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■ 고린도후서 2장
1. 내가 다시 근심으로 너희에게 나아가지 않기로 스스로 결단하였노니
But I determined this with myself , that I would not come again to you in heaviness .
2. 내가 너희를 근심하게 하면 나의 근심하게 한 자밖에 나를 기쁘게 하는 자가 누구냐
For if I make you sorry , who is he then that maketh me glad , but the same which is made sorry by me ?
3. 내가 이같이 쓴 것은 내가 갈 때에 마땅히 나를 기쁘게 할 자로부터 도리어 근심을 얻을까 염려함이요 또 너희 무리를 대하여 나의 기쁨이 너희 무리의 기쁨인 줄 확신함이로라
And I wrote this same unto you , lest , when I came , I should have sorrow from them of whom I ought to rejoice ; having confidence in you all , that my joy is the joy of you all .
4. 내가 큰 환난과 애통한 마음이 있어 많은 눈물로 너희에게 썼노니 이는 너희로 근심하게 하려 한 것이 아니요 오직 내가 너희를 향하여 넘치는 사랑이 있음을 너희로 알게 하려 함이라
For out of much affliction and anguish of heart I wrote unto you with many tears ; not that ye should be grieved , but that ye might know the love which I have more abundantly unto you .
5. 근심하게 한 자가 있었을지라도 나를 근심하게 한 것이 아니요 어느 정도 너희 무리를 근심하게 한 것이니 어느 정도라 함은 내가 너무 심하게 하지 아니하려 함이라
But if any have caused grief , he hath not grieved me , but in part : that I may not overcharge you all .
6. 이러한 사람이 많은 사람에게서 벌 받은 것이 족하도다
Sufficient to such a man is this punishment , which was inflicted of many .
7. 그런즉 너희는 차라리 저를 용서하고 위로할 것이니 저가 너무 많은 근심에 잠길까 두려워하노라
So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow .
8. 그러므로 너희를 권하노니 사랑을 저희에게 나타내라
Wherefore I beseech you that ye would confirm your love toward him .
9. 너희가 범사에 순종하는지 그 증거를 알고자 하여 내가 이것을 너희에게 썼노라
For to this end also did I write , that I might know the proof of you , whether ye be obedient in all things .
10. 너희가 무슨 일이든지 뉘게 용서하면 나도 그리하고 내가 만일 용서한 일이 있으면 용서한 그것은 너희를 위하여 그리스도 앞에서 한 것이니
To whom ye forgive any thing , I forgive also : for if I forgave any thing , to whom I forgave it, for your sakes forgave I it in the person of Christ ;
11. 이는 우리로 사단에게 속지 않게 하려 함이라 우리가 그 궤계를 알지 못하는 바가 아니로라
Lest Satan should get an advantage of us: for we are not ignorant of his devices .
12. 내가 그리스도의 복음을 위하여 드로아에 이르매 주 안에서 문이 내게 열렸으되
Furthermore , when I came to Troas to preach Christ’s gospel , and a door was opened unto me of the Lord ,
13. 내가 내 형제 디도를 만나지 못하므로 내 심령이 편치 못하여 저희를 작별하고 마게도냐로 갔노라
I had no rest in my spirit , because I found not Titus my brother : but taking my leave of them , I went from thence into Macedonia .
14. 항상 우리를 그리스도 안에서 이기게 하시고 우리로 말미암아 각처에서 그리스도를 아는 냄새를 나타내시는 하나님께 감사하노라
Now thanks be unto God , which always causeth us to triumph in Christ , and maketh manifest the savour of his knowledge by us in every place .
15. 우리는 구원 얻는 자들에게나 망하는 자들에게나 하나님 앞에서 그리스도의 향기니
For we are unto God a sweet savour of Christ , in them that are saved , and in them that perish :
16. 이 사람에게는 사망으로 좇아 사망에 이르는 냄새요 저 사람에게는 생명으로 좇아 생명에 이르는 냄새라 누가 이것을 감당하리요
To the one we are the savour of death unto death ; and to the other the savour of life unto life . And who is sufficient for these things ?
17. 우리는 수다한 사람과 같이 하나님의 말씀을 혼잡하게 하지 아니하고 곧 순전함으로 하나님께 받은 것 같이 하나님 앞에서와 그리스도 안에서 말하노라
For we are not as many , which corrupt the word of God : but as of sincerity , but as of God , in the sight of God speak we in Christ .
■ 주석 보기
【고후2:1 JFB】고후2:1-17. Reason Why He Had Not Visited Them on His Way to Macedonia; the Incestuous Person Ought Now to Be Forgiven; His Anxiety to Hear Tidings of Their State from Titus, and His Joy When at Last the Good News Reaches Him.
1. with myself—in contrast to "you" (고후1:23). The same antithesis between Paul and them appears in 고후2:2.
not come again … in heaviness—"sorrow"; implying that he had already paid them one visit in sorrow since his coming for the first time to Corinth. At that visit he had warned them "he would not spare if he should come again" (see on 고후13:2; compare 고후12:14; 13:1). See Introduction to the first Epistle. The "in heaviness" implies mutual pain; they grieving him, and he them. Compare 고후2:2, "I make you sorry," and 고후2:5, "If any have caused grief (sorrow)." In this verse he accounts for having postponed his visit, following up 고후1:23.
【고후2:1 CWC】Paul had left Ephesus where his first epistle had been written to this Church, had crossed into Macedonia, and was now in Philippi. (Cf. 행19:23-20:1-3 with chapters 8:1-9:2 of this epistle.) The reception given his first letter had been generally favorable, but all had not submitted to his rebuke, and the adversaries who opposed his teachings before were more virulent than ever, now seeking to undermine his authority as an apostle. It was therefore with a two-fold purpose he wrote this second letter, to comfort some whom he had "made sorry" by his previous one, and to defend his character and authority against those who impugned both. For this reason, as Alford says, "we find consolation and rebuke, gentleness and severity, earnestness and irony succeeding one another at short intervals and without notice." To quote the Scofield Bible, his spiritual burdens were of two kinds, solicitude for the maintenance of the churches in grace as against the law-teachers, and anguish over the distrust felt towards him by Jews and Jewish Christians. The latter rejected the revelation through Paul of the doctrines of grace, grounding themselves, probably, on the kingdom teachings of our Lord (롬15:8), seemingly oblivious that a new dispensation had been introduced by Christ's death. It was this that made necessary a defense of the origin and extent of his apostolic authority.
The first seven chapters are taken up with an account of his principles of action; chapters 8 and 9 are an appeal for the collection for the poor saints at Jerusalem; and the remaining chapters are a straight out defense of his apostolic authority.
The particular part assigned for this lesson is the writers explanation of his conduct with respect to his promised visit (see the close of the first epistle), and with respect to the case of incest (see c. 5 of the same).
The customary salutation, or greeting, (1:1, 2), is followed by the usual thanksgiving (w. 3-7), in which the apostle mentions his sufferings for Christ's sake, and the relation they bear to this church as an example of patient endurance and Divine consolation. He enlarges on his sufferings, going into detail as to one particular, to magnify the power of God in his deliverance as from the dead (vv. 8-10). Tactfully he mentions his confidence in their interest in him (v. 11), arising, as it must, out of his faithful service on their behalf (vv. 12, 13), which they for the most part were ready to acknowledge (v. 14). Note the exception in this last verse, and its indirect allusion to his enemies, ("in part").
At this point he begins his explanation of his change of mind about visiting them, of which his enemies had taken advantage. His first thought had been to go to Corinth direct from Ephesus, then north into Macedonia where he now was, and returning to Corinth proceed thence into Judea (v. 16). Passing by Corinth and going into Macedonia instead, was not a mere whim of his carnal nature, not an indication of trifling indecision or fear, but to spare them the further rebuke which must have fallen on them (1: 7-2:4).
He next refers to his previous directions about the incestuous person, whom he now recommends to be forgiven and restored (vv. 5-1 1).
Perhaps the last two verses (vv. 12, 13) suggest a further reason for his going into Macedonia before visiting Corinth.
【고후2:1 MHCC】The apostle desired to have a cheerful meeting with them; and he had written in confidence of their doing what was to their benefit and his comfort; and that therefore they would be glad to remove every cause of disquiet from him. We should always give pain unwillingly, even when duty requires that it must be given.
【고후2:2 JFB】2. For—proof that he shrinks from causing them sorrow ("heaviness").
if I—The "I" is emphatic. Some detractor may say that this (고후2:1) is not my reason for not coming as I proposed; since I showed no scruple in causing "heaviness," or sorrow, in my Epistle (the first Epistle to the Corinthians). But I answer, If I be the one to cause you sorrow, it is not that I have any pleasure in doing so. Nay, my object was that he "who was made sorry by me" (namely, the Corinthians in general,고후2:3; but with tacit reference to the incestuous person in particular) should repent, and so "make me glad," as has actually taken place; "for … who is he then that?" &c.
【고후2:3 JFB】3. I wrote this same unto you—namely, that I would not come to you then (고후2:1), as, if I were to come then, it would have to be "in heaviness" (causing sorrow both to him and them, owing to their impenitent state). He refers to the first Epistle (compare 고전16:7; compare 고전4:19, 21; 5:2-7, 13).
sorrow from them of whom I ought to rejoice—that is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would have been the result, had he then visited them as he had originally proposed.
having confidence … that my joy is the joy of you all—trusting that you, too, would feel that there was sufficient reason for the postponement, if it interfered with our mutual joy [Alford]. The communion of saints, he feels confident in them "ALL" (his charity overlooking, for the moment the small section of his detractors at Corinth, 고전13:7), will make his joy (고후2:2) their joy.
【고후2:4 JFB】4. So far from my change of purpose being due to "lightness" (고후1:17), I wrote my letter to you (고후2:3) "out of much affliction (Greek, 'trouble') and anguish of heart, and with many tears."
not that ye should be grieved—Translate, "be made sorry," to accord with the translation, 고후2:2. My ultimate and main object was, "not that ye might be made sorry," but that through sorrow you might be led to repentance, and so to joy, redounding both to you and me (고후2:2, 3). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping [Bengel].
that ye might know the love—of which it is a proof to rebuke sins openly and in season [Estius], (시141:5; 잠27:6). "Love" is the source from which sincere reproof springs; that the Corinthians might ultimately recognize this as his motive, was the apostle's aim.
which I have more abundantly unto you—who have been particularly committed to me by God (행18:10; 고전4:15; 9:2).
【고후2:5 JFB】5. grief … grieved—Translate as before, "sorrow … made sorry." The "any" is a delicate way of referring to the incestuous person.
not … me, but in part—He has grieved me only in part (compare 고후1:14; 롬11:25), that is, I am not the sole party aggrieved; most of you, also, were aggrieved.
that I may not overcharge—that I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. Alford punctuates, "He hath not made sorry me, but in part (that I press not too heavily; namely, on him) you all." Thus "you all" is in contrast to "me"; and "in part" is explained in the parenthetical clause.
【고후2:5 MHCC】The apostle desires them to receive the person who had done wrong, again into their communion; for he was aware of his fault, and much afflicted under his punishment. Even sorrow for sin should not unfit for other duties, and drive to despair. Not only was there danger last Satan should get advantage, by tempting the penitent to hard thoughts of God and religion, and so drive him to despair; but against the churches and the ministers of Christ, by bringing an evil report upon Christians as unforgiving; thus making divisions, and hindering the success of the ministry. In this, as in other things, wisdom is to be used, that the ministry may not be blamed for indulging sin on the one hand, or for too great severity towards sinners on the other hand. Satan has many plans to deceive, and knows how to make a bad use of our mistakes.
【고후2:6 JFB】6. Sufficient—without increasing it, which would only drive him to despair (고후2:7), whereas the object of the punishment was, "that (his) spirit might be saved" in the last day.
to such a man—a milder designation of the offender than if he had been named [Meyer]. Rather, it expresses estrangement from such a one who had caused such grief to the Church, and scandal to religion (행22:22; 고전5:5).
this punishment—His being "delivered to Satan for the destruction of the flesh"; not only excommunication, but bodily disease (see on 고전5:4, 5).
inflicted of many—rather, "by the majority" (the more part of you). Not by an individual priest, as in the Church of Rome, nor by the bishops and clergy alone, but by the whole body of the Church.
【고후2:7 JFB】7. with overmuch sorrow—Greek, "with HIS overmuch sorrow."
【고후2:8 JFB】8. confirm your love toward him—by giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.
【고후2:9 JFB】9. For—Additional reason why they should restore the offender, namely, as a "proof" of their obedience "in all things"; now in love, as previously in punishing (고후2:6), at the apostle's desire. Besides his other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his Epistle, the reason for his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture [Paley, Horæ Paulinæ]. The interchange of feeling is marked (고후2:4), "I wrote … that ye might know the love," &c.: here, "I did write, that I might know the proof of you."
【고후2:10 JFB】10. Another encouragement to their taking on themselves the responsibility of restoring the offender. They may be assured of Paul's apostolic sanction to their doing so.
for if I forgave anything, to whom I forgave it—The oldest manuscripts read, "For even what I have forgiven, if I have forgiven anything."
for your sakes forgave I it—He uses the past tense, as of a thing already determined on; as in 고전5:3, "I have judged already"; or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness.
in the person of Christ—representing Christ, and acting by His authority: answering to 고전5:4, "In the name of our Lord Jesus Christ … my spirit, with the power of our Lord Jesus Christ."
【고후2:11 JFB】11. Literally, "That we may have no advantage gained over us by Satan," namely, by letting one of our members be lost to us through despair, we ourselves furnishing Satan with the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner is a common loss; therefore, in 고후2:10, he said, "for your sakes." Paul had "delivered" the offender "to Satan for the destruction of the flesh, that the Spirit might be saved" (고전5:5). Satan sought to destroy the spirit also: to let him do so, would be to give him an advantage, and let him overreach us.
not ignorant of his devices—"Ignorant" and "devices" are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes.
【고후2:12 JFB】12. Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his first Epistle on the Corinthian Church; but, disappointed in his expectation there, he passed on to Macedonia, where he met him at last (고후7:5, 6, 7) The history (Acts) does not record his passing through Troas, in going from Ephesus to Macedonia; but it does in coming from that country (행20:6); also, that he had disciples there (행20:7), which accords with the Epistle (고후2:12, "a door was opened unto me of the Lord"). An undesigned coincidence marking genuineness [Paley, Horæ Paulinæ]. Doubtless Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Philippi, the next station on his own journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there [Birks].
to preach—literally, "for the Gospel." He had been at Troas before, but the vision of a man from Macedonia inviting him to come over, prevented his remaining there (행16:8-12). On his return to Asia, after the longer visit mentioned here, he stayed seven days (행20:6).
and—that is, though Paul would, under ordinary circumstances, have gladly stayed in Troas.
door … opened … of the Lord—Greek, "in the Lord," that is, in His work, and by His gracious Providence.
【고후2:12 MHCC】A believer's triumphs are all in Christ. To him be the praise and glory of all, while the success of the gospel is a good reason for a Christian's joy and rejoicing. In ancient triumphs, abundance of perfumes and sweet odours were used; so the name and salvation of Jesus, as ointment poured out, was a sweet savour diffused in every place. Unto some, the gospel is a savour of death unto death. They reject it to their ruin. Unto others, the gospel is a savour of life unto life: as it quickened them at first when they were dead in trespasses and sins, so it makes them more lively, and will end in eternal life. Observe the awful impressions this matter made upon the apostle, and should also make upon us. The work is great, and of ourselves we have no strength at all; all our sufficiency is of God. But what we do in religion, unless it is done in sincerity, as in the sight of God, is not of God, does not come from him, and will not reach to him. May we carefully watch ourselves in this matter; and seek the testimony of our consciences, under the teaching of the Holy Spirit, that as of sincerity, so speak we in Christ and of Christ.
【고후2:13 JFB】13. no rest in my spirit—rather, "no rest for my spirit" (창8:9). As here his "spirit" had no rest; so in 고후7:5, his "flesh." His "spirit" under the Holy Spirit, hence, concluded that it was not necessary to avail himself of the "door" of usefulness at Troas any longer.
taking … leave of them—the disciples at Troas.
【고후2:14 JFB】14. Now—Greek, "But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, "thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as Alford explains) to the former; for "always," and "in every place," show that the latter also is intended.
causeth us to triumph—The Greek, is rather, as in 골2:15, "triumphs over us": "leadeth us in triumph." Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any [Trench]. Our only true triumphs are God's triumphs over us. His defeats of us are our only true victories [Alford]. The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience (고후10:5) to Christ, and so joins in the triumph: God "leads him in triumph" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So Bengel: "Who shows us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing' of the victory is marked: for there follows, Who maketh manifest."
savour—retaining the image of a triumph. As the approach of the triumphal procession was made known by the odor of incense scattered far and wide by the incense-bearers in the train, so God "makes manifest by us" (His now at once triumphed over and triumphing captives, compare Lu 5:10, "Catch," literally, "Take captive so as to preserve alive") the sweet savor of the knowledge of Christ, the triumphant Conqueror (골2:15), everywhere. As the triumph strikes the eyes, so the savor the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation (a word often recurring in his Epistles to the Corinthians, compare 고전4:5) refutes the Corinthian suspicions of his dishonestly, by reserve, hiding anything from them (고후2:17; 고후4:2).
【고후2:15 JFB】15. The order is in Greek, "For (it is) of Christ (that) we are a sweet savor unto God"; thus, the "for" justifies his previous words (고후2:14), "the savor of His (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself (아1:3; compare 요1:14, 16; 엡5:2; 요일2:27).
in them that are saved—rather, "that are being saved … that are perishing" (see on 고전1:18). As the light, though it blinds in darkness the weak, is for all that still light; and honey, though it taste bitter to the sick, is in itself still sweet; so the Gospel is still of a sweet savor, though many perish through unbelief [Chrysostom, Homilies, 5.467], (고후4:3, 4, 6). As some of the conquered foes led in triumph were put to death when the procession reached the capitol, and to them the smell of the incense was the "savor of death unto death," while to those saved alive, it was the "savor of life," so the Gospel was to the different classes respectively.
and in them—in the case of them. "Those being saved" (고후3:1-4:2): "Those that are perishing" (고후4:3-5).
【고후2:16 JFB】16. savour of death unto death … of life unto life—an odor arising out of death (a mere announcement of a dead Christ, and a virtually lifeless Gospel, in which light unbelievers regard the Gospel message), ending (as the just and natural consequence) in death (to the unbeliever); (but to the believer) an odor arising out of life (that is, the announcement of a risen and living Saviour), ending in life (to the believer) (마21:44; Lu 2:34; 요9:39).
who is sufficient for these things?—namely, for diffusing aright everywhere the savor of Christ, so diverse in its effects on believers and unbelievers. He here prepares the way for one purpose of his Epistle, namely, to vindicate his apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, "For these things, who is sufficient?" He answers his own question (고후3:5, 6), "Not that we are sufficient of ourselves, but our sufficiency is of God, who hath made us able (Greek, 'sufficient') ministers," &c.
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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.