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■ 고린도후서 4장
1. 이러하므로 우리가 이 직분을 받아 긍휼하심을 입은 대로 낙심하지 아니하고
Therefore seeing we have this ministry , as we have received mercy , we faint not ;
2. 이에 숨은 부끄러움의 일을 버리고 궤휼 가운데 행하지 아니하며 하나님의 말씀을 혼잡케 아니하고 오직 진리를 나타냄으로 하나님 앞에서 각 사람의 양심에 대하여 스스로 천거하노라
But have renounced the hidden things of dishonesty , not walking in craftiness , nor handling the word of God deceitfully ; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God .
3. 만일 우리 복음이 가리웠으면 망하는 자들에게 가리운 것이라
But if our gospel be hid , it is hid to them that are lost :
4. 그 중에 이 세상 신이 믿지 아니하는 자들의 마음을 혼미케 하여 그리스도의 영광의 복음의 광채가 비취지 못하게 함이니 그리스도는 하나님의 형상이니라
In whom the god of this world hath blinded the minds of them which believe not , lest the light of the glorious gospel of Christ , who is the image of God , should shine unto them .
5. 우리가 우리를 전파하는 것이 아니라 오직 그리스도 예수의 주 되신 것과 또 예수를 위하여 우리가 너희의 종 된 것을 전파함이라
For we preach not ourselves , but Christ Jesus the Lord ; and ourselves your servants for Jesus’ sake .
6. 어두운 데서 빛이 비취리라 하시던 그 하나님께서 예수 그리스도의 얼굴에 있는 하나님의 영광을 아는 빛을 우리 마음에 비취셨느니라
For God , who commanded the light to shine out of darkness , hath shined in our hearts , to give the light of the knowledge of the glory of God in the face of Jesus Christ .
7. 우리가 이 보배를 질그릇에 가졌으니 이는 능력의 심히 큰 것이 하나님께 있고 우리에게 있지 아니함을 알게 하려 함이라
But we have this treasure in earthen vessels , that the excellency of the power may be of God , and not of us .
8. 우리가 사방으로 우겨쌈을 당하여도 싸이지 아니하며 답답한 일을 당하여도 낙심하지 아니하며
We are troubled on every side , yet not distressed ; we are perplexed , but not in despair ;
9. 핍박을 받아도 버린 바 되지 아니하며 거꾸러뜨림을 당하여도 망하지 아니하고
Persecuted , but not forsaken ; cast down , but not destroyed ;
10. 우리가 항상 예수 죽인 것을 몸에 짊어짐은 예수의 생명도 우리 몸에 나타나게 하려 함이라
Always bearing about in the body the dying of the Lord Jesus , that the life also of Jesus might be made manifest in our body .
11. 우리 산 자가 항상 예수를 위하여 죽음에 넘기움은 예수의 생명이 또한 우리 죽을 육체에 나타나게 하려 함이니라
For we which live are alway delivered unto death for Jesus’ sake , that the life also of Jesus might be made manifest in our mortal flesh .
12. 그런즉 사망은 우리 안에서 역사하고 생명은 너희 안에서 하느니라
So then death worketh in us , but life in you .
13. 기록한 바 내가 믿는 고로 말하였다 한 것 같이 우리가 같은 믿음의 마음을 가졌으니 우리도 믿는 고로 또한 말하노라
We having the same spirit of faith , according as it is written , I believed , and therefore have I spoken ; we also believe , and therefore speak ;
14. 주 예수를 다시 살리신 이가 예수와 함께 우리도 다시 살리사 너희와 함께 그 앞에 서게 하실 줄을 아노니
Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus , and shall present us with you .
15. 모든 것을 너희를 위하여 하는 것은 은혜가 많은 사람의 감사함으로 말미암아 더하여 넘쳐서 하나님께 영광을 돌리게 하려 함이라
For all things are for your sakes , that the abundant grace might through the thanksgiving of many redound to the glory of God .
16. 그러므로 우리가 낙심하지 아니하노니 겉 사람은 후패하나 우리의 속은 날로 새롭도다
For which cause we faint not ; but though our outward man perish , yet the inward man is renewed day by day .
17. 우리의 잠시 받는 환난의 경한 것이 지극히 크고 영원한 영광의 중한 것을 우리에게 이루게 함이니
For our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory ;
18. 우리의 돌아보는 것은 보이는 것이 아니요 보이지 않는 것이니 보이는 것은 잠간이요 보이지 않는 것은 영원함이니라
While we look not at the things which are seen , but at the things which are not seen : for the things which are seen are temporal ; but the things which are not seen are eternal .
■ 주석 보기
【고후4:1 JFB】고후4:1-18. His Preaching Is Open and Sincere, though to Many the Gospel Is Hidden.
For he preaches Christ, not himself: the human vessel is frail that God may have the glory; yet, though frail, faith and the hope of future glory sustain him amidst the decay of the outward man.
1. Therefore—Greek, "For this cause": Because we have the liberty-giving Spirit of the Lord, and with unveiled face behold His glory (고후3:17, 18).
seeing we have this ministry—"The ministration of the Spirit" (고후3:8, 9): the ministry of such a spiritual, liberty-giving Gospel: resuming 고후3:6, 8.
received mercy—from God, in having had this ministry conferred on us (고후3:5). The sense of "mercy" received from God, makes men active for God (딤전1:11-13).
we faint not—in boldness of speech and action, and patience in suffering (고후4:2, 8-16, &c.).
【고후4:1 CWC】1. Pursuing the consideration of his principles of action, Paul now shows his ministry to have been a triumphant one, notwithstanding the opposition of his enemies (vv. 14-17). The triumph however, was of God's power and grace, and not in himself. Note the comparison between himself and the false teachers (v. 17).
2. It was not only a triumphant ministry but one fully accredited by themselves (3:1-5).
3. It was a spiritual ministry as distinguished from one of legalism (vv. 6-18). This is the meaning of "the letter killeth, but the spirit giveth life" (v. 6), the first referring to Judaism and the latter to the Gospel of grace. Not that Paul would disparage the former which was glorious in its revelation (v. 7), but the latter more so (vv. 8-15). Prof. Robertson in "The Glory of the Ministry" gives a beautiful exposition of the last-named verses. The glory of Moses was (1), a real glory -- "the ministration of death written and engraven in stones, was glorious"; (2), a hidden glory -- "Moses put a veil over his face; (3), a temporary glory -- "Israel could not steadfastly look to the end of that which is abolished"; (4), an overshadowed glory -- "if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory"; (5), a defective glory -- "Who hath made us able ministers of the New Testament; not of the letter but of the spirit"; (6), an ineffective glory -- "their minds were blinded." Verses 13 and 14 referring to 출34:33-35, are rather obscure because of a wrong rendering of the Old Testament passage. The Revised Version indicates that the Israelites saw the glory on Moses' face as he spake; but when he had ceased, the veil was put on that they might not look on the end, i. e., the fading of that transitory glory. To quote Alford, they were permitted to see it as long as it was necessary to be seen as a credential of his ministry but then it was withdrawn. Thus the declaration of God's will to them was not in openness of speech, but interrupted and broken by intervals of concealment. This was not the case in the Christian dispensation of which Paul was a minister. -- Synthetic Bible Studies.
4. It was an honest ministry (4:1-7), for the reason that the apostle's life harmonized with the truth he preached (vv. 1, 2); because it was Jesus Christ he preached and not himself (vv. 3-6); and because the power in which he preached was of God (v. 7).
【고후4:1 MHCC】The best of men would faint, if they did not receive mercy from God. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. The apostles had no base and wicked designs, covered with fair and specious pretences. They did not try to make their ministry serve a turn. Sincerity or uprightness will keep the favourable opinion of wise and good men. Christ by his gospel makes a glorious discovery to the minds of men. But the design of the devil is, to keep men in ignorance; and when he cannot keep the light of the gospel of Christ out of the world, he spares no pains to keep men from the gospel, or to set them against it. The rejection of the gospel is here traced to the wilful blindness and wickedness of the human heart. Self was not the matter or the end of the apostles' preaching; they preached Christ as Jesus, the Saviour and Deliverer, who saves to the uttermost all that come to God through him. Ministers are servants to the souls of men; they must avoid becoming servants to the humours or the lusts of men. It is pleasant to behold the sun in the firmament; but it is more pleasant and profitable for the gospel to shine in the heart. As light was the beginning of the first creation; so, in the new creation, the light of the Spirit is his first work upon the soul. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are subject to the same passions and weaknesses as other men. God could have sent angels to make known the glorious doctrine of the gospel, or could have sent the most admired sons of men to teach the nations, but he chose humbler, weaker vessels, that his power might be more glorified in upholding them, and in the blessed change wrought by their ministry.
【고후4:2 JFB】2. renounced—literally, "bid farewell to."
of dishonesty—rather, "of shame." "I am not ashamed of the Gospel of Christ" (롬1:16). Shame would lead to hiding (고후4:3); whereas "we use great plainness of speech" (고후3:12); "by manifestation of the truth." Compare 고후3:3, "manifestly declared." He refers to the disingenuous artifices of "many" teachers at Corinth (고후2:17; 3:1; 11:13-15).
handling … deceitfully—so "corrupt" or adulterate "the word of God" (고후2:17; compare 살전2:3, 4).
commending—recommending ourselves: recurring to 고후3:1.
to—to the verdict of.
every man's conscience—(고후5:11). Not to men's carnal judgment, as those alluded to (고후3:1).
in the sight of God—(고후2:17; 갈1:10).
【고후4:3 JFB】3. But if—Yea, even if (as I grant is the case).
hid—rather (in reference to 고후3:13-18), "veiled." "Hid" (Greek,골3:3) is said of that withdrawn from view altogether. "Veiled," of a thing within reach of the eye, but covered over so as not to be seen. So it was in the case of Moses' face.
to them—in the case only of them: for in itself the Gospel is quite plain.
that are lost—rather, "that are perishing" (고전1:18). So the same cloud that was "light" to the people of God, was "darkness" to the Egyptian foes of God (출14:20).
【고후4:4 JFB】4. In whom—Translate, "In whose case."
god of this world—The worldly make him their God (빌3:19). He is, in fact, "the prince of the power of the air, the spirit that ruleth in the children of disobedience" (엡2:2).
minds—"understandings": "mental perceptions," as in 고후3:14.
them which believe not—the same as "them that are lost" (or "are perishing"). Compare 살후2:10-12. South quaintly says, "when the malefactor's eyes are covered, he is not far from his execution" (에7:8). Those perishing unbelievers are not merely veiled, but blinded (고후3:14, 15): Greek, not "blinded," but "hardened."
light of the glorious gospel of Christ—Translate, "The illumination (enlightening: the propagation from those already enlightened, to others of the light) of the Gospel of the glory of Christ." "The glory of Christ" is not a mere quality (as "glorious" would express) of the Gospel; it is its very essence and subject matter.
image of God—implying identity of nature and essence (요1:18; 골1:15; 히1:3). He who desires to see "the glory of God," may see it "in the face of Jesus Christ" (고후4:6; 딤전6:14-16). Paul here recurs to 고후3:18. Christ is "the image of God," into which "same image" we, looking on it in the mirror of the Gospel, are changed by the Spirit; but this image is not visible to those blinded by Satan [Alford].
【고후4:5 JFB】5. For—Their blindness is not our fault, as if we had self-seeking aims in our preaching.
preach … Christ … the Lord—rather, "Christ as Lord," and ourselves as your servants, &c. "Lord," or "Master," is the correlative term to "servants."
【고후4:6 JFB】6. For—proof that we are true servants of Jesus unto you.
commanded the light—Greek, "By speaking the word, commanded light" (창1:3).
hath shined—rather, as Greek, "is He who shined." (It is God) who commanded light, &c., that shined, &c., (욥37:15): Himself our Light and Sun, as well as the Creator of light (말4:2; 요8:12). The physical world answers to the spiritual.
in our hearts—in themselves dark.
to give the light—that is, to propagate to others the light, &c., which is in us (compare Note, see on 고후4:4).
the glory of God—answering to "the glory of Christ" (see on 고후4:4).
in the face of Jesus Christ—Some of the oldest manuscripts retain "Jesus." Others omit it. Christ is the manifestation of the glory of God, as His image (요14:9). The allusion is still to the brightness on Moses' "face." The only true and full manifestation of God's brightness and glory is "in the face of Jesus" (히1:3).
【고후4:7 JFB】7. "Lest any should say, How then is it that we continue to enjoy such unspeakable glory in a mortal body? Paul replies, this very fact is one of the most marvellous proofs of God's power, that an earthen vessel could bear such splendor and keep such a treasure" [Chrysostom, Homilies, 8.496, A]. The treasure or "the light of the knowledge of the glory of God." The fragile "earthen vessel" is the body, the "outward man" (고후4:16; compare 고후4:10), liable to afflictions and death. So the light in Gideon's pitchers, the type (유7:16-20, 22). The ancients often kept their treasures in jars or vessels of earthenware. "There are earthen vessels which yet may be clean; whereas a golden vessel may be filthy" [Bengel].
that the excellency of the power, &c.—that the power of the ministry (the Holy Spirit), in respect to its surpassing "excellency," exhibited in winning souls (고전2:4) and in sustaining us ministers, might be ascribed solely to God, we being weak as earthen vessels. God often allows the vessel to be chipped and broken, that the excellency of the treasure contained, and of the power which that treasure has, may be all His (고후4:10, 11; 요3:30).
may be of God … not of us—rather, as Greek, "may be God's (may be seen and be thankfully [고후4:15] acknowledged to belong to God), and not (to come) from us." The power not merely comes from God, but belongs to Him continually, and is to be ascribed to him.
【고후4:8 JFB】8.Greek, "BEING hard pressed, yet not inextricably straitened; reduced to inextricable straits" (nominative to "we have," 고후4:7).
on every side—Greek, "in every respect" (compare 고후4:10, "always"; 고후7:5). This verse expresses inward distresses; 고후4:9, outward distresses (고후7:5). "Without were fightings; within were fears." The first clause in each member of the series of contrasted participles, implies the earthiness of the vessels; the second clause, the excellency of the power.
perplexed, but not in despair—Greek, "not utterly perplexed." As perplexity refers to the future, so "troubled" or "hard pressed" refers to the present.
【고후4:8 CWC】1. His Sufferings 4:8-15.
"Troubled," "perplexed," "persecuted," "cast down" -- what a story! "Pressed on every side, yet not straitened," not so hemmed in but that he could still proceed with his work; "perplexed, yet not in despair," bewildered like a man going in a circle, put to it, yet not utterly put out; "pursued, yet not forsaken," hunted like a wild animal, yet not abandoned to the foe; "smitten down, yet not destroyed," thrown to the ground but able to rise again -- "The Glory of the Ministry." But not merely resigned, he has come to rejoice in his sufferings because of his relationship to Jesus Christ (10, 11). For the meaning of these last-named verses, compare 골1:24; 고전15:31; and 롬8:36. Indeed verse 11 is a sufficient comment on verse 10. Death (12) was working in Paul, physical death, but it was "working out for the good of the saints who were benefited by his ministry." He speaks this by the same faith which stirred the Psalmist (verse 13 cf. with 시116:10), and it is this faith that gives him the bright outlook for himself and his faithful hearers as expressed in verse 14, and which he amplifies in the next division.
2. His Comfort 4:16-5:8.
(a) Inward spiritual renewing day by day (16); (b) the relation between his earthly suffering and heavenly glory (17, 18); (c) which includes the resurrection of his body (5:1-4); (d) his confidence rests on the eternal purpose of God in his redemption, and the indwelling of the Holy Spirit in his soul (5); (e) so that he is always of good courage whether in his physical body or out of it (6-8).
3. His Ambition 9-13.
"Wherefore we labor," might be rendered "wherefore we are ambitious." "Present or absent" has reference to the Lord's second coming. Paul might be "present," i. e., in his physical body on the earth when He came, for like all true and intelligent disciples, he was expecting Him in his own generation; and yet he might be "absent," in the sense that he had passed out of the body in death. But in either event he must appear before his "judgment seat" when He came (10). This "judgment seat of Christ" is not that in Rev. 20, which is the last judgment and takes place at the end of the world, but it is one before which disciples, and they only, shall stand at the Second Coming of Christ. Notice that they are to "receive the things done" in the body. In other words, it is not for them a judgment unto condemnation because they are already by faith "in Christ Jesus" (롬8:1). It is not to determine the question whether they are saved or lost, which was settled the moment of their accepting Christ, but rather that of their reward or loss of the reward in the Kingdom of Heaven then to be manifested (고전3:11-15). "Terror" (verse 11), should be rendered "fear," and refers to the godly fear Paul had with reference to that judgment, his reverent desire to enter upon his reward, and which explained his earnestness as a soul-winner. God was his witness to this, and he trusted the church at Corinth also was. If so they might properly speak of it before his enemies (12) who were reflecting on him as one who was out of his mind (13).
4. His Motive 14-21.
"The love of Christ" here means primarily His love for us as indicated in what follows. "Then were all dead," should be, "Then all died," i. e., all true believers have died to the guilt and penalty of sin because they are members of Christ (Rom. 6). But they are now alive in Him in a new sense (v. 15), and being thus alive they are not to live for "themselves," their own satisfaction and glory, but for Him As a matter of fact this was Paul's governing principle, he says (16). "Henceforth know we no man after the flesh," means that his relationship to his fellow men is no longer that of his former unregenerated state. Indeed this includes that knowledge of Christ he then had concerning Whom he says, "Know we Him so no more." He knows Christ differently now from the way he knew Him before his conversion (Acts 9). This explains verse 17.
Now all these new "things" come from God and are the consequence of our reconciliation to Him by Jesus Christ (18). This reconciliation is enlarged upon (19-21). God Himself was reconciled, God as manifested in Christ. And His method of reconciling men to Him was not to impute (or charge) their trespasses unto them. This act of grace He was able to express because He had imputed those trespasses unto His Son, mankind's substitute. Who had no sin. The ministry of this reconciliation had been committed unto Paul who, with his fellow-preachers, was an ambassador for Christ, the mouth-piece of God, beseeching men to accept the reconciliation thus wrought out for them, by accepting the Reconciler, Jesus Christ.
【고후4:8 MHCC】The apostles were great sufferers, yet they met with wonderful support. Believers may be forsaken of their friends, as well as persecuted by enemies; but their God will never leave them nor forsake them. There may be fears within, as well as fightings without; yet we are not destroyed. The apostle speaks of their sufferings as a counterpart of the sufferings of Christ, that people might see the power of Christ's resurrection, and of grace in and from the living Jesus. In comparison with them, other Christians were, even at that time, in prosperous circumstances.
【고후4:9 JFB】9. not forsaken—by God and man. Jesus was forsaken by both; so much do His sufferings exceed those of His people (마27:46).
cast down—or "struck down"; not only "persecuted," that is, chased as a deer or bird (삼상26:20), but actually struck down as with a dart in the chase (히11:35-38). The Greek "always" in this verse means, "throughout the whole time"; in 고후4:11 the Greek is different, and means, "at every time," "in every case when the occasion occurs."
【고후4:10 JFB】10. bearing about in the body the dying of the Lord Jesus—that is, having my body exposed to being put to death in the cause of Jesus (the oldest manuscripts omit "the Lord"), and having in it the marks of such sufferings, I thus bear about wheresoever I go, an image of the suffering Saviour in my own person (고후4:11; 고후1:5; compare 고전15:31). Doubtless, Paul was exposed to more dangers than are recorded in Acts (compare 고후7:5; 11:26). The Greek for "the dying" is literally, "the being made a corpse," such Paul regarded his body, yet a corpse which shares in the life-giving power of Christ's resurrection, as it has shared in His dying and death.
that the life also of Jesus might be made manifest in our body—rather, "may be." The name "Jesus," by itself is often repeated here as Paul seems, amidst sufferings, peculiarly to have felt its sweetness. In 고후4:11 the same words occur with the variation, "in our mortal flesh. The fact of a dying, corpse-like body being sustained amidst such trials, manifests that "the (resurrection) life also," as well as the dying, "of Jesus," exerts its power in us. I thus bear about in my own person an image of the risen and living, as well as of the suffering, Saviour. The "our" is added here to "body," though not in the beginning of the verse. "For the body is ours not so much in death, as in life" [Bengel].
【고후4:11 JFB】11. we which live—in the power of Christ's "life" manifested in us, in our whole man body as well as spirit (롬8:10, 11; see on 고후4:10; compare 고후5:15). Paul regards his preservation amidst so many exposures to "death," by which Stephen and James were cut off, as a standing miracle (고후11:23).
delivered unto—not by chance; by the ordering of Providence, who shows "the excellency of His power" (고후4:7), in delivering untoDEATH His living saints, that He may manifest LIFE also in their dying flesh. "Flesh," the very element of decay (not merely their "body"), is by Him made to manifest life.
【고후4:12 JFB】12. The "death" of Christ manifested in the continual "perishing of our outward man" (고후4:16), works peculiarly in us, and is the means of working spiritual "life" in you. The life whereof we witness in our bodily dying, extends beyond ourselves, and is brought by our very dying to you.
【고후4:13 JFB】13. Translate as Greek, "BUT having," &c., that is, not withstanding the trials just mentioned, we having, &c.
the same spirit of faith, according as it, &c.—Compare 롬8:15, on the usage of "spirit of faith." The Holy Spirit acting on our spirit. Though "death worketh in us, and life in you" (고후4:12), yet as we have the same spirit of faith as you, we therefore [believingly] look for the same immortal life as you [Estius], and speak as we believe. Alford not so well translates, "The same … faith with that described in the Scriptures" (시116:10). The balance of the sentence requires the parallelism to be this, "According to that which is written, I believed, and therefore have I spoken; we also believe, and therefore speak," namely, without fear, amidst "afflictions" and "deaths" (고후4:17).
【고후4:13 MHCC】The grace of faith is an effectual remedy against fainting in times of trouble. They knew that Christ was raised, and that his resurrection was an earnest and assurance of theirs. The hope of this resurrection will encourage in a suffering day, and set us above the fear of death. Also, their sufferings were for the advantage of the church, and to God's glory. The sufferings of Christ's ministers, as well as their preaching and conversation, are for the good of the church and the glory of God. The prospect of eternal life and happiness was their support and comfort. What sense was ready to pronounce heavy and long, grievous and tedious, faith perceived to be light and short, and but for a moment. The weight of all temporal afflictions was lightness itself, while the glory to come was a substance, weighty, and lasting beyond description. If the apostle could call his heavy and long-continued trials light, and but for a moment, what must our trifling difficulties be! Faith enables to make this right judgment of things. There are unseen things, as well as things that are seen. And there is this vast difference between them; unseen things are eternal, seen things but temporal, or temporary only. Let us then look off from the things which are seen; let us cease to seek for worldly advantages, or to fear present distresses. Let us give diligence to make our future happiness sure.
【고후4:14 JFB】14. Knowing—by faith (고후5:1).
shall raise up us also—at the resurrection (고전6:13, 14).
by Jesus—The oldest manuscripts have "with Jesus."
present us—vividly picturing the scene before the eyes (Jude 24).
with you—(고후1:14; 살전2:19, 20; 3:13).
【고후4:15 JFB】15. For—Confirming his assertion "with you" (고후4:14), and "life … worketh in you" (고후4:12).
all things—whether the afflictions and labors of us ministers (고후4:8-11), or your prosperity (고후4:12; 고전3:21, 22; 4:8-13).
for your sakes—(딤후2:10).
abundant grace, &c.—rather, "That grace (the grace which preserves us in trials and works life in you), being made the greater (multiplied), by means of the greater number (of its recipients), may cause the thanksgiving to abound to the glory of God." [Chrysostom] (고후1:11; 9:11, 12). The Greek is susceptible also of this translation, "That grace, being made the greater (multiplied) on account of the thanksgiving of the greater number (for grace already received), may abound (abundantly redound) to," &c. Thus the Greek for "abound" has not to be taken in an active sense, but in its ordinary neuter sense, and so the other Greek words. Thanksgiving invites more abundant grace (대하20:19-22; 시18:3; 50:23).
【고후4:16 JFB】16. we faint not—notwithstanding our sufferings. Resuming 고후4:1.
outward man—the body, the flesh.
perish—"is wearing away"; "is wasted away" by afflictions.
inward man—our spiritual and true being, the "life" which even in our mortal bodies (고후4:11) "manifests the life of Jesus."
is renewed—"is being renewed," namely, with fresh "grace" (고후4:15), and "faith" (고후4:13), and hope (고후4:17, 18).
【고후4:17 JFB】17. which is but for a moment—"Our PRESENT light (burden of) affliction" (so the Greek; compare 마11:30), [Alford]. Compare "now for a season … in heaviness" (벧전1:6). The contrast, however, between this and the "ETERNAL weight of glory" requires, I think, the translation, "Which is but for the present passing moment." So Wahl. "The lightness of affliction" (he does not express "burden" after "light"; the Greek is "the light of affliction") contrasts beautifully with the "weight of the glory."
worketh—rather, "worketh out."
a far more exceeding and—rather, "in a surpassing and still more surpassing manner" [Alford]; "more and more exceedingly" [Ellicott, Trench, and others]. Greek, "in excess and to excess." The glory exceeds beyond all measure the affliction.
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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.