he, in that proportion, comes so much the nearer to conformity with Christ in this respect. That the life of Jesus. Here is the best antidote to adversity — that as Christ’s death is the gate of life, so we know that a blessed resurrection will be to us the termination of all miseries, (475) inasmuch as Christ has associated us with himself on this condition, that we shall be partakers of his life, if in this world we submit to die with him. The sentence that immediately follows may be explained in two ways. If you understand the expression delivered unto death as meaning to be incessantly harassed with persecutions and exposed to dangers, this would be more particularly applicable to Paul, and those like him, who were openly assailed by the fury of the wicked. And thus the expression, for Jesus’ sake, will be equivalent to for the testimony of Christ. ( Revelation 1:9 .) As, however, the expression to be daily delivered unto death, means otherwise — to have death constantly before our eyes, and to live in such a manner, that our life is rather a shadow of death, (476) I have no objection, that this passage, also, should be expounded in such a way as to be applicable to all believers, and that, too, to every one in his order. Paul himself, in Romans 8:36 , explains in this manner Psalms 44:22 . In this way for Christ’s sake would mean — because this condition is imposed upon all his members. Erasmus, however, has rendered it, with not. so much propriety, we who live. The rendering that I have given is more suitable — while we live. For Paul means that, so long as we are in the world, we resemble the dead rather than the living. (470) “ Mortificationem .” — Such is Calvin’s rendering of the original term νέκρωσιν , and it is evidently employed to convey the idea of putting to death , the main idea intended to be expressed being, as our author shows, that the apostles were, for the sake of Christ, subjected to humiliating and painful sufferings, which gave them, in a manner, an outward conformity to their Divine Master in the violent death inflicted upon him. The term mortification, when taken in strict accordance with its etymology, in the sense of putting to death, appears to bring out more fully the apostle’s meaning, than the word “dying,” made use of in our authorized version. Beza, who gives the same rendering as Calvin, subjoins the following valuable observations: — “ Mortificationem τὴν νέκρωσιν — Sic vocat Paulus miseram illam conditionem fidelium, ac pr’sertim ministrorum (de his enim proprie agitur) qui quotidie (ut ait David) occiduntur , quasi destinationem ad coedem dicas: additurque Domini Iesu , vel, (ut legit vetus interpres) Iesu Christi , tum ut declaretur causa propter quam mundus illos ita persequitur; tum etiam quia hac quoque in parte Christo capiti sunt conformes, Christusque adeo ipse quodammodo in iis morte afficitur. Ambrosius maluit mortem interpretari, nempe quia in altero membro sit mentio vitoe Christi. At ego, si libuisset a Pauli verbis discedere, coedem potius exposuissem: quia non temere Paulus ςέκρωσιν maluit scribere quam θάνατον , quoniam etiam Christus hic considerandus nobis est non ut simpliciter mortuus, sed ut interemptus. Verum ut modo dixi νέκρωσις nec mortem nec coedem hic significat, sed conditionem illam quotidianis mortibus obnoxiam, qualis etiam fuit Christ

Pericope (part_of)

절 (explains)

bible-text/2co-4-10

Source

"우리가 항상 예수 죽인 것을 몸에 짊어짐은." 앞에서 말한 것보다 더 많은 것을 말한다. 거짓 사도들이 복음을 경멸하기 위한 구실로 사용했던 바로 그것이 복음에 어떤 경멸도 가져다 주지 않을 뿐만 아니라, 오히려 복음을 영광스럽게 하는 경향이 있음을 보이기 때문이다.

그는 "예수 그리스도의 죽임"이라는 표현으로, 세상의 눈에 그를 경멸스럽게 만들어, 복된 부활에 참여할 준비를 하게 하는 모든 것을 나타낸다. 첫째, 그리스도의 고난은 사람들의 눈에 아무리 치욕스럽게 보일지라도, 황제들의 모든 개선과 왕들의 모든 위풍보다 하나님 앞에서 더 많은 영예를 가진다. 그러나 목적도 염두에 두어야 한다. 우리가 그와 함께 고난받는 것은 그와 함께 영광을 받기 위해서이다(롬 8:17).

그는 또한 그 일을 비천하게 만든 자들의 미친 짓을 우아하게 책망한다. 동시에 고린도인들에게 주의를 주어, 교만하게 바울의 비천하고 낮은 외양을 경멸하면서 그리스도 자신에게 상처를 주지 말도록 한다. 우리가 가장 존귀하게 여겨야 할 그리스도의 고난에서 경멸의 빌미를 찾으면 안 된다.

"죽음에 내어 맡김"이라는 단어는 성경의 많은 구절들에서와 다른 의미로 사용된다. 거기서 그것은 종종 육신의 정욕을 포기하고 하나님께 순종하도록 새롭게 되는 것을 의미하는 자기 부정을 의미한다. 그러나 여기서는 현재 삶의 종료를 묵상하도록 우리를 자극하는 고난들을 의미한다. 분명하게 하기 위해, 전자를 내적 죽임, 후자를 외적 죽임이라 부르자. 둘 다 우리를 그리스도와 닮게 만든다. 전자는 직접적으로, 후자는 간접적으로.

이것은 신자들의 경우에만 그리스도의 죽임이라 불린다. 악인들도 현세 삶의 고난을 겪지만 그것은 아담과의 교제이다. 그러나 택함 받은 자들은 하나님의 아들과 교제가 있어, 본성상 저주받은 그 모든 비참함들이 그들의 구원에 도움이 된다.

"예수의 생명이." 여기에 역경에 대한 최고의 해독제가 있다. 그리스도의 죽음이 생명의 문인 것처럼, 복된 부활이 우리에게 모든 비참함의 종결이 될 것임을 안다. 그리스도께서 이 조건으로 우리와 연합하셨기 때문이다. 이 세상에서 그분과 함께 죽기를 복종하면, 그분의 생명에 참여하게 된다.

"예수를 위하여 항상 죽음에 내어 맡김이 되어." 만약 "죽음에 내어 맡겨진다"는 표현을 끊임없이 핍박을 받고 위험에 노출된다는 의미로 이해하면, 이것은 특히 바울과 그와 같은 자들, 곧 악인들의 분노에 공개적으로 공격받는 자들에게 적용될 것이다. 그 경우 "예수를 위하여"는 "그리스도의 증언을 위하여"와 동등한 것이다(계 1:9). 그러나 "날마다 죽음에 내어 맡겨진다"는 표현이 다르게는 죽음을 항상 눈앞에 두고, 우리의 삶이 죽음의 그림자에 가깝게 사는 것을 의미하므로, 나는 이 구절도 모든 신자들에게 적용될 수 있도록, 그것도 각자의 순서에 따라 해석되어야 한다고 생각한다.

원주석

12절 카드 ↗

12. Hence death indeed. This is said ironically, because it was unseemly that the Corinthians should live happily, and in accordance with their desire, and that they should, free from anxiety, take their ease, while in the mean time Paul was struggling with incessant hardships. (477) Such an allotment would certainly have been exceedingly unreasonable. It was also necessary that the folly of the Corinthians should be reproved, inasmuch as they contrived to themselves a Christianity without the cross, and, not content with this, held in contempt the servants of Christ, because they were not so effeminate. (478) Now as death denotes all afflictions, or a life full of vexations, so also life denotes a condition that is prosperous and agreeable; agreeably to the maxim: “Life is — not to live, but to be well. ” (479) (477) “ Eust... combatre contre tant de miseres et calamitez ;” — “Had to struggle against so many miseries and calamities.” (478) “ Comme eux ;” — “As they.” (479) “ Non est vivere , sed valere , vita .” — Martial. Ep. 6:70 . — Ed. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-4-12

Source

"그런즉 사망은 우리 안에서 역사하고 생명은 너희 안에서 하느니라." 이것은 반어적으로 말해진 것이다. 고린도인들이 행복하고 그들의 바람대로 살며 불안 없이 편히 쉬는 동안, 그 사이 바울이 끊임없는 어려움들과 씨름하고 있다는 것이 부당하기 때문이다. 그런 배분은 분명히 지나치게 불합리했다. 또한 고린도인들의 어리석음도 책망받아야 했다. 그들이 십자가 없는 기독교를 자신들에게 꾸미고, 그것으로도 만족하지 못하고, 그리스도의 종들이 자신들만큼 여유롭지 않다는 이유로 경멸했기 때문이다. "죽음"이 모든 고난이나 고통으로 가득 찬 삶을 나타내듯이, "생명"은 번영하고 기분 좋은 조건을 나타낸다.

원주석

13절 카드 ↗

13. Having the same spirit. This is a correction of the foregoing irony. He had represented the condition of the Corinthians as widely different from his own, (not according to his own judgment, but according to their erroneous view,) inasmuch as they were desirous of a gospel that was pleasant and free from all molestation of the cross, and entertained less honorable views of him, because his condition was less renowned. Now, however, he associates himself with them in the hope of the same blessedness. “Though God spares you, and deals with you more indulgently, while he treats me with somewhat more severity, this diversity, nevertheless, will be no hinderance in the way of the like glorious resurrection awaiting both of us. For where there is oneness of faith, there will, also, there be one inheritance.” It has been thought, that the Apostle speaks here of the holy fathers, who lived under the Old Testament, and represents them as partakers with us, in the same faith. This, indeed, is true, but it does not accord with the subject in hand. For it is not Abraham, or the rest of the fathers, that he associates with himself in a fellowship of faith, but rather the Corinthians, whereas they separated themselves from him by a perverse ambition. “However my condition,” says he, “may appear to be the worse for the present, we shall, nevertheless, one day be alike participants in the same glory, for we are connected together by one faith.” Whoever will examine the connection attentively, will perceive, that this is the true and proper interpretation. By metonymy, he gives the name of the spirit of faith (481) to faith itself, because it is a gift of the Holy Spirit. As it is written What has given occasion for the mistake (482) is, that he quotes the testimony of David. It ought, however, to be taken in connection with the confession — not with the oneness of faith, or if you prefer it, it agrees with what follows — not with what goes before, in this way: “Because we have an assured hope of a blessed resurrection, we are bold to speak and preach what we believe, as it is written , I believed, therefore have I spoken ” Now, this is the commencement of Psalms 116:0 , (483) where David acknowledges, that, when he had been reduced to the last extremity, he was so overpowered that he almost gave way, but, having soon afterwards regained confidence, he had overcome that temptation. Accordingly, he opens the Psalm thus: I believed, therefore will I speak. For faith is the mother (484) of confession. Paul, it is true, stirring himself up to imitate him, (485) exhorts the Corinthians to do the same, and, in accordance with the common Greek translation, has used the preterite instead of the future, but this is of no consequence (486) For he simply means to say, that believers ought to be magnanimous, and undaunted, in confessing (487) what they have believed with their heart. ( Romans 10:9 .) Let now our pretended followers of Nicodemus (488) mark, what sort of fiction they contrive for themselves in the place of faith, when they would have faith remain inwardly buried, and altogether silent, and glory in this wisdom — that they utter, during their whole life, not a single word of right confession. (481) Calvin adverts to this form of expression in the Institutes , (volume 2) as an evidence that faith is implanted by the Divine Spirit. — Ed. (482) “ Que i’ay dit ;” — “That I have mentioned.” Calvin refers to the mistake of supposing that Paul alludes to the Old Testament believers. — Ed. (483) “The Septuagint, and some other ancient versions, make the latter part of the 116 th Psalm” (commencing with the Psalms 116:10 — I believed, therefore have I spoken ) “a distinct Psalm, separate from the former, and some have called it the Martyr’s Psalm , I suppose for the sake of Psalms 116:15 .” — Henry’s Commentary. — Ed. (484) “ Comme la mere ;” — “As it were, the mother.” (485) “ S’accourageant... imiter cest exemple de Dauid ;” — “Stirring himself up to imitate this example of David” (486) “ I believed, for I did speak , ( Psalms 116:10 ) — which is a sure proof of the presence of faith. Confession and faith are inseparably connected. Compare 2 Corinthians 4:13 . The Apostle places, after the example of the Septuagint, therefore instead of for : ‘I believed, therefore I spake,’ without any material alteration of the sense.” — Hengstenberg on the Psalms, (Edin. 1848,) volume 3 p. 372. — Ed. (487) “ A faire confession de bouche ;” — “In making confession with the mouth.” (488) “There were also at this time” (about the year 1540) “certain persons who, having renounced the Protestant faith through dread of persecution, flattered themselves, that there was no harm in remaining in the external communion of the Church of Rome, provided they embraced the true religion in their hearts. And because Calvin who condemned so pernicious a sentiment was considered by them as carrying his severity to an extreme, he showed clearly that his opinion was in unison, not only with those of the fathers of the Church, but also with the doctrine of the most learned theologians of the age, such as Melancthon, Bucer, and Martyr, as well as the ministers of Zurich; and so completely extinguished that error, that all pious persons censured the Nicodemites — a name given to those who defended their dissimulation by the example of Nicodemus.” — Mackenzie’s Life of Calvin, p. 59. See also Calvin on John, vol. 1, p. 317, Calvin on the Psalms, vol. 5, p. 481; [A reference to the entry for Nicodemites in the index, which states, “a class in the time of Calvin who professed to have embraced the gospel, but who concealed their sentiments, and joined in the superstitious observances of the Papists.” — sg. ] and Calvin’s Tracts, volume 1, p. 49. — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

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bible-text/2co-4-13

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"믿는 고로 또한 말하였다." 이것은 앞의 반어에 대한 수정이다. 그는 고린도인들의 조건이 자신의 것과 크게 다른 것으로 표현했었다—자신의 판단에 따른 것이 아니라 그들의 잘못된 시각에 따라—이는 그들이 십자가의 어떤 괴로움도 없이 즐거운 복음을 원하고, 그의 조건이 덜 명성 있기 때문에 그에 대해 덜 명예로운 시각을 가졌기 때문이다.

그러나 이제 그는 같은 복된 결과에 대한 소망 안에서 자신을 그들과 연결시킨다. "하나님께서 여러분을 아껴 더 인자하게 대하시고 나는 다소 더 엄하게 대하시는 이 다양성이, 그럼에도 우리 둘 다를 기다리는 같은 영광스러운 부활을 막는 장애물이 되지 않을 것입니다. 믿음이 하나인 곳에는 상속도 하나이기 때문입니다." 이 구절이 구약 시대에 살았던 거룩한 선조들, 우리와 같은 믿음으로 참여한 자들에 대해 말하는 것으로 생각하기도 했다. 이것은 사실이지만, 사안에 부합하지 않는다. 그가 믿음의 교제 안에서 연결시키는 것은 아브라함이나 다른 선조들이 아니라 고린도인들이기 때문이다. 반면에 그들은 비뚤어진 야망으로 그에게서 스스로를 분리했다. "그 결과, 내 조건이 당분간 더 나쁜 것처럼 보일지라도, 우리는 언젠가 같은 영광에 함께 참여하게 될 것입니다. 우리는 하나의 믿음으로 서로 연결되어 있기 때문입니다."

믿음 자체를 그는 "믿음의 영"이라 부른다. 비유적 전환으로, 그것이 성령의 선물이기 때문이다. "기록된 바와 같이." 그가 다윗의 증언을 인용하는 것이 오해의 원인이 되었다. 그러나 그것은 믿음의 일치와 연결되어야 하는 것이 아니라 고백과 연결되어야 한다. 또는 만약 원한다면, 그것은 앞에 오는 것이 아니라 다음에 오는 것과 일치한다. "우리에게 복된 부활의 확실한 소망이 있으므로, 우리는 담대하게 말하고 우리가 믿는 것을 전합니다. 기록된 것처럼, 내가 믿었으므로 말하였다." 이것은 시편 116편의 첫 절인데, 다윗은 거기서 막다른 곳에 몰렸을 때 거의 굴복할 뻔 했지만, 곧 다시 확신을 얻고 그 시험을 이겼음을 고백한다. 따라서 그는 이렇게 시편을 시작한다. 믿음은 고백의 어머니이기 때문이다. 바울은 그의 본을 따르도록 자신을 격려하며 고린도인들도 같이 하도록 권면한다.

원주석

15절 카드 ↗

15. For all things are for your sakes He now associates himself with the Corinthians, not merely in the hope of future blessedness, but also in these very afflictions, in which they might seem to differ from him most widely, for he lets them know, that, if he is afflicted, it is for their benefit. Hence it follows, that there was good reason why they should transfer part of them to themselves. What Paul states, depends first of all on that secret fellowship, which the members of Christ have with one another, but chiefly on that mutual connection and relationship, which required more especially to be manifested among them. Now this admonition was fraught with great utility to the Corinthians, and brought with it choice consolation. For what consolation there is in this — that while God, sparing our weakness, deals with us more gently, those that are endowed with more distinguished excellence, are afflicted for the common advantage of all! They were also admonished, that, since they could not aid Paul otherwise, they should, at least, help him by their prayers and sympathy. That the grace which hath abounded. That agreement (489) between the members of Christ he now commends on the ground of the fruit that springs from it — its tendency to advance the glory of God. By a metonymy, according to his usual manner, he means, by the term grace, that blessing of deliverance, of which he had made mention previously — that, while he was weighed down, he was, nevertheless, not in anxiety: while oppressed with poverty, he was not left destitute, etc., ( 2 Corinthians 4:8 ,) and in fine, that he had a deliverance continually afforded him from every kind of evil (490) This grace, he says, overflows. By this he means, that it was not confined to himself personally, so that he alone enjoys it, but it extends itself farther — namely, to the Corinthians, to whom it was of great advantage. When he makes the overflowing of God’s gift consist in gratitude, tending to the glory of its Author, he admonishes us, that every blessing that God confers upon us perishes through our carelessness, if we are not prompt and active in rendering thanks. (489) “ Ceste vnite et consentemente mutuel ;” — “That unity and mutual agreement.” (490) “ De toutes sortes de maux desquels il estoit assailli ;” — “From all sorts of evils with which he was assailed.” return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-4-15

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"이 모든 것이 너희를 위함이라." 이제 그는 미래의 복된 결과의 소망뿐만 아니라, 그들과 가장 크게 다른 것처럼 보이는 바로 이 고난들에서도 자신을 고린도인들과 연결시킨다. 그는 그들이 자신이 고난받는 것이 그들의 유익을 위한 것임을 알게 한다. 따라서 그들이 그 일부를 자신들에게 돌려야 할 충분한 이유가 있다는 것이 따라온다. 바울이 말하는 것은 무엇보다 그리스도의 지체들이 서로 가지는 비밀스러운 교제에 달려 있다. 그러나 특히 그들 사이에서 더욱 명시적으로 드러나야 했던 상호 연결과 관계에 달려 있다.

"은혜가 더 많은 사람에게 넘쳐서." 그는 이제 그로 인해 맺히는 열매를 근거로 그리스도 지체들의 그 연합을 칭찬한다. 하나님의 영광을 증진시키는 경향이 있기 때문이다. 그는 관례적으로 비유적 전환을 사용하여 "은혜"라는 말로 앞에서 언급한 구원의 복을 의미한다. "내가 억눌려도 낙심하지 않고, 가난으로 억눌려도 버림받지 않는" 등. 그리고 요컨대 모든 종류의 악으로부터 계속 구원받는다는 것(고후 4:8). 이 은혜가 넘친다고 그는 말한다. 이로써 그는 그것이 자신에게만 국한되어 자신만 누리는 것이 아니라, 더 나아가 고린도인들에게까지 미친다는 것을 의미한다.

하나님의 선물의 넘침이 그 저자에게 영광을 돌리는 감사 안에 있다고 말할 때, 그는 우리에게 하나님께서 우리에게 베푸시는 모든 복이 우리의 부주의로 인해 상실된다고 경고한다. 우리가 감사를 드리는 데 신속하고 활발하지 않다면.

원주석

16절 카드 ↗

16. For which cause we faint not (491) He now, as having carried his point, rises to a higher confidence than before. “There is no cause,” says he, “ why we should lose heart, or sink down under the burden of the cross, the issue of which is not merely so desirable to myself, but is also salutary to others.” Thus he exhorts the Corinthians to fortitude by his own example, should they happen at any time to be similarly afflicted. Farther, he beats down that insolence, in which they in no ordinary degree erred, inasmuch as under the influence of ambition, they held a man in higher estimation, the farther he was from the cross of Christ. Though our outward man. The outward man, some improperly and ignorantly confound with the old man, for widely different from this is the old man, of which we have spoken in Romans 4:6 . Chrysostom, too, and others restrict it entirely to the body; but it is a mistake, for the Apostle intended to comprehend, under this term, everything that relates to the present life. As he here sets before us two men, so you must place before your view two kinds of life — the earthly and the heavenly. The outward man is the maintenance of the earthly life, which consists not merely in the flower of one’s age, ( 1 Corinthians 7:36 ,) and in good health, but also in riches, honors, friendships, and other resources. (492) Hence, according as we suffer a diminution or loss of these blessings, which are requisite for keeping up the condition of the present life, is our outward man in that proportion corrupted. For as we are too much taken up with the present life, so long as everything goes on to our mind, the Lord, on that account, by taking away from us, by little and little, the things that we are engrossed with, calls us back to meditate on a better life. Thus, therefore, it is necessary, that the condition of the present life should decay, (493) in order that the inward man may be in a flourishing state; because, in proportion as the earthly life declines, does the heavenly life advance, at least in believers. For in the reprobate, too, the outward man decays, (494) but without anything to compensate for it. In the sons of God, on the other hand, a decay of this nature is the beginning, and, as it were, the cause of production. He says that this takes place daily, because God continually stirs us up to such meditation. Would that this were deeply seated in our minds, that we might uninterruptedly make progress amidst the decay of the outward man! (491) “ For which cause we faint not . ( οὐκ ἐκκακοῦμεν ) Here we have the same various reading,” (as in verse 1,) “ οὐκ ἐγκακοῦμεν — we do no wickedness ; and it is supported by BDEFG, and some others; but it is remarkable that Mr. Wakefield follows the common reading here , though the various reading is at least as well supported in this verse as in verse first. The common reading, faint not , appears to agree best with the Apostle’s meaning.” — Dr. A. Clarke . — Ed. (492) “ Autres aides et commoditez ;” — “Other helps and conveniences.” (493) “ De iour en iour ;” — “From day to day.” (494) “ Il est vray que l’homme exterieur tend... decadence aussi bien es reprouuez et infideles ;” — “It is true that the outward man tends to decay quite as much in reprobates and unbelievers.” return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-4-16

Source

"이러므로 우리가 낙심하지 아니하노니." 이제 목적을 이룬 것처럼, 그는 이전보다 더 높은 확신으로 고조된다. "내가 낙심하거나 십자가의 짐에 굴복할 이유가 없습니다. 그 결과가 나 자신에게만 그토록 바람직한 것이 아니라, 다른 이들에게도 유익하기 때문입니다." 이렇게 그는 자신의 본으로 고린도인들에게 용기를 권면한다. 혹시 그들이 같은 고난을 당하게 될 경우를 위해서이다.

더 나아가 그는 그들이 예사롭지 않게 범했던 오만함을 무너뜨린다. 그들이 야망의 영향 아래, 그리스도의 십자가에서 더 멀리 있는 사람을 더 높이 평가했기 때문이다.

"우리의 겉사람은 낡아지나." "겉사람"을 어떤 이들은 부적절하게 무지하게도 "옛 사람"과 혼동한다. 그러나 "옛 사람"은 이것과 크게 다른데, 로마서 4장 6절에서 우리가 다루었다. 크뤼소스토모스와 다른 이들도 이것을 완전히 몸에 국한시키는데, 이것도 잘못이다. 사도는 이 표현 아래 현재 삶과 관련된 모든 것을 포함하려 했기 때문이다.

그는 두 사람을 우리 앞에 두고 있으므로, 두 종류의 삶—지상의 삶과 하늘의 삶—을 마음에 두어야 한다. "겉사람"은 지상 삶의 유지이다. 이것은 단지 젊음과 건강뿐만 아니라(고전 7:36), 재물, 명예, 우정, 기타 수단들로도 이루어진다. 따라서 현재 삶의 조건을 유지하는 데 필요한 이러한 복들의 감소나 상실을 당하는 만큼, 우리의 겉사람이 그만큼 쇠퇴한다.

우리는 모든 것이 우리 뜻대로 진행되는 한 현재 삶에 너무 집착하므로, 주님께서는 그 이유로 우리가 몰두하는 것들을 조금씩 빼앗아 가시면서, 더 나은 삶을 묵상하도록 우리를 부르신다. 따라서 속사람이 번영하기 위해서는 현재 삶의 조건이 쇠퇴하는 것이 필요하다. 지상의 삶이 기울수록, 적어도 신자들에게 있어서 하늘의 삶이 전진하기 때문이다. 버림받은 자들에게도 겉사람이 쇠퇴하지만, 그것을 보충하는 것이 없다. 반면에 하나님의 자녀들에게 이런 종류의 쇠퇴는 생산의 시작이요 말하자면 원인이다. 이것이 날마다 일어난다고 그는 말한다. 하나님께서 계속 그런 묵상으로 우리를 자극하시기 때문이다.

원주석

17절 카드 ↗

17. Momentary lightness. As our flesh always shrinks back from its own destruction, whatever reward may be presented to our view, and as we are influenced much more by present feeling than by the hope of heavenly blessings, Paul on that account admonishes us, that the afflictions and vexations of the pious have little or nothing of bitterness, if compared with the boundless blessings of everlasting glory. He had said, that the decay of the outward man ought to occasion us no grief, inasmuch as the renovation of the inward man springs out of it. As, however, the decay is visible, and the renovation is invisible, Paul, with the view of shaking us off from a carnal attachment to the present life, draws a comparison between present miseries and future felicity. Now this comparison is of itself abundantly sufficient for imbuing the minds of the pious with patience and moderation, that they may not give way, borne down by the burden of the cross. For whence comes it, that patience is so difficult a matter but from this, — that we are confounded on having experience of evils for a brief period, (495) and do not raise our thoughts higher? Paul, therefore, prescribes the best antidote against your sinking down under the pressure of afflictions, when he places in opposition to them that future blessedness which is laid up for thee in heaven. ( Colossians 1:5 .) For this comparison makes that light which previously seemed heavy, and makes that brief and momentary which seemed of boundless duration. There is some degree of obscurity in Paul’s words, for as he says, With hyperbole unto hyperbole, (496) so the Old Interpreter, and Erasmus (497) have thought that in both terms the magnitude of the heavenly glory, that awaits believers is extolled; or, at least, they have connected them with the verb worketh out. To this I have no objection, but as the distinction that I have made is also not unsuitable, I leave it to my readers to make their choice. Worketh out an eternal weight Paul does not mean, that this is the invariable effect of afflictions; for the great majority are most miserably weighed down here with evils of every kind, and yet that very circumstance is an occasion of their heavier destruction, rather than a help to their salvation. As, however, he is speaking of believers, we must restrict exclusively to them what is here stated; for this is a blessing from God that is peculiar to them — that they are prepared for a blessed resurrection by the common miseries of mankind. As to the circumstance, however, that Papists abuse this passage, to prove that afflictions are the causes of our salvation, it is exceedingly silly; (498) unless, perhaps, you choose to take causes in the sense of means, (as they commonly speak.) We, at least, cheerfully acknowledge, that we must through many tribulations (499) enter into the kingdom of heaven, ( Acts 14:22 ,) and as to this there is no controversy. While, however, our doctrine is, that the momentary lightness of afflictions worketh out in us an eternal weight (500) of life, for this reason, that all the sons of God are predestinated to be conformed to Christ, ( Romans 8:29 ,) in the endurance of the cross, and in this manner are prepared for the enjoyment of the heavenly inheritance, which they have through means of God’s gracious adoption; Papists, on the other hand, imagine that they are meritorious works, (501) by which the heavenly kingdom is acquired. I shall repeat it again in a few words. We do not deny that afflictions are the path by which the heavenly kingdom is arrived at, but we deny that by afflictions we merit the inheritance, (502) which comes to us in no other way than through means of God’s gracious adoption. Papists, without consideration, seize hold of one little word, with the view of building upon it a tower of Babel, ( Genesis 11:9 ,) — that the kingdom of God is not an inheritance procured for us by Christ, but a reward that is due to our works. For a fuller solution, however, of this question, consult my Institutes. (503) (495) “ En ce sentiment des maux qui passent tontesfois auec le temps ;” — “In this feeling of evils, which nevertheless pass away with the occasion.” (496) “ A outrance par outrance ;” — “From extreme to extreme.” “It is not merely eminent, but it is eminent unto eminence; excess unto excess; a hyperbole unto hyperbole — one hyperbole heaped on another; and the expression means, that it is exceeding exceedingly glorious; glorious in the highest possible degree. The expression is the Hebrew form of denoting the highest superlative, and it means, that all hyperboles fail of expressing that external glory which remains for the just. It is infinite and boundless. You may pass from one degree to another; from one sublime height to another; but still an infinity remains beyond. Nothing can describe the uppermost height of that glory, nothing can express its infinitude.” — Barnes . Chrysostom explains the words καθ ᾿ ὑπερβολὴν εἰς ὑπερβολὴν to be equivalent to μέγεθος ὑπερβολικῶς ὑπερβολικόν — a greatness exceedingly exceeding . “The repetition having an intensitive force, (like the Hebrew מאד מאד ) it may be rendered infinitely exceeding.” — Bloomfield. — Ed. (497) The words of the Vulgate are, “ Supra modum in sublimitate ;” — “Above measure in elevation.” The rendering of Erasmus is, “ Mire supra modum ;” — “Wonderfully above measure.” — Ed. (498) “ C’est vn argument trop debile ;” — “It is an exceedingly weak argument.” (499) “ Per multas tribulationes ;” — “ Par beaucoup de tribulations ;” — “By many tribulations.” This is the literal rendering of the original words made use of, διὰ πολλῶν θλίψεων . Wiclif (1380) renders as follows, “bi many tribulaciouns.” Rheims (1582) “by many tribulations.” — Ed. (500) “St. Paul in this expression — βάρος δόξης — weight of glory , elegantly joins together the two senses of the Hebrews כבוד which denotes both weight and glory, i.e., shining or being irradiated with light.” — P

Pericope (part_of)

절 (explains)

bible-text/2co-4-17

Source

"잠시 받는 환난의 경한 것이." 우리의 육신은 어떤 보상이 우리 눈앞에 제시될지라도 항상 자신의 파괴에서 물러나며, 우리는 하늘의 복들에 대한 소망보다 현재의 느낌에 훨씬 더 많은 영향을 받는다. 바울은 그 이유로 경건한 자들의 고난과 번거로움이 영원한 영광의 무한한 복들과 비교하면 아무런 쓴 맛이 없거나 거의 없다고 경고한다.

그는 속사람의 새롭게 됨이 겉사람의 쇠퇴에서 비롯되므로, 겉사람의 쇠퇴가 우리에게 어떤 슬픔도 주어서는 안 된다고 말했다. 그러나 쇠퇴는 보이고 새롭게 됨은 보이지 않으므로, 바울은 현재 삶에 대한 육신적 집착에서 우리를 흔들기 위해, 현재의 비참함과 미래의 행복을 비교한다.

이 비교 자체로 경건한 자들의 마음에 인내와 절제를 심어주기에 풍성히 충분하다. 짐의 압박에 굴복하지 않게 하기 위해. 인내가 그토록 어려운 것은 어디서 오는가? 잠깐 악을 경험하고 더 높이 생각을 올리지 않는 데서 오는 것이 아닌가? 바울은 따라서 고난에 눌려 주저앉지 않게 하는 최선의 해독제를 처방한다. 하늘에 쌓아 둔 미래의 복된 상태를 고난들에 대립시킬 때(골 1:5). 이 비교로 이전에 무겁게 보이던 것을 가볍게 만들고, 무한히 지속되는 것처럼 보이던 것을 짧고 순간적인 것으로 만든다.

"극히 크고 영원한 영광의 중한 것." 바울은 고난들이 이런 효과를 항상 낳는다는 것이 아니다. 대다수가 온갖 종류의 악으로 가장 비참하게 눌리지만, 바로 그 상황이 구원의 도움이 되기보다 더 무거운 파멸의 기회가 된다. 그러나 그가 신자들에 대해 말하고 있으므로, 여기서 말해진 것은 오직 그들에게만 한정해야 한다. 이것은 그들에게 특별한 하나님의 복이기 때문이다. 그들이 인류의 공통적인 비참함으로 복된 부활을 준비하게 된다는 것.

그러나 교황주의자들이 이 구절을 고난이 우리 구원의 원인임을 증명하기 위해 남용하는 것은 지나치게 어리석다. 물론 우리는 많은 환난을 통해 하나님의 나라에 들어가야 한다는 것을 기꺼이 인정한다(행 14:22). 그러나 우리의 교리는 이것이다. 우리가 고난을 받는 것은 하나님의 자녀들이 모두 고난의 인내 안에서 그리스도의 형상을 닮도록 예정되어 있기 때문이다(롬 8:29). 이런 방식으로 그들은 하나님의 은혜로운 입양을 통해 그들의 것이 되는 하늘의 상속을 누릴 준비가 된다. 반면에 교황주의자들은 고난들이 공로 있는 행위들이어서, 그로써 하늘 나라를 얻는다고 상상한다.

원주석

18절 카드 ↗

While we look not. Mark what it is, that will make all the miseries of this world easy to be endured, — if we carry forward our thoughts to the eternity of the heavenly kingdom. For a moment is long, if we look around us on this side and on that; but, when we have once raised our minds heavenward, a thousand years begin to appear to us to be like a moment. Farther, the Apostle’s words intimate, that we are imposed upon by the view of present things, because there is nothing there that is not temporal; and that, consequently, there is nothing for us to rest upon but confidence in a future life. Observe the expression, looking at the things which are unseen, (504) for the eye of faith penetrates beyond all our natural senses, and faith is also on that account represented as a looking at things that are invisible. ( Hebrews 11:1 .) (504) “The word which is here rendered look signifies to take aim at , ( σκοποῦντων ἡμῶν ) This is a very steady intuition, which a man hath of the mark which he is aiming at, or the end which he designs; he must always have it in his eye. And by this looking, saith the Apostle, we find that, notwithstanding all the decays of the outward man, the inward man is reviewed day by day — life, and vigor, and spirit continually entering in at our eyes from that glorious aim which we have before us. This will need a very steady determination of mind unto such objects by a commanding light and glory that they carry with them, so that the soul feels not a disposition in itself to direct or look off.” — Howe’s Works , (Lond. 1834,) p. 543. — Ed. return to ' Top of Page ' 2 Corinthians 2Co 3 2 Corinthians 2Co 2 Corinthians 2Co 5 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 2 Corinthians 4". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 2-corinthians-4.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-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encycl

Pericope (part_of)

절 (explains)

bible-text/2co-4-18

Source

"보이는 것을 위함이 아니라." 이 세상의 모든 비참함을 쉽게 견디게 하는 것이 무엇인지 주목하라. 하늘 나라의 영원성으로 우리의 생각을 앞으로 나아가게 한다면 된다. 이쪽저쪽을 둘러볼 때 잠깐은 길게 느껴진다. 그러나 일단 마음을 하늘로 향하면, 천 년이 한 순간처럼 보이기 시작한다. 더 나아가 사도의 말들은 우리가 현재 사물들의 시각에 의해 속는다는 것을 암시한다. 거기에는 일시적이지 않은 것이 없기 때문이다. 따라서 우리가 의지할 것은 미래의 삶에 대한 확신뿐이다.

"보이지 않는 것을 바라봄이니." 믿음의 눈은 우리의 모든 자연적 감각 너머를 꿰뚫어 본다. 따라서 믿음은 보이지 않는 것들을 바라봄으로도 표현된다(히 11:1).

원주석

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