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주석[칼빈] — 빌립보서 1장 · 복음 안의 기쁨

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1절 카드 ↗

1 Paul and Timotheus, servants of Jesus Christ While Paul is accustomed, in the inscription of his epistles, to employ titles of distinction, with the view of procuring credit for himself and his ministry, there was no need of lengthened commendations in writing to the Philippians, who had known him by experience as a true Apostle of Christ, and still acknowledged him as such beyond all controversy. For they had persevered in the calling of God steadfastly, and in an even tenor. (24) Bishops He names the pastors separately, for the sake of honor. We may, however, infer from this, that the name of bishop is common to all the ministers of the Word, inasmuch as he assigns several bishops to one Church. The titles, therefore, of bishop and pastor , are synonymous. And this is one of the passages which Jerome quotes for proving this in his epistle to Evagrius, (25) and in his exposition of the Epistle to Titus. (26) Afterwards (27) there crept in the custom of applying the name of bishop exclusively to the person whom the presbyters in each church appointed over their company. (28) It originated, however, in a human custom, and rests on no Scripture authority. I acknowledge, indeed, that, as the minds and manners of men are, there cannot be order maintained among the ministers of the word, without one presiding over the others. I speak of particular bodies, (29) not of whole provinces, much less of the whole world. Now, although we must not contend for words, it were at the same time better for us in speaking to follow the Holy Spirit, the author of tongues, than to change for the worse forms of speech which are dictated to us by Him. For from the corrupted signification of the word this evil has resulted, that, as if all the presbyters (30) were not colleagues, called to the same office, one of them, under the pretext of a new appellation, usurped dominion over the others. Deacons . This term may be taken in two ways — either as meaning administrators, and curators of the poor, or for elders, who were appointed for the regulation of morals. As, however, it is more generally made use of by Paul in the former sense, I understand it rather as meaning stewards, who superintended the distributing and receiving of alms. On the other points consult the preceding commentaries. (24) “ Sans se desbaucher ;” — “Without corrupting themselves.” (25) “ Evagrius , a native of Antioch, and a presbyter apparently of the Church of Antioch. He traveled into the west of Europe, and was acquainted with Jerome, who describes him as a man acris ac ferventis ingenii , ( of a keen and warm temper. )” — Smith’s Dictionary of Greek Biography and Mythology. — Ed. (26) The reader will find both of the passages referred to quoted at full length in the Institutes , vol. iii. pp. 75, 76. — Ed. (27) “ Depuis les temps de l’Apostre ;” — “After the times of the Apostle.” (28) “ Ordonnoyent conducteur de leur congregation ;” — “Appointed leader of their congregation.” (29) “ De chacun corps d’Eglise en particulier ;” — “Of each body of the Church in particular.” (30) “ Tous prestres et pasteurs ;” — “All priests and pastors.” return to ' Top of Page ' <a name="verse-3" class="com-number"

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바울은 서신의 서두에서 흔히 자신과 자신의 사역에 대한 신뢰를 얻기 위해 권위 있는 호칭을 사용했다. 그러나 빌립보 교인들에게 편지를 쓸 때는 그런 긴 추천이 필요하지 않았다. 그들은 이미 경험을 통해 그가 참된 그리스도의 사도임을 알고 있었고, 어떤 논쟁 없이도 그를 그렇게 인정하고 있었기 때문이다. 빌립보 교인들은 하나님의 부르심 안에서 한결같고 흔들리지 않게 지속해 왔다.

**감독들(Bishops)**: 바울이 감독들을 명예를 위해 따로 언급했다. 그런데 이 구절에서 우리는 "감독"이라는 명칭이 말씀의 모든 사역자에게 공통된 것임을 알 수 있다. 한 교회에 여러 감독이 있다고 말하기 때문이다. 따라서 감독과 목사라는 호칭은 동의어다. 이것은 제롬이 에바그리우스에게 보낸 서신과 디도서 주석에서 이를 증명하기 위해 인용한 구절 중 하나이다. 후대에 각 교회의 장로들이 자기 무리 위에 세운 사람에게만 감독이라는 명칭을 쓰는 관습이 생겨났다. 그러나 이것은 인간의 관습에서 비롯된 것이며 성경적 근거가 없다.

물론 나는 사람들의 마음과 성품을 고려할 때, 말씀의 사역자들 가운데 한 사람이 다른 이들보다 앞서지 않고는 질서를 유지하기 어렵다는 것을 인정한다. 나는 지역 교회 공동체에 대해 말하는 것이지, 전 지방이나 전 세계에 대해 말하는 것이 아니다. 우리가 단어 하나를 놓고 다투어서는 안 되지만, 성령께서 우리에게 제시해 주신 말씀의 형태를 더 나쁜 것으로 바꾸기보다는 성령의 언어를 따르는 것이 더 낫다. 이 단어의 의미가 변질되면서 마치 모든 장로가 동일한 직분으로 부름받은 동료가 아닌 것처럼, 그들 중 하나가 새로운 호칭을 구실 삼아 다른 이들을 지배하는 악이 생겨났다.

**집사들(Deacons)**: 이 용어는 두 가지 의미로 이해할 수 있다. 가난한 자들을 위한 행정가·관리인이거나, 도덕 규율을 위해 임명된 장로들을 뜻한다. 그러나 바울이 이 단어를 주로 전자의 의미로 사용하므로, 구제금을 분배하고 관리하는 일을 감독하는 청지기를 가리키는 것으로 이해한다.

원주석

3절 카드 ↗

3 I give thanks . He begins with thanksgiving (31) on two accounts — first , that he may by this token shew his love to the Philippians; and secondly, that, by commending them as to the past, he may exhort them, also, to perseverance in time to come. He adduces, also, another evidence of his love — the anxiety which he exercised in supplications. It is to be observed, however, that, whenever he makes mention of things that are joyful, he immediately breaks forth into thanksgiving — a practice with which we ought also to be familiar. We must, also, take notice, what things they are for which he gives thanks to God, — the fellowship of the Philippians in the gospel of Christ; for it follows from this, that it ought to be ascribed to the grace of God. When he says, upon every remembrance of you , he means, “As often as I remember you.” (31) “ Vne protestation, qu’il est ioyeux de leur bien ;” — “A protestation, that he is delighted on account of their welfare.” return to ' Top of Page ' <a name="verse-4" class="com-number"

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바울은 두 가지 이유로 감사로 시작한다. 첫째, 이로써 빌립보 교인들에 대한 자신의 사랑을 나타내기 위함이다. 둘째, 과거에 대해 그들을 칭찬함으로써 앞으로도 인내하도록 권면하기 위함이다. 그는 자신의 사랑에 대한 또 다른 증거, 즉 간구할 때마다 그들을 위해 기도하는 그 염려를 제시한다.

기쁜 일을 언급할 때마다 즉시 감사로 터져 나오는 이 습관을 우리도 익혀야 한다. 또한 그가 어떤 일들에 대해 하나님께 감사하는지 주목해야 한다. 바로 복음 안에서 빌립보 교인들이 함께 나눈 교제이다. 이로써 그것이 하나님의 은혜로 돌려져야 함이 분명하다. "너희를 기억할 때마다"라는 표현은 "내가 너희를 기억할 때마다"를 의미한다.

원주석

4절 카드 ↗

4 Always in every prayer . Connect the words in this manner: “ Always presenting prayer for you all in every prayer of mine. ” For as he had said before, that the remembrance of them was an occasion of joy to him, so he now subjoins, that they come into his mind as often as he prays. He afterwards adds, that it is with joy that he presents prayer in their behalf. Joy refers to the past; prayer to the future. For he rejoiced in their auspicious beginnings, and was desirous of their perfection. Thus it becomes us always to rejoice in the blessings received from God in such a manner, as to remember to ask from him those things that we are still in need of. return to ' Top of Page ' <a name="verse-5" class="com-number"

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"항상 모든 기도에서"라는 표현을 이렇게 연결하라: "내가 너희 모든 사람을 위하여 모든 기도에서 항상 간구를 올린다." 앞서 그들을 기억하는 것이 자신에게 기쁨의 계기가 된다고 했듯이, 기도할 때마다 그들이 마음에 떠오른다고 덧붙인다. 이어서 그가 그들을 위해 기쁨으로 기도한다고 말한다. 기쁨은 과거에 관한 것이고, 기도는 미래에 관한 것이다. 그는 그들의 좋은 출발에 기뻐했고, 그들의 완성을 바랐다. 이처럼 우리는 하나님께서 주신 복을 항상 기뻐하면서도, 여전히 필요한 것들을 그분께 구하는 것을 기억해야 한다.

원주석

5절 카드 ↗

5 For your fellowship . He now, passing over the other clause, states the ground of his joy — that they had come into the fellowship of the gospel , that is, had become partakers of the gospel, which, as is well known, is accomplished by means of faith; for the gospel appears as nothing to us, in respect of any enjoyment of it, until we have received it by faith. At the same time the term fellowship may be viewed as referring to the common society of the saints, as though he had said that they had been associated with all the children of God in the faith of the gospel. When he says, from the first day , he commends their promptitude in having shewn themselves teachable immediately upon the doctrine being set before them. The phrase until now denotes their perseverance. Now we know how rare an excellence it is, to follow God immediately upon his calling us, and also to persevere steadfastly unto the end. For many are slow and backward to obey, while there are still more that fall short through fickleness and inconstancy. (32) (32) “ Qui se reuoltent ou defaillent en chemin par legerete ;” — “Who revolt or fall back in the way through fickleness.” return to ' Top of Page ' <a name="verse-6" class="com-number"

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바울은 이제 자신의 기쁨의 근거를 밝힌다. 그들이 복음의 교제에 들어왔다는 것, 즉 복음에 참여하는 자들이 되었다는 것이다. 이것은 믿음으로 이루어진다. 복음은 우리가 믿음으로 받아들이기 전까지는 우리에게 아무 유익이 없기 때문이다. 한편 "교제"는 성도들의 공동 사귐을 가리키는 것으로 볼 수도 있다. 즉 그들이 복음의 믿음 안에서 하나님의 모든 자녀와 연합되었다는 뜻이다.

"첫날부터"라는 표현은 복음이 전해지자마자 가르침을 받을 마음이 있었던 그들의 신속함을 칭찬한다. "지금까지"라는 말은 그들의 인내를 나타낸다. 하나님께서 부르실 때 즉시 따르고, 끝까지 꾸준히 인내하는 것이 얼마나 드문 탁월함인지 우리는 잘 안다. 많은 사람이 순종하기를 더디고 주저하며, 변덕과 경박함으로 도중에 떨어져 나가는 자들은 더 많다.

원주석

6절 카드 ↗

6 Persuaded of this very thing. An additional ground of joy is furnished in his confidence in them for the time to come. (33) But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? (34) Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. And undoubtedly this is the true manner of acknowledging God’s benefits — when we derive from them occasion of hoping well as to the future. (35) For as they are tokens at once of his goodness, and of his fatherly benevolence towards us, what ingratitude were it to derive from this no confirmation of hope and good courage! In addition to this, God is not like men, so as to be wearied out or exhausted by conferring kindness. (36) Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work which his own hands have begun, as the Prophet bears witness, ( Psalms 138:8 ; Isaiah 64:8 ;) we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons. For it is a token to us of our election, that the Lord has called us effectually to himself by his Spirit. It is asked, however, whether any one can be certain as to the salvation of others, for Paul here is not speaking of himself but of the Philippians. I answer, that the assurance which an individual has respecting his own salvation, is very different from what he has as to that of another. For the Spirit of God is a witness to me of my calling, as he is to each of the elect. As to others, we have no testimony, except from the outward efficacy of the Spirit; that is, in so far as the grace of God shews itself in them, so that we come to know it. There is, therefore, a great difference, because the assurance of faith remains inwardly shut up, and does not extend itself to others. But wherever we see any such tokens of Divine election as can be perceived by us, we ought immediately to be stirred up to entertain good hope, both in order that we may not be envious (37) towards our neighbors, and withhold from them an equitable and kind judgment of charity; and also, that we may be grateful to God. (38) This, however, is a general rule both as to ourselves and as to others — that, distrusting our own strength, we depend entirely upon God alone. Until the day of Jesus Christ The chief thing, indeed, to be understood here is — until the termination of the conflict. Now the conflict is terminated by death. As, however, the Spirit is accustomed to speak in this manner in reference to the last coming of Christ, it were better to extend the advancement of the grace of Christ to the resurrection of the flesh. For although those who have been freed from the mortal body do no longer contend with the lusts of the flesh, and are, as the expression is, beyond the reach of a single dart, (39) yet there will be no absurdity in speaking of them as in the way of advancement, (40) inasmuch as they have not yet reached the point at which they aspire, — they do not yet enjoy the felicity and glory which they have hoped for; and in fine, the day has not yet shone which is to discover the treasures which lie hid in hope. And in truth, when hope is treated of, our eyes must always be directed forward to a blessed resurrection, as the grand object in view. (33) “ Qu’il se confioit d’eux qu’ils perseuereroyent de reste de leur vie ;” — “That he had confidence in them that they would persevere during the remainder of their life.” (34) “ Entre tant d’empeschemens, mauuais passages et fascheuses rencontres, voire mesme des dangers de tomber tout a plat en perdition ;” — “Amidst so many impediments, hard passes, and disagreeable collisions, nay, even so many hazards of falling headlong into perdition.” (35) See CALVIN on the Corinthians, vol. 2, p. 121. (36) “ Il ne se lasse point en bien faisant, et son thresor ne diminue point ;” — “He does not weary himself in doing good, and does not diminish his treasure.” (37) “ Enuieux et desdaigneux ;” — “Envious and disdainful.” (38) “ Pour recognoistre le bien que Dieu leur a fait, et n’estre point ingrats enuers luy ;” — “That we may acknowledge the kindness which God has shewn them, and may not be ungrateful to him.” (39) “ Extra teli jactum “ — Virgil makes use of a corresponding phrase — “ intra jactum teli ;” — “Within the reach of a dart.” Virg. Æn. 11:608. — Ed. (40) “ En voye de proufiter, ou auancer ;” — “In the way of making progress, or advancement.” return to ' Top of Page ' <a name="verse-7" class="com-number"

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바울의 기쁨을 뒷받침하는 또 다른 근거는 앞으로에 대한 그들에 대한 신뢰이다. 그러나 누군가는 물을 것이다. 본성의 이토록 큰 연약함과 수많은 걸림돌, 험한 길, 낭떠러지 앞에서 어떻게 감히 내일을 확신할 수 있는가?

바울은 분명 사람들의 한결같음이나 탁월함에서 이 확신을 얻은 것이 아니라, 단순히 하나님께서 빌립보 교인들에게 자신의 사랑을 나타내셨다는 사실에서 얻은 것이다. 하나님의 은혜에 감사한다는 것은 바로 이런 것이다. 그 은혜로부터 미래에 대한 선한 소망의 계기를 끌어내는 것이다. 하나님의 은혜는 그분의 선하심과 아버지다운 자비의 증거이기 때문이다. 하나님은 사람처럼 선을 베풀다가 지치거나 소진되시지 않는다.

그러므로 믿는 자들은 하나님의 은혜를 항상 묵상함으로써 미래에 대한 소망을 격려하고 확고히 하며, 항상 이 논리를 마음에 새겨야 한다: 선지자가 증언하듯 하나님은 자신의 손으로 시작하신 일을 저버리지 않으신다(시편 138:8; 이사야 64:8). 우리는 그분의 손으로 지으신 바이다. 따라서 그분은 우리 안에서 시작하신 일을 완성하실 것이다. "우리가 그분의 손으로 지으신 바"라고 할 때, 나는 단순한 창조를 말하는 것이 아니라 우리가 그분의 자녀로 입양된 부르심을 말한다. 주님께서 그분의 영으로 우리를 효과적으로 자신에게 부르신 것이 우리 선택의 증표이기 때문이다.

그런데 묻는다. 바울이 자신이 아니라 빌립보 교인들에 대해 말하고 있는데, 어느 누가 다른 사람의 구원에 대해 확신할 수 있는가? 나는 이렇게 답한다. 자신의 구원에 대한 확신과 다른 사람의 구원에 대한 확신은 매우 다르다. 하나님의 영은 나에게 내 부르심의 증인이 되시듯이 각 택함받은 자에게 증인이 되신다. 다른 사람들에 대해서는 외적인 성령의 역사에서만 증거가 있다. 즉 하나님의 은혜가 그들 안에서 드러나서 우리가 알 수 있을 만큼만이다.

"예수 그리스도의 날까지": 주로 이해해야 할 것은 '싸움이 끝나는 때까지'라는 것이다. 싸움은 죽음으로 끝난다. 그러나 성령께서 그리스도의 마지막 오심에 관해 이런 방식으로 말씀하시는 것이 일반적이므로, 그리스도의 은혜의 진보를 육체의 부활까지 확대하는 것이 더 좋다. 소망을 다룰 때는 항상 눈을 복된 부활, 즉 소망의 위대한 목표를 향해 두어야 하기 때문이다.

원주석

7절 카드 ↗

7 As it is reasonable . For we are envious (42) valuators of the gifts of God if we do not reckon as children of God those in whom there shine forth those true tokens of piety, which are the marks by which the Spirit of adoption manifests himself. Paul accordingly says, that equity itself dictates to him, (43) that he should hope well of the Philippians in all time to come, inasmuch as he sees them to be associated with himself in participation of grace. It is not without due consideration that I have given a different rendering of this passage from that of Erasmus, as the judicious reader will easily perceive. For he states what opinion he has of the Philippians, which was the ground of his hoping well respecting them. He says, then, that they are partakers with him of the same grace in his bonds , and in the defense of the gospel. To have them in his heart is to reckon them as such in the inmost affection of his heart. For the Philippians had always assisted Paul according to their ability, so as to connect themselves with him as associates for maintaining the cause of the gospel, so far as was in their power. Thus, although they were absent in body, yet, on account of the pious disposition which they shewed by every service in their power, he recognises them as in bonds along with him. “ I have you , therefore, in my heart; ” this is, sincerely and without any pretense, assuredly, and with no slight or doubtful opinion — as what? as partakers of grace — in what? in my bonds , by which the gospel is defended. As he acknowledged them to be such, it was reasonable that he should hope well respecting them. Of my grace and in the bonds. It were a ludicrous thing in the view of the world to reckon a prison to be a benefit from God, but if we estimate the matter aright, it is no common honor that God confers upon us, when we suffer persecution for the sake of his truth. For it was not in vain that it was said, Blessed shall ye be, when men shall afflict and harass you with all kinds of reproaches for my name’s sake. ( Matthew 5:11 ) Let us therefore bear in remembrance also, that we must with readiness and alacrity embrace the fellowship of the cross of Christ as a special favor from God. In addition to bonds he subjoins the defense and confirmation of the gospel, that he may express so much the better the honourableness of the service which God has enjoined upon us in placing us in opposition to his enemies, so as to bear testimony to his gospel. For it is as though he had entrusted us with the defense of his gospel. And truly it was when armed with this consideration, that the martyrs were prepared to contemn all the rage of the wicked, and to rise superior to every kind of torture. And would that this were present to the mind of all that are called to make a confession of their faith, that they have been chosen by Christ to be as advocates to plead his cause! For were they sustained by such consolation they would be more courageous than to be so easily turned aside into a perfidious revolt. (44) Here, however, some one will inquire, whether the confirmation of the gospel depends on the steadfastness of men. I answer, that the truth of God is in itself too firm to require that it should have support from any other quarter; for though we should all of us be found liars, God, nevertheless, remains true. ( Romans 3:4 .) There is, however, no absurdity in saying, that weak consciences are confirmed in it by such helps. That kind of confirmation, therefore, of which Paul makes mention, has a relation to men, as we learn from our own experience that the slaughter of so many martyrs has been attended at least with this advantage, that they have been as it were so many seals, by which the gospel has been sealed in our hearts. Hence that saying of Tertullian, that “the blood of the martyrs is the seed of the Church,” — which I have imitated in a certain poem: “But that sacred blood, (45) the maintainer of God’s honor, will be like seed for producing offspring.” (46) (42) “ Maigres et desdaigneux ;” — “Miserable and disdainful.” (43) “ Raison mesme et equite luy disent ;” — “Even reason and equity tell him.” (44) “ Ils seroyent si constans et fermes, qu’ils ne pourroyent estre aiseement induits a se reuolter laschement et desloyaument ;” — “They would be so steadfast and firm, that they could not be easily induced to revolt in a cowardly and disloyal manner.” (45) Sanctus at ille cruor, divini assertor honoris , Gignendam ad sobolem seminis instar erit (46) “ A l’imitation duquel au chant de victoire composé par moy en Latin en l’honneur de Jesus Christ, 1541, et lequel depuis a este reduit en rime Francois, i’ay dit : — ‘ Or le sang precieux par martyre espandu Pour auoir a son Dieu tesmoignage rendu, A l’Eglise de Dieu seruira de semence Dont enfans sorteront remplis d’intelligence .’“ “In imitation of which, in the song of victory composed by me in Latin in honor of Jesus Christ, in 1541, and which has since that time been rendered into French rhyme, I have said: — ‘But the precious blood shed by martyrs That it might be as a testimony rendered to its God, Will in the Church of God serve as seed From which children shall come forth, filled with understanding.’“ return to ' Top of Page ' <a name="verse-8" class="com-number"

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우리가 참된 경건의 표지가 빛나는 사람들을 하나님의 자녀로 여기지 않는다면, 우리는 하나님의 선물에 대해 인색한 평가자들이다. 그 표지들은 입양의 영께서 자신을 나타내시는 증표이기 때문이다. 따라서 바울은 공정함 자체가 자신이 빌립보 교인들에 대해 앞으로도 선하게 기대해야 한다고 명한다고 말한다. 그들이 자신과 함께 은혜에 참여하는 자들임을 볼 수 있기 때문이다.

그들이 그의 결박과 복음의 변증 안에서 그와 같은 은혜의 참여자들이라고 한다. "내가 너희를 마음에 두고 있다"는 것은 마음의 가장 깊은 감정으로 그들을 그렇게 여긴다는 것이다. 빌립보 교인들은 항상 자신들의 능력껏 바울을 도왔고, 그들이 할 수 있는 한 복음의 대의를 지키는 데 그와 함께하는 동역자로 자신들을 연결했다. 따라서 비록 몸으로는 멀리 있었지만, 그는 모든 가능한 방법으로 보여준 경건한 태도로 인해 그들을 자신과 함께 결박 중에 있는 것으로 인정한다.

세상의 눈에는 감옥을 하나님의 은혜로 여기는 것이 우스운 일이겠지만, 올바르게 판단하면 우리가 하나님의 진리를 위해 박해를 받을 때 하나님께서 우리에게 특별한 영예를 주시는 것이다. "나의 이름으로 인하여 사람들이 너희를 욕하고 박해할 때에 너희는 복이 있다"(마태복음 5:11)고 했기 때문이다. 따라서 우리는 그리스도의 십자가에 참여하는 것을 하나님의 특별한 은혜로 기꺼이 받아들여야 한다는 것을 기억하자.

결박에 더하여 복음의 변증과 확증을 덧붙인 것은, 우리를 자신의 원수들과 맞서게 하여 복음에 증인이 되게 하심으로 하나님께서 우리에게 맡기신 섬김의 영광스러움을 더 잘 표현하기 위해서다. 마치 그분이 자신의 복음의 변호를 우리에게 맡기신 것과 같다. 진정으로 순교자들이 악한 자들의 모든 분노를 경멸하고 온갖 고문을 능가할 수 있었던 것은 이 확신으로 무장했기 때문이다.

원주석

8절 카드 ↗

8. For God is my witness. He now declares more explicitly his affection for them, and, with the view of giving proof of it, he makes use of an oath, and that on good grounds, because we know how dear in the sight of God is the edification of his Church. It was, too, more especially of advantage, that Paul’s affection should be thoroughly made known to the Philippians. For it tends in no small degree to secure credit for the doctrine, when the people are persuaded that they are beloved by the teacher. He calls God as a witness to the truth, inasmuch as he alone is the Truth, and as a witness of his affection, inasmuch as he alone is the searcher of hearts. In the word rendered long after , a particular term is made use of instead of a general, and it is a token of affection, inasmuch as we long after those things which are dear to us. In the bowels He places the bowels of Christ in opposition to carnal affection, to intimate that his affection is holy and pious. For the man that loves according to the flesh has respect to his own advantage, and may from time to time change his mind according to the variety of circumstances and seasons. In the meantime he instructs us by what rule the affections of believers ought to be regulated, so that, renouncing their own will, they may allow Christ to sit at the helm. And, unquestionably, true love can flow from no other source than from the bowels of Christ , and this, like a goad, ought to affect us not a little — that Christ in a manner opens his bowels , that by them he may cherish mutual affection between us. (47) (47) Beza , when commenting on the expression, in the bowels of Jesus Christ , observes, “ Alibi solet dicere, In Christo . Ut autem significet ex quo fonte promanet affectus iste, et quo etiam feratur, additum visceribus nomen magnum pondus addit sententiæ, ut intimus amor significetur. Solent enim Hebraei רחמים , rachamim , id est, viscera omnes teneros ac veluti maternos affectus vocare ;” — “He is accustomed in other cases to say, In Christ . But to intimate from what fountain that affection flows, and in what direction also it tends, the addition of the term bowels adds great weight to the statement, so as to express intimate affection. For the Hebrews are accustomed to employ the term רחמים rachamim , that is, bowels , to denote all tender and as it were motherly affections.” — Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"

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바울은 이제 그들을 향한 자신의 애정을 더 명확하게 표현하며, 이를 증명하기 위해 맹세를 사용한다. 하나님의 교회의 덕스러운 성장이 하나님의 눈앞에 얼마나 귀한지 우리가 알기 때문에, 그럴 만한 근거가 있다. 또한 빌립보 교인들이 바울의 애정을 충분히 알게 되는 것이 특히 유익했다. 교인들이 교사에게 사랑받고 있다는 것을 확신할 때, 그것이 교훈에 대한 신뢰를 얻는 데 적지 않게 기여하기 때문이다.

바울은 진리이신 그분 홀로 진리이시므로 진리의 증인으로, 그리고 마음을 살피시는 분이시므로 그의 애정의 증인으로 하나님을 부른다. "간절히 사모하다"는 단어에는 일반적인 용어 대신 특수한 용어가 사용되어 있으며, 우리가 사랑하는 것들을 사모하기 때문에 이것이 애정의 표시이다. "그리스도 예수의 심장으로"(in the bowels)라는 표현으로 육신적 애정과 대비하여 자신의 애정이 거룩하고 경건함을 나타낸다. 육신을 따라 사랑하는 사람은 자신의 유익을 추구하며, 때와 상황에 따라 마음이 바뀔 수 있다.

한편 바울은 믿는 자들의 감정이 어떤 규칙에 의해 다스려져야 하는지 가르쳐 준다. 자신의 뜻을 포기하고 그리스도를 중심에 모셔야 한다는 것이다. 그리스도의 심장으로부터가 아니고는 참된 사랑이 흘러나올 수 없다.

원주석

9절 카드 ↗

9 This I pray that your love He returns to the prayer, which he had simply touched upon in one word in passing. He states, accordingly, the sum of those things which he asked from God in their behalf, that they also may learn to pray after his example, and may aspire at proficiency in those gifts. The view taken by some, as though the love of the Philippians denoted the Philippians themselves, as illiterate persons are accustomed very commonly to say, “Your reverence,” — “Your paternity,” is absurd. For no instance of such an expression occurs in the writings of Paul, nor had such fooleries come into use. Besides, the statement would be less complete, and, independently of this, the simple and natural meaning of the words suits admirably well. For the true attainments of Christians are when they make progress in knowledge , and understanding , and afterwards in love . Accordingly the particle in , according to the idiom of the Hebrew tongue, is taken here to mean with , as I have also rendered it, unless perhaps one should prefer to explain it as meaning by , so as to denote the instrument or formal cause. For, the greater proficiency we make in knowledge , so much the more ought our love to increase. The meaning in that case would be, “That your love may increase according to the measure of knowledge.” All knowledge , means what is full and complete — not a knowledge of all things. (48) (48) “The word rendered judgment is capable of being rendered sense ( πάσὟ αἰσθήσει ) in all sense. ‘I pray that you may have your spiritual senses in excerise — that you may have a judicious distinguishing sense.’ For what? Why, ‘that ye may approve things that are excellent,’ — so it follows, or, as the words there may be read, to ‘distinguish things that differ.’“ — Howe’s Works, (Lond. 1822,) vol. 5, p. 145. — Ed. return to ' Top of Page ' <a name="verse-10" class="com-number"

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바울은 앞서 지나가듯 한 마디로 언급했던 기도로 돌아간다. 따라서 그는 그들을 위해 하나님께 구하는 것의 요약을 밝혀, 그들도 자신의 모범을 따라 기도를 배우고 그 은사들에서 성장하도록 열망하게 한다.

일부 사람들이 빌립보 교인들의 사랑이 빌립보 교인들 자신을 가리킨다고 보는 견해는 터무니없다. 사랑이 인격을 대신한다는 그런 표현은 바울의 글에 전혀 나타나지 않으며, 본문의 단순하고 자연스러운 의미가 잘 들어맞는다. 그리스도인들의 참된 성취는 지식과 이해에서 성장하고, 나아가 사랑에서 성장하는 것이다. 따라서 "안에서"(in)라는 전치사는 히브리어 어법에 따라 "함께"(with)를 의미하는 것으로 볼 수 있다. 지식에서 성장할수록 사랑도 더욱 증가해야 하기 때문이다. "모든 지식"은 충만하고 완전한 지식을 의미하며, 모든 것에 대한 지식이 아니다.

원주석

10절 카드 ↗

10 That ye may approve the things that are Here we have a definition of Christian wisdom — to know what is advantageous or expedient — not to torture the mind with empty subtleties and speculations. For the Lord does not wish that his believing people should employ themselves fruitlessly in learning what is of no profit: From this you may gather in what estimation the Sorbonnic theology ought to be held, in which you may spend your whole life, and yet not derive more of edification from it in connection with the hope of a heavenly life, or more of spiritual advantage, than from the demonstrations of Euclid. Unquestionably, although it taught nothing false, it well deserves to be execrable, on the ground that it is a pernicious profanation of spiritual doctrine. For Scripture is useful , as Paul says, in 2 Timothy 3:16 , but there you will find nothing but cold subtleties of words. That ye may be sincere. This is the advantage which we derive from knowledge — not that every one may artfully consult his own interests, but that we may live in pure conscience in the sight of God. It is added — and without offense The Greek word ἀπροσκοποι is ambiguous. Chrysostom explains it in an active sense — that as he had desired that they should be pure and upright in the sight of God, so he now desires that they should lead an honorable life in the sight of men, that they may not injure their neighbors by any evil examples. This exposition I do not reject: the passive signification, however, is better suited to the context, in my opinion. For he desires wisdom for them, with this view — that they may with unwavering step go forward in their calling until the day of Christ , as on the other hand it happens through ignorance, (49) that we frequently slip our foot, stumble, and turn aside. And how many stumbling blocks Satan from time to time throws in our way, with the view of either stopping our course altogether, or impeding it, every one of us knows from his own experience. (49) “ Par ignorance et faute de prudence ;” — “Through ignorance and want of prudence.” return to ' Top of Page ' <a name="verse-11" class="com-number"

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여기서 우리는 그리스도인의 지혜에 대한 정의를 본다. 무엇이 유익하고 유용한지를 아는 것이며, 헛된 미묘함과 사변으로 마음을 괴롭히지 않는 것이다. 주님은 당신의 믿는 백성이 아무 유익이 없는 것을 배우는 데 헛되이 시간을 보내기를 원하지 않으신다.

"진실하고 흠이 없는 자가 되어": 이것이 지식에서 얻는 유익이다. 각자가 교활하게 자신의 이익을 추구하는 것이 아니라, 하나님 앞에서 순수한 양심으로 사는 것이다. "걸림이 없다"는 헬라어 단어는 두 가지 의미가 있다. 크리소스톰은 이를 능동적 의미로 풀어, 바울이 그들이 하나님 앞에서 순수하고 올바르기를 바랐던 것처럼, 이제는 사람들 앞에서도 존경스러운 삶을 살아 이웃에게 나쁜 본보기가 되지 않기를 바란다고 설명한다. 이 해석을 거부하지는 않지만, 내 의견으로는 수동적 의미가 문맥에 더 잘 맞는다. 바울은 그들에게 지혜를 바라는데, 이는 그들이 그리스도의 날까지 흔들리지 않고 자신들의 부르심 안에서 앞으로 나아가기 위함이다. 반면 무지로 인해 우리가 자주 발을 헛디디고 비틀거리며 방향을 잃는다. 그리고 사탄이 우리의 길을 막거나 방해하기 위해 얼마나 많은 걸림돌을 가져다 놓는지 우리 각자는 자신의 경험으로 알고 있다.

원주석

11절 카드 ↗

11 Filled with the fruits of righteousness . This now belongs to the outward life, for a good conscience produces its fruits by means of works. Hence he desires that they may be fruitful in good works for the glory of God. Such fruits, he says, are by Christ, because they flow from the grace of Christ. For the beginning of our well-doing is, when we are sanctified by his Spirit, for he rested upon him, that we might all receive of his fullness. ( John 1:16 .) And as Paul here derives a similitude from trees, we are wild olive-trees, ( Romans 11:24 ,) and unproductive, until we are ingrafted into Christ, who by his living root makes us fruitbearing trees, in accordance with that saying, ( John 15:1 ,) I am the vine, ye are the branches. He at the same time shews the end — that we may promote the glory of God. For no life is so excellent in appearance as not to be corrupted and become offensive in the view of God, if it is not directed towards this object. Paul’s speaking here of works under the term righteousness , is not at all inconsistent with the gratuitous righteousness of faith. For it does not immediately follow that there is righteousness wherever there are the fruits of righteousness, inasmuch as there is no righteousness in the sight of God, unless there be a full and complete obedience to the law, which is not found in any one of the saints, though, nevertheless, they bring forth, according to the measure, the good and pleasant (50) fruits of righteousness, and for this reason, that, as God begins righteousness in us, through the regeneration of the Spirit, so what is wanting is amply supplied through the remission of sins, in such a way that all righteousness, nevertheless, depends upon faith. (50) “ Bons et aimables ;” — “Good and amiable.” return to ' Top of Page ' <a name="verse-12" class="com-number"

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"의로움의 열매가 가득하여": 이것은 이제 외적인 삶에 관한 것이다. 선한 양심은 행위라는 열매를 맺는다. 따라서 그는 그들이 하나님의 영광을 위해 선한 일에 열매를 맺기를 바란다. 그 열매들이 그리스도를 통해 맺힌다고 한 것은, 그것들이 그리스도의 은혜에서 흘러나오기 때문이다. 우리가 선을 행하는 시작은 그분의 영으로 거룩하게 될 때이다. 그분은 우리가 그분의 충만함을 받도록 그 위에 임하셨다(요한복음 1:16). 바울이 나무로부터 유사성을 끌어내듯이, 우리는 야생 올리브나무(로마서 11:24)이며 그리스도 안에 접붙임을 받기 전에는 열매를 맺지 못한다. 그리스도께서는 자신의 살아있는 뿌리로 우리를 열매 맺는 나무로 만드신다. "나는 포도나무요 너희는 가지라"(요한복음 15:1)는 말씀처럼.

동시에 바울은 목적을 보여준다. 하나님의 영광을 증진시키는 것이다. 이 목표를 향해 지향되지 않는다면, 아무리 외관상 탁월한 삶도 하나님 보시기에 타락하고 불쾌한 것이 된다. 바울이 행위를 의로움이라는 용어로 표현했다고 해서, 믿음의 무상적 의로움과 모순되지 않는다. 의로움의 열매가 있다고 해서 반드시 의로움이 있는 것은 아니기 때문이다. 하나님 보시기에 의로움은 율법에 대한 완전하고 충분한 순종에 있는데, 이것은 어떤 성도에게도 발견되지 않는다. 그럼에도 그들은 의로움의 선하고 좋은 열매를 맺는다. 하나님께서 영의 거듭남을 통해 우리 안에서 의로움을 시작하시고, 부족한 것은 죄 사함으로 충분히 채워주시므로, 모든 의로움은 그럼에도 믿음에 달려 있다.

원주석

12절 카드 ↗

12 But I wish you to know We all know from our own experience, how much the flesh is wont to be offended by the abasement of the cross. We allow, indeed, Christ crucified to be preached to us; but when he appears in connection with his cross, then, as though we were thunderstruck at the novelty of it, (51) we either avoid him or hold him in abhorrence, and that not merely in our own persons, but also in the persons of those who deliver to us the gospel. It may have happened to the Philippians, that they were in some degree discouraged in consequence of the persecution of their Apostle. We may also very readily believe, that those bad workmen (52) who eagerly watched every occasion, however small, of doing injury, did not refrain from triumphing over the calamity of this holy man, and by this means making his gospel contemptible. If, however, they were not successful in this attempt, they might very readily calumniate him by representing him as hated by the whole world; and at the same time leading the Philippians to dread, lest, by an unfortunate association with him, (53) they should needlessly incur great dislike among all; for such are the usual artifices of Satan. The Apostle provides against this danger, when he states that the gospel had been promoted by means of his bonds. The design, accordingly, of this detail is, to encourage the Philippians, that they may not feel deterred (54) by the persecution endured by him. (51) “ Estans estonnez comme d’vne chose nouuelle et non ouye ;” — “Being astonished as at a thing new and unheard of.” (52) “ Et faux apostres ;” — “And false apostles.” (53) “ En prenant ceste dangereuse accointance de S. Paul ;” — “By contracting this dangerous acquaintance with St. Paul.” (54) “ Afin qu’ils ne soyent point destournex ;” — “That they may not be turned aside.” return to ' Top of Page ' <a name="verse-13" class="com-number"

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우리는 모두 경험에서 알듯이, 육신은 십자가의 낮아짐에 얼마나 쉽게 걸림이 되는지 안다. 우리는 십자가에 못 박히신 그리스도가 우리에게 전해지도록 허용한다. 그러나 그분이 십자가와 연결되어 나타날 때, 마치 그 새로움에 충격이라도 받은 것처럼, 우리는 그분을 피하거나 혐오하게 된다. 이것은 우리 자신의 인격에서뿐 아니라, 우리에게 복음을 전하는 사람들의 인격에서도 마찬가지다. 빌립보 교인들도 자신들의 사도가 박해를 받음으로 인해 어느 정도 낙심했을 수 있다. 또한 해를 끼칠 기회를 열심히 찾는 나쁜 일꾼들이 이 거룩한 사람의 불행을 자랑하고 이로써 그의 복음을 경멸스럽게 만들려 하지 않았다고 믿기 어렵다.

사도는 자신의 결박으로 인해 복음이 진전되었다고 말함으로써 이 위험에 대비한다. 따라서 이 상세한 설명의 목적은 빌립보 교인들을 격려하여 자신이 겪은 박해로 인해 낙심하지 않게 하는 것이다.

원주석

13절 카드 ↗

13 So that my bonds He employs the expression — in Christ , to mean, in the affairs, or in the cause of Christ, for he intimates that his bonds had become illustrious, so as to promote the honor of Christ. (55) The rendering given by some — through Christ , seems forced. I have also employed the word illustria (illustrious) in preference to manifesta , (manifest,) — as having ennobled the gospel by their fame. (56) “Satan, indeed, has attempted it, and the wicked have thought that it would turn out so, that the gospel would be destroyed; but God has frustrated both the attempts of the former and the expectations of the latter, (57) and that in two ways, for while the gospel was previously obscure and unknown, it has come to be well known, and not only so, but has even been rendered honorable in the Praetorium , no less than in the rest of the city.” By the praetorium I understand the hall and palace of Nero, which Fabius (58) and writers of that age call Augustale , ( the Augustal. ) For as the name praetor was at first a general term, and denoted all magistrates who held the chief sway, (hence it came that the dictator was called the sovereign praetor, (59) ) it, consequently, became customary to employ the term praetorium in war to mean the tent, either of the consul, (60) or of the person who presided , (61) while in the city it denoted the palace of Caesar, (62) from the time that the Cesars took possession of the monarchy. (63) Independently of this, the bench of praetor is also called the praetorium (64) (55) “ Ses liens ont este rendus celebres, et ont excellement serui a auancer la gloire de Christ ;” — “His bonds had become celebrated, and had admirably contributed to advance the glory of Christ.” (56) “ Pource qu’il entend que le bruit qui auoit este de ses liens, auoit donné grand bruit a l’Euangile ;” — “Because he means that the fame, which had arisen from his bonds, had given great fame to the gospel.” (57) “ Dieu a aneanti les efforts malicieux de Satan, et a frustré les meschans de leur attente ;” — “God has made void the malicious efforts of Satan, and has disappointed the wicked of their expectation.” (58) Our author has most probably in view an expression which occurs in the writings of Quinctilian , (Instit. Orator., lib. 8, 2, 8,) — “ tabernaculum ducis Augustale ;” — (“a general’s tent is called the Augustal.”) In the best editions of Quinctilian, however, the reading of Augurale , as synonymous with auguraculum , or auguratorium ; — ( an apartment for the augur’s taking omens. ) — Ed. (59) The dictator is called by Livey , “ praetor maximus ; ” — “ the highest praetor. ” — ( Liv . 7:3.) — Ed. (60) “ La tente ou du consul, ou de celuy qui estoit chef de l’armee, quelque nom qu’on luy donast ;” — “The tent of the consul, or of the person who was head of the army, whatever name was applied to him.” (61) “ Praeibat ” — There is manifestly an allusion here to the etymology of praetor, as being derived from praeire , to go before , or preside . — Ed. (62) “At Rome it “(the term praetorium )” signified the public hall where causes were tried by the praetor; but more usually it denoted the camp or quarters of the praetorian cohorts without the city..... The name of praetorium was, in the provinces, given to the palace of the governors, both because they administered justice, and had their guards stationed in their residence. Hence it is inferred that, although the Apostle was at Rome when he wrote this, and although the circumstances to which he refers occurred in that city, yet, writing to persons residing in the provinces, he uses the word praetorium in the provincial sense, and means by it the emperor’s palace . ” — Illustrated Commentary . — Ed. (63) “ Depuis que les empereurs usurperent la monarchie ;” — “From the time that the emperors usurped the monarchy.” (64) “ Pretoire signifioit aussi le lieu ou le preteur tenoit la cour, et exerçoit sa iurisdiction ;” — “The praetorium signified also the place where the praetor held his court, and exercised jurisdiction.” return to ' Top of Page ' <a name="verse-14" class="com-number"

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"내 결박이": 바울은 "그리스도 안에서"라는 표현을 "그리스도의 일 안에서" 또는 "그리스도의 대의를 위해"를 의미하는 것으로 사용한다. 그의 결박이 유명해져서 그리스도의 영예를 증진시키게 되었음을 암시하기 때문이다. 일부가 제시하는 "그리스도를 통해"라는 번역은 억지스러워 보인다.

"사탄이 시도했고 악인들이 그렇게 될 것이라 생각했지만, 하나님께서 그 둘 다의 시도와 기대를 좌절시키셨다. 그것도 두 가지 방식으로: 복음이 이전에 희미하고 알려지지 않았는데, 이제 잘 알려지게 되었을 뿐 아니라 황실 경호대에서도 존경을 받게 되었다."

"황실 경호대(Praetorium)"라는 표현은 나는 네로의 궁전을 가리키는 것으로 이해한다. 법무관(praetor)이라는 명칭은 처음에는 일반 호칭이었고 최고 권력을 가진 모든 통치자를 가리켰다(그래서 독재자를 최고 법무관이라 불렀다). 그래서 전쟁에서는 집정관의 막사를, 도시에서는 카이사르가 군주제를 장악한 이후부터 카이사르의 궁전을 프라이토리움이라 불렀다.

원주석

14절 카드 ↗

14 Many of the brethren . By this instance we are taught that the tortures of the saints, endured by them in behalf of the gospel, are a ground of confidence (65) to us. It were indeed a dreadful spectacle, and such as might tend rather to dishearten us, did we see nothing but the cruelty and rage of the persecutors. When, however, we see at the same time the hand of the Lord, which makes his people unconquerable, (66) under the infirmity of the Cross, and causes them to triumph, relying upon this, (67) we ought to venture farther than we had been accustomed, having now a pledge of our victory in the persons of our brethren. The knowledge of this ought to overcome our fears, that we may speak boldly in the midst of dangers. (65) “ Confiance et asseurance ;” — “Confidence and assurance.” (66) “ Courageux et inuincibles ;” — “Courageous and unconquerable.” (67) “ Estans assuerez sur ceste main et puissance du Seigneur ;” — “Confidently relying upon this hand and power of the Lord.” return to ' Top of Page ' <a name="verse-15" class="com-number"

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이 사례로부터 우리는 복음을 위해 성도들이 겪은 고난이 우리에게 확신의 근거가 된다는 것을 배운다. 박해자들의 잔인함과 분노만 본다면, 그것은 실로 두려운 광경이 되어 오히려 우리를 낙심시킬 수 있다. 그러나 동시에 주님의 손길이 십자가의 연약함 속에서 그분의 백성을 정복할 수 없게 만드시고 그들을 승리하게 하심을 볼 때, 이를 의지하여 우리는 형제들의 인격 안에서 우리 승리의 보증을 얻고 이전보다 더 담대히 나아갈 수 있다. 이 사실을 앎으로써 두려움을 극복하고 위험 가운데서도 담대히 말씀을 전할 수 있어야 한다.

원주석

15절 카드 ↗

15 Some indeed . Here is another fruit of Paul’s bonds, that not only were the brethren stirred up to confidence by his example — some by maintaining their position, others by becoming more eager to teach — but even those who wished him evil were on another account stirred up to publish the gospel. return to ' Top of Page ' <a name="verse-16" class="com-number"

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여기서 바울의 결박의 또 다른 열매가 나타난다. 형제들이 그의 모범으로 담대함을 얻어 어떤 이들은 자신의 위치를 지키고 다른 이들은 더 열심히 가르치게 되었을 뿐 아니라, 심지어 그를 미워하는 자들도 다른 이유로 복음을 전파하도록 자극받았다는 것이다.

원주석

16절 카드 ↗

16 Some, I say, from contention . Here we have a lengthened detail, in which he explains more fully the foregoing statement; for he repeats that there are two classes of men that are stirred up by his bonds to preach Christ — the one influenced by contention, that is, by depraved affection — the other by pious zeal, as being desirous to maintain along with him the defense of the gospel. The former, he says, do not preach Christ purely , because it was not a right zeal. (68) For the term does not apply to doctrine, because it is possible that the man who teaches most purely, may, nevertheless, not be of a sincere mind. (69) Now, that this impurity was in the mind, and did not shew itself in doctrine, may be inferred from the context. Paul assuredly would have felt no pleasure in seeing the gospel corrupted; yet he declares that he rejoices in the preaching of those persons, while it was not simple or sincere. It is asked, however, how such preaching could be injurious to him? I answer, that many occasions are unknown to us, inasmuch as we are not acquainted with the circumstances of the times. It is asked farther, “Since the gospel cannot be preached but by those that understand it, what motive induced those persons to persecute the doctrine of which they approved?” I answer, that ambition is blind, nay, it is a furious beast. Hence it is not to be wondered if false brethren snatch a weapon from the gospel for harassing good and pious pastors. (70) Paul, assuredly, says nothing here (71) of which I have not myself had experience. For there are living at this very day those who have preached the gospel with no other design, than that they might gratify the rage of the wicked by persecuting pious pastors. As to Paul’s enemies, it is of importance to observe, if they were Jews, how mad their hatred was, so as even to forget on what account they hated him. For while they made it their aim to destroy him, they exerted themselves to promote the gospel, on account of which they were hostile to him; but they imagined, no doubt, that the cause of Christ would stand or fall (72) in the person of one individual. If, however, there were envious persons, (73) who were thus hurried away by ambition, we ought to acknowledge the wonderful goodness of God, who, notwithstanding, gave such a prosperous issue to their depraved affections. (68) “ Pource que leur zele n’estoit pas pur ;” — “Because their zeal was not pure.” (69) “ Il se pent bien faire, que celuy qui enseignera vne doctrine pure et saine, aura toutesfois vne mauvaise affection ;” — “It may quite well happen, that the man who teaches pure and sound doctrine, will have, nevertheless, an evil disposition.” (70) “ Certes le sainct Apostre ne dit rien yci ;” — “Certainly the holy Apostle says nothing here.” (71) “ Il ne se faut esbahir si les faux-freres prenent occasion de l’evangile, et s’ils s’en forgent des bastons pour tormenter les bons et fideles pasteurs ;” — “It ought not to appear surprising, if false brethren take occasion from the gospel, and contrive weapons for themselves for torturing good and faithful pastors.” (72) “ Mais voyla: il leur sembloit que la doctrine consistoit ou tomboit bas ;” — “But mark! it seemed to them that doctrine stood or fell.” (73) “ Que si c’estoit d’autres que Juifs, ascauoir quelques enuieux de Sainct Paul ;” — “But if there were other than Jews — some that were envious of St. Paul.” return to ' Top of Page ' <a name="verse-17" class="com-number"

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바울은 앞의 진술을 더 충분히 설명하는 상세한 설명을 제공한다. 그의 결박에 의해 그리스도를 전파하도록 자극받은 두 부류의 사람이 있다고 반복한다. 한 부류는 다툼, 즉 타락한 감정에 의해 움직이는 자들이고, 다른 부류는 경건한 열심으로 복음의 변증에서 그와 함께하기를 원하는 자들이다. 전자는 올바른 열심이 아니었기에 그리스도를 순수하게 전하지 않는다고 말한다. 이 불순함이 마음에 있었고 교리에 나타나지 않았다는 것은 문맥에서 추론할 수 있다. 바울은 복음이 타락하는 것을 기뻐하지 않았을 것이다. 그런데도 그들의 순수하지 않고 진실하지 않은 설교에서도 기뻐한다고 선언한다.

묻는다. "그런 설교가 어떻게 바울에게 해가 될 수 있었는가?" 우리가 그 시대의 상황을 잘 모르기에 많은 상황을 알 수 없다. 또 묻는다. "그들이 승인한 교리를 전파하는 사람들이 어떤 동기로 박해할 수 있었는가?" 야망은 눈이 멀었고, 오히려 광폭한 짐승과 같다. 따라서 거짓 형제들이 선하고 경건한 목사들을 괴롭히기 위해 복음에서 무기를 빼앗는 것이 놀라운 일이 아니다. 바울이 여기서 말하는 것은 내가 직접 경험하지 않은 것이 없다. 오늘날에도 경건한 목사들을 박해하기 위해 악인들의 분노를 만족시킬 유일한 목적으로 복음을 전한 자들이 살아 있기 때문이다.

그들이 유대인이었다면, 그 증오가 얼마나 미쳤는지를 주목하라. 그를 미워하는 이유까지 잊어버릴 정도였다. 그를 멸망시키는 것이 목적이었는데, 그들이 그에게 적대적인 이유인 바로 그 복음을 증진시키기 위해 애썼다. 그러나 그리스도의 대의가 한 개인 안에서 성립하거나 무너진다고 생각했을 것이다. 그러나 야망에 사로잡혀 그렇게 질주한 시기하는 자들이 있었다면, 그들의 타락한 감정에도 불구하고 그처럼 번성한 결과를 주신 하나님의 놀라운 선하심을 인정해야 한다.

원주석

17절 카드 ↗

17 That for the defense . Those who truly loved Christ reckoned that it would be a disgrace to them if they did not associate themselves with Paul as his companions, when maintaining the cause of the gospel; and we must act in such a manner, as to give a helping hand, as far as possible, to the servants of Christ when in difficulty. (74) Observe, again, this expression — for the defense of the gospel For since Christ confers upon us so great an honor, what excuse shall we have, if we shall be traitors to his cause, (75) or what may we expect, if we betray it by our silence, but that he shall in return desert our cause, who is our sole Advocate , or Patron, with the Father? (76) ( 1 John 2:1 .) (74) “ Estans en quelque necessite ;” — “When they are in any emergency.” (75) “ Praevaricatores ” The term is employed by classical writers in the sense of betraying the cause of one’s client, and by neglect or collusion assisting his opponent. See Quinct. 9:2. — Ed . (76) “ Si nous nous entendons auec la partie aduerse d’iceluy ;” — “If we should connect ourselves with the party opposed to him.” return to ' Top of Page ' <a name="verse-18" class="com-number"

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그리스도를 참으로 사랑하는 자들은 복음의 대의를 지키는 데 바울과 동역자로 연대하지 않는다면 부끄럽다고 여겼다. 우리는 어려움에 처한 그리스도의 종들을 가능한 한 도와야 한다. "복음의 변증을 위해"라는 표현을 다시 주목하라. 그리스도께서 우리에게 이처럼 큰 영예를 주셨는데, 우리가 그분의 대의에 배신자가 된다면 무슨 변명을 할 수 있겠는가? 아니면 침묵으로 그것을 배반한다면, 아버지 앞에서 우리의 유일한 변호자이신 그분이(요한일서 2:1) 우리의 대의를 버리는 것 외에 무엇을 기대할 수 있겠는가?

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18절 카드 ↗

18 But in every way . As the wicked disposition of those of whom he has spoken might detract from the acceptableness of the doctrine, (77) he says that this ought to be reckoned of great importance, that they nevertheless promoted the cause of the gospel, whatever their disposition might be. For God sometimes accomplishes an admirable work by means of wicked and depraved instruments. Accordingly, he says that he rejoices in a happy result of this nature; because this one thing contented him — if he saw the kingdom of Christ increasing — just as we, on hearing that that impure dog Carolus (78) was scattering the seeds of pure doctrine at Avignon and elsewhere, we gave thanks to God because he had made use of that most profligate and worthless villain for his glory: and at this day we rejoice that the progress of the gospel is advanced by many who, nevertheless, had another design in view. But though Paul rejoiced in the advancement of the gospel, yet, had the matter been in his hand, he would never have ordained such persons as ministers. We ought, therefore, to rejoice if God accomplishes anything that is good by means of wicked persons; but they ought not on that account to be either placed by us in the ministry, or looked upon as Christ’s lawful ministers. (77) “ Pouuoit diminuer l’authorite de la doctrine ;” — “Might diminish the authority of the doctrine.” (78) Our Author appears to refer here to Peter Carolus, of whom the reader will find particular mention made by Beza in his Life of CALVIN. — CALVIN’S Tracts , vol. 1, pp. 30, 31. — Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"

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그들의 나쁜 마음이 교훈의 받아들여짐에 손상을 줄 수 있기 때문에, 바울은 그들의 마음이 어떠하든 그들이 복음의 대의를 증진시켰다는 것이 크게 중요하다고 말한다. 하나님은 때때로 악하고 타락한 도구들을 통해 놀라운 일을 이루신다. 따라서 그는 이런 좋은 결과에 기뻐한다고 말한다. 그가 그리스도의 나라가 커지는 것을 보는 것으로 만족했기 때문이다.

비록 바울은 복음의 진전에 기뻐했지만, 만약 그 일이 그의 손에 달려 있었다면, 그는 그런 사람들을 사역자로 임명하지 않았을 것이다. 따라서 하나님께서 악한 사람들을 통해 선한 일을 이루신다면 기뻐해야 한다. 그러나 그렇다고 그들을 사역에 세우거나 그리스도의 합법적인 사역자로 여겨서는 안 된다.

원주석

19절 카드 ↗

19 For I know that As some published the gospel with the view of rendering Paul odious, in order that they might kindle up against him the more the rage of his enemies, he tells them beforehand that their wicked attempts will do him no harm, because the Lord will turn them to a contrary design. “Though they plot my destruction, yet I trust that all their attempts will have no other effect but that Christ will be glorified in me — which is a thing most salutary to me.” For it is evident from what follows, that he is not speaking of the safety of the body. But whence this confidence on the part of Paul? It is from what he teaches elsewhere, ( Romans 8:28 ,) — that all things contribute to the advantage of God’s true worshippers, even though the whole world, with the devil, its prince, should conspire together for their ruin. Through your prayer That he may stir them up to pray more ardently, he declares that he is confident that the Lord will give them an answer to their prayers. Nor does he use dissimulation: for he who depends for help on the prayers of the saints relies on the promise of God. In the mean time, nothing is detracted from the unmerited goodness of God, on which depend our prayers, and what is obtained by means of them. And the supply . Let us not suppose, that because he joins these two things in one connection, they are consequently alike. The statement must, therefore, be explained in this manner: — “I know that all this will turn out to my advantage, through the administration of the Spirit, you also helping by prayer,” — so that the supply of the Spirit is the efficient cause, while prayer is a subordinate help. We must also observe the propriety of the Greek term, for ἐπιχορηγία is employed to mean the furnishing of what is wanting, (79) just as the Spirit of God pours into us everything of which we are destitute. He calls him, too, the Spirit of Jesus Christ , to intimate, that if we are Christians, he is common to all of us, inasmuch as he was poured upon him with all fullness, that, according to the measure of his grace, he might give out, so far as is expedient, to each of his members. (79) “The word ἐπιχορηγία which we translate supply , signifies also furnishing whatever is necessary.” — Dr. A. Clarke. — Ed. return to ' Top of Page ' <a name="verse-20" class="com-number"

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어떤 이들이 그를 미워하게 만들기 위해 복음을 전파했고, 그의 원수들의 분노를 더 불붙이려 했으므로, 바울은 그들의 악한 시도가 자신에게 해가 되지 않을 것이라고 미리 말한다. 주님께서 그것을 반대되는 목적으로 돌리실 것이기 때문이다. "그들이 나의 멸망을 꾀하지만, 나는 그 모든 시도가 내 안에서 그리스도를 영화롭게 하는 결과만을 가져올 것이라고 믿는다. 그것이야말로 나에게 가장 유익한 일이다." 이 확신은 어디에서 오는가? 로마서 8:28에서 가르치듯이, 악마와 그 왕자가 이끄는 온 세상이 참된 하나님의 예배자들을 멸망시키기 위해 모의할지라도, 모든 것이 그들의 유익을 위해 작용한다는 것에서 온다.

"너희의 기도와": 그들이 더 열심히 기도하도록 자극하기 위해, 주님께서 그들의 기도에 응답해 주실 것이라고 확신한다고 선언한다. 이것은 거짓이 아니다. 성도들의 기도에 도움을 의지하는 자는 하나님의 약속에 의지하기 때문이다. 한편 기도와 기도로 얻어지는 것이 달려 있는 하나님의 무상적 선하심에서는 아무것도 빼앗지 않는다.

"예수 그리스도의 성령의 공급으로": 성령의 공급은 효과적인 원인이고, 기도는 부수적인 도움이다. 바울이 사용한 헬라어 용어(에피코레기아)는 부족한 것을 채우는 것을 의미한다. 마치 하나님의 영께서 우리가 결핍된 모든 것을 우리 안에 부어주시듯이. 그를 "예수 그리스도의 영"이라고 부르는 것은, 우리가 그리스도인이라면 그분이 우리 모두에게 공통된 분임을 나타내기 위함이다. 그분이 모든 충만함으로 그리스도 위에 부어졌으므로, 그분의 은혜의 분량에 따라 각 지체에게 적합하게 나누어주실 수 있다.

원주석

20절 카드 ↗

20 According to my expectation . Should any one object, “From what do you derive that knowledge?” he answers, “From hope.” For as it is certain that God does not by any means design to frustrate our hope, hope itself ought not to be wavering. Let then the pious reader carefully observe this adverb secundum , ( according to ,) that he may be fully assured in his own mind, that it is impossible but that the Lord will fulfill our expectation, inasmuch as it is founded on his own word. Now, he has promised that he will never be wanting to us even in the midst of all tortures, if we are at any time called to make confession of his name. Let, therefore, all the pious entertain hope after Paul’s example, and they will not be put to shame. With all confidence We see that, in cherishing hope, he does not give indulgence to carnal desires, but places his hope in subjection to the promise of God. “ Christ , ” says he, “ will be magnified in my body, whether by life or by death ” By making express mention, however, of the body, he intimates that, amongst the conflicts of the present life, he is in no degree doubtful as to the issue, for we are assured as to this by God. If, accordingly, giving ourselves up to the good pleasure of God, and having in our life the same object in view as Paul had, we expect, in whatever way it may be, a prosperous issue, we shall no longer have occasion to fear lest any adversity should befall us; for if we live and die to him, we are his in life and in death. ( Romans 14:8 .) He expresses the way in which Christ will be magnified — by full assurance. Hence it follows, that through our fault he is cast down and lowered, so far as it is in our power to do so, when we give way through fear. Do not those then feel ashamed who reckon it a light offense to tremble, (80) when called to make confession of the truth? But how much ashamed ought those to feel, who are so shamelessly impudent as to have the hardihood even to excuse renunciation? He adds, as always , that they may confirm their faith from past experience of the grace of God. Thus, in Romans 5:4 , he says, Experience begets hope. (80) “ De varier et chanceler ;” — “To shift and waver.” return to ' Top of Page ' <a name="verse-21" class="com-number"

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"나의 간절한 기대와 소망대로": 누군가 "그 앎을 어디서 얻었는가?"라고 반문하면 "소망으로부터"라고 답한다. 하나님께서 우리의 소망을 결코 허탄하게 하지 않으실 것이 확실하므로, 소망 자체도 흔들려서는 안 된다. 따라서 하나님의 말씀에 근거한 소망은 반드시 성취된다.

"아무것으로도 부끄러워하지 않고": 그리스도께서 내 몸에서 영광을 받으실 것이라고 말한다. 살든지 죽든지. 바울은 몸을 언급함으로써, 현재의 삶의 갈등 속에서도 그 결과에 대해 조금도 의심하지 않음을 나타낸다. 하나님께서 우리에게 이것을 보증하셨기 때문이다. 따라서 하나님의 선하신 기쁨에 우리 자신을 드리고, 바울이 가졌던 것과 같은 목표를 삶에서 가진다면, 어떤 역경이 닥쳐도 두려워할 것이 없다. 살든지 죽든지 그분 것이기 때문이다(로마서 14:8).

그리스도께서 어떻게 영광을 받으실지 말한다. "충분한 담대함으로". 따라서 우리가 두려움으로 굴복할 때, 우리 능력 안에서 그분을 낮추고 떨어뜨리는 것이 우리 잘못임을 알 수 있다. 진리를 고백하도록 부름받을 때 두려워하는 것을 가벼운 죄로 여기는 자들이 부끄럽지 않겠는가? 더구나 신앙을 포기하는 것을 변명할 만큼 뻔뻔스럽게 담대한 자들은 얼마나 부끄러워해야 하는가!

원주석

21절 카드 ↗

21 For to me to live . Interpreters have hitherto, in my opinion, given a wrong rendering and exposition to this passage; for they make this distinction, that Christ was life to Paul, and death was gain. I, on the other hand, make Christ the subject of discourse in both clauses, so that he is declared to be gain in him both in life and in death; for it is customary with the Greeks to leave the word πρός to be understood. Besides that this meaning is less forced, it also corresponds better with the foregoing statement, and contains more complete doctrine. He declares that it is indifferent to him, and is all one, whether he lives or dies, because, having Christ, he reckons both to be gain . And assuredly it is Christ alone that makes us happy both in death and in life; otherwise, if death is miserable, life is in no degree happier; so that it is difficult to determine whether it is more advantageous to live or to die out of Christ . On the other hand, let Christ be with us, and he will bless our life as well as our death, so that both will be happy and desirable for us. return to ' Top of Page ' <a name="verse-22" class="com-number"

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"이는 내게 사는 것이": 해석자들은 지금까지 이 구절을 잘못 번역하고 설명해 왔다고 생각한다. 그들은 그리스도가 바울에게 생명이었고, 죽음은 유익이라는 구분을 만든다. 반면 나는 두 절에서 모두 그리스도를 주제로 삼아, 생명에서도 죽음에서도 그분 안에서의 유익이 선언되는 것으로 본다. 헬라어 사람들은 일반적으로 전치사를 생략하는 것이 관습이기 때문이다. 이 의미가 덜 억지스럽고, 앞의 진술과도 더 잘 들어맞으며, 더 완전한 교훈을 담고 있다.

바울은 그리스도를 가지고 있으면 생명도 죽음도 모두 유익으로 여기기 때문에, 살든지 죽든지 그에게는 아무 차이가 없다고 선언한다. 진정으로 그리스도만이 죽음에서도 삶에서도 우리를 행복하게 만드신다. 그리스도 밖에서는 죽음이 비참하다면, 삶도 조금도 더 행복하지 않다. 반대로 그리스도와 함께라면, 그분은 우리의 삶과 죽음 모두를 축복하셔서, 둘 다 우리에게 행복하고 바람직한 것이 된다.

원주석

22절 카드 ↗

22 But if to live in the flesh . As persons in despair feel in perplexity as to whether they ought to prolong their life any farther in miseries, or to terminate their troubles by death, so Paul, on the other hand, says that he is, in a spirit of contentment, so well prepared for death or for life, because the condition of believers, both in the one case and in the other, is blessed, so that he is at a loss which to choose. If it is worth while; that is, “If I have reason to believe that there will be greater advantage from my life than from my death, I do not see which of them I ought to prefer.” To live in the flesh , is an expression which he has made use of in contempt, from comparing it with a better life. return to ' Top of Page ' <a name="verse-23" class="com-number"

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"그러나 육체로 사는 것이": 절망에 빠진 사람들이 고통 속에서 삶을 더 연장해야 할지, 아니면 죽음으로 고통을 끝내야 할지 고민하듯이, 바울은 반대로 믿는 자들의 삶의 상태가 어느 쪽이든 복되기 때문에 감사한 마음으로 어느 쪽이든 준비가 되어 있다고 말한다. 그래서 어느 것을 선택해야 할지 갈등한다. "그것이 가치가 있다면": 즉 "내 삶이 죽음보다 더 유익하다고 믿을 이유가 있다면, 어느 쪽을 선호해야 할지 모르겠다." "육체로 사는 것"이라는 표현은 더 나은 삶과 비교하여 경멸적으로 사용한 것이다.

원주석

23절 카드 ↗

23 For I am in a strait Paul did not desire to live with any other object in view that that of promoting the glory of Christ, and doing good to the brethren. Hence he does not reckon that he has any other advantage from living than the welfare of the brethren. But so far as concerns himself personally, it were, he acknowledges, better for him to die soon, because he would be with Christ. By his choice, however, he shews what ardent love glowed in his breast. There is nothing said here as to earthly advantages, but as to spiritual benefit, which is on good grounds supremely desirable in the view of the pious. Paul, however, as if forgetful of himself, does not merely hold himself undetermined, lest he should be swayed by a regard to his own benefit rather than that of the Philippians, but at length concludes that a regard to them preponderates in his mind. And assuredly this is in reality to live and die to Christ, when, with indifference as to ourselves, we allow ourselves to be carried and borne away withersoever Christ calls us. Having a desire to be set free and to be with Christ These two things must be read in connection. For death of itself will never be desired, because such a desire is at variance with natural feeling, but is desired for some particular reason, or with a view to some other end. Persons in despair have recourse to it from having become weary of life; believers, on the other hand, willingly hasten forward to it, because it is a deliverance from the bondage of sin, and an introduction into the kingdom of heaven. What Paul now says is this; “I desire to die, because I will, by this means, come into immediate connection with Christ.” In the mean time, believers do not cease to regard death with horror, but when they turn their eyes to that life which follows death, they easily overcome all dread by means of that consolation. Unquestionably, every one that believes in Christ ought to be so courageous as to lift up his head on mention being made of death, delighted to have intimation of his redemption . ( Luke 21:28 .) From this we see how many are Christians only in name, since the greater part, on hearing mention made of death, are not merely alarmed, but are rendered almost lifeless through fear, as though they had never heard a single word respecting Christ. O the worth and value of a good conscience! Now faith is the foundation of a good conscience; nay more, it is itself goodness of conscience. To be set free This form of expression is to be observed. Profane persons speak of death as the destruction of man, as if he altogether perished. Paul here reminds us, that death is the separation of the soul from the body. And this he expresses more fully immediately afterwards, explaining as to what condition awaits believers after death — that of dwelling with Christ We are with Christ even in this life, inasmuch as the kingdom of God is within us , ( Luke 17:21 ,) and Christ dwells in us by faith, ( Ephesians 3:17 ,) and has promised that he will be with us even unto the end of the world , ( Matthew 28:20 ,) but that presence we enjoy only in hope. Hence as to our feeling, we are said to be at present at a distance from him. See 2 Corinthians 5:6 . This passage is of use for setting aside the mad fancy of those who dream that souls sleep when separated from the body, for Paul openly declares that we enjoy Christ’s presence on being set free from the body. return to ' Top of Page ' <a name="verse-25" class="com-number"

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"두 사이에서 내가 고민하는 것은": 바울은 그리스도의 영광을 증진시키고 형제들에게 유익을 주는 것 외에 다른 목적으로 살고자 하지 않았다. 따라서 그는 살아 있음으로 얻는 유익이 형제들의 복지 외에 다른 것이 없다고 생각했다. 그러나 자신 개인적으로는 속히 죽는 것이 더 나을 것임을 인정한다. 그리스도와 함께 있게 되기 때문이다.

그의 선택으로써 그의 가슴에 타오르는 뜨거운 사랑을 보여준다. 여기서는 세상적인 유익에 대해 말하는 것이 아니라, 경건한 자들의 눈에 최고로 바람직한 영적 유익에 대해 말한다. 그러나 바울은 마치 자신을 잊은 것처럼 빌립보 교인들의 유익보다 자신의 이익을 고려하여 흔들리지 않으려 할 뿐 아니라, 결국 그들에 대한 관심이 자신의 마음에서 더 중요하다고 결론짓는다. 진정으로 그리스도를 위해 살고 죽는 것은, 자신에 대해 무관심하여, 그리스도께서 부르시는 곳으로 운반되고 이끌리도록 자신을 허용하는 것이다.

"떠나서 그리스도와 함께 있는 것이 훨씬 더 좋은 일이라": 이 두 가지는 연결해서 읽어야 한다. 죽음 자체는 결코 바라는 것이 되지 않는다. 그런 욕망은 자연적 감정과 어긋나기 때문이다. 하지만 어떤 특별한 이유나 다른 목적을 위해 바라게 된다. 절망에 빠진 사람들은 삶에 지쳐서 죽음에 의지하지만, 믿는 자들은 반대로 기꺼이 앞으로 나아간다. 죽음이 죄의 속박에서의 해방이고 하늘나라로의 입문이기 때문이다. 바울이 지금 말하는 것은 이것이다. "나는 죽기를 원한다. 이로써 즉시 그리스도와 연합하게 될 것이기 때문이다."

한편 믿는 자들도 죽음을 두려움으로 바라보는 것을 멈추지 않는다. 하지만 그 후에 따르는 삶에 눈을 돌릴 때, 그 위로로써 모든 두려움을 쉽게 극복한다. 진정으로 그리스도를 믿는 모든 사람은, 죽음이 언급될 때 자신의 구속의 소식을 듣고 기뻐하며 고개를 들 수 있을 만큼(누가복음 21:28) 담대해야 한다.

"떠나는 것"이라는 표현을 주목하라. 세속적인 사람들은 죽음을 사람의 소멸이라고 말한다. 바울은 죽음이 영혼과 몸의 분리임을 상기시킨다. 그리고 이것을 즉시 더 충분히 설명하여, 죽음 이후 믿는 자들에게 어떤 상태가 기다리는지 말한다. 그것은 그리스도와 함께 거하는 것이다.

이 구절은 몸을 떠난 영혼이 잠든다고 꿈꾸는 자들의 미친 환상을 일소하는 데 유용하다. 바울은 우리가 몸에서 해방되면 그리스도의 임재를 누린다고 명백히 선언하기 때문이다.

원주석

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25 And having this confidence . Some, reckoning it an inconsistent thing that the Apostle (82) should acknowledge himself to have been disappointed of his expectation, are of opinion that he was afterwards freed from bonds, and went over many countries of the world. Their fears, however, as to this are groundless, for the saints are accustomed to regulate their expectations according to the word of God, so as not to promise themselves more than God has promised. Thus, when they have a sure token of God’s will, they in that case place their reliance also upon a sure persuasion, which admits of no hesitation. Of this nature is a persuasion respecting a perpetual remission of sins, respecting the aid of the Spirit for the grace of final perseverance, (as it is called,) and respecting the resurrection of the flesh. Of this nature, also, was the assurance of the Prophets respecting their prophecies. As to other things, they expect nothing except conditionally, and hence they subject all events to the providence of God, who, they allow, sees more distinctly than they. To remain , means here, to stay for a little while: to continue , means, to remain for a long time. (82) “ Vn tel sainct Apostre ;” — “So holy an Apostle.” return to ' Top of Page ' <a name="verse-26" class="com-number"

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사도가 기대가 어긋났음을 인정하는 것이 일관성이 없다고 여겨 그가 나중에 결박에서 풀려나 세상의 여러 지역을 다녔다고 생각하는 사람들이 있다. 그러나 그들의 이런 두려움은 근거가 없다. 성도들은 하나님의 말씀에 따라 기대를 조절하여, 하나님이 약속하신 것 이상을 자신에게 약속하지 않는 것이 보통이기 때문이다. 따라서 하나님의 뜻에 대한 확실한 증표를 가질 때, 그들은 조금도 주저함 없는 확실한 설득에 의존한다.

"머무르다"는 것은 잠깐 머무는 것을 의미하고, "계속하다"는 것은 오랫동안 머무는 것을 의미한다.

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26 That your glorying . The expression which he employs, ἐν ἐμόι , I have rendered de me (as to me,) because the preposition is made use of twice, but in different senses. No one assuredly will deny that I have faithfully brought out Paul’s mind. The rendering given by some — per Christum , (through Christ,) I do not approve of. For in Christ is employed in place of Secundum Christum , (According to Christ,) or Christiane , (Christianly,) to intimate that it was a holy kind of glorying . For otherwise we are commanded to glory in God alone . ( 1 Corinthians 1:31 .) Hence malevolent persons might meet Paul with the objection, How is it allowable for the Philippians to glory as to thee? He anticipates this calumny by saying that they will do this according to Christ — glorying in a servant of Christ, with a view to the glory of his Lord, and that with an eye to the doctrine rather than to the individual, and in opposition to the false apostles, just as David, by comparing himself with hypocrites, boasts of his righteousness. ( Psalms 7:8 .) return to ' Top of Page ' <a name="verse-27" class="com-number"

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"너희의 자랑이": 바울이 사용하는 헬라어 표현(ἐν ἐμόι)을 "나에 관해"로 번역했는데, 전치사가 두 번 사용되지만 서로 다른 의미로 쓰이기 때문이다. 일부가 제시하는 "그리스도를 통해"는 승인하지 않는다. "그리스도 안에서"는 "그리스도에 따라" 또는 "그리스도인답게"를 의미하는 것으로 사용되어, 그것이 거룩한 자랑임을 나타낸다. 우리는 오직 하나님 안에서만 자랑하라는 명을 받았기 때문이다(고린도전서 1:31). 따라서 악의적인 사람들이 "빌립보 교인들이 어떻게 당신에 관해 자랑하는 것이 허용될 수 있는가?"라고 반론을 제기할 수 있다. 바울은 그들이 이것을 그리스도에 따라 할 것이라고 말함으로써 이 비방을 미리 막는다. 그리스도의 종 안에서 자랑하되 그분의 주님의 영광을 위한 것이고, 개인보다는 교훈을 보며 거짓 사도들과 대비하여 자랑하는 것이다. 마치 다윗이 위선자들과 자신을 비교하며 자신의 의로움을 자랑하듯이(시편 7:8).

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27절 카드 ↗

27 Only in a manner worthy of the gospel . We make use of this form of expression, when we are inclined to pass on to a new subject. Thus it is as though he had said, “But as for me, the Lord will provide, but as for you, etc., whatever may take place as to me, let it be your care, nevertheless, to go forward in the right course.” When he speaks of a pure and honorable conversation as being worthy of the gospel, he intimates, on the other hand, that those who live otherwise do injustice to the gospel. That whether I come As the Greek phrase made use of by Paul is elliptical, I have made use of videam , (I see,) instead of videns (seeing.) If this does not appear satisfactory, you may supply the principal verb Intelligam , (I may learn,) in this sense: “Whether, when I shall come and see you, or whether I shall, when absent, hear respecting your condition, I may learn in both ways, both by being present and by receiving intelligence, that ye stand in one spirit. ” We need not, however, feel anxiety as to particular terms, when the meaning is evident. Stand in one spirit This, certainly, is one of the main excellences of the Church, and hence this is one means of preserving it in a sound state, inasmuch as it is torn to pieces by dissensions. But although Paul was desirous by means of this antidote to provide against novel and strange doctrines, yet he requires a twofold unity — of spirit and soul . The first is, that we have like views; the second , that we be united in heart. For when these two terms are connected together, spiritus (spirit) denotes the understanding , while anima (soul) denotes the will . Farther, agreement of views comes first in order; and then from it springs union of inclination. Striving together for the faith This is the strongest bond of concord, when we have to fight together under the same banner, for this has often been the occasion of reconciling even the greatest enemies. Hence, in order that he may confirm the more the unity that existed among the Philippians, he calls them to notice that they are fellow-soldiers, who, having a common enemy and a common warfare, ought to have their minds united together in a holy agreement. The expression which Paul has made use of in the Greek ( συναθλοῦντες τὣ πίστει ) is ambiguous. The old interpreter renders it Collaborantes fidei , (laboring together with the faith.) (83) Erasmus renders it Adiuvantes fidem , (Helping the faith,) as if meaning, that they gave help to the faith to the utmost of their power. As, however, the dative in Greek is made use of instead of the ablative of instrumentality, (that language having no ablative,) I have no doubt that the Apostle’s meaning is this: “Let the faith of the gospel unite you together, more especially as that is a common armory against one and the same enemy.” In this way the particle σύν , which others refer to faith , I take as referring to the Philippians, and with greater propriety, if I am not mistaken. In the first place, every one is aware how effectual an inducement it is to concord, when we have to maintain a conflict together; and farther, we know that in the spiritual warfare we are armed with the shield of faith , ( Ephesians 6:16 ,) for repelling the enemy; nay, more, faith is both our panoply and our victory. Hence he added this clause, that he might shew what is the end of a pious connection. The wicked, too, conspire together for evil, but their agreement is accursed: let us, therefore, contend with one mind under the banner of faith. (83) In accordance with the Vulgate, Wiclif (1380) renders as follows: “traueilynge to gidre to the feith of the gospel.” — Ed. return to ' Top of Page ' <a name="verse-28" class="com-number"

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"오직 너희는 그리스도의 복음에 합당하게 생활하라": 이 표현은 새로운 주제로 넘어가려 할 때 사용한다. 이것은 마치 이렇게 말하는 것과 같다. "나에 관해서는 주님이 돌보실 것이지만, 당신들에 관해서는 등등, 나에 관해 어떻게 되든지 간에, 그럼에도 당신들은 바른 길로 나아가는 것을 염려하라." 순수하고 고결한 삶이 복음에 합당하다고 말할 때, 그렇게 살지 않는 자들은 복음에 불의를 저지르는 것임을 반대로 암시한다.

"한 성령 안에 굳게 서서": 이것이 교회의 주요 탁월함 중 하나이며, 교회가 분쟁으로 찢기기 때문에 이것이 교회를 건강하게 보존하는 한 수단이다. 바울은 이 해독제로써 새롭고 낯선 교리를 방지하고자 했으나, 동시에 이중적인 연합을 요구한다. 영과 혼의 연합이다. 첫째는 같은 견해를 가지는 것이고, 둘째는 마음으로 연합하는 것이다. 이 두 용어가 연결될 때, 영은 지성을, 혼은 의지를 나타낸다. 더 나아가 견해의 일치가 먼저이고, 그로부터 성향의 연합이 생겨난다.

"복음의 믿음을 위하여 협력하며": 이것이 화목의 가장 강한 유대이다. 같은 깃발 아래 함께 싸워야 할 때, 이것이 때로 가장 큰 원수들도 화해시키는 계기가 되었기 때문이다. 따라서 빌립보 교인들 사이의 연합을 더 굳건히 하기 위해, 그들이 공통의 적과 공통의 전쟁을 가진 전우들임을 상기시킨다. 바울이 사용한 헬라어 표현(συναθλοῦντες τῇ πίστει)은 모호하다. 나는 여기서 "함께"라는 접두사가 믿음이 아니라 빌립보 교인들을 가리키는 것으로 본다. 왜냐하면 함께 싸워야 할 때 화목의 얼마나 효과적인 동기가 되는지 모두가 알기 때문이다. 영적 전쟁에서 우리는 믿음의 방패(에베소서 6:16)로 무장하며, 사실 믿음은 우리의 전신갑주이자 승리이다. 따라서 경건한 연합의 목적이 무엇인지 보여주기 위해 이 절을 덧붙였다.

원주석

28절 카드 ↗

28 And in nothing terrified . The second thing which he recommends to the Philippians is fortitude of mind, (84) that they may not be thrown into confusion by the rage of their adversaries. At that time the most cruel persecutions raged almost everywhere, because Satan strove with all his might to impede the commencement of the gospel, and was the more enraged in proportion as Christ put forth powerfully the grace of his Spirit. He exhorts, therefore, the Philippians to stand forward undaunted, and not be thrown into alarm. Which is to them a manifest proof . This is the proper meaning of the Greek word, and there was no consideration that made it necessary for others to render it cause. For the wicked, when they wage war against the Lord, do already by a trial-fight, as it were, give a token of their ruin, and the more fiercely they insult over the pious, the more do they prepare themselves for ruin. The Scripture, assuredly, nowhere teaches, that the afflictions which the saints endure from the wicked are the cause of their salvation, but Paul in another instance, too, speaks of them as a manifest token or proof , ( 2 Thessalonians 1:5 ,) and instead of ἔνδειξιν , which we have here, he in that passage makes use of the term ἔνδειγμα (85) This, therefore, is a choice consolation, that when we are assailed and harassed by our enemies, we have an evidence of our salvation. (86) For persecutions are in a manner seals of adoption to the children of God, if they endure them with fortitude and patience: the wicked give a token of their condemnation, because they stumble against a stone by which they shall be bruised to pieces. ( Matthew 21:44 .) And that from God . This is restricted to the last clause, that a taste of the grace of God may allay the bitterness of the cross. No one will naturally perceive the cross a token or evidence of salvation, for they are things that are contrary in appearance. Hence Paul calls the attention of the Philippians to another consideration — that God by his blessing turns into an occasion of welfare things that might otherwise seem to render us miserable. He proves it from this, that the endurance of the cross is the gift of God. Now it is certain, that all the gifts of God are salutary to us. To you , says he, it is given, not only to believe in Christ, but also to suffer for him. Hence even the sufferings themselves are evidences of the grace of God; and, since it is so, you have from this source a token of salvation. Oh, if this persuasion were effectually inwrought in our minds — that persecutions (87) are to be reckoned among God’s benefits, what progress would be made in the doctrine of piety! (88) And yet, what is more certain, than that it is the highest honor that is conferred upon us by Divine grace, that we suffer for his name either reproach, or imprisonment, or miseries, or tortures, or even death, for in that case he adorns us with his marks of distinction. (89) But more will be found that will rather bid God retire with gifts of that nature, than embrace with alacrity the cross when it is presented to them. Alas, then, for our stupidity! (90) (84) “ La force et constance de courage ;” —”Strength and constancy of courage.” (85) “ Là où il vse d’vn mot qui descend d’vn mesme verbe que celuy dont il vse yci ;” —”Where he makes use of a word which comes from the same verb as that which he employs here.” (86) “ Cela nous est vne demonstrance et tesmoignage de nostre salut ;” —”This is to us a clear proof and token of our salvation.” (87) “ Les afflictions et persecutions ;” — “Afflictions and persecutions.” (88) “ Combien aurions — nous proufité en la doctrine de vraye religion ;” —”How much progress we would make in the doctrine of true religion.” (89) “ Il nous vest de sa liuree ;” — “He arrays us in his livery.” (90) “ Maudite donc soit nostre stupidite ;” — “Accursed, then, be our stupidity.” return to ' Top of Page ' <a name="verse-29" class="com-number"

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"아무것에도 두려워하지 말며": 바울이 빌립보 교인들에게 권면하는 두 번째 것은 마음의 용기이다. 원수들의 분노로 인해 혼란에 빠지지 않도록 하기 위함이다. 그 당시 거의 모든 곳에서 가장 잔인한 박해가 휘몰아쳤다. 사탄이 복음의 시작을 방해하기 위해 온 힘을 다했고, 그리스도께서 그분의 영의 은혜를 강하게 나타내실수록 더욱 분노했기 때문이다. 따라서 빌립보 교인들에게 두려워하지 않고 앞에 서서 놀라지 않도록 권면한다.

"이것이 그들에게는 멸망의 증거요": 이것이 헬라어 단어의 본래 의미이다. 악인들이 주님과 전쟁할 때, 이미 일종의 예비 전투로써 자신들의 멸망의 징표를 보여주고, 경건한 자들을 더 심하게 모욕할수록 더욱 파멸을 자초한다. 성경은 성도들이 악인들로부터 받는 고난이 그들의 구원의 원인이라고 결코 가르치지 않는다. 하지만 바울은 이 경우뿐 아니라 다른 경우에도(데살로니가후서 1:5) 그것들을 명백한 징표 또는 증거로 말한다.

따라서 원수들에게 공격받고 괴롭힘을 당할 때 우리에게 구원의 증거가 있다는 것은 선택된 위로이다. 박해는 하나님의 자녀들에게 일종의 입양의 도장이 된다. 그들이 용기와 인내로 그것을 견딜 때. 악인들은 자신들이 부숴질 돌을 걷어차고 있기 때문에(마태복음 21:44) 자신들의 정죄의 징표를 보여준다.

"이것은 하나님께로부터 온 것이라": 이것은 마지막 절에만 제한된다. 하나님의 은혜의 맛이 십자가의 쓴맛을 달래주도록 하기 위함이다. 아무도 자연적으로 십자가가 구원의 징표라고 알아보지 못할 것이다. 그것들은 외관상 상반된 것들이기 때문이다. 따라서 바울은 빌립보 교인들에게 다른 것, 즉 하나님께서 그분의 복으로써 우리를 비참하게 만들 수 있는 것들을 복지의 계기로 바꾸신다는 것에 주의를 기울이도록 한다. 십자가를 지는 것이 하나님의 선물임을 이로써 증명한다. 하나님의 모든 선물이 우리에게 유익하다는 것은 확실하다.

"그를 위하여 고난도 받게 하려 하심이라": 따라서 고난 자체도 하나님의 은혜의 증거이다. 그러므로 그 출처에서 구원의 징표가 있다. 이 확신이 우리 마음에 효과적으로 새겨진다면 — 박해가 하나님의 은혜 중 하나로 여겨져야 한다면 — 경건의 교훈에서 얼마나 많은 진전이 있을 것인가! 그리고 그리스도의 이름을 위해 비방, 감옥, 고통, 고문, 심지어 죽음을 받는 것이 하나님의 은혜로 우리에게 주어지는 최고의 영예라는 것보다 더 확실한 것이 무엇인가? 그럼에도 그런 선물을 하나님으로부터 멀리하겠다며, 십자가가 제시될 때 기꺼이 받아들이지 않는 사람들이 더 많다. 우리의 어리석음을 통탄할 뿐이다!

원주석

29절 카드 ↗

29. To believe . He wisely conjoins faith with the cross by an inseparable connection, that the Philippians may know that they have been called to the faith of Christ on this condition — that they endure persecutions on his account, as though he had said that their adoption can no more be separated from the cross, than Christ can be torn asunder from himself. Here Paul clearly testifies, that faith, as well as constancy in enduring persecutions, (91) is an unmerited gift of God. And certainly the knowledge of God is a wisdom that is too high for our attaining it by our own acuteness, and our weakness shews itself in daily instances in our own experience, when God withdraws his hand for a little while. That he may intimate the more distinctly that both are unmerited, he says expressly — for Christ’s sake, or at least that they are given to us on the ground of Christ’s grace; by which he excludes every idea of merit. This passage is also at variance with the doctrine of the schoolmen, in maintaining that gifts of grace latterly conferred are rewards of our merit, on the ground of our having made a right use of those which had been previously bestowed. I do not deny, indeed, that God rewards the right use of his gifts of grace by bestowing grace more largely upon us, provided only you do not place merit, as they do, in opposition to his unmerited liberality and the merit of Christ. (91) “ Les afflictions et persecutions ;” — “Afflictions and persecutions.” return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

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"그리스도를 믿는 것이": 바울은 믿음과 십자가를 떼어놓을 수 없는 연결로 지혜롭게 연결하여, 빌립보 교인들이 그리스도의 믿음으로 부름받은 것이 이 조건, 즉 그분을 위해 박해를 견디는 것임을 알게 한다. 마치 그들의 입양이 그리스도와 떼어놓을 수 없듯이, 십자가와도 떼어놓을 수 없다고 말하는 것과 같다.

여기서 바울은 믿음과 박해를 견디는 항상성이 모두 하나님의 거저 주시는 선물임을 명확하게 증언한다. 하나님의 지식은 우리가 날카로운 지성으로 얻기에 너무 높은 지혜이다. 그리고 하나님께서 잠시 손을 거두실 때 우리 자신의 경험에서 매일 우리의 연약함을 확인한다. 둘 다 무상적임을 더 명확하게 나타내기 위해, "그리스도를 위하여" 또는 적어도 "그리스도의 은혜로 주어진 것"이라고 명시적으로 말한다. 이로써 모든 공로의 개념을 배제한다.

이 구절은 또한 스콜라 신학자들의 교리에 반한다. 그들은 나중에 주어지는 은혜의 선물들이 이전에 주어진 것들을 올바르게 사용한 것에 대한 보상이라고 주장하기 때문이다. 하나님께서 그분의 은혜를 더 풍성하게 주심으로써 그분의 은혜의 선물을 올바르게 사용한 것을 보상하신다는 것은 인정한다. 하지만 그들이 하는 것처럼 공로를 그분의 무상적 자비와 그리스도의 공로에 반대되는 것으로 놓지 않는다는 조건에서다.

원주석

30절 카드 ↗

30 Having the same conflict . He confirms, also, by his own example what he had said, and this adds no little authority to his doctrine. By the same means, too, he shews them, that there is no reason why they should feel troubled on account of his bonds, when they behold the issue of the conflict. return to ' Top of Page ' Ephesians Eph 6 Philippians Phi Philippians Phi 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Philippians 1". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ philippians-1.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; 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Pericope (part_of)

절 (explains)

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Source

"너희에게도 같은 싸움이 있으니": 바울은 또한 자신의 모범으로 앞서 말한 것을 확증한다. 이것이 그의 교훈에 적지 않은 권위를 더한다. 동시에 그는 그들이 자신의 결박으로 인해 낙심할 이유가 없음을 보여준다. 그들이 그 싸움의 결과를 볼 때.

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