티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 고린도전서 4장
1. 사람이 마땅히 우리를 그리스도의 일꾼이요 하나님의 비밀을 맡은 자로 여길지어다
Let a man so account of us , as of the ministers of Christ , and stewards of the mysteries of God .
2. 그리고 맡은 자들에게 구할 것은 충성이니라
Moreover it is required in stewards , that a man be found faithful .
3. 너희에게나 다른 사람에게나 판단 받는 것이 내게는 매우 작은 일이라 나도 나를 판단치 아니하노니
But with me it is a very small thing that I should be judged of you , or of man’s judgment : yea , I judge not mine own self .
4. 내가 자책할 아무 것도 깨닫지 못하나 그러나 이를 인하여 의롭다 함을 얻지 못하노라 다만 나를 판단하실 이는 주시니라
For I know nothing by myself ; yet am I not hereby justified : but he that judgeth me is the Lord .
5. 그러므로 때가 이르기 전 곧 주께서 오시기까지 아무 것도 판단치 말라 그가 어두움에 감추인 것들을 드러내고 마음의 뜻을 나타내시리니 그 때에 각 사람에게 하나님께로부터 칭찬이 있으리라
Therefore judge nothing before the time , until the Lord come , who both will bring to light the hidden things of darkness , and will make manifest the counsels of the hearts : and then shall every man have praise of God .
6. 형제들아 내가 너희를 위하여 이 일에 나와 아볼로를 가지고 본을 보였으니 이는 너희로 하여금 기록한 말씀 밖에 넘어가지 말라 한 것을 우리에게서 배워 서로 대적하여 교만한 마음을 먹지 말게 하려 함이라
And these things , brethren , I have in a figure transferred to myself and to Apollos for your sakes ; that ye might learn in us not to think of men above that which is written , that no one of you be puffed up for one against another .
7. 누가 너를 구별하였느뇨 네게 있는 것 중에 받지 아니한 것이 무엇이뇨 네가 받았은즉 어찌하여 받지 아니한 것 같이 자랑하느뇨
For who maketh thee to differ from another? and what hast thou that thou didst not receive ? now if thou didst receive it, why dost thou glory , as if thou hadst not received it?
8. 너희가 이미 배부르며 이미 부요하며 우리 없이 왕 노릇 하였도다 우리가 너희와 함께 왕 노릇 하기 위하여 참으로 너희의 왕 노릇 하기를 원하노라
Now ye are full , now ye are rich , ye have reigned as kings without us : and I would to God ye did reign , that we also might reign with you .
9. 내가 생각건대 하나님이 사도인 우리를 죽이기로 작정한 자 같이 미말에 두셨으매 우리는 세계 곧 천사와 사람에게 구경거리가 되었노라
For I think that God hath set forth us the apostles last , as it were appointed to death : for we are made a spectacle unto the world , and to angels , and to men .
10. 우리는 그리스도의 연고로 미련하되 너희는 그리스도 안에서 지혜롭고 우리는 약하되 너희는 강하고 너희는 존귀하되 우리는 비천하여
We are fools for Christ’s sake , but ye are wise in Christ ; we are weak , but ye are strong ; ye are honourable , but we are despised .
11. 바로 이 시간까지 우리가 주리고 목마르며 헐벗고 매맞으며 정처가 없고
Even unto this present hour we both hunger , and thirst , and are naked , and are buffeted , and have no certain dwellingplace ;
12. 또 수고하여 친히 손으로 일을 하며 후욕을 당한즉 축복하고 핍박을 당한즉 참고
And labour , working with our own hands : being reviled , we bless ; being persecuted , we suffer it :
13. 비방을 당한즉 권면하니 우리가 지금까지 세상의 더러운 것과 만물의 찌끼 같이 되었도다
Being defamed , we intreat : we are made as the filth of the world , and are the offscouring of all things unto this day .
14. 내가 너희를 부끄럽게 하려고 이것을 쓰는 것이 아니라 오직 너희를 내 사랑하는 자녀 같이 권하려 하는 것이라
I write not these things to shame you , but as my beloved sons I warn you.
15. 그리스도 안에서 일만 스승이 있으되 아비는 많지 아니하니 그리스도 예수 안에서 복음으로써 내가 너희를 낳았음이라
For though ye have ten thousand instructors in Christ , yet have ye not many fathers : for in Christ Jesus I have begotten you through the gospel .
16. 그러므로 내가 너희에게 권하노니 너희는 나를 본받는 자 되라
Wherefore I beseech you , be ye followers of me .
17. 이를 인하여 내가 주 안에서 내 사랑하고 신실한 아들 디모데를 너희에게 보내었노니 저가 너희로 하여금 그리스도 예수 안에서 나의 행사 곧 내가 각처 교회에서 가르치는 것을 생각나게 하리라
For this cause have I sent unto you Timotheus , who is my beloved son , and faithful in the Lord , who shall bring you into remembrance of my ways which be in Christ , as I teach every where in every church .
18. 어떤 이들은 내가 너희에게 나아가지 아니할 것 같이 스스로 교만하여졌으나
Now some are puffed up , as though I would not come to you .
19. 그러나 주께서 허락하시면 내가 너희에게 속히 나아가서 교만한 자의 말을 알아 볼 것이 아니라 오직 그 능력을 알아 보겠노니
But I will come to you shortly , if the Lord will , and will know , not the speech of them which are puffed up , but the power .
20. 하나님의 나라는 말에 있지 아니하고 오직 능력에 있음이라
For the kingdom of God is not in word , but in power .
21. 너희가 무엇을 원하느냐 내가 매를 가지고 너희에게 나아가랴 사랑과 온유한 마음으로 나아가랴
What will ye ? shall I come unto you with a rod , or in love , and in the spirit of meekness ?
■ 주석 보기
【고전4:1 JFB】고전4:1-21. True View of Ministers: The Judgment Is Not to Be Forestalled; Meanwhile the Apostles' Low State Contrasts with the Corinthians' Party Pride, Not That Paul Would Shame Them, but as a Father Warn Them; for Which End He Sent Timothy, and Will SoonCome Himself.
1. account … us—Paul and Apollos.
ministers of Christ—not heads of the Church in whom ye are severally to glory (고전1:12); the headship belongs to Christ alone; we are but His servants ministering to you (고전1:13; 3:5, 22).
stewards—(Lu 12:42; 벧전4:10). 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 (행6:1-7) 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," 마10:27) 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.
【고전4:1 CWC】This epistle was written by Paul probably during the latter part of his long visit to Ephesus, and it will add interest to its study to re-read Acts, chapters 18-20, which speak of his visit to both cities, Ephesus and Corinth. The occasion for its writing as given in chapters 1:11 and 7:1, was a visit to Paul of members "of the house of Chloe," who brought a written communication to him as well as verbal reports of conditions in the Church. These conditions were not good, as indicated in their party divisions (cc. 1-4), their tolerance of gross immorality (cc. 5-6), their erroneous views in regard to marriage (c. 7), their abuse of Christian liberty (cc. 8-10), their disorderly conduct in the assemblies of worship (cc. 11-14) and their false teaching touching the resurrection of the dead.
Indeed, as one carefully reads the epistle he wonders how such people could be Christians at all, until he recalls the distinction, made clear in the New Testament, between the believer's legal standing before God in Christ, and his actual walk or experience in it. As we saw in Romans, the moment one believes on Christ, he becomes justified from all sin, i. e., the condemnatory guilt of it is removed, he receives a righteousness from God which perfectly satisfies God, and he is adopted into the Divine family. But now the work of grace begins in Him by the Holy Spirit, in distinction from the work of grace wrought for him by Christ on the cross, and in the measure in which he comes to know the will of God through His Word, and yields himself thereto, he becomes more and more conformed to the image of Christ.
These Corinthians may have been in Christ, but they were walking inconsistently, and the purpose of this epistle is to set them right, and to set us right through them.
1. After the salutation (1:1-3) and the thanksgiving on their behalf (vv. 4-9), the apostle enters into the difficulty of their party divisions. Some were "Paulinians," some "Apollonians," some "Cephasites," and some, perhaps the most contentious of all, "Christites." Paul was innocent of fomenting these discords (vv. 14-17), and so doubtless had been Apollos and Cephas, but the root of the matter lay in the false intellectualism of the Corinthians. They were Greeks for the most part, and the Greeks gloried in human philosophy and worldly wisdom, the application of whose principles to the teaching of Christianity had made all the trouble.
2. In meeting the situation, Paul shows in three ways that the Gospel is not human wisdom (1:18-3:4): (a) by the mystery of the cross, which "is to them that perish foolishness, but unto us which are saved, the power of God." "The wisdom of the wise" had been unable to save men in the past, but the preaching of the cross had effectually accomplished it (vv. 18-25); (b) by the elements composing the Church, which were not for the most part the worldly-wise and great, but the opposite. God had made Christ to be unto them wisdom however, in the sense that He had become their righteousness, and sanctification and redemption (vv. 26-31); (c) by the apostle's own example, who had not appealed to their intellectualism, but had simply preached Christ crucified (2:1-5). This last point must be guarded though, as there was danger of men esteeming the gospel to be destitute of wisdom of any kind; (d) it is therefore shown to be the wisdom of God (v. 7); which only the Spirit of God could reveal to men (vv. 8-1 1), but which had been revealed to Paul, and was being revealed through him to others (vv. 12, 13). Only the spiritually-enlightened however, were capable of receiving it (2:13-3:4).
In the verses last indicated, Paul speaks of three classes of men, the "natural," the "spiritual" and the "carnal." The first is man considered as fallen and unsaved; the second, as he who is saved and, being filled with the Spirit, is walking in fellowship with God; the third is saved, but still walking "after the flesh," a "babe" in Christ.
3. But the Corinthians had not only a false view of the Gospel, confounding it with human wisdom, but also a false view of their Christian teachers which had contributed to their divisions. Paul deals with this beginning at 3:5-4:2: (a) Christian teachers are simply ministers (3:5-11), whose reward depends on their faithfulness (vv. 12-15); (b) the Church should not glory in them, for out of Christ their wisdom is foolishness, and in Christ, they are all alike the possession of the whole Church (3:16-4:2). In connection with the reference to rewards (3:14, 15), remember that the subject applies only to those who are already saved by grace, and it is grace to which any saved soul is indebted for reward.
4. These divisions somehow involved a question of Paul's apostolic authority, and to its defence he applies himself to the end of the lesson: (a) all human estimates of men are inadequate, and for a just judgment we must await the Lord's second coming (4:3-5). Another calls attention here to the interesting point that four standards of judgment are referred to, those of our friends, the world, ourselves, and the Lord. Our own judgment is not to be depended upon absolutely, any more than that of other people; (b) the question of his authority had arisen out of the vanity of their hearts (vv. 6-8). They were "puffed-up" and vain-glorious now that he was absent from them, and having begun to apply their worldly wisdom to the Gospel, they felt that they could get along without him, and boasted of it. They felt themselves to be "full" and "rich," and reigning "as kings" without him. There is irony, and yet an earnest longing in the words, "I would to God ye did reign, that we also might reign with you," his allusion being to the second coming of Christ; (c) the apostles, himself doubtless being chiefly in mind, were objects of contempt and suffering to the world both of angels and of men (vv. 9-13) -- a testimony that other intelligences than ourselves, both good and evil doubtless, are interesting in the working out of God's purpose of redemption through His church; (d) His motive in thus writing was to warn them as his children in Christ, for which reason he was soon to send Timothy to them, and would ultimately visit them himself again. Upon their reception of this admonition would depend whether he would come to them "with a rod, or in love and the spirit of meekness."
【고전4:1 MHCC】Apostles were no more than servants of Christ, but they were not to be undervalued. They had a great trust, and for that reason, had an honourable office. Paul had a just concern for his own reputation, but he knew that he who chiefly aimed to please men, would not prove himself a faithful servant of Christ. It is a comfort that men are not to be our final judges. And it is not judging well of ourselves, or justifying ourselves, that will prove us safe and happy. Our own judgment is not to be depended upon as to our faithfulness, any more than our own works for our justification. There is a day coming, that will bring men's secret sins into open day, and discover the secrets of their hearts. Then every slandered believer will be justified, and every faithful servant approved and rewarded. The word of God is the best rule by which to judge as to men. Pride commonly is at the bottom of quarrels. Self-conceit contributes to produce undue esteem of our teachers, as well as of ourselves. We shall not be puffed up for one against another, if we remember that all are instruments, employed by God, and endowed by him with various talents.
【고전4:2 JFB】2. Moreover—The oldest manuscripts read, "Moreover here" (that is, on earth). The contrast thus is between man's usage as to stewards (고전4:2), and God's way (고전4:3). 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 (삼상3:20, Margin;히3:5); as indeed is required in earthly stewards, but with this difference (고전4:3), that God's stewards await not man's judgment to test them, but the testing which shall be in the day of the Lord.
【고전4:3 JFB】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 (고전3:13) of the Lord (고전4:5; 살전5:4). "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" (고전4:4), 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.
【고전4:4 JFB】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.
【고전4:5 JFB】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 고전4:3, 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 (고전4:1), and who is to be the judge (요5:22, 27; 행10:42; 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" (고전4:2) will hereby be estimated, and the "Lord" will "justify," or the reverse (고전4:4), according to the state of the heart.
then shall every man have praise—(고전3:8; 삼상26:23; 마25:21, 23, 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 (약5:7).
【고전4:6 JFB】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 (신29:29).
puffed up for one—namely, "for one (favorite minister) against another." The Greek indicative implies, "That ye be not puffed up as ye are."
【고전4:7 JFB】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.
【고전4:7 MHCC】We have no reason to be proud; all we have, or are, or do, that is good, is owing to the free and rich grace of God. A sinner snatched from destruction by sovereign grace alone, must be very absurd and inconsistent, if proud of the free gifts of God. St. Paul sets forth his own circumstances, ver. 9 Allusion is made to the cruel spectacles in the Roman games; where men were forced to cut one another to pieces, to divert the people; and where the victor did not escape with his life, though he should destroy his adversary, but was only kept for another combat, and must be killed at last. The thought that many eyes are upon believers, when struggling with difficulties or temptations, should encourage constancy and patience. “We are weak, but ye are strong.” All Christians are not alike exposed. Some suffer greater hardships than others. The apostle enters into particulars of their sufferings. And how glorious the charity and devotion that carried them through all these hardships! They suffered in their persons and characters as the worst and vilest of men; as the very dirt of the world, that was to be swept away: nay, as the offscouring of all things, the dross of all things. And every one who would be faithful in Christ Jesus, must be prepared for poverty and contempt. Whatever the disciples of Christ suffer from men, they must follow the example, and fulfil the will and precepts of their Lord. They must be content, with him and for him, to be despised and abused. It is much better to be rejected, despised, and ill used, as St. Paul was, than to have the good opinion and favour of the world. Though cast off by the world as vile, yet we may be precious to God, gathered up with his own hand, and placed upon his throne.
【고전4:8 JFB】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 (고전4:15). 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 (딤후2:5, 11, 12). They were like the self-complacent Laodiceans (계3:17; compare 호12:8). 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" (고전4:11) 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—(고후12:14). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ (고전9:23). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" (살전2:19).
【고전4:9 JFB】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 (고전3:18) "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 (왕하1:10; 5:9; 8:9, 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 롬16:7; 고후8:23 (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 히10:33, "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" (엡3:15). As Jesus was "seen of angels" (딤전3:16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (엡3:10; 벧전1:12). 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 (고전1:27, 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 엡3:10; 벧전1:12, incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant.
【고전4:10 JFB】10. Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied.
fools—(고전1:21; 3:18; compare 행17:18; 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,고전3:18).
we … weak … ye … strong—(고전2:3; 고후13:9).
we … despised—(고후10:10) 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" (갈4:14).
【고전4:11 JFB】11. (고후11:23-27).
naked—that is, insufficiently clad (롬8:35).
buffeted—as a slave (벧전2:20), the reverse of the state of the Corinthians, "reigning as kings" (행23:2). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death (마26:67).
【고전4:12 JFB】12. working with our own hands—namely, "even unto this present hour" (고전4:11). 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 행18:3, 19). But in his address to the Ephesian elders at Miletus (행20:34), 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.
【고전4:13 JFB】13. defamed, we entreat—namely, God for our defamers, as Christ enjoined (마5:10, 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.
【고전4:14 JFB】14. warn—rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath (엡6:4). The Corinthians might well be "ashamed" at the disparity of state between the father, Paul, and his spiritual children themselves.
【고전4:14 MHCC】In reproving for sin, we should distinguish between sinners and their sins. Reproofs that kindly and affectionately warn, are likely to reform. Though the apostle spoke with authority as a parent, he would rather beseech them in love. And as ministers are to set an example, others must follow them, as far as they follow Christ in faith and practice. Christians may mistake and differ in their views, but Christ and Christian truth are the same yesterday, to-day, and for ever. Whenever the gospel is effectual, it comes not in word only, but also in power, by the Holy Spirit, quickening dead sinners, delivering persons from the slavery of sin and Satan, renewing them both inwardly and outwardly, and comforting, strengthening, and establishing the saints, which cannot be done by the persuasive language of men, but by the power of God. And it is a happy temper, to have the spirit of love and meekness bear the rule, yet to maintain just authority.
【고전4:15 JFB】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 (고전1:14-17).
【고전4:16 JFB】16. be ye followers of me—literally, "imitators," namely, in my ways, which be in Christ (고전4:17; 고전11:1), not in my crosses (고전4:8-13; 행26:29; 갈4:12).
【고전4:17 JFB】17. For this came—that ye may the better "be followers of me" (고전4:16), through his admonitions.
sent … Timotheus—(고전16:10; 행19:21, 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 고전4:19). 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 고전4:14, 15; 행14:6, 7; with 행16:1, 2; 딤전1:2, 18; 딤후1:2). 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 (딤후3:10), which they in some respects, though not altogether (고전11:2), 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 (고전7:17).
【고전4:18 JFB】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 고전1:11; 5:2).
【고전4:19 JFB】19.Alford translates, "But come I will"; an emphatical negation of their supposition (고전4:18).
shortly—after Pentecost (고전16:8).
if the Lord will—a wise proviso (약4:15). 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.
【고전4:20 JFB】20. kingdom of God is not in word—Translate, as in 고전4:19, 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 고전2:1, 4; 살전1:5).
※ 일러두기
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.