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■ 고린도전서 16장
1. 성도를 위하는 연보에 대하여는 내가 갈라디아 교회들에게 명한 것 같이 너희도 그렇게 하라
Now concerning the collection for the saints , as I have given order to the churches of Galatia , even so do ye .
2. 매주일 첫날에 너희 각 사람이 이를 얻은 대로 저축하여 두어서 내가 갈 때에 연보를 하지 않게 하라
Upon the first day of the week let every one of you lay by him in store , as God hath prospered him , that there be no gatherings when I come .
3. 내가 이를 때에 너희의 인정한 사람에게 편지를 주어 너희의 은혜를 예루살렘으로 가지고 가게 하리니
And when I come , whomsoever ye shall approve by your letters , them will I send to bring your liberality unto Jerusalem .
4. 만일 나도 가는 것이 합당하면 저희가 나와 함께 가리라
And if it be meet that I go also , they shall go with me .
5. 내가 마게도냐를 지날 터이니 마게도냐를 지난 후에 너희에게 나아가서
Now I will come unto you , when I shall pass through Macedonia : for I do pass through Macedonia .
6. 혹 너희와 함께 머물며 과동할 듯도 하니 이는 너희가 나를 나의 갈 곳으로 보내어 주게 하려 함이라
And it may be that I will abide , yea , and winter with you , that ye may bring me on my journey whithersoever I go .
7. 이제는 지나는 길에 너희 보기를 원치 하니하노니 이는 주께서 만일 허락하시면 얼마 동안 너희와 함께 유하기를 바람이라
For I will not see you now by the way ; but I trust to tarry a while with you , if the Lord permit .
8. 내가 오순절까지 에베소에 유하려 함은
But I will tarry at Ephesus until Pentecost .
9. 내게 광대하고 공효를 이루는 문이 열리고 대적하는 자가 많음이니라
For a great door and effectual is opened unto me , and there are many adversaries .
10. 디모데가 이르거든 너희는 조심하여 저로 두려움이 없이 너희 가운데 있게 하라 이는 저도 나와 같이 주의 일을 힘쓰는 자임이니라
Now if Timotheus come , see that he may be with you without fear : for he worketh the work of the Lord , as I also do.
11. 그러므로 누구든지 저를 멸시하지 말고 평안히 보내어 내게로 오게 하라 나는 저가 형제들과 함께 오기를 기다리노라
Let no man therefore despise him : but conduct him forth in peace , that he may come unto me : for I look for him with the brethren .
12. 형제 아볼로에 대하여는 저더러 형제들과 함께 너희에게 가라고 내가 많이 권하되 지금은 갈 뜻이 일절 없으나 기회가 있으면 가리라
As touching our brother Apollos , I greatly desired him to come unto you with the brethren : but his will was not at all to come at this time ; but he will come when he shall have convenient time .
13. 깨어 믿음에 굳게 서서 남자답게 강건하여라
Watch ye , stand fast in the faith , quit you like men , be strong .
14. 너희 모든 일을 사랑으로 행하라
Let all your things be done with charity .
15. 형제들아 스데바나의 집은 곧 아가야의 첫 열매요 또 성도 섬기기로 작정한 줄을 너희가 아는지라 내가 너희를 권하노니
I beseech you , brethren , (ye know the house of Stephanas , that it is the firstfruits of Achaia , and that they have addicted themselves to the ministry of the saints ,)
16. 이 같은 자들과 또 함께 일하며 수고하는 모든 자에게 복종하라
That ye submit yourselves unto such , and to every one that helpeth with us, and laboureth .
17. 내가 스데바나와 브드나도와 아가이고의 온 것을 기뻐하노니 저희가 너희의 부족한 것을 보충하였음이니라
I am glad of the coming of Stephanas and Fortunatus and Achaicus : for that which was lacking on your part they have supplied .
18. 저희가 나와 너희 마음을 시원케 하였으니 그러므로 너희는 이런 자들을 알아 주라
For they have refreshed my spirit and yours : therefore acknowledge ye them that are such .
19. 아시아의 교회들이 너희에게 문안하고 아굴라와 브리스가와 및 그 집에 있는 교회가 주 안에서 너희에게 간절히 문안하고
The churches of Asia salute you . Aquila and Priscilla salute you much in the Lord , with the church that is in their house .
20. 모든 형제도 너희에게 문안하니 너희는 거룩하게 입맞춤으로 서로 문안하라
All the brethren greet you . Greet ye one another with an holy kiss .
21. 나 바울은 친필로 너희에게 문안하노니
The salutation of me Paul with mine own hand .
22. 만일 누구든지 주를 사랑하지 아니하거든 저주를 받을지어다 주께서 임하시느니라
If any man love not the Lord Jesus Christ , let him be Anathema Maranatha .
23. 주 예수 그리스도의 은혜가 너희와 함께 하고
The grace of our Lord Jesus Christ be with you .
24. 나의 사랑이 그리스도 예수의 안에서 너희 무리와 함께 할지어다
My love be with you all in Christ Jesus . Amen . The first epistle to the Corinthians was written from Philippi by Stephanas , and Fortunatus , and Achaicus , and Timotheus .
■ 주석 보기
【고전16:1 JFB】고전16:1-24. Directions as to the Collection for the Judean Christians: Paul's Future Plans: He Commends to Them Timothy, Apollos, &C. Salutations and Conclusions.
1. collection for the saints—at Jerusalem (롬15:26) and in Judea (행11:29, 30; 24:17; compare 고후8:4; 9:1, 12). He says "saints" rather than "the poor," to remind the Corinthians that in giving, it is to the Lord's people, their own brethren in the faith. Towards the close of the national existence of the Jews, Judea and Jerusalem were harassed with various troubles, which in part affected the Jewish Christians. The community of goods which existed among them for a time gave temporary relief but tended ultimately to impoverish all by paralyzing individual exertion (행2:44), and hence was soon discontinued. A beautiful fruit of grace it was, that he who had by persecutions robbed many of their all (행26:10), should become the foremost in exertions for their relief.
as I have given—rather, "gave order," namely, during my journey through Galatia, that mentioned in 행18:23. The churches of Galatia and Phrygia were the last which Paul visited before writing this Epistle. He was now at Ephesus, and came thither immediately from visiting them (행18:23; 19:1). That he had not been silent in Galatia on contributions for the poor, appears from the hint let fall in his Epistle to that church (갈2:10): an undesigned coincidence and mark of genuineness [Paley, Horæ Paulinæ]. He proposes the Galatians as an example to the Corinthians, the Corinthians to the Macedonians, the Corinthians and Macedonians to the Romans (롬15:26, 27; 고후9:2). There is great force in example.
【고전16:1 CWC】They were not only questions of casuistry that disturbed this church, but deeper ones -- especially that of the resurrection of the dead. We may gather the real nature of this difficulty by the manner of Paul's treatment of it.
1. He dwells on the fact of Christ's resurrection (vv. 1-11), in which he furnishes incidentally a definition of the "Gospel" he preached. This consists of just three counts, Christ died for our sins, was buried, and rose again. The proof that he rose again is two-fold, the Old Testament scriptures (v. 4), and human witnesses. Just where or how the former testified to His resurrection is not apparent to the casual reader, but a student like Paul found it in both type and prophecy. Compare also Christ's words to the two disciples en route to Emmaus (Lk. 24). The proof from the human witnesses (514 in all) is given in detail (vv. 5-8). "Born out of due time," some would translate "before the due time," as though Paul were thinking of the national new birth of Israel which is to be. His conversion by the appearance of the Lord at Damascus (Acts 9), was an illustration' before the time of what will take place when the Lord reveals Himself to that people at the end of this age (겔20:35-38; 슥12:10-13:6; 롬11:25-27).
2. Passing from the fact of Christ's resurrection he proceeds to the inference from and the importance of it (vv. 12-19). Christ having arisen, the fact of a resurrection can no longer be disputed (vv. 12, 13, 16). To dispute it would render nugatory the whole scheme of the Gospel on which depended their salvation and future life (vv. 14, 17, 18, 19). Strange that Christians should find it possible to question the resurrection of Christ, but still are there some inconsistent and ignorant enough to do so.
3. The order of the resurrection follows (vv. 20-34). The resurrection of Christ insures that of all men (vv. 20-22), for both the wicked and the good, the unbelieving and the believing shall be raised, "some to everlasting life, and some to everlasting shame and contempt" (1 Jno. 5:28, 29; 딤전4:10). But they will not be raised all at once. Christ is the first-fruits Whose resurrection has already taken place. The second installment of the resurrection will consist of true believers, and come forth at His second advent (살전4:13-18). The third and last will consist of the rest of the dead which will come forth after the millennium and at the end of the world (v. 24 cf. with Rev. c. 20). The "kingdom" spoken of is that promised to David and his seed (삼하7:8-17; 슥12:8; 눅1:31-33). It is that which was announced as "at hand" when Jesus Christ came (마4:17), but which was rejected by the Jews when they rejected Christ and crucified Him (마11:20; 21:42, 43). At His second coming, and after the Church has been caught up to meet Him in the air, the King will restore the Davidic monarchy in His own Person, regather Israel, establish His power in the earth and reign with His church 1,000 years (마24:27-30; 행15:14-17; 계20:1-10). This is the kingdom which at the end of the millennium, will be delivered up to the Father, that God (i. e. the Triune God) "may be all in all" (v. 28). The subjection of the Son spoken of in this verse is not that of the Son as the Second Person of the Trinity, but as the Mediatorial King of the earthly kingdom. The language in verse 29 is difficult, but is evidently a challenge of some kind to their reason, like that which follows. Why should Christians expose themselves to the peril of their Christian testimony, as Paul himself was doing daily, if the resurrection of the dead were not a fact? Why not live to please the flesh? Alas! some seemed to be doing so whom he would warn (vv. 30-34).
The Nature of the Risen Body.
4. Now comes the teaching as to the nature of the resurrection, i. e. the resurrection body (vv. 35-50), which, in a word, will be related to the mortal body as the harvest is related to the grain that is sown (vv. 35-38). That is to say, the body that is raised will be the same as to identity with that which was buried, but not the same in other respectsm -- it will be incorruptible, glorious, powerful, spiritual, "the image of the heavenly." Verses 45-49 are deeply interesting. "The first man Adam was made a living soul." i. e., he derived his life from another, even God. "The last Adam was made a quickening Spirit," gives a truer meaning by omitting the italicized words "was made," so as to read, "the last Adam a quickening (i. e., a life-giving) Spirit." He did not derive His life, but is Himself the fountain of life, and gives that life to others (Jno. (1:4; 5:21; 10:10; 12:24; 1 Jno. 5:12). Because He lives we shall live also.
5. But all believers will not die (vv. 50-57). These verses should be read in connection with 살전4:13-18, as they similarly teach that the bodies of living believers will be instantaneously changed from corruptibility and mortality to the opposite, at the coming of the Lord.
6. The theme is concluded by a reference to the practical effects of the doctrine, which carries us into the 16th chapter as far as verse 4. It should confirm our steadfastness in the Christian faith, at the same time that it quickens our service (v. 58). A good outlet for this service in the case of the Corinthians is that named at the opening of chapter 16, the means of whose execution are detailed in verses 2-4.
7. The concluding instructions and greetings in the epistle (16:5-22) hardly furnish material for another lesson, and may be included in this. Paul will not visit them at present though he is just across the Aegean Sea, but will pass through Macedonia first and come to them later, probably wintering there (vv. 5-9). He commends Timothy to them whose arrival en route to Ephesus they may expect (vv. 10, 11). Apollos is also referred to in brotherly terms (v. 12), though he had spoken plainly about him in the body of the letter. Those who had specially ministered to him are named (vv. 17, 18). The token of validity in his letter is important (v. 21). "Maranatha" means "Our Lord Cometh." With that hope before him he had begun his letter, and with that hope he laid down his pen. -- Synthetic Bible Studies.
【고전16:1 MHCC】The good examples of other Christians and churches should rouse us. It is good to lay up in store for good uses. Those who are rich in this world, should be rich in good works, 딤전6:17, 18. The diligent hand will not make rich, without the Divine blessing, 잠10:4, 22. And what more proper to stir us up to charity to the people and children of God, than to look at all we have as his gift? Works of mercy are real fruits of true love to God, and are therefore proper services on his own day. Ministers are doing their proper business, when putting forward, or helping works of charity. The heart of a Christian minister must be towards the people among whom he has laboured long, and with success. All our purposes must be made with submission to the Divine providence, 약4:15. Adversaries and opposition do not break the spirits of faithful and successful ministers, but warm their zeal, and inspire them with fresh courage. A faithful minister is more discouraged by the hardness of his hearers' hearts, and the backslidings of professors, than by the enemies' attempts.
【고전16:2 JFB】2. first day of … week—already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually superseded the Jewish sabbath on the seventh day (시118:22-24; 요20:19, 26; 행20:7; 계1:10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave offering of the first sheaf, answering to the Lord's resurrection; Pentecost, or the feast of weeks, typical of the fruits of the resurrection in the Christian Church (레23:11, 15, 16, 36); the feast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (출12:16). The Christian Sabbath commemorates the respective works of the Three Persons of the Triune God—creation, redemption (the resurrection), and sanctification (on Pentecost the Holy Ghost being poured out). Jesus came to fulfil the Spirit of the Law, not to cancel it, or to lower its standard. The primary object of the sabbath is holiness, not merely rest: "Remember that thou keep holy the sabbath day." Compare 창2:3, "God blessed and sanctified it, because … in it He had rested," &c. The word "Remember" implies that it was in existence before the giving of the law from Sinai, and refers to its institution in Paradise (compare 출16:22, 23, 26, 30). "Six days shalt thou labor": the spirit of the command is fulfilled whether the six days' labor be on the last six days or on the first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Christian ideal is not yet realized, if a law of definite times was necessary in Paradise, it is still more so now.
every one of yon—even those in limited circumstances.
lay by him—though there be not a weekly public collection, each is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity.
in store—abundantly: the earnest of a better store laid up for the giver (딤전6:19).
as God hath prospered him—literally, "whatsoever he may be prospered in," or "may by prosperity have acquired" [Alford], (마25:15-29; 고후8:12).
that there be no gatherings when I come—that they may not then have to be made, when your and my time ought to be employed m more directly spiritual things. When men give once for all, not so much is given. But when each lays by something every Lord's day, more is collected than one would have given at once [Bengel].
【고전16:3 JFB】3. approve by your letters—rather translate, "Whomsoever ye shall approve, them will I send with letters": namely, letters to several persons at Jerusalem, which would be their credentials. There could be no need of letters from them before Paul's coming, if the persons recommended were not to be sent off before it. Literally, "by letters"; an abbreviated expression for "I will send, recommending them by letters" [Grotius]. If English Version be retained, the sense will be, "When I come, I will send those whom by your letters, then to be given them, ye shall approve." But the antithesis (opposition or contrast) to Paul himself (고전16:4) favors Grotius' view. So "by" means with (롬2:27); and the Greek for "by" is translated, with (고후2:4).
liberality—literally, gracious or free gift (고후8:4).
【고전16:4 JFB】4. meet—"worth while." If your collections be large enough to be worth an apostle's journey (a stimulus to their liberality), I will accompany them myself instead of giving them letters credential (고전16:3; compare 행20:1-4).
with me—to guard against all possible suspicion of evil (고후8:4, 19-21).
【고전16:5 JFB】5-7. His first intention had been (고후1:15, 16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (고전5:9); now having laid aside this intention (for which he was charged with levity, 고후1:17, &c., whereas it was through lenity, 고후1:23; 2:1), he announces his second plan of "not seeing them now by the way," but "passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them."
for I do pass—as much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was THEN at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some indecisiveness in the apostle's plan [Paley]. In accordance with his second plan, we find him in Macedonia when Second Corinthians was written (고후2:13; 8:1; 9:2, 4), and on his way to Corinth (고후12:14; 13:1; compare 행20:1, 2). "Pass through" is opposed to "abide" (고전16:6). He was not yet in Macedonia (as 고전16:8 shows), but at Ephesus; but he was thinking of passing through it (not abiding as he purposed to do at Corinth).
【고전16:6 JFB】6. He did "abide and even winter" for the three WINTER months in Greece (Corinth), 행20:3, 6; from which passage it seems that Paul probably left Corinth about a month before the "days of unleavened bread" or the Passover (so as to allow time to touch at Thessalonica and Berea, from which cities two of his companions were; as we read he did at Philippi); so that thus the three months at Corinth would be December, January, and February [Birks, Horæ Apostolicæ].
ye—emphatical in the Greek.
whithersoever I go—He purposed to go to Judea (고후1:16) from Corinth, but his plans were not positively fixed as yet (see on 고전16:4; compare 행19:21).
【고전16:7 JFB】7. I will not see you now by the way—literally, "I do not wish to see you this time in passing"; that is, to pay you now what would have to be a merely passing visit as I did in the second visit (고후12:14). In contrast to "a while," that is, some time, as the Greek might better be translated.
but—The oldest manuscripts read "for."
【고전16:8 JFB】8. at Ephesus—whence Paul writes this Epistle. Compare 고전16:19, "Asia," wherein Ephesus was.
until Pentecost—He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (행19:21, 22). Combined with 고전5:7, 8, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon after the Passover.
【고전16:9 JFB】9. door—(고후2:12). An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. So "door of hope," 호2:15. "Door of faith," 행14:27. "An open door," 계3:8. "A door of utterance," 골4:3. "Great," that is, extensive. "Effectual," that is, requiring great labors [Estius]; or opportune for effecting great results [Beza].
many adversaries—who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After Paul, by his now long-continued labors at Ephesus, had produced effects which threatened the interests of those whose gains were derived from idolatry, "many adversaries" arose (행19:9-23). Where great good is, there evil is sure to start up as its antagonist.
【고전16:10 JFB】10. Now—rather, "But." Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "IF Timothy come." He must therefore have been sent by Paul from Ephesus before this Epistle was written, to accord with 고전4:17-19; and yet the passage here implies that Paul did not expect him to arrive at Corinth till after the letter was received. He tells them how to treat him "if" he should arrive. 행19:21, 22 clears up the difficulty: Timothy, when sent from Ephesus, where this Epistle was written, did not proceed direct to Corinth, but went first to Macedonia; thus though sent before the letter, he might not reach Corinth till after it was received in that city. The undesigned coincidence between the Epistle and the history, and the clearing up of the meaning of the former (which does not mention the journey to Macedonia at all) by the latter, is a sure mark of genuineness [Paley, Horæ Paulinæ]. It is not certain that Timothy actually reached Corinth; for in 행19:22 only Macedonia is mentioned; but it does not follow that though Macedonia was the immediate object of his mission, Corinth was not the ultimate object. The "IF Timothy come," implies uncertainty. 고후1:1 represents him with Paul in Macedonia; and 고후12:18, speaking of Titus and others sent to Corinth, does not mention Timothy, which it would have probably done, had one so closely connected with the apostle as Timothy was, stayed as his delegate at Corinth. The mission of Titus then took place, when it became uncertain whether Timothy could go forward from Macedonia to Corinth, Paul being anxious for immediate tidings of the state of the Corinthian Church. Alford argues that if so, Paul's adversaries would have charged him with fickleness in this case also (고후1:17), as in the case of his own change of purpose. But Titus was sent directly to Corinth, so as to arrive there before Timothy could by the route through Macedonia. Titus' presence would thus make amends for the disappointment as to the intended visit of Timothy and would disarm adversaries of a charge in this respect (고후7:6, 7).
without fear—Referring perhaps to a nervous timidity in Timothy's character (딤전3:15; 5:22, 24). His youth would add to this feeling, as well as his country, Lystra, likely to be despised in refined Corinth.
【고전16:10 MHCC】Timothy came to do the work of the Lord. Therefore to vex his spirit, would be to grieve the Holy Spirit; to despise him, would be to despise Him that sent him. Those who work the work of the Lord, should be treated with tenderness and respect. Faithful ministers will not be jealous of each other. It becomes the ministers of the gospel to show concern for each other's reputation and usefulness.
【고전16:11 JFB】11. despise—This charge is not given concerning any other of the many messengers whom Paul sent. 딤전4:12 accounts for it (compare 시119:141). He was a young man, younger probably than those usually employed in the Christian missions; whence Paul apprehending lest he should, on that account, be exposed to contempt, cautions him, "Let no man despise thy youth" [Paley, Horæ Paulinæ].
conduct—set him on his way with every mark of respect, and with whatever he needs (딛3:13).
in peace—(행15:33; 히11:31). "Peace" is the salutation of kindness and respect in the East; and so it stands for every blessing. Perhaps here there is too a contrast between "peace" and the "contentions" prevalent at Corinth (고전1:11).
I look for him—He and Titus were appointed to meet Paul in Troas, whither the apostle purposed proceeding from Ephesus (고후2:12, 13). Paul thus claims their respect for Timothy as one whom he felt so necessary to himself as "look for" to him [Theophylact].
with the brethren—Others besides Erastus accompanied Timothy to Macedonia (compare 고전16:12; 행19:22).
【고전16:12 JFB】12. Apollos, I greatly desired … to come unto you—He says this lest they should suspect that he from jealousy prevented Apollos' coming to them; perhaps they had expressly requested Apollos to be sent to them. Apollos was not at Ephesus when Paul wrote (compare 고전16:19, and 고전1:1). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (고전1:12; 3:4). Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and, on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. Paul, of course, could not state in his letter particularly these reasons in the existing state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two.
with the brethren—who bear this letter (고전16:17). (See 고전16:24, subscription added to the Epistle). Conybeare thinks Titus was one of the bearers of this first letter (고후8:6, 16-24; 12:18). Alford thinks "the brethren" here may be the same as in 고전16:11.
convenient time—Apollos did return to Corinth when their divisions were moderated [Jerome], and so it was a more seasonable time.
【고전16:13 JFB】13. He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests with themselves. "Watch ye": for ye are slumbering. "Stand": for ye are like men tottering. "Quit you like men; be strong": for ye are effeminate (고전16:14). "Let all your things be done with charity" (고전8:1; 13:1): not with strifes as at present [Chrysostom]. "In the faith" which was assailed by some (고전15:1, 2, 12-17).
【고전16:13 MHCC】A Christian is always in danger, therefore should ever be on the watch. He should be fixed in the faith of the gospel, and never desert or give it up. By this faith alone he will be able to keep his ground in an hour of temptation. Christians should be careful that charity not only reigns in their hearts, but shines in their lives. There is a great difference between Christian firmness and feverish warmth and transport. The apostle gave particular directions as to some who served the cause of Christ among them. Those who serve the saints, those who desire the honour of the churches, and to remove reproaches from them, are to be thought much of, and loved. They should willingly acknowledge the worth of such, and all who laboured with or helped the apostle.
【고전16:15 JFB】15. first-fruits of Achaia—the first Achæan converts (compare 롬16:5). The image is from the first-fruits offered to the Lord (레23:10; compare 고전15:20). The members of this family had been baptized by Paul himself (고전1:16).
addicted themselves to the ministry of the saints—Translate, "Set themselves, (that is, voluntarily) to minister unto the saints" (compare 고후8:4).
【고전16:16 JFB】16. That ye—Translate, "That ye also," namely, in your turn … in return for their self-devotion [Alford].
helpeth with—them.
laboureth—by himself.
【고전16:17 JFB】17. Fortunatus … Achaicus—probably of Stephanas' household.
that … lacking on your part—So far as you were unable yourselves to "refresh my spirit," in that you are absent from me, "they have supplied" by coming to me from you, and so supplying the means of intercourse between you and me. They seem to have carried this letter back; see the subscription below: hence the exhortations, 고전16:16, 18, as though they would be at Corinth when the Epistle arrived.
【고전16:18 JFB】18. refreshed my spirit and yours—"yours" will be refreshed on receiving this letter, by knowing that "my spirit is refreshed" by their having come to me from you; and (perhaps) by the good report they gave of many of you (고전1:4-8); my refreshment of spirit redounds to yours, as being my disciples (고후7:13; compare Z전6:8).
acknowledge—render them due acknowledgments by a kind reception of them: 살전5:12, "know" them in their true worth and treat them accordingly.
【고전16:19 JFB】19. Asia—not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital.
much—with especial affection.
Aquila … Priscilla—(Compare 행18:2; 롬16:3, 4). Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (행18:2, 18, 19, 26); here, as at Rome subsequently, they set up a Church (or assembly of believers) at their house (롬16:3, 5). A pattern to Christian husbands and wives. Their Christian self-devoting love appears wherever they were (롬16:3, 4). Even the gifted Apollos, so highly admired at Corinth, owed much of his knowledge to them (행18:24-26). In 고전16:20, "All the brethren" (that is, the whole Church) seem to be distinguished from "the church that is in their house," which was but a partial and private assembly out of the general Church at Corinth. Neander thinks 롬16:23 refers to "the whole Church" meeting at the house of Gaius (compare 골4:15). "Synagogue" implies an assembly in general, without reference to the character or motives of its members. "Church," like the Hebrew Kahal, implies an assembly legally convened; as, for instance, the Jews met as a body politic to receive the law (hence Stephen calls it "the Church in the wilderness," 행7:38), and having a legal bond of union. Christ's followers when dispersed from one another cease to be a congregation (synagogue), but still are a Church, having the common bond of union to the same Head by the same faith and hope [Vitringa, Synagogue and Temple]. From this we may explain Paul's entering "into every house and haling men and women": he would in searching for Christians go to their several "houses"' of prayer.
in the Lord—They pray for all blessings on you from the Lord, the source of every good [Grotius]. Alford explains, "in a Christian manner," as mindful of your common Lord. "In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being in virtue of that union.
【고전16:19 MHCC】Christianity by no means destroys civility. Religion should promote a courteous and obliging temper towards all. Those give a false idea of religion, and reproach it, who would take encouragement from it to be sour and morose. And Christian salutations are not mere empty compliments; but are real expressions of good-will to others, and commend them to the Divine grace and blessing. Every Christian family should be as a Christian church. Wherever two or three are gathered together in the name of Christ, and he is among them, there is a church. Here is a solemn warning. Many who have Christ's name much in their mouths, have no true love to him in their hearts. None love him in truth, who do not love his laws, and keep his commandments. Many are Christians in name, who do not love Christ Jesus the Lord in sincerity. Such are separated from the people of God, and the favour of God. Those who love not the Lord Jesus Christ, must perish without remedy. Let us not rest in any religious profession where there is not the love of Christ, earnest desires for his salvation, gratitude for his mercies, and obedience to his commandments. The grace of our Lord Jesus Christ has in it all that is good, for time and for eternity. To wish that our friends may have this grace with them, is wishing them the utmost good. And this we should wish all our friends and brethren in Christ. We can wish them nothing greater, and we should wish them nothing less. True Christianity makes us wish those whom we love, the blessings of both worlds; this is meant in wishing the grace of Christ to be with them. The apostle had dealt plainly with the Corinthians, and told them of their faults with just severity; but he parts in love, and with a solemn profession of his love to them for Christ's sake. May our love be with all who are in Christ Jesus. Let us try whether all things appear worthless to us, when compared with Christ and his righteousness. Do we allow ourselves in any known sin, or in the neglect of any known duty? By such inquiries, faithfully made, we may judge of the state of our souls.
【고전16:20 JFB】20. holy kiss—the token of the mutual love of Christians, especially at the Lord's Supper (compare 롬16:16; 살전5:26), "in which all the dissensions of the Corinthians would be swallowed up" [Bengel].
【고전16:21 JFB】21. salutation … with mine own hand—He therefore dictated all the rest of the Epistle.
【고전16:22 JFB】22. A solemn closing warning added in his own hand as in 엡6:24; 골4:18.
the Lord—who ought to be "loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. Ignatius [Epistle to the Romans, 7] writes of Christ, "My love, has been crucified" (compare 아2:7).
Jesus Christ—omitted in the oldest manuscripts.
let him be Anathema—accursed with that curse which the Jews who call Jesus "accursed" (고전12:3) are bringing righteously on their own heads [Bengel]. So far from "saluting" him, I bid him be accursed.
Maranatha—Syriac for, "the Lord cometh." A motto or watchword to urge them to preparedness for the Lord's coming; as in 빌4:5, "The Lord is at hand."
【고전16:23 JFB】23. The grace, &c.—This is the salutation meant in 고전16:21; and from which unbelievers (고전16:22; compare 요이10:11) are excluded [Bengel].
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.