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주석[JFB] — 고린도전서 4장 · 사도의 청지기직

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JFB 주석 · 섹션 21개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. account . . . us —Paul and Apollos. ministers of Christ —not heads of the Church in whom ye are severally to glory ( :- ); the headship belongs to Christ alone; we are but His servants ministering to you ( 1 Corinthians 1:13 ; 1 Corinthians 3:5 ; 1 Corinthians 3:22 ). stewards — ( Luke 12:42 ; 1 Peter 4:10 ). Not the depositories of grace, but dispensers of it ("rightly dividing" or dispensing it), so far as God gives us it, to others. The chazan, or "overseer," in the synagogue answered to the bishop or "angel" of the Church, who called seven of the synagogue to read the law every sabbath, and oversaw them. The parnasin of the synagogue, like the ancient "deacon" of the Church, took care of the poor ( 1 Peter 4:10- : ) and subsequently preached in subordination to the presbyters or bishops, as Stephen and Philip did. The Church is not the appendage to the priesthood; but the minister is the steward of God to the Church. Man shrinks from too close contact with God; hence he willingly puts a priesthood between, and would serve God by deputy. The pagan (like the modern Romish) priest was rather to conceal than to explain "the mysteries of God." The minister's office is to "preach" (literally, "proclaim as a herald," Matthew 10:27 ) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as they have been revealed, and so far as his hearers are disposed to receive them. JOSEPHUS says that the Jewish religion made known to all the people the mysteries of their religion, while the pagans concealed from all but the "initiated" few, the mysteries of theirs. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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"우리"—바울과 아볼로. "그리스도의 일꾼"—너희가 각기 다른 교사들을 자랑하는 교회의 머리들이 아니다. 머리 됨은 오직 그리스도께 속한다. 우리는 단지 그분의 종들로서 너희를 섬기는 것뿐이다(고전 1:13; 3:5, 22). "청지기"—(눅 12:42; 벧전 4:10). 은혜의 저장자가 아니라 분배자("바르게 나누어 전달하는" 사람)이며, 하나님이 우리에게 주시는 만큼만 다른 사람들에게 전달한다. 회당의 "하잔" 즉 "감독자"가 바울 당시 회당의 청지기 역할에 해당했다.

원주석

2절 카드 ↗

2. Moreover —The oldest manuscripts read, "Moreover here" (that is, on earth). The contrast thus is between man's usage as to stewards ( :- ), and God's way ( 1 Corinthians 4:3 ). Though here below, in the case of stewards, inquiry is made, that one man be found (that is, proved to be) faithful; yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians for their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness ( 1 Samuel 3:20 , Margin; Hebrews 3:5 ); as indeed is required in earthly stewards, but with this difference ( Hebrews 3:5- : ), that God's stewards await not man's judgment to test them, but the testing which shall be in the day of the Lord. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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"더욱이 여기서"—즉 이 땅에서. 가장 오래된 사본들이 이렇게 읽는다. 대조는 청지기들에 대한 인간적 관행(1절)과 하나님의 방식(3절) 사이에 있다. 청지기들의 경우에 이 땅에서의 관행은 충성되다고 발견(증명)되는 사람 한 명을 찾는 것이지만, 하나님의 청지기는 사람의 날에 그런 사람의 심판을 기다리지 않고 그분의 큰 날에 주의 심판을 기다린다. 이는 특정 교사들을 편파적으로 선호하는 고린도인들에 대한 또 다른 논거이다.

원주석

3절 카드 ↗

3. it is a very small thing —literally, "it amounts to a very small matter"; not that I despise your judgment, but as compared with God's, it almost comes to nothing. judged . . . of man's judgment —literally, "man's day, " contrasted with the day ( 1 Corinthians 3:13 ) of the Lord ( 1 Corinthians 4:5 ; 1 Thessalonians 5:4 ). "The day of man" is here put before us as a person [WAHL]. All days previous to the day of the Lord are man's days. EMESTI translates the thrice recurring Greek for "judged . . . judge . . . judgeth" ( 1 Corinthians 4:4 ), thus: To me for my part (though capable of being found faithful) it is a very small matter that I should be approved of by man's judgment; yea, I do not even assume the right of judgment and approving myself—but He that has the right, and is able to judge on my case (the Dijudicator), is the Lord. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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"지극히 작은 일"—직역하면 "지극히 작은 문제에 해당된다". 너희의 판단을 무시하는 것이 아니라, 하나님의 판단에 비해 그것이 거의 아무것도 아님을 뜻한다. "사람의 법정에서"—직역하면 "사람의 날". 고전 3:13의 주의 날과 대조된다(고전 4:5; 살전 5:4). "사람의 날"은 여기서 한 인격으로 제시된다[발]. 주의 날 이전의 모든 날은 사람의 날들이다. 여기서 세 번 반복되는 "판단받다"는 헬라어를 에른스티는 "다른 사람들과의 관계에서 한 사람에 대해 판단들을 결정하다"로 번역한다.

원주석

4절 카드 ↗

4. by myself —Translate, "I am conscious to myself of no (ministerial) unfaithfulness." BENGEL explains the Greek compound, " to decide in judgments on one in relation to others," not simply to judge. am I not hereby justified —Therefore conscience is not an infallible guide. Paul did not consider his so. This verse is directly against the judicial power claimed by the priests of Rome. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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"나 자신에게서"—번역하면 "나는 (사역자적) 불충실에 대해 나 자신에게 의식이 없다." 벵겔은 헬라어 복합어를 "다른 사람들과의 관계에서 한 사람에 대해 판단들을 결정하다"로 설명한다. "이로써 의롭다 함을 받는 것은 아니다"—그러므로 양심은 무오한 인도자가 아니다. 바울도 자신의 양심이 그렇다고 여기지 않았다. 이 구절은 로마의 고해성사에서 주장하는 사제들의 사법적 권한에 직접 반대된다.

원주석

5절 카드 ↗

5. Disproving the judicial power claimed by the Romish priesthood in the confessional. Therefore —as the Lord is the sole Decider or Dijudicator. judge —not the same Greek word as in 1 Corinthians 4:3 ; 1 Corinthians 4:4 , where the meaning is to approve of or decide on, the merits of one's case. Here all judgments in general are forbidden, which would, on our part, presumptuously forestall God's prerogative of final judgment. Lord —Jesus Christ, whose "ministers" we are ( 1 Corinthians 4:4- : ), and who is to be the judge ( John 5:22 ; John 5:27 ; Acts 10:42 ; Acts 17:31 ). manifest . . . hearts —Our judgments now (as those of the Corinthians respecting their teachers) are necessarily defective; as we only see the outward act, we cannot see the motives of "hearts." "Faithfulness" ( 1 Corinthians 4:2 ) will hereby be estimated, and the "Lord" will "justify," or the reverse ( 1 Corinthians 4:4 ), according to the state of the heart. then shall every man have praise — ( 1 Corinthians 3:8 ; 1 Samuel 26:23 ; Matthew 25:21 ; Matthew 25:23 ; Matthew 25:28 ). Rather, " his due praise," not exaggerated praise, such as the Corinthians heaped on favorite teachers; "the praise" (so the Greek ) due for acts estimated by the motives. "Then," not before: therefore wait till then ( Matthew 25:28- : ). return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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"판단하지 말라"—로마 가톨릭 사제직이 고해성사에서 주장하는 사법적 권한을 반박한다. "그러므로"—주님이 유일한 결정자 또는 심판자이시므로. "판단하라"—고전 4:3, 4에서와 같은 헬라어 단어가 아니다. 거기서는 한 사람의 실력에 대해 승인하거나 결정한다는 의미이다. 여기서는 하나님의 최후 심판을 건방지게 앞서려는 모든 일반적 판단들이 금지된다. "주"—예수 그리스도. 그분의 "일꾼들"인(4절 이하) "각 사람은 하나님께로부터 칭찬을 받을 것이다"—모든 사람이 칭찬을 받는다는 것이 아니라, 칭찬받을 만한 사람이 있다면 그때에 칭찬을 받을 것이라는 뜻이다.

원주석

6절 카드 ↗

6. And —"Now," marking transition. in a figure transferred to myself —that is, I have represented under the persons of Apollos and myself what really holds good of all teachers, making us two a figure or type of all the others. I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not name, in order not to shame you [ESTIUS]. not to think, &c.—The best manuscripts omit "think." Translate, "That in us (as your example) ye might learn (this), not (to go) beyond what is written." Revere the silence of Holy Writ, as much as its declarations: so you will less dogmatize on what is not expressly revealed ( Deuteronomy 29:29 ). puffed up for one —namely, "for one (favorite minister) against another." The Greek indicative implies, "That ye be not puffed up as ye are. " return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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"이제"—전환을 나타내는 "이제". "비유로 전환시켰다"—즉 이 모든 교사들에게 해당하는 것을 아볼로와 나의 인물들로 나타냈다. 내가 우리 두 사람의 이름을 언급한 것은, 그 이름들이 파당의 구호로 사용되었기 때문이다. 그러나 우리 이름들 아래 나는 다른 사람들을 이해하도록 의도했는데, 너희를 부끄럽게 하지 않으려고 그들의 이름은 밝히지 않았다[에스티우스]. "기록된 것을 넘어서지 않는"—가장 좋은 사본들은 "생각하다"를 생략한다. 번역하면: "우리를 본보기로 삼아 너희가 기록된 것을 넘어서지 않는 것을 배우게 하려는 것"이다(고전 1:19, 31; 3:19, 20에서 인용된 성경의 원칙들).

원주석

7절 카드 ↗

7. Translate, "Who distinguisheth thee (above another)?" Not thyself, but God. glory, as if thou hadst not received it —as if it was to thyself, not to God, thou owest the receiving of it. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

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번역하면: "누가 너를 (다른 사람보다) 구별하게 하였습니까?" 너 자신이 아니라 하나님이. "자랑하는가 … 받지 않은 것처럼"—마치 그것이 자신에게 빚진 것이지 하나님께 빚진 것이 아닌 것처럼.

원주석

8절 카드 ↗

8. Irony. Translate, " Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us." The emphasis is on "already" and "without us"; ye act as if ye needed no more to "hunger and thirst after righteousness," and as if already ye had reached the "kingdom" for which Christians have to strive and suffer. Ye are so puffed up with your favorite teachers, and your own fancied spiritual attainments in knowledge through them, that ye feel like those "filled full" at a feast, or as a "rich" man priding himself in his riches: so ye feel ye can now do "without us," your first spiritual fathers ( :- ). They forgot that before the "kingdom" and the " fulness of joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer ( 2 Timothy 2:5 ; 2 Timothy 2:11 ; 2 Timothy 2:12 ). They were like the self-complacent Laodiceans ( 2 Timothy 2:12- : ; compare Hosea 12:8 ). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufficiency; the contrast to the apostle's literal "hunger and thirst" ( Hosea 12:8- : ) proves this. I would . . . ye did reign —Translate, "I would indeed, " &c. I would truly it were so, and that your kingdom had really begun. that we also might reign with you — ( 2 Corinthians 12:14 ). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ ( 2 Corinthians 12:14- : ). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" ( 2 Corinthians 12:14- : ). return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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반어법. 번역하면: "너희는 이미 배부르고, 이미 부유하고, 우리 없이 이미 왕 노릇을 하게 되었다." 강조는 "이미"와 "우리 없이"에 있다. 너희는 더 이상 "의에 주리고 목마를"(마 5:6) 필요가 없고, 이미 그리스도인들이 위해 분투하고 고난받아야 하는 "왕국"에 도달한 것처럼 행동한다. 너희는 좋아하는 교사들과 그들을 통한 너희의 자랑스러운 영적 지식으로 너무 우쭐해져서, 너희의 교사들보다 영적으로 우월하다고 생각하기에 이르렀다.

원주석

9절 카드 ↗

9. For —assigning the reason for desiring that the "reign" of himself and his fellow apostles with the Corinthians were come; namely, the present afflictions of the former. I think —The Corinthians ( 1 Corinthians 3:18 ) "seemed" to (literally, as here, "thought") themselves "wise in this world." Paul, in contrast, "thinks" that God has sent forth him and his fellow ministers "last," that is, the lowest in this world. The apostles fared worse than even the prophets, who, though sometimes afflicted, were often honored ( 2 Kings 1:10 ; 2 Kings 5:9 ; 2 Kings 8:9 ; 2 Kings 8:12 ). set forth —as a spectacle or gazing-stock. us the apostles —Paul includes Apollos with the apostles, in the broader sense of the word; so Romans 16:7 ; 2 Corinthians 8:23 ( Greek for "messengers," apostles ). as it were appointed to death —as criminals condemned to die. made a spectacle —literally, "a theatrical spectacle." So the Greek in 2 Corinthians 8:23- : , "made a gazing-stock by reproaches and afflictions." Criminals "condemned to die," in Paul's time, were exhibited as a gazing-stock to amuse the populace in the amphitheater. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of Paul here. (Compare TERTULLIAN [ On Modesty, 14]). the world —to the whole world, including "both angels and men"; "the whole family in heaven and earth" ( 2 Corinthians 8:23- : ). As Jesus was "seen of angels" ( 2 Corinthians 8:23- : ), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption ( Ephesians 3:10 ; 1 Peter 1:12 ). Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard [CHRYSOSTOM]. However, since "the world" is a comprehensive expression, and is applied in this Epistle to the evil especially ( 1 Corinthians 1:27 ; 1 Corinthians 1:28 ), and since the spectators (in the image drawn from the amphitheater) gaze at the show with savage delight, rather than with sympathy for the sufferers, I think bad angels are included, besides good angels. ESTIUS makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as Ephesians 3:10 ; 1 Peter 1:12 , incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

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"내 생각에는"—고린도인들이(고전 3:18) "이 세상에서 지혜롭다고" (직역하면 여기서처럼 "생각했다"). 바울은 대조적으로, 하나님이 그와 동료 사역자들을 "마지막에", 즉 이 세상에서 가장 낮은 자리로 내세우셨다고 "생각한다". 사도들은 심지어 구약 선지자들보다 더 나쁜 대우를 받았다. 그들은 어떤 때는 박해를 받고 어떤 때는 영예를 받았지만. "죽이기로 정해진 자들처럼"—로마의 경기장에서 칼에 의한 죽음을 위해 마지막으로 내세워진 군인들처럼. "세상과 천사들과 사람들에게 구경거리가 되었다"—(나훔 3:6; 히 10:33). 구경거리(theatron)는 로마 원형 극장에서의 검투사 경기에서 온 이미지이다.

원주석

10절 카드 ↗

10. Irony. How much your lot ( supposing it real ) is to be envied, and ours to be pitied. fools — ( 1 Corinthians 1:21 ; 1 Corinthians 3:18 ; compare Acts 17:18 ; Acts 26:24 ). for Christ's sake . . . in Christ —Our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," or, "FOR THE SAKE OF" Him, as "fools"; yours gives you full fellowship IN Him as "wise" (that is, supposing you really are all you seem, 1 Corinthians 3:18 ). we . . . weak . . . ye . . . strong — ( 1 Corinthians 2:3 ; 2 Corinthians 13:9 ). we . . . despised — ( 2 Corinthians 13:9- : ) because of our "weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so "honorable." Contrast with "despised" the "ye ( Galatians ) despised not my temptation . . . in my flesh" ( 2 Corinthians 13:9- : ). return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

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반어법. "우리는 … 어리석은 사람이 되었으나"—(고전 1:21; 3:18; 참조. 행 17:18; 26:24). "그리스도를 위하여 … 그리스도 안에서"—그리스도와의 우리의 연합이 우리에게는 오직 "그분을 위하여" 가장 낮은 수치를 초래할 뿐이다. 너희의 연합은 "그분 안에서" 너희에게 충만한 교제를 준다(즉 너희가 정말 그런 것처럼 보인다면, 고전 3:18). "우리는 약하나 여러분은 강하다"—(고전 2:3; 고후 12:10; 13:9). "여러분은 존귀하나 우리는 천대받습니다"—(고후 6:8).

원주석

11절 카드 ↗

11. ( :- ). naked —that is, insufficiently clad ( Romans 8:35 ). buffeted —as a slave ( 1 Peter 2:20 ), the reverse of the state of the Corinthians, "reigning as kings " ( 1 Peter 2:20- : ). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death ( 1 Peter 2:20- : ). return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

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(참조. 고후 11:23 이하; 12:10). "헐벗고"—즉 불충분하게 입혀진(롬 8:35). "매를 맞으며"—노예처럼(벧전 2:20). 고린도인들의 "왕 노릇"과 반대이다(벧전 2:20 이하). 그래서 바울의 주인도 그 앞에서 노예의 죽음을 앞두고 노예처럼 "매를 맞으셨다"(벧전 2:20 이하). "정한 거처도 없으며"—(마 8:20).

원주석

12절 카드 ↗

12. working with our own hands —namely, "even unto this present hour" ( :- ). This is not stated in the narrative of Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it is expressly stated of him at Corinth, compare Acts 18:3 ; Acts 18:19 ). But in his address to the Ephesian elders at Miletus ( Acts 18:19- : ), he says, "Ye yourselves know that these hands have ministered unto my necessities," &c. The undesignedness of the coincidence thus indirectly brought out is incompatible with forgery. return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/1co-4-12

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"손수 일하며"—"바로 이 시각까지도"(11절). 이것은 에베소에서의 바울 행적에 관한 이야기에서 명시적으로 언급되지 않는다(이 편지가 그 도시에서 쓰였음에도). 그러나 밀레도에서의 에베소 장로들에게 한 연설에서(행 20장) 그는 "여러분이 알다시피 이 손들이 내 필요와 나와 함께한 사람들의 필요를 충당했습니다"라고 말한다. 이렇게 간접적으로 드러나는 우발적인 일치는 편지의 진정성 증거이다[페일리]. "욕하면 … 축복하고"—(마 5:10, 44에서 그리스도가 명하신 대로)[그로티우스].

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13절 카드 ↗

13. defamed, we entreat —namely, God for our defamers, as Christ enjoined ( Matthew 5:10 ; Matthew 5:44 ) [GROTIUS]. We reply gently [ESTIUS]. filth —"the refuse" [CONYBEARE and HOWSON], the sweepings or rubbish thrown out after a cleaning. of all things —not of the "World" only. return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/1co-4-13

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"비방을 받으면 … 권합니다"—즉 우리를 비방하는 사람들을 위해 하나님께 기도한다[그로티우스]. 또는 우리는 온화하게 응답한다[에스티우스]. "쓰레기"—"찌꺼기"[코니어·하우슨], 청소 후 쓸어내는 쓰레기나 잡동사니. "모든 것들의"—"세상"뿐만 아니라.

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14절 카드 ↗

14. warn —rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath ( :- ). The Corinthians might well be "ashamed" at the disparity of state between the father, Paul, and his spiritual children themselves. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/1co-4-14

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"타이르려는 것입니다"—아버지가 "사랑하는 아들들"에게 사용하는 "타이름"이다. 그들을 노엽게 하지 않으려는(엡 6:4). 고린도인들은 아버지인 바울과 그의 영적 자녀들인 자신들 사이의 처지의 큰 차이에 당연히 "부끄러워해야" 할 것이다.

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15절 카드 ↗

15. ten thousand —implying that the Corinthians had more of them than was desirable. instructors — tutors who had the care of rearing, but had not the rights, or peculiar affection, of the father, who alone had begotten them spiritually. in Christ —Paul admits that these "instructors" were not mere legalists, but evangelical teachers. He uses, however, a stronger phrase of himself in begetting them spiritually, "In Christ Jesus," implying both the Saviour's office and person. As Paul was the means of spiritually regenerating them, and yet "baptized none of them save Crispus, Gaius, and the household of Stephanas," regeneration cannot be inseparably in and by baptism ( 1 Corinthians 1:14-17 ). return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/1co-4-15

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"일만 명의 스승"—고린도인들이 너무 많은 스승을 가지고 있음을 암시한다. "훈육자들"—아이를 기르는 데 돌봐 주지만 아버지의 권리와 특별한 애정을 갖지 못한 가정교사들. "그리스도 안에서"—바울은 이 스승들이 단순한 율법주의자가 아니라 복음을 전파하는 교사들임을 인정한다. 그러나 자신에 대해서는 그들의 영적 아버지가 됨을 나타내는 더 강한 표현 "그리스도 예수 안에서"를 사용한다. 이는 구원자의 직무와 인격 모두를 함의한다. 바울이 복음으로 그들을 영적으로 낳은 수단이었다.

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16절 카드 ↗

16. be ye followers of me —literally, "imitators," namely, in my ways, which be in Christ ( 1 Corinthians 4:17 ; 1 Corinthians 11:1 ), not in my crosses ( 1 Corinthians 4:8-13 ; Acts 26:29 ; Galatians 4:12 ). return to ' Top of Page ' <a name="verse-17" class="com-number"

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bible-text/1co-4-16

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"나를 본받는 사람이 되십시오"—직역하면 "나를 모방하는 사람들이 되십시오". 즉 그리스도 안에 있는 나의 행동들(고전 4:17; 11:1)을 본받으라는 것이지, 나의 고난들(고전 4:8-13; 행 26:29; 갈 4:12)을 본받으라는 것이 아니다.

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17절 카드 ↗

17. For this came —that ye may the better "be followers of me" ( :- ), through his admonitions. sent . . . Timotheus — ( 1 Corinthians 16:10 ; Acts 19:21 ; Acts 19:22 ). "Paul purposed . . . when he had passed through Macedonia and Achaia, to go to Jerusalem. So he sent into Macedonia Timotheus and Erastus." Here it is not expressly said that he sent Timothy into Achaia (of which Corinth was the capital), but it is implied, for he sent him with Erastus before him. As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are said only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence establishes the genuineness of both the Epistle and the history. In both, Timothy's journey is closely connected with Paul's own (compare Acts 19:22- : ). Erastus is not specified in the Epistle, probably because it was Timothy who was charged with Paul's orders, and possibly Erastus was a Corinthian, who, in accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another [PALEY, Horæ Paulinæ ]. son —that is, converted by me (compare 1 Corinthians 4:14 ; 1 Corinthians 4:15 ; Acts 14:6 ; Acts 14:7 ; Acts 16:1 ; Acts 16:2 ; 1 Timothy 1:2 ; 1 Timothy 1:18 ; 2 Timothy 1:2 ). Translate, "My son, beloved and faithful in the Lord." bring you into remembrance —Timothy, from his spiritual connection with Paul, as converted by him, was best suited to remind them of the apostle's walk and teaching ( 2 Timothy 1:2- : ), which they in some respects, though not altogether ( 2 Timothy 1:2- : ), had forgotten. as I teach . . . in every church —an argument implying that what the Spirit directed Paul to teach "everywhere" else, must be necessary at Corinth also ( 1 Corinthians 7:17 ). return to ' Top of Page ' <a name="verse-18" class="com-number"

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bible-text/1co-4-17

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"이런 까닭에"—여러분이 나를 더 잘 "본받을" 수 있도록 그의 권면을 통해(16절). "보냈습니다"—(고전 16:10; 행 19:21, 22). "바울이 마게도냐와 아가야를 거쳐 예루살렘으로 가기로 계획했다. 그래서 그는 디모데와 에라스도를 앞서 마게도냐로 보냈다." 여기서 그가 디모데를 아가야(고린도가 수도인)로 보냈다고 명시적으로 언급되지 않지만, 이는 함의된다. 그러므로 그는 아가야로 가기로 계획했을 것이다. "내 길"—그리스도 안에 있는 나의 행동들의 방식. "각처 모든 교회에서 가르치는"—모든 교회에서 동일하게 가르침을 보여 준다.

원주석

18절 카드 ↗

18. some . . . as though I would not come —He guards against some misconstruing (as by the Spirit he foresees they will, when his letter shall have arrived) his sending Timothy, "as though" he "would not come" (or, "were not coming") himself. A puffed-up spirit was the besetting sin of the Corinthians (compare 1 Corinthians 1:11 ; 1 Corinthians 5:2 ). return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/1co-4-18

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"내가 여러분에게 가지 않을 것처럼"—어떤 사람들이 그의 서신이 도착했을 때(성령으로 그가 미리 보신 것처럼) 디모데를 보내는 것을 잘못 해석하여, 자신이 "오지 않을" 것처럼(또는 "오고 있지 않은" 것처럼) 여길 것을 경계한다. 우쭐댐이 고린도인들의 주된 죄였다(참조. 고전 1:11; 5:2).

원주석

19절 카드 ↗

19. ALFORD translates, "But come I will"; an emphatical negation of their supposition ( 1 Corinthians 4:18 ). shortly —after Pentecost ( 1 Corinthians 16:8 ). if the Lord will —a wise proviso ( James 4:15 ). He does not seem to have been able to go as soon as he intended. and will know —take cognizance of. but the power —I care not for their high-sounding "speech," "but" what I desire to know is "their power," whether they be really powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of discourse, rather than that of godliness, showed itself at Corinth. return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/1co-4-19

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알포드는 "그러나 나는 반드시 오겠다"로 번역한다. 그들의 가정(18절)에 대한 강조적인 부정이다. "속히"—오순절 후에(고전 16:8). "주님이 원하시면"—현명한 조건이다(약 4:15). 그는 계획한 것처럼 빨리 갈 수 없었던 것 같다. "알아보겠습니다"—인식하겠다, 즉 취급하겠다. "말이 아니라 … 능력"—그들의 거창한 "말"은 신경 쓰지 않고 내가 알고자 하는 것은 그들이 성령 안에서 실제로 강한지 아닌지, 즉 그들의 "능력"이다. 그리스 문화의 두드러진 특성이 말의 화려함에 있었으므로, 이것은 고린도인들에게 특히 적절한 말이었다.

원주석

20절 카드 ↗

20. kingdom of God is not in word —Translate, as in :- , to which the reference is "speech." Not empty "speeches," but the manifest "power" of the Spirit attests the presence of "the kingdom of God" (the reign of the Gospel spiritually), in a church or in an individual (compare 1 Corinthians 2:1 ; 1 Corinthians 2:4 ; 1 Thessalonians 1:5 ). return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/1co-4-20

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"하나님 나라는 말에 있지 않다"—헬라어를 번역하면 "말"이다. 빈 "말들"이 아니라 성령의 명백한 "능력"이 교회나 개인 안에 "하나님의 나라"(복음의 영적 통치)가 임함을 증거한다(참조. 고전 2:1, 4; 살전 1:5).

원주석

21절 카드 ↗

21. with a rod, or in love —The Greek preposition is used in both clauses; must I come IN displeasure to exercise the rod, or IN love, and the Spirit of meekness ( Isaiah 11:4 ; 2 Corinthians 13:3 )? return to ' Top of Page ' 1 Corinthians 1Co 3 1 Corinthians 1Co 1 Corinthians 1Co 5 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on 1 Corinthians 4". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ 1-corinthians-4.html. 1871-8. 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; 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Pericope (part_of)

절 (explains)

bible-text/1co-4-21

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"매를 가지고, 또는 사랑으로"—헬라어 전치사가 두 구절 모두에 사용된다. 내가 불만 중에 와서 "매를 가지고" 와야 하는가, 아니면 "사랑과 온유한 마음으로" 와야 하는가?(사 11:4; 고후 13:3) "온유한 마음의 영"은 그리스도의 영을 묘사하는 것이다(마 11:29).

원주석

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