언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 고린도후서 › 8장

주석[칼빈] — 고린도후서 8장 · 헌금에 대한 권면

요약
칼빈 주석 · 섹션 23개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 7장9장 →

1절 카드 ↗

As, in the event of the Corinthians retaining any feeling of offense, occasioned by the severity of the preceding Epistle, that might stand in the way of Paul’s authority having influence over them, he has hitherto made it his endeavor to conciliate their affections. Now, after clearing away all occasion of offense, and regaining favor for his ministry, he recommends to them the brethren at Jerusalem, that they may furnish help to their necessities. He could not, with any great advantage, have attempted this in the commencement of the Epistle. Hence, he has prudently deferred it, until he has prepared their minds for it. Accordingly, he takes up the whole of this chapter, and the next, in exhorting the Corinthians to be active and diligent in collecting alms to be taken to Jerusalem for relieving the indigence of the brethren. For they were afflicted with a great famine, so that they could scarcely support life without being aided by other churches. The Apostles had intrusted Paul with this matter, ( Galatians 2:10 ,) and he had promised to concern himself in reference to it, and he had already done so in part, as we have seen in the former Epistle. (659) Now, however, he presses them still farther. 1. I make known to you. He commends the Macedonians, but it is with the design of stimulating the Corinthians by their example, although he does not expressly say so; for the former had no need of commendation, but the latter had need of a stimulus. And that he may stir up the Corinthians the more to emulation, he ascribes it to the grace of God that the Macedonians had been so forward to give help to their brethren. For although it is acknowledged by all, that it is a commendable virtue to give help to the needy, they, nevertheless, do not reckon it to be a gain, nor do they look upon it as the grace of God Nay rather, they reckon, that it is so much of what was theirs taken from them, and lost. Paul, on the other hand, declares, that we ought to ascribe it to the grace of God, when we afford aid to our brethren, and that it ought to be desired by us as a privilege of no ordinary kind. He makes mention, however, of a twofold favor, that had been conferred upon the Macedonians. The first is, that they had endured afflictions with composure and cheerfulness. The second is, that from their slender means, equally as though they had possessed abundance, (660) they had taken something — to be laid out upon their brethren. Each of these things, Paul affirms with good reason, is a work of the Lord, for all quickly fail, that are not upheld by the Spirit of God, who is the Author of all consolation, and distrust clings to us, deeply rooted, which keeps us back from all offices of love, until it is subdued by the grace of the same Spirit. (659) “See Calvin on the Corinthians, vol. 2, pp. 67-70. (660) “ D’aussi bon coeur qu’ils eussent este bien riches ;” — “As heartily as if they had been very rich.” return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-1

Source

"형제들아 하나님께서 마게도냐 교회들에게 주신 은혜를 우리가 너희에게 알리노니." 고린도인들이 앞 편지의 엄격함으로 인해 어떤 거슬림의 감정을 갖고 있어서 그의 권위가 그들에게 영향을 미치는 데 방해가 될 수 있었으므로, 바울은 지금까지 그들의 감정을 달래려 애써왔다. 이제 거슬리는 모든 원인을 제거하고 자신의 목사직에 대한 호의를 회복한 후, 그는 예루살렘 형제들을 위해 그들에게 도움을 제공할 것을 권면한다.

그는 마게도냐인들을 칭찬하는데, 그것은 명시적으로 말하지는 않으면서도 고린도인들을 그들의 본에 의해 자극하기 위해서이다. 전자는 칭찬이 필요하지 않았고, 후자는 자극이 필요했기 때문이다. 고린도인들을 더욱 경쟁심을 자극하기 위해, 그는 마게도냐인들이 그토록 기꺼이 형제들을 도왔다는 것을 하나님의 은혜로 돌린다. 가난한 자들을 돕는 것이 칭찬받을 만한 덕이라는 것은 모두 인정하지만, 그럼에도 그것을 이득으로 여기거나 하나님의 은혜로 바라보지 않는다. 오히려 자신들의 것이 빼앗기고 잃는 것으로 여긴다. 반면에 바울은 형제들에게 도움을 줄 때 그것을 하나님의 은혜로 돌려야 하며, 보통 이상의 특권으로 원해야 한다고 선언한다.

그는 마게도냐인들에게 베풀어진 두 종류의 은혜를 언급한다. 첫째는 고난을 평온하고 기쁜 마음으로 견뎌냈다는 것이다. 둘째는 자신들이 궁핍함에도, 마치 풍족한 것처럼 형제들을 위해 기꺼이 헌금을 냈다는 것이다. 바울이 이 두 가지를 모두 주님의 역사라고 단언하는 것은 타당하다. 모든 위로의 저자이신 하나님의 성령이 붙들지 않으면 모든 사람이 금방 실패하고, 사랑의 모든 직무에서 우리를 막는 불신이 깊이 뿌리박혀 있다가 같은 성령의 은혜로 극복되기 때문이다.

원주석

2절 카드 ↗

2. In much trial — In other words, while they were tried with adversity, they, nevertheless, did not cease to rejoice in the Lord: nay, this disposition rose so high, as to swallow up sorrow; for the minds of the Macedonians, which must otherwise have been straitened, required to be set free from their restraints, that they might liberally (661) furnish aid to the brethren. By the term joy he means that spiritual consolation by which believers are sustained under their afflictions; for the wicked either delude themselves with empty consolations, by avoiding a perception of the evil, and drawing off the mind to rambling thoughts, or else they wholly give way to grief, and allow themselves to be overwhelmed with it. Believers, on the other hand, seek occasions of joy in the affliction itself, as we see in the 8 th chapter of the Romans. (662) And their deep poverty. Here we have a metaphor taken from exhausted vessels, as though he had said, that the Macedonians had been emptied, so that they had now reached the bottom. He says, that even in such straits they had abounded in liberality, and had been rich, so as to have enough — not merely for their own use, but also for giving assistance to others. Mark the way, in which we shall always be liberal even in the most straitened poverty — if by liberality of mind we make up for what is deficient in our coffers. Liberality is opposed to niggardliness, as in Romans 12:8 , where Paul requires this on the part of deacons. For what makes us more close-handed than we ought to be is — when we look too carefully, and too far forward, in contemplating the dangers that may occur — when we are excessively cautious and careful — when we calculate too narrowly what we will require during our whole life, or, in fine, how much we lose when the smallest portion is taken away. The man, that depends upon the blessing of the Lord, has his mind set free from these trammels, and has, at the same time, his hands opened for beneficence. Let us now draw an argument from the less to the greater. “Slender means, nay poverty, did not prevent the Macedonians from doing good to their brethren: What excuse, then, will the Corinthians have, if they keep back, while opulent and affluent in comparison of them?” (661) “ Franchement et d’vne affection liberale ;” — “Cheerfully, and with a liberal spirit.” (662) Calvin refers, it is probable, more particularly to Paul’s statement in Romans 8:28 , And we know that all things shall work together for good, etc.; in commenting upon which passage, our author observes: “ Ex supradictis nunc concludit, tantum abesse, quin salutem nostram remorentur hujus vitae aerumnae, ut sint potius eius adminicula ;” — “From what has been said previously, he now draws this conclusion, that the distresses of this life are so far from being hinderances to our salvation, that they are rather helps to it.” — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-2

Source

"환난의 많은 시련 가운데서도 그들의 넘치는 기쁨과." 달리 말하면, 역경으로 시험을 받는 중에도 그들은 주님 안에서 기뻐하기를 그치지 않았다. 아니 이 성향이 너무 높이 올라가서 슬픔을 삼킬 정도였다. 마게도냐인들의 마음은 그렇지 않으면 좁아졌을 것인데, 형제들에게 자유롭게 도움을 줄 수 있도록 그 제약들에서 자유롭게 되어야 했다. "기쁨"이라는 말은 신자들이 고난 아래에서 유지되는 영적 위로를 의미한다.

"그들의 극심한 가난이." 여기에는 완전히 소모된 그릇에서 취한 은유가 있다. 마게도냐인들이 이제 바닥에 이를 만큼 비워졌다는 것이다. 그는 그런 어려운 상황에서도 그들이 관대함이 넘치고 부요하여, 자신들의 필요만이 아니라 다른 이들을 도울 만큼 충분히 가졌다고 말한다. 가장 어려운 가난 중에서도 항상 자유롭게 베풀 수 있는 방식을 주목하라. 마음의 관대함으로 재정의 부족을 보충하는 것이다. 우리가 너무 꼭꼭 쥐게 되는 것은 발생할 수 있는 위험들을 너무 주의 깊게, 너무 앞서서 예측하고, 너무 조심하며 조심할 때, 평생 무엇이 필요할지 너무 좁게 계산하거나 조금이라도 빼앗길 때 얼마나 잃는지 계산할 때이다. 주님의 복에 의존하는 자는 이런 제약들에서 마음이 자유롭게 되고 동시에 선행을 위해 손이 열린다.

원주석

3절 카드 ↗

3. To their power, and even beyond their power. When he says that they were willing of themselves, he means that they were, of their own accord, so well prepared for the duty, that they needed no exhortation. It was a great thing — to strive up to the measure of their ability; and hence, to exert themselves beyond their ability, showed a rare, and truly admirable excellence. (663) Now he speaks according to the common custom of men, for the common rule of doing good is that which Solomon prescribes, ( Proverbs 5:15 ) — to drink water out of our own fountains, and let the rivulets go past, that they may flow onwards to others. (664) The Macedonians, on the other hand, making no account of themselves, and almost losing sight of themselves, concerned themselves rather as to providing for others. (665) In fine, those that are in straitened circumstances are willing beyond their ability, if they lay out any thing upon others from their slender means. (663) “ To their power, yea, and beyond their power This is a noble hyperbole, like that of Demosthenes, ‘I have performed all, even with an industry beyond my power.’” — Doddridge. — Ed. (664) Poole, in his Annotations, observes that “the metaphor” made use of in the passage referred to, ( Proverbs 5:15 ,) “is to be understood either 1, of the free and lawful use of a man’s estate, both for his own comfort and for the good of others, or 2, of the honest use of matrimony.” “The latter meaning,” he remarks, “better suits with the whole context, both foregoing and following, and thus it is explained in the end of Proverbs 5:18 .” — Ed. (665) “ Ont employe leur soin a secourir les autres plustost qu’a subuenir a leur propre necessite ;” — “Made it their care rather to assist others, than to relieve their own necessities.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-3

Source

"내가 증언하노니 그들은 힘대로 할 뿐 아니라 힘에 지나도록 자원하여." 그가 그들이 자발적으로 그랬다고 말할 때, 그들이 스스로의 의지로 그 의무를 위해 너무 잘 준비되어 있어서 어떤 권면도 필요로 하지 않았다는 것을 의미한다. 능력의 범위까지 힘쓰는 것은 큰 일이었다. 따라서 능력 이상으로 힘쓰는 것은 보기 드물고 참으로 탁월한 탁월함을 보인 것이다. 그는 사람들의 일반적인 관행에 따라 말한다. 선을 행하는 일반적인 규범은 솔로몬이 처방하는 것이다(잠 5:15). 자신의 샘에서 물을 마시고 물줄기가 다른 이들에게 흘러가도록 하는 것이다. 반면에 마게도냐인들은 자신을 전혀 고려하지 않고 거의 자신을 잃어버리고, 오히려 다른 이들을 위해 제공하는 것에 관심을 가졌다.

원주석

4절 카드 ↗

4. Beseeching us with much entreaty. He enlarges upon their promptitude, inasmuch as they did not only not wait for any one to admonish them, but even besought those, by whom they would have been admonished, had they not anticipated the desires of all by their activity. (666) We must again repeat the comparison formerly made between the less and the greater. “If the Macedonians, without needing to be besought, press forward of their own accord, nay more, anticipate others by using entreaties, how shameful a thing is it for the Corinthians to be inactive, more especially after being admonished! If the Macedonians lead the way before all, how shameful a thing is it for the Corinthians not, at least, to imitate their example! But what are we to think, when, not satisfied with beseeching, they added to their requests earnest entreaty, and much of it too?” Now from this it appears, that they had besought, not as a mere form, but in good earnest. That the favor and the fellowship. The term favor he has made use of, for the purpose of recommending alms, though at the same time the word may be explained in different ways. This interpretation, however, appears to me to be the more simple one; because, as our heavenly Father freely bestows upon us all things, so we ought to be imitators of his unmerited kindness in doing good, ( Matthew 5:45 ); or at least, because, in laying out our resources, we are simply the dispensers of his favor. The fellowship of this ministry consisted in his being a helper to the Macedonians in this ministry. They contributed of their own, that it might be administered to the saints. They wished, that Paul would take the charge of collecting it. (666) “ Le desir et la solicitation de tous par leur diligence et promptitude ;” — “The desire and solicitation of all by their diligence and promptitude.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-4

Source

"성도 섬기는 일에 참여함에 대하여 우리에게 간절히 구하니." 그는 그들의 즉시 준비됨을 더 확장하여 말한다. 그들이 아무도 권면하기를 기다리지 않았을 뿐 아니라, 심지어 자신들의 활동으로 모든 사람의 요구를 앞지르지 않았더라면 그들이 권면했을 자들에게 간청하기까지 했기 때문이다. 다시 더 작은 것에서 더 큰 것으로의 비교를 반복해야 한다. "만약 마게도냐인들이 간청받을 필요도 없이 스스로 앞으로 나아가고, 아니 더 나아가 간청을 사용하여 다른 이들보다 앞선다면, 고린도인들이 권면받은 후에도 무활동하다는 것이 얼마나 부끄러운 일인가!"

"은혜와 성도 섬기는 일에 참여함을 우리에게 허락하도록." "은혜"라는 말이 구제를 칭찬하기 위해 사용되었다. 우리의 하늘 아버지가 우리에게 모든 것을 거저 주시므로, 우리도 선을 행하는 데 있어 그분의 거저 주시는 친절의 본받는 자들이 되어야 한다(마 5:45). 또는 적어도 우리의 자원을 나눌 때 우리는 단순히 그분의 은혜의 청지기들이기 때문이다.

원주석

5절 카드 ↗

5. And not as He expected from them an ordinary degree of willingness, such as any Christian should manifest; but they went beyond his expectation, inasmuch as they not only had their worldly substance in readiness, but were prepared to devote even themselves. They gave themselves, says he, first to God, then to us. It may be asked, whether their giving themselves to God, and to Paul, were two different things. It is quite a common thing, that when God charges or commands through means of any one, he associates the person whom he employs as his minister, both in authority to enjoin, and in the obedience that is rendered. It seemed good to the Holy Spirit, and to us; say the Apostles, ( Acts 15:28 ,) while at the same time they merely, as instruments, declared what had been revealed and enjoined by the Spirit. Again, The people believed the Lord and his servant Moses, ( Exodus 14:31 ,) while at the same time Moses had nothing apart from God. This, too, is what is meant by the clause that follows — by the will of God For, as they were obedient to God, who had committed themselves to his ministry, to be regulated by his counsel, they were influenced by this consideration in listening to Paul, as speaking from God’s mouth. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-5

Source

"우리가 바라던 것보다 나으리." 그는 그들에게서 어떤 그리스도인도 나타내야 할 보통 정도의 의지를 기대했다. 그러나 그들은 세상적인 재산만이 아니라 자신들까지도 드릴 준비가 되었으므로 그의 기대를 넘어섰다. 그들이 먼저 하나님께, 그 다음에 우리에게 자신들을 드렸다고 말한다.

하나님께 드리는 것과 바울에게 드리는 것이 두 가지 다른 것이냐고 물을 수 있다. 하나님이 어떤 사람을 통해 명하거나 지시하실 때, 그분이 도구로 사용하시는 사람을 권위 면에서나 순종 면에서 모두 연결시키는 것은 아주 일반적이다. "성령과 우리에게 좋을 것이 보인다"고 사도들이 말하지만(행 15:28), 그 사이 그들은 단지 도구로서 성령에 의해 계시되고 명해진 것을 선언했을 뿐이다. 마찬가지로 "백성이 주님과 그의 종 모세를 믿었다"고 하지만(출 14:31), 모세는 하나님과 별개로 아무것도 없었다. 따라서 뒤따르는 조항도 같은 의미이다. 하나님께 복종하여 그분의 조언에 의해 규율받기 위해 자신들을 그분의 목사직에 맡겼으므로, 하나님의 입에서 말하는 것처럼 바울에게 귀를 기울이는 이 고려로 영향을 받았다는 것이다.

원주석

6절 카드 ↗

6. That we should exhort Titus. Now this is an exhortation that is of greater force, when they learn that they are expressly summoned to duty. (667) Nor was it offensive to the Macedonians, that he was desirous to have the Corinthians as partners in beneficence. In the mean time an apology is made for Titus, that the Corinthians may not think that he pressed too hard upon them, as if he had not confidence in their good disposition. For he did that, from having been entreated, and it was rather in the name of the Macedonians, than in his own. (667) “ Quand ils oyent qu’on les somme nommeement et presentement de faire leur droit ;” — “When they hear that they summon them expressly and presently to do their duty.” return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-6

Source

"그러므로 우리가 디도를 권하여." 이제 이것은 그들이 의무로 명시적으로 소환된다는 것을 알게 될 때 더 큰 힘을 갖는 권면이다. 그리고 그것은 고린도인들이 디도가 그들에게 너무 강하게 압박한다고 생각하지 않도록 하기 위한 디도에 대한 사과이기도 하다. 마치 그가 그들의 선한 성향을 신뢰하지 않기 때문에 그랬던 것처럼. 그는 요청을 받아서 했으며, 자신의 이름보다는 마게도냐인들의 이름으로 했기 때문이다.

원주석

7절 카드 ↗

7. But as He had already been very careful to avoid giving offense, inasmuch as he said, that Titus had entreated them, not so much from his own inclination, as in consideration of the charge given him by the Macedonians. Now, however, he goes a step farther, by admonishing them, that they must not even wait for the message of the Macedonians being communicated to them; and that too, by commending their other virtues. “You ought not merely to associate yourselves as partners with the Macedonians, who require that; but surpass them in this respect, too, as you do in others.” He makes a distinction between utterance and faith, because it. is impossible that any one should have faith, and that, too, in an eminent degree, without being at the same time much exercised in the word of God. Knowledge I understand to mean, practice and skill, or prudence. He makes mention of their love to himself, that he may encourage them also from regard to himself personally, and in the mean time he gives up, with a view to the public advantage of the brethren, the personal affection with which they regarded him. (668) Now in this way he lays a restraint upon himself in everything, that he may not seem to accuse them when exhorting them. (668) “ De laquelle les Corinthiens l’aimoyent et ses compagnons ;” “With which the Corinthians loved him and his associates.” return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-7

Source

"오직 너희는 믿음과 말과 지식과 모든 간절함과 우리를 사랑하는 이 모든 일에 풍성한 것 같이." 그는 이미 거슬림을 주지 않으려 매우 주의했다. 그것은 디도가 자신의 성향에서라기보다 마게도냐인들이 맡긴 임무를 고려하여 그들에게 간청했다고 말했기 때문이다. 이제 한 걸음 더 나아가, 마게도냐인들의 메시지가 그들에게 전달되기를 기다릴 필요도 없다고 훈계하는데, 그것도 그들의 다른 덕들을 칭찬함으로써이다. "당신들은 단지 그것을 요구하는 마게도냐인들과 동참자가 되어야 할 뿐 아니라, 다른 것들에서 그런 것처럼 이 점에서도 그들을 능가해야 합니다."

그는 말씀과 믿음을 구별하는데, 어떤 사람이 믿음을 가지면서 동시에 하나님의 말씀에 많이 훈련되지 않는 것은 불가능하기 때문이다. 지식은 나는 실천적 솜씨나 신중함을 의미하는 것으로 이해한다. 자신을 향한 그들의 사랑을 언급하는 것은 자신에 대한 개인적인 존경에서도 격려하기 위해서이다. 그러나 그 사이에 그들이 그에게 가진 개인적 감정을 형제들의 공적 유익을 위해 포기한다. 이렇게 그는 자신이 그들을 권면할 때 비난하는 것처럼 보이지 않도록 모든 일에서 자제한다.

원주석

8절 카드 ↗

8. I speak not according to commandment Again he qualifies his exhortation, by declaring that he did not at all intend to compel them, as if he were imposing any necessity upon them, for that is to speak according to commandment, when we enjoin any thing definite, and peremptorily require that it shall be done. Should any one ask — “Was it not lawful for him to prescribe what he had by commandment of the Lord?” The answer is easy — that God, it is true, everywhere charges us to help the necessities of our brethren, but he nowhere specifies the sum; (669) that, after making a calculation, we might divide between ourselves and the poor. He nowhere binds us to circumstances of times, or persons, but calls us to take the rule of love as our guide. At the same time, Paul does not here look to what is lawful for him, or unlawful, but says, that he does not command as if he reckoned that they required to be constrained by command and requirement, as though they refused to do their duty, unless shut up to it by necessity. He assigns, on the other hand, two reasons why he, notwithstanding, stirs them up to duty: first, Because the concern felt by him for the saints compels him to do so; and, secondly, Because he is desirous, that the love of the Corinthians should be made known to all. For I do not understand Paul to have been desirous to be assured of their love, (as to which he had already declared himself to be perfectly persuaded,) (670) but he rather wished that all should have evidence of it. At the same time, the first clause in reference to the anxiety of others, admits of two meanings — either that he felt an anxiety as to the individuals, which did not allow him to be inactive, or that, yielding to the entreaties of others, who had the matter at heart, he spoke not so much from his own feeling, as at the suggestion of others. (669) “ Combien nous leur deuons donner ;” — “How much we ought to give them.” (670) “ Bien persuade et asseure ;” — “Well persuaded and assured.” return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-8

Source

"내가 명령으로 하는 말이 아니요." 그는 다시 자신의 권면에 단서를 달아, 그들에게 어떤 필요성을 부과하는 것처럼 강요하려 한 것이 전혀 아니라고 선언한다. 명령에 따라 말하는 것은 어떤 것을 명시적으로 지정하고 그것이 행해질 것을 단호하게 요구할 때이기 때문이다.

"다만 다른 이들의 간절함을 인하여." 동시에 그는 그럼에도 그들을 의무로 자극하는 두 가지 이유를 제시한다. 첫째는 성도들을 위한 그의 염려가 그를 그렇게 하도록 강요하기 때문이고, 둘째는 고린도인들의 사랑이 모든 사람에게 알려지기를 원하기 때문이다. 나는 바울이 자신들의 사랑에 대해 확신을 얻기 원했다고 이해하지 않는다(그것에 대해서는 이미 완전히 설득되어 있다고 선언했다). 오히려 모든 사람이 그것의 증거를 가지기를 원했다.

원주석

9절 카드 ↗

9. For ye know the grace. Having made mention of love, he adduces Christ as an all perfect and singular pattern of it. “Though he was rich,” says he, “he resigned the possession of all blessings, that he might enrich us by his poverty.” He does not afterwards state for what purpose he makes mention of this, but leaves it to be considered by them; for no one can but perceive, that we are by this example stirred up to beneficence, that we may not spare ourselves, when help is to be afforded to our brethren. Christ was rich, because he was God, under whose power and authority all things are; and farther, even in our human nature, which he put on, as the Apostle bears witness, ( Hebrews 1:2 ; Hebrews 2:8 ,) he was the heir of all things, inasmuch as he was placed by his Father over all creatures, and all things were placed under his feet. He nevertheless became poor, because he refrained from possessing, and thus he gave up his right for a time. We see, what destitution and penury as to all things awaited him immediately on his coming from his mother’s womb. We hear what he says himself, ( Luke 9:58 ,) The foxes have holes, and the birds of the air have nests: the Son of man hath not where to lay his head. Hence he has consecrated poverty in his own person, that believers may no longer regard it with horror. By his poverty he has enriched us all for this purpose — that we may not feel it hard to take from our abundance what we may lay out upon our brethren. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-9

Source

"우리 주 예수 그리스도의 은혜를 너희가 알거니와." 사랑을 언급하고 나서, 그는 그것의 완전하고 비교할 수 없는 본으로 그리스도를 제시한다. "그분이 부요하셨지만, 그분은 가난으로 우리를 부요하게 하기 위해 모든 복의 소유를 포기하셨습니다." 그는 이후에 이것을 언급하는 목적을 진술하지 않고 그들이 고려하도록 남겨둔다. 우리가 이 본에 의해 선행에 자극받는다는 것은 누구나 알 수 있기 때문이다. 형제들에게 도움을 줄 때 우리 자신을 아끼지 않도록.

그리스도는 부요하셨으니, 그분이 하나님이셨고 모든 것이 그분의 권능과 권위 아래 있었기 때문이다. 더 나아가 그분이 입으신 우리의 인성에서도, 사도가 증언하듯이(히 1:2; 2:8), 그분은 모든 것의 상속자셨으니 아버지에 의해 모든 피조물 위에 세우심을 받으셨고 모든 것이 그분의 발 아래 놓였기 때문이다. 그럼에도 그분은 가난하게 되셨으니, 소유하기를 삼가셨고, 이렇게 그분은 잠시 자신의 권리를 포기하셨다. 그분이 어머니의 태에서 나오자마자 곧 모든 것에 대한 궁핍과 빈곤이 그분을 기다렸음을 우리는 본다. 그분이 직접 하신 말씀을 들어보자(눅 9:58). "여우도 굴이 있고 공중의 새도 집이 있으되 인자는 머리 둘 곳이 없다." 따라서 그분은 신자들이 더 이상 두려움으로 바라보지 않도록 자신의 인격 안에서 가난을 거룩하게 하셨다. 그분은 자신의 가난으로 우리 모두를 부요하게 하셨으니, 우리가 자신들의 풍성함에서 형제들을 위해 나눌 것을 어렵게 느끼지 않도록 하기 위해서이다.

원주석

10절 카드 ↗

10. And in this I give my advice. The advice he places in contrast with the commandment of which he had spoken a little before. ( 2 Corinthians 8:8 .) “I merely point out what is expedient in the way of advising or admonishing.” Now this advantage is not perceived by the judgment of the flesh; for where is the man to be found, who is persuaded that it is of advantage to deprive himself of something with the view of helping others? It is, indeed, the saying of a heathen — “What you have given away is the only riches that you will always have; (671) but the reason is, that whatever is given to friends is placed beyond all risk.” The Lord, on the other hand, would not have us influenced by the hope of a reward, or of any remuneration in return, but, on the contrary, though men should be ungrateful, so that we may seem to have lost what we have given away, he would have us, not- withstanding, persevere in doing good. The advantage, however, arises from this — that “He that giveth to the poor (as Solomon says in Proverbs 19:17 ) lendeth to the Lord,” whose blessing, of itself, is to be regarded as a hundredfold more precious than all the treasures of the world. The word useful, however, is taken here to mean honorable, or at least Paul measures what is useful by what is honorable, because it would have been disgraceful to the Corinthians to draw back, or to stop short in the middle of the course, when they had already advanced so far. At the same time it would also have been useless, inasmuch as everything that they had attempted to do would have come short of acceptance in the sight of God. Who had begun not only to do. As doing is more than willing, the expression may seem an improper one; but willing here is not taken simply, (as we commonly say,) but conveys the idea of spontaneous alacrity, that waits for no monitor. For there are three gradations, so to speak, as to acting. First , we sometimes act unwillingly, but it is from shame or fear. Secondly, we act willingly, but at the same time it is from being either impelled, or induced from influence, apart from our own minds. Thirdly, we act from the prompting of our own minds, when we of our own accord set ourselves to do what is becoming. Such cheerfulness of anticipation is better than the actual performance of the deed. (672) (671) Calvin, it is to be observed, quotes the same sentiment, when commenting on 1 Corinthians 16:2 , (see p. 69,) but in the present instance he takes occasion, most appropriately to his particular purpose, to notice the connection in which the poet introduces it, which is as follows: — “ Callidus effracta nummos fur auferet arca; Prosternet patrios impia flamma Lares. Extra fortunam est, quicquid donatur amicis; Quas dederis, solas semper habebis opes ” “The dexterous thief will break open your chest, and carry off your money; a fire, raised by a base incendiary, will lay in the dust your paternal mansion; but whatever has been given to friends is placed beyond all risk. What you have given away is the only wealth that you will always retain.” — MARTIAL, Ephesians 5:39 . It is mentioned by Dr. Bennett, in his Lectures on Christ’s Preaching, (p. 104,) that on the tomb of Robert of Doncaster, there was the following inscription — “What I gave, I have; what I kept I lost.” — Ed. (672) “ Vne telle promptitude de s’auancer a faire sans estre incite ou aduerti d’ailleurs, est plus que le faict mesme ;” — “Such promptitude in being forward to act, without requiring to be stirred up or admonished by any one, is more than the deed itself” return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-10

Source

"이 일에 내 의견을 말하노니." 조언을 그는 조금 전에 말한 명령과 대조한다(고후 8:8). "나는 단지 권면이나 훈계의 방식으로 유익한 것을 제시할 뿐입니다." 이제 이 유익은 육신의 판단으로는 인식되지 않는다. 다른 이들을 돕기 위해 자신에게서 무언가를 빼앗는 것이 유익하다고 설득된 자가 어디에 있겠는가?

그러나 주님은 우리가 보상이나 보답의 소망으로 영향받기를 원하지 않으신다. 반면에 사람들이 배은망덕하여 우리가 준 것을 잃은 것처럼 보인다 해도, 그럼에도 선을 행하기를 지속하기를 원하신다. 유익은 이데서 온다. "가난한 자에게 주는 자는 주님께 빌리는 것이다"(잠 19:17). 그분의 복은 그 자체로 세상 모든 보물보다 백 배 더 귀하다고 여겨져야 한다.

"또한 원하는 자가 행하는 것보다 먼저 하기도 하였느니라." 행함이 원함보다 더 크므로, 그 표현이 부적절해 보일 수 있다. 그러나 "원함"이 여기서 단순하게가 아니라 어떤 감시자도 기다리지 않는 자발적인 민첩함의 개념을 전달한다. 행동에는 세 가지 등급이 있다. 첫째, 우리는 때로 마지못해 행하지만 수치나 두려움에서이다. 둘째, 우리는 기꺼이 행하지만 우리 마음 밖에서 충동받거나 유도되어서이다. 셋째, 우리는 마음의 충동으로 행하는데, 스스로의 의지로 마땅한 것을 하기 시작할 때이다. 이런 종류의 예비적인 기꺼움이 실제 행위보다 더 낫다.

원주석

11절 카드 ↗

11. Now what ye have begun to do. It is probable, that the ardor of the Corinthians had quickly cooled down: otherwise they would, without any delay, have prosecuted their purpose. The Apostle, however, as though no fault had as yet been committed, gently admonishes them to complete, what had been well begun. When he adds — from what you have, he anticipates an objection; for the flesh is always ingenious in finding out subterfuges. Some plead that they have families, which it were inhuman to neglect; others, on the ground that they cannot give much, make use of this as a pretext for entire exemption. Could I give so small a sum? All excuses of this nature Paul removes, when he commands every one to contribute according to the measure of his ability. He adds, also, the reason: that God looks to the heart — not to what is given, for when he says, that readiness of mind is acceptable to God, according to the individual’s ability, his meaning is this — “If from slender resources you present some small sum, your disposition is not less esteemed in the sight of God, than in the case of a rich man’s giving a large sum from his abundance. ( Mark 12:44 .) For the disposition is not estimated according to what you have not, that is, God does by no means require of thee, that thou coldest contribute more than thy resources allow.” In this way none are excused; for the rich, on the one hand, owe to God a larger offering, and the poor, on the other hand, ought not to be ashamed of their slender resources. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-11

Source

"이제 하던 일을 완성할지라." 고린도인들의 열정이 빠르게 식었을 것이 개연성이 있다. 그렇지 않으면 어떤 지체도 없이 자신들의 목적을 실행했을 것이다. 그러나 사도는 마치 아직 어떤 잘못도 저질러지지 않은 것처럼, 잘 시작된 것을 완성하도록 부드럽게 훈계한다.

"가진 것으로 하라"고 덧붙일 때, 그는 반대 의견을 미리 막는다. 육신은 항상 핑계를 찾는 데 교묘하기 때문이다. 어떤 이들은 돌보지 않는 것이 비인도적인 가족들을 핑계로 댄다. 다른 이들은 많이 줄 수 없다는 것을 구실로 완전히 면제받으려 한다. 이런 모든 변명들을 바울은 각 사람이 자신의 능력의 척도에 따라 기여하도록 명할 때 제거한다. 또한 이유도 덧붙인다. 하나님이 마음을 보신다는 것, 주어진 것이 아니라는 것이다. 마음의 준비됨이 각자의 능력에 따라 하나님께 받아들여진다고 말할 때, 그 의미는 이것이다. "적은 자원에서 작은 액수를 드린다면, 당신의 성향은 하나님의 눈에서 부유한 사람이 자신의 풍성함에서 큰 액수를 드리는 것보다 덜 평가받지 않습니다(막 12:44). 성향은 당신이 없는 것에 따라 평가받지 않으니, 하나님이 결코 당신의 자원이 허용하는 것보다 더 많이 기여하도록 요구하지 않으시기 때문입니다." 이렇게 아무도 면제받지 않는다. 부요한 자는 한편으로 더 큰 헌금을 하나님께 빚지고 있고, 가난한 자는 다른 한편으로 자신의 적은 자원을 부끄러워해서는 안 된다.

원주석

13절 카드 ↗

13. Not that others. This is a confirmation of the preceding statement — that a readiness of will is well-pleasing to God alike in poverty and in wealth, inasmuch as God does not mean that we should be reduced to straits, in order that others may be at ease through our liberality. True, indeed, it is certain, that we owe to God, not merely a part, but all that we are, and all that we have, but in His kindness He spares us thus far, that He is satisfied with that participation of which the Apostle here speaks, What he teaches here you must understand to mean an abatement from the rigor of law. (673) In the mean time, it is our part to stir ourselves up from time to time to liberality, because we must not be so much afraid of going to excess in this department. The danger is on the side of excessive niggardliness. This doctrine, however, is needful in opposition to fanatics, who think that you have done nothing, unless you have stripped yourself of every thing, so as to make every thing common; (674) and, certainly, they gain this much by their frenzy, that no one can give alms with a quiet conscience. Hence we must carefully observe Paul’s ( ἐπιείκεια) mildness, (675) and moderation, in stating that our alms are well-pleasing to God, when we relieve the necessity of our brethren from our abundance — not in such a way that they are at ease, and we are in want, but so that we may, from what belongs to us, distribute, so far as our resources allow, and that with a cheerful mind. (676) By an equality Equality may be taken in two senses, either as meaning a mutual compensation, when like is given for like, or, as meaning a proper adjustment. I understand ἰσότητα simply as meaning — an equality of proportional right, (677) as Aristotle terms it. (678) In this signification it is made use of, also, in Colossians 4:1 , where he exhorts “masters to give to their servants what is equal. ” He certainly does not mean, that they should be equal in condition and station, but by this term he expresses that humanity and clemency, and kind treatment, which masters, in their turn, owe to their servants. Thus the Lord recommends to us a proportion of this nature, that we may, in so far as every one’s resources admit, afford help to the indigent, that there may not be some in affluence, and others in indigence. Hence he adds — at the present time. At that time, indeed, necessity pressed upon them. Hence we are admonished that, in exercising beneficence, we must provide for the present necessity, if we would observe the true rule of equity. (673) “ Est vn relaschement de ce a quoy nous sommes tenus en rigueur de droict comme on dit ;” — “Is an abatement from what we are bound to by strictness of right, as they say.” (674) “Calvin alludes to the same class of persons, when commenting on Acts 2:44 — had all things common. “ Verum sana expositione indiget hic locus propter spiritus fanaticos, qui bonorum κοινωνίαν fingunt, qua omnis politia evertatur ;” — “This passage, however, requires to be soundly interpreted — for the sake of those fanatical spirits, who pretend ( κοινωνίαν) — a community of goods, by which all civil government is overturned.” — Ed. (675) Beza, when commenting on 2 Corinthians 10:1 , observes, that ἐπιεικείας means “an inclination to clemency and mercy, as opposed to a disposition to follow out to the utmost one’s just right.” “Aristotle,” he remarks, “contrasts τὸ ἐπιεικες, (mildness,) with τῷ ἀκριβοδικαίῳ, (rigorous justice,) and Hermogenes contrasts it with τῷ βιαίῳ (violence.) ” — Ed. (676) “ Et ce d’vne gayete de coeur et franc courage ;” — “And that with cheerfulness of heart and frank courage.” (677) “ C’est a dire qui est compassee par proportion selon des qualitez des personnes et autres circounstances ;” — “That is to say, which is regulated proportionally according to the stations of individuals, and other circumstances.” (678) “ Quaerenda omnino ἰσότης est, sed analogica qualis est membrorum in corpore humano, qua quidem non omnia in eodem pretio et dignitate habentur, sed omnia tamen, quae ornamento vel integumento indigent, ornantur et teguntur ;” — “ Equality must by all means be aimed at, but proportional, such as subsists among the members of the human body, according to which they are not, indeed, all held in the same estimation and dignity, but all of them notwithstanding, that require ornament or clothing, are adorned and clothed. ” — Heideggerus. — Ed. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-13

Source

"이는 다른 사람들은 평안하게 하고 너희는 곤고하게 하려 함이 아니요." 이것은 앞 진술의 확인이다. 하나님이 우리를 관대함으로 인해 다른 이들이 편안하도록 어려운 처지로 줄이려 하지 않으시므로, 가난할 때나 풍요할 때나 마음의 준비됨이 하나님을 기쁘시게 한다는 것이다. 참으로 우리가 가진 것의 일부만이 아니라 전부를 하나님께 빚지고 있다는 것은 확실하지만, 그분은 친절하게 사도가 여기서 말하는 참여로 만족하신다.

그가 여기서 가르치는 것은 법의 엄격함에서의 완화로 이해해야 한다. 그러나 한편으로 우리는 때때로 관대함으로 자신을 자극해야 하니, 이 방면에서 지나침을 너무 두려워해서는 안 되기 때문이다. 위험은 지나친 인색함 쪽에 있다. 그러나 이 교리는 광신자들을 반박하기 위해 필요하다. 그들은 모든 것을 공동으로 만들어 모든 것을 벗어 버리지 않으면 아무것도 한 것이 없다고 생각한다. 그들의 광기로 얻는 결과는, 아무도 평온한 양심으로 구제를 줄 수 없게 된다는 것이다.

"평등." 평등은 두 가지 의미로 취할 수 있다. 같은 것에 같은 것을 주는 상호 보상이거나, 적절한 조정이거나. 나는 이것을 단순히 비례적인 권리의 평등으로 이해한다. 이 의미에서 골로새서 4장 1절에서도 사용되는데, 거기서 그는 "주인들은 종들에게 공평한 것을 주라"고 권한다. 그가 분명히 그들이 조건과 신분에서 같아야 한다는 의미가 아니라, 이 표현으로 주인들이 차례로 종들에게 빚진 인정과 친절과 좋은 대우를 표현한다. 따라서 주님은 이런 비례를 우리에게 권하신다. 각 사람의 자원이 허용하는 범위에서 궁핍한 자들에게 도움을 줌으로써, 어떤 자들은 풍족하고 다른 자들은 궁핍하지 않도록.

원주석

14절 카드 ↗

14. And their abundance It is uncertain, what sort of abundance he means. Some interpret it as meaning, that this had been the case, inasmuch as the Gospel had flowed out to them from the Church at Jerusalem, from which source they had, in their penury, been assisted by their spiritual riches. This, I think, is foreign to Paul’s intention. It ought rather, in my opinion, to be applied to the communion of saints, which means, that whatever duty is discharged to one member, redounds to the advantage of the entire body. “If it is irksome to you to help your brethren with riches that are of no value, consider how many blessings you are destitute of, and these too, far more precious, with which you may be enriched by those who are poor as to worldly substance. This participation, which Christ has established among the members of his body, should animate you to be more forward, and more active in doing good.” The meaning may, also, be this. “You now relieve them according to the necessity of the occasion, but they will have an opportunity given them at another time of requiting you.” (679) I approve rather of the other sentiment, which is of a more general nature, and with this accords what he again repeats in reference to equality. For the system of proportional right in the Church is this — that while they communicate to each other mutually according to the measure of gifts and of necessity, this mutual contribution produces a befitting symmetry, though some have more, and some less, and gifts are distributed unequally. (680) (679) “ Quelque tour Dieu leur donnera. moyen de vous recompenser ;” — “God will one day give them the means of requiting you.” (680) “ Fait vne proportion fort conuenable, et comme vne belle harmonie ;” — “Makes a very suitable proportion, and as it were a beautiful harmony.” return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-14

Source

"이제 너희의 풍성한 것으로 그들의 부족한 것을 보충함은." 그가 어떤 종류의 풍성함을 의미하는지 불확실하다. 어떤 이들은 이것이, 복음이 예루살렘 교회에서 그들에게 흘러나왔으므로, 그들이 궁핍 가운데 영적 부요로 도움을 받았다는 것이라고 해석한다. 이것은 바울의 의도와 다른 것 같다. 오히려 성도들의 교제에 적용되어야 한다고 생각한다. 한 지체에 대해 수행된 어떤 의무도 전체 몸의 유익에 돌아간다는 것을 의미하기 때문이다. "물질적 부요로 형제들을 돕는 것이 번거롭다면, 당신들이 얼마나 많은 복들이 부족한지, 그리고 그것들이 세상 물질에 있어 가난한 자들로부터 풍요롭게 될 수 있는 훨씬 더 귀한 것들을 생각하십시오." 교회에서 비례적인 권리의 체계는 이것이다. 은사와 필요의 척도에 따라 서로 교통하는 동안, 이 상호 기여가 어떤 이들은 더 많이 가지고 다른 이들은 덜 가지고 은사들이 불균등하게 분배되더라도, 합당한 조화를 만들어낸다.

원주석

15절 카드 ↗

15. As it is written. The passage, that Paul quotes, refers to the manna, but let us hear what the Lord says by Moses. He would have this to serve as a never-failing proof, that men do not live by bread alone, but are Divinely supported, by the secret influence of His will, who maintains and preserves all things that he has created. Again, in another passage, ( Deuteronomy 8:3 ,) Moses admonishes them, that they had been nourished for a time with such food, that they might learn that men are supported — not by their own industry or labor, but by the blessing of God. Hence it appears, that in the manna, as in a mirror, there is presented to us an emblem of the ordinary food that we partake of. Let us now come to the passage that Paul quotes. When the manna had fallen, they were commanded to gather it in heaps, so far as every one could, though at the same time, as some are more active than others, there was more gathered by some than was necessary for daily use, (681) yet no one took for his own private use more than an homer, (682) for that was the measure that was prescribed by the Lord. This being the case, all had as much as was sufficient, and no one was in want. This we have in Exodus 16:18 Let us now apply the history to Paul’s object. The Lord has not prescribed to us an homer, or any other measure, according to which the food of each day is to be regulated, but he has enjoined upon us frugality and temperance, and has forbidden, that any one should go to excess, taking advantage of his abundance. Let those, then, that have riches, whether they have been left by inheritance, or procured by industry and efforts, consider that their abundance was not intended to be laid out in intemperance or excess, but in relieving the necessities of the brethren. For whatever we have is manna, from whatever quarter it comes, provided it be really ours, inasmuch as riches acquired by fraud, and unlawful artifices, are unworthy to be called so, but are rather quails sent forth by the anger of God. ( Numbers 11:31 .) And as in the case of one hoarding the manna, either from excessive greed or from distrust, what was laid up immediately putrified, so we need not doubt that the riches, that are heaped up at the expense of our brethren, are accursed, and will soon perish, and that too, in connection with the ruin of the owner; so that we are not to think that it is the way to increase, if, consulting our own advantage for a long while to come, we defraud our poor brethren of the beneficence that we owe them. (683) I acknowledge, indeed, that there is not enjoined upon us an equality of such a kind, as to make it unlawful for the rich to live in any degree of greater elegance than the poor; but an equality is to be observed thus far — that no one is to be allowed to starve, and no one is to hoard his abundance at the expense of defrauding others. The poor man’s homer (684) will be coarse food and a spare diet; the rich man’s homer will be a more abundant portion, it is true, according to his circumstances, but at the same time in such a way that they live temperately, and are not wanting to others. (681) “ Combien qu’aucuns en amassassent plus qu’il ne leur estoit de besoin pour la nourriture d’vn iour, et les autres moins (comme les vns sont plus habiles que les autres ;)” — “Though some gathered more of it than was needed by them as the food of a day, and others less (as some are more expert than others).” (682) “An omer was about three quarts English measure. It is inferred by some that, when any one had gathered more than his due share, he gave the overplus to those who had gathered less. Others, however, suppose that the whole quantity gathered by any one family was first put into a common mass, and then measured out to the several individuals composing the household. ” — Bush’s Notes on Exodus. — Ed. (683) “ Le secours et assistance ;” — “The help and assistance.” (684) “ L’homer, c’est a dire la mesure des poures ;” — “The homer, that is to say, the measure of the poor.” return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-15

Source

"기록된 것같이 많이 거둔 자도 남지 아니하였고 적게 거둔 자도 모자라지 아니하였느니라." 바울이 인용하는 구절은 만나에 관한 것인데, 주님이 모세를 통해 하신 말씀을 들어보자. 그분은 이것이 사람이 빵으로만 사는 것이 아니라, 그분이 창조한 모든 것을 유지하고 보존하시는 분의 뜻의 비밀스러운 영향으로 신성하게 지원된다는 확실한 증거로 삼기를 원하셨다. 또 다른 구절(신 8:3)에서 모세는 그들이 한동안 그런 음식으로 양육받았음을 훈계하여, 사람들이 자신들의 수고나 노력으로가 아니라 하나님의 복으로 지원된다는 것을 배우게 하기 위해서라고 한다. 따라서 만나에서 마치 거울에서처럼 우리가 먹는 일상적인 음식의 상징이 우리에게 제시된다.

만나가 떨어졌을 때, 그들은 할 수 있는 한 많이 모으도록 명받았다. 그럼에도 어떤 자들이 다른 자들보다 더 활발하므로, 어떤 자들은 하루 사용에 필요한 것보다 더 많이 모았지만, 아무도 한 오멜보다 더 사적인 용도로 취하지 않았다. 그것이 주님이 정하신 분량이었기 때문이다. 이러하므로 모두가 충분한 만큼을 가졌고 아무도 부족하지 않았다(출 16:18).

이제 그 역사를 바울의 목적에 적용하자. 주님은 우리에게 오멜이나 다른 분량을 정하지 않으셨고, 그것에 따라 매일의 음식이 규제되어야 한다고 하지 않으셨다. 그러나 그분은 우리에게 검소와 절제를 명하셨고, 아무도 자신의 풍족함을 이용하여 지나치게 가지는 것을 금하셨다. 따라서 상속으로든 수고와 노력으로 얻었든 부요를 가진 자들은, 자신의 풍성함이 방종이나 낭비에 쓰이도록 의도된 것이 아니라 형제들의 필요를 채우는 데 쓰이도록 의도되었음을 생각하라. 우리가 가진 모든 것은 어디서 오든 만나이니, 그것이 참으로 우리 것이라면. 사기와 불법적인 방법으로 얻은 부요는 그렇게 불릴 자격이 없다. 오히려 하나님의 진노로 보낸 메추라기이다(민 11:31).

지나친 탐욕이나 불신으로 만나를 저장한 자에게 저장된 것이 즉시 썩었듯이, 형제들의 희생으로 쌓인 부요는 저주받고 곧 망할 것임을 우리는 의심하지 말아야 한다. 그것도 주인의 파멸과 함께. 따라서 우리가 오랫동안 자신의 유익을 도모하며 가난한 형제들이 마땅히 받아야 할 선행을 빼앗는 것이 늘어나는 방법이라고 생각하지 말아야 한다.

원주석

16절 카드 ↗

16. But thanks be to God who hath put. That he may leave the Corinthians without excuse, he now at length adds, that there had been provided for them active prompters, who would attend to the matter. And, in the first place, he names Titus, who, he says, had been divinely raised up. This was of great importance in the case. For his embassy would be so much the more successful, if the Corinthians recognized him as having come to them, from having been stirred up to it by God. From this passage, however, as from innumerable others, we infer that there are no pious affections that do not proceed from the Spirit of God; (685) and farther, that this is an evidence of God’s concern for his people, that he raises up ministers and guardians, to make it their endeavor to relieve their necessities. But if the providence of God shows itself in this manner, in providing the means of nourishment for the body, how much greater care will he exercise as to the means of spiritual nourishment, that his people may not be in want of them! Hence it is His special and peculiar work to raise up pastors. (686) (685) See Calvin’s Institutes, volume 1. (686) “ Les pasteurs et ministres ;” — “Pastors and ministers.” return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-16

Source

"너희를 위하여 같은 간절함을 디도의 마음에도 주시는 하나님께 감사하노니." 고린도인들이 변명할 수 없도록, 그는 이제 마침내 활동적인 재촉자들이 그 일을 처리하기 위해 마련되었다고 덧붙인다. 먼저 그는 디도를 언급하는데, 하나님이 그를 일으키셨다고 말한다. 이것은 그 경우에 매우 중요했다. 고린도인들이 그가 하나님에 의해 자극받아 그들에게 왔음을 인식한다면, 그의 대사가 그만큼 더 성공적이 될 것이기 때문이다.

그러나 이 구절에서, 무수한 다른 구절들에서와 같이, 하나님의 성령에서 나오지 않는 경건한 감정은 없다는 것을 추론한다. 또한 하나님이 자신의 백성을 위해 목사들과 보호자들을 일으키시어 그들의 필요를 채우기 위해 힘쓰게 하신다는 것이 그분의 관심의 증거임도 추론한다. 만약 하나님의 섭리가 몸의 양식을 위한 수단을 제공하는 데 이런 방식으로 나타난다면, 하나님의 백성이 영적 양식이 부족하지 않도록 영적 양식의 수단에 대해 얼마나 더 많은 주의를 기울이시겠는가! 따라서 목사들을 일으키는 것은 그분의 특별하고 고유한 역사이다.

원주석

17절 카드 ↗

His receiving the exhortation means that he had undertaken this business, (687) from being exhorted to it by Paul. He afterwards corrects this by saying, that Titus had not been so much influenced by the advice of others, as he had felt stirred up of his own accord, in accordance with his active disposition. (687) “ Que Tite auoit receu ceste charge ;” — “That Titus had received this charge.” return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-17

Source

"그가 권면을 받아들였을 뿐 아니라." 권면을 받아들인다는 것은 바울의 권면을 받아 이 임무를 맡았다는 것을 의미한다. 그는 이후에 디도가 다른 이들의 조언에 그렇게 많이 영향받지 않았고, 자신의 활발한 성품에 따라 스스로의 의지로 자극받는 것을 느꼈다고 수정한다.

원주석

18절 카드 ↗

18. We have sent with him the brother. The circumstance that three persons are sent, is an evidence, that great expectations were entertained respecting the Corinthians, and it became them to be so much the more attentive to duty, that they might not disappoint the hopes of the Churches. It is uncertain, however, who this second person was; only that some conjecture that it was Luke, others that it was Barnabas. Chrysostom prefers to consider it to have been Barnabas. I agree with him, because it appears that, by the suffrages of the Churches, (690) he was associated with Paul as a companion. As, however, it is almost universally agreed, that Luke was one of those who were the bearers of this Epistle, I have no objection that he be reckoned to be the third that is made mention of. Now the second person, whoever he may be, he honors with a signal commendation, that he had conducted himself as to the gospel in a praiseworthy manner, that is, he had earned applause by promoting the gospel. For, although Barnabas gave place to Paul in the department of speaking, yet in acting they both concurred. He adds farther, that he had received praise, not from one individual, or even from one Church merely, but from all the Churches. To this general testimony he subjoins a particular one, that is suitable to the subject in hand — that he had been chosen for this department by the concurrence of the Churches. Now it was likely, that this honor would not have been conferred upon him, had he not been long before known to be qualified for it. We must observe, however, the mode of election — that which was customary among the Greeks — χειροτονία , ( a show of hands ,) (691) in which the leaders (692) took the precedence by authority and counsel, and regulated the whole proceeding, while the common people intimated their approval. (693) (690) “ Par le commun accord des Eglises ;” — “By the common agreement of the Churches.” (691) “ Laquelle les Grecs appellent d’vn nom qui signifie Eleuation des mains ;” — “Which the Greeks express by a term that signifies a show of hands.” (692) “ Les principaux ou gouerneurs ;” — “The leaders or governors.” (693) Beza, in his Annotations on Acts 14:23 , when commenting on the word χειροτονήσαντες made use of in that passage in connection with the ordaining of elders in every Church, remarks, that the word in this application took its rise from the practice of the Greeks — “ qui porrectis manibus suffragia ferebant: unde illud Ciceronis pro L. Flacco, Porrexerunt mantus: psephisma nature est ;” — “Who gave their votes by holding up their hands: hence that statement made by Cicero in his Oration in behalf of L. Flaccus — They held up their hands — a decree was passed. ” Allusion is made to the same custom among the Greeks in the writings of Xenophon, Καὶ ὅτῳ δοκεῖ ἔφη ταῦτα αἰρέτω τὴν χεῖρα ἀνέτειναν πάντες — “Whoever is of this mind,” says he, “let him lift up his hand — they all lifted up their hands.” (Xen. deExped. Cyri. lib. v. p. 283.)” Ενδοξε δ ἀναβαλέσθαι ἐς ἑτέραν ἐκκλησίαν τότε γὰρ ὀψὲ ἦν καὶ τὰς χεῖρας οὐκ ἄν καθεώρων — “But it seemed good to postpone the matter till another assembly, for it was then late, and they could not see the hands.” — (Xen. Hist. Grace. lib. 1, p. 350.) — Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-18

Source

"우리는 그와 함께 한 형제를 보내었노니." 세 사람이 보내진 것은 고린도인들에 대해 큰 기대가 있었다는 증거이며, 교회들의 소망을 저버리지 않도록 그들이 더욱 의무에 주의를 기울여야 했다. 두 번째 사람이 누구인지는 불확실하다. 어떤 이들은 누가라고 추측하고, 다른 이들은 바나바라고 추측한다. 크뤼소스토모스는 바나바였다고 보는 편이다.

두 번째 사람이 누구든, 그는 그를 탁월한 칭찬으로 영예롭게 하는데, 그가 복음에서 칭찬받을 방식으로 행했다는 것이다. 곧 복음을 증진시킴으로써 갈채를 받았다는 것이다. 그는 이 일반적인 증언에, 해당 주제에 적합한 특정한 증언을 덧붙인다. 그가 교회들의 동의로 이 역할을 위해 선출되었다는 것이다. 이 영예가 그에게 주어지기 오래 전부터 그가 적합한 자격을 갖춘 것으로 알려져 있지 않았다면 이런 영예가 그에게 부여되지 않았을 것이다.

그러나 선출 방식을 주목해야 한다. 헬라인들 사이에서 관례적이었던 것으로, "거수"라 불리는데, 지도자들이 권위와 조언으로 선도하고 전체 절차를 규율하면서 일반 백성이 자신들의 동의를 표명하는 방식이다.

원주석

19절 카드 ↗

19. Which is administered by us. By commending his ministry, he still farther encourages the Corinthians. He says, that it tends to promote the glory of God, and their kindness of disposition. Hence it comes, that these two things are conjoined — the glory of God and their liberality, and that the latter cannot be given up without the former being proportionally diminished. There is, in addition to this, the labor of those distinguished men, which it were very inconsistent to reject, or allow to pass unimproved. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-19

Source

"이뿐 아니라 이 사람은 주의 영광과 우리의 소원을 위하여 여러 교회의 뽑힘을 받고 우리와 함께 다니는 자라." 자신의 목사직을 칭찬함으로써, 그는 고린도인들을 더욱 격려한다. 그것이 하나님의 영광과 그들의 친절한 성향을 증진시키는 경향이 있다고 말한다. 따라서 이 두 가지가 연결된다. 하나님의 영광과 그들의 관대함, 그리고 후자는 전자가 비례적으로 감소하지 않고 포기될 수 없다.

원주석

20절 카드 ↗

20. Avoiding this, (694) that no one Lest any one should think, that the Churches had an unfavorable opinion of Paul, as if it had been from distrusting his integrity that they had associated partners with him, as persons that are suspected are wont to have guards set over them, he declares that he had been the adviser of this measure, with the view of providing against calumnies. Here some one will ask, “Would any one have been so impudent, as to venture to defame with even the slightest suspicion the man, whose fidelity must have been, in all quarters, beyond every surmise?” I answer, Who is there that will be exempt from Satan’s bite, when even Christ himself was not spared by them? Behold, Christ is exposed to the reproaches (695) of the wicked, and shall his servants be in safety? ( Matthew 10:25 .) Nay rather, the more upright a person is, in that proportion does Satan assail him by every kind of contrivance, if he can by any means shake his credit, for there would arise from this a much greater occasion of stumbling. (696) Hence the higher the station in which we are placed, we must so much the more carefully imitate Paul’s circumspection and modesty. He was not so lifted up, as not to be under control equally with any individual of the flock. (697) He was not so self-complacent, as to think it beneath his station to provide against calumnies. Hence he prudently shunned dangers, and used great care not to furnish any wicked person with a handle against him. And, certainly, nothing is more apt to give rise to unfavorable surmises, than the management of public money. (694) “ The original word, στελλόμενοι, sometimes signifies the furling or altering of the sails of a ship, to change her course, that she may avoid rocks, or other dangers lying in her way. Here it is used in a metaphorical sense for taking care, that no one should find fault with the Apostle, as unfaithful in the management of the collections.” — M’Knight. The verb is employed in substantially the same sense by Plutarch: οἱ κατὰ ψυχὴν χειμῶνες βαρύτεροι στείλασθαι τὸν ἄνθρωπον οὐκ ἐω̑ντες οὐδὲ ἐπιστὢσαι τεταραγμένον τὸν λογισμὸν —”The tempests of the mind are more severe — not allowing a man to shift his course, or to calm down troubled reason.” — (Plut. tom. 2 p. 501.) — Ed. (695) “ Aux reproches et calomnies ;” — “To the reproaches and calumnies.” (696) “ Car le scandale qui procederoit de la, seroit beaucoup plus grand que si cela estoit aduenu a vn autre ;” — “For the offense that would arise from that would be much greater than if this had happened to another.” (697) “ Il n’estoit point si arrogant, qu’il ne voulust bien estre admoneste et censure aussi bien que le plus petit de la bande ;” — “He was not so arrogant, as not to be quite willing to be admonished and censured equally with the humblest of the band.” return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-20

Source

"이것을 조심함은 우리가 맡은 이 풍성한 것에 대하여 아무도 우리를 비방하지 못하게 하려 함이니." 교회들이 마치 그의 성실함을 의심하여 혐의받는 자들에게 감시자를 세우듯이 그의 동반자들을 붙인 것처럼, 그를 불신하는 것으로 그에 대해 좋지 않은 의견을 가졌다고 아무도 생각하지 않도록, 그는 이 조치를 중상을 대비하여 제안한 것이 자신이었다고 선언한다.

어떤 이가 물을 것이다. "그 신실함이 모든 면에서 어떤 추측도 넘어선 사람에게 대해서조차 가장 미미한 의심의 불명예를 감히 씌우려는 자가 있었겠는가?" 나는 이렇게 답한다. 그리스도 자신도 악인들에게 용서받지 못하셨을 때, 사탄의 물어뜯기에서 면제될 자가 누가 있겠는가(마 10:25)? 아니 더 나아가, 사탄은 한 사람이 더 올바를수록, 그만큼 더 온갖 계략으로 그의 신뢰를 흔들 수 있다면 공격한다. 거기서 훨씬 더 큰 거슬림의 기회가 생길 것이기 때문이다. 따라서 우리가 높은 자리에 있을수록, 바울의 신중함과 겸손함을 그만큼 더 주의 깊게 본받아야 한다. 그는 무리의 어떤 개인만큼이나 동등하게 통제를 받지 않을 만큼 높아지지 않았다. 그는 중상을 대비하는 것이 자신의 지위 아래라고 생각할 만큼 자기만족적이지 않았다. 따라서 그는 신중하게 위험을 피했고, 어떤 악인에게도 자신에 대한 빌미를 주지 않으려 매우 조심했다. 의심스러운 추측을 일으키기 가장 쉬운 것은 공적 자금의 관리이다.

원주석

21절 카드 ↗

21. Providing things honest I am of opinion, that there were not wanting, even among the Corinthians, some who would have proceeded so far as to revile, if occasion had been allowed them. Hence he wished them to know the state of matters, that he might shut the mouths of all everywhere. Accordingly he declares, that he is not merely concerned to have a good conscience in the sight of God, but also to have a good character among men. At the same time, there can be no doubt, that he designed to instruct the Corinthians, as well as all others, by his example, that, in doing what is right, the opinion of men is not to be disregarded. The first thing, (698) it is true, is that the person take care, that he be a good man. This is secured, not by mere outward actions, but by an upright conscience. The next thing is, that the persons, with whom you are conversant, recognize you as such. Here, however, the object in view must be looked to. Nothing, assuredly, is worse than ambition, which vitiates the best things in the world, disfigures, I say, the most graceful, and makes sacrifices of the sweetest smell have an offensive odor before the Lord. Hence this passage is slippery, so that care must be taken (699) lest one should pretend to be desirous, in common with Paul, of a good reputation, and yet be very far from having Paul’s disposition, for he provided things honest in the sight of men, that no one might be stumbled by his example, but that, on the contrary, all might be edified. Hence we must, if we would desire to be like him, take care that we be not on our own account desirous of a good name. “He that is regardless of fame,” says Augustine, “is cruel, because it is not less necessary before our neighbor, than a good conscience is before God.” This is true, provided you consult the welfare of your brethren with a view to the glory of God, and in the mean time are prepared to bear reproaches and ignominy in place of commendation, if the Lord should see it meet. Let a Christian man, however, always take care to frame his life with a view to the edification of his neighbors, and diligently take heed, that the ministers of Satan shall have no pretext for reviling, to the dishonor of God and the offense of the good. (698) “ Le premier et le principal ;” — “The first and the chief thing.” (699) “ Ainsi c’est yci vn passage glissant; et pourtant il faut que chacun aduise a soy ;” — “Thus there is here a slippery passage; and hence every one must take heed to himself.” return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-21

Source

"우리가 주 앞에서만 아니라 사람 앞에서도 선한 일을 도모하노라." 바울은 하나님 앞에서 선한 양심을 가지는 것만이 아니라, 사람들 사이에서도 좋은 명성을 가지는 데도 관심이 있다고 선언한다. 동시에 그는 고린도인들과 다른 모든 이들에게 자신의 본으로 가르치려 했음이 의심할 여지 없다. 올바른 일을 하는 데 사람들의 의견을 무시해서는 안 된다는 것이다.

첫 번째 것은, 참으로, 사람이 선인이 되도록 주의하는 것이다. 이것은 단순한 외적 행동이 아니라 올바른 양심으로 확보된다. 다음은 함께 교류하는 자들이 그를 그런 자로 인식하도록 하는 것이다. 그러나 여기서 목적을 고려해야 한다. 야망보다 더 나쁜 것은 없으니, 세상에서 가장 좋은 것들을 타락시키고, 가장 우아한 것들을 흉하게 만들며, 가장 좋은 향기의 제물을 주님 앞에서 불쾌한 냄새가 나게 하기 때문이다.

따라서 이 구절은 미끄럽다. 바울처럼 좋은 명성을 바란다고 가장하면서도 실제로는 바울의 성향에서 멀리 있지 않도록 조심해야 한다. 그는 아무도 그의 본으로 걸려 넘어지지 않고 오히려 모두가 덕을 세우도록 사람들 앞에서 선한 것들을 도모했다. 따라서 그를 닮고자 한다면, 자신의 명성을 위해 좋은 이름을 원하지 않도록 주의해야 한다. "명성을 아무렇지 않게 여기는 자는 잔인하니, 그것이 이웃 앞에서 필요한 것이 하나님 앞에서의 선한 양심과 다르지 않기 때문이다"라고 아우구스티누스가 말한다. 이것은 참으로, 하나님의 영광을 위해 형제들의 복지를 고려한다면 그렇다. 그러나 그 사이에 주님이 적절히 여기신다면 칭찬 대신 비난과 불명예를 감내할 준비가 되어 있다면.

원주석

22절 카드 ↗

22. On account of the great confidence. The meaning is, “I am not afraid of their coming to you proving vain and fruitless; for I have felt beforehand an assured confidence, that their embassy will have a happy issue; I am so well aware of their fidelity and diligence.” He says that the brother, whose name he does not mention, had felt more eagerly inclined; partly because he saw that he (700) had a good opinion of the Corinthians, partly because he had been encouraged by Titus, and partly because he saw many distinguished men apply themselves to the same business with united efforts. Hence one thing only remained — that the Corinthians themselves should not be wanting on their part. (701) (700) “ Sainct Paul ;” — “St. Paul.” (701) “ Que les Corinthiens auisassent a ne defailler point de faire leur deuoir de leur coste ;” — “That the Corinthians should take care not to fail of doing their duty on their part.” return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-22

Source

"그와 함께 우리의 형제를 보내었노라." 의미는 이것이다. "그들의 방문이 헛되고 결실 없게 될 것을 두려워하지 않습니다. 이미 확신 있는 신뢰로 미리 느끼기 때문입니다. 그들의 대사가 좋은 결과를 낳을 것이라고. 그들의 신실함과 성실함을 잘 알고 있기 때문입니다." 그는 이름을 밝히지 않은 형제가 더 열심히 기울어 있었다고 말하는데, 부분적으로는 그가 바울이 고린도인들에 대해 좋은 의견을 가지고 있음을 보았기 때문이고, 부분적으로는 디도에 의해 격려를 받았기 때문이며, 부분적으로는 탁월한 많은 사람들이 합력하여 같은 일에 힘쓰는 것을 보았기 때문이다. 따라서 남은 것은 한 가지뿐이었다. 고린도인들 자신이 자신들의 편에서 부족함이 없도록 하는 것이었다.

원주석

23절 카드 ↗

In calling them the Apostles of the Churches, he might be understood in two senses — either as meaning that they had been set apart by God as Apostles to the Churches, or that they had been appointed by the Churches to undertake that office. The second of these is the more suitable. They are called also the glory of Christ, for this reason, that as he alone is the glory of believers, so he ought also to be glorified by them in return. Hence, all that excel in piety and holiness are the glory of Christ, because they have nothing but by Christ’s gift. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/2co-8-23

Source

"디도는 나의 동무요 너희를 위한 나의 동역자요." 그들을 교회의 사도들이라 부를 때, 두 가지 의미로 이해될 수 있다. 하나님이 교회들에 대한 사도들로 따로 세우셨다는 것이거나, 교회들이 그 직무를 맡도록 임명했다는 것이거나. 두 번째가 더 적합하다. 그들은 또한 그리스도의 영광이라고도 불리니, 그분만이 신자들의 영광이므로 그들도 차례로 그분을 영화롭게 해야 하기 때문이다. 따라서 경건함과 거룩함에서 뛰어난 모든 자들은 그리스도의 영광이니, 그들이 가진 것은 그리스도의 선물로만 가지기 때문이다.

원주석

24절 카드 ↗

He mentions two things in the close: “See that our brethren behold your love,” and secondly, “Take care, that it be not in vain that I have boasted of you.” For αὐτούς ( to them ,) appears to me to be equivalent to coram ipsis , ( before them, ) for this clause does not refer to the poor, but to the messengers of whom mention had been made. (702) For he immediately afterwards subjoins, that they would not be alone witnesses, but in consequence of the report given by them, a report would go out even to distant Churches. (702) “ Qui estoyent enuoyez comme ambassadeurs vers les Corinthiens ;” — “Who had been sent as ambassadors to the Corinthians.” return to ' Top of Page ' 2 Corinthians 2Co 7 2 Corinthians 2Co 2 Corinthians 2Co 9 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 2 Corinthians 8". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 2-corinthians-8.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" Charles Loder's "Hebrew Thoughts" Benjamin Shaw's "Aramaic Thoughts" KJ Went's "Difficult Sayings" Additional Lexical Resources Berry's NT Synonyms Girdlestone's OT Synonyms Trench's NT Synonyms Gesenius' Hebrew Grammar Bu

Pericope (part_of)

절 (explains)

bible-text/2co-8-24

Source

"그러므로 너희는 여러 교회 앞에서." 그는 마지막에 두 가지를 언급한다. "우리 형제들이 당신들의 사랑을 목격하도록 하십시오." 둘째로 "당신들에 대해 내가 자랑한 것이 헛되지 않도록 주의하십시오." "그들에게"는 나에게는 "그들 앞에서"와 동등한 것으로 보인다. 이 조항이 가난한 자들이 아니라 앞서 언급된 전령들에게 관련되기 때문이다. 그는 즉시 뒤이어, 그들이 혼자 증인이 되는 것이 아니라, 그들의 보고 결과로 먼 교회들까지도 보고가 나갈 것이라고 덧붙인다.

원주석

← 7장9장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴