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주석[칼빈] — 고린도후서 7장 · 회개와 기쁨

요약
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1절 카드 ↗

1. These promises, therefore. God, it is true, anticipates us in his promises by his pure favor; but when he has, of his own accord, conferred upon us his favor, he immediately afterwards requires from us gratitude in return. Thus what he said to Abraham, I am thy God, ( Genesis 17:7 ,) was an offer of his undeserved goodness, yet he at the same time added what he required from him — Walk before me, and be thou perfect As, however, this second clause is not always expressed, Paul instructs us that in all the promises this condition is implied, (624) that they must be incitements to us to promote the glory of God. For from what does he deduce an argument to stimulate us? It is from this, that God confers upon us such a distinguished honor. Such, then, is the nature of the promises, that they call us to sanctification, as if God had interposed by an implied agreement. We know, too, what the Scripture teaches in various passages in reference to the design of redemption, and the same thing must be viewed as applying to every token of his favor. From all filthiness of flesh and spirit. Having already shown, that we are called to purity, (625) he now adds, that it ought to be seen in the body, as well as in the soul; for that the term flesh is taken here to mean the body, and the term spirit to mean the soul, is manifest from this, that if the term spirit meant the grace of regeneration, Paul’s statement in reference to the pollution of the spirit would be absurd. He would have us, therefore, pure from defilements, not merely inward, such as have God alone as their witness; but also outward, such as fall under the observation of men. “Let us not merely have chaste consciences in the sight of God. We must also consecrate to him our whole body and all its members, that no impurity may be seen in any part of us.” (626) Now if we consider what is the point that he handles, we shall readily perceive, that those act with excessive impudence, (627) who excuse outward idolatry on I know not what pretexts. (628) For as inward impiety, and superstition, of whatever kind, is a defilement of the spirit, what will they understand by defilement of the flesh, but an outward profession of impiety, whether it be pretended, or uttered from the heart? They boast of a pure conscience; that, indeed, is on false grounds, but granting them what they falsely boast of, they have only the half of what Paul requires from believers. Hence they have no ground to think, that they have given satisfaction to God by that half; for let a person show any appearance of idolatry at all, or any indication of it, or take part in wicked or superstitious rites, even though he were — what he cannot be — perfectly upright in his own mind, he would, nevertheless, not be exempt from the guilt of polluting his body. Perfecting holiness. As the verb ἐπιτελεῖν in Greek sometimes means, to perfect , and sometimes to perform sacred rites , (629) it is elegantly made use of here by Paul in the former signification, which is the more frequent one — in such a way, however, as to allude to sanctification, of which he is now treating. For while it denotes perfection, it seems to have been intentionally transferred to sacred offices, because there ought to be nothing defective in the service of God, but everything complete. Hence, in order that you may sanctify yourself to God aright, you must dedicate both body and soul entirely to him. In the fear of God. For if the fear of God influences us, we will not be so much disposed to indulge ourselves, nor will there be a bursting forth of that audacity of wantonness, which showed itself among the Corinthians. For how does it happen, that many delight themselves so much in outward idolatry, and haughtily defend so gross a vice, unless it be, that they think that they mock God with impunity? If the fear of God had dominion over them, they would immediately, on the first moment, leave off all cavils, without requiring to be constrained to it by any disputations. (624) “ Ceste condition est tacitement attachee a toutes les promesses ;” — “This condition is tacitly appended to all the promises.” (625) “ Appelez àpurete et sainctete ;” — “Called to purity and holiness.” (626) “ Afin qu’il n’apparoisse en nul endroit de nous ancune macule ou souillure ;” — “That there may not appear in any part of us any spot or filth.” (627) “ Combien sont impudens et deshontez ;” — “How impudent they are and unabashed.” (628) Calvin manifestly refers here, as in a variety of other instances, to the temporizing conduct of the Nicodemites. See Calvin on the Corinthians, vol. 1, pp. 286, 384. — Ed. (629) It is employed by Herodotus in the sense of perfecting or completing, (see Herod. 1:51,) while in various instances it is made use of by him to mean — discharging a religious service — in connection with θρησκείας , (ceremonies,) εὐχωλας , (vows,) and θυσίας , (sacrifices.) See Herod. 2:37, 63, 4:26. — Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-7-1

Source

"그런즉 사랑하는 자들아 이 약속들을 가진 우리는." 하나님은 참으로 그분의 순수한 은혜로 약속들 가운데 우리에게 앞서 다가오신다. 그러나 그분이 자발적으로 우리에게 그분의 은혜를 베푸신 후, 그분은 즉시 우리에게 보답으로 감사함을 요구하신다. 따라서 "나는 네 하나님이다"(창 17:7)라고 아브라함에게 하신 말씀은 그분의 거저 주시는 선하심의 제공이었지만, 동시에 그분이 그에게 요구하신 것을 더하셨다. "내 앞에서 행하여 완전하라." 그러나 이 두 번째 조항이 항상 명시적으로 표현되지 않으므로, 바울은 모든 약속에 이 조건이 함축되어 있음을 가르친다. 그것들이 우리를 하나님의 영광을 높이는 데 자극하는 수단이 되어야 한다는 것이다.

"육과 영의 온갖 더러운 것에서 자신을 깨끗하게 하여." 우리가 순결로 부름받았음을 이미 보인 후, 이제 그는 그것이 영혼 안에서만큼이나 몸에서도 보여야 한다고 덧붙인다. "육신"이라는 말이 몸을 의미하고 "영"이라는 말이 영혼을 의미함은, 만약 "영"이 중생의 은혜를 의미한다면 영의 오염에 대한 바울의 진술이 부조리하기 때문에 분명하다. 따라서 그는 우리가 단지 하나님만이 증인이 되시는 내적 더러움에서뿐 아니라, 사람들의 관찰에도 나타나는 외적 더러움에서도 순수하기를 원한다. "하나님 앞에서 단지 정결한 양심을 가지는 것만이 아닙니다. 우리는 또한 우리의 온 몸과 모든 지체를 그분께 드려야 하며, 어떤 불순함도 우리의 어떤 부분에서도 보이지 않게 해야 합니다."

"거룩함을 온전히 이루어야 하니." 헬라어 동사는 "완전하게 한다"와 "거룩한 예식을 행한다"는 두 가지 의미를 가지며, 바울은 여기서 전자의 의미로 우아하게 사용하면서도 거룩하게 하심을 암시한다. 이 동사는 완전함을 나타내면서도 거룩한 직무에 전용된 것으로 보이니, 하나님을 섬기는 데 결핍이 있어서는 안 되고 모든 것이 완전해야 하기 때문이다. 따라서 하나님께 바르게 거룩히 구별되려면, 몸과 영혼 모두를 그분께 완전히 드려야 한다.

"하나님을 두려워하는 마음으로." 하나님을 두려워하는 마음이 우리를 영향한다면, 우리는 자신을 그리 쉽게 방종하지 않을 것이며, 고린도인들에게서 드러난 방자한 오만함이 터져 나오지 않을 것이다. 많은 이들이 외적 우상숭배에서 그토록 기뻐하며 그런 큰 악을 오만하게 변호하는 것이 어디서 오는가? 처벌 없이 하나님을 조롱한다고 생각하기 때문이 아닌가? 만약 하나님을 두려워하는 마음이 그들을 지배한다면, 어떤 논쟁으로도 강요받을 필요 없이 처음 순간에 즉시 모든 궤변을 버릴 것이다.

원주석

2절 카드 ↗

2. Make room for us. Again he returns from a statement of doctrine to treat of what more especially concerns himself, but simply with this intention — that he may not lose his pains in admonishing the Corinthians. Nay more, he closes the preceding admonition with the same statement, which he had made use of by way of preface. For what is meant by the expressions Receive us, or Make room for us? It is equivalent to, Be ye enlarged, ( 2 Corinthians 6:13 ;) that is, “Do not allow corrupt affections, or unfavorable apprehensions, to prevent this doctrine from making its way into your minds, and obtaining a place within you. For as I lay myself out for your salvation with a fatherly zeal, it were unseemly that you should turn a deaf ear (630) upon me.” (631) We have done injury to no man. He declares that there is no reason why they should have their minds alienated, (632) inasmuch as he had not given them occasion of offense in any thing. Now he mentions three kinds of offenses, as to which he declares himself to be guiltless. The first is, manifest hurt or injury. The second is, the corruption that springs from false doctrine. The third is, defrauding or cheating in worldly goods. These are three things by which, for the most part, pastors (633) are wont to alienate the minds of the people from them — when they conduct themselves in an overbearing manner, and, making their authority their pretext, break forth into tyrannical cruelty or unreasonableness, — or when they draw aside from the right path those to whom they ought to have been guides, and infect them with the corruption of false doctrine, — or when they manifest an insatiable covetousness, by eagerly desiring what belongs to another. Should any one wish to have it in shorter compass-the first is, fierceness and an abuse of power by excessive insolence (634) the second, unfaithfulness in teaching. the third, avarice. (630) “ Indignum esset me surdis fabulam canere ;” — “It were unseemly that I should be like one that tells a story to the deaf.” A similar expression is made use of by Horace, ( Ep. 2, 1, 200 ,) — “ Scriptores autem narrare putaret asello fabellam surdo ;” — “But he would think that the writers were telling a story to a deaf ass.” — Ed. (631) “ Que ie perdisse mon temps en vous admonestant ;” — “That I should lose my time in admonishing you.” (632) “ De luy ou de sa doctrine ;” — “From him or from his doctrine.” (633) “ Les ministres et pasteurs ;” — “Ministers and pastors.” (634) “ Quand on est arrogant, et on abuse de la puissance en se desbordant et vsurpant plus qu’il ne faut ;” — “When one is presumptuous, and abuses his power by going beyond bounds and assuming more than he ought.” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-7-2

Source

"우리를 받으라." 그는 다시 교리의 진술에서 자신과 더욱 특별히 관련된 것을 다루는 것으로 돌아온다. 단지 이 의도에서이니, 고린도인들을 권면하는 데 헛수고가 되지 않게 하기 위해서이다. 아니 더 나아가, 그는 앞의 권면을 서문으로 사용했던 것과 같은 진술로 마무리한다. "우리를 받으라" 또는 "우리에게 자리를 내어라"는 표현이 무엇을 의미하는가? "마음을 넓히라"(고후 6:13)와 동등한 것이다. 즉 "타락한 감정들이나 좋지 않은 생각들이 이 교리가 당신들의 마음속으로 들어가 자리를 잡는 것을 막지 않도록 하십시오."

"우리가 아무에게도 불의를 행하지 않고." 그는 자신이 어떤 점에서도 그들에게 거슬리는 기회를 준 것이 없으므로, 그들이 마음을 멀리할 이유가 없다고 선언한다. 그는 세 종류의 거슬리는 것들을 언급하는데, 그것들에 대해 자신이 결백하다고 선언한다. 첫째는 명백한 해악이나 불의이다. 둘째는 거짓 교리에서 오는 타락이다. 셋째는 세상적인 재화에서의 사기나 속임이다.

이것들이 대체로 목사들이 백성의 마음을 그들에게서 멀어지게 하는 세 가지 방식이다. 자신들의 권위를 핑계로 오만하게 행동하며 폭군적인 잔인함이나 불합리함으로 터져 나올 때, 또는 자신들이 인도했어야 할 자들을 올바른 길에서 벗어나게 하고 거짓 교리의 타락으로 오염시킬 때, 또는 다른 사람의 것을 탐하면서 만족할 줄 모르는 탐욕을 드러낼 때가 그렇다.

원주석

3절 카드 ↗

3. I say not this to condemn you. As the foregoing apology was a sort of expostulation, and we can scarcely avoid reproaching when we expostulate, he softens on this account what he had said. “I clear myself,” says he, “ in such a way as to be desirous to avoid, what would tend to your dishonor.” The Corinthians, it is true, were unkind, and they deserved that, on Paul’s being acquitted from blame, they should be substituted in his place as the guilty party; nay more, that they should be held guilty in two respects — in respect of ingratitude, and on the ground of their having calumniated the innocent. Such, however, is the Apostle’s moderation, that he refrains from recrimination, contenting himself with standing simply on the defensive. For I have before said. Those that love do not assail; (635) nay more, if any fault has been committed, they either cover it over by taking no notice of it, or soften it by kindness. For a disposition to reproach is a sign of hatred. Hence Paul, with the view of showing that he has no inclination to distress the Corinthians, declares his affection towards them. At the same time, he undoubtedly in a manner condemns them, while he says that he does not do so. As, however, there is a great difference between gall and vinegar, so there is also between that condemnation, by which we harass a man in a spirit of hatred, with the view of blasting him with infamy, and, on the other hand, that, by which we endeavor to bring back an offender into the right way, that, along with safety, he may in addition to this regain his honors unimpaired. Ye are in our hearts — that is, “I carry you about with me inclosed in my heart.” To die and live with you — that is, “So that no change can loosen our attachment, for I am prepared not merely to live with you, but also to be associated with you in death, if necessary, and to endure anything rather than renounce your friendship.” Mark well, in what manner all pastors. (636) ought to be affected. (635) “ Ceux qui aiment vn autre, ne prenent point plaisir ale poursuyure et picquer ;” — “Those who love another take no pleasure in pursuing and stinging him.” (636) “ Pasteurs et ministres ;” — “Pastors and ministers.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-7-3

Source

"여러분을 정죄하려고 이 말을 하는 것이 아니라." 앞의 사과는 일종의 항변이었고, 항변할 때 책망하기를 피할 수 없으므로, 그는 이 때문에 자신이 말한 것을 부드럽게 한다. "나는 당신들의 불명예로 돌아가지 않도록 원하는 방식으로 자신을 변호합니다." 고린도인들은 불친절했고, 바울이 비난에서 무죄방면되면 그들이 죄인으로 그 자리에 서야 마땅했다. 그럼에도 사도의 절제는 반소를 자제하며 단순히 방어에 서는 것으로 만족한다.

"이전에 말한 바와 같이 너희가 우리 마음에 있어 함께 죽고 함께 살리라." 사랑하는 자들은 공격하지 않는다. 아니 더 나아가, 어떤 잘못이 있으면 그것을 덮어버리거나 친절함으로 부드럽게 한다. 책망하려는 성향은 미움의 표시이기 때문이다. 따라서 바울은 고린도인들을 괴롭히려는 성향이 없음을 보이기 위해, 그들을 향한 자신의 애정을 선언한다. 동시에 그는 그렇게 하지 않는다고 말하면서도 어느 정도 그들을 정죄한다. "너희가 우리 마음에 있다"는 것은 "나는 당신들을 내 마음 안에 품고 다닌다"는 것이다. "너희와 함께 죽고 함께 살리라"는 것은 "어떤 변화도 우리의 결합을 끊을 수 없을 정도여서, 나는 당신들과 함께 살 뿐 아니라, 필요하다면 죽음에서도 당신들과 함께할 준비가 되어 있고, 당신들의 우정을 포기하느니 무엇이든 감내하겠다는 것입니다." 모든 목사들이 어떤 마음을 가져야 하는지 주목하라.

원주석

4절 카드 ↗

4. Great is my boldness. Now, as if he had obtained the enlargement of heart that he had desired on the part of the Corinthians, he leaves off complaining, and pours out his heart with cheerfulness. “What need is there that I should expend so much labor upon a matter already accomplished? For I think I have already what I asked. For the things that Titus has reported to me respecting you are not merely sufficient for quieting my mind, but afford me also ground of glorying confidently on your account (637) Nay more, they have effectually dispelled the grief, which many great and heavy afflictions had occasioned me.” He goes on step by step, by way of climax; for glorying is more than being of an easy and quiet mind; and being freed from grief occasioned by many afflictions, is greater than either of those. Chrysostom explains this boldness somewhat differently, in this manner — “If I deal with you the more freely, it is on this account, that, relying on the assurance of your good will towards me, I think I may take so much liberty with you.” I have stated, however, what appeared to me to be the more probable meaning — that the report given by Titus had removed the unfavorable impression, which had previously racked his mind. (638) (637) “Timothy is despatched” (by Paul) “to Corinth, and after him Titus is sent. In the mean time, ‘a door is opened of the Lord’ to the Apostles to preach Christ’s gospel at Troas; but, strange to relate! he who panted so earnestly for such opportunities, had neither heart nor tongue to improve the present. The expected messenger from Corinth had not arrived — he had ‘no rest in his spirit,’ and abandoning the rich harvest which invited his labors, he wandered into Macedonia. Nor yet did he find ease: ‘For when we were come into Macedonia, our flesh had no rest, but we were troubled on every side — without were fightings; within were fears.’ At last Titus arrives with tidings from Corinth. The Apostle’s letter had been well received; it had produced the intended effects; a spirit of repentance had fallen upon the Church; they had applied themselves vigorously to the correction of abuses; the love which they bore to their spiritual father had revived with additional strength. ‘Now! thanks be unto God, who always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place!’ ‘Great is my boldness of speech towards you, great is my glorying of you; I am filled with comfort, I am exceeding joyful in all our tribulation.’ ( 2 Corinthians 2:14 ; 2 Corinthians 7:4 .) What a sudden change! what a wonderful transformation! Formerly we saw him like a soldier, wounded, weak, disabled, dispirited, fallen to the ground; now he is lifted up, victorious, and borne on the triumphant car. ” — M’Crie’s Sermons, p. 39. — Ed. (638) “ La mauuaise opinion ou le souspecon qu’il auoit d’eux, et dont il estoit tourmente en son coeur ;” — “The bad opinion or suspicion that he had of them, and with which he had been tormented in his heart.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-7-4

Source

"내가 너희에게 대하여 담대한 것도 많고." 마치 그가 고린도인들에게 바라던 마음의 넓어짐을 이미 얻은 것처럼, 그는 불평을 그치고 기쁨으로 마음을 쏟아낸다. "이미 이루어진 일에 그토록 많은 수고를 들일 필요가 무엇이 있겠습니까? 이미 내가 요청한 것을 가졌다고 생각합니다. 디도가 당신들에 대해 전해준 것들은 내 마음을 가라앉히는 것만으로 충분하지 않고, 당신들에 대해 담대하게 자랑할 근거도 줍니다. 아니 더 나아가, 많은 크고 무거운 고난들이 일으킨 슬픔을 효과적으로 쫓아냈습니다." 그는 단계적으로 점층법을 사용하여 나아간다. 자랑은 평온하고 조용한 마음 상태보다 더 크고, 많은 고난으로 인한 슬픔에서 해방되는 것은 그 두 가지보다 더 크기 때문이다.

원주석

5절 카드 ↗

5. For when we had come into Macedonia The heaviness of his grief tends to show, how efficacious the consolation was. “I was pressed on every side,” says he, “by afflictions both internal and external. All this, however, has not prevented the joy that you have afforded me from prevailing over it, and even overflowing.” (639) When he says that he had no rest in his flesh, it is as if he had said — “As a man, I had no relief.” (640) For he excepts spiritual consolations, by which he was in the mean time sustained. He was afflicted, therefore, not merely in body, but also in mind, so that, as a man, he experienced nothing but great bitterness of afflictions. Without were fightings By fightings he means outward assaults, with which his enemies molested him: fears he means the anxieties, that he endured on account of the internal maladies of the Church, for it was not so much by personal as by public evils, that he was disquieted. What he means, then, to say is this — that there were not merely avowed enemies that were hostile to him, but that he endured, nevertheless, much distress in consequence of domestic evils. For he saw how great was the infirmity of many, nay of almost all, and in the mean time what, and how diversified, were the machinations, by which Satan attempted to throw every thing into confusion — how few were wise, how few were sincere, how few were steadfast, and how many, on the other hand, were either mere pretenders, and worthless, or ambitious, or turbulent. Amidst these difficulties, the servants of God must of necessity feel alarmed, and be racked with anxieties; and so much the more on this account — that they are constrained to bear many things silently, that they may consult the peace of the Churches. Hence he expressed himself with propriety when he said — Without were fightings; within were fears. For faithful pastors openly set themselves in opposition to those enemies that avowedly attack Christ’s kingdom, but they are inwardly tormented, and endure secret tortures, when they see the Church afflicted with internal evils, for the exterminating of which they dare not openly sound the trumpet. (641) But although he had almost incessant conflicts, it is probable that he was at that time more severely pressed than usual. The servants of Christ, undoubtedly, have scarcely at any time exemption from fears, and Paul was seldom free from outward fightings; but as he was at that time more violently oppressed, he makes use of the plural number — fightings and fears , meaning that he required to fight in many ways, and against various enemies, and that he had at the same time many kinds of fear. (639) Calvin here has manifestly in his eye the singularly emphatic word made use of by Paul in the preceding verse — ὑπερπερισσεύομαι, I am exceeding joyful. “The word here used occurs nowhere else in the New Testament except in Romans 5:20 . It is not found in the classic writers, and is a word which Paul evidently compounded, (from ὑπὲρ and περισσεύω ,) and means to superabound over, to superabound greatly , or exceedingly. It is a word which would be used only when the heart was full, and when it would be difficult to find words to express its conceptions. Paul’s heart was full of joy, and he pours forth his feelings in the most fervid and glowing language — ‘I have joy which cannot be expressed.’” — Barnes. — Ed. (640) “ Je n’ay point eu de relasche ou soulagement ;” — “I had no relief or alleviation.” (641) “ Pour les quelles chasser et y remedier, ils n’osent pas sonner la trompette tout haut, comme on dit :” — “For putting down which evils, and remedying them, they dare not sound the trumpet aloud, as they say.” return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-7-5

Source

"우리가 마게도냐에 이르렀을 때에도 우리 육신이 편하지 못하고." 그의 슬픔의 무거움이 위로가 얼마나 효과적이었는지를 드러낸다. "나는 사방에서 내부적이고 외부적인 고난들로 짓눌렸습니다. 그러나 그 모든 것이 당신들이 나에게 가져다 준 기쁨이 그것을 이기고 심지어 넘쳐흐르는 것을 막지 못했습니다." "육신에 편함이 없었다"고 말할 때, 그것은 "사람으로서 나는 위로가 없었다"는 것과 같다. 그는 그 사이에 자신을 지탱해준 영적 위로들을 예외로 한다. 따라서 그는 단지 몸에서만 아니라 마음에서도 고난을 받았으므로, 사람으로서 고난의 큰 쓴맛 외에 아무것도 경험하지 못했다.

"밖으로는 다툼이요." "다툼"은 원수들이 그를 괴롭힌 외적 공격들을 의미한다. "두려움"은 교회의 내적 질병들 때문에 겪은 불안들을 의미한다. 개인적인 악보다 공적인 악에 의해 더 불안해했기 때문이다. 따라서 그가 말하려는 것은 이것이다. 공공연히 적대적인 원수들뿐 아니라, 가정적인 악들로 인해서도 많은 고통을 겪었다는 것이다. 많은, 아니 거의 모든 자들의 연약함이 얼마나 컸는지, 그리고 그 사이에 사탄이 모든 것을 혼란으로 몰아가려 시도하는 음모들이 얼마나 다양했는지를 그는 보았다. 얼마나 적은 자들이 지혜롭고, 진실하고, 확고한지, 그리고 반면에 얼마나 많은 자들이 위선자요 쓸모없는 자들이거나 야망적이거나 혼란을 일으키는 자들인지.

이런 어려움들 가운데 하나님의 종들은 필연적으로 두려움을 느끼고 불안에 시달린다. 교회들의 평화를 위해 많은 것을 조용히 참아야 하기 때문에 더욱 그렇다. 따라서 "밖으로는 다툼이요 안으로는 두려움이라"고 말한 것이 적절하다. 신실한 목사들은 그리스도의 나라를 공공연히 공격하는 원수들에게는 공개적으로 맞서지만, 교회가 내적 악들로 고난받는 것을 보면 내적으로 고통을 받으며 비밀스러운 고통을 겪는다. 그것들을 쫓아내기 위해 나팔을 공개적으로 불 수 없기 때문이다.

원주석

6절 카드 ↗

6. Who comforteth the lowly. This is mentioned as a reason; for he means that consolation had been offered to him, because he was borne down with evils, and almost overwhelmed, inasmuch as God is wont to comfort the lowly, that is, those that are cast down. Hence a most profitable doctrine may be inferred — that the more we have been afflicted, so much the greater consolation has been prepared for us by God. Hence, in the epithet here applied to God, there is a choice promise contained, as though he had said, that it is peculiarly the part of God to comfort those that are miserable and are abased to the dust. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-7-6

Source

"비천한 자들을 위로하시는 하나님." 이것은 이유로 언급된 것이다. 그가 악들로 짓눌리고 거의 압도될 만큼 비천하게 되었기 때문에 위로가 그에게 제공되었다는 것이다. 하나님이 비천한 자들을, 즉 쓰러진 자들을 위로하시는 것이 그분의 방식이기 때문이다. 따라서 가장 유익한 교리가 추론될 수 있다. 우리가 더 많이 고난받을수록, 그만큼 더 큰 위로가 하나님에 의해 우리를 위해 예비되어 있다는 것이다. 따라서 하나님께 적용된 이 형용사 안에 소중한 약속이 담겨 있다. 비참하고 티끌에 낮아진 자들을 위로하는 것이 특히 하나님의 역할이라고 말하는 것과 같다.

원주석

7절 카드 ↗

7. And not by his coming only. Lest the Corinthians should object in these terms — “What is it to us if Titus has cheered you by his coming? No doubt, as you loved him, you would feel delighted to see him;” he declares, that the occasion of his joy was, that Titus had, on returning from them, communicated the most joyful intelligence. Accordingly he declares, that it was not so much the presence of one individual, as the prosperous condition of the Corinthians, that had cheered him. Your desire Mark, what joyful tidings were communicated to Paul respecting the Corinthians. Their desire originated in the circumstance, that they held Paul’s doctrine in high estimation. Their tears were a token of respect; because, being affected with his reproof, they mourned over their sins. Their zeal was an evidence of good will. From these three things he inferred that they were penitent. This afforded him full satisfaction, because he had no other intention or anxiety, than the consulting of their welfare. So that I rejoiced the more — that is, “So that all my griefs and distresses gave way to joy.” Hence we see, not merely with what fervor of mind he desired the public good of the Church, but also how mild and gentle a disposition he possessed, as being one that could suddenly bury in oblivion offenses of so serious a nature. At the same time, this may rather be taken in another way, so as to be viewed in connection with what follows, and I am not sure but that this meaning would correspond better with Paul’s intention. As, however, it is a matter of no great moment, I pass over it slightly. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-7-7

Source

"그가 온 것만 아니라." 고린도인들이 "디도가 그의 옴으로 당신을 기쁘게 했다면 우리와 무슨 상관입니까? 의심할 여지 없이 당신이 그를 사랑하니 그를 보는 것이 기뻤겠지요"라고 반박할까 봐, 그는 자신의 기쁨의 원인이 디도가 그들로부터 돌아오면서 가장 기쁜 소식을 전해주었기 때문이라고 선언한다. 따라서 그는 한 개인의 임재보다는 고린도인들의 번영하는 상태가 자신을 기쁘게 했음을 선언한다.

"너희의 사모함과." 고린도인들에 대해 바울에게 전달된 기쁜 소식이 무엇인지 주목하라. 그들의 열망은 그들이 바울의 교리를 높이 평가하는 데서 비롯되었다. 그들의 눈물은 존경의 표시였으니, 그의 책망에 감동받아 자신들의 죄를 슬퍼했기 때문이다. 그들의 열심은 선한 의지의 증거였다. 이 세 가지에서 그는 그들이 회개했다는 것을 추론했다. 이것이 그에게 충분한 만족을 주었으니, 그의 유일한 의도와 열망이 그들의 복지를 위한 것이었기 때문이다.

"내가 더욱 기뻐함은." 즉 "내 모든 슬픔과 고통이 기쁨에 자리를 내었습니다." 따라서 그가 교회의 공적 선을 얼마나 열렬히 원했는지만 아니라, 그토록 심각한 성격의 허물들을 갑자기 잊어버릴 수 있을 만큼 그가 얼마나 온유하고 부드러운 성품을 가졌는지도 볼 수 있다.

원주석

8절 카드 ↗

8. For though I grieved you. He now begins to apologize to the Corinthians for having handle them somewhat roughly in the former Epistle. Now we must observe, in what a variety of ways he deals with them, so that it might appear as though he sustained different characters. The reason is that his discourse was directed to the whole of the Church. There were some there, that entertained an unfavorable view of him — there were others that held him, as he deserved, in the highest esteem — some were doubtful: others were confident — some were docile: others were obstinate. (642) In consequence of this diversity, he required to direct his discourse now in one way, then in another, in order to suit himself to all. Now he lessens, or rather he takes away altogether any occasion of offense, on account of the severity that he had employed, on the ground of its having turned out to the promotion of their welfare. “Your welfare,” says he, “is so much an object of desire to me, that I am delighted to see that I have done you good.” This softening-down is admissible only when the teacher (643) has done good so far as was needed, by means of his reproofs; for if he had found, that the minds of the Corinthians still remained obstinate, and had he perceived an advantage arising from the discipline that he had attempted, he would, undoubtedly, have abated nothing from his former severity. It is to be observed, however, that he rejoices to have been an occasion of grief to those whom he loved; for he was more desirous to profit, than to please them. But what does he mean when he adds — though I did repent? For if we admit, that Paul had felt dissatisfied with what he had written, there would follow an inconsistency of no slight character — that the former Epistle had been written under a rash impulse, rather than under the guidance of the Spirit. I answer, that the word repent is used here in a loose sense for being grieved. For while he made the Corinthians sad, he himself also participated in the grief, and in a manner inflicted grief at the same time upon himself. “Though I gave you pain against my inclination, and it grieved me to be under the necessity of being harsh to you, I am grieved no longer on that account, when I see that it has been of advantage to you.” Let us take an instance from the case of a father; for a father feels grief in connection with his severity, when at any time he chastises his son, but approves of it, notwithstanding, because he sees that it is conducive to his son’s advantage. In like manner Paul could feel no pleasure in irritating the minds of the Corinthians; but, being conscious of the motive that influenced his conduct, he preferred duty to inclination. For I see. The transition is abrupt; but that does not at all impair the distinctness of the sense. In the first place, he says, that he had fully ascertained by the effect, that the former Epistle, though for a time unwelcome, had nevertheless at length been of advantage, and secondly, that he rejoiced on account of that advantage. (642) “ Obstinez et endurcis ;” — ”Obstinate and obdurate.” (643) “ Le Docteur et Ministre ;” — “The Teacher and Minister.” return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-7-8

Source

"내가 편지로 너희를 근심하게 한 것을 후회하였으나." 이제 그는 앞 편지에서 다소 거칠게 다룬 것에 대해 고린도인들에게 사과하기 시작한다. 그는 그것이 그들의 복지를 증진하는 결과를 낳았으므로, 전 편지가 일시적으로는 불쾌했더라도 유익했음을 결과로 충분히 확인했다고 말한다. 그것이 그들의 회개를 낳았기 때문이다. 이 부드럽게 하는 것은 교사가 자신의 책망으로 필요한 만큼 선을 이루었을 때만 허용된다. 만약 고린도인들의 마음이 여전히 완고하고, 그가 시도한 징계에서 어떤 유익이 나오지 않았다면, 그는 의심할 여지 없이 이전의 엄격함에서 아무것도 누그러뜨리지 않았을 것이다.

그러나 자신이 "후회하였으나"라고 덧붙일 때 그것은 무슨 의미인가? 만약 바울이 그가 쓴 것에 불만을 느꼈다고 인정한다면, 앞 편지가 성령의 인도보다 경솔한 충동 아래 쓰였다는 가볍지 않은 불일치가 따라올 것이다. 나는 이렇게 답한다. "후회하다"라는 단어가 여기서 느슨하게 "슬퍼하다"는 의미로 사용되었다. 그가 고린도인들을 슬프게 할 때, 그 자신도 슬픔에 참여했고 어떤 의미에서 동시에 자신에게도 슬픔을 안겼기 때문이다. "내가 당신들에게 마지못해 고통을 주고, 당신들에게 엄하게 해야 하는 필요성이 슬펐지만, 그것이 당신들에게 유익이 됨을 볼 때 더 이상 그 때문에 슬프지 않습니다."

아버지의 경우를 예로 들자. 아버지는 자신이 아들을 징계할 때 그 엄격함에 대해 슬픔을 느끼지만, 그것이 아들의 유익에 기여함을 보므로 그것을 승인한다. 마찬가지로 바울은 고린도인들의 마음을 자극하는 것에서 기쁨을 느낄 수 없었지만, 자신의 행동에 영향을 준 동기를 의식하면서 성향보다 의무를 선택했다.

원주석

9절 카드 ↗

9. Not because you have been made sorry . He means, that he feels no pleasure whatever in their sorrow — nay more, had he his choice, he would endeavor to promote equally their welfare and their joy, by the same means; but that as he could not do otherwise, their welfare was of so much importance in his view, that he rejoiced that they had been made sorry unto repentance. For there are instances of physicians, who are, indeed, in other respects good and faithful, but are at the same time harsh, and do not spare their patients. Paul declares, that he is not of such a disposition as to employ harsh cures, when not constrained by necessity. As, however, it had turned out well, that he had made trial of that kind of cure, he congratulates himself on his success. He makes use of a similar form of expression in 2 Corinthians 5:4 , We in this tabernacle groan, being burdened, because we are desirous not to be unclothed, but clothed upon. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-7-9

Source

"너희가 근심하게 된 것이 아니라 근심함으로 회개에 이르게 된 것을 나는 기뻐하노라." 그는 그들의 슬픔에서 어떤 기쁨도 느끼지 않는다는 것을 의미한다. 아니 더 나아가, 선택의 여지가 있다면, 같은 수단으로 그들의 복지와 기쁨을 동등하게 증진시키려 했을 것이다. 그러나 달리 할 수 없었으므로, 그들의 복지가 그의 눈에 너무 소중하여 그들이 회개에 이르도록 슬퍼하게 된 것을 기뻐했다. 진정으로 선하고 신실하지만 거친 의사들의 경우처럼, 필요에 의해 강요되지 않으면 강한 치료를 사용하는 성향이 아니라고 선언한다. 그러나 그 종류의 치료를 시험한 것이 잘 되었으므로, 그는 자신의 성공을 기뻐한다.

원주석

10절 카드 ↗

10. Sorrow according to God (644) In the first place, in order to understand what is meant by this clause according to God, we must observe the contrast, for the sorrow that is according to God he contrasts with the sorrow of the world Let us now take, also, the contrast between two kinds of joy. The joy of the world is, when men foolishly, and without the fear of the Lord, exult in vanity, that is, in the world, and, intoxicated with a transient felicity, look no higher than the earth. The joy that is according to God is, when men place all their happiness in God, and take satisfaction in His grace, and show this by contempt of the world, using earthly prosperity as if they used it not, and joyful in the midst of adversity. Accordingly, the sorrow of the world is, when men despond in consequence of earthly afflictions, and are overwhelmed with grief; while sorrow according to God is that which has an eye to God, while they reckon it the one misery — to have lost the favor of God; when, impressed with fear of His judgment, they mourn over their sins. This sorrow Paul makes the cause and origin of repentance. This is carefully to be observed, for unless the sinner be dissatisfied with himself, detest his manner of life, and be thoroughly grieved from an apprehension of sin, he will never betake himself to the Lord. (645) On the other hand, it is impossible for a man to experience a sorrow of this kind, without its giving birth to a new heart. Hence repentance takes its rise in grief, for the reason that I have mentioned — because no one can return to the right way, but the man who hates sin; but where hatred of sin is, there is self-dissatisfaction and grief. There is, however, a beautiful allusion here to the term repentance, when he says — not to be repented of; for however unpleasant the thing is at first taste, it renders itself desirable by its usefulness. The epithet, it is true, might apply to the term salvation, equally as to that of repentance; but it appears to me to suit better with the term repentance “We are taught by the result itself, that grief ought not to be painful to us, or distressing. In like manner, although repentance contains in it some degree of bitterness, if, is spoken of as not to be repented of on account of the precious and pleasant fruit which it produces.” To salvation Paul seems to make repentance the ground of salvation. Were it so, it would follow, that we are justified by works. I answer, that we must observe what Paul here treats of, for he is not inquiring as to the ground of salvation, but simply commending repentance from the fruit which it produces, he says that it is like a way by which we arrive at salvation. Nor is it without good reason; for Christ calls us by way of free favor, but it is to repentance. ( Matthew 9:13 .) God by way of free favor pardons our sins, but only when we renounce them. Nay more, God accomplishes in us at one and the same time two things: being renewed by repentance, we are delivered from the bondage of our sins; and, being justified by faith, we are delivered also from the curse of our sins. They are, therefore, inseparable fruits of grace, and, in consequence of their invariable connection, repentance may with fitness and propriety be represented as an introduction to salvation, but in this way of speaking of it, it is represented as an effect rather than as a cause. These are not refinements for the purpose of evasion, but a true and simple solution, for, while Scripture teaches us that we never obtain forgiveness of sins without repentance, it represents at the same time, in a variety of passages, the mercy of God alone as the ground of our obtaining it. (644) “ Tristitia secundum Deum ;” — “ La tristesse qui est selon Dieu ;” — “The sorrow which is according to God.” “ Κατὰ Θεὸν , in such a way as God requires — with reference to his will and glory, i.e., as Rosenm. explains, ‘arising from causes out of which he would have it arise, and producing effects such as he would approve.’” — Bloomfield. — .Ed. (645) “ Ne pensons pas que iamais il se convertisse au Seigneur ;” — “Let us not think that ever he will turn to the Lord.” return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-7-10

Source

"하나님의 뜻대로 하는 근심은." 이 조항을 이해하기 위해, 대조를 주목해야 한다. 하나님의 뜻대로 하는 근심을 세상적인 근심과 대조하기 때문이다. 이제 두 종류의 기쁨의 대조도 취하자. 세상의 기쁨은 사람들이 어리석게도 주님을 두려워하지 않고 허망한 것에서, 즉 세상에서 기뻐하고, 순간적인 행복에 취하여 땅보다 높이 보지 않는 것이다. 하나님의 뜻대로 하는 기쁨은 사람들이 하나님 안에 모든 행복을 두고 그분의 은혜에 만족하며, 세상을 경멸하고 세상의 번영을 사용하되 사용하지 않는 것처럼 하며 역경 중에도 기뻐하는 것이다.

따라서 세상의 근심은 사람들이 세상적 고난으로 낙망하고 슬픔에 압도될 때이다. 반면에 하나님의 뜻대로 하는 근심은 하나님을 바라보면서, 하나님의 은혜를 잃은 것을 유일한 비참함으로 여기고, 그분의 심판에 대한 두려움에 감동되어 자신의 죄를 슬퍼하는 것이다.

이 근심을 바울은 회개의 원인과 기원으로 삼는다. 이것을 주의 깊게 관찰해야 한다. 죄인이 자신에게 불만족하지 않고, 자신의 삶의 방식을 혐오하지 않으며, 죄의 의식으로부터 완전히 슬퍼하지 않으면, 결코 주님께 돌아가지 않을 것이기 때문이다. 반면에 이런 종류의 슬픔을 경험하는 것이 새 마음을 낳지 않는 것이 불가능하다. 따라서 회개는 슬픔에서 시작된다. 내가 말한 이유로. 죄를 미워하는 자만이 올바른 길로 돌아올 수 있는데, 죄의 미움이 있는 곳에 자기 불만족과 슬픔이 있기 때문이다.

그러나 "후회할 것이 없는"이라고 말할 때 회개라는 말에 아름다운 암시가 있다. 처음에는 불쾌하더라도 그 유익으로 바람직하게 된다. 이 형용사는 "구원"에도 "회개"만큼이나 적용될 수 있다. 그러나 "회개"라는 말에 더 잘 어울리는 것 같다. "결과 자체로 우리는 슬픔이 우리에게 고통스럽거나 괴로운 것이 되어서는 안 됨을 배웁니다. 마찬가지로 회개는 어느 정도의 쓴맛을 포함하지만, 그것이 맺는 귀하고 기쁜 열매 때문에 후회할 것이 없다고 말해집니다."

바울이 회개를 구원의 기초로 삼는 것처럼 보인다. 만약 그렇다면 우리가 행위로 의롭다 함을 받는다는 것이 따라온다. 나는 이렇게 답한다. 바울이 여기서 무엇을 다루는지 주목해야 한다. 그는 구원의 근거를 묻는 것이 아니라, 단순히 회개가 맺는 열매로 그것을 칭찬하면서 그것이 구원에 이르는 길과 같다고 말한다. 이것은 이유가 없지 않다. 그리스도는 거저 주시는 은혜로 우리를 부르시지만, 그것은 회개로이기 때문이다(마 9:13). 하나님은 거저 주시는 은혜로 우리의 죄를 용서하시지만, 우리가 그것들을 버릴 때에만. 아니 더 나아가, 하나님은 우리 안에서 두 가지를 동시에 이루신다. 회개로 새롭게 됨으로써 우리는 우리 죄들의 속박에서 해방되고, 믿음으로 의롭다 함을 받음으로써 우리는 또한 우리 죄들의 저주에서도 해방된다. 따라서 그것들은 은혜의 분리할 수 없는 열매들이며, 그 불변하는 연결 때문에 회개는 구원의 도입으로 적절하게 표현될 수 있다. 그러나 이 방식으로 표현될 때 그것은 원인이라기보다 결과로 표현된다.

원주석

11절 카드 ↗

11. What earnest desire it produced in you I shall not enter into any dispute as to whether the things that Paul enumerates are effects of repentance, or belong to it, or are preparatory to it, as all this is unnecessary for understanding Paul’s design, for he simply proves the repentance of the Corinthians from its signs, or accompaniments. At the same time he makes sorrow according to God to be the source of all these things, inasmuch as they spring from it — which is assuredly the case; for when we have begun to feel self-dissatisfaction, we are afterwards stirred up to seek after the other things. What is meant by earnest desire, we may understand from what is opposed to it; for so long as there is no apprehension of sin, we lie drowsy and inactive. Hence drowsiness or carelessness, or unconcern, (646) stands opposed to that earnest desire, that he makes mention of. Accordingly, earnest desire means simply an eager and active assiduity in the correcting of what is amiss, and in the amendment of life. Yea, what clearing of yourselves Erasmus having rendered it satisfaction, ignorant persons, misled by the ambiguity of the term, have applied it to popish satisfactions, whereas Paul employs the term ἀπολογίαν , ( defense. ) It is on this account that I have preferred to retain the word defensionem , which the Old Interpreter had made use of. (647) It is, however, to be observed, that it is a kind of defense that consists rather in supplication for pardon, than in extenuation of sin. As a son, who is desirous to clear himself to his father, does not enter upon a regular pleading of his cause, but by acknowledging his fault excuses himself, rather in the spirit of a suppliant, than in a tone of confidence, hypocrites, also, excuse themselves — nay more, they haughtily defend themselves, but it is rather in the way of disputing with God, than of returning to favor with him; and should any one prefer the word excusationem , ( excuse, ) I do not object to it; because the meaning will amount to the same thing, that the Corinthians were prompted to clear themselves, whereas previously they cared not what Paul thought of them. Yea, what indignation (648) This disposition, also, is attendant on sacred sorrow — that the sinner is indignant against his vices, and even against himself, as also all that are actuated by a right zeal (649) are indignant, as often as they see that God is offended. This disposition, however, is more intense than sorrow. For the first step is, that evil be displeasing to us. The second is, that, being inflamed with anger, we press hard upon ourselves, so that our consciences may be touched to the quick. It may, however, be taken here to mean the indignation, with which the Corinthians had been inflamed against the sins of one or a few, whom they had previously spared. Thus they repented of their concurrence or connivance. Fear is what arises from an apprehension of divine judgment, while the offender thinks — “Mark it well, an account must be rendered by thee, and what wilt thou advance in the presence of so great a judge?” For, alarmed by such a consideration, he begins to tremble. As, however, the wicked themselves are sometimes touched with an alarm of this nature, he adds desire This disposition we know to be more of a voluntary nature than fear, for we are often afraid against our will, but we never desire but from inclination. Hence, as they had dreaded punishment on receiving Paul’s admonition, so they eagerly aimed at amendment. But what are we to understand by zeal? There can be no doubt that he intended a climax. Hence it means more than desire Now we may understand by it, that they stirred up each other in a spirit of mutual rivalry. It is simpler, however, to understand it as meaning, that every one, with great fervor of zeal, aimed to give evidence of his repentance. Thus zeal is intensity of desire. Yea, what revenge What we have said as to indignation, must be applied also to revenge; for the wickedness which they had countenanced by their connivance and indulgence, they had afterwards shown themselves rigorous in avenging. They had for some time tolerated incest; but, on being admonished by Paul, they had not merely ceased to countenance him, but had been strict reprovers in chastening him, — this was the revenge that was meant. As, however, we ought to punish sins wherever they are, (650) and not only so, but should begin more especially with ourselves, there is something farther meant in what the Apostle says here, for he speaks of the signs of repentance. There is, among others, this more particularly — that, by punishing sins, we anticipate, in a manner, the judgment of God, as he teaches elsewhere, If we would judge ourselves, we would not be judged by the Lord. ( 1 Corinthians 11:31 .) We are not, however, to infer from this, that mankind, by taking vengeance upon themselves, compensate to God for the punishment due to him, (651) so that they redeem themselves from his hand. The case stands thus — that, as it is the design of God by chastising us, to arouse us from our carelessness, that, being reminded of his displeasure, we may be on our guard for the future, when the sinner himself is beforehand in inflicting punishment of his own accord, the effect is, that he no longer stands in need of such an admonition from God. But it is asked, whether the Corinthians had an eye to Paul, or to God, in this revenge, as well as in the zeal, and desire, and the rest. (652) I answer, that all these things are, under all circumstances, attendant upon repentance, but there is a difference in the case of an individual sinning secretly before God, or openly before the world. If a person’s sin is secret, it is enough if he has this disposition in the sight of God; on the other hand, where the sin is open, there is required besides an open manifestation of repentance. Thus the Corinthians, who had sinned openly and to the great offense of the good, required to give e

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bible-text/2co-7-11

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"보라 하나님의 뜻대로 하게 된 이 근심이 너희로 얼마나 간절하게 하며." 나는 바울이 열거하는 것들이 회개의 결과인지, 그것에 속하는 것인지, 아니면 그것을 준비하는 것인지 논쟁하지 않겠다. 왜냐하면 이 모든 것이 바울의 의도를 이해하는 데 불필요하기 때문이다. 그는 단순히 그 표시들이나 동반 사항들로부터 고린도인들의 회개를 증명한다.

"얼마나 변명하게 하며." 에라스무스가 이를 "만족"으로 번역했고, 이 표현의 모호성에 오도된 무지한 자들이 그것을 교황주의적 배상으로 적용했다. 반면에 바울은 헬라어로 "변호"를 의미하는 단어를 사용한다. 그러나 주목해야 할 것은, 그것이 죄를 경감하기보다 용서를 구하는 변호라는 점이다. 자기 아버지에게 자신을 변호하기를 원하는 아들은 정식으로 자신의 사건을 변론하지 않고, 자신의 잘못을 인정함으로써 탄원자의 정신으로 변호한다. 위선자들도 변명하고 심지어 오만하게 자신을 변호하지만, 그것은 하나님과 싸우는 방식이지 그분과 은혜 안으로 돌아오는 것이 아니다.

"얼마나 분하게 하며." 이 성향도 거룩한 슬픔에 동반한다. 죄인이 자신의 악덕들에 대해 분개하고, 심지어 자신에 대해 분개한다. 또한 올바른 열심으로 행하는 모든 자들도, 하나님이 거슬림을 받는 것을 볼 때마다 분개한다. 그러나 이 성향은 슬픔보다 더 강하다. 첫 번째 단계는 악이 우리에게 불쾌한 것이 되는 것이다. 두 번째는 분노로 불붙어 우리 자신을 강하게 압박하여 양심이 깊이 자극받게 되는 것이다.

"두려움." 두려움은 죄인이 "잘 생각하라, 너는 해명해야 하는데, 그토록 크신 심판자 앞에서 무엇을 말하겠는가?"라고 생각하면서 하나님의 심판에 대한 의식에서 오는 것이다. 이런 생각으로 두려움에 떨기 시작한다.

"사모함." 이 성향은 두려움보다 더 자발적인 성격임을 우리는 안다. 우리는 종종 원치 않아도 두려워하지만, 성향에서가 아니면 결코 원하지 않는다. 따라서 그들이 바울의 권면을 받고 형벌을 두려워한 것처럼, 개선을 열렬히 바랐다.

"열심." 바울이 점층법을 의도했음은 의심할 여지 없다. 따라서 그것은 열망보다 더 많은 것을 의미한다. 그것은 각 사람이 큰 열심의 열정으로 자신의 회개의 증거를 주려 했다는 것이다. 따라서 열심은 열망의 강도이다.

"원통히 여김." 분개에 대해 말한 것이 원통히 여김에도 적용되어야 한다. 왜냐하면 그들이 눈감아 줌으로써 묵인했던 악행을 나중에는 엄히 응징했기 때문이다. 그들은 한동안 음행을 용인했지만, 바울의 권면을 받고 그를 더 이상 묵인하지 않았을 뿐 아니라, 그를 징계함에 있어 엄격한 책망자가 되었다.

"너희가 이 일에 모든 것에 대하여 깨끗함을 나타내었느니라." 그는 고린도인들이 명확한 증거들로 그들이 그 범죄에 어떤 정도로도 참여하지 않았음을 보였다고 말한다. 앞서 말한 증거들이 그것이었다. 동시에 바울은 그들을 완전히 무죄방면하지 않고 그들의 허물을 경감할 뿐이다. 그들이 보여준 지나친 관용이 완전히 비난에서 자유롭지 않았기 때문이다. 그러나 그는 그들을 동조의 혐의에서는 무죄방면한다.

원주석

12절 카드 ↗

11. ] Ye have approved yourselves to be clear . The Old Interpreter reads, “Ye have shown yourselves.” Erasmus renders it, “Ye have commended yourselves.” I have preferred a third rendering, which appeared to me to suit better — that the Corinthians showed by clear evidences, that they were in no degree participants in the crime, with which they had appeared, from their connivance, to have had some connection. What those evidences were, we have already seen. At the same time, Paul does not altogether clear them, but palliates their offense. For the undue forbearance, which they had exercised, was not altogether free from blame. He acquits them, however, from the charge of concurrence. (653) We must farther observe, that he does not acquit all of them without exception, but merely the body of the Church. For it may readily be believed, that some were concerned in it, and countenanced it; but, while all of them together were involved in disgrace, it afterwards appeared that only a few were in fault. 12. Wherefore if I wrote . He acts as persons are wont to do, that are desirous of a reconciliation. He wishes all past things to be buried, he does not any more reproach them, he does not reprove them for any thing, he does not expostulate as to any thing; in fine, he forgets every thing, inasmuch as he was satisfied with their simply repenting. And, certainly, this is the right way — not to press offenders farther, when they have been brought to repentance. For if we still call their sins to remembrance, ( 1 Kings 17:18 ,) it is certain that we are actuated by malevolence, rather than by pious affection, or a desire for their welfare. These things, however, are said by Paul by way of concession, for, unquestionably, he had followed up the offense that he had taken, and had felt desirous that the author of this offense should be chastised, but now he puts his foot upon what had been in some degree offensive. “I am now desirous, that whatever I have written may be looked upon as having been written with no other view, than that you might perceive your affection towards me. As to all other things, let us now leave them as they are.” Others explain it in this way, — that he had not regard to one individual in particular, but consulted the common advantage of all. The former interpretation, however, is the more natural one. Your concern for us. As this reading occurs very generally in the Greek versions, I have not ventured to go so far as to erase it, though at the same time in one ancient manuscript the reading is ἡμων ,( of us, ) (654) and it appears from Chrysostom s Commentaries, that the Latin rendering (655) was more commonly received in his times even among the Greeks — that our concern for you might become manifest to you, that is, that it might be manifest to the Corinthians, how much concerned Paul was in regard to them. The other rendering, however, in which the greater part of the Greek manuscripts concur, is, notwithstanding, a probable one. For Paul congratulates the Corinthians on their having learned at length, through means of this test, how they stood affected towards him. “You were not yourselves aware of the attachment that you felt towards me, until you had trial of it in this matter.” Others explain it as referring to the particular disposition of an individual, in this way: “That it might be manifest among you, how much respect each of you entertained for me, and that, through the occurrence of this opportunity, each of you might discover what had previously been concealed in his heart.” As this is not of great moment, my readers are at liberty, so far as I am concerned, to make choice of either; but, as he adds at the same time, in the sight of God, I rather think that he meant this — that each of them, having made a thorough search, as if he had come into the presence of God, (656) had come to know himself better than before. (653) “ Il les absout quant a ce qu’on lent pouuoit obiecter qu’ils auoyent consenti a ce mesfait ;” — “He acquits them in so far as it might be alleged that they had concurred in that crime.” (654) “Some (as Newcome and Wakefield) would read, from several MSS., and Versions, Fathers, and early editions, including that of R. Stephens τὴν σπονδὴν ὑπερ ἡμῶν, (your care for us) But though produces a sense, yet it is one far-fetched and jejune, which does not arise naturally from the subject, and is not so agreeable to the context. The external authority for the reading in question is but slender; the Ed. Princ., and the great bulk of the MSS., having ἡμῶν ὑπερ ὑμῶν, — our (care) for you. ” — Bloomfield. — Ed. (655) The rendering of the Vulgate is as follows: “ Solicitudinem nostrum quam habemus pro vobis ;” — “Our anxiety which we have for you.” Wiclif, (1380,) following, as usual, the Vulgate, renders it thus: “Our busynesse which we haw for you bifor God.” — Ed. (656) “ Ne plus ne moins que s’il eust este deuant Dieu ;” — “Neither more nor less than if he had been in the presence of God.” return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-7-12

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"그런즉 내가 너희에게 쓴 것은 그 불의를 행한 자를 위한 것도 아니요." 그는 화해를 원하는 자들이 보통 하는 방식으로 행한다. 그는 모든 과거 일들이 묻히기를 원하고, 더 이상 그들을 책망하지 않으며, 어떤 것도 꾸짖지 않으며, 어떤 것에도 항변하지 않는다. 요컨대 그들이 단순히 회개한 것으로 만족하므로 모든 것을 잊는다. 이것은 분명히 옳은 방식이다. 범죄자들이 회개로 이끌어졌을 때 더 이상 그들을 몰아붙이지 않는 것. 우리가 그들의 죄를 여전히 기억시킨다면(왕상 17:18), 우리가 경건한 감정이나 그들의 복지에 대한 욕망보다 악의로 행동한다는 것이 확실하다.

"우리가 너희에 대한 열심이 하나님 앞에서 너희에게 나타나게 하려 함이니라." 어떤 이들은 이것을 다르게 설명한다. 바울이 한 개인을 특히 염두에 둔 것이 아니라 모두의 공통 유익을 위한 것이었다는 것이다. 그러나 전자의 해석이 더 자연스럽다.

원주석

13절 카드 ↗

13. We received consolation. Paul was wholly intent upon persuading the Corinthians, that nothing was more eagerly desired by him than their advantage. Hence he says, that he had shared with them in their consolation. Now their consolation had been this — that, acknowledging their fault, they did not merely take the reproof in good part, but had received it joyfully. For the bitterness of a reproof is easily sweetened, so soon as we begin to taste the profitableness of it to us. What he adds — that he rejoiced more abundantly on account of the consolation of Titus, is by way of congratulation. Titus had been overjoyed in finding them more obedient and compliant than could have been expected — nay more, in his finding a sudden change for the better. Hence we may infer, that Paul’s gentleness was anything but flattery, inasmuch as he rejoiced in their joy, so as to be, at the same time, chiefly taken up with their repentance. return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/2co-7-13

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"이로 인하여 우리가 위로를 받았고." 바울은 완전히 고린도인들에게, 그들의 유익보다 더 열렬히 원하는 것이 없음을 설득하는 데 집중했다. 따라서 그는 그들의 위로에 참여했다고 말한다. 이제 그들의 위로는 이것이었다. 자신들의 잘못을 인정하여 그 책망을 잘 받을 뿐 아니라 기쁘게 받은 것이었다. 책망의 쓴맛은 우리가 그것이 우리에게 유익함을 맛보기 시작하는 순간 쉽게 달아지기 때문이다.

그가 디도의 위로로 인해 더욱 풍성히 기뻐했다고 덧붙이는 것은 축하의 뜻이다. 디도는 기대 이상으로 그들이 순종하고 유순한 것을 발견하고 크게 기뻐했다. 아니 더 나아가, 갑작스러운 호전을 발견하고. 따라서 바울의 온유함이 결코 아첨이 아니었음을 추론할 수 있다. 그들의 회개가 주된 관심이면서 그들의 기쁨에 함께 기뻐했기 때문이다.

원주석

14절 카드 ↗

14. But if I have boasted any thing to him. He shows indirectly, how friendly a disposition he had always exercised towards the Corinthians, and with what sincerity and kindness he had judged of them; for at the very time that they seemed to be unworthy of commendation, he still promised much that was honorable on their behalf. Here truly we have a signal evidence of a rightly constituted and candid mind, — reproving to their face those that you love, and yet hoping well, and giving others good hopes respecting them. Such sincerity ought to have induced them not to take amiss any thing that proceeded from him. In the mean time, he takes this opportunity of setting before them again, in passing, his fidelity in all other matters. “You have hitherto had opportunity of knowing my candor, so that I have shown myself to be truthful, and not by any means fickle. I rejoice, therefore, that I have now also been found truthful, when boasting of you before others.” return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-7-14

Source

"이는 내가 그에게 너희를 위하여 자랑한 것이 있더라도 부끄럽지 아니함이니." 그는 간접적으로, 자신이 항상 고린도인들을 향해 얼마나 우호적인 성향을 가졌는지, 얼마나 진실하고 친절하게 그들을 판단했는지를 보인다. 그들이 칭찬을 받을 자격이 없어 보이는 바로 그 시점에도, 그는 여전히 그들에 대해 많은 영예로운 것들을 약속했다. 여기서 우리는 사랑하는 자들을 면전에서 책망하면서도 그들에 대해 좋게 소망하고 다른 사람들에게도 좋은 소망을 주는, 올바르게 구성된 솔직한 마음의 탁월한 증거를 본다.

그러나 바울이 이전에 그들을 책망한 후 지금은 그들을 칭찬하는 것이 어떻게 무결한지 묻는다면, 나는 이렇게 답한다. 그가 그들의 성품에 좋은 점들이 이미 있음을 보았기 때문이 아니라, 그들이 단지 적절한 방향으로 인도될 필요가 있는 것들을 그 안에 보았기 때문이다.

원주석

15절 카드 ↗

15. His bowels more abundantly. As the bowels are the seat of the affections, the term is on that account employed to denote compassion, love, and every pious affection. (657) He wished, however, to express emphatically the idea, that while Titus had loved the Corinthians previously, he had been, at that time, more vehemently stirred up to love them; and that, from the innermost affections of his heart. Now, by these words he insinuates Titus into the affections of the Corinthians, as it is of advantage that the servants of Christ should be loved, that they may have it in their power to do the more good. He at the same time encourages them to go on well, that they may render themselves beloved by all the good. With fear and trembling. By these two words he sometimes expresses simply respect, ( Ephesians 6:5 ,) and this perhaps would not suit ill with this passage, though I should have no objection to view the trembling as mentioned particularly to mean, that, being conscious of having acted amiss, they were afraid to face him. It is true that even those, that are resolute in their iniquities, tremble at the sight of the judge, but voluntary trembling, that proceeds from ingenuous shame, is a sign of repentance. Whichever exposition you may choose, this passage teaches, what is a right reception for the ministers of Christ. Assuredly, it is not sumptuous banquets, it is not splendid apparel, it is not courteous and honorable salutations, it is not the plaudits of the multitude, that gratify the upright and faithful pastor. He experiences, on the other hand, an overflowing of delight, when the doctrine of salvation is received with reverence from his mouth, when he retains the authority that belongs to him for the edification of the Church, when the people give themselves up to his direction, to be regulated by his ministry under Christ’s banners. An example of this we see here in Titus. He at length, in the close, confirms again, what he had previously stated — that he had never been offended to such a degree, as altogether to distrust the Corinthians. (657) “The word σπλάγχνα, ” as is observed by Barnes in his Notes on 2 Corinthians 6:12 , “commonly means in the Bible the tender affections. The Greek word properly denotes the upper viscera — the heart, the lungs, the liver. It is applied by Greek writers to denote those parts of victims which were eaten during or after the sacrifice. Hence it is applied to the heart, as the seat of the emotions and passions; and especially the tender affections — compassion, pity, love, etc. Our word bowels is applied usually to the lower viscera, and by no means expresses the idea of the word which is used in Greek. ” — Ed. return to ' Top of Page ' 2 Corinthians 2Co 6 2 Corinthians 2Co 2 Corinthians 2Co 8 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 2 Corinthians 7". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 2-corinthians-7.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-styl

Pericope (part_of)

절 (explains)

bible-text/2co-7-15

Source

"그의 심정은 너희를 향하여 더욱 넘치나니." "심정"이 감정들의 자리이므로, 이 표현은 동정, 사랑, 모든 경건한 감정을 나타내는 데 사용된다. 디도가 이전에 고린도인들을 사랑했지만, 그 당시 그들을 향한 더 격렬한 사랑으로 자극받았다는 것을 강조하여 표현하려 했다. 그리고 그의 마음의 가장 깊은 감정에서. 이 말들로 그는 디도를 고린도인들의 감정 속에 자리 잡게 하니, 그리스도의 종들이 사랑을 받는 것이 그들이 더 많은 선을 할 수 있게 하는 데 유익하기 때문이다. 동시에 그는 그들이 선하게 나아가도록 격려하여, 모든 선한 자들에게 사랑을 받을 만하게 한다.

"두려워하며 떨며 너희가 그를 영접하던 것을 생각하느니라." 그는 때로 이 두 표현으로 단순히 존경을 나타낸다(엡 6:5). 아마도 이 구절에도 잘 맞을 것이지만, "떨림"이 특히 잘못 행동했음을 의식하고 그를 대면하기 두려워했음을 의미한다고 보는 것도 반대하지 않는다. 자신들의 불의에 굳세게 있는 자들도 심판자를 보면 두려워하지만, 솔직한 수치에서 나오는 자발적인 떨림은 회개의 표시이다.

어느 해석을 선택하더라도, 이 구절은 그리스도의 목사들을 어떻게 올바르게 맞이하는지를 가르친다. 확실히 그것은 호화로운 잔치도, 화려한 의복도, 공손하고 명예로운 인사도, 대중의 갈채도 아니다. 올바르고 신실한 목사를 기쁘게 하는 것은. 반면에 구원의 교리가 자신의 입에서 존경으로 받아질 때, 교회를 위한 덕을 세우는 데 있어 자신에게 속하는 권위를 유지할 때, 백성이 그리스도의 깃발 아래 자신의 목사직으로 인도되기 위해 자신을 그에게 맡길 때, 그는 기쁨이 넘친다.

원주석

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