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주석[칼빈] — 고린도후서 6장 · 하나님의 동역자

요약
칼빈 주석 · 섹션 16개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Assisting. He has repeated the instructions of embassy with which the ministers of the gospel have been furnished by God. After they have faithfully communicated these instructions, they must also use their endeavor, that they may be carried into effect, (572) in order that their labor may not be in vain. They must, I say, add continual exhortation’s, (573) that their embassy may be efficacious. This is what he means by συνεργοῦντες , ( fellow-workers, ) that is, devoted to the advancement of the work; for it is not enough to teach, if you do not also urge . In this way, the particle σύν would have a relation to God, or to the embassy, which he assigns to his servants. For the doctrine of the gospel is helped by exhortations, so as not to be without effect, and ministers connect their endeavors with God’s commission; (574) as it is the part of an ambassador to enforce by arguments, what he brings forward in the name of his prince. The particle σύν may also be taken as referring to the endeavors of ministers in common; for if they do the Lord’s work in good earnest, they must mutually lend a helping hand to each other, so as to give assistance to each other. I rather prefer, however, the former exposition. Chrysostom interprets it as referring to the hearers, with whom ministers are fellow-workers, when they rouse them up from slothfulness and indolence. Ministers are here taught, that it is not enough simply to advance doctrine. They must also labor that it may be received by the hearers, and that not once merely, but continually. For as they are messengers between God and men, the first duty devolving upon them is, to make offer of the grace of God, (575) and the second is, to strive with all their might, that it may not be offered in vain. (572) “ Qu’ils ayent lieu, et proufitent ;” — “That they may have place, and may be profitable.” (573) “ Les exhortations par chacun iour ;” — “Exhortations daily.” (574) “ Les ministres auec leur mandement qu’ils ont en charge, de declarer de par Dieu, conioignent aussi leur diligence, et affection ardente ;” — “Ministers, along with their commission which they have in charge to declare, as from God, conjoin also their diligence, and ardent desire.” (575) “ The grace of God , ” says Dr. Brown, when commenting on 1 Peter 5:12 , “properly signifies — the kindness, the free favor of God, as a principle in the Divine mind; but is often employed to signify the deeds of kindness, the gifts and benefits, in which the principle finds expression. It has been common to interpret the phrase here as equivalent to the gospel, the revelation of God’s grace; and the Apostle has been considered as affirming that the doctrine which those he was writing to had embraced, and to which they had adhered — to use the Apostle Paul’s phrase, ‘which they had received, and in which they stood,’ was the true gospel. But I doubt if the gospel is ever called the grace of God in the New Testament; and I equally doubt whether the words, thus understood, are an accurate statement of what this Epistle actually contains. There are just two other passages in the New Testament in which the grace of God has been supposed to be a designation of the gospel. After stating the message of mercy, which the ministers of reconciliation are called to deliver, the Apostle, in his Second Epistle to the Corinthians, says — ’We beseech you that ye receive not the grace , or this grace of God in vain , ’ ( 2 Corinthians 6:1 .) The reference here is, no doubt, to the gospel, but the meaning of the phrase, the grace of God , is plainly just this divine favor, this benefit which so expresses, and, as it were, embodies, the divine grace. And in the Epistle to Titus, the same Apostle states, that ‘the grace of God bringing salvation’ has been manifested, or has ‘appeared, teaching’ those who apprehend it, ‘to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in the present world.’ ( Titus 2:11, 12 .) The grace of God is often said to mean here the gospel, but the gospel is the manifestation, the revelation of this grace; and the truth, taught in the passage is, that the free, sovereign mercy of God, when it is apprehended by the sinner, is the true principle of holiness in the heart and life.” — Brown’s Expository Discourses on First Peter, volume 3 pp. 295, 296. — Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-6-1

Source

"함께 일하는 자로서." 그는 하나님이 복음의 목사들에게 주신 대사의 임무들을 반복했다. 그 임무들을 신실하게 전달한 후, 그것들이 실효를 거두도록 힘써야 하니, 그들의 수고가 헛되지 않게 하기 위해서이다. 계속적인 권면을 더해야 한다. 그래야 그들의 대사 역할이 효과적이 된다. 이것이 "함께 일하는 자들"의 의미다. 곧 그 일의 발전에 헌신하는 자들이라는 것이다. 가르치는 것만으로는 충분하지 않으니, 촉구도 해야 한다.

이런 방식으로 이 표현은 하나님 또는 그분이 자신의 종들에게 맡기신 대사 역할과 관계될 것이다. 복음의 교리는 권면으로 도움을 받아 효과 없이 되지 않으며, 목사들은 자신들의 노력을 하나님의 사명과 연결한다. 대사가 왕의 이름으로 제시하는 것을 논증으로 강화하는 것이 대사의 역할이듯이.

목사들은 여기서, 교리를 단순히 전진시키는 것만으로는 충분하지 않음을 배운다. 청중이 그것을 받아들이도록 힘써야 하며, 그것도 한 번만이 아니라 계속해서. 그들이 하나님과 사람들 사이의 사자들이므로, 그들에게 부과된 첫 번째 의무는 하나님의 은혜를 제공하는 것이요, 두 번째는 그것이 헛되이 제공되지 않도록 온 힘을 다해 힘쓰는 것이다.

원주석

2절 카드 ↗

2. For he saith, In an acceptable time. He quotes a prediction of Isaiah, exceedingly appropriate to the exhortation of which he speaks. It is without doubt of the kingdom of Christ that he there speaks, (576) as is manifest from the context. The Father, then, appointing his Son a leader, for the purpose of gathering together a Church, addresses him in these words: “I have heard thee in an acceptable time.” ( Isaiah 49:8 .) We know, however, what a degree of correspondence (577) there is between the Head and the members. For Christ was heard in our name, as the salvation of all of us is entrusted into his hand, and nothing else has he taken under his charge. Hence we are all admonished in the person of Christ — not to slight the opportunity that is afforded for obtaining salvation. While the rendering of the Greek interpreter is, εὐπρόσδεκτον, ( acceptable, ) (578) the word made use of by the Prophet is, רצון , ( ratson, ) that is, benevolence, or free favour. (579) The quotation must be applied to the subject in hand in this way: “As God specifies a particular time for the exhibition of his grace, it follows that all times are not suitable for that. As a particular day of salvation is named, it follows that a free offer of salvation is not made every day.” Now this altogether depends on the providence of God, for the acceptable time is no other than what is called in Galatians 4:4 , the fullness of the time (580) The order of arrangement also must be observed. First, he makes mention of a time of benevolence, and then afterwards of a day of salvation By this it is intimated, that salvation flows to us from the mercy of God exclusively, as from a fountainhead. Hence we must not seek the cause in ourselves, as if we by means of our own works moved God to assign to us his favor, for whence comes the day of salvation? It is because it is the acceptable time, that is, the time which God has in his free favor appointed. In the mean time, we must keep in view what Paul designs to teach — that there is need of prompt expedition, that we may not allow the opportunity to pass unimproved, inasmuch as it displeases God, that the grace that he offers to us should be received by us with coolness and indifference. Behold now is the time The Prophet had spoken of the time, when Christ was to be manifested in the flesh for the redemption of men. Paul transfers the prophecy to the time when Christ is revealed by the continued preaching of the gospel, and it is with good reason that he does so, for as salvation was once sent to the whole world, when Christ appeared, so now it is sent to us every day, when we are made partakers of the gospel. Here we have a beautiful passage, and affording no ordinary consolation, because, while the gospel is preached to us, we know assuredly that the way is opened up for us into the kingdom of God, and that there is a signal of divine benevolence raised aloft, to invite us to receive salvation, for the opportunity of obtaining it must be judged of by the call. Unless, however, we embrace the opportunity, we must fear the threatening that Paul brings forward — that, in a short time, the door will be shut against all that have not entered in, while opportunity was afforded. For this retribution always follows contempt of the word. (576) “ Il ne faut point douter, que le Prophete ne parle du regne de Christ ;” — “There is no room to doubt, that the Prophet speaks of the kingdom of Christ.” (577) “ Quelle similitude et proportion ou conuenance ;” — “What a resemblance, and proportion, or correspondence.” (578) The precise word in the Septuagint version (with which the Apostle’s quotation exactly corresponds) is δεκτῳ , (acceptable.) Calvin had probably been led to make use of the word εὐπρόσδεκτον from the circumstance, that that adjective is employed by the Apostle in the latter part of the verse, when commenting upon the passage quoted. — Ed. (579) The Hebrew term referred to is employed in this sense in the following (among other) instances: Psalms 5:12 ; Proverbs 16:15 . — Ed. (580) Calvin makes a similar observation when commenting on the expression here referred to, in Galatians 4:4 . “ Pergit in similitudine adducta, et suo instituto definitum a Patre tempus accommodat: simul tamen ostendit, tempus illud, quod Dei providentia ordinatum erat, maturum fuisse et opportunum. Ea igitur demum iusta est opportunitas ac recta agendi dispensatio, qu’ providentia Dei regitur ;” — “He proceeds with the comparison which he had brought forward, and applies to his purpose the expression which had been made use of — the time appointed by the father , but still showing that that time, which had been ordained by the providence of God, was proper and suitable. That alone is the fit season, and that the right system of acting, which is directed by the providence of God.” — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-6-2

Source

"이르시되 내가 은혜 베풀 때에 너에게 듣고." 그는 자신이 말하는 권면에 매우 적절한 이사야의 예언을 인용한다(사 49:8). 거기서 아버지는 아들을 교회를 모으는 지도자로 임명하시면서 이 말씀으로 그분께 말씀하신다. 그런데 머리와 지체들 사이에 어떤 일치가 있는지 우리는 안다. 그리스도는 우리 모두의 구원이 그분의 손에 맡겨져 있고 다른 어떤 것도 맡지 않으셨으므로, 우리의 이름으로 들으셨다. 따라서 우리 모두는 그리스도의 인격 안에서 경고를 받는다. 구원을 얻을 기회를 경홀히 여기지 말라는 것이다.

"보라 지금은 은혜 받을 만한 때요." 예언자는 그리스도가 사람이 되어 사람들을 구속하실 때에 대해 말했다. 바울은 그 예언을 그리스도가 지속적인 복음 전파로 계시되는 때로 전환하며, 그렇게 하는 것은 타당하다. 구원이 한 번 온 세상에 보내진 것이 그리스도가 나타나셨을 때였듯이, 지금은 우리가 복음에 참여할 때마다 매일 보내지기 때문이다.

여기에 아름다운 구절이 있어, 보통 이상의 위로를 준다. 복음이 우리에게 전파되는 동안, 우리는 하나님의 나라로의 길이 우리를 위해 열려 있음을 확실히 알고, 하나님의 선하심의 신호가 높이 들려 우리를 구원을 받도록 초청함을 안다. 그 기회를 붙잡지 않으면, 바울이 제시하는 경고를 두려워해야 한다. 머지않아 기회가 주어졌음에도 들어오지 않은 모든 자에게 문이 닫힐 것이라는 것이다.

원주석

3절 카드 ↗

3. Giving no offense We have already on several occasions remarked, that Paul sometimes commends the ministry of the gospel generally, and at other times his own integrity. (581) In the present instance, then, he speaks of himself, and sets before us in his own person a living picture of a good and faithful apostle, that the Corinthians may be led to see how unfair they were in their judgment, in preferring before him empty blusterers. (582) For as they assigned the praise to mere pretences, (583) they held in the highest esteem persons that were effeminate and devoid of zeal, while, on the other hand, as to the best ministers, they cherished no views but such as were mean and abject. Nor is there any reason to doubt, that those very things that Paul makes mention of to his own commendation, had been brought forward by them in part as a ground of contempt; and they were so much the more deserving of reproof, inasmuch as they converted into matter of reproach, what was ground of just praise. Paul, therefore, treats here of three things: In the first place, he shows what are the excellences, on the ground of which preachers of the gospel ought to be esteemed; secondly, he shows that he is himself endowed with those excellences; thirdly, he admonishes the Corinthians not to acknowledge as Christ’s servants those who conduct themselves otherwise than he prescribes here by his example. His design is, that he may procure authority for himself and those that were like him, with a view to the glory of God and the good of the Church, or may restore it where it has fallen into decay; and secondly, that he may call back the Corinthians from an unreasonable attachment to the false apostles, which was a hinderance in the way of their making so much proficiency in the gospel as was necessary. Ministers give occasion of stumbling, when by their own misconduct they hinder the progress of the gospel on the part of their hearers. That Paul says he does not do; for he declares that he carefully takes heed not to stain his apostleship by any spot of disgrace. For this is the artifice of Satan — to seek some misconduct on the part of ministers, that may tend to the dishonor of the gospel. For when he has been successful in bringing the ministry into contempt, all hope of profit is at an end. Hence the man who would usefully serve Christ, must strive with his whole might to maintain the credit of his ministry. The method is — to take care that he be deserving of honor, for nothing is more ridiculous than striving to maintain your reputation before others, while you call forth upon yourself reproach by a wicked and base life. That man, therefore, will alone be honorable, who will allow himself in nothing that is unworthy of a minister of Christ. (581) “ Tantost met en auaut la rondeur de sa conscience en la predication d’iceluy ;” — “Sometimes he brings into view the uprightness of his conscience in the preaching of it.” (582) “Thrasones.” See Calvin on the Corinthians, vol. 1, p. 98, n. 1. (583) “ Ne faisans cas que de masques, c’est A dire, de l’apparence externelle ;” — “Setting no value on anything but masks; that is to say, outward appearance.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-6-3

Source

"아무에게도 아무 거리낌을 주지 않고." 우리는 여러 번 이미 바울이 때로는 복음의 목사직을 일반적으로, 때로는 자신의 성실함을 개인적으로 칭찬한다는 것을 관찰했다. 이 경우 그는 자신에 대해 말하며, 자신의 인격 안에서 선하고 신실한 사도의 살아있는 그림을 우리 앞에 보인다. 고린도인들이 허풍쟁이들을 자신보다 선호하면서 얼마나 불공정하게 판단했는지 알게 하기 위해서이다.

목사들은 자신들의 잘못된 행동으로 자신의 편에서 청중이 복음에 진전하는 것을 방해할 때 걸림돌을 준다. 바울은 자신은 그렇게 하지 않는다고 말한다. 자신의 사도직을 어떤 불명예의 오점으로도 더럽히지 않도록 주의 깊게 살핀다고 선언한다. 이것이 사탄의 책략이기 때문이다. 목사들에게서 어떤 잘못된 행동을 찾아 복음의 불명예로 삼으려 한다. 목사직을 경멸로 가져오는 데 성공하면, 유익의 모든 소망이 끝나기 때문이다. 따라서 그리스도를 유익하게 섬기려는 자는 자신의 목사직의 신뢰를 유지하기 위해 온 힘을 다해 힘써야 한다.

원주석

4절 카드 ↗

4. In much patience. The whole of the enumeration that follows is intended to show, that all the tests by which the Lord is accustomed to try his servants were to be found in Paul, and that there was no kind of test to which he had not been subjected, in order that the faithfulness of his ministry might be more fully established. (584) Among other things that he enumerates, there are some that are under all circumstances required for all the servants of Christ. Of this nature are labors, sincerity, knowledge, watchings, gentleness, love, the word of truth, the Spirit, the power of God, the armor of righteousness. There are other things that are not necessary in all cases; for in order that any one may be a servant of Christ, it is not absolutely necessary, that he be put to the test by means of stripes and imprisonments Hence these things will in some cases be wanting in the experience of the best. It becomes all, however, to be of such a disposition as to present themselves to be tried, as Paul was, with stripes and imprisonments, if the Lord shall see meet. Patience is the regulation of the mind in adversity, which is an excellence that ought invariably to distinguish a good minister. (585) Afflictions include more than necessities; for by the term necessity here I understand poverty. Now this is common to many ministers, there being few of them that are not in poor circumstances; but at the same time not to all. For why should a moderate amount of riches prevent a man from being reckoned a servant of Christ, who, in other respects, is pious, is of upright mind and honorable deportment, and is distinguished by other excellences. As the man that is poor is not on that account to be straightway accounted a good minister, so the man that is rich is not on that account to be rejected. Nay more, Paul in another passage glories not less in his knowing how to abound, than in knowing how to be in want. ( Philippians 4:12 .) Hence we must observe the distinction that I have mentioned, between occasional and invariable grounds of commendation. (586) (584) “ Afin que sa fidelite fust tant plus notoire, et la certitude de son ministere tant mieux approuvee ;” — “In order that his faithfulness might be so much the better known, and the stability of his ministry so much the better approved.” (585) “The words ἐν ὑπομονὣ πολλὣ , ( in much patience ,) must be connected with the following clauses up to ἐν νηστεί αις (in watchings ,) and denote patient endurance of the various afflictions specified in the words following, which are not to be treated (with Rosenm.) as merely synonymes denoting evils in general , but considered specially , and (as I conceive the Apostle meant) in groups . ” — Bloomfield . — Ed. (586) “ Entre les louanges temporelles et perpetuelles, c’est... dire qui doyuent tousiours estre es vrais ministres ;” — “Between occasional grounds of commendation and perpetual, that is to say, what ought to be found invariably in true ministers.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-6-4

Source

"오직 모든 일에 하나님의 종으로 자천하여 많이 견디는 것과." 이어지는 열거 전체는, 주님께서 자신의 종들을 시험하시는 모든 검증들이 바울에게서 발견되며, 그가 겪지 않은 종류의 검증은 없었음을 보이기 위한 것이다. 이는 그의 목사직의 신실함을 더욱 충분히 증명하기 위해서이다.

그가 열거하는 것들 중 어떤 것들은 그리스도의 모든 종들에게 항상 요구되는 것들이다. 이런 성질의 것들로는 수고, 진실함, 지식, 깨어 있음, 온유함, 사랑, 진리의 말씀, 성령, 하나님의 권능, 의의 갑옷이 있다. 그 외의 다른 것들은 모든 경우에 필요한 것이 아니다. 어떤 사람이 그리스도의 종이 되기 위해 매 맞음과 감옥에 갇힘으로 검증받는 것이 반드시 필요한 것은 아니기 때문이다. 따라서 이런 것들은 가장 훌륭한 자들의 경험에서도 없을 수 있다. 그러나 주님이 마땅히 여기신다면, 바울이 그랬던 것처럼 매 맞음과 감옥에 갇힘으로 검증받을 준비가 된 성품이 모든 사람에게 요구된다.

인내는 역경 속에서 마음을 다스리는 것으로, 선한 목사를 항상 구별해야 하는 탁월함이다. 고난은 궁핍보다 더 많은 것을 포함한다. "궁핍"이라는 말로 나는 가난을 이해한다. 이것은 많은 목사들에게 공통적이니, 그들 중 가난하지 않은 자가 거의 없기 때문이다. 그러나 모두에게 그런 것은 아니다. 적당한 부요가 다른 면에서 경건하고 올바른 마음과 명예로운 행실을 가지며 다른 탁월함으로 뛰어난 사람을 그리스도의 종으로 여기는 것을 왜 방해해야 하는가? 가난한 자라고 해서 곧 선한 목사로 여겨져야 하는 것도 아니고, 부요한 자라고 해서 거부되어야 하는 것도 아니다.

원주석

5절 카드 ↗

5. In tumults In proportion to the calmness and gentleness of Paul’s disposition was there the greater excellence displayed in his standing undaunted in the face of tumults; and he takes praise to himself on this account — that while he regarded tumults with abhorrence, he nevertheless encountered them with bravery. (587) Nor does the praise simply consist in his being unmoved by tumults, (this being commonly found among all riotous persons, (588) ) but in his being thrown into no alarm by tumults that had been stirred up through the fault of others. And, unquestionably, two things are required on the part of ministers of the Gospel — that they should endeavor to the utmost of their power to maintain peace, and yet on the other hand go forward, undaunted, through the midst of commotions, so as not to turn aside from the right course, though heaven and earth should be mingled. (589) Chrysostom, however, prefers to understand ἀκαταστασίαις to mean — frequent expulsions, (590) inasmuch as there afforded him a place of rest. (591) In fastings He does not mean — hunger arising from destitution, but a voluntary exercise of abstinence. (587) “ D’vne courage magnanime ;” — “With magnanimous heroism.” (588) “ Veu que cela est coustumier... tous mutins de ne s’estonner point quand seditions s’esmeuuent ;” — “As it is customary for all riotous persons to be thrown into no alarm when tumults break out.” (589) A proverbial expression made use of by Virgil. ‘n. I. 133,134 — Ed. (590) “ L’incommodite de ce qu’il estoit souuent contraint de changer de pays, pource qu’ on ne le laissoit en paix en quelque lieu qu’il fust ;” — “The inconvenience of being frequently under the necessity of changing his country, because they did not allow him to be in peace in any place in which he might be.” (591) Semler understands the term in the same sense — “ Quod non licet diu manere et quiescere quasi uno in loco, sed semper periculorum vitandorum causa locum et solum mutare. Iud’i autem faciunt jam infensi et infesti hostes Pauli, ut vel ex actibus Luc’ satis patet; Paulus ἀκατάστατος , (Jacobi 1:8) dici potest, licet sine animi sui vitio ;” — (“As not being allowed to remain long at rest, as it were, in one place, but always changing his place and soil (for the sake of avoiding dangers.) The Jews were enemies to Paul, so exasperated and deadly, as appears even from Luke’s narrative in the Acts, that Paul may be said to have been unstable , ( James 1:8 ,) though without any fault on his part.” — “I agree,” says Dr. Bloomfield , “with Theophyl., Schleus., and Leun., that the term refers to that unsettled and wandering kind of life , which, that the Apostle thought very miserable, is plain from his connecting it at 1 Corinthians 4:11 , with the endurance of hunger, thirst, and nakedness,( Πεινῶμεν καὶ διψῶμεν, καὶ γυμνητεύομεν, καὶ ἀστατοῦμεν ) which passage, indeed, is the best comment on the present, and shows that κόποις ( labors ) must be chiefly understood of his labors at his trade, and νηστείαις , ( fastings ,) of that insufficient support, which labors so interrupted by his ministerial duties, could alone be expected to supply. ᾿Αγρυπνίαις ( watchings ) seems to refer to the abridgment of his rest by night, to make up for the time expended by day on his ministerial labors.” — Ed. return to ' Top of Page ' <a name="verse-6" class="com-number"

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"소동과." 바울의 성품의 평온함과 온유함에 비례하여, 소동 앞에서 흔들리지 않고 서 있었다는 더 큰 탁월함이 드러났다. 그는 소동을 혐오하면서도 용감하게 맞섰다는 것으로 자신을 칭찬한다. 칭찬은 단순히 소동으로 동요되지 않는 것에 있지 않고(이것은 모든 난동꾼들에게서 흔히 발견되는 것이니), 다른 이들의 잘못으로 일어난 소동으로 아무 두려움을 갖지 않는 것에 있다.

의심할 여지 없이 복음의 목사들에게는 두 가지가 요구된다. 최대한 평화를 유지하기 위해 힘써야 하며, 동시에 소동의 한가운데서 흔들리지 않고 나아가야 한다. 비록 하늘과 땅이 뒤섞인다 할지라도 바른 길에서 벗어나지 않도록.

"금식함." 그는 궁핍에서 오는 굶주림을 의미하는 것이 아니라, 자발적인 절제의 훈련을 의미한다.

원주석

6절 카드 ↗

Knowledge may be taken in two senses — either as meaning doctrine itself, or skill in acting properly and knowingly. The latter appears to me the more likely, as he immediately adds — the word of truth The Spirit is taken by metonymy, to denote spiritual graces. Frivolous, however, is the cavil of Chrysostom, who infers from this, that the other excellences are peculiar to the Apostle, because he makes mention of the Spirit separately, as if kindness, knowledge, pureness, armor of righteousness, were from any other source, than from the Holy Spirit. He makes mention, however, of the Spirit separately, as a general term in the midst of particular instances. (592) The power of God showed itself in many things — in magnanimity, in efficacy in the maintaining of the truth, in the propagation of the Gospel, in victory over enemies, and the like. (592) “ ᾿Εν πνεύματι ἁγίω — ’In demonstration of the Holy Spirit — so that I showed that the Holy Spirit wrought by me.’ It is possible, that in these words, Paul makes an allusion to the χαρίσματα , ( gifts ,) but it seems better, nevertheless, to suppose with Calvin, that he sets genus and species over against each other.” — Billroth . — Ed. return to ' Top of Page ' <a name="verse-7" class="com-number"

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지식은 두 가지 의미로 취할 수 있다. 교리 자체를 의미하거나, 적절하고 지혜롭게 행하는 기술을 의미하거나. 바로 뒤에 "진리의 말씀"이 더해지므로, 후자가 더 적절해 보인다. 성령은 환유법으로 영적 은사들을 나타낸다. 하나님의 권능은 담대함, 진리를 지키는 효력, 복음의 전파, 원수들에 대한 승리 등 많은 것에서 드러났다.

원주석

7절 카드 ↗

7. By the armor of righteousness By righteousness you must understand — rectitude of conscience, and holiness of life. He employs the metaphor of armor, because all that serve God require to fight, inasmuch as the devil is always on the alert, to molest them. Now they must be completely armed, because, if he does not succeed in one onset, he thereupon makes a new attempt, and attacks them at one time from before, at another from behind — now on this side, and then on that. (593) (593) “Here the spiritual arms are not particularized ; yet the terms τῶν δεξιῶν καὶ ἀριστερῶν , ( on the right hand and the left ,) are very comprehensive , referring to the complete armor and arms, on both sides, with which the ὁπλίτης , or completely armed soldier was furnished, who was thus said to be ἀμφιδέξιος ( ambidexter .) Thus the general sense is: ‘We employ no other arms than the panoply of righteousness . ’” — Bloomfield . — Ed. return to ' Top of Page ' <a name="verse-8" class="com-number"

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"의의 병기를." 의로움은 양심의 올바름과 삶의 거룩함으로 이해해야 한다. 그는 갑옷의 은유를 사용하니, 하나님을 섬기는 모든 자는 싸워야 하기 때문이다. 마귀가 항상 경계를 늦추지 않고 그들을 괴롭히기 때문이다. 그들은 완전히 무장해야 하는데, 그가 한 번의 공격에 성공하지 못하면 곧 새로운 시도를 하며, 어떤 때는 앞에서, 어떤 때는 뒤에서, 어떤 때는 이쪽에서, 어떤 때는 저쪽에서 공격하기 때문이다.

원주석

8절 카드 ↗

8. By honor and dishonor This is no slight test for subjecting a man to trial, for to a man of a noble spirit nothing is more unpleasant, than to incur disgrace. Hence we may observe in all histories, that there have been few men of heroism that have not fallen back, on being irritated by insults. (594) Hence it is indicative of a mind well established in virtue, not to be moved away from one’s course by any disgrace that may be incurred — a rare virtue, but one without which you cannot show that you are a servant of God. We must, it is true, have a regard to good character, but it must be only in so far as the edification of our brethren requires it, and in such a way as not to be dependent on reports (595) — nay more, so as to maintain in the same even course in honor and in dishonor. For God allows us to be tried even by the slander of wicked men, with the view of trying us, (596) whether we act uprightly from disinterested motives; (597) for if one is drawn aside from duty by the ingratitude of men, that man shows that he had not his eye directed to God alone. As then we see that Paul was exposed to infamy and insults, and yet did not on that account stop short, but held forward with undaunted courage, and broke through every impediment so as to reach the goal, (598) let us not give way, if the same thing should befall us. As deceivers Here he relates, not simply in what estimation he was held by the wicked and those that were without, ( 1 Corinthians 5:12 ,) but also what views were entertained of him by those that were within. Now let every one consider with himself, how unseemly was the ingratitude of the Corinthians, and how great was his magnanimity in struggling forward, in spite of such formidable obstacles. By indirect representations, however, he sharply reproves their perverse judgment, when he says that he lives and is joyful, while they despised him as one that was dead and overwhelmed with grief. He reproaches them, also, with ingratitude, when he says, that he made many rich, while he was contemned on account of his poverty. For they were of the number of those whom he enriched by his wealth: nay more, all of them to a man were under obligations to him on many accounts. Thus he said previously, by way of irony, that he was unknown, while at the same time the fruit of his labor was everywhere known and celebrated. But how cruel to despise the poverty of the man who supplies you (599) from his abundance! He means spiritual riches, which ought to be much more esteemed than earthly. (594) “ Il y en a eu bien peu, qui estans irritez des iniures et mauuais traittemens que on leur faisoit, ne se soyent descouragez, et n’ayent laissez leur train de vertu ;” — “There have been very few of them, who have not, on being irritated by injuries and bad treatment shown them, felt discouraged, and left off their virtuous career.” (595) “ Du bruit qu’on fera courir de nous ;” — “On reports that may be circulated against us.” (596) “ Voulant essayer si nous cheminons droit settlement pour l’amour de luy, sans cercher autre recompense ;” — “Wishing to try whether we walk aright, purely from love to Him, without seeking any other reward.” (597) “ Gratuito ;” — “ gratuitously . ” — There can be no doubt, that Calvln has here in his eye Job 1:9 . “Doth Job fear God for nought?” The Hebrew word החנים ( hachinnam ,) is rendered in the Septuagint δωρεὰν — gratuitously (598) “ Mesme faisant violence... tous empeschemens, est venu, comme par force, jusques au bout ;” — “Even breaking violently through all impediments, came, as it were, by fource to the goal.” (599) “ Qui to fournit et enrichit par son abundance ;” — “Who furnishes and enriches thee by his abundance.” return to ' Top of Page ' <a name="verse-11" class="com-number"

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"영광과 욕됨으로, 악한 이름과 아름다운 이름으로." 이것은 사람을 검증하는 가볍지 않은 시험이다. 고귀한 정신을 가진 자에게 불명예를 당하는 것보다 더 불쾌한 것은 없기 때문이다. 따라서 우리는 모든 역사에서, 용기 있는 자들 중 모욕으로 자극받았을 때 물러나지 않은 자가 거의 없었음을 관찰한다. 따라서 어떤 불명예를 당하더라도 자신의 길에서 벗어나지 않는 것은, 덕에 잘 확립된 마음의 표시이다. 보기 드문 덕이지만, 이것 없이는 당신이 하나님의 종임을 보일 수 없다.

명성에 신경을 써야 하지만, 오직 우리 형제들의 덕을 세우기 위해 요구되는 한에서, 그리고 보고들에 의존하지 않는 방식으로. 나아가 명예 중에도 불명예 중에도 같은 균일한 길을 유지하도록. 하나님이 우리로 하여금 악한 자들의 중상으로도 시험을 받게 하시는 것은, 우리가 다른 보상을 구하지 않고 오직 그분을 사랑하는 마음으로 올바르게 행하는지 시험하시기 위해서이다. 사람들의 배은망덕으로 의무에서 이탈하는 자는, 오직 하나님만을 바라보며 행동하지 않았음을 보인다.

"속이는 자 같으나." 그는 단순히 바깥에 있는 악인들이 그를 어떻게 보았는지만을 말하는 것이 아니라, 안에 있는 자들이 그에 대해 어떤 시각을 가졌는지도 말한다. 고린도인들의 배은망덕이 얼마나 볼썽사나운 것이었는지, 그리고 그가 그런 강력한 장애물들을 뚫고 나아가는 데 있어 얼마나 담대했는지를 생각해 보라. 그러나 간접적인 방식으로, 그는 그들이 그를 죽어 슬픔에 압도된 자로 경멸할 때 그가 살아 기뻐한다고 말함으로써, 그들의 비뚤어진 판단을 날카롭게 책망한다. 또한 자신의 가난을 이유로 경멸받으면서 많은 자들을 부요하게 했다고 말함으로써, 그들의 배은망덕을 책망한다. 그들이 그가 자신의 부요로 풍성하게 공급한 자들이었기 때문이다. 영적 부요는 세상적인 것보다 훨씬 더 소중히 여겨져야 한다.

원주석

11절 카드 ↗

11 Our mouth is opened. As the opening of the mouth is a sign of boldness, (602) if you are inclined to connect this with what goes before, the meaning will be this, — “I have ample ground of glorying, and an upright conscience opens my mouth. Your entertaining unfavorable views of us, is not owing to any fault on our part, but arises from your being unfair judges. For you ought to have entertained more favorable views of my ministry, which God has rendered honorable to you in so many ways.” I explain it, however, otherwise; for he says that the reason why his mouth was opened was, that his heart was enlarged Now what is meant by enlargement of heart? Undoubtedly it means the cheerfulness that springs from benevolence. (603) It is quite a common figure, to speak of a narrow and contracted heart as denoting either grief, or disgust, while, on the other hand, an enlarged heart is employed to denote dispositions of an opposite kind. Hence Paul here says nothing but what we every day experience, for when we have to do with friends, our heart is enlarged, all our feelings are laid open, there is nothing there that is hid, nothing shut, — nay more, the whole mind leaps and exults to unfold itself openly to view. (604) Hence it is, that the tongue, also, is free and unfettered, does not faulter, does not with difficulty draw up from the bottom of the throat broken syllables, as usually happens when the mind is influenced by a less joyful affection. (602) God promised to Ezekiel that he would give him “ the opening of the mouth in the midst of the house of Israel,” ( Ezekiel 29:21 ,) which is explained by Gill to mean, “ boldness and courage of speech when he should see his prophecies fulfilled.” Paul himself makes use of a similar expression in Ephesians 6:19 , “that utterance may be given unto me, that I may open my mouth boldly . ” — Ed. (603) The same view, in substance, is taken by Chrysostom. — Καθάπερ γὰρ τὸ θερμαῗνον εὐρύνειν εἴωθεν, οὓτω καὶ τὢς ἀγάπης ἔργον τὸ πλατύνειν ἐστί· θερμν&lt;& ga&gt;ρ ἐστιν ἠ ἀρετὴ· καὶ ζέουσα αὕτη καὶ τὸ στόμα ἀνεπέτασε Παύλου καὶ τὴν καρδίαν ἐπλάτυνεν — “For as heat is wont to expand, so it is the part of love to enlarge. For virtue is warm and fervent. It was this that opened Paul’s mouth, and enlarged his heart.” — Ed. (604) “From a tender and considerate regard to the good of the Christians at Corinth, he” (Paul) “had determined not to revisit them, until their unseemly heats and factions were allayed. How was he affected while he waited at Ephesus to receive the tidings of this longed-for but protracted issue? ‘O ye Corinthians! our mouth is opened unto you; our heart is enlarged!’ What a picture of a heart! We see him standing on the shore of the ‘gean Sea, over against Corinth, with his arms extended towards that city, and in the attitude of speaking. We hear the words by which he seeks to relieve his overcharged breast, heaving and ready to burst with the fullness of those desires which he had long felt to come among them, satisfy them of the sincerity of his affection, and replenish their souls with the consolation with which he himself had been comforted. ‘O ye Corinthians, our mouth is open to you, our heart is enlarged! Ye are not straitened in us, but ye are straitened in your own bowels. Now, for a recompense in the same, (I speak as unto my children,) be ye also enlarged.’” — M’Crie’s Sermons , p. 29. — Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"

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"고린도인들이여 너희를 향하여 우리의 입이 열리고." 입을 여는 것이 담대함의 표시이므로, 이것을 앞서 말한 것과 연결하면 의미는 이것이다. "나는 충분한 자랑의 이유가 있으며 올바른 양심이 내 입을 연다. 우리에 대해 좋지 않은 시각을 가지는 것은 우리의 잘못이 아니라, 당신들이 공정하지 못한 심판자이기 때문이다."

그러나 나는 이것을 다르게 설명한다. 그가 자신의 입이 열린 이유를 말하니, 마음이 넓어졌기 때문이다. 마음의 넓어짐이란 무엇을 의미하는가? 의심할 여지 없이 선함에서 나오는 기쁨을 의미한다. 좁고 닫힌 마음은 슬픔이나 혐오를 나타내며, 반면에 넓어진 마음은 반대 성향을 나타내는 것이 아주 흔한 비유다. 따라서 바울이 여기서 말하는 것은 우리가 매일 경험하는 것이다. 친구들을 만날 때 우리의 마음은 넓어지고, 모든 감정이 드러나며, 숨겨지거나 닫힌 것이 없고, 마음 전체가 기꺼이 자신을 공개적으로 드러내려 뛰고 환호한다. 이 때문에 혀도 자유롭고 거침없어, 마음이 덜 기쁜 감정에 의해 영향을 받을 때 흔히 그렇듯이 목구멍 깊은 곳에서 힘들게 끊어진 음절을 끄집어내지 않는다.

원주석

12절 카드 ↗

12. Ye are not straitened in us That is, “It is owing to your own fault that you are not able to share in this feeling of cheerfulness, which I entertain towards you. My mouth is opened, so that I deal familiarly with you, my very heart would willingly pour itself forth, (605) but you shut up your bowels.” He means to say, that it is owing to their corrupt judgment, that the things that he utters are not relished by them. (605) “ Mon coeur mesme s’ouuriroit volontiers pour vous mettre deuant les yeux l’affection que i’ ay enuers vous ;” — “My very heart would willingly open itself up, so as to place before your eyes the affection which I entertain towards you.” return to ' Top of Page ' <a name="verse-13" class="com-number"

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"우리가 너희를 사랑하는 것이 좁아서가 아니라." 곧 "내가 당신들에게 품고 있는 이 기쁨의 감정을 나눌 수 없는 것은 당신들 자신의 잘못 때문입니다. 내 입은 열려 있어 당신들과 허물없이 교제하고, 내 마음도 기꺼이 쏟아내고 싶지만, 당신들이 자신의 심정을 닫아버리고 있습니다." 그가 말하려는 것은, 그가 말하는 것들이 그들에게 반갑지 않은 것은 그들의 타락한 판단 때문이라는 것이다.

원주석

13절 카드 ↗

13. Now the same requital He softens his reproof by addressing them kindly as his sons, and also by this exhortation, by which he intimates that he still entertains good hopes of them. By the same requital he means — mutual duty, for there is a mutual return of duty between a father and his sons. For as it is the duty of parents to nourish their children, to instruct them, to direct them by their counsel, and to defend them, so it is the dictate of equity, that children should requite their parents. ( 1 Timothy 5:4 .) In fine, he means what the Greeks call ἀντιπελαργίαν — affection exercised in return. (606) “I cherish,” says he, “towards you paternal affection: show yourselves then to be my sons by affection and respect in return.” At the same time there is a particular circumstance that must be noticed, That the Corinthians, having found so indulgent a father, may also show gentleness in their turn, and may requite his kind condescension by their docility, he exhorts them with this view to be enlarged in their own bowels. The Old Interpreter, not having caught Paul’s meaning, has added the participle having, and has thus expressed his own view rather than Paul’s. In our exposition, on the other hand, (which is Chrysostom’s, also,) there is nothing forced. (607) (606) The term ἀντιπελαργία is compounded of αντι over against, and λαργος , a stork. It is employed to denote reciprocal affection , from an interesting peculiarity in the disposition of the stork . “This bird,” says Paxton, in his Illustrations of Scripture, (Edin. 1842,) volume 2, p. 432, “has long been celebrated for her amiable and pious dispositions, in which she has no rival among the feathered race. Her kind benevolent temper she discovers in feeding her parents in the time of incubation, when they have not leisure to seek their food, or when they have become old, and unable to provide for themselves.” The English word stork is derived from στοργὴ , affection, while the Hebrew name for this animal, חסידה , ( chasidah ,) is derived from חסד ( chesed ,) beneficence , because, says Bythner , “the stork nourishes, supports, and carries on its back, when weary, its aged parents.” See Calvin on the Psalms, vol. 4, p. 158, n. 2 Calvin, when commenting on 1 Timothy 5:4 , says, “ Ips’ quoque ciconi’ gratitudinem suo exemplo nos docent. Unde et nomen ἀντιπελαργία ;” — “The very storks, too, teach us gratitude by their example. Hence the term ἀντιπελαργία — affection in return.” — Ed. (607) The rendering of the Vulgate — “ Eandem remunerationem habentes ;” — “ Having the same reward,” — is followed by. Wiclif, (1380,) ye that haw the same reward and also in the Rheims version, (1582,) hauing the same reward . — Ed. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-6-13

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"내가 자녀에게 말하듯 하노니 보답하는 것으로 너희도 마음을 넓히라." 그는 그들을 자녀로 다정하게 부름으로써, 또한 그들에 대해 여전히 좋은 소망을 품고 있음을 암시하는 이 권면으로써, 자신의 책망을 부드럽게 한다. "같은 보답으로"라는 것은 상호적인 의무를 의미하니, 부모와 자녀 사이에는 의무의 상호 반환이 있기 때문이다. 부모가 자녀를 양육하고, 가르치고, 조언으로 인도하고, 지켜주어야 하듯이, 자녀들도 부모에게 보답해야 한다는 것이 공평의 지시다(딤전 5:4). 요컨대 그는 헬라인들이 "황새 사랑"이라 부르는 것—보답으로 주는 애정—을 의미한다.

"나는 당신들에게 아버지의 애정을 품고 있으니, 당신들도 애정과 존경으로 보답함으로써 나의 자녀임을 보이십시오." 동시에 주목해야 할 특별한 사정이 있다. 고린도인들이 그토록 관대한 아버지를 찾았으니 그들도 차례로 온유함을 보이고, 자신의 친절한 굴복을 그들의 유순함으로 보답하도록 권면하기 위해, 그들에게 자신들의 마음을 넓히라고 권한다.

원주석

14절 카드 ↗

14. Be not yoked As if regaining his authority, he now reproves them more freely, because they associated with unbelievers, as partakers with them in outward idolatry. For he has exhorted them to show themselves docile to him as to a father: he now, in accordance with the rights that belong to him, (608) reproves the fault into which they had fallen. Now we mentioned in the former epistle (609) what this fault was; for, as they imagined that there was nothing that was unlawful for them in outward things, they defiled themselves with wicked superstitions without any reserve. For in frequenting the banquets of unbelievers, they participated along with them in profane and impure rites, and while they sinned grievously, they nevertheless thought themselves innocent. On this account Paul inveighs here against outward idolatry, and exhorts Christians to stand aloof from it, and have no connection with it. He begins, however, with a general statement, with the view of coming down from that to a particular instance, for to be yoked with unbelievers means nothing less than to have fellowship with the unfruitful works of darkness, ( Ephesians 5:11 ,) and to hold out the hand to them (610) in token of agreement. Many are of opinion that he speaks of marriage, but the context clearly shows that they are mistaken. The word that Paul makes use of means — to be connected together in drawing the same yoke. It is a metaphor taken from oxen or horses, which require to walk at the same pace, and to act together in the same work, when fastened under one yoke. (611) When, therefore, he prohibits us from having partnership with unbelievers in drawing the same yoke, he means simply this, that we should have no fellowship with them in their pollutions. For one sun shines upon us, we eat of the same bread, we breathe the same air, and we cannot altogether refrain from intercourse with them; but Paul speaks of the yoke of impiety, that is, of participation in works, in which Christians cannot lawfully have fellowship. On this principle marriage will also be prohibited, inasmuch as it is a snare, by which both men and women are entangled into an agreement with impiety; but what I mean is simply this, that Paul’s doctrine is of too general a nature to be restricted to marriage exclusively, for he is discoursing here as to the shunning of idolatry, on which account, also, we are prohibited from contracting marriages with the wicked. For what fellowship He confirms his exhortation on the ground of its being an absurd, and, as it were, monstrous connecting together of things in themselves much at variance; for these things can no more coalesce than fire and water. In short it comes to this, that unless they would have everything thrown into confusion, they must refrain from the pollutions of the wicked. Hence, too, we infer, that even those that do not in their hearts approve of superstitions are, nevertheless, polluted by dissimulation if they do not openly and ingenuously stand aloof from them. (608) “ Parlant comme en puissance et authorite de pere ;” — “Speaking as with the power and authority of a father.” (609) See vol. 1, p. 282. (610) “ Aux infideles ;” — “To unbelievers.” (611) “ Joachim Camerarius , in his Commentary on the New Testament, (Cambridge 1642,) suggests, that ἐτεροζυγοῦντες , may have a reference to a balance , and that Paul — would not have the Corinthians unequally balanced with unbelievers. The verb ζυγοστατειν , as he observes, is employed to denote the adjusting of scales in balance . It seems more natural, however, to understand the word, as Calvin and most other interpreters do, as derived from ἓτερος , ( Another ,) and ζυγὸς , as meaning a yoke , and as employed by Paul to mean, drawing on the other side of a yoke with another; or, as Beza explains it, “ Qui cum sint divers’ conditionis, tamen in eodem opere mutuam operam pr’stant ;” — “Those who, while in a different condition from each other, do nevertheless take their corresponding part in the same work.” — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-6-14

Source

"너희는 믿지 않는 자와 멍에를 함께 메지 말라." 마치 자신의 권위를 회복하듯, 그는 이제 더 자유롭게 책망한다. 그들이 불신자들과 교제하며 외적 우상숭배에 그들과 함께 참여했기 때문이다. 그는 그들에게 그에게 아버지처럼 순종하는 자녀임을 보이라고 권면했었다. 이제 그는 그에게 속한 권리들에 따라, 그들이 빠진 잘못을 책망한다.

그는 일반적인 진술로 시작하여 거기서 특정한 경우로 내려오려 한다. 불신자들과 멍에를 함께 메는 것은 어둠의 열매 없는 일들과 교제하며(엡 5:11) 동의의 표시로 그들에게 손을 내미는 것과 다르지 않다.

바울이 사용하는 단어는 같은 멍에를 메는 것에 함께 연결되는 것을 의미한다. 한 멍에 아래 연결될 때 같은 보조로 걷고 같은 일을 함께 해야 하는 소나 말에서 취한 은유다. 따라서 그가 같은 멍에를 메는 불신자들과의 동반자 관계를 금지할 때, 그는 단순히 이것을 의미한다. 그들의 오염들에서 그들과 어떤 교제도 가져서는 안 된다는 것이다. 같은 태양이 우리를 비추고, 우리는 같은 빵을 먹고, 같은 공기를 호흡하며, 우리는 그들과의 교류를 완전히 삼갈 수 없다. 그러나 바울은 경건하지 않음의 멍에에 대해, 곧 그리스도인들이 합법적으로 교제할 수 없는 일들에의 참여에 대해 말한다.

"빛과 어둠이 무슨 사귐이 있으며." 이것들은 불과 물보다 더 합쳐질 수 없다. 요컨대 모든 것을 혼란에 빠뜨리지 않으려면 악인들의 오염들을 삼가야 한다는 것이다. 따라서 마음으로 미신을 승인하지 않는 자들도, 공개적으로 솔직하게 그것에서 멀리하지 않으면 위장으로 오염된다는 것을 추론한다.

원주석

15절 카드 ↗

15. What concord has Christ with Belial? As to the etymology of the word Belial, even the Hebrews themselves are not agreed (612) The meaning, however, is not doubtful. (613) For Moses takes a word or thought of Belial (614) to mean a wicked and base thought, (615) and in various instances (616) those who are wicked and abandoned to iniquity, are called men, or sons of Belial. ( Deuteronomy 13:13 ; Judges 19:22 ; 1 Samuel 2:12 .) Hence it is, that Paul has employed the word here to mean the devil, the head of all wicked persons. For from what holds good as to the two heads, he comes down without delay to the members: “As there is an irreconcilable variance between Christ and Satan, so we also must keep aloof from partnership with the wicked.” When, however, Paul says that a Christian has no participation with an unbeliever, he does not mean as to food, clothing, estates, the sun, the air, as I have mentioned above, but as to those things that are peculiar to unbelievers, from which the Lord has separated us. (612) Beza , when mentioning the different views which have been taken of the etymology of the term Belial , remarks, that some derive it from בלי יעל beli jahal , ( not profitable ,) or from בלי מועיל beli mohil , ( worthless ,) and that the term, viewed as having this derivation, is peculiarly appropriate to Satan, as being diametrically opposed to Christ, the Greatest and Best; while Jerome derives it from בלי beli , ( not ) and עיל hol , ( a yoke ,) as though you should say — without a yoke, not subject to the yoke . Beza gives the preference to the former etymology, while he observes that the latter is also most appropriate to Satan as an apostate spirit. — The original term Belial is rendered in various instances in the Septuagint παράνομος , lawless . — There is here a slight variation in reading. The Edit. Princ. and the Textus Receptus have Βελίαλ . The Erasmian, Stephanic, and other early editions have Βελίαρ , which has been restored by Bengelius, Matthias, Griesbach, and Tittmann; and justly, for both external and internal evidence are in its favor; it being found in the majority of the MSS., in many early ecclesiastical writers, and Greek Fathers.” — Bloomfield . — Ed (613) “ Et assez notoire ;” — “And is sufficiently well known.” (614) Thus in Deuteronomy 15:9 , “Beware that there be not a thouqht in thy wicked heart.” The expression made use of is פך - יחיה דבר עם - לבבך בליעל “Lest there be in thine heart a thing of Belial . ” The same expression occurs in Psalms 41:9 , where David’s enemies represent him as suffering the punishment of detestable wickedness , דבר בליעל a thing of Belial . ” — See Calvin on the Psalms, vol. 2, p. 120. — Ed. (615) “ Vne meschante et abominable parolle ou pensee ;” — “A wicked and abominable word or thought.” (616) “ Souvent en l’Escriture ;” — “Frequently in Scripture.” return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-6-15

Source

"그리스도와 벨리알이 어찌 조화되며." "벨리알"이라는 단어의 어원에 대해서는 히브리인들 사이에서도 의견이 일치하지 않는다. 그러나 의미는 의심스럽지 않다. 모세에게서 "벨리알의 말이나 생각"은 악하고 기초 없는 생각을 의미하며, 다양한 경우에 악하고 불의에 버려진 자들이 벨리알의 사람들 또는 아들들이라 불린다. 따라서 바울은 여기서 이 단어를 모든 악인들의 머리인 마귀를 의미하는 것으로 사용했다. 두 머리에 관해 유효한 것에서, 그는 즉시 지체들에게로 내려온다. "그리스도와 사탄 사이에 화해할 수 없는 불화가 있듯이, 우리도 악인들과의 동반자 관계에서 멀리해야 합니다."

그러나 바울이 그리스도인은 불신자와 어떤 참여도 없다고 말할 때, 그는 음식, 의복, 재산, 태양, 공기에 대해서가 아니라—내가 위에서 말한 것처럼—불신자들에게 특별하여 주님이 우리를 분리시키신 것들에 대해서 말하고 있다.

원주석

16절 카드 ↗

16. What agreement hath the temple of God with idols? Hitherto he has in general terms prohibited believers from associating with the wicked. He now lets them know what was the chief reason, why he had prohibited them from such an association — because they had ceased to reckon the profession of idolatry to be a sin. He had censured that liberty, and had exposed it at great length in the former Epistle. It is probable, however, that all had not yet been gained over, so as to receive the counsel which he had given. Hence it was that he complained of their being straitened in their own bowels — the only thing that hindered their proficiency. (617) He does not, however, resume that subject anew, but contents himself with a short admonition, as we are accustomed to do, when we treat of things that are well known. At the same time his brevity does not prevent his giving sharp cuts. For how much emphasis there is in that single word, where he teaches that there is no agreement between the temple of God and idols! “It is a sacrilegious profanation, (618) when an idol or any idolatrous service is introduced into the temple of God Now we are the true temples of God. Hence it is sacrilege to defile ourselves with any contamination of idols. This one consideration, I say, should be to you as good as a thousand. If you are a Christian, what have you to do with idols, ( Hosea 14:8 ,) for you are the temple of God?” Paul, however, as I have already in part noticed, contends rather by way of exhortation than of doctrine, inasmuch as it would have been superfluous to be still treating of it, as if it were a thing doubtful or obscure. As God saith, I will walk. He proves that we are the temples of God from this, that God of old promised to the people of Israel that he would dwell in the midst of them. In the first place, God cannot dwell among us, without dwelling in each one of us, for he promises this as a singular privilege — I will dwell in the midst of you Nor does this dwelling or presence consist merely in earthly blessings, but must be understood chiefly of spiritual grace. Hence it does not mean simply that God is near us, as though he were in the air, flying round about us, but it means rather that he has his abode in our hearts. If, then, any one objects, that the particle in simply means among, I grant it; but I affirm that, from the circumstance that God promises that he will dwell among us, we may infer that he also remains in us. (619) And such was the type of the ark, of which mention is made by Moses in that passage, from which Paul appears to have borrowed this quotation. ( Leviticus 26:12 .) If, however, any one thinks that Paul had rather in his eye Ezekiel 37:27 , the argument will be the same. For the Prophet, when describing the restoration of the Church, mentions as the chief good, the presence of God, which he had himself in the beginning promised by Moses. Now what was prefigured by the ark, was manifested to us more fully in Christ, when he became to us Immanuel (620) ( Matthew 1:23 .) On this account, I am of opinion that it is Ezekiel, rather than Moses, that is here quoted, because Ezekiel alludes at the same time to the type of the ark, and declares that it will have its fulfillment under the reign of Christ. Now the Apostle takes it for granted, that God dwells nowhere but in a sacred place. If we say of a man, “he dwells here,” that will not make the place a temple; but as to God there is this peculiarity, that whatever place he honors with his presence, he at the same time sanctifies. (617) “ Ce qui seul empeschoit que son enseignement ne proufitast enuers eux ;” — “What alone hindered his teaching from being of advantage to them.” (618) “ C’est vn profanation horrible, et vn sacrilege detestable ;” — “It is a horrible profanation, and a detestable sacrilege.” (619) “ I will dwell in them . The words are very significant in the original, ἐνοικήσω ἐν αὐτοῖς , ‘I will indwell in them,’ so the words are. There are two ins in the original, as if God could have never enough communion with them.” — Leigh’s Annotatiots. — Ed. (620) “ C’est dire Dieu auce nous ;” — “That is to say, God with us.” return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

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bible-text/2co-6-16

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"하나님의 성전과 우상이 어찌 일치가 되리요." 지금까지 그는 일반적인 용어로 신자들이 악인들과 교제하는 것을 금지했다. 이제 그가 그런 교제를 금지한 주된 이유를 알린다. 그들이 우상숭배의 고백을 죄로 여기기를 그쳤기 때문이다.

"내가 그들 가운데 거하며." 우리가 하나님의 성전이라는 것을, 그는 하나님이 옛날에 이스라엘 백성에게 그들 가운데 거하겠다고 약속하신 것으로 증명한다. 무엇보다 하나님은 우리 각 사람 안에 거하지 않고는 우리 가운데 거하실 수 없으니, 그분이 이것을 특별한 특권으로 약속하시기 때문이다. 또한 이 거하심이나 임재는 단지 세상적인 복에 있을 뿐만 아니라, 주로 영적 은혜로 이해되어야 한다. 따라서 하나님이 마치 공중에서 우리를 날아다니듯이 단순히 우리 곁에 계신다는 것을 의미하는 것이 아니라, 그분이 우리 마음속에 거하신다는 것을 의미한다.

하나님이 우리 가운데 거하겠다고 약속하신다는 사실로부터, 그분이 또한 우리 안에 거하신다는 것을 추론할 수 있다. 그러한 것이 모세가 언급하는 방주의 예표였으며, 바울은 거기서 이 인용을 취한 것처럼 보인다(레 26:12). 그러나 방주로 예표된 것은 그리스도 안에서 우리에게 더 충분히 나타났으니, 그분이 우리에게 임마누엘이 되셨을 때이다(마 1:23). 따라서 사도는 하나님이 거룩한 장소 외에는 어디에도 거하지 않으신다는 것을 당연한 것으로 받아들인다. 사람에 대해 "그가 여기 거한다"고 말해도 그 장소를 성전으로 만들지 않는다. 그러나 하나님에 대해서는, 그분이 임재로 영화롭게 하시는 모든 장소를 동시에 거룩하게 하신다는 특별함이 있다.

원주석

17절 카드 ↗

17. Wherefore come out from the midst of them. This exhortation is taken from Isaiah 52:11 , where the Prophet, when foretelling the deliverance, at length addresses the priests in these terms. For he makes use of a circumlocution to describe the priests, when he says, Ye that bear the vessels of the Lord, inasmuch as they had the charge of the vessels, by means of which the sacrifices, and other parts of divine worship, were performed. There can be no doubt that his design is to admonish them, that, while eagerly desirous to come forth, (621) they should be on their guard against any contamination from the many pollutions with which the country (622) was overrun. Now this is no less applicable to us, than to the ancient Levites, for if so much purity is required on the part of the keepers of the vessels, how much more in the vessels themselves! (623) Now all our members are vessels, set apart for the spiritual worship of God; we are also a royal priesthood. ( 1 Peter 2:9 .) Hence, as we are redeemed by the grace of God, it is befitting that we keep ourselves undefiled in respect of all uncleanness, that we may not pollute the sanctuary of God. As, however, while remaining in this world, we are nevertheless redeemed, and rescued, from the pollutions of the world, so we are not to quit life with the view of departing from all uncleanness, but must simply avoid all participation. The sum is this. “If with a true affection of the heart, we aim at the benefit of redemption, we must beware of defiling ourselves by any contamination from its pollutions.” (621) “ Cependant qu’ils sont attendans auec ardent desir le iour de deliuerance ;” — “While they are waiting with eager desire for the day of deliverance.” (622) “ O — ils estoyent ;” — “Where they were.” (623) Diodati , in his Annotations, explains the expression ye that bear the vessels of the Lord , ( Isaiah 52:11 ,) to mean — “You sacred officers, to whom only it belongeth to carry the vessels and ornaments of the temple; and thereby are spiritually meant all believers, whereof every one beareth a vessel sacred to the Lord, viz., himself.” — Ed. return to ' Top of Page ' <a name="verse-18" class="com-number"

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bible-text/2co-6-17

Source

"그러므로 주께서 말씀하시되 너희는 저희 중에서 나와서 따로 있고." 이 권면은 이사야 52장 11절에서 취해진 것으로, 거기서 예언자는 마침내 제사장들에게 말하고 있다. 그는 "주님의 그릇들을 메는 자들아"라고 말함으로써 제사장들을 묘사하는 완곡어법을 사용하니, 그들이 제사와 다른 예배 행위들이 수행되는 그릇들의 책임자들이었기 때문이다. 그의 의도는 그들이 열심히 나오고자 하면서도, 그 나라가 만연한 많은 오염들로부터 어떤 오염도 받지 않도록 경계해야 한다고 훈계하는 것이다.

이것은 고대 레위인들에게만큼이나 우리에게도 적용된다. 그릇들을 지키는 자들에게 그토록 많은 순결이 요구된다면, 그릇들 자체에는 얼마나 더 그렇겠는가! 우리의 모든 지체들은 하나님의 영적 예배를 위해 따로 구별된 그릇들이다. 우리는 또한 왕같은 제사장직이다(벧전 2:9). 따라서 우리가 하나님의 은혜로 구속되었으므로, 모든 불결함에서 더럽히지 않은 채 자신을 지키는 것이 마땅하다. 하나님의 성소를 오염시키지 않도록.

그러나 이 세상에 있는 동안, 우리는 그럼에도 구속되어 세상의 오염들에서 구출된 자들이므로, 모든 불결함에서 떠나기 위해 삶을 버릴 것이 아니라 단순히 어떤 참여도 피해야 한다. 요점은 이것이다. "우리가 진심으로 구속의 유익을 목표로 한다면, 그것의 오염들로부터의 어떤 오염으로도 우리 자신을 더럽히지 않도록 주의해야 합니다."

원주석

18절 카드 ↗

18. I will be a Father unto you. This promise does not occur in one passage merely, but is repeated in various instances. Paul has added it with this view, that a recognition of the great honor to which God has exalted us, might be a motive to stir us up to a more ardent desire for holiness. For when God has restored his Church which he has gathered from profane nations, their redemption is attended with this fruit, that believers are seen to be his sons and daughters It is no common honor that we are reckoned among the sons of God: it belongs to us in our turn to take care, that we do not show ourselves to be degenerate children to him. For what injury we do to God, if while we call him father, we defile ourselves with abominations of idols! Hence, the thought of the high distinction to which he has elevated us, ought to whet our desire for holiness and purity. return to ' Top of Page ' 2 Corinthians 2Co 5 2 Corinthians 2Co 2 Corinthians 2Co 7 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 2 Corinthians 6". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 2-corinthians-6.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 Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching Greek Hebrew Aramaic Original Language Studies (4) Bill Klein's "Greek Thoughts" C

Pericope (part_of)

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bible-text/2co-6-18

Source

"나는 너희에게 아버지가 되고 너희는 내 자녀가 되리라." 이 약속은 한 구절에만 있는 것이 아니라 다양한 경우에 반복된다. 바울이 이것을 덧붙인 것은, 하나님이 우리를 높이신 큰 영예의 인식이 우리로 하여금 더 열렬히 거룩함을 갈망하도록 자극하는 동기가 되게 하기 위해서이다. 하나님이 세속 민족들로부터 모으신 그분의 교회를 회복하실 때, 그들의 구속은 이 열매를 가진다. 신자들이 그분의 아들들과 딸들이 되는 것이 보인다는 것이다. 우리가 하나님의 자녀들 중에 여겨지는 것은 작지 않은 영예다. 우리 차례로는 그분께 변절한 자녀임을 보이지 않도록 주의해야 한다. 하나님 아버지라 부르면서 우상의 가증함으로 우리 자신을 더럽힌다면 그분께 어떤 상처를 드리는 것인가! 따라서 그분이 우리를 높이신 높은 지위를 생각하는 것이 우리의 거룩함과 순결에 대한 열망을 날카롭게 해야 한다.

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