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■ 고린도후서 1장
1. 하나님의 뜻으로 말미암아 그리스도 예수의 사도 된 바울과 및 형제 디모데는 고린도에 있는 하나님의 교회와 또 온 아가야에 있는 모든 성도에게
Paul , an apostle of Jesus Christ by the will of God , and Timothy our brother , unto the church of God which is at Corinth , with all the saints which are in all Achaia :
2. 하나님 우리 아버지와 주 예수 그리스도로 좇아 은혜와 평강이 있기를 원하노라
Grace be to you and peace from God our Father , and from the Lord Jesus Christ .
3. 찬송하리로다 그는 우리 주 예수 그리스도의 하나님이시요 자비의 아버지시요 모든 위로의 하나님이시며
Blessed be God , even the Father of our Lord Jesus Christ , the Father of mercies , and the God of all comfort ;
4. 우리의 모든 환난 중에서 우리를 위로하사 우리로 하여금 하나님께 받는 위로로써 모든 환난 중에 있는 자들을 능히 위로하게 하시는 이시로다
Who comforteth us in all our tribulation , that we may be able to comfort them which are in any trouble , by the comfort wherewith we ourselves are comforted of God .
5. 그리스도의 고난이 우리에게 넘친 것 같이 우리의 위로도 그리스도로 말미암아 넘치는도다
For as the sufferings of Christ abound in us , so our consolation also aboundeth by Christ .
6. 우리가 환난 받는 것도 너희의 위로와 구원을 위함이요 혹 위로 받는 것도 너희의 위로를 위함이니 이 위로가 너희 속에 역사하여 우리가 받는 것 같은 고난을 너희도 견디게 하느니라
And whether we be afflicted , it is for your consolation and salvation , which is effectual in the enduring of the same sufferings which we also suffer : or whether we be comforted , it is for your consolation and salvation .
7. 너희를 위한 우리의 소망이 견고함은 너희가 고난에 참예하는 자가 된 것 같이 위로에도 그러할 줄을 앎이라
And our hope of you is stedfast , knowing , that as ye are partakers of the sufferings , so shall ye be also of the consolation .
8. 형제들아 우리가 아시아에서 당한 환난을 너희가 알지 못하기를 원치 아니하노니 힘에 지나도록 심한 고생을 받아 살 소망까지 끊어지고
For we would not , brethren , have you ignorant of our trouble which came to us in Asia , that we were pressed out of measure , above strength , insomuch that we despaired even of life :
9. 우리 마음에 사형 선고를 받은 줄 알았으니 이는 우리로 자기를 의뢰하지 말고 오직 죽은 자를 다시 살리시는 하나님만 의뢰하게 하심이라
But we had the sentence of death in ourselves , that we should not trust in ourselves , but in God which raiseth the dead :
10. 그가 이같이 큰 사망에서 우리를 건지셨고 또 건지시리라 또한 이후에라도 건지시기를 그를 의지하여 바라노라
Who delivered us from so great a death , and doth deliver : in whom we trust that he will yet deliver us;
11. 너희도 우리를 위하여 간구함으로 도우라 이는 우리가 많은 사람의 기도로 얻은 은사를 인하여 많은 사람도 우리를 위하여 감사하게 하려 함이라
Ye also helping together by prayer for us , that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf .
12. 우리가 세상에서 특별히 너희에게 대하여 하나님의 거룩함과 진실함으로써 하되 육체의 지혜로 하지 아니하고 하나님의 은혜로 행함은 우리 양심의 증거하는 바니 이것이 우리의 자랑이라
For our rejoicing is this , the testimony of our conscience , that in simplicity and godly sincerity , not with fleshly wisdom , but by the grace of God , we have had our conversation in the world , and more abundantly to you-ward .
13. 오직 너희가 읽고 아는 것 외에 우리가 다른 것을 쓰지 아니하노니 너희가 끝까지 알기를 내가 바라는 것은
For we write none other things unto you , than what ye read or acknowledge ; and I trust ye shall acknowledge even to the end ;
14. 너희가 대강 우리를 아는 것 같이 우리 주 예수의 날에 너희가 우리의 자랑이 되고 우리가 너희의 자랑이 되는 것이라
As also ye have acknowledged us in part , that we are your rejoicing , even as ye also are ours in the day of the Lord Jesus .
15. 내가 이 확신을 가지고 너희로 두 번 은혜를 얻게 하기 위하여 먼저 너희에게 이르렀다가
And in this confidence I was minded to come unto you before , that ye might have a second benefit ;
16. 너희를 지나 마게도냐에 갔다가 다시 마게도냐에서 너희에게 가서 너희가 보내줌으로 유대로 가기를 경영하였으니
And to pass by you into Macedonia , and to come again out of Macedonia unto you , and of you to be brought on my way toward Judaea .
17. 이렇게 경영할 때에 어찌 경홀히 하였으리요 혹 경영하기를 육체를 좇아 경영하여 예 예 하고 아니 아니라 하는 일이 내게 있었겠느냐
When I therefore was thus minded , did I use lightness ? or the things that I purpose , do I purpose according to the flesh , that with me there should be yea yea , and nay nay ?
18. 하나님은 미쁘시니라 우리가 너희에게 한 말은 예 하고 아니라 함이 없노라
But as God is true , our word toward you was not yea and nay .
19. 우리 곧 나와 실루아노와 디모데로 말미암아 너희 가운데 전파된 하나님의 아들 예수 그리스도는 예 하고 아니라 함이 되지 아니하였으니 저에게는 예만 되었느니라
For the Son of God , Jesus Christ , who was preached among you by us , even by me and Silvanus and Timotheus , was not yea and nay , but in him was yea .
20. 하나님의 약속은 얼마든지 그리스도 안에서 예가 되니 그런즉 그로 말미암아 우리가 아멘 하여 하나님께 영광을 돌리게 되느니라
For all the promises of God in him are yea , and in him Amen , unto the glory of God by us .
21. 우리를 너희와 함께 그리스도 안에서 견고케 하시고 우리에게 기름을 부으신 이는 하나님이시니
Now he which stablisheth us with you in Christ , and hath anointed us , is God ;
22. 저가 또한 우리에게 인치시고 보증으로 성령을 우리 마음에 주셨느니라
Who hath also sealed us , and given the earnest of the Spirit in our hearts .
23. 내가 내 영혼을 두고 하나님을 불러 증거하시게 하노니 다시 고린도에 가지 아니한 것은 너희를 아끼려 함이라
Moreover I call God for a record upon my soul , that to spare you I came not as yet unto Corinth .
24. 우리가 너희 믿음을 주관하려는 것이 아니요 오직 너희 기쁨을 돕는 자가 되려 함이니 이는 너희가 믿음에 섰음이라
Not for that we have dominion over your faith , but are helpers of your joy : for by faith ye stand .
■ 주석 보기
【고후1:1 JFB】고후1:1-24. The Heading; Paul's Consolations in Recent Trials in Asia; His Sincerity towards the Corinthians; Explanation of His Not Having Visited Them as He Had Purposed.
1. Timothy our brother—When writing to Timothy himself, he calls him "my son" (딤전1:18). Writing of him, "brother," and "my beloved son" (고전4:17). He had been sent before to Macedonia, and had met Paul at Philippi, when the apostle passed over from Troas to Macedonia (compare 고후2:12, 13; see on 고전16:10, 11).
in all Achaia—comprising Hellas and the Peloponnese. The Gentiles themselves, and Annæus Gallio, the proconsul (행18:12-16), strongly testified their disapproval of the accusation brought by the Jews against Paul. Hence, the apostle was enabled to labor in the whole province of Achaia with such success as to establish several churches there (살전1:8; 살후1:4), where, writing from Corinth, he speaks of the "churches," namely, not only the Corinthian, but others also—Athens, Cenchrea, and, perhaps, Sicyon, Argos, &c. He addresses "the Church in Corinth," directly, and all "the saints" in the province, indirectly. In 갈1:2 all the "churches" are addressed directly in the same circular Epistle. Hence, here he does not say, all the churches, but "all the saints."
【고후1:1 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.
【고후1:1 MHCC】We are encouraged to come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need. The Lord is able to give peace to the troubled conscience, and to calm the raging passions of the soul. These blessings are given by him, as the Father of his redeemed family. It is our Saviour who says, Let not your heart be troubled. All comforts come from God, and our sweetest comforts are in him. He speaks peace to souls by granting the free remission of sins; and he comforts them by the enlivening influences of the Holy Spirit, and by the rich mercies of his grace. He is able to bind up the broken-hearted, to heal the most painful wounds, and also to give hope and joy under the heaviest sorrows. The favours God bestows on us, are not only to make us cheerful, but also that we may be useful to others. He sends comforts enough to support such as simply trust in and serve him. If we should be brought so low as to despair even of life, yet we may then trust God, who can bring back even from death. Their hope and trust were not in vain; nor shall any be ashamed who trust in the Lord. Past experiences encourage faith and hope, and lay us under obligation to trust in God for time to come. And it is our duty, not only to help one another with prayer, but in praise and thanksgiving, and thereby to make suitable returns for benefits received. Thus both trials and mercies will end in good to ourselves and others.
【고후1:3 JFB】3. This thanksgiving for his late deliverance forms a suitable introduction for conciliating their favorable reception of his reasons for not having fulfilled his promise of visiting them (고후1:15-24).
Father of mercies—that is, the SOURCE of all mercies (compare 약1:17; 롬12:1).
comfort—which flows from His "mercies" experienced. Like a true man of faith, he mentions "mercies" and "comfort," before he proceeds to speak of afflictions (고후1:4-6). The "tribulation" of believers is not inconsistent with God's mercy, and does not beget in them suspicion of it; nay, in the end they feel that He is "the God of ALL comfort," that is, who imparts the only true and perfect comfort in every instance (시146:3, 5, 8; 약5:11).
【고후1:4 JFB】4. us—idiomatic for me (살전2:18).
that we may … comfort them which are in any trouble—Translate, as the Greek is the same as before, "tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred on him, he considered granted not for himself alone, but that he might have the greater ability to help others [Calvin]. So participation in all the afflictions of man peculiarly qualified Jesus to be man's comforter in all his various afflictions (사50:4-6; 히4:15).
【고후1:5 JFB】5. sufferings—standing in contrast with "salvation" (고후1:6); as "tribulation" (distress of mind), with comfort or "consolation."
of Christ—Compare 골1:24. The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified (마25:40, 45; 행9:4; 요일4:17-21). Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us (롬8:17; 고전4:10); (2) They are borne for His sake; (3) They tend to His glory (엡4:1; 벧전4:14, 16).
abound in us—Greek, "abound unto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundeth also our comfort." The sufferings (plural) are many; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed.
【고후1:6 JFB】6. we … afflicted … for your consolation—exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (빌2:26, 27) [Bengel]. Alike the afflictions and the consolations of the apostle tend, as in him so in them, as having communion with him, to their consolation (고후1:4; 4:15). The Greek for "afflicted" is the same as before, and ought to be translated, "Whether we be in tribulation."
which is effectual—literally, "worketh effectually."
in the enduring, &c.—that is, in enabling you to endure "the same sufferings which we also suffer." Here follows, in the oldest manuscripts (not as English Version in the beginning of 고후1:7), the clause, "And our hope is steadfast on your behalf."
【고후1:7 JFB】7. so shall ye be—rather, "So are ye." He means, there is a community of consolation, as of suffering, between me and you.
【고후1:8 JFB】8, 9. Referring to the imminent risk of life which he ran in Ephesus (행19:23-41) when the whole multitude were wrought up to fury by Demetrius, on the plea of Paul and his associates having assailed the religion of Diana of Ephesus. The words (고후1:9), "we had the sentence of death in ourselves," mean, that he looked upon himself as a man condemned to die [Paley]. Alford thinks the danger at Ephesus was comparatively so slight that it cannot be supposed to be the subject of reference here, without exposing the apostle to a charge of cowardice, very unlike his fearless character; hence, he supposes Paul refers to some deadly sickness which he had suffered under (고후1:9, 10). But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what Luke in Acts records, there were other dangers of an equally distressing kind, such as, "lyings in wait of the Jews" (행20:19), his ceaseless foes. They, doubtless, had incited the multitude at Ephesus (행19:9), and were the chief of the "many adversaries" and "[wild] beasts," which he had to fight with there (고전15:32; 16:9). His weak state of health at the time combined with all this to make him regard himself as all but dead (고후11:29; 12:10). What makes my supposition probable is, that the very cause of his not having visited Corinth directly as he had intended, and for which he proceeds to apologize (고후1:15-23), was, that there might be time to see whether the evils arising there not only from Greek, but from Jewish disturbers of the Church (고후11:29), would be checked by his first Epistle; there not being fully so was what entailed on him the need of writing this second Epistle. His not specifying this here expressly is just what we might expect in the outset of this letter; towards the close, when he had won their favorable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agitators (고후11:22).
above strength—that is, ordinary, natural powers of endurance.
despaired—as far as human help or hope from man was concerned. But in respect to help from God we were "not in despair" (고후4:8).
【고후1:9 JFB】9. But—"Yea."
in God which raiseth the dead—We had so given up all thoughts of life, that our only hope was fixed on the coming resurrection; so in 고전15:32 his hope of the resurrection was what buoyed him up in contending with foes, savage as wild beasts. Here he touches only on the doctrine of the resurrection, taking it for granted that its truth is admitted by the Corinthians, and urging its bearing on their practice.
【고후1:10 JFB】10. doth deliver—The oldest manuscripts read, "will deliver," namely, as regards immediately imminent dangers. "In whom we trust that He will also (so the Greek) yet deliver us," refers to the continuance of God's delivering help hereafter.
【고후1:11 JFB】11. helping together by prayer for us—rather, "helping together on our behalf by your supplication"; the words "for us" in the Greek following "helping together," not "prayer."
that for the gift, &c.—literally, "That on the part of many persons the gift (literally, 'gift of grace'; the mercy) bestowed upon us by means of (that is, through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf."
【고후1:12 JFB】12. For—reason why he may confidently look for their prayers for him.
our rejoicing—Greek, "our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists.
in simplicity—Most of the oldest manuscripts read, "in holiness." English Version reading is perhaps a gloss from 엡6:5 [Alford]. Some of the oldest manuscripts and versions, however, support it.
godly sincerity—literally, "sincerity of God"; that is, sincerity as in the presence of God (고전5:8). We glory in this in spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his adversaries, not to him (고후2:17). "Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts (롬12:3; 15:15), suggests holy straightforwardness and sincere faithfulness to promises (고후1:17-20), even as God is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, is "fleshly wisdom."
in the world—even in relation to the world at large, which is full of disingenuousness.
more abundantly to you-ward—(고후2:4). His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards it.
【고후1:12 MHCC】Though, as a sinner, the apostle could only rejoice and glory in Christ Jesus, yet, as a believer, he might rejoice and glory in being really what he professed. Conscience witnesses concerning the steady course and tenor of the life. Thereby we may judge ourselves, and not by this or by that single act. Our conversation will be well ordered, when we live and act under such a gracious principle in the heart. Having this, we may leave our characters in the Lord's hands, but using proper means to clear them, when the credit of the gospel, or our usefulness, calls for it.
【고후1:13 JFB】13. We write none other things (in this Epistle) than what ye read (in my former Epistle [Bengel]; present, because the Epistle continued still to be read in the Church as an apostolic rule). Conybeare and Howson think Paul had been suspected of writing privately to some individuals in the Church in a different strain from that of his public letters; and translates, "I write nothing else to you but what ye read openly (the Greek meaning, 'ye read aloud,' namely, when Paul's Epistles were publicly read in the congregation, 살전5:27); yea, and what you acknowledge inwardly."
or acknowledge—Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred in sound and root. I would translate, "None other things than what ye know by reading (by comparing my former Epistle with my present Epistle), or even know as a matter of fact (namely, the consistency of my acts with my words)."
even to the end—of my life. Not excluding reference to the day of the Lord (end of 고후1:14; 고전4:5).
【고후1:14 JFB】14. in part—In contrast to "even to the end": the testimony of his life was not yet completed [Theophylact and Bengel]. Rather, "in part," that is, some of you, not all [Grotius, Alford]. So in 고후2:5; 롬11:25. The majority at Corinth had shown a willing compliance with Paul's directions in the first Epistle: but some were still refractory. Hence arises the difference of tone in different parts of this Epistle. See Introduction.
your rejoicing—your subject of glorying or boast. "Are" (not merely shall be) implies the present recognition of one another as a subject of mutual glorying: that glorying being about to be realized in its fulness "in the day (of the coming) of the Lord Jesus."
【고후1:15 JFB】15. in this confidence—of my character for sincerity being "acknowledged" by you (고후1:12-14).
was minded—I was intending.
before—"to come unto you before" visiting Macedonia (where he now was). Compare Note, see on 고전16:5; also see on 고전4:18, which, combined with the words here, implies that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus disappointed them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore (고전4:17) before his writing the first Epistle. Compare 행19:21, 22 (the order there is "Macedonia and Achaia," not Achaia, Macedonia); 행20:1, 2.
that ye might have a second benefit—one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting (롬1:11, 12).
【고후1:15 MHCC】The apostle clears himself from the charge of levity and inconstancy, in not coming to Corinth. Good men should be careful to keep the reputation of sincerity and constancy; they should not resolve, but on careful thought; and they will not change unless for weighty reasons. Nothing can render God's promises more certain: his giving them through Christ, assures us they are his promises; as the wonders God wrought in the life, resurrection, and ascension of his Son, confirm faith. The Holy Spirit makes Christians firm in the faith of the gospel: the quickening of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. The apostle desired to spare the blame he feared would be unavoidable, if he had gone to Corinth before he learned what effect his former letter produced. Our strength and ability are owing to faith; and our comfort and joy must flow from faith. The holy tempers and gracious fruits which attend faith, secure from delusion in so important a matter.
【고후1:16 JFB】16. This intention of visiting them on the way to Macedonia, as well as after having passed through it, must have reached the ears of the Corinthians in some way or other—perhaps in the lost Epistle (고전4:18; 5:9). The sense comes out more clearly in the Greek order, "By you to pass into Macedonia, and from Macedonia to come again unto you."
【고후1:17 JFB】17. use lightness—Was I guilty of levity? namely, by promising more than I performed.
or … according to the flesh, that with me there should be yea, yea … nay, nay?—The "or" expresses a different alternative: Did I act with levity, or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my "yea" must at all costs be yea, and my "nay" nay [Bengel, Winer, Calvin], (마14:7, 9)? The repetition of the "yea" and "nay" hardly agrees with Alford's view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (that is, both affirmation and negation concerning the same thing)?" The repetition will thus stand for the single yea and nay, as in 마5:37; 약5:12. But the latter passage implies that the double "yea" here is not equivalent to the single "yea": Bengel's view, therefore, seems preferable.
【고후1:18 JFB】18. He adds this lest they might think his DOCTRINE was changeable like his purposes (the change in which he admitted in 고후1:17, while denying that it was due to "lightness," and at the same time implying that not to have changed, where there was good reason, would have been to imitate the fleshly-minded who at all costs obstinately hold to their purpose).
true—Greek, "faithful" (고전1:9).
our word—the doctrine we preach.
was not—The oldest manuscripts read "is not."
yea and nay—that is, inconsistent with itself.
【고후1:19 JFB】19. Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare 삼상15:29; 말3:6).
by me … Silvanus and Timotheus—The Son of God, though preached by different preachers, was one and the same, unchangeable. Silvanus is contracted into Silas (행15:22; compare 벧전5:12).
in him was yea—Greek, "is made yea in Him"; that is, our preaching of the Son of God is confirmed as true in Him (that is, through Him; through the miracles wherewith He has confirmed our preaching) [Grotius]; or rather, by the witness of the Spirit which He has given (고후1:21, 22) and of which miracles were only one, and that a subordinate manifestation.
【고후1:20 JFB】20. Rather, How many soever be the promises of God, in Him is the "yea" ("faithfulness in His word": contrasted with the "yea and nay," 고후1:19, that is, inconstancy as to one's word).
and in him Amen—The oldest manuscripts read, "Wherefore through Him is the Amen"; that is, In Him is faithfulness ("yea") to His word, "wherefore through Him" is the immutable verification of it ("Amen"). As "yea" is His word, so "Amen" is His oath, which makes our assurance of the fulfilment doubly sure. Compare "two immutable things (namely, His word and His oath) in which it was impossible for God to lie" (히6:18; 계3:14). The whole range of Old Testament and New Testament promises are secure in their fulfilment for us in Christ.
unto the glory of God by us—Greek, "for glory unto God by us" (compare 고후4:15), that is, by our ministerial labors; by us His promises, and His unchangeable faithfulness to them, are proclaimed. Conybeare takes the "Amen" to be the Amen at the close of thanksgiving: but then "by us" would have to mean what it cannot mean here, "by us and you."
【고후1:21 JFB】21. stablisheth us … in Christ—that is, in the faith of Christ—in believing in Christ.
anointed us—As "Christ" is the "Anointed" (which His name means), so "He hath anointed (Greek, "chrisas") us," ministers and believing people alike, with the Spirit (고후1:22; 요일2:20, 27). Hence we become "a sweet savor of Christ" (고후2:15).
【고후1:22 JFB】22. sealed—A seal is a token assuring the possession of property to one; "sealed" here answers to "stablisheth us" (고후1:21; 고전9:2).
the earnest of the Spirit—that is, the Spirit as the earnest (that is, money given by a purchaser as a pledge for the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance as a son of God shall be his hereafter (엡1:13, 14). "Sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession" (롬8:23). The Spirit is the pledge of the fulfilment of "all the promises" (고후1:20).
【고후1:23 JFB】23. Moreover I—Greek, "But I (for my part)," in contrast to God who hath assured us of His promises being hereafter fulfilled certainly (고후1:20-22).
call God—the all-knowing One, who avenges wilful unfaithfulness to promises.
for a record upon my soul—As a witness as to the secret purposes of my soul, and a witness against it, if I lie (말3:5).
to spare you—in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then.
I came not as yet—Greek, "no longer"; that is, I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare 고후10:10, 11, which shows that his detractors represented him as threatening what he had not courage to perform (고전4:18, 19).
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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.