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주석[칼빈] — 빌립보서 2장 · 그리스도의 겸손

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칼빈 주석 · 섹션 28개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

1 If there is therefore any consolation . There is an extraordinary tenderness in this exhortation, (93) in which he entreats by all means the Philippians mutually to cherish harmony among themselves, lest, in the event of their being torn asunder by intestine contentions, they should expose themselves to the impostures of the false apostles. For when there are disagreements, there is invariably a door opened for Satan to disseminate impious doctrines, while agreement is the best bulwark for repelling them. As the term παρακλήσεως is often taken to mean exhortation , the commencement of the passage might be explained in this manner: “If an exhortation which is delivered in the name and by the authority of Christ, has any weight with you.” The other meaning, however, corresponds better with the context: “If there is among you any consolation of Christ , ” by means of which you may alleviate my griefs, and if you would afford me any consolation and relief, which you assuredly owe me in the exercise of love; if you take into view that fellowship of the Spirit , which ought to make us all one; if any feeling of humanity and mercy resides in you, which might stir you up to alleviate my miseries, fulfill ye my joy , etc. From this we may infer, how great a blessing unity in the Church is, and with what eagerness pastors should endeavor to secure it. (94) We must also at the same time take notice, how he humbles himself by beseechingly imploring their pity, while he might have availed himself of his paternal authority, so as to demand respect from them as his sons. (95) He knew how to exercise authority when it was necessary, but at present he prefers to use entreaties, because he knew that these would be better fitted to gain an entrance into their affections, (96) and because he was aware that he had to do with persons who were docile and compliant. In this manner the pastor must have no hesitation to assume different aspects for the sake of the Church. (97) (93) “ Ceste exhortation est plene d’affections vehementes ;” — “This exhortation is full of intense affections.” (94) “ Et que les pasteurs le doyuent procurer d’vne affection vehemente et zele ardent ;” — “And that pastors should endeavor to procure it with intense desire and ardent zeal.” (95) “ Il peust vser d’authorite paternelle, et demander que pour la reuerence qu’ils luy deuoyent comme ses enfans, ils feissent ce qu’il enseigne yci ;” — “He might have exercised paternal authority, and have demanded that in consideration of the respect which they owed him as his children, they should do what he here inculcates.” (96) “ Pour entrer dedans leurs cœurs, et es mouuoir leurs affections ;” — “For entering into their hearts, and moving their affections.” (97) “ Ne doit faire difficulte de se transformer selon qu’il cognoistra que ce sera le proufit de l’Eglise ;” — “Should have no hesitation in transforming himself according as he may perceive that this will be for the advantage of the Church.” return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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이 권면에는 특별한 따뜻함이 있다. 바울은 빌립보 교인들이 서로 화목을 지킬 것을 온갖 방법으로 간청한다. 내부 분쟁으로 서로 갈라지면 거짓 사도들의 속임수에 노출될 것이기 때문이다. 분쟁이 있으면 어김없이 사탄이 불경건한 교리를 퍼뜨릴 문이 열리고, 반대로 일치는 그것을 막는 가장 좋은 방벽이다.

"파라클레시스"라는 용어는 종종 권면을 의미하기도 하므로, 이 구절의 시작을 이렇게 설명할 수도 있다: "그리스도의 이름과 권위로 전달된 권면이 당신들에게 어떤 무게가 있다면." 그러나 문맥에는 다른 의미가 더 잘 들어맞는다: "당신들 가운데 내 슬픔을 덜어줄 수 있는 그리스도 안에서의 위로가 있다면, 그리고 사랑의 실천으로 내게 위로와 위안을 주고자 한다면, 모든 사람을 하나 되게 해야 하는 성령의 교제를 고려한다면, 자비와 긍휼의 감정이 있어서 내 고통을 덜어주고자 한다면, 내 기쁨을 완전하게 하라."

이로부터 우리는 교회의 하나됨이 얼마나 큰 복인지, 그리고 목사들이 얼마나 열심으로 그것을 확보하려 노력해야 하는지 알 수 있다. 동시에 바울이 자신의 아버지 같은 권위를 사용하여 아들로서의 존경을 요구할 수도 있었음에도, 그들의 연민을 간청하며 얼마나 자신을 낮추었는지 주목해야 한다. 그는 필요할 때 권위를 행사할 줄 알았지만, 지금은 간청이 그들의 마음에 더 잘 받아들여질 것임을 알고 있었고, 또 자신이 순종적이고 유순한 사람들을 대하고 있음을 알고 있었기 때문에 간청을 선택했다.

원주석

2절 카드 ↗

2 Fulfil ye my joy . Here again we may see how little anxiety he had as to himself, provided only it went well with the Church of Christ. He was kept shut up in prison, and bound with chains; he was reckoned worthy of capital punishment — before his view were tortures — near at hand was the executioner; yet all these things do not prevent his experiencing unmingled joy, provided he sees that the Churches are in a good condition. Now what he reckons the chief indication of a prosperous condition of the Church is — when mutual agreement prevails in it, and brotherly harmony. Thus the 137 th Psalm teaches us in like manner, that our crowning joy is the remembrance of Jerusalem. ( Psalms 137:6 .) But if this were the completion of Paul’s joy, the Philippians would have been worse than cruel if they had tortured the mind of this holy man with a twofold anguish by disagreement among themselves. That ye think the same thing . The sum is this — that they be joined together in views and inclinations. For he makes mention of agreement in doctrine and mutual love; and afterwards, repeating the same thing, (in my opinion,) he exhorts them to be of one mind, and to have the same views. The expression τὸ αὐτὸ , ( the same thing ,) implies that they must accommodate themselves to each other. Hence the beginning of love is harmony of views, but that is not sufficient, unless men’s hearts are at the same time joined together in mutual affection. At the same time there were no inconsistency in rendering it thus: — “that ye may be of the same mind — so as to have mutual love, to be one in mind and one in views;” for participles are not unfrequently made use of instead of infinitives. I have adopted, however, the view which seemed to me less forced. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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"내 기쁨을 완전하게 하라": 여기서도 우리는 바울이 그리스도의 교회가 잘 되기만 한다면 자신에 대해 얼마나 무관심했는지 알 수 있다. 그는 감옥에 갇혀 사슬에 묶여 있었고, 사형에 처해질 처지였으며 고문이 눈앞에 있었고 처형자가 가까이 있었다. 그럼에도 이 모든 것이 교회들의 형편이 좋다는 것을 보는 한 순수한 기쁨을 경험하는 데 방해가 되지 않았다.

바울이 교회의 번성한 상태의 주요 표지로 여기는 것은 상호 일치와 형제적 화목이 넘치는 것이다. 따라서 그 황금시대에도 137편처럼 예루살렘을 기억하는 것이 우리의 최고의 기쁨이다. 빌립보 교인들이 이것을 완성하는 것이라면, 서로 불화함으로 이 거룩한 사람의 마음에 이중의 고통을 주었다면 그들은 잔인한 것이 된다.

"같은 것을 생각하여": 요점은 견해와 성향이 연합하는 것이다. 교리의 일치와 상호 사랑을 언급하고, 이어서 같은 것을 반복하여(내 생각에) 한마음이 되고 같은 견해를 갖도록 권면한다. "같은 것"이라는 표현은 서로에게 적응해야 함을 의미한다. 따라서 사랑의 시작은 견해의 일치이지만, 동시에 사람들의 마음이 상호 애정으로 연결되지 않으면 충분하지 않다.

원주석

3절 카드 ↗

3 Nothing through strife or vain-glory . These are two most dangerous pests for disturbing the peace of the Church. Strife is awakened when every one is prepared to maintain pertinaciously his own opinion; and when it has once begun to rage it rushes headlong (98) in the direction from which it has entered. Vain-glory (99) tickles men’s minds, so that every one is delighted with his own inventions. Hence the only way of guarding against dissensions is — when we avoid strifes by deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is a means of fanning all strifes. (100) Vain-glory means any glorying in the flesh; for what ground of glorying have men in themselves that is not vanity? But by humility. For both diseases he brings forward one remedy — humility , and with good reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we give the preference to others, and are not easily thrown into agitation. He gives a definition of true humility — when every one esteems himself less than others. Now, if anything in our whole life is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a virtue. For, as one says, (101) “Every one has in himself the mind of a king, by claiming everything for himself.” See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that others should be on a level with him, for there is no one that is not eager to have superiority. But it is asked, how it is possible that one who is in reality distinguished above others can reckon those to be superior to him who he knows are greatly beneath him? I answer, that this altogether depends on a right estimate of God’s gifts, and our own infirmities. For however any one may be distinguished by illustrious endowments, he ought to consider with himself that they have not been conferred upon him that he might be self-complacent, that he might exalt himself, or even that he might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting his faults, and he will have abundant occasion for humility. In others, on the other hand, he will regard with honor whatever there is of excellences, and will by means of love bury their faults. The man who will observe this rule, will feel no difficulty in preferring others before himself. And this, too, Paul meant when he added, that they ought not to have every one a regard to themselves, but to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible that a pious man, even though he should be aware that he is superior, may nevertheless hold others in greater esteem. (98) “ Sans pouuoir estre arrestee ;” — “Without being capable of being arrested.” (99) Κενοδόξοι persons whose object is to acquire power, and who, if they see others superior to themselves, are offended. ( Galatians 5:26 .) This κενοδοξία vain-glory , produces contentions of all kinds; and it produces this evil besides, that persons who have gone wrong, and who might have been restored to truth and virtue by humble, friendly admonition, are often, by the interference of vain-glorious , ostentatious instructors, confirmed in error and vice.” — Storr . See Biblical Cabinet , vol. 40, p. 132, note . — Ed. (100) “ Est le sufflet qui allume toutes contentions ;” — “Is the bellows that kindles up all strifes.” (101) “ Comme quelqu’vn a dit anciennement ;” — “As some one has said anciently.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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"다툼이나 허영으로 하지 말고": 이것은 교회의 평화를 깨는 가장 위험한 두 가지 전염병이다. 각자가 자신의 의견을 완고하게 고집할 준비가 되어 있을 때 다툼이 일어나고, 한번 격렬해지면 들어온 방향으로 맹렬히 돌진한다. 허영심은 사람들의 마음을 간질여 각자가 자신의 발명품을 즐거워하게 만든다. 따라서 분쟁을 막는 유일한 방법은 평화롭게 심의하고 행동함으로써 분쟁을 피하는 것이며, 특히 야망에 자극받지 않는 것이다.

"겸손함으로": 두 가지 병을 위해 하나의 치료제를 제시하는데, 그것은 겸손이다. 겸손은 절제의 어머니이며, 그 효과는 우리 자신의 권리를 포기하고 다른 사람에게 우선권을 주며 쉽게 흥분하지 않는 것이다. 참된 겸손에 대한 정의를 제시한다: "각 사람이 자신을 남보다 낫게 여기지 않는 것이다." 이것이 우리 삶에서 어렵다면, 이것이 특히 그러하다. 따라서 겸손이 그토록 드문 덕이라는 것은 놀랍지 않다.

그러나 묻는다. 실제로 다른 사람보다 뛰어난 사람이 자신보다 훨씬 못한 사람들을 우월하다고 여기는 것이 어떻게 가능한가? 나는 이것이 전적으로 하나님의 선물과 자신의 연약함에 대한 올바른 평가에 달려 있다고 답한다. 아무리 탁월한 자질로 구별되더라도, 그것이 자만하거나 자신을 높이거나 스스로를 존중하기 위해 주어진 것이 아님을 스스로 고려해야 한다. 대신 자신의 결함을 발견하고 고치는 데 집중하라. 그러면 겸손할 충분한 이유를 찾게 될 것이다. 반면 다른 사람에게서는 탁월한 것을 명예로 여기고 사랑으로 그들의 허물을 가릴 것이다.

원주석

5절 카드 ↗

5 . He now recommends, from the example of Christ, the exercise of humility, to which he had exhorted them in words. There are, however, two departments, in the first of which he invites us to imitate Christ, because this is the rule of life: (102) in the second , he allures us to it, because this is the road by which we attain true glory. Hence he exhorts every one to have the same disposition that was in Christ. He afterwards shews what a pattern of humility has been presented before us in Christ. I have retained the passive form of the verb, though I do not disapprove of the rendering given it by others, because there is no difference as to meaning. I merely wished that the reader should be in possession of the very form of expression which Paul has employed. (102) “ Pourceque l’imitation d’ iceluy est la regle de bien viure ;” — “Because imitation of him is the rule of right living.” return to ' Top of Page ' <a name="verse-6" class="com-number"

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바울은 이제 말로 권면한 겸손을 그리스도의 모범에서 이끌어낸다. 그런데 두 부분이 있다. 첫째 부분에서는 이것이 삶의 규칙이기 때문에 그리스도를 본받도록 초대한다. 둘째 부분에서는 이것이 참된 영광에 이르는 길이기 때문에 그것으로 이끈다. 따라서 모든 사람에게 그리스도 안에 있었던 것과 같은 마음을 품으라고 권면한다. 그다음에는 그리스도 안에서 우리 앞에 제시된 겸손의 모범이 어떤 것인지 보여준다.

원주석

6절 카드 ↗

6 Inasmuch as he was in the form of God. This is not a comparison between things similar, but in the way of greater and less. Christ’s humility consisted in his abasing himself from the highest pinnacle of glory to the lowest ignominy: our humility consists in refraining from exalting ourselves by a false estimation. He gave up his right: all that is required of us is, that we do not assume to ourselves more than we ought. Hence he sets out with this — that, inasmuch as he was in the form of God, he reckoned it not an unlawful thing for him to shew himself in that form; yet he emptied himself . Since, then, the Son of God descended from so great a height, how unreasonable that we, who are nothing, should be lifted up with pride! The form of God means here his majesty. For as a man is known by the appearance of his form , so the majesty, which shines forth in God, is his figure. (103) Or if you would prefer a more apt similitude, the form of a king is his equipage and magnificence, shewing him to be a king — his scepter, his crown, his mantle, (104) his attendants, (105) his judgment-throne, and other emblems of royalty; the form of a consul was — his long robe, bordered with purple, his ivory seat, his lictors with rods and hatchets. Christ, then, before the creation of the world, was in the form of God, because from the beginning he had his glory with the Father, as he says in John 17:5 . For in the wisdom of God, prior to his assuming our flesh, there was nothing mean or contemptible, but on the contrary a magnificence worth of God. Being such as he was, he could, without doing wrong to any one, shew himself equal with God ; but he did not manifest himself to be what he really was, nor did he openly assume in the view of men what belonged to him by right. Thought it not robbery. There would have been no wrong done though he had shewn himself to be equal with God . For when he says, he would not have thought, it is as though he had said, “He knew, indeed, that this was lawful and right for him,” that we might know that his abasement was voluntary, not of necessity. Hitherto it has been rendered in the indicative — he thought , but the connection requires the subjunctive. It is also quite a customary thing for Paul to employ the past indicative in the place of the subjunctive, by leaving the potential particle ἄν , as it is called, to be supplied — as, for example, in Romans 9:3 , ηὐχόμην , for I would have wished ; and in 1 Corinthians 2:8 ; εἰ γὰρ ἔγνωσαν , if they had known . Every one, however, must perceive that Paul treats hitherto of Christ’s glory, which tends to enhance his abasement. Accordingly he mentions, not what Christ did, but what it was allowable for him to do. Farther, that man is utterly blind who does not perceive that his eternal divinity is clearly set forth in these words. Nor does Erasmus act with sufficient modesty in attempting, by his cavils, to explain away this passage, as well as other similar passages. (106) He acknowledges, indeed, everywhere that Christ is God; but what am I the better for his orthodox confession, if my faith is not supported by any Scripture authority? I acknowledge, certainly, that Paul does not make mention here of Christ’s divine essence; but it does not follow from this, that the passage is not sufficient for repelling the impiety of the Arians, who pretended that Christ was a created God, and inferior to the Father, and denied that he was consubstantial. (107) For where can there be equality with God without robbery , excepting only where there is the essence of God; for God always remains the same, who cries by Isaiah, I live; I will not give my glory to another. ( Isaiah 48:11 .) Form means figure or appearance, as they commonly speak. This, too, I readily grant; but will there be found, apart from God, such a form , so as to be neither false nor forged? As, then, God is known by means of his excellences, and his works are evidences of his eternal Godhead, ( Romans 1:20 ,) so Christ’s divine essence is rightly proved from Christ’s majesty, which he possessed equally with the Father before he humbled himself. As to myself, at least, not even all devils would wrest this passage from me — inasmuch as there is in God a most solid argument, from his glory to his essence, which are two things that are inseparable. (103) “ Car tout ainsi qu’vn homme est cognu quand on contemple la forme de son visage et sa personne, aussi la maieste, qui reluit en Dieu, est la forme ou figure d’iceluy ;” — “For just as a man is known, when we mark the form of his appearance and his person, so the majesty, which shines forth in God, is his form or figure.” (104) “ Le manteau royal ;” — “His royal mantle.” (105) “ La garde a l’entour ;” — “The guard in attendance.” (106) “ Comme s’ils ne faisoyent rien a ce propos-la ;” — “As if they had no bearing on that point.” (107) “ C’est à dire d’vne mesme substance auec le Pere ;” — “That is to say, of the same substance as the Father.” return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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"그는 하나님의 형상이셨으나": 이것은 비슷한 것들 사이의 비교가 아니라 크고 작은 것 사이의 비교이다. 그리스도의 겸손은 영광의 최고 정상에서 가장 낮은 수치로 자신을 낮추신 것에 있다. 우리의 겸손은 거짓된 평가로 자신을 높이지 않는 것에 있다. 그분은 자신의 권리를 포기하셨다. 우리에게 요구되는 것은 오직 자신에게 합당한 것 이상을 취하지 않는 것이다.

따라서 바울은 이것으로 시작한다: 그분이 하나님의 형상이셨기에 그 형상으로 자신을 나타내는 것이 불법이 아니었다. 그러나 자신을 비우셨다. 그러므로 하나님의 아들이 그토록 높은 곳에서 내려오셨는데, 아무것도 아닌 우리가 교만으로 높아지는 것이 얼마나 불합리한가!

"하나님의 형상"은 그분의 위엄을 의미한다. 사람이 그 형상의 모습으로 알려지듯이, 하나님 안에서 빛나는 위엄이 그분의 형상이다. 왕의 형상은 그를 왕으로 보여주는 그의 장비와 화려함이다. 그의 홀, 왕관, 왕의 외투, 수행원들, 심판석, 왕권의 다른 상징들이 그것이다. 그리스도는 세상 창조 이전에 하나님의 형상 안에 계셨다. 그분이 요한복음 17:5에서 말씀하시듯이, 처음부터 아버지와 함께 자신의 영광을 가지셨기 때문이다. 육체를 취하시기 전 하나님의 지혜에는 비천하거나 경멸스러운 것이 없었고, 오히려 하나님께 합당한 위엄이 있었다. 이러하신 분이기에 누구에게도 잘못됨 없이 하나님과 동등하심을 나타내실 수 있었다. 그러나 그분은 자신이 실제로 어떠한 분인지를 나타내지 않으셨고, 사람들의 눈앞에서 당연히 그분께 속한 것을 드러내어 취하지 않으셨다.

"하나님과 동등됨을 취할 것으로 여기지 않으셨다": 그분이 하나님과 동등하심을 나타내셨어도 잘못이 없었다. "그는 여기지 않으셨다"고 할 때, 이는 "그분은 이것이 자신에게 합법하고 옳다는 것을 알고 계셨다"고 말하는 것이다. 그분의 낮추심이 강요가 아닌 자발적이었음을 알게 하기 위함이다.

바울이 지금까지 그리스도의 영광을 다룬 것이 그분의 낮추심을 더 돋보이게 하기 위함임을 모든 사람이 알 것이다. 따라서 그는 그리스도께서 하신 일이 아니라, 그분께서 하실 수 있었던 것을 언급한다. 이 말들 안에서 그분의 영원한 신성이 분명히 드러남을 보지 못하는 사람은 완전히 눈이 먼 것이다.

원주석

7절 카드 ↗

7 Emptied himself. This emptying is the same as the abasement, as to which we shall see afterwards. The expression, however, is used, ευμφατικωτέρως , ( more emphatically ,) to mean, — being brought to nothing. Christ, indeed, could not divest himself of Godhead; but he kept it concealed for a time, that it might not be seen, under the weakness of the flesh. Hence he laid aside his glory in the view of men, not by lessening it, but by concealing it. It is asked, whether he did this as man? Erasmus answers in the affirmative. But where was the form of God before he became man? Hence we must reply, that Paul speaks of Christ wholly, as he was God manifested in the flesh , ( 1 Timothy 3:16 ;) but, nevertheless, this emptying is applicable exclusive to his humanity, as if I should say of man, “Man being mortal, he is exceedingly senseless if he thinks of nothing but the world,” I refer indeed to man wholly; but at the same time I ascribe mortality only to a part of him, namely, to the body. As, then, Christ has one person, consisting of two natures, it is with propriety that Paul says, that he who was the Son of God, — in reality equal to God, did nevertheless lay aside his glory, when he in the flesh manifested himself in the appearance of a servant. It is also asked, secondly, how he can be said to be emptied , while he, nevertheless, invariably proved himself, by miracles and excellences, to be the Son of God, and in whom, as John testifies, there was always to be seen a glory worthy of the Son of God? ( John 1:14 .) I answer, that the abasement of the flesh was, notwithstanding, like a vail, by which his divine majesty was concealed. On this account he did not wish that his transfiguration should be made public until after his resurrection; and when he perceives that the hour of his death is approaching, he then says, Father, glorify thy Son . ( John 17:1 .) Hence, too, Paul teaches elsewhere, that he was declared to be the Son of God by means of his resurrection. ( Romans 1:4 .) He also declares in another place, ( 2 Corinthians 13:4 ,) that he suffered through the weakness of the flesh . In fine, the image of God shone forth in Christ in such a manner, that he was, at the same time, abased in his outward appearance, and brought down to nothing in the estimation of men; for he carried about with him the form of a servant , and had assumed our nature, expressly with the view of his being a servant of the Father, nay, even of men. Paul, too, calls him the Minister of the Circumcision , ( Romans 15:8 ;) and he himself testifies of himself, that he came to minister , ( Matthew 20:28 ;) and that same thing had long before been foretold by Isaiah — Behold my servant , etc. (108) In the likeness of men Γενόμενος is equivalent here to constitutus — ( having been appointed. ) For Paul means that he had been brought down to the level of mankind, so that there was in appearance nothing that differed from the common condition of mankind. The Marcionites perverted this declaration for the purpose of establishing the phantasm of which they dreamed. They can, however, be refuted without any great difficulty, inasmuch as Paul is treating here simply of the manner in which Christ manifested himself, and the condition with which he was conversant when in the world. Let one be truly man, he will nevertheless be reckoned unlike others, if he conducts himself as if he were exempt from the condition of others. Paul declares that it was not so as to Christ, but that he lived in such a manner, that he seemed as though he were on a level with mankind, and yet he was very different from a mere man, although he was truly man. The Marcionites therefore shewed excessive childishness, in drawing an argument from similarity of condition for the purpose of denying reality of nature. (109) Found means here, known or seen . For he treats, as has been observed, of estimation. In other words, as he had affirmed previously that he was truly God, the equal of the Father, so he here states, that he was reckoned, as it were, abject, and in the common condition of mankind. We must always keep in view what I said a little ago, that such abasement was voluntary. (108) Isaiah 42:1 , — fj. (109) See Calvin’s Institutes , vol. 2:13-15. return to ' Top of Page ' <a name="verse-8" class="com-number"

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"자기를 비우셨으며": 이 비움은 우리가 이후에 보게 될 낮추심과 같다. 그 표현은 더 강조적으로 '아무것도 아닌 것으로 되심'을 의미한다. 그리스도께서 신성을 벗으실 수는 없었지만, 육체의 연약함 아래 그것이 보이지 않도록 일시적으로 숨기셨다. 따라서 그분은 사람들의 눈앞에서 영광을 내려놓으셨는데, 그것을 줄임으로써가 아니라 숨기심으로써였다.

이것이 인간으로서 하신 것인가? 에라스무스는 그렇다고 답한다. 그러나 그분이 사람이 되시기 전 하나님의 형상은 어디에 있었는가? 따라서 바울은 육체 안에 나타나신 하나님(디모데전서 3:16)으로서의 그리스도 전체에 대해 말하고 있지만, 이 비움은 그분의 인성에만 적용된다고 답해야 한다. "사람인 이상 그는 세상 이외의 것을 생각하지 않는다면 매우 어리석다"고 말할 때처럼, 나는 사람 전체에 대해 말하지만 죽음성은 그 일부, 즉 몸에만 귀속시킨다. 그리스도는 두 본성으로 이루어진 한 인격이시므로, 바울이 하나님의 아들이 — 실제로 하나님과 동등하신 — 육체 안에서 종의 형상으로 자신을 나타내셨을 때 자신의 영광을 내려놓으셨다고 말하는 것은 합당하다.

그분이 기적과 탁월함으로 항상 하나님의 아들임을 증명하셨는데, 요한이 증언하듯 항상 하나님의 아들에 합당한 영광이 보였는데(요한복음 1:14), 어떻게 자신을 비우셨다고 할 수 있는가? 나는 이렇게 답한다. 육체의 낮아짐이 신성의 위엄이 가려지는 베일이었다는 점에서 여전히 그러하다. 이 때문에 그분은 부활 후까지 자신의 변화를 공개하지 말라고 하셨고, 죽음의 시간이 가까워지자 "아버지여, 아들을 영화롭게 하옵소서"(요한복음 17:1)라고 말씀하셨다. 그리스도의 형상 안에 하나님의 형상이 빛났지만, 동시에 그분은 외관상 낮아지고 사람들의 눈에 아무것도 아닌 것으로 여겨지셨다. 종의 형상을 지니셨고, 아버지, 나아가 사람들의 종이 되시기 위해 우리의 본성을 취하셨기 때문이다.

원주석

8절 카드 ↗

8 He became obedient . Even this was great humility — that from being Lord he became a servant; but he says that he went farther than this, because, while he was not only immortal, but the Lord of life and death, he nevertheless became obedient to his Father, even so far as to endure death. This was extreme abasement, especially when we take into view the kind of death, which he immediately adds, with the view of enhancing it. (110) For by dying in this manner he was not only covered with ignominy in the sight of God, but was also accursed in the sight of God. It is assuredly such a pattern of humility as ought to absorb the attention of all mankind; so far is it from being possible to unfold it in words in a manner suitable to its dignity. (110) “ Pour amplifier et exaggerer la chose ;” — “For the sake of amplifying and enhancing the thing.” return to ' Top of Page ' <a name="verse-9" class="com-number"

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"순종하시어": 주님이 되셨다가 종이 되신 것만으로도 큰 겸손이었다. 그런데 더 나아가 불멸하신 분이요 생사의 주님이셨지만 아버지께 죽기까지 순종하셨다고 말한다. 이것은 특히 바울이 십자가의 죽음이라는 것을 덧붙여 더 고조시키는 죽음의 종류를 고려할 때 극도의 낮아짐이었다. 이런 방식으로 죽으심으로써 사람들의 눈앞에서만이 아니라 하나님의 눈앞에서도 수치를 당하셨고, 또 저주를 받으셨다. 이것은 모든 인류의 주의를 사로잡아야 할 겸손의 모범이다. 그 존엄함에 합당하게 말로 표현하는 것은 불가능하다.

원주석

9절 카드 ↗

9 Therefore God hath highly exalted . By adding consolation, he shews that abasement, to which the human mind is averse, is in the highest degree desirable. There is no one, it is true, but will acknowledge that it is a reasonable thing that is required from us, when we are exhorted to imitate Christ. This consideration, however, stirs us up to imitate him the more cheerfully, when we learn that nothing is more advantageous for us than to be conformed to his image. Now, that all are happy who, along with Christ, voluntarily abase themselves, he shews by his example; for from the most abject condition he was exalted to the highest elevation. Every one therefore that humbles himself will in like manner be exalted. Who would now be reluctant to exercise humility, by means of which the glory of the heavenly kingdom is attained? This passage has given occasion to sophists, or rather they have seized hold of it, to allege that Christ merited first for himself, and afterwards for others. Now, in the first place, even though there were nothing false alleged, it would nevertheless be proper to avoid such profane speculations as obscure the grace of Christ — in imagining that he came for any other reason than with a view to our salvation. Who does not see that this is a suggestion of Satan — that Christ suffered upon the cross, that he might acquire for himself, by the merit of his work, what he did not possess? For it is the design of the Holy Spirit, that we should, in the death of Christ, see, and taste, and ponder, and feel, and recognize nothing but God’s unmixed goodness, and the love of Christ toward us, which was great and inestimable, that, regardless of himself, he devoted himself and his life for our sakes. In every instance in which the Scriptures speak of the death of Christ, they assign to us its advantage and price; — that by means of it we are redeemed — reconciled to God — restored to righteousness — cleansed from our pollutions — life is procured for us, and the gate of life opened. Who, then, would deny that it is at the instigation of Satan that the persons referred to maintain, on the other hand, that the chief part of the advantage is in Christ himself — that a regard to himself had the precedence of that which he had to us — that he merited glory for himself before he merited salvation for us? Farther, I deny the truth of what they allege, and I maintain that Paul’s words are impiously perverted to the establishment of their falsehood; for that the expression, for this cause , denotes here a consequence rather than a reason, is manifest from this, that it would otherwise follow, that a man could merit Divine honors, and acquire the very throne of God — which is not merely absurd, but even dreadful to make mention of. For of what exaltation of Christ does the Apostle here speak? It is, that everything may be accomplished in him that God, by the prophet Isaiah, exclusively claims to himself. Hence the glory of God, and the majesty, which is so peculiar to him, that it cannot be transferred to any other, will be the reward of man’s work! Again, if they should urge the mode of expression, without any regard to the absurdity that will follow, the reply will be easy — that he has been given us by the Father in such a manner, that his whole life is as a mirror that is set before us. As, then, a mirror, though it has splendor, has it not for itself, but with the view of its being advantageous and profitable to others, so Christ did not seek or receive anything for himself, but everything for us. For what need, I ask, had he, who was the equal of the Father, of a new exaltation? Let, then, pious readers learn to detest the Sorbonnic sophists with their perverted speculations. Hath given him a name Name here is employed to mean dignity — a manner of expression which is abundantly common in all languages — “ Jacet sine nomine truncus ; He lies a headless nameless carcass.” (111) The mode of expression, however, is more especially common in Scripture. The meaning therefore is, that supreme power was given to Christ, and that he was placed in the highest rank of honor, so that there is no dignity found either in heaven or in earth that is equal to his. Hence it follows that it is a Divine name. (112) This, too, he explains by quoting the words of Isaiah, where the Prophet, when treating of the propagation of the worship of God throughout the whole world, introduces God as speaking thus: — “I live: every knee will bow to me, and every tongue will swear to me,” etc . ( Isaiah 45:23 .) Now, it is certain that adoration is here meant, which belongs peculiarly to God alone. I am aware that some philosophise with subtlety as to the name Jesus , as though it were derived from the ineffable name Jehovah. (113) In the reason, however, which they advance, I find no solidity. As for me, I feel no pleasure in empty subtleties; (114) and it is dangerous to trifle in a matter of such importance. Besides, who does not see that it is a forced, and anything rather than a genuine, exposition, when Paul speaks of Christ’s whole dignity, to restrict his meaning to two syllables, as if any one were to examine attentively the letters of the word Alexander , in order to find in them the greatness of the name that Alexander acquired for himself. Their subtlety, therefore, is not solid, and the contrivance is foreign to Paul’s intention. But worse than ridiculous is the conduct of the Sorbonnic sophists, who infer from the passage before us that we ought to bow the knee whenever the name of Jesus is pronounced, as though it were a magic word which had all virtue included in the sound of it. (115) Paul, on the other hand, speaks of the honor that is to be rendered to the Son of God—not to mere syllables. (111) Virg. Æn. 2:557, 558. (112) “ Et de cela il s’en ensuit, que c’est vn nom ou dignite propre a Dieu seul ;” —”And from this it follows, that it is a name or dignity that belongs to God alone.” (113) “ Comme

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"하나님이 그를 지극히 높여": 위로를 덧붙임으로써 인간의 마음이 거부하는 낮아짐이 최고로 바람직함을 보여준다. 우리가 그리스도를 본받도록 권면받을 때, 그것이 우리에게 합당한 것이라는 것을 모두가 인정한다. 그러나 우리에게 가장 유익한 것이 그분의 형상을 본받는 것임을 알 때, 그분을 더 기꺼이 본받도록 자극한다.

그리스도와 함께 자발적으로 자신을 낮추는 모든 사람이 행복하다는 것을, 그분의 모범으로 보여준다. 가장 비천한 상태에서 가장 높은 높이로 높임을 받으셨기 때문이다. 따라서 자신을 낮추는 모든 사람도 마찬가지로 높임을 받을 것이다. 이제 겸손을 통해 하늘나라의 영광을 얻는데 누가 겸손 연습을 꺼리겠는가?

이 구절은 소피스트들, 아니 그들이 이 구절을 붙잡고 그리스도가 먼저 자신을 위해, 그다음에 다른 사람들을 위해 공로를 세웠다고 주장하는 계기가 되었다. 우선 비록 거짓이 아무것도 없다 하더라도, 그리스도께서 우리의 구원 이외의 다른 이유로 오셨다고 상상함으로써 그분의 은혜를 가리는 이런 불경스러운 사변들을 피하는 것이 적합할 것이다.

그리스도께서 그분의 일의 공로로 아직 소유하지 못한 것을 얻기 위해 십자가에서 고난받으셨다는 것이 사탄의 제안임을 누가 보지 못하겠는가? 성령의 의도는 우리가 그리스도의 죽음 안에서 하나님의 순수한 선하심과 우리를 향한 그리스도의 사랑만을 보고 맛보고 깊이 생각하게 하는 것이다. "그러므로"라는 표현이 여기서 이유보다는 결과를 나타낸다는 것은, 그렇지 않으면 사람이 신적 영예를 얻고 하나님의 보좌까지 얻을 수 있다는 결론이 나오기 때문에 명백하다.

"하나님이 그에게 이름을 주셨으니": 이름은 여기서 존귀를 의미한다. 따라서 의미는 최고의 권능이 그리스도에게 주어졌고, 하늘이나 땅에서 그와 같은 존귀가 없을 정도로 가장 높은 명예의 위치에 놓이셨다는 것이다. 따라서 이것이 신적인 이름임을 알 수 있다. 바울은 이사야를 인용하여 이것을 설명한다. 선지자가 하나님의 예배가 온 세상에 퍼져나감을 다루며 하나님께서 이렇게 말씀하시는 것을 소개한다: "내가 살았노라 모든 무릎이 내게 꿇겠고 모든 혀가 내게 맹세하리라"(이사야 45:23). 여기서 경배가 의도된 것이 확실하며, 이것은 오직 하나님만의 것이다.

일부는 "예수"라는 이름이 여호와라는 이름에서 파생되었다는 것에 대해 미묘하게 철학하는데, 그 주장에는 어떤 견고함도 없다. 바울이 그리스도의 전체 존귀에 대해 말하는데, 그 의미를 두 음절로 제한하는 것은 강요된 해석이며 바울의 의도와 거리가 멀다. 예수라는 이름이 발음될 때마다 무릎을 꿇어야 한다고 추론하는 소르본의 소피스트들은 더욱 우스운 짓을 한다. 마치 그 소리 안에 모든 덕이 포함된 마술 단어인 것처럼. 바울은 음절이 아니라 하나님의 아들에게 드려야 할 명예에 대해 말하기 때문이다.

원주석

10절 카드 ↗

10 Every knee might bow . Though respect is shewn to men also be means of this rite, there can nevertheless be no doubt that what is here meant is that adoration which belongs exclusively to God, of which the bending of the knee is a token. (116) As to this, it is proper to notice, that God is to be worshipped, not merely with the inward affection of the heart, but also by outward profession, if we would render to him what is his due. Hence, on the other hand, when he would describe his genuine worshippers, he says that they have not bowed the knee to the image of Baal. ( 1 Kings 19:18 .) But here a question arises — whether this relates to the divinity of Christ or to his humanity, for either of the two is not without some inconsistency, inasmuch as nothing new could be given to his divinity; and his humanity in itself, viewed separately, has by no means such exaltation belonging to it that it should be adored as God? I answer, that this, like many things else, is affirmed in reference to Christ’s entire person, viewed as God manifested in the flesh . ( 1 Timothy 3:16 .) For he did not abase himself either as to his humanity alone, or as to his divinity alone, but inasmuch as, clothed in our flesh, he concealed himself under its infirmity. So again God exalted his own Son in the same flesh, in which he had lived in the world abject and despised, to the highest rank of honor, that he may sit at his right hand. Paul, however, appears to be inconsistent with himself; for in Romans 14:11 , he quotes this same passage, when he has it in view to prove that Christ will one day be the judge of the living and the dead. Now, it would not be applicable to that subject, if it were already accomplished, as he here declares. I answer, that the kingdom of Christ is on such a footing, that it is every day growing and making improvement, while at the same time perfection is not yet attained, nor will be until the final day of reckoning. Thus both things hold true — that all things are now subject to Christ, and that this subjection will, nevertheless, not be complete until the day of the resurrection, because that which is now only begun will then be completed. Hence, it is not without reason that this prophecy is applied in different ways at different times, as also all the other prophecies, which speak of the reign of Christ, do not restrict it to one particular time, but describe it in its entire course. From this, however, we infer that Christ is that eternal God who spoke by Isaiah. Things in heaven, things on earth, things under the earth . Since Paul represents all things from heaven to hell as subject to Christ, Papists trifle childishly when they draw purgatory from his words. Their reasoning, however, is this — that devils are so far from bowing the knee to Christ, that they are in every way rebellious against him, and stir up others to rebellion, as if it were not at the same time written that they tremble at the simple mention of God. ( James 2:19 .) How will it be, then, when they shall come before the tribunal of Christ? I confess, indeed, that they are not, and never will be, subject of their own accord and by cheerful submission; but Paul is not speaking here of voluntary obedience; nay more, we may, on the contrary, turn back upon them an argument, by way of retortion , ( αντιστρέφον ,) in this manner: — “The fire of purgatory, according to them, is temporary, and will be done away at the day of judgment: hence this passage cannot be understood as to purgatory, because Paul elsewhere declares that this prophecy will not be fulfilled until Christ shall manifest himself for judgment.” Who does not see that they are twice children in respect of these disgusting frivolities? (117) (116) “ Vn signe et ceremonie externe ;” —”An outward sign and rite.” (117) “ Qui ne voit qu’ils sont plus qu’ enfans en telles subtilitez friuoles et niaiseries qu’ils affectent ?” — “Who does not see that they are worse than children in such frivolous subtleties and fooleries which they affect?” return to ' Top of Page ' <a name="verse-11" class="com-number"

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"모든 무릎이 예수의 이름 앞에 꿇게 하시고": 사람에게도 이 예법으로 경의를 표하지만, 여기서 의미하는 것이 하나님만의 것인 경배임은 의심할 수 없다. 이에 관해 하나님은 마음의 내적 감정만이 아니라 외적 고백으로도 예배를 받아야 함을 주목하는 것이 중요하다. 그래서 반대로 그분의 진정한 예배자들을 묘사할 때 그들이 바알의 형상에 무릎을 꿇지 않은 자들이라고 말씀하신다(열왕기상 19:18).

그런데 질문이 생긴다. 이것이 그리스도의 신성에 관한 것인가 아니면 인성에 관한 것인가? 어느 쪽이든 일관성이 없어 보인다. 그분의 신성에는 새로운 것이 줄 수 없고, 인성은 그 자체로 하나님으로 경배를 받을 정도의 높임이 없기 때문이다. 나는 이것이 다른 많은 것들처럼 육체 안에 나타나신 하나님(디모데전서 3:16)으로 여겨지는 그리스도의 전체 인격에 대해 말해진다고 답한다.

바울이 자기 자신과 모순되는 것처럼 보일 수 있다. 로마서 14:11에서 같은 구절을 인용하며 그리스도가 산 자와 죽은 자의 심판자가 될 것을 증명하려 한다. 이것이 이미 성취된 것이라면 그 주제에 적용되지 않을 것이다. 나는 이렇게 답한다. 그리스도의 나라는 매일 성장하고 진전하지만, 아직 완성에 이르지 않았으며 마지막 결산의 날까지 이르지 않을 것이다. 따라서 두 가지가 모두 참이다: 모든 것이 지금 그리스도께 복종하고 있지만, 이 복종은 부활의 날까지 완전하지 않다.

"하늘에 있는 자들과 땅에 있는 자들과 땅 아래에 있는 자들": 바울이 하늘에서 지옥까지 모든 것이 그리스도께 복종한다고 표현하므로, 교황주의자들이 그의 말에서 연옥을 끌어내는 것은 유치하다. 마귀들은 그리스도 앞에 무릎을 꿇기는커녕 모든 면에서 반항하며 다른 사람들도 반항하도록 자극하지 않는가? 하지만 그들이 하나님의 이름만 언급해도 떤다고 기록된 것도 있다(야고보서 2:19). 그럴 때 그들이 그리스도의 심판대 앞에 서면 어떻겠는가?

원주석

11절 카드 ↗

11 Is Lord, to the glory of God the Father. It might also be read, In the glory , because the particle εἰς (to) is often used in place of ἐν ( in .) I prefer, however, to retain its proper signification, as meaning, that as the majesty of God has been manifested to men through Christ, so it shines forth in Christ, and the Father is glorified in the Son. See John 5:17 , and you will find an exposition of this passage. return to ' Top of Page ' <a name="verse-12" class="com-number"

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"예수 그리스도는 주님이시라": "안에서"라고 읽을 수도 있다. 헬라어 전치사 "에이스"(to)가 "엔"(in)을 대신하여 사용될 때가 많기 때문이다. 그러나 나는 본래 의미를 유지하는 것을 선호한다. 즉 하나님의 위엄이 그리스도를 통해 사람들에게 나타났듯이, 그것이 그리스도 안에서 빛나며 아버지께서 아들 안에서 영광을 받으신다는 것이다. 요한복음 5:17을 참조하면 이 구절의 해설을 찾을 수 있다.

원주석

12절 카드 ↗

12 Therefore , etc . He concludes the whole of the preceding exhortation with a general statement — that they should humble themselves under the Lord’s hand, for that will very readily secure, that, laying aside all arrogance, they will be gentle and indulgent to each other. This is the only befitting way in which the mind of man may learn gentleness, when one who, while viewing himself apart, pleased himself in his hiding-places, comes to examine himself as compared with God. As ye have always obeyed . He commends their previous obedience, that he may encourage them the more to persevere. As, however, it is the part of hypocrites to approve themselves before others, but so soon as they have withdrawn from public view, to indulge themselves more freely, as if every occasion of reverence and fear were removed, he admonishes them not to shew themselves obedient in his presence merely , but also, and even much more, in his absence . For if he were present, he could stimulate and urge them on by continued admonitions. Now, therefore, when their monitor is at a distance from them, (118) there is need that they should stir up themselves. With fear and trembling . In this way he would have the Philippians testify and approve their obedience — by being submissive and humble. Now the source of humility is this — acknowledging how miserable we are, and devoid of all good. To this he calls them in this statement. For whence comes pride, but from the assurance which blind confidence produces, when we please ourselves, and are more puffed up with confidence in our own virtue, than prepared to rest upon the grace of God. In contrast with this vice is that fear to which he exhorts. Now, although exhortation comes before doctrine, in the connection of the passage, it is in reality after it, in point of arrangement, inasmuch as it is derived from it. I shall begin, accordingly, with doctrine. (118) “ Maintenant donc qu’il est loin d’eux, et qu’il ne les pent plus admonester en presence ;” — “Now, therefore, when he is at a distance from them, and can no longer admonish them when present.” return to ' Top of Page ' <a name="verse-13" class="com-number"

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"그러므로": 앞의 권면 전체를 일반적인 진술로 결론짓는다. 주님의 손 아래 자신을 낮추어야 한다는 것이다. 그것이 모든 오만함을 내려놓고 서로에게 온유하고 관대해지도록 아주 쉽게 보장해 줄 것이기 때문이다. 홀로 자신을 바라볼 때 은신처에서 자신을 기쁘게 여기던 사람이, 하나님과 비교하여 자신을 살필 때 온유함을 배우는 것이 인간의 마음이 온유함을 배우는 유일한 합당한 방법이다.

"너희가 항상 순종한 것처럼": 더 많이 인내하도록 격려하기 위해 이전의 순종을 칭찬한다. 그러나 위선자들은 다른 사람들 앞에서 자신을 드러내지만, 공적인 시야에서 물러나는 즉시 경외심과 두려움의 모든 계기가 제거된 것처럼 더 자유롭게 방종한다. 따라서 그는 그들 앞에 있을 때만이 아니라 그의 부재 중에도, 아니 더욱더 순종을 보여야 한다고 권면한다. 그가 있으면 계속된 권면으로 그들을 자극하고 독려할 수 있다. 그러나 지금 그들의 인도자가 멀리 있으므로, 스스로를 자극해야 한다.

"두렵고 떨림으로": 이렇게 그는 빌립보 교인들이 순종을 증명하고 확인하기를 바란다. 즉 순종하고 겸손함으로써. 겸손의 근원은 우리가 얼마나 비참하고 모든 선이 없는지를 인정하는 것이다. 교만은 어디서 오는가? 우리를 기쁘게 하고 하나님의 은혜에 의지할 준비가 된 것보다 자신의 덕에 대한 믿음으로 더 자만하게 만드는 맹목적인 확신이 만드는 자기 확신에서 온다.

원주석

13절 카드 ↗

13 It is God that worketh . This is the true engine for bringing down all haughtiness — this the sword for putting an end to all pride, when we are taught that we are utterly nothing, and can do nothing, except through the grace of God alone. I mean supernatural grace, which comes forth from the spirit of regeneration. For, considered as men, we already are, and live and move in God. ( Acts 17:28 .) But Paul reasons here as to a kind of movement different from that universal one. Let us now observe how much he ascribes to God, and how much he leaves to us. There are, in any action, two principal departments — the inclination, and the power to carry it into effect. Both of these he ascribes wholly to God; what more remains to us as a ground of glorying? Nor is there any reason to doubt that this division has the same force as if Paul had expressed the whole in a single word; for the inclination is the groundwork; the accomplishment of it is the summit of the building brought to a completion. He has also expressed much more than if he had said that God is the Author of the beginning and of the end. For in that case sophists would have alleged, by way of cavil, that something between the two was left to men. But as it is, what will they find that is in any degree peculiar to us? They toil hard in their schools to reconcile with the grace of God free-will — of such a nature, I mean, as they conceive of — which might be capable of turning itself by its own movement, and might have a peculiar and separate power, by which it might co-operate with the grace of God. I do not dispute as to the name, but as to the thing itself. In order, therefore, that free-will may harmonize with grace, they divide in such a manner, that God restores in us a free choice, that we may have it in our power to will aright. Thus they acknowledge to have received from God the power of willing aright, but assign to man a good inclination. Paul, however, declares this to be a work of God, without any reservation. For he does not say that our hearts are simply turned or stirred up, or that the infirmity of a good will is helped, but that a good inclination is wholly the work of God. (119) Now, in the calumny brought forward by them against us — that we make men to be like stones, when we teach that they have nothing good, except from pure grace, they act a shameless part. For we acknowledge that we have from nature an inclination, but as it is depraved through the corruption of sin, it begins to be good only when it has been renewed by God. Nor do we say that a man does anything good without willing it, but that it is only when his inclination is regulated by the Spirit of God. Hence, in so far as concerns this department, we see that the entire praise is ascribed to God, and that what sophists teach us is frivolous — that grace is offered to us, and placed, as it were, in the midst of us, that we may embrace it if we choose; for if God did not work in us efficaciously, he could not be said to produce in us a good inclination. As to the second department, we must entertain the same view. “God,” says he, “is ̔Ο ἐνεργῶν το ἐνεργεῖν he that worketh in us to do. ” He brings, therefore, to perfection those pious dispositions which he has implanted in us, that they may not be unproductive, as he promises by Ezekiel, — “I will cause them to walk in my commandments.” ( Ezekiel 11:20 .) From this we infer that perseverance, also, is his free gift. According to his good pleasure. Some explain this to mean — the good intention of the mind. (120) I, on the other hand, take it rather as referring to God, and understand by it his benevolent disposition, which they commonly call beneplacitum , ( good pleasure .) For the Greek word εὐδοκία is very frequently employed in this sense; and the context requires it. For Paul has it in view to ascribe everything to God, and to take everything from us. Accordingly, not satisfied with having assigned to God the production both of willing and of doing aright, he ascribes both to his unmerited mercy. By this means he shuts out the contrivance of the sophists as to subsequent grace , which they imagine to be the reward of merit. Hence he teaches, that the whole course of our life, if we live aright, is regulated by God, and that, too, from his unmerited goodness. With fear and trembling . From this Paul deduces an exhortation — that they must with fear work out their own salvation . He conjoins, as he is accustomed, fear and trembling , for the sake of greater intensity, to denote — serious and anxious fear. He, accordingly, represses drowsiness as well as confidence. By the term work he reproves our indolence, which is always ingenious in seeking advantages. (121) Now it seems as if it had in the grace of God a sweet occasion of repose; for if He worketh in us , why should we not indulge ourselves at our ease? The Holy Spirit, however, calls us to consider, that he wishes to work upon living organs, but he immediately represses arrogance by recommending fear and trembling The inference, also, is to be carefully observed: “You have,” says he, “all things from God; therefore be solicitous and humble.” For there is nothing that ought to train us more to modesty and fear, than our being taught, that it is by the grace of God alone that we stand, and will instantly fall down, if he even in the slightest degree withdraw his hand. Confidence in ourselves produces carelessness and arrogance. We know from experience, that all who confide in their own strength, grow insolent through presumption, and at the same time, devoid of care, resign themselves to sleep. The remedy for both evils is, when, distrusting ourselves, we depend entirely on God alone. And assuredly, that man has made decided progress in the knowledge, both of the grace of God, and of his own weakness, who, aroused from carelessness, diligently seeks (122) God’s help; while those that are puffed up with confidence in their own strength, must n

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"하나님이 일하심이라": 이것이 모든 오만함을 낮추는 참된 무기이며, 모든 교만을 끝내는 칼이다. 우리가 철저히 아무것도 아니며, 하나님의 은혜만으로가 아니면 아무것도 할 수 없다고 가르침을 받을 때. 나는 거듭남의 영에서 나오는 초자연적 은혜를 의미한다. 사람으로 여겨지면, 우리는 이미 하나님 안에 존재하고 살고 움직인다(사도행전 17:28). 그러나 바울은 여기서 그 보편적인 움직임과 다른 종류의 움직임에 대해 이야기한다.

이제 그가 하나님께 얼마나 많이, 우리에게 얼마나 적게 돌리는지 살펴보자. 모든 행동에는 두 가지 주요 부분이 있다. 의향(inclination)과 그것을 실행에 옮기는 능력이다. 두 가지 모두를 하나님께 전적으로 돌린다. 그러면 우리에게 자랑할 근거로 남은 것이 무엇인가? 또한 이 분리가 바울이 모든 것을 한 단어로 표현했을 때와 같은 힘을 가진다는 것은 의심할 여지가 없다. 의향은 기초이고, 그것의 완성은 완성된 건물의 정상이다.

소피스트들은 학교에서 하나님의 은혜와 자유의지를 조화시키려고 수고한다. 그들은 하나님께서 우리 안에 자유로운 선택을 회복시키셔서 우리가 올바르게 의향할 능력을 갖게 된다고 인정한다. 따라서 그들은 하나님에게서 올바르게 의향할 능력을 받았음을 인정하지만, 인간에게 선한 의향을 귀속시킨다. 그러나 바울은 이것을 아무 유보 없이 하나님의 일로 선언한다.

"선한 기쁘신 뜻을 위하여": 일부는 이것을 마음의 선한 의도를 의미하는 것으로 설명한다. 나는 오히려 이것이 하나님께 귀속되며, 그들이 일반적으로 선한 기쁨이라고 부르는 그분의 자비로운 성품을 의미한다고 본다. 문맥이 이것을 요구한다. 바울은 모든 것을 하나님께 돌리고 우리에게서 모든 것을 빼앗으려 하기 때문이다. 따라서 바울은 의향과 올바른 행동 모두를 하나님의 것으로 귀속시키는 것으로 만족하지 않고, 두 가지 모두를 그분의 무상적 자비로 돌린다.

"두렵고 떨림으로": 이로부터 바울은 권면을 끌어낸다. 두렵고 떨림으로 자신들의 구원을 이루어 가야 한다는 것이다. 그는 더 강조하기 위해 두렵고 떨림을 함께 연결하여, 진지하고 깊은 두려움을 나타낸다. 그러므로 졸음과 자신감 모두를 억제한다. "이루어가라"는 표현으로 우리의 게으름을 꾸짖는다. 이제 마치 하나님의 은혜 안에서 쉬기 좋은 달콤한 기회가 있는 것처럼 보인다. 그분이 우리 안에서 일하신다면 왜 우리가 편안히 쉬지 않겠는가? 그러나 성령께서는 살아 있는 기관들 위에 일하시기를 원하심을 생각하도록 우리를 부르시고, 동시에 두렵고 떨림을 권면함으로써 오만함을 제압한다.

원주석

14절 카드 ↗

14 Without murmurings . These are fruits of that humility to which he had exhorted them. For every man that has learned carefully to submit himself to God, without claiming anything for himself, will also conduct himself agreeably among men. When every one makes it his care to please himself, two faults prevail: First, they calumniate one another; and secondly, they strive against one another in contentions. In the first place, accordingly, he forbids malignity and secret enmities; and then, secondly , open contentions. He adds, thirdly , that they give no occasion to others to complain of them — a thing which is wont to arise from excessive moroseness. It is true that hatred is not in all cases to be dreaded; but care must be taken, that we do not make ourselves odious through our own fault, so that the saying should be fulfilled in us, They hated me without a cause . ( Psalms 35:19 .) If, however, any one wishes to extend it farther, I do not object to it. For murmurings and disputations spring up, whenever any one, aiming beyond measure at his own advantage, (126) gives to others occasion of complaint. (127) Nay, even this expression may be taken in an active sense, so as to mean — not troublesome or querulous. And this signification will not accord ill with the context, for a querulous temper ( μεμψιμοιρία ) (128) is the seed of almost all quarrels and slanderings. He adds sincere , because these pollutions will never come forth from minds that have been purified. (126) “ Cerchant outre mesure son proufit et vtilite particuliere ;” — “Seeking beyond measure his own particular profit and advantage.” (127) “ Le vice qui est en plusieurs qu’ils sont pleins de complaints contre les autres ;” — “The fault that is in very many — that they are full of complaints as to others.” (128) The term is used by Aristotle. See Arist . Virt. et. Vit. 7. 6. — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/php-2-14

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"원망과 다툼이 없이": 이것들이 그가 권면한 겸손의 열매이다. 주님 앞에 신중하게 자신을 복종시키고 자신을 위해 아무것도 주장하지 않는 법을 배운 사람은, 사람들 사이에서도 기분 좋게 행동할 것이다. 각자가 자신을 기쁘게 하려 할 때 두 가지 결함이 만연한다. 첫째, 서로를 비방한다. 둘째, 논쟁으로 서로 다툰다. 따라서 첫째로 악의와 비밀스러운 적대감을 금하고, 둘째로 공개적인 논쟁을 금한다. 셋째로 다른 사람들이 그들에 대해 불평할 이유를 주지 않도록 한다. 이것은 과도한 까다로움에서 생기는 경향이 있다.

원망과 다툼은 각자가 자신의 유익을 지나치게 추구하여 다른 사람들에게 불평의 이유를 줄 때 생긴다. 이 표현은 또한 능동적 의미로, 즉 성가시거나 불평을 잘 하는 사람을 의미하는 것으로 볼 수도 있다. 불평하는 성격은 거의 모든 다툼과 비방의 씨앗이기 때문이다. "진실하다"를 덧붙이는 것은 이런 오염이 정화된 마음에서는 나오지 않기 때문이다.

원주석

15절 카드 ↗

15 The sons of God, unreprovable . It ought to be rendered — unreprovable , because ye are the sons of God. For God’s adoption of us ought to be a motive to a blameless life, that we may in some degree resemble our Father. Now, although there never has been such perfection in the world as to have nothing worthy of reproof, those are, nevertheless, said to be unreprovable who aim at this with the whole bent of their mind, as has been observed elsewhere. (129) In the midst of a wicked generation. Believers, it is true, live on earth, intermingled with the wicked; (130) they breathe the same air, they enjoy the same soil, and at that time (131) they were even more intermingled, inasmuch as there could scarcely be found a single pious family that was not surrounded on all sides by unbelievers. So much the more does Paul stir up the Philippians to guard carefully against all corruptions. The meaning therefore is this: “You are, it is true, inclosed in the midst of the wicked; but, in the mean time, bear in mind that you are, by God’s adoption, separated from them: let there be, therefore, in your manner of life, conspicuous marks by which you may be distinguished. Nay more, this consideration ought to stir you up the more to aim at a pious and holy life, that we may not also be a part of the crooked generation , (132) entangled by their vices and contagion.” As to his calling them a wicked and crooked generation , this corresponds with the connection of the passage. For he teaches us that we must so much the more carefully take heed on this account — that many occasions of offense are stirred up by unbelievers, which disturb their right course; and the whole life of unbelievers is, as it were, a labyrinth of various windings, that draw us off from the right way. They are, however, notwithstanding, epithets of perpetual application, that are descriptive of unbelievers of all nations and in all ages. For if the heart of man is wicked and unsearchable, ( Jeremiah 17:9 ,) what will be the fruits springing from such a root? Hence we are taught in these words, that in the life of man there is nothing pure, nothing right, until he has been renewed by the Spirit of God. Among whom shine ye . The termination of the Greek word is doubtful, for it might be taken as the indicative — ye shine ; but the imperative suits better with the exhortation. He would have believers be as lamps, which shine amidst the darkness of the world, as though he had said, “Believers, it is true, are children of the night, and there is in the world nothing but darkness; but God has enlightened you for this end, that the purity of your life may shine forth amidst that darkness, that his grace may appear the more illustrious.” Thus, also, it is said by the Prophet, “The Lord will arise upon thee, and his glory will be seen upon thee.”( Isaiah 60:2 .) He adds immediately afterwards, “The Gentiles shall walk in thy light, and kings in the brightness of thy countenance.” Though Isaiah speaks there rather of doctrine, while Paul speaks here of an exemplary life, yet, even in relation to doctrine, Christ in another passage specially designates the Apostles the light of the world . ( Matthew 5:14 .) (129) Our Author most probably refers to what he had stated when commenting on 1 Corinthians 1:8 . See Calvin on the Corinthians , vol. 1, pp. 58, 59. — Ed. (130) “ Mesles auec les infideles et meschans ;” — “Mingled with the unbelieving and the wicked.” (131) “ Et lors mesme que S. Paul escriuoit ceci ;” — “And even at the time that St. Paul wrote this.” (132) “ De la generation peruerse et maudite ;” — “Of the perverse and accursed generation.” return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/php-2-15

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"하나님의 자녀로서 흠이 없고": "하나님의 자녀이기 때문에 흠이 없어야 한다"고 번역해야 한다. 하나님의 입양이 어느 정도 우리의 아버지를 닮는 흠 없는 삶의 동기가 되어야 하기 때문이다. 이 세상에 책망받을 것이 없는 완전함이 결코 있지 않았지만, 그럼에도 온 마음을 다해 이것을 목표로 하는 자들이 흠이 없다고 한다.

"구부러지고 거스르는 세대 가운데서": 믿는 자들은 악인들과 섞여 땅 위에 산다. 그들은 같은 공기를 마시고 같은 땅을 누리며, 그 당시에는 더욱더 섞여 있었다. 신앙심 있는 가정이 사방이 믿지 않는 자들로 둘러싸이지 않은 경우를 거의 찾기 어려웠다. 따라서 바울은 빌립보 교인들이 모든 타락으로부터 신중하게 자신을 지키도록 더욱 자극한다. 의미는 이것이다: "당신들은 악인들 가운데 둘러싸여 있다. 그러나 한편 하나님의 입양으로 당신들이 그들로부터 분리되었음을 기억하라. 당신들의 삶에 당신들을 구별하는 눈에 띄는 표지가 있어야 한다. 나아가 이 고려가 경건하고 거룩한 삶을 더욱 목표로 하도록 자극해야 한다."

"그들 가운데서 빛나라": 헬라어 단어의 어미가 모호하여 직설법 '빛난다'로 볼 수도 있지만, 명령법이 권면과 더 잘 어울린다. 바울은 믿는 자들이 세상의 어둠 속에서 빛을 발하는 등불이 되기를 바란다. "믿는 자들은 밤의 자녀들이고 세상에는 어둠만 있다. 그러나 하나님께서 당신들을 이를 위해 밝히셨다. 당신들의 삶의 순결이 그 어둠 속에서 빛나도록, 그분의 은혜가 더욱 빛나게 하기 위해." 선지자도 말한다: "여호와께서 네 위에 임하실 것이며 그 영광이 네 위에 나타나리니"(이사야 60:2).

원주석

16절 카드 ↗

16 Holding forth the word of life The reason why they ought to be luminaries is, that they carry the word of life, by which they are enlightened, that they may give light also to others. Now he alludes to lamps, in which wicks are placed that they may burn, and he makes us resemble the lamps; while he compares the word of God to the wick, from which the light comes. If you prefer another figure — we are candlesticks: the doctrine of the gospel is the candle, which, being placed in us, diffuses light on all sides. Now he intimates, that we do injustice to the word of God, if it does not shine forth in us in respect of purity of life. This is the import of Christ’s saying, “No man lighteth a candle, and putteth it under a bushel,” etc. ( Matthew 5:15 .) We are said, however, to carry the word of life in such a way as to be, in the mean time, carried by it, (133) inasmuch as we are founded upon it. The manner, however, of carrying it, of which Paul speaks, is, that God has intrusted his doctrine with us on condition, not that we should keep the light of it under restraint, as it were, and inactive, but that we should hold it forth to others. The sum is this: that all that are enlightened with heavenly doctrine carry about with them a light, which detects and discovers their crimes, (134) if they do not walk in holiness and chastity; but that this light has been kindled up, not merely that they may themselves be guided in the right way, but that they may also shew it to others. That I may have glory . That he may encourage them the more, he declares that it will turn out to his glory, if he has not labored among them in vain. Not as if those who labored faithfully, but unsuccessfully, lost their pains, and had no reward of their labor. As, however, success in our ministry is a singular blessing from God, let us not feel surprised, if God, among his other gifts, makes this the crowning one. Hence, as Paul’s Apostleship is now rendered illustrious by so many Churches, gained over to Christ through his instrumentality, so there can be no question that such trophies (135) will have a place in Christ’s kingdom, as we will find him saying a little afterwards, You are my crown . ( Philippians 4:1 .) Nor can it be doubted, that the greater the exploits, the triumph will be the more splendid. (136) Should any one inquire how it is that Paul now glories in his labors, while he elsewhere forbids us to glory in any but in the Lord , ( 1 Corinthians 1:31 ; 2 Corinthians 10:17 ,) the answer is easy — that, when we have prostrated ourselves, and all that we have before God, and have placed in Christ all our ground of glorying, it is, at the same time, allowable for us to glory through Christ in God’s benefits, as we have seen in the First Epistle to the Corinthians. (137) The expression, at the day of the Lord , is intended to stimulate the Philippians to perseverance, while the tribunal of Christ is set before their view, from which the reward of faith is to be expected. (133) “ Soustenus ou portez d’elle ;” — “Sustained or carried by it.” (134) “ Leur turpitude et vilenie ;” — “Their disgrace and villany.” (135) “ Telles conquestes et marques de triomphe ;” — “Such conquests and tokens of triumph.” The term tropaea made use of by our Author, (corresponding to the Greek term πρόπαια ,) properly signifies, monuments of the enemy’s defeat , ( προπή .) — Ed. (136) “ Tant plus qu’il y aura de faits cheualeureux, que le triomphe aussi n’en soit d’autant plus magnifique et honorable ;” — “The more there are of illustrious deeds, the triumph also will be so much the more magnificent and honorable.” (137) See Calvin on the Corinthians, vol. 1, pp. 94, 95. return to ' Top of Page ' <a name="verse-17" class="com-number"

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bible-text/php-2-16

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"생명의 말씀을 밝혀": 그들이 빛나는 등불이 되어야 하는 이유는 생명의 말씀을 지니고 있기 때문이다. 그 말씀으로 인해 빛을 받았고, 그로써 다른 사람들에게도 빛을 줄 수 있다. 바울은 등불에 빗대어 말한다. 심지가 있어 타는 등불, 그 심지에서 빛이 나온다. 우리가 등불이라면, 하나님의 말씀이 심지이다. 다른 비유를 쓰자면, 우리는 촛대이다. 복음의 교훈이 촛불이며, 우리 안에 놓여 사방에 빛을 발산한다. 이것은 삶의 순결이라는 면에서 하나님의 말씀이 우리 안에서 빛나지 않으면 그 말씀에 잘못을 저지르는 것임을 나타낸다.

"그리하면 나의 자랑이 될 것이라": 더 격려하기 위해, 그들 가운데서 헛수고를 하지 않았다면 그것이 그의 영광이 될 것이라고 선언한다. 신실하게 수고했지만 성공하지 못한 자들이 수고의 보상을 얻지 못한다는 것이 아니다. 우리의 사역에서의 성공이 하나님의 특별한 복이므로, 하나님께서 그것을 다른 선물들 중에서 최고의 것으로 삼으신다 해도 놀랍지 않다. 바울의 사도직이 이제 그의 수단으로 그리스도께 얻어진 많은 교회들로 빛나듯이, 그런 전리품들이 그리스도의 나라에서 자리를 갖게 될 것이다.

바울이 이곳에서 자신의 수고를 자랑하면서 다른 곳에서는 주님 안에서 외에는 자랑하지 말라(고린도전서 1:31; 고린도후서 10:17)고 금하는 것이 어떻게 조화되는지 묻는다면, 답은 쉽다: 우리 자신과 우리의 모든 것을 하나님 앞에 엎드리게 하고 그리스도 안에서 자랑의 모든 근거를 둘 때, 고린도전서에서 본 것처럼 그리스도를 통해 하나님의 은혜로 자랑하는 것이 동시에 허용된다.

원주석

17절 카드 ↗

17 If I should be offered. (138) The Greek word is σπένδομαι , and accordingly there appears to be an allusion to those animals, by the slaughter of which agreements and treaties were confirmed among the ancients. For the Greeks specially employ the term σπονδὰς to denote the victims by which treaties are confirmed. In this way, he calls his death the confirmation of their faith, which it certainly would be. That, however, the whole passage may be more clearly understood, he says that he offered sacrifice to God, when he consecrated them by the gospel. There is a similar expression in Romans 15:16 ; for in that passage he represents himself as a priest, who offers up the Gentiles to God by the gospel. Now, as the gospel is a spiritual sword for slaying victims, (139) so faith is, as it were, the oblation; for there is no faith without mortification, by means of which we are consecrated to God. He makes use of the terms, καὶ λειτουργίαν — sacrifice and service , the former of which refers to the Philippians, who had been offered up to God; and the latter to Paul, for it is the very act of sacrificing. The term, it is true, is equivalent to administration , and thus it includes functions and offices of every kind; but here it relates properly to the service of God — corresponding to the phrase made use of by the Latins — operari sacris — (to be employed in sacred rites (140) ) Now Paul says that he will rejoice, if he shall be offered up upon a sacrifice of this nature — that it may be the more ratified and confirmed. This is to teach the gospel from the heart — when we are prepared to confirm with our own blood what we teach. From this, however, a useful lesson is to be gathered as to the nature of faith — that it is not a vain thing, but of such a nature as to consecrate man to God. The ministers of the gospel have, also, here a singular consolation in being called priests of God, to present victims to him; (141) for with what ardor ought that man to apply himself to the pursuit of preaching, who knows that this is an acceptable sacrifice to God! The wretched Papists, having no knowledge of this kind of sacrifice, contrive another, which is utter sacrilege. I rejoice with you, says he — so that if it should happen that he died, they would know that this took place for their profit, and would receive advantage from his death. (138) Paul’s statement here is interpreted by Dr. John Brown as equivalent to the following: — “If my life be poured out as a libation over your conversion to Christ, ‘I joy and rejoice with you all.’ It could not be better sacrificed than in the cause of his glory and your salvation.” — Brown’s Discourses and Sayings of our Lord illustrated, vol. 3 p. 379. — Ed. (139) “ Pour tuer les bestes qu’on doit sacrifier ;” — “For killing the animals that ought to be sacrificed.” (140) See Liv . 50:1, c. 31, ad fin. — Ed. (141) “ Pour luy offrir en sacrifice les ames des fideles ;” — “To offer to him in sacrifice the souls of the believers.” return to ' Top of Page ' <a name="verse-18" class="com-number"

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bible-text/php-2-17

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"만일 내가 전제로 드려진다 해도": 헬라어 단어는 "스펜도마이"이며, 옛날에 계약과 협정을 확인하기 위해 동물을 도살하는 것을 암시한다. 따라서 그는 자신의 죽음을 그들의 믿음의 확인이라고 부른다. 전체 구절을 더 명확히 이해하기 위해, 그는 복음으로 그들을 하나님께 드렸을 때 하나님께 제사를 드린 것이라고 말한다. 로마서 15:16에서 자신을 제사장으로 표현하며 복음으로 이방인들을 하나님께 드린다고 한 것과 비슷하다. 복음이 제물을 죽이는 영적인 칼이듯이, 믿음은 제물 드림과 같다. 믿음이 없는 곳에 죽음이 없고, 그 죽음으로 하나님께 드려지기 때문이다.

"제사와 예배의 제물 위에": 전자는 하나님께 드려진 빌립보 교인들을 가리키고, 후자는 바울 자신, 즉 제사를 드리는 행위를 가리킨다. 이제 바울은 이런 성격의 제사 위에 드려진다면 기뻐할 것이라고 말한다. 이것이 진심으로 복음을 가르친다는 것이다. 즉 우리가 가르치는 것을 우리의 피로 확인할 준비가 된 것이다. 그러나 믿음의 본질에 대한 유용한 교훈을 여기서 얻을 수 있다: 믿음은 허무한 것이 아니라 사람을 하나님께 드리는 것이라는 것이다. 복음의 사역자들은 여기서 특별한 위로를 얻는다. 하나님께 제물을 드리는 제사장이라고 불리기 때문이다.

원주석

18절 카드 ↗

18 Rejoice ye . By the alacrity which he thus discovers, he encourages the Philippians, and enkindles in them a desire to meet death with firmness, (142) inasmuch as believers suffer no harm from it. For he has formerly taught them that death would be gain to himself, ( Philippians 1:21 ;) here, on the other hand, he is chiefly concerned that his death may not disconcert the Philippians. (143) He, accordingly, declares that it is no ground of sorrow; nay, that they have occasion of joy, inasmuch as they will find it to be productive of advantage. For, although it was in itself a serious loss to be deprived of such a teacher, it was no slight compensation that the gospel was confirmed by his blood. In the mean time, he lets them know that to himself personally death would be matter of joy. The rendering of Erasmus, taking it in the present tense, Ye rejoice , is altogether unsuitable. (142) “ Les enflambe a mourir constamment, et receuoir la mort d’vn cœur magnanime ;” — “Enkindles them to die with firmness, and meet death with magnanimity.” (143) “ Que sa mort ne trouble et estonne les Philippians ;” — “That his death may not distress and alarm the Philippians.” return to ' Top of Page ' <a name="verse-19" class="com-number"

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"기뻐하라": 이런 기쁜 마음으로 그는 빌립보 교인들을 격려하고 죽음을 담대히 맞이하려는 욕망을 불러일으킨다. 믿는 자들이 죽음으로 인해 해를 입지 않기 때문이다. 앞서 죽음이 자신에게 유익이 될 것이라고 가르쳤다(빌립보서 1:21). 여기서는 주로 그의 죽음이 빌립보 교인들을 당혹스럽게 하지 않도록 하는 데 관심을 둔다. 따라서 그것이 슬픔의 근거가 아니라고 선언한다. 오히려 기뻐할 이유가 있다. 복음이 그의 피로 확인될 것이기 때문이다.

원주석

19절 카드 ↗

19 But I hope . He promises them the coming of Timothy, that, from their expecting him, they may bear up more courageously, and not give way to impostors. For as in war an expectation of help animates soldiers, so as to keep them from giving way, so this consideration, too, was fitted to encourage greatly the Philippians: “There will one come very shortly, who will set himself in opposition to the contrivances of our enemies.” But if the mere expectation of him had so much influence, his presence would exert a much more powerful effect. We must take notice of the condition (144) — in respect of which he submits himself to the providence of God, forming no purpose, but with that leading the way, as assuredly it is not allowable to determine anything as to the future, except, so to speak, under the Lord’s hand. When he adds, that I may be in tranquillity , he declares his affection towards them, inasmuch as he was so much concerned as to their dangers, that he was not at ease until he received accounts of their prosperity. (144) “ En ces mots, au Seigneur Jesus , il faut noter la condition ;” — “In these words, in the Lord Jesus , we must notice the condition.” return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/php-2-19

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"주 안에서 디모데를 너희에게 속히 보내기를 바라노니": 그는 디모데의 오심을 약속하여 그들이 그를 기대하며 더 용감하게 버티고 사기꾼들에게 굴복하지 않도록 격려한다. 전쟁에서 도움의 기대가 병사들을 자극하여 포기하지 않도록 하듯이, 이 고려가 빌립보 교인들을 크게 격려하기에 적합했다: "그들의 원수들의 술책에 맞설 사람이 곧 올 것이다." 그의 기대만으로도 그런 영향을 미쳤다면, 그의 실제 존재는 훨씬 더 강력한 효과를 낼 것이다.

조건을 주목하라: 이로써 그는 하나님의 섭리에 자신을 복종시키며, 주님이 앞서 인도하시지 않고는 어떤 목적도 세우지 않는다. 분명히 주님의 손아래서가 아니고는 미래에 대해 어떤 결정도 하는 것이 허용되지 않기 때문이다. "내가 안심할 것"이라고 덧붙인 것은 그들을 향한 그의 애정을 선언하는 것이다. 그들의 번영에 대한 소식을 받을 때까지 안심하지 못할 정도로 그들의 위험에 대해 염려했기 때문이다.

원주석

20절 카드 ↗

20 I have no man like-minded . While some draw another meaning from the passage, I interpret it thus: “I have no one equally well-affected for attending to your interests.” For Paul, in my opinion, compares Timothy with others, rather than with himself, and he pronounces this eulogium upon him, with the express design that he may be the more highly esteemed by them for his rare excellence. return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/php-2-20

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"이와 같이 마음을 같이하여 너희 사정을 참으로 생각하는 자가 없느니라": 일부는 이 구절에서 다른 의미를 끌어내지만, 나는 이렇게 해석한다: "나는 당신들의 이익을 돌볼 만큼 동등하게 좋은 감정을 가진 사람이 없다." 바울은 내 생각에 디모데를 자신이 아닌 다른 사람들과 비교하며, 드문 탁월함 때문에 그들이 그를 더 높이 평가하도록 이 칭찬을 표현한다.

원주석

21절 카드 ↗

21 For all seek their own things . He does not speak of those who had openly abandoned the pursuit of piety, but of those very persons whom he reckoned brethren, nay, even those whom he admitted to familiar intercourse with him. These persons, he nevertheless says, were so warm in the pursuit of their own interests, that they were unbecomingly cold in the work of the Lord. It may seem at first view as if it were no great fault to seek one’s own profit; but how insufferable it is in the servants of Christ, appears from this, that it renders those that give way to it utterly useless. For it is impossible that the man who is devoted to self, should apply himself to the interests of the Church. Did then, you will say, Paul cultivate the society of men that were worthless and mere pretenders? I answer, that it is not to be understood, as if they had been intent exclusively on their own interests, and bestowed no care whatever upon the Church, but that, taken up with their own individual interests, they were to some extent negligent to the promotion of the public advantage of the Church. For it must necessarily be, that one or other of two dispositions prevails over us — either that, overlooking ourselves, we are devoted to Christ, and those things that are Christ’s, or that, unduly intent on our own advantage, we serve Christ in a superficial manner. From this it appears, how great a hinderance it is to Christ’s ministers to seek their own interests. Nor is there any force in these excuses: “I do harm to no one“ — “I must have a regard, also, to my own advantage” — “I am not so devoid of feeling as not to be prompted by a regard to my own advantage.” For you must give up your own right if you would discharge your duty: a regard to your own interests must not be put in preference to Christ’s glory, or even placed upon a level with it. Whithersoever Christ calls you, you must go promptly, leaving off all other things. Your calling ought to be regarded by you in such a way, that you shall turn away all your powers of perception from everything that would impede you. It might be in your power to live elsewhere in greater opulence, but God has bound you to the Church, which affords you but a very moderate sustenance: you might elsewhere have more honor, but God has assigned you a situation, in which you live in a humble style: (145) you might have elsewhere a more salubrious sky, or a more delightful region, but it is here that your station is appointed. You might wish to have to do with a more humane people: you feel offended with their ingratitude, or barbarity, or pride; in short, you have no sympathy with the disposition or the manners of the nation in which you are, but you must struggle with yourself, and do violence in a manner to opposing inclinations, that you may (146) keep by the trade you have got; (147) for you are not free, or at your own disposal. In fine, forget yourself, if you would serve God. If, however, Paul reproves so severely those who were influenced by a greater concern for themselves than for the Church, what judgment may be looked for by those who, while altogether devoted to their own affairs, make no account of the edification of the Church? However they may now flatter themselves, God will not spare them. An allowance must be given to the ministers of the Church to seek their own interests, so as not to be prevented from seeking the kingdom of Christ; but in that case they will not be represented as seeking their own interests, as a man’s life is estimated according to its chief aim. When he says all , we are not to understand the term denoting universality, as though it implied that there was no exception, for there were others also, such as Epaphroditus, (148) but there were few of these, and he ascribes to all what was very generally prevalent. When, however, we hear Paul complaining, that in that golden age, in which all excellences flourished, that there were so few that were rightly affected, (149) let us not be disheartened, if such is our condition in the present day: only let every one take heed to himself, that he be not justly reckoned to belong to that catalogue. I should wish, however, that Papists would answer me one question — where Peter was at that time, for he must have been at Rome, if what they say is true. O the sad and vile description that Paul gave of him! They utter, therefore, mere fables, when they pretend that he at that time presided over the Church of Rome. Observe, that the edification of the Church is termed the things of Christ , because we are truly engaged in his work, when we labor in the cultivation of his vineyard. (145) “ Sans estre en plus grande reputation ;” — “Without being in very great reputation.” (146) “ En sorte que tu to contentes du lieu qui t’est ordonné, et que t’employes a ta charge ;” — “So as to content yourself with the place that is appointed for you, and employ yourself in your own department.” (147) See Calvin on the Corinthians, vol. 1, p. 249. (148) “ Car il y en auoit d’autres qui auoyent plus grand soin de l’Eglise de Dieu, que d’eux-mesmes, comme Epaphrodite ;” — “For there were others of them that had greater concern as to the Church of God, than as to themselves, such as Epaphroditus.” (149) “ Qu’il y auoit si peu de gens sages et qui eussent vn cœur entier a nostre Seigneur ;” — “That there were so few persons that were wise, and had devotedness of heart to our Lord.” return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/php-2-21

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"다들 자기 일을 구하느니라": 그는 경건의 추구를 공개적으로 포기한 자들이 아니라, 그가 형제로 여기고 친밀한 교제를 허용한 바로 그 사람들에 대해 말하고 있다. 그럼에도 이 사람들이 자신의 이익 추구에 너무 열심이어서 주님의 일에 합당하지 않게 냉담했다고 말한다. 자신의 이익을 추구하는 것이 큰 잘못이 아닌 것처럼 보일 수 있다. 하지만 그것이 그리스도의 종들에게 얼마나 용납할 수 없는지는 이것에서 드러난다: 그것이 그것에 굴복하는 자들을 완전히 쓸모없게 만든다는 것이다. 자신에게 헌신된 사람이 교회의 이익에 자신을 헌신하는 것은 불가능하기 때문이다.

바울이 그러면 가치 없고 그저 가장만 하는 자들과 교제했는가? 나는 이것이 마치 그들이 오직 자신의 이익에만 몰두하고 교회에 대해 전혀 신경 쓰지 않은 것처럼 이해해서는 안 된다고 답한다. 오히려 자신의 개인적인 이익에 사로잡혀 교회의 공적 유익을 증진시키는 데 어느 정도 소홀했다는 것이다.

그리스도의 사역자들에게 자신의 이익을 추구하는 것이 얼마나 큰 장애물인지 여기서 드러난다. 또한 이런 변명들도 효력이 없다: "나는 아무에게도 해를 끼치지 않는다" — "나 자신의 이익도 돌봐야 한다" — "자신의 이익을 고려하지 않을 정도로 무감각하지 않다." 의무를 다하려면 자신의 권리를 포기해야 한다. 자신의 이익에 대한 고려가 그리스도의 영광보다 우선시되거나 같은 위치에 놓여서는 안 된다.

바울이 그 황금시대에, 모든 탁월함이 꽃피웠던 시대에, 올바른 감정을 가진 사람들이 너무 적었다고 불평하는 것을 들을 때, 오늘날 우리의 상황이 그러하더라도 낙심하지 말자. 다만 각자가 자신을 살펴 그 목록에 합당하게 속하지 않도록 하라. 교회의 덕스러운 성장이 "그리스도의 것들"이라고 불리는 것은, 우리가 그분의 포도원을 가꾸는 데 수고할 때 진정으로 그분의 일을 하기 때문이다.

원주석

22절 카드 ↗

22 But the proof . It is literally, ye know the proof of him , unless you prefer to understand it in the imperative mood, know ye ; (for there had scarcely been opportunity during that short time to make trial,) but this is not of great moment. What is chiefly to be noticed is, that he furnishes Timothy with an attestation of fidelity and modesty. In evidence of his fidelity, he declares, that he had served with him in the gospel , for such a connection was a token of true sincerity. In evidence of his modesty, he states, that he had submitted to him as to a father . It is not to be wondered, that this virtue is expressly commended by Paul, for it has in all ages been rare. At the present day, where will you find one among the young that will give way to his seniors, even in the smallest thing? to such an extent does impertinence triumph and prevail in the present age! In this passage, as in many others, we see how diligently Paul makes it his aim to put honor upon pious ministers, and that not so much for their own sakes, as on the ground of its being for the advantage of the whole Church, that such persons should be loved and honored, and possess the highest authority. return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/php-2-22

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"그의 연단을 너희가 아나니": 직역하면 '너희가 그의 연단을 알고 있나니'이다. 주목할 것은 그가 신실함과 겸손함에 대한 증서를 디모데에게 준다는 것이다. 신실함의 증거로, 그가 복음에서 자신과 함께 섬겼다고 선언한다. 그런 연결이 참된 진실성의 증표이기 때문이다. 겸손함의 증거로, 그가 아버지에게 하듯 자신에게 복종했다고 말한다. 이 덕이 바울에 의해 특별히 칭찬받는 것은 놀라운 일이 아니다. 이것은 모든 시대에 드문 덕이기 때문이다. 요즘에는 어디서 자신의 선배들에게 아주 작은 것에서라도 양보하는 젊은이를 찾을 수 있는가?

원주석

23절 카드 ↗

24 I trust that I myself . He adds this, too, lest they should imagine that anything had happened to change his intention as to the journey of which he had previously made mention. At the same time, he always speaks conditionally — If it shall please the Lord . For although he expected deliverance from the Lord, yet there having been, as we have observed, no express promise, this expectation was by no means settled, but was, as it were, suspended upon the secret purpose of God. return to ' Top of Page ' <a name="verse-25" class="com-number"

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bible-text/php-2-23

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"내가 주 안에서 그도 나 자신이 속히 가리라 확신하노라": 그는 이것도 덧붙이는데, 그들이 이전에 언급한 여행에 대한 그의 의도를 변경시킬 무언가가 일어났다고 생각하지 않도록 하기 위함이다. 동시에 그는 항상 조건적으로 말한다: "주님의 기쁘심이 있다면." 주님으로부터 구원을 기대했지만, 우리가 관찰했듯이 명시적인 약속이 없었으므로 이 기대는 결코 확정된 것이 아니라 하나님의 비밀스러운 목적에 달려 있었다.

원주석

25절 카드 ↗

25 I thought it necessary to send to you Epaphroditus . After having encouraged them by the promise of his own coming and that of Timothy, he fortifies them also for the present, by sending previously Epaphroditus, that in the mean time, while he waited the issue of his own affairs, (for this was the cause of his delay,) they might not be in want of a pastor who should take care that matters were properly managed. Now, he recommends Epaphroditus by many distinctions — that he is his brother , and helper in the affairs of the gospel — that he is his fellow-soldier , by which term he intimates what is the condition of the ministers of the gospel; that they are engaged in an incessant warfare, for Satan will not allow them to promote the gospel without maintaining a conflict. Let those, then, who prepare themselves for edifying the Church, know that war is denounced against them, and prepared. This, indeed, is common to all Christians — to be soldiers in the camp of Christ, (150) for Satan is the enemy of all. It is, however, more particularly applicable to the ministers of the word, who go before the army and bear the standard. Paul, however, more especially might boast of his military service, (151) inasmuch as he was exercised to a very miracle in every kind of contest. He accordingly commends Epaphroditus, because he had been a companion to him in his conflicts. The term Apostle here, as in many other passages, is taken generally to mean any evangelist, (152) unless any one prefers to understand it as meaning an ambassador sent by the Philippians, so that it may be understood as conjoining these two things — an ambassador to afford service to Paul. (153) The former signification, however, is in my opinion more suitable. He mentions also, among other things, to his praise, that he had ministered to him in prison — a matter which will be treated of more fully ere long. (150) “ De batailler sous l’enseigne de Christ ;” — “To fight under Christ’s banner.” (151) “ S. Paul pouuoit se vanter plus que pas on des autres, que sa condition estoit semblable a celle d’vn gendarme ;” — “St. Paul might boast more than any other that his condition resembled that of a soldier.” (152) “ Pour tous prescheurs de l’euangile ;” — “For all preachers of the gospel.” (153) “ Ambassade pour administrer a Sainct Paul en sa necessite ;” — “An ambassador to minister to St. Paul in his necessity.” return to ' Top of Page ' <a name="verse-26" class="com-number"

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"에바브로디도를 너희에게 보내는 것이 필요하다 생각하노니": 자신의 오심과 디모데의 오심으로 격려한 후, 에바브로디도를 미리 보냄으로써 현재도 그들을 강화시킨다. 자신의 일의 결과를 기다리는 동안 (이것이 그의 지연의 이유였다), 그들에게 일이 적절히 관리되도록 돌볼 목사가 없지 않도록 하기 위함이다.

이제 에바브로디도를 여러 구별로 추천한다: 그가 형제이고, 복음의 일에서 자신의 동역자이며 — 그가 동역자라는 것으로 복음의 사역자들의 상태를 나타낸다: 그들이 끊임없는 전쟁에 종사하고 있다는 것이다. 사탄이 그들의 투쟁 없이 복음을 증진시키는 것을 허용하지 않기 때문이다 — 그리고 그가 전우라는 것으로, 악마가 모든 사람의 원수이므로 그리스도의 진영에서 군사 되는 것이 모든 그리스도인에게 공통된 것임을 암시한다. 그러나 말씀의 사역자들에게 특히 적용된다. 그들이 군대 앞에 나아가 깃발을 들기 때문이다.

여기서 사도라는 용어는 다른 많은 구절에서처럼 일반적으로 복음 전도자를 의미한다. 또는 빌립보 교인들이 보낸 사절을 의미하는 것으로 볼 수도 있다. 바울을 섬기기 위해 보낸 사절이라는 두 가지를 결합한 것이다. 전자의 의미가 더 적절해 보인다. 그는 또한 칭찬의 하나로 그가 감옥에서 자신을 섬겼다고 언급한다.

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26절 카드 ↗

26. He longed after you . It is a sign of a true pastor, that while he was at a great distance, and was willingly detained by a pious engagement, he was nevertheless affected with concern for his flock, and a longing after them; and on learning that his sheep were distressed on his account, (154) he was concerned as to their grief. On the other hand, the anxiety of the Philippians for their pastor is here discovered. (154) “ Pour l’amour de luy ;” — “From love to him.” return to ' Top of Page ' <a name="verse-27" class="com-number"

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"그가 너희 무리를 간절히 사모하고": 진정한 목사의 표지이다. 그가 멀리 떨어져 있으면서도 경건한 일로 기꺼이 머물지만, 그럼에도 자신의 양 무리에 대한 염려와 그리움으로 마음이 움직였다. 양들이 자신으로 인해 괴로워한다는 소식을 듣고 그들의 슬픔을 걱정했다. 반면에 빌립보 교인들의 목사에 대한 염려도 여기서 드러난다.

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27 But God had mercy on him . He had expressed the severity of the disease — that Epaphroditus had been sick, so that life was despaired of, in order that the goodness of God might shine forth more clearly in his restored health. It is, however, surprising that he should ascribe it to the mercy of God that Epaphroditus had had his period of life prolonged, while he had previously declared that he desired death in preference to life. ( Philippians 1:23 .) And what were better for us than that we should remove hence to the kingdom of God, delivered from the many miseries of this world, and more especially, rescued from that bondage of sin in which he elsewhere exclaims that he is wretched , ( Romans 7:24 ,) to attain the full enjoyment of that liberty of the Spirit, by which we become connected with the Son of God? (155) It were tedious to enumerate all the things which tend to make death better than life to believers, and more to be desired. Where, then, is there any token of the mercy of God, when it does nothing but lengthen out our miseries? I answer, that all these things do not prevent this life from being, nevertheless, considered in itself, an excellent gift of God. More especially those who live to Christ are happily exercised here in hope of heavenly glory; and accordingly, as we have had occasion to see a little ago, life is gain to them. (156) Besides, there is another thing, too, that is to be considered — that it is no small honor that is conferred upon us, when God glorifies himself in us; for it becomes us to look not so much to life itself, as to the end for which we live. But on me also, lest I should have sorrow. Paul acknowledges that the death of Epaphroditus would have been bitterly painful to him, and he recognises it as an instance of God’s sparing mercy toward himself, that he had been restored to health. He does not, therefore, make it his boast that he has the apathy ( ἀπάθειαν ) of the Stoics, as if he were a man of iron, and exempt from human affections. (157) “What then!” some one will say, “where is that unconquerable magnanimity?—where is that indefatigable perseverance?” I answer, that Christian patience differs widely from philosophical obstinacy, and still more from the stubborn and fierce sterness of the Stoics. For what excellence were there in patiently enduring the cross, if there were in it no feeling of pain and bitterness? But when the consolation of God overcomes that feeling, so that we do not resist, but, on the contrary, give our back to the endurance of the rod, ( Isaiah 50:5 ,) we in that case present to God a sacrifice of obedience that is acceptable to him. Thus Paul acknowledges that he felt some uneasiness and pain from his bonds, but that he nevertheless cheerfully endured these same bonds for the sake of Christ. (158) He acknowledges that he would have felt the death of Epaphroditus an event hard to be endured, but he would at length have brought his temper of mind into accordance with the will of God, although all reluctance was not yet fully removed; for we give proof of our obedience, only when we bridle our depraved affections, and do not give way to the infirmity of the flesh. (159) Two things, therefore, are to be observed: in the first place, that the dispositions which God originally implanted in our nature are not evil in themselves, because they do not arise from the fault of corrupt nature, but come forth from God as their Author; of this nature is the grief that is felt on occasion of the death of friends: in the second place, that Paul had many other reasons for regret in connection with the death of Epaphroditus, and that these were not merely excusable, but altogether necessary. This, in the first place, is invariable in the case of all believers, that, on occasion of the death of any one, they are reminded of the anger of God against sin; but Paul was the more affected with the loss sustained by the Church, which he saw would be deprived of a singularly good pastor at a time when the good were so few in number. Those who would have dispositions of this kind altogether subdued and eradicated, do not picture to themselves merely men of flint, but men that are fierce and savage. In the depravity of our nature, however, everything in us is so perverted, that in whatever direction our minds are bent, they always go beyond bounds. Hence it is that there is nothing that is so pure or right in itself, as not to bring with it some contagion. Nay more, Paul, as being a man, would, I do not deny, have experienced in his grief something of human error, (160) for he was subject to infirmity, and required to be tried with temptations, in order that he might have occasion of victory by striving and resisting. (155) “ Par laquelle nous soyons parfaitement conioints auec le Fils de Dieu ;” — “By which we are perfectly united with the Son of God.” (156) Calvin seems to refer here to what he had said when commenting on Philippians 1:21 . — Ed. (157) Calvin, in the French version, makes reference to what he has said on the subject in the Institutes . See Institutes , vol. 2, p. 281. — Ed. (158) “ Pour l’amour de Christ ;” — “From love to Christ.” (159) “ Ne nous laissons point vaincre par l’infirmite de nostre chair ;” — “Do not allow ourselves to be overcome by the infirmity of our flesh.” (160) “ Mesme ie ne nie pas que sainct Paul (comme il estoit homme) ne se trouué surprins de quelque exces vicieux en sa douleur ;” — “Nay more, I do not deny that St. Paul (inasmuch as he was a man) might find himself overtaken with some faulty excess in his grief.” return to ' Top of Page ' <a name="verse-28" class="com-number"

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"그가 병들어 거의 죽게 되었으나 하나님이 그를 불쌍히 여기셨고": 바울은 병이 심각하여 삶이 절망적이었다고 표현했는데, 이는 회복된 건강에서 하나님의 선하심이 더 밝게 빛나도록 하기 위함이다. 그러나 그가 앞서 생명보다 죽음을 바란다고 선언했는데(빌립보서 1:23), 에바브로디도의 수명이 연장된 것을 하나님의 자비로 돌리는 것이 놀랍다.

이 세상의 많은 비참함으로부터 해방되고, 무엇보다도 다른 곳에서 자신이 비참하다고 외치는(로마서 7:24) 죄의 속박에서 구출되어 하나님 나라로 가는 것보다 우리에게 무엇이 더 나은가? 믿는 자들에게 죽음이 삶보다 낫고 더 바람직하게 만드는 모든 것들을 열거하는 것은 지루할 것이다.

그러면 불행을 더 연장하는 것 외에 아무것도 하지 않는 하나님의 자비에 어떤 표지가 있는가? 나는 이런 것들이 이 삶이 그럼에도 그 자체로 하나님의 탁월한 선물로 여겨지는 것을 막지 않는다고 답한다. 특히 그리스도를 위해 사는 자들은 하늘의 영광에 대한 소망 안에서 여기서 행복하게 단련된다. 또한 하나님께서 우리 안에서 자신을 영화롭게 하실 때 우리에게 작은 영예가 주어지는 것이 아니라는 것도 고려해야 한다.

"그뿐 아니라 나도 근심이 겹치지 않게 하려 하심이라": 바울은 에바브로디도의 죽음이 자신에게 쓴 고통이었을 것이라고 인정하며, 그의 건강 회복을 자신에 대한 하나님의 아끼심의 표시로 인정한다. 따라서 그는 마치 쇠처럼 인간의 감정에서 면제된 사람처럼 스토아 철학자들의 무감각(아파테이아)을 자랑하지 않는다.

그렇다면 그 정복할 수 없는 담대함은 어디에 있는가? 나는 이렇게 답한다: 그리스도인의 인내는 철학적인 고집과 크게 다르며, 스토아 철학자들의 완고하고 격렬한 완강함과는 더욱 다르다. 고통과 쓴맛의 감각이 없다면, 십자가를 인내하는 데 어떤 탁월함이 있겠는가? 그러나 하나님의 위로가 그 감각을 극복하여 우리가 저항하지 않고 오히려 채찍을 맞도록 우리의 등을 내밀 때(이사야 50:5), 우리는 그때 하나님께 받으실 만한 순종의 제사를 드린다.

따라서 바울은 자신의 결박에서 어느 정도 불안과 고통을 느꼈음을 인정하지만, 그럼에도 그리스도를 위해 기꺼이 같은 결박을 견뎠다. 에바브로디도의 죽음이 견디기 어려운 사건이었을 것이라고 인정하지만, 비록 모든 저항이 완전히 제거되지 않았다 하더라도 결국 자신의 마음 상태를 하나님의 뜻에 맞게 했을 것이다. 우리는 타락한 감정을 억제하고 육체의 연약함에 굴복하지 않을 때만 순종의 증거를 보인다.

원주석

28절 카드 ↗

28 I have sent him the more carefully . The presence of Epaphroditus was no small consolation to him; yet to such a degree did he prefer the welfare of the Philippians to his own advantage, that he says that he rejoices on occasion of his departure, because it grieved him that, on his account, he was taken away from the flock that was intrusted to him, and was reluctant to avail himself of his services, though otherwise agreeable to him, when it was at the expense of loss to them. Hence he says, that he will feel more happiness in the joy of the Philippians. return to ' Top of Page ' <a name="verse-29" class="com-number"

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"그를 더욱 급히 보낸 것은": 에바브로디도의 임재가 적지 않은 위로였지만, 빌립보 교인들의 복지를 자신의 유익보다 너무나 중요하게 여겨, 그의 출발로 인해 기뻐한다고 말한다. 자신에게는 기꺼이 동의하는 그의 서비스가 그들에게 손실의 대가로 이루어진다는 것이 그를 괴롭혔기 때문이다. 따라서 빌립보 교인들의 기쁨에서 더 큰 행복을 느낀다고 말한다.

원주석

29절 카드 ↗

29 Receive him with all joy . He employs the word all to mean sincere and abundant. He also recommends him again to the Philippians; so intent is he upon this, that all that approve themselves as good and faithful pastors may be held in the highest estimation: for he does not speak merely of one, but exhorts that all such should be held in estimation; for they are precious pearls from God’s treasuries, and the rarer they are, they are so much the more worthy of esteem. Nor can it be doubted that God often punishes our ingratitude and proud disdain, by depriving us of good pastors, when he sees that the most eminent that are given by him are ordinarily despised. Let every one, then, who is desirous that the Church should be fortified against the stratagems and assaults of wolves, make it his care, after the example of Paul, that the authority of good pastors be established; (161) as, on the other hand, there is nothing upon which the instruments of the devil are more intent, than on undermining it by every means in their power. (161) “ Soit establie et demeure entiere ;” — “Be established, and remain entire.” return to ' Top of Page ' <a name="verse-30" class="com-number"

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"그러므로 주 안에서 모든 기쁨으로 그를 영접하고": "모든"이라는 단어는 진실하고 풍성함을 의미하는 데 사용했다. 선하고 신실한 목사로 자신을 증명하는 모든 사람들이 최고로 평가받아야 한다는 데 너무도 열심이어서, 그는 한 사람에 대해서만이 아니라 모든 그런 사람들을 귀히 여기라고 권면한다. 그들은 하나님의 보물에서 나온 귀한 진주이며, 더 드물수록 더 귀하게 여길 가치가 있다. 가장 탁월한 사람들이 보통 경멸을 받는 것을 볼 때 하나님께서 종종 우리의 배은망덕과 오만한 경멸을 선한 목사들을 빼앗아 버리심으로 벌하신다는 것도 의심할 수 없다.

원주석

30절 카드 ↗

30 Because for the work of Christ . I consider this as referring to that infirmity, which he had drawn down upon himself by incessant assiduity. Hence he reckons the distemper of Epaphroditus among his excellences, as it certainly was a signal token of his ardent zeal. Sickness, indeed, is not an excellence, but it is an excellence not to spare yourself that you may serve Christ. Epaphroditus felt that his health would be in danger if he applied himself beyond measure; yet he would rather be negligent as to health than be deficient in duty; and that he may commend this conduct the more to the Philippians, he says that it was a filling up of their deficiency, (162) because, being situated at a distance, they could not furnish aid to Paul at Rome. Hence Epaphroditus, having been sent for this purpose, acted in their stead. (163) He speaks of the services rendered to him as the work of the Lord , as assuredly there is nothing in which we can better serve God, than when we help his servants who labor for the truth of the gospel. (162) “ Vn accomplissement, ou moyen de suppleer ce qui defailloit de leur seruice ;” — “A filling up, or a means of supplying what was defective in their service.” (163) “ Faisoit en cest endroit ce qu’ils deuoyent faire ;” — “Did in this matter what they ought to have done return to ' Top of Page ' Philippians Phi 1 Philippians Phi Philippians Phi 3 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Philippians 2". 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bible-text/php-2-30

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"그리스도의 일을 위하여": 이것이 자신이 쉼 없는 근면함으로 자신에게 불러들인 질병을 가리키는 것으로 본다. 따라서 에바브로디도의 병을 그의 탁월함 중 하나로 여기는데, 그것은 분명히 그의 열렬한 열심의 탁월한 표지였기 때문이다. 병 자체는 탁월함이 아니지만, 그리스도를 섬기기 위해 자신을 아끼지 않는 것은 탁월함이다. 에바브로디도는 과도하게 헌신하면 건강이 위험에 처할 것을 알았다. 그러나 건강에 소홀할지언정 의무에 부족하지 않으려 했다. 이것을 빌립보 교인들에게 더 추천하기 위해, 그가 그들의 부족함을 채웠다고 말한다. 그들이 멀리 있어서 로마에 있는 바울에게 도움을 줄 수 없었기 때문이다. 따라서 에바브로디도가 이 목적으로 파견되어 그들을 대신했다. 바울에게 드린 서비스를 주님의 일이라고 말한다. 확실히 복음의 진리를 위해 수고하는 그분의 종들을 도울 때보다 하나님을 더 잘 섬길 수 있는 것이 없기 때문이다.

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