주석[칼빈] 고린도후서 5

1절 카드 ↗

1. For we know. Here follows an amplification (επεξεργασια) or embellishment of the foregoing statement. (507) For Paul has it in view, to correct in us impatience, dread, and dislike of the cross, contempt for what is mean, and in fine, pride, and effeminacy; and this can only be accomplished by raising up our minds as high as heaven, through contempt of the world. Now he has recourse to two arguments. On the one hand, he shows the miserable condition of mankind in this life, and on the other hand, the supreme and perfect blessedness, which awaits believers in heaven after death. For what is it that keeps men so firmly bound in a misplaced attachment to this life, but their deceiving themselves with a false imagination — thinking themselves happy in living here? On the other hand, it is not enough to be aware of the miseries of this life, if we have not at the same time in view the felicity and glory of the future life. This is common to good and bad alike — that both are desirous to live. This, also, is common to both — that, when they consider, how many and how great miseries they are here exposed to, (with this difference, however, that unbelievers know of no adversities but those of the body merely, while the pious are more deeply affected (508) by spiritual distresses,) they often groan, often deplore their condition, and desire a remedy for their evils. As, however, all naturally view death with horror, unbelievers never willingly quit this life, except when they throw it off in disgust or despair. Believers, on the other hand, depart willingly, because they have a better hope set before them beyond this world. This is the sum of the argument. Let us now examine the words one by one. We know, says he. This knowledge does not spring from the human intellect, but takes its rise from the revelation of the Holy Spirit. Hence it is peculiar to believers. Even the heathens had some idea of the immortality of the soul, but there was not one of them, that had assurance of it — not one of them could boast that he spoke of a thing that was known to him. (509) Believers alone can affirm this, (510) to whom it has been testified of by the word and Spirit of God. Besides, it is to be observed, that this knowledge is not merely of a general kind, as though believers were merely in a general way persuaded, that the children of God will be in a better condition after death, and had no assurance as to themselves individually, (511) for of how very little service this would be for affording a consolation, so difficult of attainment! On the contrary, every one must have a knowledge peculiar to himself, for this, and this only, can animate me to meet death with cheerfulness — if I am fully persuaded, that I am departing to a better life. The body, such as we now have it, he calls a house of tabernacle For as tabernacles (512) are constructed, for a temporary purpose, of slight materials, and without any firm foundation, and then shortly afterwards are thrown down, or fall of their own accord, so the mortal body is given to men as a frail hut, (513) to be inhabited by them for a few days. The same metaphor is made use of, also, by Peter in his Second Epistle, ( 2 Peter 1:13 ,) and by Job, ( Job 4:19 ,) when he calls it a house of clay. He places in contrast with this a building of perpetual duration. It is not certain, whether he means by this term a state of blessed immortality, which awaits believers after death, or the incorruptible and glorious body, such as it will be after the resurrection. In whichever of these senses it is taken, it will not be unsuitable; though I prefer to understand it as meaning, that the blessed condition of the soul after death is the commencement of this building, and the glory of the final resurrection is the consummation of it. (514) This exposition will correspond better with the Apostle’s context. The epithets, which he applies to this building, tend to confirm more fully its perpetuity. (507) “ S’ ensuit vne declaration de la sentence precedente, plus ample et comme enrichie ;” — “There follows an explanation of the foregoing statement, more ample, and as it were enriched.” (508) “ Sont touchez plus au vif ;” — “Are more touched to the quick.” (509) Cicero, who argues at considerable length, and as it might seem most convincingly, for the immortality of the soul, introduces one as complaining that while, on reading the arguments in favor of this tenet, he thought himself convinced, as soon as he laid aside the book and began to reason with himself, his conviction was gone. “I know not,” says he, “how it happens, that when I read, I assent, but when I have laid down the book, all that assent vanishes.” Hence Seneca, ( Ep. 102 ,) when speaking of the reasonings of the ancient heathen philosophers on this important point, justly observes, that “immortality, however desirable, was rather promised than proved by those great men.” — Ed. (510) “ Puissent parler ainsi ;” — “Can speak thus” — that is, with confidence . (511) “ Et que cependant chacun d’eux ne fust point asseure de sa propre felicit ;” — “And as if each of them were not in the mean time assured as to his own felicity.” (512) “ Tabernacles ou loges ;” — “Tabernacles or huts.” (513) “ Comme vne logette caduque ;” — “As a frail little hut.” (514) “ La consommation et accomplissement ;” — “The consummation and accomplishment.” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-001

절 (explains)

bible-text/2co-5-1

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"우리가 알거니와." 앞서 진술한 내용의 확장이자 보완이다. 바울이 목표로 삼는 것은 우리 안에 있는 조급함, 십자가에 대한 두려움과 혐오감, 비천한 것에 대한 경멸, 그리고 교만과 나약함을 바로잡는 것이다. 이것은 오직 세상을 경멸함으로써 마음을 하늘 높이 끌어올릴 때만 가능하다. 그래서 그는 두 가지 논증에 호소한다. 한편으로는 이 삶에서 인류의 비참한 상태를 보여주고, 다른 한편으로는 죽음 이후 신자들을 기다리는 하늘에서의 최고의 완전한 행복을 보여준다.

사람들이 이 삶에 그토록 단단히 묶여 있는 것은 무엇 때문인가? 스스로를 속여, 이 세상에서 사는 것을 행복이라 여기는 거짓된 상상 때문이다. 반면에 현세 삶의 비참함을 아는 것만으로는 충분하지 않으니, 동시에 미래 삶의 행복과 영광을 눈앞에 두지 않으면 안 된다.

선한 자와 악한 자 모두 살고자 하는 욕망이 있다는 것은 공통점이다. 또한 둘 다 이 세상에 수많은 큰 비참함에 노출되어 있음을 생각할 때 (다만 불신자들은 몸의 역경만을 알고, 경건한 자들은 영적 고뇌에 더 깊이 영향을 받는다는 차이가 있지만), 종종 탄식하고, 자신들의 처지를 한탄하며, 악으로부터의 구제를 원한다는 것도 공통점이다. 그러나 모든 사람이 본능적으로 죽음을 두려워하므로, 불신자들은 혐오나 절망에서 생명을 던져버리는 경우가 아니면 결코 자발적으로 이 삶을 떠나지 않는다. 반면에 신자들은 기꺼이 떠난다. 이 세상 너머에서 더 나은 소망이 그들 앞에 놓여 있기 때문이다.

"우리가 알거니와"라고 말한다. 이 앎은 인간의 지성에서 나오지 않고, 성령의 계시에서 비롯된다. 따라서 그것은 신자들에게만 특별한 것이다. 이방인들도 영혼 불멸에 대한 어떤 생각을 가지고 있었지만, 그것에 대해 확신을 가진 자는 한 명도 없었으며, 자신이 아는 것에 대해 말한다고 자랑할 수 있는 자도 없었다. 신자들만이 이것을 단언할 수 있으니, 그들에게 하나님의 말씀과 성령으로 증언되었기 때문이다.

더 나아가 이 앎이 단지 일반적인 것이 아님을 주목해야 한다. 신자들이 단순히 일반적으로 하나님의 자녀들이 죽음 후에 더 나은 상태에 있을 것이라고 설득되어 있을 뿐, 자신 개인에 대해서는 확신이 없는 것이 아니다. 그런 식으로는 그토록 얻기 어려운 위안을 제공하는 데 거의 도움이 되지 않을 것이다! 반면에 각 사람은 자신에 대한 고유한 앎을 가져야 한다. 오직 이것만이 나로 하여금 기쁨으로 죽음을 맞이하게 할 수 있기 때문이다. 곧 내가 더 나은 삶으로 떠난다는 것을 확실히 믿는다는 것이다.

지금 우리가 가진 것과 같은 몸을 그는 "장막 집"이라 부른다. 장막들은 임시적인 목적으로 가벼운 재료로 지어지고 견고한 기초도 없다가, 곧 무너지거나 저절로 쓰러지듯이, 죽을 몸도 사람들에게 며칠 동안 거하라고 주어진 연약한 오두막이다. 베드로도 그의 둘째 편지에서 같은 은유를 사용하고, 욥도 그것을 흙집이라 부른다.

그는 이것과 대조하여 영속적인 건물을 놓는다. 이 표현이 죽음 이후 신자들을 기다리는 복된 불멸의 상태를 의미하는지, 아니면 부활 후 썩지 않고 영광스럽게 될 몸을 의미하는지 확실하지 않다. 어느 의미로 취해도 적합하지 않지는 않지만, 나는 이것을 이렇게 이해하는 편이다. 죽음 이후 영혼의 복된 상태가 이 건물의 시작이요, 마지막 부활의 영광이 그것의 완성이라고. 이 해석이 사도의 문맥과 더 잘 일치한다. 그가 이 건물에 부여하는 형용사들은 그 영속성을 더욱 충분히 확인한다.

원주석

번역원본 commentary-section/cal-2co-5-1-1 (Calvin, PD)
CC0-1.0 · Sonnet 번역

3절 카드 ↗

3. Since clothed He restricts to believers, what he had stated respecting the certainty of a future life, as it is a thing peculiar to them. For the wicked, too, are stripped of the body, but as they bring nothing within the view of God, but a disgraceful nakedness, they are, consequently, not clothed with a glorious body. Believers, on the other hand, who appear in the view of God, clothed with Christ, and adorned with His image, receive the glorious robe of immortality. For I am inclined to take this view, rather than that of Chrysostom and others, who think that nothing new is here stated, but that Paul simply repeats here, what he had previously said as to putting on an eternal habitation. The Apostle, therefore, makes mention here of a twofold clothing, with which God invests us — the righteousness of Christ, and sanctification of the Spirit in this life; and, after death, immortality and glory. The first is the cause of the second, because those whom God has determined to glorify, he first justifies. ( Romans 8:30 .) This meaning, too, is elicited from the particle also, which is without doubt introduced for the purpose of amplifying — as if Paul had said, that a new robe will be prepared for believers after death, since they have been clothed in this life also. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-001

절 (explains)

bible-text/2co-5-3

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"옷 입은 자들로." 그는 미래 삶의 확실성에 관해 말한 것을 신자들에 국한시키는데, 그것이 그들에게만 특별한 것이기 때문이다. 악인들도 몸을 벗지만, 그들은 하나님 앞에 수치스러운 나체 외에 아무것도 드러내지 못하므로, 영광스러운 몸을 입지 못한다. 반면에 신자들은 그리스도를 옷 입고 그분의 형상으로 단장하여 하나님 앞에 나타나므로, 불멸의 영광스러운 예복을 받는다.

따라서 나는 크뤼소스토모스와 다른 이들의 견해보다 이 해석을 취하는 편이다. 그들은 여기에 새로운 내용이 없고, 바울이 이전에 영원한 거처를 입는다고 말한 것을 단순히 반복한 것이라고 생각했다. 따라서 사도는 두 종류의 옷 입음에 대해 언급하는데, 하나님이 우리에게 주시는 것으로—이 삶에서는 그리스도의 의로움과 성령의 거룩하게 하심이고, 죽음 후에는 불멸과 영광이다. 전자가 후자의 원인이 되니, 하나님이 영화롭게 하기로 결정한 자들을 먼저 의롭다 하시기 때문이다(롬 8:30).

원주석

번역원본 commentary-section/cal-2co-5-3-3 (Calvin, PD)
CC0-1.0 · Sonnet 번역

4절 카드 ↗

4. We groan, being burdened, because we desire not to be unclothed. The wicked, too, groan, because they are not contented with their present condition; but afterwards an opposite disposition prevails, that is, a clinging to life, so that they view death with horror, and do not feel the long continuance of this mortal life to be a burden. The groaning of believers, on the other hand, arises from this — that they know, that they are here in a state of exile from their native land, and that they know, that they are here shut up in the body as in a prison. Hence they feel this life to be a burden, because in it they cannot enjoy true and perfect blessedness, because they cannot escape from the bondage of sin otherwise than by death, and hence they aspire to be elsewhere. As, however, it is natural for all animals to desire existence, how can it be, that believers are willing to cease to exist? The Apostle solves this question, when he says, that believers do not desire death for the sake of losing any thing, but as having regard to a better life. At the same time, the words express more than this. For he admits, that we have naturally an aversion to the quitting of this life, considered in itself, as no one willingly allows himself to be striped of his garments. Afterwards, however, he adds, that the natural horror of death is overcome by confidence; (515) as an individual will, without any reluctance, throw away a coarse, dirty, threadbare, and, in one word, tattered garment, with the view of his being arrayed in an elegant, handsome, new, and durable one. Farther, he explains the metaphor by saying — that what is mortal may be destroyed (516) by life. For as flesh and blood cannot inherit the kingdom of God, ( 1 Corinthians 15:50 ,) it is necessary, that what is corruptible in our nature should perish, in order that we may be thoroughly renewed, and restored to a state of perfection. On this account, our body is called a prison, in which we are confined. (515) “ Par la fiance qu’ont les fideles ;” — “By the confidence which believers have.” (516) “ Soit englouti par la vie ;” — “May be swallowed up by life.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-001

절 (explains)

bible-text/2co-5-4

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"우리가 이 장막에 있어 짐 진 것 같이 탄식하는 것은 벗고자 함이 아니요." 악인들도 탄식한다. 현재 처지에 만족하지 못하기 때문이다. 그러나 이후에 반대 성향이 우세해지는데, 곧 삶에 대한 집착이어서 그들은 죽음을 두려움으로 바라보며 이 죽을 삶이 오래 지속되는 것을 짐으로 느끼지 않는다. 반면에 신자들의 탄식은 이에서 비롯된다. 그들은 이 세상에서 고향을 떠나 타향살이를 하고 있음을 알고, 몸 안에 마치 감옥에 갇혀 있음을 안다. 따라서 그들은 이 삶을 짐스럽게 느끼니, 이 삶에서 참되고 완전한 행복을 누릴 수 없고, 죽음을 통하지 않고는 죄의 속박에서 벗어날 수 없으므로, 다른 곳에 있기를 열망한다.

그러나 모든 생물은 본능적으로 존재를 원하므로, 신자들이 어떻게 존재를 그치기를 원할 수 있겠는가? 사도는 이 문제를 풀 때, 신자들이 무언가를 잃기 위해서가 아니라 더 나은 삶을 위해 죽음을 원한다고 말한다. 동시에 그 말들은 그 이상을 표현한다. 그는 우리가 본성적으로 이 삶을 떠나는 것에 혐오감을 가진다는 것을 인정한다. 고것만 보면, 아무도 자발적으로 자신의 옷을 벗기를 허락하지 않는 것처럼. 그러나 믿음의 확신이 죽음에 대한 본능적 혐오를 극복한다고 덧붙인다. 거칠고 더럽고 낡아진, 요컨대 누더기 같은 옷을 기꺼이 아무 거리낌 없이 던져버리는 것은, 우아하고 아름답고 새롭고 오래가는 옷을 입기 위해서인 것처럼.

더 나아가 그는 은유를 설명하기를, 죽을 것이 생명에 삼킴을 받도록 하기 위해서라고 한다. 혈과 육은 하나님 나라를 유업으로 받을 수 없으므로(고전 15:50), 우리 본성의 썩을 것이 소멸되어야만 우리가 온전히 새롭게 되어 완전한 상태로 회복될 수 있다. 이 때문에 우리 몸은 우리가 갇혀 있는 감옥이라 불린다.

원주석

번역원본 commentary-section/cal-2co-5-4-4 (Calvin, PD)
CC0-1.0 · Sonnet 번역

5절 카드 ↗

5. Now he that hath fitted us. This is added in order that we may know, that this disposition is supernatural. For mere natural feeling will not lead us forward to this, for it does not comprehend that hundredfold recompense which springs from the dying of a single grain. ( John 12:24 .) We must, therefore, be fitted for it by God. The manner of it is at the same time subjoined — that he confirms us by his Spirit, who is as it were an earnest At the same time the particle also seems to be added for the sake of amplification. “It is God who forms in us this desire, and, lest our courage should give way or waver, the Holy Spirit is given us as an earnest, because by his testimony he confirms, and ratifies the truth of the promise.” For these are two offices of the Holy Spirit — first, to show to believers what they ought to desire, and secondly, to influence their hearts efficaciously, and remove all their doubt, that they may steadfastly persevere in choosing what is good. There would, however, be nothing unsuitable in extending the word fitted, so as to denote that renovation of life, with which God adorns his people even in this life, for in this way he already separates them from others, and shows that they are, by means of his grace, marked out for a peculiar condition. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-001

절 (explains)

bible-text/2co-5-5

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"곧 이것을 우리에게 이루게 하시고." 이 성향이 초자연적임을 우리가 알도록 덧붙인 것이다. 한 알의 밀이 죽으면서 맺히는 백 배의 열매(요 12:24)를 단순한 본성적 감각은 이해하지 못하므로, 그것을 이해하기 위해서는 하나님에 의해 갖추어져야 한다. 방식도 함께 제시되는데—그분이 성령으로 우리를 견고하게 하시되, 성령이 마치 보증과 같다는 것이다. 동시에 "또한"이라는 조사가 강조를 위해 더해진 것처럼 보인다. "하나님이 우리 안에 이 열망을 형성하시고, 우리의 용기가 꺾이거나 흔들리지 않도록, 성령이 보증으로 주어졌습니다. 그분의 증언으로 약속의 진리를 확인하고 비준하시기 때문입니다."

이것이 성령의 두 가지 직무다. 첫째는 신자들에게 그들이 무엇을 원해야 하는지 보이는 것이고, 둘째는 그들의 마음에 효과적으로 영향을 미치고 모든 의심을 제거하여, 그들이 선한 것을 선택함에 있어 흔들림 없이 지속하게 하는 것이다.

원주석

번역원본 commentary-section/cal-2co-5-5-5 (Calvin, PD)
CC0-1.0 · Sonnet 번역

6절 카드 ↗

6. Therefore we are always confident That is, as exercising dependence on the earnest of the Spirit; for, otherwise, we always tremble, or, at least, are courageous or alarmed by turns, and do not retain a uniform and even tenor of mind. Hence, that good courage of which Paul speaks has no place in us, unless it is maintained by the Spirit of God. The connecting particle and, which immediately follows, ought to be understood as meaning because, in this way: We are of good courage, Because we know that we are absent, etc. For this knowledge is the cause of our calmness and confidence; for the reason, why unbelievers are constantly in a ferment of anxiety, or obstinately murmur against God, is, that they think they will ere long cease to exist, and they place in this life the highest and uppermost summit of their felicity. (517) We, on the other hand, live in the exercise of contentment, (518) and go forward to death with alacrity, (519) because a better hope is laid up for us. We are absent from the Lord Scripture everywhere proclaims, that God is present with us: Paul here teaches, that we are absent from him. This is seemingly a contradiction; but this difficulty is easily solved, when we take into view the different respects, in which he is said to be present or absent. He is, then, present with all men, inasmuch as he upholds them by his power. He dwells in them, because in him they live and move and have their being. ( Acts 17:28 .) He is present with his believing people by the energy of his Spirit; he lives in them, resides in the midst of them, nay more, within them. But in the mean time he is absent from us, inasmuch as he does not present himself to be seen face to face, because we are as yet in a state of exile from his kingdom, and have not as yet attained that blessed immortality, which the angels that are with him enjoy. At the same time, to be absent, in this passage, refers merely to knowledge, as is manifest from the reason that is afterwards added. (517) See Calvin’s observations on the same point, when commenting on 1 Corinthians 15:3 , pp. 41, 42. — Ed. (518) “ Nous viuous en paix, prenans tout en gre ;” — “We live in peace, taking everything favourably.” (519) “ Ioyeusement ;” — “Joyfully.” return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-001

절 (explains)

bible-text/2co-5-6

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"그러므로 우리가 항상 담대하여." 곧 성령의 보증에 의지함으로써이다. 그렇지 않으면 우리는 항상 떨거나, 아니면 용기와 불안이 번갈아 나타나고 마음의 균일하고 평온한 상태를 유지하지 못한다. 따라서 바울이 말하는 그 좋은 용기는 하나님의 성령이 그것을 유지하지 않으면 우리 안에 있을 자리가 없다.

바로 뒤에 오는 접속사는 "왜냐하면"이라는 의미로 이해해야 한다. 이렇게 "우리가 담대하나니, 우리가 집을 떠나 있음을 알기 때문입니다." 이 앎이 우리의 평온과 확신의 원인이기 때문이다. 불신자들이 끊임없이 불안으로 들끓거나 하나님을 향해 고집스럽게 불평하는 이유는, 그들이 자신들이 곧 존재를 그칠 것이라 생각하고, 이 삶의 최정상에 자신들의 행복의 최고봉을 두기 때문이다. 우리는 반면에 만족함 가운데 살고 기꺼이 죽음으로 나아가니, 더 나은 소망이 우리를 위해 예비되어 있기 때문이다.

"주님을 떠나 있도다." 성경은 어디서나 하나님이 우리와 함께 계신다고 선포한다. 바울은 여기서 우리가 그분을 떠나 있다고 가르친다. 이것은 겉으로 모순처럼 보이지만, 그분이 임재하거나 떠나 계시다고 하는 서로 다른 관점을 고려하면 쉽게 해결된다. 그분은 모든 사람과 함께 계시니, 그분이 그들을 그분의 권능으로 붙드시기 때문이다. 그분은 그들 안에 거하시니, 그들이 그분 안에서 살고 움직이며 존재하기 때문이다(행 17:28). 그분은 믿는 백성과 그분의 성령의 힘으로 함께 계시며, 그들 안에 거하시고, 그들 가운데, 아니 그들 안에 계신다. 그러나 그 사이에도 그분은 우리를 떠나 계시니, 얼굴과 얼굴을 대하여 보이지 않으시기 때문이다. 우리가 아직 그분의 나라로부터 타향에 있고, 그분과 함께 있는 천사들이 누리는 복된 불멸에 아직 이르지 못했기 때문이다. 그러나 이 구절에서 "떠나 있다"는 것은 단지 앎에 관련된 것임이, 나중에 덧붙여진 이유에서 분명하다.

원주석

번역원본 commentary-section/cal-2co-5-6-6 (Calvin, PD)
CC0-1.0 · Sonnet 번역

7절 카드 ↗

7. For we walk by faith (Εἰδος) I have here rendered aspectum , ( sight, ) because few understood the meaning of the word species , ( appearance. ) (520) He states the reason, why it is that we are now absent from the Lord — because we do not as yet see him face to face. ( 1 Corinthians 13:12 .) The manner of that absence is this — that God is not openly beheld by us. The reason why he is not seen by us is, that we walk by faith Now it is on good grounds that faith is opposed to sight, because it, perceives those things that are hid from the view of men — because it reaches forth to future things, which do not as yet appear. For such is the condition of believers, that they resemble the dead rather than the living — that they often seem as if they were forsaken by God — that they always have the elements of death shut up within them. Hence they must necessarily hope against hope. ( Romans 4:18 .) Now the things that are hoped for are hid, as we read in Romans 8:24 , and faith is the manifestation of things which do not appear. ( Hebrews 11:1 .) (521) It is not to be wondered, then, if the apostle says, that we have not as yet the privilege of sight, so long as we walk by faith For we see, indeed, but it is through a glass, darkly; ( 1 Corinthians 13:12 ,) that is, in place of the reality we rest upon the word. (520) “ Espece , ainsi qu’on a accoustumé de traduire en Latin ce mot Grec ;” — “ Species , as they have been accustomed to render in Latin this Greek word.” Those interpreters who have rendered εἴδος species , (appearance,) employ the word species to mean what is seen, as distinguished from what is invisible — what has a visible form . The term, however, (as Calvin hints,) is ambiguous, being frequently employed to denote appearance, as distinguished from reality . — Ed. (521) “Concerning the import of the original term ὑπόστασις , translated substance , ( Hebrews 11:1 ,) there has been a good deal of discussion, and it has been understood to signify confidence or subsistence . Faith is the confidence of things hoped for; because it assures us, not only that there are such things, but that, through the power and faithfulness of God, we shall enjoy them. It is the subsistence of things hoped for; because it gives them, although future, a present subsistence in the minds of believers, so that they are influenced by them as if they were actually present. Thus the word was understood by some of the Greek commentators, who were the most competent judges of its meaning. ‘Since things which we hope for,’ says Chrysostom, ‘seem not to subsist, faith gives them subsistence, or rather it does not give it, but is itself their substance. Thus the resurrection of the dead is not past, nor does it subsist, but faith gives it subsistence in our souls.’ ‘Faith,’ says another, ‘gives subsistence to the resurrection of the dead, and places it before our eyes...’ The objects of faith are not only future good, but invisible things, both good and evil, which are made known by divine revelation; and of these it is the evidence, ἔλεγχος the demonstration or conviction . .. Being past, and future, and invisible on account of their distance from us, or the spirituality of their nature, they cannot be discovered by our senses, but the conviction of their reality is as strong in the mind of a believer, as if they were placed before his eyes.” — Dick’s Theology , volume 3. — Ed. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-001

절 (explains)

bible-text/2co-5-7

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"이는 우리가 믿음으로 행하고 보는 것으로 행하지 아니함이로라." 나는 여기서 "외양"을 "모습"으로 옮겼다. 우리가 지금 주님을 떠나 있는 이유를 그는 진술한다. 우리가 아직 그분을 얼굴과 얼굴을 대하여 보지 못하기 때문이다(고전 13:12). 그 떠남의 방식은 이것이다. 하나님이 우리에게 공개적으로 보이지 않는다는 것이다. 그분이 우리에게 보이지 않는 이유는 우리가 믿음으로 행하기 때문이다.

믿음이 보는 것과 대립되는 것은 당연하다. 믿음은 사람들의 시각에서 숨겨진 것들을 인식하고, 아직 나타나지 않은 미래 것들에까지 뻗어나가기 때문이다. 신자들의 상태는 이러하다. 그들은 죽은 자들보다 산 자들을 더 닮았고, 종종 하나님께 버림받은 것처럼 보이며, 죽음의 요소들을 항상 자신 안에 담고 있다. 따라서 그들은 반드시 소망에 반하여 소망해야 한다(롬 4:18). 소망하는 것들은 숨겨져 있고(롬 8:24), 믿음은 보이지 않는 것들의 증거다(히 11:1). 사도가 우리가 아직 보는 특권을 누리지 못한다고 말하는 것은 놀라운 일이 아니니, 우리가 믿음으로 행하는 한 그렇다. 우리가 보기는 하지만 그것은 거울로 희미하게 보는 것이요(고전 13:12), 실체 대신 말씀에 의지하는 것이다.

원주석

번역원본 commentary-section/cal-2co-5-7-7 (Calvin, PD)
CC0-1.0 · Sonnet 번역

8절 카드 ↗

8. We are confident, I say He again repeats, what he had said respecting the confidence of the pious — that they are so far from breaking down under the severity of the cross, and from being disheartened by afflictions, that they are made thereby more courageous. For the worst of evils is death, yet believers long to attain it, as being the commencement of perfect blessedness. Hence and may be regarded as equivalent to because, in this way: “Nothing can befall us, that can shake our confidence and courage, since death (which others so much dread) is to us great gain. ( Philippians 1:21 .) For nothing is better than to quit the body, that we may attain near intercourse with God, and may truly and openly enjoy his presence. Hence by the decay of the body we lose nothing that belongs to us.” Observe here — what has been once stated already — that true faith begets not merely a contempt of death, but even a desire for it, (522) and that it is, accordingly, on the other hand, a token of unbelief, when dread of death predominates in us above the joy and consolation of hope. Believers, however, desire death — not as if they would, by an importunate desire, anticipate their Lord’s day, for they willingly retain their footing in their earthly station, so long as their Lord may see good, for they would rather live to the glory of Christ than die to themselves, ( Romans 14:7 ,) and for their own advantage; (523) for the desire, of which Paul speaks, springs from faith. Hence it is not at all at variance with the will of God. We may, also, gather from these words of Paul, that souls, when released from the body, live in the presence of God, for if, on being absent from the body, they have God present, (524) they assuredly live with him. Here it is asked by some — “How then did it happen that the holy fathers dreaded death so much, as for example David, Hezekiah, and the whole of the Israelitish Church, as appears from Psalms 4:0 , from Isaiah 38:3 , and from Psalms 115:17 ?” I am aware of the answer, that is usually returned — that the reason, why death was so much dreaded by them was, that the revelation of the future life was as yet obscure, and the consolation, consequently, was but small. Now I acknowledge, that this, in part, accounts for it, but not entirely, for the holy fathers of the ancient Church did not in every case tremble, on being forewarned of their death. Nay more, they embraced death with alacrity, and with joyful hearts. For Abraham departed without regret, full of days. (525) ( Genesis 25:8 .) We do not read that Isaac was reluctant to die. ( Genesis 35:29 .) Jacob, with his last breath, declares that he is waiting for the salvation of the Lord. ( Genesis 49:18 .) David himself, too, dies peacefully, without any regrets, ( 1 Kings 2:10 ,) and in like manner Hezekiah. As to the circumstance, that David and Hezekiah did, each of them, on one occasion deprecate death with tears, the reason was, that they were punished by the Lord for certain sins, and, in consequence of this, they felt the anger of the Lord in death. Such was the cause of their alarm, and this believers might feel even at this day, under the reign of Christ. The desire, however, of which Paul speaks, is the disposition of a well-regulated mind. (526) (522) See p. 216. (523) “ C’est... dire pour leur propre proufit et vtilite ;” — “That is to say, for their own profit and advantage.” (524) “In this world,” says Howe , in a discourse on 2 Corinthians 5:8 , “we find ourselves encompassed with objects that are suitable, grateful, and entertaining to our bodily senses, and the several principles, perceptions, and appetites that belong to the bodily life; and these things familiarize and habituate us to this world, and make us, as it were, one with it. There is particularly a bodily people, as is intimated in the text, that we are associated with, by our being in the body . The words ἐνδημὢσαι and ἐκδημὢσαι , in this verse, (and the same are used in 2 Corinthians 5:6 and 9,) signify there is such a people of which we are, and from which we would be disassociated; ἔνδημος is civis , incola , or indigena — an inhabitant or native among this or that people; an ἔκδημος is peregrinus , one that lives abroad, and is severed from the people he belonged unto. The apostle considers himself, while in the body, as living among such a sort of people as dwell in bodies, a like sort of people to himself, and would be no longer a home — dweller with them, but travel away from them, to join and be a dweller with another people. For also, on the other hand, he considers, ‘with the Lord,’ an invisible world where he resides, and an incorporeal people he presides over.” — Howe’s Works , (Lond. 1834,) p. 1023. — Ed. (525) “ Rassassi de iours, et sans regret ;” — “Satisfied with days and without regret.” “In the Hebrew,” says Poole in his Annotations, “it is only full or satisfied; but you must understand with days or years, as the phrase is fully expressed in Genesis 35:29 ; 1 Chronicles 23:1 ; 1 Chronicles 29:28 ; Job 42:17 ; Jeremiah 6:11 . When he (Abraham) had lived as long as he desired, being in some sort weary of life, and desirous to be dissolved, or full of all good , as the Chaldee renders it — satisfied, as it is said of Naphtali, ( Deuteronomy 33:23 ,) with favor, and full with the blessing of the Lord upon himself and upon his children.” — Ed. (526) “ Vn esprit bien pose, et deliure de trouble ;” — “A mind well regulated, and free from alarm.” return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-001

절 (explains)

bible-text/2co-5-8

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"담대하여 원하는 바는 차라리 몸을 떠나." 그는 경건한 자들의 확신에 대해 말한 것을 다시 반복한다. 그들은 십자가의 가혹함에 무너지거나 고난으로 낙심하기는커녕, 오히려 더 용기를 얻는다는 것이다. 가장 나쁜 악은 죽음인데, 신자들은 완전한 행복의 시작으로서 그것에 이르기를 간절히 원한다.

그래서 "~이기 때문에"에 해당하는 접속사로 볼 수 있다. "우리의 확신과 용기를 흔들 수 있는 것은 우리에게 아무것도 일어날 수 없으니, 죽음이(다른 이들이 그토록 두려워하는) 우리에게는 큰 유익이기 때문입니다(빌 1:21). 몸을 떠나 주님과 가까이 교제하고 그분의 임재를 참으로 공개적으로 누리는 것보다 더 나은 것은 없으니, 따라서 몸의 소멸로 인해 우리 자신에 속한 것을 잃는 것이 없습니다." 여기서—앞서 한번 진술된—참된 믿음이 죽음에 대한 경멸뿐 아니라 죽음에 대한 열망까지도 낳으며, 따라서 반대로 우리 안에 소망의 기쁨과 위안보다 죽음에 대한 두려움이 우세할 때 그것은 불신앙의 표시임을 배우라.

그러나 신자들은 죽음을 원하되, 완고한 욕망으로 주님의 날을 앞당기려는 것이 아니다. 그들은 주님이 좋다고 보시는 한 이 땅에서의 위치를 기꺼이 유지한다. 그들은 자신들을 위해 죽는 것보다 그리스도의 영광을 위해 사는 것을 더 원하기 때문이다(롬 14:7). 바울이 말하는 욕망은 믿음에서 비롯되므로, 그것은 하나님의 뜻과 전혀 상충하지 않는다.

바울의 이 말들에서 우리는 몸에서 해방된 영혼들이 하나님 앞에서 산다는 것을 끌어낼 수 있다. 몸을 떠나 있을 때 하나님을 임재로 누린다면, 그들이 확실히 그분과 함께 산다는 것이다.

원주석

번역원본 commentary-section/cal-2co-5-8-8 (Calvin, PD)
CC0-1.0 · Sonnet 번역

9절 카드 ↗

9. Wherefore we strive. Having shown how magnanimous Christians ought to be in the endurance of afflictions, (531) so that even in dying they may be conquerors over death, and that too, because by afflictions and death they attain to a blessed life, he now from the same source draws also another conclusion — that they must, by all means, make it their main desire to please God. And indeed it cannot but be, that the hope of a resurrection, and thoughtfulness as to the judgment, will awaken in us this desire; as, on the other hand, the true reason why we are so indolent and remiss in duty is, that we seldom, if ever, think of what ought to be constantly kept in remembrance, (532) that we are here but lodgers (533) for a short time, that we may, after finishing our course, return to Christ. Observe, however, what he says — that this is the desire both of the living and of the dead, by which statement the immortality of the soul is again confirmed. (531) “ Quelle constance et magnanimite doyuent auoir les Chrestiens en leurs afflictions ;” — “What constancy and magnanimity Christians ought to have in their afflictions.” (532) “ Nous deurions auoir incessamment deuant les yeux et en memoire ;” — “We ought to have unceasingly before our eyes and in our remembrance.” (533) “ Nous sommes yci estrangers ;” — “We are strangers here.” return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-001

절 (explains)

bible-text/2co-5-9

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"그런즉 우리는 거하든지 떠나든지 주를 기쁘시게 하기를 힘쓰노라." 고난의 인내에 있어 그리스도인들이 얼마나 담대해야 하는지를 보여주었으니, 그들이 죽음에서도 죽음을 이기는 자가 되고, 또한 고난과 죽음을 통해 복된 삶에 이름을 보여주었으므로, 이제 그는 같은 근거에서 또 다른 결론을 이끌어낸다. 그들이 모든 수단을 다해 하나님을 기쁘시게 하는 것을 주된 열망으로 삼아야 한다는 것이다.

부활의 소망과 심판에 대한 생각이 우리 안에 이 열망을 불러일으킬 것임은 분명하다. 반면에 우리가 의무에 있어 그토록 게으르고 나태한 참된 이유는, 우리가 끊임없이 기억해야 할 것을 거의 생각하지 않기 때문이다. 곧 우리가 이 세상에서 잠깐 나그네로 살며, 우리의 여정을 마친 후 그리스도에게로 돌아가야 한다는 것이다.

원주석

번역원본 commentary-section/cal-2co-5-9-9 (Calvin, PD)
CC0-1.0 · Sonnet 번역

10절 카드 ↗

10. We must be manifested. Though this is common to all, yet all without distinction do not raise their views in such a way as to consider every moment, that they must appear before the judgment-seat of Christ. But while Paul, from a holy desire of acting aright, constantly sisted himself before the bar of Christ, he had it in view to reprove indirectly those ambitious teachers, who reckoned it enough to have the plaudits of their fellow-men. (534) For when he says, that no one can escape, he seems in a manner to summon them to that heavenly tribunal. Farther, though the word translated to be manifested might be rendered to appear, yet Paul had, in my opinion, something farther in view — that we shall then come forth to the light, while for the present many are concealed, as it were, in the darkness. For then the books, which are now shut, will be opened. ( Daniel 7:10 .) That every one may give account. As the passage relates to the recompensing of deeds, we must notice briefly, that, as evil deeds are punished by God, so also good deeds are rewarded, but for a different reason; for evil deeds are requited with the punishment that they deserve, but God in rewarding good deeds does not look to merit or worthiness. For no work is so full and complete in all its parts as to be deservedly well-pleasing to him, and farther, there is no one whose works are in themselves well-pleasing to God, unless he render satisfaction to the whole law. Now no one is found to be thus perfect. Hence the only resource is in his accepting us through unmerited goodness, and justifying us, by not imputing to us our sins. After he has received us into favor, he receives our works also by a gracious acceptance. It is on this that the reward hinges. There is, therefore, no inconsistency in saying, that he rewards good works, provided we understand that mankind, nevertheless, obtain eternal life gratuitously. On this point I have expressed myself more fully in the preceding Epistle, and my Institutes will furnish a full discussion of it. (535) When he says in the body, I understand him to mean, not merely outward actions, but all the deeds that are done in this corporeal life. (534) “ Se contentoyent d’auoir l’applaudissement des hommes, comme feroyent ceux qui ioueroyent quelque rolle en vn theater ;” — “Reckoned it enough to have the applause of men, like persons who act some part in a theater.” (535) See Calvin on the Corinthians, vol. 1, pp. 303, 304; and Calvin’s Institutes , volume 2. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-001

절 (explains)

bible-text/2co-5-10

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"이는 우리가 다 반드시 그리스도의 심판대 앞에 나타나게 되어." 이것은 모든 사람에게 공통적이지만, 그럼에도 모두가 차별 없이 그리스도의 심판대 앞에 나타나야 한다는 것을 매 순간 고려할 만큼 시각을 높이지는 않는다. 그러나 바울은 올바른 행동에 대한 거룩한 열망으로, 자신을 항상 그리스도의 법정 앞에 세웠으며, 이로써 동료들의 갈채를 받는 것으로 충분히 여겼던 야망 있는 교사들을 간접적으로 책망하려 했다.

"각 사람이 자기 행한 것을 받으려 함이라." 이 구절이 행위의 보상에 관한 것이므로, 악한 행위들은 하나님에 의해 벌을 받고 선한 행위들도 보상을 받지만, 다른 이유에서임을 간략히 주목해야 한다. 악한 행위들은 그것이 마땅히 받을 형벌로 갚아지지만, 하나님이 선한 행위들을 보상하실 때 공로나 가치를 보지 않으신다. 어떤 행위도 모든 부분에서 충분하고 완전하여 그분께 마땅히 기쁨이 되는 것이 없기 때문이다. 더 나아가 율법 전체를 만족시키지 않으면 그 행위들이 그 자체로 하나님을 기쁘시게 하는 자는 없다. 그런데 그처럼 완전한 자는 없다. 따라서 유일한 방법은 그분이 거저 주시는 선하심으로 우리를 받으시고, 우리의 죄를 우리에게 돌리지 않으심으로써 우리를 의롭다 하시는 것이다. 그분이 우리를 은혜 안에 받으신 후, 그분은 은혜로운 용납으로 우리의 행위들도 받으신다. 보상은 이에 달려 있다.

원주석

번역원본 commentary-section/cal-2co-5-10-10 (Calvin, PD)
CC0-1.0 · Sonnet 번역

11절 카드 ↗

11. Knowing therefore. He now returns to speak of himself, or he again applies the general doctrine to himself personally. “I am not ignorant,” says he, “nor devoid of the fear of God, which ought to reign in the hearts of all the pious.” To know the terror of the Lord, then, is to be influenced by this consideration — that an account must one day be rendered before the judgment-seat of Christ; for the man who seriously considers this must of necessity be touched with fear, and shake off all negligence. (536) He declares, therefore, that he discharges his apostleship faithfully and with a pure conscience, ( 2 Timothy 1:3 ,) as one that walks in the fear of the Lord, ( Acts 9:31 ,) thinking of the account to be rendered by him. As, however, his enemies might object: “You extol yourself, it is true, in magnificent terms, but who is there that sees what you affirm?” He says, in reply to this, that he discharges indeed the work of a teacher in the sight of men, but that it is known to God with what sincerity of mind he acts. “As my mouth speaks to men, so does my heart to God.” And I trust This is a kind of correction of what he had said, for he now boasts that he has not merely God as the witness of his integrity, but also the Corinthians themselves, to whom he had given proof of himself. Two things, therefore, are to be observed here: in the first place, that it is not enough that an individual conducts himself honorably and assiduously (537) among men, if his heart is not right in the sight of God, ( Acts 8:21 ;) and secondly, that boasting is vain, where evidence of the reality itself is wanting. For none are more bold in arrogating everything to themselves, than those that have nothing. Let, therefore, the man who would have credit given him, bring forward such works as may afford confirmation to his statements. To be made manifest in their consciences is more than to be known by proofs; for conscience reaches farther than carnal judgment. (536) “ Tout mespris et toute nonchalance ;” — “All contempt and all carelessness.” (537) “ Vertueusement ;” — “Virtuously.” return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-002

절 (explains)

bible-text/2co-5-11

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"주의 두려우심을 알므로." 이제 그는 자신에 대해 말하는 것으로 돌아온다. 또는 일반적인 교리를 다시 자신에게 개인적으로 적용한다. "나는 무지하지 않으며, 모든 경건한 자들의 마음에 군림해야 할 하나님을 향한 두려움이 없는 자가 아닙니다." 그러면 주님의 두려우심을 안다는 것은, 그리스도의 심판대 앞에서 언젠가 해명해야 한다는 고려로 영향을 받는다는 것이다. 이것을 진지하게 고려하는 자는 두려움에 사로잡혀 모든 나태함을 떨쳐내야 한다.

따라서 그는 자신이 사도직을 신실하게, 순수한 양심으로 수행한다고 선언한다(딤후 1:3). 주님을 두려워하는 마음으로 행하며(행 9:31), 자신이 해명해야 함을 생각하면서. 그러나 그의 원수들이 반박할 수 있었다. "당신은 참으로 웅장한 표현으로 자신을 높이지만, 당신이 주장하는 것을 보는 자가 누가 있습니까?" 그는 이에 대해, 교사의 일을 사람들 앞에서 수행하지만 얼마나 진실한 마음으로 행하는지는 하나님께 알려졌다고 말한다. "내 입이 사람들에게 말하는 것처럼, 내 마음은 하나님께 말합니다."

"또한 너희 양심에도 드러나기를 바라노라." 이것은 앞서 말한 것에 대한 일종의 수정이다. 이제 그는 하나님만이 그의 성실함의 증인인 것이 아니라 고린도인들 자신도 그에게서 증거를 받았다고 자랑한다. 따라서 여기서 두 가지를 주목해야 한다. 첫째, 사람들 가운데서 명예롭고 열심히 행하는 것만으로는 충분하지 않으니, 그의 마음이 하나님 앞에서 바르지 않으면 안 된다는 것이다(행 8:21). 둘째, 자랑은 그 실체의 증거가 없는 곳에서는 헛된 것이다. 아무것도 없는 자들이 모든 것을 자신에게 돌리는 일에 가장 대담하기 때문이다.

원주석

번역원본 commentary-section/cal-2co-5-11-11 (Calvin, PD)
CC0-1.0 · Sonnet 번역

12절 카드 ↗

12. For we commend not ourselves. He confirms what he had said immediately before, and at the same time anticipates a calumny that might be brought against him. For it might seem as if he were too careful as to his own praise, inasmuch as he spoke so frequently respecting himself. Nay, it is probable that this reproach had been cast upon him by the wicked. For when he says — We commend not ourselves again, he says this as if speaking in his own person. To commend is taken in a bad sense, as meaning to boast, or to brag. When he adds — that he gives them occasion of glorying, he intimates in the first place, that he pleads their cause rather than his own, inasmuch as he gives up all with a view to their glory, and he again indirectly reproves their ingratitude, because they had not perceived it to be their duty to magnify, of their own accord, his Apostleship, so as not to impose upon him this necessity; and farther, because they had not perceived, that it was their interest rather than that of Paul himself, that his Apostleship should be accounted honorable. We are here taught, that Christ’s servants ought to be concerned as to their own reputation, only in so far as is for the advantage of the Church. Paul affirms with truth, that he is actuated by this disposition. (538) Let others see that they do not on false grounds pretend to follow his example. (539) We are taught farther, that that alone is a minister’s true praise, that is common to him with the whole Church, rather than peculiar to himself exclusively — in other words, that redounds to the advantage of all. That ye may have something in opposition to those He intimates, in passing, that it is necessary to repress the vanity of those that make empty boasts, and that it is the duty of the Church to do so. For as ambition of this nature is a peculiarly destructive pestilence, it is dangerous to encourage it by dissimulation. As the Corinthians had not taken care to do this, Paul instructs them how they should act for the future. To glory in appearance, not in heart, is to disguise one’s self by outward show, and to regard sincerity of heart as of no value; for those that will be truly wise will never glory but in God. ( 1 Corinthians 1:31 .) But wherever there is empty show, there is no sincerity, and no integrity of heart. (538) “ Sainct Paul afferme qu’il a eu vne telle affection, et en cela dit verite ;” — “Saint Paul affirms, that he has exercised such a disposition, and in this he says truth.” (539) “ Que les autres aduisent, quand [...] son exemple ils voudront parler ainsi, que ce ne soit point [...] fausses enseignes ;” — “Let others take care, when they would wish to speak of themselves in this manner, after his example, that it be not under false colors.” return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-002

절 (explains)

bible-text/2co-5-12

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"우리가 다시 너희에게 자천하는 것이 아니요." 그는 바로 앞서 말한 것을 확인하고, 동시에 그에게 제기될 수 있는 비방을 미리 막는다. 그가 자신에 대해 그토록 자주 말하므로 자신의 칭찬에 너무 신경 쓰는 것처럼 보일 수 있기 때문이다. 아마도 이 비난이 악인들에 의해 그에게 던져졌을 것이다. "우리가 다시 자천하는 것이 아니다"라고 말할 때, 그는 마치 자신의 입장에서 말하는 것처럼 한다. "자천한다"는 것은 나쁜 의미로, 자랑하거나 떠벌리는 것을 의미한다.

그가 자신이 그들에게 자랑할 기회를 준다고 덧붙일 때, 첫째로 그가 자신의 것을 모두 그들의 영광을 위해 포기하므로 자신의 것보다 그들의 것을 위해 변호한다는 것을 암시한다. 그리고 그들의 배은망덕함을 다시 간접적으로 책망하니, 그들이 스스로 그의 사도직을 높여야 할 의무를 인식하지 못해서 이런 필요성을 그에게 부과하게 되었기 때문이다. 또한 그들이 바울 자신보다 그의 사도직이 명예롭게 여겨지는 것이 그들 자신의 이익임을 인식하지 못했기 때문이다.

여기서 우리는 그리스도의 종들이 자신의 명성을 교회의 유익을 위한 한도에서만 관심을 가져야 한다는 것을 배운다. "외양으로 자랑하고 마음으로 아니하는 자들을 대항할 것이 있게 하려 함이라." 그는 이 지나가는 말에서, 허풍을 자랑하는 자들의 허영을 억제하는 것이 필요하며 교회가 그리해야 할 의무가 있음을 암시한다. 외양으로 자랑하고 마음으로 아니한다는 것은 겉모습으로 자신을 위장하고 마음의 순수함을 아무 가치 없이 여기는 것이다. 참으로 지혜로운 자들은 결코 하나님 안에서가 아니면 자랑하지 않을 것이기 때문이다(고전 1:31).

원주석

번역원본 commentary-section/cal-2co-5-12-12 (Calvin, PD)
CC0-1.0 · Sonnet 번역

13절 카드 ↗

13. Whether we are beside ourselves. This is said by way of concession; for Paul’s glorying was sane, or it was, if we may so term it, a sober and most judicious madness; (542) but as he appeared foolish in the eyes of many, he speaks according to their views. Now he declares two things: in the first place, that he makes no account of himself, but has this one object in view — that he may serve God and the Church; and, secondly, that he fears not the opinion of men, so that he is prepared for being reckoned either sane or insane, provided only he transacts faithfully the affairs of God and the Church. The meaning, therefore, is this: “As to my making mention so frequently of my integrity, persons will take this as they choose. It is not, however, for my own sake that I do it, but, on the contrary, I have God and the Church exclusively in view. Hence I am prepared to be silent and to speak, according as the glory of God and the advantage of the Church will require, and I shall be quite contented that the world reckon me beside myself, provided only it is not to myself, but to God, that I am beside myself. ” (543) This is a passage that is deserving not merely of notice, but also of constant meditation; for unless we shall have our minds thus regulated, the smallest occasions of offense will from time to time draw us off from our duty. (542) “ Estoit bonne, et procedoit d’vn esprit prudent: ou si ainsi faut parler, sa folie estoit d’vn sens rassis, et pleine de sagesse ;” — “Was good, or proceeded from a prudent mind; or, if we may speak so, his folly was from a settled judgment, and full of wisdom.” (543) “The Apostle, in these words — For whether we be beside ourselves, it is to God, or whether we be sober, it is for your cause, ( 2 Corinthians 6:13 ,) defends his speaking so much of his integrity. Though some men would count him out of his wits for it, yet he regards not their judgment; for if he were in an ecstasy, or beside himself, his purpose was to serve God and his Church, and therefore he did not regard the opinion of men, whether he were accounted mad or sober, so he might perform the end of his Apostleship. The sense, therefore, of it, as Calvin renders it, is this — ’Let men take it as they will, that I speak so much of my integrity, I do it not upon my own account, but have respect to God and the Church in speaking of it; for I am as ready to be silent as to speak, when my silence may glorify God and advantage the Church as much as my speech.’” — Charnock’s Works , (Lond. 1684,) volume 2, p. 65. — Ed. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-002

절 (explains)

bible-text/2co-5-13

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"우리가 만일 미쳤어도." 이것은 양보로 말해진 것이다. 바울의 자랑은 건전했고, 말하자면 냉철하고 가장 사려 깊은 광기였다. 그러나 많은 사람들의 눈에 어리석게 보였으므로, 그는 그들의 시각에 따라 말한다. 이제 그는 두 가지를 선언한다. 첫째, 자신을 생각하지 않고 오직 하나님과 교회를 섬기는 것을 목적으로 삼는다는 것이다. 둘째, 사람들의 의견을 두려워하지 않으므로, 오직 하나님과 교회의 일을 신실하게 처리한다면 제정신이든 미쳤든 여겨지는 것을 받아들일 준비가 되어 있다는 것이다.

따라서 그 의미는 이것이다. "내가 그토록 자주 나의 성실함을 언급하는 것에 대해, 사람들이 자신들 좋을 대로 받아들일 것입니다. 그러나 나 자신을 위해서가 아니라, 반대로 오직 하나님과 교회만을 생각합니다. 따라서 나는 침묵할 수도 말할 수도 있는 준비가 되어 있으니, 하나님의 영광과 교회의 유익이 요구하는 대로입니다. 그리고 세상이 나를 미쳤다고 여기더라도 나 자신을 위해서가 아니라 하나님을 위해 미쳤다면 만족합니다." 이것은 단지 주목할 만한 것이 아니라 끊임없이 묵상해야 할 구절이다. 우리의 마음이 이렇게 규율되지 않으면, 아주 작은 거슬리는 기회들이 때때로 우리를 의무에서 이탈하게 할 것이기 때문이다.

원주석

번역원본 commentary-section/cal-2co-5-13-13 (Calvin, PD)
CC0-1.0 · Sonnet 번역

14절 카드 ↗

14. For the love of Christ. The term love may be taken either in a passive signification, or in an active. I prefer the latter. For if we be not harder than iron, we cannot refrain from devoting ourselves entirely to Christ, when we consider what great love he exercised towards us, when he endured death in our stead. Paul, too, explains himself when he adds, that it is reasonable that we should live to him, being dead to ourselves. Hence, as he had previously stated: ( 2 Corinthians 5:11 ,) that he was stirred up to duty by fear, inasmuch as an account was one day to be rendered by him, so he now brings forward another motive — that measureless love of Christ towards us, of which he had furnished us with an evidence in his death. “The knowledge,” I say, “of this love, ought to constrain our affections, that they may go in no other direction than that of loving him in return. There is a metaphor (544) implied in the word constrain, denoting that it is impossible but that every one that truly considers and ponders that wonderful love, which Christ has manifested towards us by his death, becomes, as it were, bound to him, and constrained by the closest tie, and devotes himself wholly to his service. If one died for all. This design is to be carefully kept in view — that Christ died for us, that we might die to ourselves. The exposition is also to be carefully noticed — that to die to ourselves is to live to Christ; or if you would have it at greater length, it is to renounce ourselves, that we may live to Christ; for Christ. redeemed us with this view — that he might have us under his authority, as his peculiar possession. Hence it follows that we are no longer our own masters. There is a similar passage in Romans 14:7 . At the same time, there are two things that are here brought forward separately — that we are dead in Christ, in order that all ambition and eagerness for distinction may be laid aside, and that it may be felt by us no hardship to be made as nothing; and farther, that we owe to Christ our life and death, because he has wholly bound us to himself. (545) (544) “ Il y a vne metaphore et similitude ;” — “There is a metaphor and similitude.” (545) “ Pource qu’il a tant fait pour nous, que nous sommes du tout... luy ;” — “Because he has done so much for us, that we are wholly his.” return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-002

절 (explains)

bible-text/2co-5-14

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"그리스도의 사랑이 우리를 강권하시는도다." "사랑"이라는 말은 수동적 의미로 또는 능동적 의미로 취할 수 있다. 나는 후자를 선호한다. 우리를 대신하여 죽음을 감수하셨을 때 그분이 우리를 향해 얼마나 큰 사랑을 발휘하셨는지를 생각할 때, 우리가 철보다 더 단단하지 않다면 자신을 완전히 그리스도께 드리지 않을 수 없다. 바울은 또한 우리가 자신에 대해 죽어 그분을 위해 사는 것이 합당하다고 덧붙일 때 자신을 설명한다.

따라서 앞에서 두려움으로 의무로 자극되었다고 말한 것처럼(고후 5:11), 이제 그는 또 다른 동기를 제시한다. 그분의 죽음에서 우리에게 증거를 주신, 우리를 향한 그리스도의 헤아릴 수 없는 사랑이다. "이 사랑을 안다는 것이 우리의 감정을 억누르고 조여야 하니, 그것이 그분을 사랑하는 방향 외의 다른 방향으로 가지 않도록 해야 합니다." "강권하시는도다"라는 단어에는 은유가 함축되어 있어, 그리스도께서 우리를 위해 죽으심으로써 보여주신 놀라운 사랑을 참으로 고려하고 묵상하는 자는 누구나 말하자면 그분과 묶이고 가장 밀접한 끈으로 억눌려 자신을 그분의 섬김에 완전히 드리게 된다는 것을 나타낸다.

"한 사람이 모든 사람을 위하여 죽었은즉." 이 의도를 주의 깊게 마음에 두어야 한다. 그리스도가 우리를 위해 죽으신 것은 우리가 자신에 대해 죽게 하기 위함이다. 또한 해설도 주의 깊게 주목해야 한다. 자신에 대해 죽는다는 것은 그리스도를 위해 사는 것과 같다는 것이다. 또는 더 길게 말하면, 그리스도를 위해 살기 위해 자신을 포기하는 것이다. 그리스도가 우리를 구속하신 것은 그분의 특별한 소유로 우리를 그분의 권위 아래 두려 하심이었다. 따라서 우리가 더 이상 우리 자신의 주인이 아님이 따라온다.

원주석

번역원본 commentary-section/cal-2co-5-14-14 (Calvin, PD)
CC0-1.0 · Sonnet 번역

16절 카드 ↗

16. Therefore we henceforth know no man. To know, here, is taken as meaning to reckon. “We do not judge according to external appearance, so as to reckon that man to be the most illustrious who seems so in appearance.” Under the term flesh, he includes all external endowments which mankind are accustomed to hold in estimation; and, in short, every thing which, apart from regeneration, is reckoned worthy of praise. At the same time, he speaks more particularly of outward disguise, or appearance, as it is termed. He alludes, also, without doubt, to the death of which he had made mention. “Since we ought, all of us, to be dead to the present life, nay more, to be nothing in ourselves, no one must be reckoned a servant of Christ on the ground of carnal excellence.” Nay, though we have known Christ. The meaning is — “Though Christ lived for a time in this world, and was known by mankind in those things that have to do with the condition of the present life, he must now be known in another way — spiritually, so that we may have no worldly thoughts respecting him.” This passage is perverted by some fanatics, such as Servetus, (546) for the purpose of proving, that Christ’s human nature is now absorbed by the Divinity. But how very far removed such a frenzy is from the Apostle’s intention, it is not difficult to perceive; for he speaks here, not of the substance of his body, but of external appearance, nor does he affirm that the flesh is no longer perceived by us in Christ, but says, that Christ is not judged of from that. (547) Scripture proclaims throughout, that Christ does now as certainly lead a glorious life in our flesh, as he once suffered in it. (548) Nay more, take away this foundation, and our whole faith falls to the ground; for whence comes the hope of immortality, except from this, that we have already a pattern (549) of it in the person of Christ? For as righteousness is restored to us on this ground, that Christ, by fulfilling the law in our nature, has abolished Adam’s disobedience, so also life has been restored to us by this means, that he has opened up for our nature the kingdom of God, from which it had been banished, and has given it a place in the heavenly dwelling. Hence, if we do not now recognize Christ’s flesh, (550) we lose the whole of that confidence and consolation that we ought to have in him. But we acknowledge Christ as man, and as our brother in his flesh — not in a fleshly manner; because we rest solely in the consideration of his spiritual gifts. Hence he is spiritual to us, not as if he laid aside the body, and became a spirit, but because he regenerates and governs his own people by the influence of his Spirit. (546) The views held by Servetus respecting the Supreme Being, and a Trinity of persons in the Godhead, “were obscure and chimerical beyond all measure, and amounted, in general, to the following propositions: — That the Deity, before the creation of the world, had produced within himself two personal representations, or manners of existence, which were to be the medium of intercourse between him and mortals, and by whom, consequently, he was to reveal his will, and to display his mercy and beneficence to the children of men; [...] and that these two representations were to cease after the destruction of this terrestrial globe, and to be absorbed into the substance of the Deity , from whence they had been formed.” — Moshem’s Ecclesiastical History , volume 4, pp. 475, 476. — Ed. (547) “He (Paul) remembered the words of his Divine Master — ’Whosoever shall do the will of God, the same is my brother, and sister, and mother;’ and he was taught by them, that though Christianity does not burst asunder the ties of kindred, it requires of all its followers that they be guided by higher considerations in advancing its interests. This may throw light on the bold expression which we find him elsewhere using, when he is speaking of the obligations which believers are under, ‘not to live to themselves, but unto him which died for them, and rose again.’ ‘Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more.’“ — M’Crie’s Sermons , p. 21. — Ed. (548) “ Comme il a souffert mort vne fois en icelle ;” — “As he has once suffered death in it.” (549) “ Comme vne image et gage certain en la personne de Christ ;” — “As it were an image and sure pledge in the person of Christ.” (550) Calvin’s meaning plainly is — “If we do not recognize the fact, that Christ is still a partaker of our nature.“ — Ed. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-002

절 (explains)

bible-text/2co-5-16

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"그러므로 우리가 이제부터는 어떤 사람도 육신을 따라 알지 아니하노라." 여기서 "안다"는 것은 "인정한다"는 의미로 취해진다. "우리는 겉모습에 따라 판단하여, 외양으로 그렇게 보이는 자를 가장 탁월한 자로 인정하지 않습니다." "육신"이라는 표현 아래, 그는 인류가 소중히 여기곤 하는 모든 외적 자질들을, 요컨대 중생과 별개로 칭찬받을 만하다고 여겨지는 모든 것을 포함한다. 동시에 그는 특히 겉모습이나 외양에 대해 말한다. 또한 그가 언급했던 죽음을 암시한다. "우리가 모두 현세 삶에 대해 죽어야 하고, 아니 우리 자신 안에서 아무것도 아니어야 하므로, 아무도 육신적 탁월함을 근거로 그리스도의 종으로 여겨져서는 안 됩니다."

"우리가 이제부터는 그같이 알지 아니하노라." 그 의미는 이것이다. "그리스도는 한동안 이 세상에서 사셨고 이 세상 삶의 조건에 관련된 것들에 있어 인류에게 알려지셨지만, 이제 그분은 다른 방식으로—영적으로—알려져야 합니다. 우리가 그분에 대해 세상적인 생각을 가지지 않도록." 세르베투스 같은 일부 광신자들이 이 구절을 그리스도의 인성이 이제 신성에 흡수되었다는 것을 증명하기 위해 왜곡한다. 그러나 이런 광기가 사도의 의도에서 얼마나 멀리 벗어난 것인지 어렵지 않게 알 수 있다. 그는 여기서 그분 몸의 실체에 대해서가 아니라 외적 외양에 대해 말하고 있으며, 우리가 그리스도 안에서 더 이상 육신을 인식하지 못한다고 주장하는 것이 아니라, 그분이 그것으로부터 판단받지 않는다고 말할 뿐이기 때문이다.

성경은 그리스도가 지금 우리 육신에서 영광스러운 삶을 살고 계신 것이, 한때 그 안에서 고난받으신 것 못지않게 확실하다고 도처에서 선포한다. 아니 더 나아가, 이 기초를 제거하면 우리의 모든 믿음이 무너진다. 불멸에 대한 소망은 어디서 오는가? 그리스도의 인격 안에서 그것의 본을 이미 가지고 있기 때문이 아닌가? 의로움이 우리에게 회복된 것이, 그리스도가 우리의 본성 안에서 율법을 성취하심으로써 아담의 불순종을 폐하셨기 때문인 것처럼, 삶도 이런 방식으로 우리에게 회복되었다. 그분이 우리의 본성을 위해 거기서 추방되었던 하나님의 나라를 열어주시고 하늘 거처에서 자리를 주셨기 때문이다.

우리는 그리스도를 사람으로, 그분의 육신 안에서 우리의 형제로 인정하되, 육신적 방식으로 아니다. 우리가 오직 그분의 영적 은사들에 대한 고려에만 쉬기 때문이다. 따라서 그분은 몸을 벗어나 영이 되신 것이 아니라, 그분의 성령의 영향으로 자신의 백성을 거듭나게 하시고 다스리시므로 우리에게 영적이시다.

원주석

번역원본 commentary-section/cal-2co-5-16-16 (Calvin, PD)
CC0-1.0 · Sonnet 번역

17절 카드 ↗

17. Therefore if any man is in Christ. As there is something wanting in this expression, it must be supplied in this way — “ If any one is desirous to hold some place in Christ, that is, in the kingdom of Christ, or in the Church (551) let him be a new creature ” By this expression he condemns every kind of excellence that is wont to be in much esteem among men, if renovation of heart is wanting. “Learning , it is true, and eloquence, and other endowments, are valuable, and worthy to be honored; but, where the fear of the Lord and an upright conscience are wanting, all the honor of them goes for nothing. Let no one, therefore, glory in any distinction, inasmuch as the chief praise of Christians is self-renunciation.” Nor is this said merely for the purpose of repressing the vanity of the false apostles, but also with the view of correcting the ambitious judgments of the Corinthians, in which outward disguises were of more value than real sincerity — though this is a fault that is common to almost all ages. For where shall we find the man that does not attach much more importance to show, than to true holiness? Let us, therefore, keep in view this admonition — that all that are not renewed by the Spirit of God, should be looked upon as nothing in the Church, by whatever ornaments they may in other respects be distinguished. Old things are passed away. When the Prophets speak of the kingdom of Christ, they foretell that there will be new heavens and a new earth, ( Isaiah 65:17 ,) meaning thereby, that all things will be changed for the better, until the happiness of the pious is completed. As, however, Christ’s kingdom is spiritual, this change must take place chiefly in the Spirit, and hence it is with propriety that he begins with this. There is, therefore, an elegant and appropriate allusion, when Paul makes use of a commendation of this kind, for the purpose of setting forth the value of regeneration. Now by old things he means, the things that are not formed anew by the Spirit of God. Hence this term is placed in contrast with renewing grace. The expression passed away, he uses in the sense of fading away, as things that are of short duration are wont to fall off, when they have passed their proper season. Hence it is only the new man, that flourishes and is vigorous (552) in the kingdom of Christ. (551) “ Et estre tenu pour membre de ceste saincte compagnie ;” — “And to be regarded as a member of that holy society.” (552) “ C’est... dire, dont il falle faire cas ;” — “That is to say, that we must esteem.” return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-002

절 (explains)

bible-text/2co-5-17

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"그런즉 누구든지 그리스도 안에 있으면." 이 표현에 빠진 부분이 있으니 이렇게 보충해야 한다. "그리스도 안에, 곧 그리스도의 나라 또는 교회에서 어떤 자리를 원하는 자는 새로운 피조물이어야 합니다." 이 표현으로 그는 마음의 새롭게 됨이 없으면 사람들 사이에서 크게 존중받는 모든 종류의 탁월함을 정죄한다. "학식, 웅변, 기타 재능들은 참으로 가치 있고 존중받을 만하지만, 주님을 두려워함과 올바른 양심이 없으면 그 모든 영예는 아무것도 아닙니다. 따라서 아무도 어떤 탁월함으로도 자랑하지 마십시오. 그리스도인들의 으뜸가는 칭찬은 자기 포기이기 때문입니다."

이것은 단지 거짓 사도들의 허영을 억제하기 위해서만 말해진 것이 아니라, 고린도인들의 야망적인 판단을 바로잡기 위해서도 말해졌다. 그들의 판단에서 외적 겉모습이 참된 성실함보다 더 가치 있었는데, 이것은 거의 모든 시대에 공통적인 결함이다.

"이전 것은 지나갔으니." 선지자들이 그리스도의 나라에 대해 말할 때, 새 하늘과 새 땅이 있을 것이라고 예언한다(사 65:17). 경건한 자들의 행복이 완성될 때까지 모든 것이 더 낫게 변할 것이라는 의미에서. 그러나 그리스도의 나라는 영적이므로, 이 변화는 주로 성령 안에서 일어나야 하며, 따라서 그가 이것으로 시작하는 것이 적절하다. 따라서 바울이 이 종류의 칭찬을 중생의 가치를 드높이기 위해 사용할 때 우아하고 적절한 암시가 있다.

"이전 것들"이라고 말할 때 그것은 하나님의 성령에 의해 새롭게 되지 않은 것들을 의미한다. 따라서 이 표현은 새롭게 하는 은혜와 대조된다. "지나갔다"는 것을, 그는 적절한 계절이 지나갔을 때 단명하는 것들이 사라지는 것처럼 사라진다는 의미로 사용한다. 따라서 그리스도의 나라에서 번성하고 활기찬 것은 오직 새 사람뿐이다.

원주석

번역원본 commentary-section/cal-2co-5-17-17 (Calvin, PD)
CC0-1.0 · Sonnet 번역

18절 카드 ↗

18. All things are of God. He means, all things that belong to Christ’s kingdom. “If we would be Christ’s, we must be regenerated by God. Now that is no ordinary gift.” He does not, therefore, speak here of creation generally; but of the grace of regeneration, which God confers peculiarly upon his elect, and he affirms that it is of God — not on the ground of his being the Creator and Artificer of heaven and earth, but inasmuch as he is the new Creator of the Church, by fashioning his people anew, according to his own image. Thus all flesh is abased, and believers are admonished that they must now live to God, inasmuch as they are a new creature. ( 2 Corinthians 5:17 .) This they cannot do, unless they forget the world, as they are also no longer of the world, ( John 17:16 ,) because they are of God Who hath reconciled us Here there are two leading points — the one relating to the reconciliation of men with God; and the other, to the way in which we may enjoy the benefit of this reconciliation. Now these things correspond admirably with what goes before, for as the Apostle had given the preference to a good conscience above every kind of distinction, ( 2 Corinthians 5:11 ,) he now shows that the whole of the gospel tends to this. He shows, however, at the same time, the dignity of the Apostolical office, that the Corinthians may be instructed as to what they ought to seek in him, whereas they could not distinguish between true and false ministers, for this reason, that nothing but show delighted them. Accordingly, by making mention of this, he stirs them up to make greater proficiency in the doctrine of the gospel. For an absurd admiration of profane persons, who serve their own ambition rather than Christ, originates in our not knowing, what the office of the preaching of the gospel includes, or imports. I now return to those two leading points that are here touched upon. The first is — that God hath reconciled us to himself by Christ This is immediately followed by the declaration — Because God was in Christ, and has in his person accomplished reconciliation. The manner is subjoined — By not imputing unto men their trespasses Again, there is annexed a second declaration — Because Christ having been made a sin-offering for our sins, has procured righteousness for us. The second part of the statement is — that the grace of reconciliation is applied to us by the gospel, that we may become partakers of it. Here we have a remarkable passage, if there be any such in any part of Paul’s writings. Hence it is proper, that we should carefully examine the words one by one. The ministry of reconciliation Here we have an illustrious designation of the gospel, as being an embassy for reconciling men to God. It is also a singular dignity of ministers — that they are sent to us by God with this commission, so as to be messengers, and in a manner sureties. (553) This, however, is not said so much for the purpose of commending ministers, as with a view to the consolation of the pious, that as often as they hear the gospel, they may know that God treats with them, and, as it were, stipulates with them as to a return to his grace. Than this blessing what could be more desirable? Let us therefore bear in mind, that this is the main design of the gospel — that whereas we are by nature children of wrath, ( Ephesians 2:3 ,) we may, by the breaking up of the quarrel between God and us, be received by him into favor. Ministers are furnished with this commission, that they may bring us intelligence of so great a benefit, nay more, may assure us of God’s fatherly love towards us. Any other person, it is true, might also be a witness to us of the grace of God, but Paul teaches, that this office is specially intrusted to ministers. When, therefore, a duly ordained minister proclaims in the gospel, that God has been made propitious to us, he is to be listened to just as an ambassador of God, and sustaining, as they speak, a public character, and furnished with rightful authority for assuring us of this. (553) “ Et comme pleges de sa bonne volonte enuers nous ;” — “And as it were pledges of his good will toward us.” return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-002

절 (explains)

bible-text/2co-5-18

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"모든 것이 하나님께로서 났으니." 그가 의미하는 것은 그리스도의 나라에 속하는 모든 것이다. "우리가 그리스도의 것이 되고자 한다면, 하나님으로 거듭나야 합니다. 이것은 보통 선물이 아닙니다." 따라서 그는 여기서 일반적인 창조에 대해 말하는 것이 아니라, 하나님이 그분의 선택된 자들에게만 특별히 베푸시는 중생의 은혜에 대해 말한다. 그리고 그것이 하나님에게서 온다고 단언한다. 그분이 하늘과 땅의 창조자요 제작자이시기 때문이 아니라, 그분의 백성을 그분 자신의 형상에 따라 새롭게 하심으로써 교회의 새 창조자이시기 때문이다. 이렇게 모든 육신이 낮아지고, 신자들은 이제 하나님을 위해 살아야 한다는 것을 경고받는다. 그들이 새로운 피조물이기 때문이다(고후 5:17). 그들은 세상에 속하지 않으므로(요 17:16) 이것을 할 수 없다. 하나님께 속해 있기 때문이다.

"우리를 자기와 화목하게 하신 이는 하나님이시라." 여기에 두 가지 주된 요점이 있다. 하나는 사람들과 하나님의 화목에 관한 것이고, 다른 하나는 우리가 이 화목의 유익을 누리는 방식에 관한 것이다. 이것들은 앞서 말한 것과 훌륭하게 일치한다. 사도가 선한 양심을 모든 종류의 탁월함보다 우선시했으므로(고후 5:11), 이제 그는 복음 전체가 이것을 향한다는 것을 보인다.

"화목의 사역." 여기에 복음의 영광스러운 명칭이 있으니, 사람들을 하나님과 화목시키기 위한 대사의 임무이다. 또한 목사들의 탁월한 위엄도 있으니, 그들이 우리에게 이 사명을 가지고 하나님께서 보내셨으며, 그분이 그들을 통해 우리에게 말씀하신다는 것이다. 그러나 이것은 목사들을 칭찬하기 위해서가 아니라, 경건한 자들의 위로를 위해 말해졌다. 그들이 복음을 들을 때마다 하나님이 그들과 교섭하시며 그분의 은혜로의 귀환에 대해 말하자면 그들과 약정하신다는 것을 알게 하기 위해서이다.

원주석

번역원본 commentary-section/cal-2co-5-18-18 (Calvin, PD)
CC0-1.0 · Sonnet 번역

19절 카드 ↗

19. God was in Christ. Some take this as meaning simply — God reconciled the world to himself in Christ; but the meaning is fuller and more comprehensive — first, that God was in Christ; and, secondly, that he reconciled the world to himself by his intercession. It is also of the Father that this is affirmed; for it were an improper expression, were you to understand it as meaning, that the divine nature of Christ was in him. (554) The Father, therefore, was in the Son, in accordance with that statement — I am in the Father, and the Father in me. ( John 10:38 .) Therefore he that hath the Son, hath the Father also. For Paul has made use of this expression with this view — that we may learn to be satisfied with Christ alone, because in him we find also God the Father, as he truly communicates himself to us by him. Hence the expression is equivalent to this — “Whereas God had withdrawn to a distance from us, he has drawn near to us in Christ, and thus Christ has become to us the true Emmanuel, and his coming is God’s drawing near to men.” The second part of the statement points out the office of Christ — his being our propitiation, ( 1 John 2:2 ,) because out of Him, God is displeased with us all, inasmuch as we have revolted from righteousness. (555) For what purpose, then, has God appeared to men in Christ? For the purpose of reconciliation — that, hostilities being removed, those who were aliens, might be adopted as sons. Now, although Christ’s coming as our Redeemer originated in the fountain of Divine love towards us, yet until men perceive that God has been propitiated by the Mediator, there must of necessity be a variance remaining, with respect to them, which shuts them out from access to God. On this point we shall speak more fully ere long. Not imputing to them. Mark, in what way men return into favor with God — when they are regarded as righteous, by obtaining the remission of their sins. For so long as God imputes to us our sins, He must of necessity regard us with abhorrence; for he cannot be friendly or propitious to sinners. But this statement may seem to be at variance with what is said elsewhere — that, we were loved by Him before the creation of the world, ( Ephesians 1:4 ,) and still more with what he says, ( John 3:16 ,) that the love, which he exercised towards us was the reason, why He expiated our sins by Christ, for the cause always goes before its effect. I answer, that we were loved before the creation of the world, but it was only in Christ In the mean time, however, I confess, that the love of God was first in point of time, and of order, too, as to God, but with respect to us, the commencement of his love has its foundation in the sacrifice of Christ. For when we contemplate God without a Mediator, we cannot conceive of Him otherwise than as angry with us: a Mediator interposed between us, makes us feel, that He is pacified towards us. As, however, this also is necessary to be known by us — that Christ came forth to us from the fountain of God’s free mercy, the Scripture explicitly teaches both — that the anger of the Father has been appeased by the sacrifice of the Son, and that the Son has been offered up for the expiation of the sins of men on this ground — because God, exercising compassion towards them, receives them, on the ground of such a pledge, into favor. (556) The whole may be summed up thus: “Where sin is, there the anger of God is, and therefore God is not propitious to us without, or before, his blotting out our sins, by not imputing them. As our consciences cannot apprehend this benefit, (557) otherwise than through the intervention of Christ’s sacrifice, it is not without good reason, that Paul makes that the commencement and cause of reconciliation, with regard to us. And hath committed to us. Again he repeats, that a commission has been given to the ministers of the gospel to communicate to us this grace. For it might be objected, “Where is Christ now, the peacemaker between God and us? At what a distance he resides from us!” He says, therefore, that as he has once suffered , (558) ( 1 Peter 3:18 ,) so he daily presents to us the fruit of his suffering through means of the Gospel, which he designed, should be in the world, (559) as a sure and authentic register of the reconciliation, that has once been effected. It is the part of ministers, therefore, to apply to us, so to speak, the fruit of Christ’s death. Lest, however, any one should dream of a magical application, such as Papists contrive, (560) we must carefully observe what he immediately subjoins — that it consists wholly in the preaching of the Gospel. For the Pope, along with his priests, makes use of this pretext for giving a color of warrant for the whole of that wicked and execrable system of merchandise, which they carry on, in connection with the salvation of souls. “The Lord,” say they, “has furnished us with a commission and authority to forgive sins.” This I acknowledge, provided they discharge that embassy, of which Paul here makes mention. The absolution, however, which they make use of in the Papacy, is entirely magical; and besides, they inclose pardon of sins in lead and parchment, or they connect it with fictitious and frivolous superstitions. What resemblance do all these things bear to the appointment of Christ? Hence the ministers of the Gospel restore us to the favor of God in a right and orderly manner, when they bear testimony to us by means of the Gospel as to the favor of God having been procured for us. Let this testimony be removed, and nothing remains but mere imposture. Beware, then, of placing even the smallest drop of your confidence on any thing apart from the Gospel. I do not, indeed, deny, that the grace of Christ is applied to us in the sacraments, and that our reconciliation with God is then confirmed in our consciences; but, as the testimony of the Gospel is engraven upon the sacraments, they are not to be judged of separately by themselves, but mus

Pericope (part_of)

part_of pericope/per-2co-5-002

절 (explains)

bible-text/2co-5-19

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"곧 하나님께서 그리스도 안에 계시사." 어떤 이들은 이것을 단순히 "하나님이 그리스도 안에서 세상을 자신과 화목시키셨다"는 의미로 취한다. 그러나 의미는 더 충만하고 포괄적이다. 첫째로 하나님이 그리스도 안에 계셨다는 것이고, 둘째로 그분의 중보를 통해 세상을 자신과 화목시키셨다는 것이다.

아버지께서 아들 안에 계셨으므로, "나는 아버지 안에 있고 아버지는 내 안에 계신다"는 말씀(요 10:38)과 일치한다. 따라서 아들을 가진 자는 아버지도 가진다. 바울이 이 표현을 사용한 것은, 우리로 하여금 그리스도만으로 만족하는 것을 배우게 하기 위해서이다. 우리가 그 안에서 하나님 아버지도 찾기 때문이다. 그분이 그리스도를 통해 참으로 자신을 우리에게 나누어 주시기 때문이다.

"그들의 죄를 그들에게 돌리지 아니하시고." 하나님이 우리의 죄를 우리에게 돌리지 않으실 때 우리가 하나님과 은혜 안으로 돌아오는 방식이다. 하나님이 우리의 죄를 우리에게 돌리시는 한, 그분은 필연적으로 우리를 혐오로 바라보셔야 한다. 그분이 죄인들에게 우호적이거나 자비로우실 수 없기 때문이다. 그러나 우리가 세상이 창조되기 전에 그리스도 안에서 그분께 사랑받았다고 말해지므로(엡 1:4), 또한 그분이 우리를 향해 발휘하신 사랑이 그리스도를 통해 우리의 죄를 속하신 이유라고 하므로(요 3:16), 이것이 서로 모순처럼 보인다. 나는 이렇게 답한다. 우리가 세상이 창조되기 전에 사랑받았으나, 그것은 오직 그리스도 안에서였다. 하나님의 사랑이 시간적으로, 또한 하나님께 있어서의 순서로도 첫 번째이지만, 우리에 대한 그분의 사랑의 시작은 그리스도의 희생에 그 기초가 있다. 중보자 없이 하나님을 바라볼 때, 우리는 그분이 우리에게 진노하신다고 달리 생각할 수 없다. 우리 사이에 중보자가 개입하면 그분이 우리에게 화해하셨음을 느끼게 된다.

"화목의 말씀을 우리에게 맡기셨느니라." 그는 다시 반복하여, 이 은혜를 우리에게 전달하기 위한 사명이 복음의 목사들에게 주어졌다고 한다. "주님께서 한 번 고난받으셨으나(벧전 3:18), 그분은 그분의 고난의 열매를 세상에 있도록 의도하신 복음을 통해 매일 우리에게 제시하십니다. 화목의 확실하고 진정한 기록으로서." 따라서 목사들의 역할은 그리스도의 죽음의 열매를 우리에게 말하자면 적용하는 것이다.

원주석

번역원본 commentary-section/cal-2co-5-19-19 (Calvin, PD)
CC0-1.0 · Sonnet 번역

20절 카드 ↗

20. As if God did beseech you This is of no small importance for giving authority to the embassy: nay more, it is absolutely necessary, for who would rest upon the testimony of men, in reference to his eternal salvation? It is a matter of too much importance, to allow of our resting contented with the promise of men, without feeling assured that they are ordained by God, and that God speaks to us by them. This is the design of those commendations, with which Christ himself signalizes his Apostles: He that heareth you, heareth me, etc. ( Luke 10:16 .) Whatsoever you shall loose on earth, shall be loosed in heaven, ( Matthew 18:18 ,) and the like. We entreat you, in Christ’s stead. Hence we infer, with what propriety Isaiah exclaims, How blessed are the feet of them that preach the Gospel! ( Isaiah 52:7 .) For that one thing, that is of itself sufficient for completing our felicity, and without which we are most miserable, is conferred upon us, only through means of the Gospel. If, however, this duty is enjoined upon all the ministers of the Church, in such a way, that he who does not discharge this embassy is not to be regarded either as an Apostle, or as a Pastor, we may very readily judge from this, as to the nature of the Pope’s entire hierarchy. They are desirous, indeed, to be looked upon as Apostles and Pastors; but as they are dumb idols, how will their boasting (561) correspond with this passage of Paul’s writings. The word entreat is expressive of an unparalleled (562) commendation of the grace of Christ, inasmuch as He stoops so low, that he does not disdain to entreat us. So much the less excusable is our depravity, if we do not, on meeting with such kindness, show ourselves teachable and compliant. Be reconciled. It is to be observed, that Paul is here addressing himself to believers. He declares, that he brings to them every day this embassy. Christ therefore, did not suffer, merely that he might once expiate our sins, nor was the gospel appointed merely with a view to the pardon of those sins which we committed previously to baptism, but that, as we daily sin, so we might, also, by a daily remission, be received by God into his favor. For this is a continued embassy, (563) which must be assiduously sounded forth in the Church, till the end of the world; and the gospel cannot be preached, unless remission of sins is promised. We have here an express and suitable declaration for refuting the impious tenet of Papists, which calls upon us to seek the remission of sins after Baptism from some other source, than from the expiation that was effected through the death of Christ. Now this doctrine is commonly held in all the schools of Popery — that, after baptism, we merit the remission of sins by penitence, through means of the aid of the keys, (564) ( Matthew 16:19 ,) — as if baptism itself could confer this (565) upon us without penitence. By the term penitence, however, they mean satisfactions. But what does Paul say here? He calls us to go, not less after baptism, than before it, to the one expiation made by Christ, that we may know that we always obtain it gratuitously. Farther, all their prating as to the administration of the keys is to no purpose, inasmuch as they conceive of keys apart from the Gospel, while they are nothing else than that testimony of a gratuitous reconciliation, which is made to us in the Gospel. (561) “ Leur vanterie orgueilleuse ;” — “Their haughty boasting.” (562) “ Vne singuliere et inestimable louange ;” — “A singular and inestimable commendation.” (563) “ Vne ambassade et commission perpetuelle ;” — “A perpetual embassy and commission.” (564) The reader will find this tenet of Popery adverted to by Calvin at considerable length in the Institutes , volume 3 — Ed. (565) “ La remission de nos pechez ;” — “The remission of our sins.” return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

part_of pericope/per-2co-5-003

절 (explains)

bible-text/2co-5-20

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"그러므로 우리가 그리스도를 대신하여 사신이 되어." 이것은 이 대사에 권위를 부여하는 데 있어 적지 않게 중요하다. 영원한 구원에 관한 사안에서 사람들의 증언에 의존하는 자가 누가 있겠는가? 그것은 너무도 중요한 일이어서, 그들이 하나님에 의해 임명되었고 하나님이 그들을 통해 우리에게 말씀하신다는 확신 없이 사람들의 약속으로 만족할 수 없다.

"그리스도를 대신하여 간청하노니." 이에서 우리는 왜 이사야가 "복음을 전하는 자들의 발이 얼마나 아름다운가!"(사 52:7)라고 외치는지를 올바르게 추론한다. 우리의 행복을 완성하기에 그 자체로 충분하고 그것 없이는 우리가 가장 비참한 그것이, 오직 복음을 통해서만 우리에게 주어지기 때문이다. 또한 "간청하다"라는 단어는 그리스도의 은혜에 대한 비교할 수 없는 칭찬을 표현하니, 그분이 낮아져 우리에게 간청하기를 꺼리지 않으신다는 것이다. 따라서 그런 친절함을 만나고도 가르침을 받고 순종하는 것을 보이지 않는다면, 우리의 타락함이 그만큼 더 변명할 수 없다.

"너희는 화목하라." 바울이 여기서 신자들에게 말하고 있음을 주목하라. 그는 이 대사를 매일 그들에게 가져온다고 선언한다. 따라서 그리스도는 한 번 우리의 죄를 속하기 위해서만 고난받지 않으셨고, 복음도 단지 세례 이전에 범한 죄들의 사면을 위해서만 정해진 것이 아니다. 우리가 매일 죄를 짓듯이, 매일의 사면으로 하나님의 은혜 안에 받아질 수 있도록 하기 위해서이다.

원주석

번역원본 commentary-section/cal-2co-5-20-20 (Calvin, PD)
CC0-1.0 · Sonnet 번역

21절 카드 ↗

21. Him who knew no sin. Do you observe, that, according to Paul, there is no return to favor with God, except what is founded on the sacrifice of Christ alone? Let us learn, therefore, to turn our views in that direction, whenever we desire to be absolved from guilt. He now teaches more clearly, what we adverted to above — that God is propitious to us, when he acknowledges us as righteous. For these two things are equivalent — that we are acceptable to God, and that we are regarded by him as righteous. To know no sin is to be free from sin. He says, then, that Christ, while he was entirely exempt from sin, was made sin for us. It is commonly remarked, that sin here denotes an expiatory sacrifice for sin, and in the same way the Latin’s term it, piaculum (566) Paul, too, has in this, and other passages, borrowed this phrase from the Hebrews, among whom אשם ( asham ) denotes an expiatory sacrifice, as well as an offense or crime. (567) But the signification of this word, as well as the entire statement, will be better understood from a comparison of both parts of the antithesis. Sin is here contrasted with righteousness, when Paul teaches us, that we were made the righteousness of God, on the ground of Christ’s having been made sin. Righteousness, here, is not taken to denote a quality or habit, but by way of imputation, on the ground of Christ’s righteousness being reckoned to have been received by us. What, on the other hand, is denoted by sin? It is the guilt, on account of which we are arraigned at the bar of God. As, however, the curse of the individual was of old cast upon the victim, so Christ’s condemnation was our absolution, and with his stripes we are healed. ( Isaiah 53:5 .) The righteousness of God in him In the first place, the righteousness of God is taken here to denote — not that which is given us by God, but that which is approved of by him, as in John 12:43 , the glory of God means — that which is in estimation with him — the glory of men denotes the vain applause of the world. Farther, in Romans 3:23 , when he says, that we have come short of the glory of God, he means, that there is nothing that we can glory in before God, for it is no very difficult matter to appear righteous before men, but it is a mere delusive appearance of righteousness, which becomes at last the ground of perdition. Hence, that is the only true righteousness, which is acceptable to God. Let us now return to the contrast between righteousness and sin How are we righteous in the sight of God? It is assuredly in the same respect in which Christ was a sinner. For he assumed in a manner our place, that he might be a criminal in our room, and might be dealt with as a sinner, not for his own offenses, but for those of others, inasmuch as he was pure and exempt from every fault, and might endure the punishment that was due to us — not to himself. It is in the same manner, assuredly, that we are now righteous in him — not in respect of our rendering satisfaction to the justice of God by our own works, but because we are judged of in connection with Christ’s righteousness, which we have put on by faith, that it might become ours. On this account I have preferred to retain the particle ἐν, ( in, ) rather than substitute in its place per, ( through, )for that signification corresponds better with Paul’s intention. (568) (566) The Latin term piaculum is sometimes employed to denote a crime requiring expiation , and at other times, an expiatory victim . — Ed (567) Thus in Leviticus 5:6 , אשם , ( asham ,) denotes a trespass-offering; and in the verse immediately following, it means an offense or trespass. See Calvin’s Institutes , volume 2. — Ed. (568) The force of the preposition ἐν ( in ,) as made use of by the Apostle in this passage, is more fully brought out by Beza in the following terms: “ Justi apud Deum, et quidem justitia non nobis inh’rente, sed qu’, quum in Christo sit, nobis per fidem a Deo imputatur. Ideo enim additurn est : ἐν αὐτῷ Sic ergo sumus justitia Dei in ipso, ut ille est peccatum in nobis, nempe ex imputatione. Libet autem hic ex Augustino locum insignem exscribere, velut istius commentarium plenissimum. Sic igitur ille Serm. 5. de verbis Apostoli: Deus Pater eum, qui non noverat peccatum (nempe Iesum Christum) peccatum effecit,ut nos simus justitia Dei (non nostra) in ipso (non in nobis.) His adde Philippians 3:9 ;” — “Righteous before God, and that by a righteousness which is not inherent in us, but which, being in Christ, is imputed to us by God through faith. For it is on this account that it is added: ἐν αὐτῷ ( in him .) We are, therefore, the righteousness of God in him in the same way as he is sin in us — by imputation. I may here quote a remarkable passage from Augustine, as a most complete commentary upon it. In Serm. 5 on the words of the Apostle he expresses himself thus: God the Father made him sin who had not known sin , (Jesus Christ,) that we might be the righteousness of God (not our own) in him (not in ourselves.) To these add Philippians 3:9 .” — Ed. return to ' Top of Page ' 2 Corinthians 2Co 4 2 Corinthians 2Co 2 Corinthians 2Co 6 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 2 Corinthians 5". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 2-corinthians-5.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;borde

Pericope (part_of)

part_of pericope/per-2co-5-003

절 (explains)

bible-text/2co-5-21

Source

source-manifest/cal — Calvin's Commentaries (PD)
evidence_grade: T_theological

"죄를 알지도 못하신 이를 우리를 대신하여 죄로 삼으신 것은." 하나님께 은혜 안으로 돌아오는 것은 그리스도의 희생만을 기초로 하지 않고는 없음을 주목하라. 따라서 죄에서 무죄방면되기를 원할 때마다 우리의 시각을 그 방향으로 향하는 것을 배우라. 이제 그는 더 명확하게 가르치니, 우리가 위에서 언급한 것—하나님이 우리를 의롭다 여기실 때 우리에게 자비로우시다는 것—이다.

죄를 알지 못한다는 것은 죄에서 자유롭다는 것이다. 그렇다면 그는, 그리스도가 완전히 죄에서 면제되었음에도 우리를 위해 죄가 되셨다고 말한다. 일반적으로 여기서 죄가 죄를 위한 속죄 제물을 의미한다고 언급된다. 바울도 이 구절과 다른 구절들에서 이 표현을 히브리인들에게서 빌렸는데, 그들에게서 "아샴"은 속죄 제물과 범죄나 허물 둘 다를 의미한다.

그러나 이 단어의 의미와 전체 진술은 이중 대조의 양쪽 부분에서 더 잘 이해될 것이다. 여기서 죄는 의로움과 대조되는데, 바울이 우리가 하나님의 의로움이 되었다고 가르치는 것이 그리스도가 죄가 되었기 때문이다. 여기서 의로움은 하나의 성질이나 습관이 아니라, 전가의 방식으로—그리스도의 의로움이 우리에게 속하는 것으로 여겨지기 때문이다. 그렇다면 죄는 반면에 무엇을 의미하는가? 그것은 우리가 하나님의 법정에 끌려나오는 죄책이다. 옛날에 희생 제물에 개인의 저주가 옮겨진 것처럼, 그리스도의 정죄가 우리의 무죄방면이었고, 그분의 상처로 우리가 나았다(사 53:5).

"우리로 하여금 그 안에서 하나님의 의로움이 되게 하려 하심이라." 무엇보다 하나님의 의로움은 우리에게 주어지는 것이 아니라 그분이 인정하시는 것을 의미한다. 요한복음 12장 43절에서 "하나님의 영광"이 그분이 소중히 여기시는 것을 의미하고 "사람들의 영광"이 세상의 허망한 갈채를 의미하는 것처럼. 더 나아가 로마서 3장 23절에서 그가 우리가 하나님의 영광에 이르지 못한다고 말할 때, 그는 우리가 하나님 앞에서 자랑할 수 있는 것이 없다는 것을 의미한다.

이제 의로움과 죄의 대조로 돌아가자. 우리가 어떻게 하나님 앞에서 의롭게 되는가? 그리스도가 죄인이 되신 것과 같은 방식으로 확실히 그렇다. 그분은 우리의 자리에서 범죄자가 되시어, 자신의 죄가 아니라 다른 이들의 죄로 인해 죄인으로 취급받으셨다. 그분은 순수하고 모든 결함에서 면제되셨음에도 우리에게 마땅히 받을 형벌을, 곧 그분 자신에게가 아니라 우리에게 해당되는 것을 담당하셨다. 그와 같은 방식으로 확실히 우리는 이제 그분 안에서 의롭게 된다. 우리의 행위들로 하나님의 공의를 만족시킴으로써가 아니라, 믿음으로 우리에게 우리의 것이 되도록 입혀진 그리스도의 의로움과 연결하여 판단받기 때문이다.

원주석

번역원본 commentary-section/cal-2co-5-21-21 (Calvin, PD)
CC0-1.0 · Sonnet 번역

주석[칼빈] — 고린도후서 5장 · 새로운 피조물

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