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■ 고린도후서 11장
1. 원컨대 너희는 나의 좀 어리석은 것을 용납하라 청컨대 나를 용납하라
Would to God ye could bear with me a little in my folly : and indeed bear with me .
2. 내가 하나님의 열심으로 너희를 위하여 열심 내노니 내가 너희를 정결한 처녀로 한 남편인 그리스도께 드리려고 중매함이로다
For I am jealous over you with godly jealousy : for I have espoused you to one husband , that I may present you as a chaste virgin to Christ .
3. 뱀이 그 간계로 이와를 미혹케 한 것 같이 너희 마음이 그리스도를 향하는 진실함과 깨끗함에서 떠나 부패할까 두려워하노라
But I fear , lest by any means , as the serpent beguiled Eve through his subtilty , so your minds should be corrupted from the simplicity that is in Christ .
4. 만일 누가 가서 우리의 전파하지 아니한 다른 예수를 전파하거나 혹 너희의 받지 아니한 다른 영을 받게 하거나 혹 너희의 받지 아니한 다른 복음을 받게할 때에는 너희가 잘 용납하는구나
For if he that cometh preacheth another Jesus , whom we have not preached , or if ye receive another spirit , which ye have not received , or another gospel , which ye have not accepted , ye might well bear with him.
5. 내가 지극히 큰 사도들보다 부족한 것이 조금도 없는 줄 생각하노라
For I suppose I was not a whit behind the very chiefest apostles .
6. 내가 비록 말에는 졸하나 지식에는 그렇지 아니하니 이것을 우리가 모든 사람 가운데서 모든 일로 너희에게 나타내었노라
But though I be rude in speech , yet not in knowledge ; but we have been throughly made manifest among you in all things .
7. 내가 너희를 높이려고 나를 낮추어 하나님의 복음을 값없이 너희에게 전함으로 죄를 지었느냐
Have I committed an offence in abasing myself that ye might be exalted , because I have preached to you the gospel of God freely ?
8. 내가 너희를 섬기기 위하여 다른 여러 교회에서 요를 받은 것이 탈취한 것이라
I robbed other churches , taking wages of them, to do you service .
9. 또 내가 너희에게 있어 용도가 부족하되 아무에게도 누를 끼치지 아니함은 마게도냐에서 온 형제들이 나의 부족한 것을 보충하였음이라 내가 모든 일에 너희에게 폐를 끼치지 않기 위하여 스스로 조심하였거니와 또 조심하리라
And when I was present with you , and wanted , I was chargeable to no man : for that which was lacking to me the brethren which came from Macedonia supplied : and in all things I have kept myself from being burdensome unto you , and so will I keep myself.
10. 그리스도의 진리가 내 속에 있으니 아가야 지방에서 나의 이 자랑이 막히지 아니하리라
As the truth of Christ is in me , no man shall stop me of this boasting in the regions of Achaia .
11. 어떠한 연고뇨 내가 너희를 사랑하지 아니함이냐 하나님이 아시느니라
Wherefore ? because I love you not ? God knoweth .
12. 내가 하는 것을 또 하리니 기회를 찾는 자들의 그 기회를 끊어 저희로 하여금 그 자랑하는 일에 대하여 우리와 같이 되게 하려 함이로라
But what I do , that I will do , that I may cut off occasion from them which desire occasion ; that wherein they glory , they may be found even as we .
13. 저런 사람들은 거짓 사도요 궤휼의 역군이니 자기를 그리스도의 사도로 가장하는 자들이니라
For such are false apostles , deceitful workers , transforming themselves into the apostles of Christ .
14. 이것이 이상한 일이 아니라 사단도 자기를 광명의 천사로 가장하나니
And no marvel ; for Satan himself is transformed into an angel of light .
15. 그러므로 사단의 일꾼들도 자기를 의의 일꾼으로 가장하는 것이 또한 큰 일이 아니라 저희의 결국은 그 행위대로 되리라
Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness ; whose end shall be according to their works .
16. 내가 다시 말하노니 누구든지 나를 어리석은 자로 여기지 말라 만일 그러하더라도 나로 조금 자랑하게 어리석은 자로 받으라
I say again , Let no man think me a fool ; if otherwise , yet as a fool receive me , that I may boast myself a little .
17. 내가 말하는 것은 주를 따라 하는 말이 아니요 오직 어리석은 자와 같이 기탄 없이 자랑하노라
That which I speak , I speak it not after the Lord , but as it were foolishly , in this confidence of boasting .
18. 여러 사람이 육체를 따라 자랑하니 나도 자랑하겠노라
Seeing that many glory after the flesh , I will glory also .
19. 너희는 지혜로운 자로서 어리석은 자들을 기쁘게 용납하는구나
For ye suffer fools gladly , seeing ye yourselves are wise .
20. 누가 너희로 종을 삼거나 잡아 먹거나 사로잡거나 자고하다 하거나 뺨을 칠지라도 너희가 용납하는도다
For ye suffer , if a man bring you into bondage , if a man devour you, if a man take of you, if a man exalt himself , if a man smite you on the face .
21. 우리가 약한 것 같이 내가 욕되게 말하노라 그러나 누가 무슨 일에 담대하면 어리석은 말이나마 나도 담대하리라
I speak as concerning reproach , as though we had been weak . Howbeit whereinsoever any is bold , (I speak foolishly ,) I am bold also .
22. 저희가 히브리인이냐 나도 그러하며 저희가 이스라엘인이냐 나도 그러하며 저희가 아브라함의 씨냐 나도 그러하며
Are they Hebrews ? so am I . Are they Israelites ? so am I . Are they the seed of Abraham ? so am I .
23. 저희가 그리스도의 일꾼이냐 정신 없는 말을 하거니와 나도 더욱 그러하도다 내가 수고를 넘치도록 하고 옥에 갇히기도 더 많이 하고 매도 수없이 맞고 여러 번 죽을 뻔하였으니
Are they ministers of Christ ? (I speak as a fool ) I am more ; in labours more abundant , in stripes above measure , in prisons more frequent , in deaths oft .
24. 유대인들에게 사십에 하나 감한 매를 다섯 번 맞았으며
Of the Jews five times received I forty stripes save one .
25. 세 번 태장으로 맞고 한 번 돌로 맞고 세 번 파선하는데 일 주야를 깊음에서 지냈으며
Thrice was I beaten with rods , once was I stoned , thrice I suffered shipwreck , a night and a day I have been in the deep ;
26. 여러 번 여행에 강의 위험과 강도의 위험과 동족의 위험과 이방인의 위험과 시내의 위험과 광야의 위험과 바다의 위험과 거짓 형제 중의 위험을 당하고
In journeyings often , in perils of waters , in perils of robbers , in perils by mine own countrymen , in perils by the heathen , in perils in the city , in perils in the wilderness , in perils in the sea , in perils among false brethren ;
27. 또 수고하며 애쓰고 여러 번 자지 못하고 주리며 목마르고 여러 번 굶고 춥고 헐벗었노라
In weariness and painfulness , in watchings often , in hunger and thirst , in fastings often , in cold and nakedness .
28. 이 외의 일은 고사하고 오히려 날마다 내 속에 눌리는 일이 있으니 곧 모든 교회를 위하여 염려하는 것이라
Beside those things that are without , that which cometh upon me daily , the care of all the churches .
29. 누가 약하면 내가 약하지 아니하며 누가 실족하게 되면 내가 애타하지 않더냐
Who is weak , and I am not weak ? who is offended , and I burn not ?
30. 내가 부득불 자랑할진대 나의 약한 것을 자랑하리라
If I must needs glory , I will glory of the things which concern mine infirmities .
31. 주 예수의 아버지 영원히 찬송할 하나님이 나의 거짓말 아니하는 줄을 아시느니라
The God and Father of our Lord Jesus Christ , which is blessed for evermore , knoweth that I lie not .
32. 다메섹에서 아레다 왕의 방백이 나를 잡으려고 다메섹 성을 지킬새
In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison , desirous to apprehend me :
33. 내가 광주리를 타고 들창문으로 성벽을 내려가 그 손에서 벗어났노라
And through a window in a basket was I let down by the wall , and escaped his hands .
■ 주석 보기
【고후11:1 JFB】고후11:1-33. Through Jealousy over the Corinthians, Who Made More Account of the False Apostles Than of Him, He Is Obliged to Commend Himself as in Many Respects Superior.
1. Would to God—Translate as Greek, "I would that."
bear with me—I may ask not unreasonably to be borne with; not so the false apostles (고후11:4, 20).
my—not in the oldest manuscripts.
folly—The Greek is a milder term than that for "foolishness" in 고전3:19; 마5:22; 25:2. The Greek for "folly" here implies imprudence; the Greek for "foolishness" includes the idea of perversity and wickedness.
and indeed bear—A request (so 고후11:16). But the Greek and the sense favor the translation, "But indeed (I need not wish it, for) ye do bear with me"; still I wish you to bear with me further, while I enter at large into self-commendations.
【고후11:1 CWC】At this point Paul begins his personal defence which concludes the epistle. And here we perceive more particularly that interchange of gravity and irony to which reference has been made, and which causes these chapters to be so difficult of explanation.
The apostle's critics had reflected on his personal appearance (10:1, 7, 10); on what they were pleased to consider his carnality (v. 3); his lack of eloquence (11:5) and his lack of dignity (11:7-10). We shall find it inconvenient to deal with these subjects otherwise than as they come before us in the chapters.
Chapter 10. They said that in their presence he was "base" or "lowly," but that absent he was bold as indicated in his letters (v. 1). He besought them therefore, to heed his words that he might not have occasion to be "bold" against them when he was present (v. 2). He had particular reference to some who regarded him as walking "according to the flesh." They would see that any spiritual weakness in his conduct did not show itself in the weapons or results of his spiritual conflicts with the enemies of the truth (vv. 3-6).
They were looking on the outward appearance, despising him and conceitedly claiming some special relationship to Christ for themselves. He meets this by a presentation of his true claims, as to which he might go further without idle boasting and justify any expressions of apostolic power in his letters (vv. 7-11). In proof of this he appeals to facts including his work among them in Corinth (vv. 12-14), and delicately intimates that when the present trouble was at an end, they would assist him to extend his ministry further (vv. 15-18). (Cf. 롬1:10; 15:28).
Chapter 11. His pleadings continue because of his love for them and his fear of their beguilement. They were tolerating those who were preaching another gospel to them, and surely they might bear with him, since he was in no respect inferior to those "over-much" apostles (vv. 1-6). Verse 2 is very interesting. For an explanation of "a godly jealousy" see 출20:5, and 수24:19. For "one husband" and "chaste virgin" see 고전1:12. The espousal in this case took place when they were converted to Christ, the presentation will take place when He comes again. Verse 3 is interesting from another point of view, since it shows that Paul regards the fall (Genesis 3) as historical. Note also that the tempter did not propose to take Eve's allegiance away from God entirely, but only to corrupt her faith, which was enough. At this point he refers to their assumed contempt because he had not demanded pay from them, explaining the reasons for his conduct (vv. 7-12), plainly characterizing the "false apostles" (vv. 13-15). They have compelled him to boast (vv. 16-33) for which he apologizes. Verses 23-27 reveal a life of hardship far beyond anything told of Paul in the Acts. Verse 19 is ironical.
Chapter 12. Here we come to "visions and revelations" vouchsafed to him. In these there could be no self-commendation, but only that of a man in Christ lifted out of his own individuality, and thought worthy of such grace on account of being in Christ. His only object in boasting of such an one was to bear witness to the supernatural life he was living and that such glorious things had been granted him. In behalf of himself he would boast only in his infirmities (vv. 1-6). -- Lange. Verses 7-10 are self-explanatory except as to the nature of the "thorn in the flesh." It has been spoken of as "chronic ophthalmia, inducing bodily weakness and a repulsive appearance" (갈4:15), but no one knows what it was. The Corinthians should not have made it necessary for him thus to speak of himself; they should have spoken on his behalf (v. 11), for the signs of an apostle were wrought by him among them (vv. 12, 13). The insinuation about his having ministered to them without monetary gain is once more referred to, in order to say that he will continue to do so. He is their parent, and parents lay up for the children (vv. 14, 15). Those he had sent to them had followed his example in this respect (vv. 16-18). The church, however, must not suppose that in what he was saying he was excusing himself to them. On the contrary he was doing all things for their edifying (v. 19), and in the hope that when he visited them the third time, it might not be with a rebuke and with sorrow because of their sin (vv. 20, 21).
Chapter 13. He emphasizes the rebuke and chastening that await some on his third coming if they do not repent (vv. 1-10), closing with an exhortation (v. 11), salutation (vv. 12, 13) and benediction (v. 14).
【고후11:1 MHCC】The apostle desired to preserve the Corinthians from being corrupted by the false apostles. There is but one Jesus, one Spirit, and one gospel, to be preached to them, and received by them; and why should any be prejudiced, by the devices of an adversary, against him who first taught them in faith? They should not listen to men, who, without cause, would draw them away from those who were the means of their conversion.
【고후11:2 JFB】2. For I am jealous—The justification of his self-commendations lies in his zealous care lest they should fall from Christ, to whom he, as "the friend of the Bridegroom" (요3:29), has espoused them; in order to lead them back from the false apostles to Christ, he is obliged to boast as an apostle of Christ, in a way which, but for the motive, would be "folly."
godly jealousy—literally, "jealousy of God" (compare 고후1:12, "godly sincerity," literally, "sincerity of God"). "If I am immoderate, I am immoderate to God" [Bengel]. A jealousy which has God's honor at heart (왕상19:10).
I … espoused you—Paul uses a Greek term applied properly to the bridegroom, just as he ascribes to himself "jealousy," a feeling properly belonging to the husband; so entirely does he identify himself with Christ.
present you as a chaste virgin to Christ—at His coming, when the heavenly marriage shall take place (마25:6; 계19:7, 9). What Paul here says he desires to do, namely, "present" the Church as "a chaste virgin" to Christ, Christ Himself is said to do in the fuller sense. Whatever ministers do effectively, is really done by Christ (엡5:27-32). The espousals are going on now. He does not say "chaste virgins"; for not individual members, but the whole body of believers conjointly constitute the Bride.
【고후11:3 JFB】3. I fear—(고후12:20); not inconsistent with love. His source of fear was their yielding character.
subtilty—the utter foe of the "simplicity" which is intent on ONE object, Jesus, and seeks none "other," and no "other" and different Spirit (고후11:4); but loves him with tender SINGLENESS OF AFFECTION. Where Eve first gave way, was in mentally harboring for a moment the possibility insinuated by the serpent, of God not having her truest interests at heart, and of this "other" professing friend being more concerned for her than God.
corrupted—so as to lose their virgin purity through seducers (고후11:4). The same Greek stands for "minds" as for "thoughts" (고후10:5, also see on 고후10:5); intents of the will, or mind. The oldest manuscripts after "simplicity," add, "and the purity" or "chastity."
in Christ—rather, "that is towards Christ."
【고후11:4 JFB】4. if, &c.—which in fact is impossible. However, if it were possible, ye might then bear with them (see on 고후11:1). But there can be no new Gospel; there is but the one which I first preached; therefore it ought not to be "borne" by you, that the false teachers should attempt to supersede me.
he that cometh—the high-sounding title assumed by the false teachers, who arrogated Christ's own peculiar title (Greek,마11:3, and 히10:37), "He that is coming." Perhaps he was leader of the party which assumed peculiarly to be "Christ's" (고후10:7; 고전1:12); hence his assumption of the title.
preacheth … receive—is preaching … ye are receiving.
Jesus—the "Jesus" of Gospel history. He therefore does not say "Christ," which refers to the office.
another … another—Greek, "another Jesus … a different Spirit … a different Gospel." Another implies a distinct individual of the same kind; different implies one quite distinct in kind.
which ye have not received—from us.
spirit … received … gospel … accepted—The will of man is passive in RECEIVING the "Spirit"; but it is actively concurrent with the will of God (which goes before to give the good will) in ACCEPTING the "Gospel."
ye might well bear with him—There would be an excuse for your conduct, though a bad one (for ye ought to give heed to no Gospel other than what ye have already heard from me, 갈1:6, 7); but the false teachers do not even pretend they have "another Jesus" and a "different Gospel" to bring before you; they merely try to supplant me, your accredited Teacher. Yet ye not only "bear with" them, but prefer them.
【고후11:5 JFB】5. For—My claim is superior to that of the false teachers, "For," &c.
I suppose—I reckon [Alford].
I was not—Greek, "That I have not been, and am not."
the very chiefest apostles—James, Peter, and John, the witnesses of Christ's transfiguration and agony in Gethsemane. Rather, "those overmuch apostles," those surpassers of the apostles in their own esteem. This sense is proved by the fact that the context contains no comparison between him and the apostles, but only between him and the false teachers; 고후11:6 also alludes to these, and not to the apostles; compare also the parallel phrase, "false apostles" (see on 고후11:13 and 고후12:11) [Alford].
【고후11:5 MHCC】It is far better to be plain in speech, yet walking openly and consistently with the gospel, than to be admired by thousands, and be lifted up in pride, so as to disgrace the gospel by evil tempers and unholy lives. The apostle would not give room for any to accuse him of worldly designs in preaching the gospel, that others who opposed him at Corinth, might not in this respect gain advantage against him. Hypocrisy may be looked for, especially when we consider the great power which Satan, who rules in the hearts of the children of disobedience, has upon the minds of many. And as there are temptations to evil conduct, so there is equal danger on the other side. It serves Satan's purposes as well, to set up good works against the atonement of Christ, and salvation by faith and grace. But the end will discover those who are deceitful workers; their work will end in ruin. Satan will allow his ministers to preach either the law or the gospel separately; but the law as established by faith in Christ's righteousness and atonement, and the partaking of his Spirit, is the test of every false system.
【고후11:6 JFB】6. rude—Greek, "a common man"; a "laic"; not rhetorically trained; unskilled in finish of diction. 고전2:1-4, 13; 고후10:10, 11, shows his words were not without weight, though his "speech" was deficient in oratorical artifice. "Yet I am not so in my knowledge" (고후12:1-5; 엡3:1-5).
have been … made manifest—Read with the oldest manuscripts, "We have made things (Gospel truths) manifest," thus showing our "knowledge." English Version would mean, I leave it to yourselves to decide whether I be rude in speech … : for we have been thoroughly (literally, "in everything") made manifest among you (literally, "in respect to you"; "in relation to you"). He had not by reserve kept back his "knowledge" in divine mysteries from them (고후2:17; 4:2; 행20:20, 27).
in all things—The Greek rather favors the translation, "among all men"; the sense then is, we have manifested the whole truth among all men with a view to your benefit [Alford]. But the Greek in 빌4:12, "In each thing and in all things," sanctions English Version, which gives a clearer sense.
【고후11:7 JFB】7. Have I—literally, "Or have I?" Connected with 고후11:6, "Or will any of you make it an objection that I have preached to you gratuitously?" He leaves their good feeling to give the answer, that this, so far from being an objection, was a decided superiority in him above the false apostles (고전9:6-15).
abasing myself—in my mode of living, waiving my right of maintenance, and earning it by manual labor; perhaps with slaves as his fellow laborers (행18:3; 빌4:12).
ye … exalted—spiritually, by your admission to Gospel privileges.
because—"in that."
gospel of God—"of God" implies its divine glory to which they were admitted.
freely—"without charge."
【고후11:8 JFB】8. I robbed—that is, took from them in order to spare you more than what was their fair share of contribution to my maintenance, for example, the Philippian Church (빌4:15, 16).
wages—"subsidy."
to do you service—Greek, "with a view to ministration to you"; compare "supplied" (Greek, "in addition"), 고후11:9, implying, he brought with him from the Macedonians, supplies towards his maintenance at Corinth; and (고후11:9) when those resources failed ("when I wanted") he received a new supply, while there, from the same source.
【고후11:9 JFB】9. wanted—"was in want."
chargeable—Greek, "burdensome," literally, "to torpify," and so to oppress.Jerome says it is a Cilician word (고후12:14, 16).
the brethren which came—rather, as Greek, "the brethren when they came." Perhaps Timotheus and Silas (행8:1, 5). Compare 빌4:15, 16, which refers to donations received from the Philippians (who were in Macedonia) at two distinct periods ("once and again"), one at Thessalonica, the other after his departure from Macedonia, that is, when he came into Achaia to Corinth (from the church in which city he would receive no help); and this "in the beginning of the Gospel," that is, at its first preaching in these parts. Thus all three, the two Epistles and history, mutually, and no doubt undesignedly, coincide; a sure test of genuineness.
supplied—Greek, "supplied in addition," namely, in addition to their former contributions; or as Bengel, in addition to the supply obtained by my own manual labor.
【고후11:10 JFB】10.Greek, "There is (the) truth of Christ in me that," &c. (롬9:1).
no man shall stop me of—The oldest manuscripts read, "This boasting shall not be shut (that is, stopped) as regards me." "Boasting is as it were personified … shall not have its mouth stopped as regards me" [Alford].
【고후11:11 JFB】11. Love is often offended at its favors being not accepted, as though the party to whom they are offered wished to be under no obligation to the offerer.
【고후11:12 JFB】12. I will do—I will continue to decline help.
occasion—Greek, "the occasion," namely, of misrepresenting my motives, which would be afforded to my detractors, if I accepted help.
that wherein they glory, they may be found even as we—Bengel joins this clause with "the occasion," namely, of glorying or boasting; the occasion "that they may be found (a point wherein they glory) even as we," that is, quite as disinterested, or virtually, quite as gain-seeking and self-seeking. It cannot mean that the false teachers taught gratuitously even as Paul (compare 고후11:20; 고전9:12). Alford less clearly explains by reference to 고후11:18, &c., where the "glorying" here is taken up and described as "glorying after the flesh"; thus it means, that in the matters of which they beast they may be found even as we, that is, we may been a fair and equal footing; that there may be no adventitious comparisons made between us, arising out of misrepresentations of my course of procedure, but that in every matter of boasting we may be fairly compared and judged by facts;FOR (고후11:13) realities they have none, no weapons but misrepresentation, being false apostles.
【고후11:13 JFB】13. For—reason why he is unwilling they should be thought like him [Bengel].
such—they and those like them.
false apostles—those "overmuch apostles" (see on 고후11:5) are no apostles at all.
deceitful workers—pretending to be "workmen" for the Lord, and really seeking their own gain.
【고후11:14 JFB】14. is transformed—rather, "transforms himself" (compare 욥1:6); habitually; the first occasion of his doing so was in tempting Eve. "Himself" is emphatical: If their master himself, who is the "prince of darkness," the most alien to light, does so, it is less marvellous in the case of them who are his servants (Lu 22:54; 엡6:12).
【고후11:15 JFB】15. no great thing—no difficult matter.
if his ministers also—as well as himself.
righteousness—answering to "light" (고후11:14); the manifestation wherewith God reveals Himself in Christ (마6:33; 롬1:17).
end—The test of things is the end which strips off every specious form into which Satan's agents may now "transform" themselves (compare 빌3:19, 21).
according to their works—not according to their pretensions.
【고후11:16 JFB】16. I say again—again taking up from 고후11:1 the anticipatory apology for his boasting.
if otherwise—but if ye will not grant this; if ye will think me a fool.
yet as a fool—"yet even as a fool receive me"; grant me the indulgent hearing conceded even to one suspected of folly. The Greek denotes one who does not rightly use his mental powers; not having the idea of blame necessarily attached to it; one deceived by foolish vanities, yet boasting himself [Tittmann], (고후11:17, 19).
that I—The oldest manuscripts read, "that I, too," namely, as well as they, may boast myself.
【고후11:16 MHCC】It is the duty and practice of Christians to humble themselves, in obedience to the command and example of the Lord; yet prudence must direct in what it is needful to do things which we may do lawfully, even the speaking of what God has wrought for us, and in us, and by us. Doubtless here is reference to facts in which the character of the false apostles had been shown. It is astonishing to see how such men bring their followers into bondage, and how they take from them and insult them.
【고후11:17 JFB】17. not after the Lord—By inspired guidance he excepts this "glorying" or "boasting" from the inspired authoritativeness which belongs to all else that he wrote; even this boasting, though undesirable in itself, was permitted by the Spirit, taking into account its aim, namely, to draw off the Corinthians from their false teachers to the apostle. Therefore this passage gives no proof that any portion of Scripture is uninspired. It merely guards against his boasting being made a justification of boasting in general, which is not ordinarily "after the Lord," that is, consistent with Christian humility.
foolishly—Greek, "in foolishness."
confidence of boasting—(고후9:4).
【고후11:18 JFB】18. many—including the "false teachers."
after the flesh—as fleshly men are wont to boast, namely, of external advantages, as their birth, doings, &c. (compare 고후11:22).
I will glory also—that is, I also will boast of such fleshly advantages, to show you that even in these I am not their inferiors, and therefore ought not to be supplanted by them in your esteem; though these are not what I desire to glory in (고후10:17).
【고후11:19 JFB】19. gladly—willingly. Irony. A plea why they should "bear with" (고후11:1) him in his folly, that is, boasting; ye are, in sooth, so "wise" (고전4:8, 10; Paul's real view of their wisdom was very different, 고전3:1-4) yourselves that ye can "bear with" the folly of others more complacently. Not only can ye do so, but ye are actually doing this and more.
【고후11:20 JFB】20. For—Ye may well "bear with" fools; for ye even "bear with" oppressors. Translate, "Ye bear with them."
a man—as the false apostles do.
bring you into bondage—to himself. Translate "brings," not "bring"; for the case is not merely a supposed case, but a case actually then occurring. Also "devours" (namely, by exactions, 마23:24; 시53:4), "takes," "exalts," "smites."
take of you—So the Greek for "take" is used for "take away from" (계6:4). Alford translates, as in 고후12:16, "catches you."
exalt himself—under the pretext of apostolic dignity.
smite you on the face—under the pretext of divine zeal. The height of insolence on their part, and of servile endurance on yours (왕상22:24; 느13:25; Lu 22:64; 행23:2; 딤전3:3).
【고후11:21 JFB】21. as concerning reproach—rather, "by way of dishonor (that is, self-disparagement) I say it."
as though we … weak—in not similarly (고후11:20) showing our power over you. "An ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at their expense" (as if such abstinence was weakness) [Alford]. The "we" is emphatically contrasted with the false teachers who so oppressively displayed their power. I speak so as though WE had been weak when with you, because we did not show our power this way. Howbeit (we are not really weak; for), whereinsoever any is bold … I am bold also.
【고후11:22 JFB】22. Hebrews … Israelites … the seed of Abraham—A climax. "Hebrews," referring to the language and nationality; "Israelites," to the theocracy and descent from Israel, the "prince who prevailed with God" (롬9:4); "the seed of Abraham," to the claim to a share in the Messiah (롬11:1; 9:7). Compare 빌3:5, "An Hebrew of the Hebrews," not an Hellenist or Greek-speaking Jew, but a Hebrew in tongue, and sprung from Hebrews.
【고후11:22 MHCC】The apostle gives an account of his labours and sufferings; not out of pride or vain-glory, but to the honour of God, who enabled him to do and suffer so much for the cause of Christ; and shows wherein he excelled the false apostles, who tried to lessen his character and usefulness. It astonishes us to reflect on this account of his dangers, hardships, and sufferings, and to observe his patience, perseverance, diligence, cheerfulness, and usefulness, in the midst of all these trials. See what little reason we have to love the pomp and plenty of this world, when this blessed apostle felt so much hardship in it. Our utmost diligence and services appear unworthy of notice when compared with his, and our difficulties and trials scarcely can be perceived. It may well lead us to inquire whether or not we really are followers of Christ. Here we may study patience, courage, and firm trust in God. Here we may learn to think less of ourselves; and we should ever strictly keep to truth, as in God's presence; and should refer all to his glory, as the Father of our Lord Jesus Christ, who is blessed for evermore.
【고후11:23 JFB】23. I speak as a fool—rather, as Greek, "I speak as if beside myself"; stronger than "as a fool."
I am more—namely, in respect to the credentials and manifestations of my ministry, more faithful and self-denying; and richer in tokens of God's recognition of my ministry. Old authorities read the order thus, "In prisons above measures, in stripes more abundantly" (English Version, less accurately, "more frequent"). 행16:23-40 records one case of his imprisonment with stripes. Clement of Rome [First Epistle to the Corinthians] describes him as having suffered bonds seven times.
in death oft—(고후4:10; 행9:23; 13:50; 14:5, 6, 19; 17:5, 13).
【고후11:24 JFB】24.신25:3 ordained that not more than forty stripes should be inflicted To avoid exceeding this number, they gave one short of it: thirteen strokes with a treble lash [Bengel]. This is one of those minute agreements with Jewish usage, which a forger would have not been likely to observe.
【고후11:25 JFB】25. The beating by Roman magistrates at Philippi (행16:23) is the only one recorded in Acts, which does not profess to give a complete journal of his life, but only a sketch of it in connection with the design of the book, namely, to give an outline of the history of the Gospel Church from its foundation at Jerusalem, to the period of its reaching Rome, the capital of the Gentile world.
once was I stoned—(행14:19).
thrice … shipwreck—before the shipwreck at Melita (행27:44). Probably in some of his voyages from Tarsus, where he stayed for some time after his conversion, and from which, as being a seafaring place, he was likely to make missionary voyages to adjoining places (행9:30; 11:25; 갈1:21).
a night and a day … in the deep—probably in part swimming or in an open boat.
【고후11:26 JFB】26. In—rather, "By": connected with 고후11:23, but now not with "in," as there, and as in 고후11:27, where again he passes to the idea of surrounding circumstances or environments [Alford, Ellicott and others].
waters—rather, as Greek, "rivers," namely, perils by the flooding of rivers, as on the road often traversed by Paul between Jerusalem and Antioch, crossed as it is by the torrents rushing down from Lebanon. So the traveller Sport lost his life.
robbers—perhaps in his journey from Perga to Antioch in Pisidia. Pisidia was notorious for robbers; as indeed were all the mountains that divided the high land of Asia from the sea.
the heathen—Gentiles.
in the city—Damascus, 행9:24, 25; Jerusalem, 행9:29; Ephesus, 행19:23.
false brethren—(갈2:4).
【고후11:27 JFB】27. fastings—voluntary, in order to kindle devotions (행13:2, 3; 14:23; 고전9:27); for they are distinguished from "hunger and thirst," which were involuntary [Grotius]. However, see on 고후6:5. The context refers solely to hardships, not to self-imposed devotional mortification. "Hunger and thirst" are not synonymous with "foodlessness" (as the Greek of "fasting" means), but are its consequences.
cold … nakedness—"cold" resulting from "nakedness," or insufficient clothing, as the Greek often means: as "hunger and thirst" result from "foodlessness." (Compare 행28:2; 롬8:35). "When we remember that he who endured all this was a man constantly suffering from infirm health (고후4:7-12; 12:7-10; 갈4:13, 14), such heroic self-devotion seems almost superhuman" [Conybeare and Howson].
【고후11:28 JFB】28. without—"Beside" trials falling on me externally, just recounted, there is "that which cometh upon me (literally, the impetuous concourse to me of business; properly, a crowd rising up against one again and again, and ready to bear him down), the care of all the churches" (including those not yet seen in the flesh, 골2:1): an internal and more weighty anxiety. But the oldest manuscripts for "that which cometh," read, "the pressure": "the pressing care-taking" or "inspection that is upon me daily." Alford translates, "Omitting what is BESIDES"; namely, those other trials besides those recounted. But the Vulgate,Estius, and Bengel, support English Version.
the care—The Greek implies, "my anxious solicitude for all the churches."
【고후11:29 JFB】29. I … weak—in condescending sympathy with the weak (고전9:22). "Care generates sympathy, which causes the minister of Christ personally to enter into the feelings of all his people, as if he stood in their position, so as to accommodate himself to all" [Calvin].
offended—by some stumbling-block put in his way by others: the "weak" is most liable to be "offended."
I burn not—The "I" in the Greek is emphatic, which it is not in the former clause, "I am not weak." I not only enter into the feeling of the party offended, but I burn with indignation at the offender, I myself taking up his cause as my own. "Who meets with a stumbling-block and I am not disturbed even more than himself" [Neander].
【고후11:30 JFB】30. glory of … infirmities—A striking contrast! Glorying or boasting of what others make matter of shame, namely, infirmities; for instance, his humbling mode of escape in a basket (고후11:33). A character utterly incompatible with that of an enthusiast (compare 고후12:5, 9, 10).
【고후11:31 JFB】31. This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke (행9:25) afterwards recorded it (compare 갈1:20), [Bengel]. It may ALSO refer to the revelation in 고후12:1, standing in beautiful contrast to his humiliating escape from Damascus.
【고후11:32 JFB】32. governor—Greek, "Ethnarch": a Jewish officer to whom heathen rulers gave authority over Jews in large cities where they were numerous. He was in this case under Aretas, king of Arabia. Damascus was in a Roman province. But at this time, A.D. 38 or 39, three years after Paul's conversion, A.D. 36, Aretas, against whom the Emperor Tiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operations. His possession of it was put an end to immediately after by the Romans [Neander]. Rather, it was granted by Caligula (A.D. 38) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we do have of their immediate imperial predecessors and successors [Alford].
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