언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 빌립보서 › 3장

주석[칼빈] — 빌립보서 3장 · 푯대를 향한 전진

요약
칼빈 주석 · 섹션 18개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 2장4장 →

1절 카드 ↗

1 Rejoice in the Lord This is a conclusion from what goes before, for as Satan never ceased to distress them with daily rumors, he bids them divest themselves of anxiety and be of good courage. In this way he exhorts them to constancy, that they may not fall back from the doctrine which they have once received. The phrase henceforward denotes a continued course, that, in the midst of many hinderances, they may not cease to exercise holy joy. It is a rare excellence when Satan endeavors to exasperate us (164) by means of the bitterness of the cross, so as to make God’s name unpleasant (165) , to take such satisfaction in the simple tasting of God’s grace, that all annoyances, sorrows, anxieties, and griefs are sweetened. To write the same thing to you. Here he begins to speak of the false Apostles, with whom, however, he does not fight hand to hand, as in the Epistle to the Galatians, but in a few words severely (166) exposes them, as far as was sufficient. For as they had simply made an attempt upon the Philippians, and had not made an inroad upon them, (167) it was not so necessary to enter into any regular disputation with the view of refuting errors, to which they had never lent an ear. Hence he simply admonishes them to be diligent and attentive in detecting impostors and guarding against them. In the first place, however, he calls them dogs; the metaphor being grounded upon this — that, for the sake of filling their belly, they assailed true doctrine with their impure barking. Accordingly, it is as though he had said, — impure or profane persons; for I do not agree with those who think that they are so called on the ground of envying others, or biting them (168) In the second place, he calls them evil workers, meaning, that, under the pretext of building up the Church, they did nothing but ruin and destroy everything; for many are busily occupied (169) who would do better to remain idle. As the public crier (170) on being asked by Gracchus in mockery, on the ground of his sitting idle, what he was doing? had his answer ready, “Nay, but what are you doing?” for he was the ringleader of a ruinous sedition. Hence Paul would have a distinction made among workers, that believers may be on their guard against those that are evil. In the third term employed, there is an elegant ( προσωνομασία ) play upon words. They boasted that they were the circumcision: he turns aside this boasting by calling them the concision (171) , inasmuch as they tore asunder the unity of the Church. In this we have an instance tending to shew that the Holy Spirit in his organs (172) has not in every case avoided wit and humor, yet so as at the same time to keep at a distance from such pleasantry as were unworthy of his majesty. There are innumerable examples in the Prophets, and especially in Isaiah, so that there is no profane author that abounds more in agreeable plays upon words, and figurative forms of expression. We ought, however, more carefully still to observe the vehemence with which Paul inveighs against the false Apostles, which will assuredly break forth wherever there is the ardor of pious zeal. But in the mean time we must be on our guard lest any undue warmth or excessive bitterness should creep in under a pretext of zeal. When he says, that to write the same things is not grievous to him, he seems to intimate that he had already written on some other occasion to the Philippians. There would, however, be no inconsistency in understanding him as meaning, that he now by his writings reminds them of the same things as they had frequently heard him say, when he was with them. For there can be no doubt that he had often intimated to them in words, when he was with them, how much they ought to be on their guard against such pests: yet he does not grudge to repeat these things, because the Philippians would have incurred danger in the event of his silence. And, unquestionably, it is the part of a good pastor, not merely to supply the flock with pasture, and to rule the sheep by his guidance, but to drive away the wolves when threatening to make an attack upon the fold, and that not merely on one occasion, but so as to be constantly on the watch, and to be indefatigable. For as thieves and robbers ( John 10:8 ) are constantly on the watch for the destruction of the Church, what excuse will the pastor have if, after courageously repelling them in several instances, he gives way on occasion of the ninth or tenth attack? He says also, that a repetition of this nature is profitable to the Philippians, lest they should be—as is wont to happen occasionally—of an exceedingly fastidious humor, and despise it as a thing that was superfluous. For many are so difficult to please, that they cannot bear that the same thing should be said to them a second time, and, in the mean time, they do not consider that what is inculcated upon them daily is with difficulty retained in their memory ten years afterwards. But if it was profitable to the Philippians to listen to this exhortation of Paul—to be on their guard against wolves, what do Papists mean who will not allow that any judgment should be formed as to their doctrine? For to whom, I pray you, did Paul address himself when he said, Beware? Was it not to those whom they do not allow to possess any right to judge? And of the same persons Christ says, in like manner, My sheep hear my voice, and they follow me; they flee from, a stranger, and they hear not his voice. ( John 10:5 .) (164) “ De nous troubler et effaroucher ;” — “To trouble and frighten us.” (165) “ Fascheux et ennuyeux ;” — “Disagreeable and irksome.” (166) “ Il les rembarre rudement et auec authorite ;” — “He baffles them sternly and with authority." (167) “ Pource qu’ils auoyent seulement fait leurs efforts, et essaye de diuer-tir les Philippiens, et ne les auoyent gaignez et abbatus ;” — “As they had merely employed their efforts, and had attempted to turn aside the Philippians, and had not prevailed over

Pericope (part_of)

절 (explains)

bible-text/php-3-1

Source

"주 안에서 기뻐하라": 이것은 앞에서 말한 것에서 나온 결론이다. 사탄이 매일 소문으로 그들을 괴롭히기를 결코 멈추지 않았으므로, 불안을 떨쳐버리고 용기를 내라고 권면한다. 이런 방식으로 그들이 한번 받아들인 교훈에서 물러나지 않도록 굳건함을 권면한다. "이제부터도"라는 표현은 지속적인 행로를 의미한다. 많은 방해 가운데서도 거룩한 기쁨의 실천을 중단하지 않도록 하기 위함이다. 사탄이 십자가의 쓴맛으로 우리를 격분시켜 하나님의 이름을 불쾌하게 만들려 할 때, 하나님의 은혜를 단순히 맛보는 것만으로 충분한 만족을 얻어서 모든 귀찮음과 슬픔과 걱정과 근심이 달콤해지는 것은 드문 탁월함이다.

"같은 것을 너희에게 쓰는 것": 여기서 거짓 사도들에 대해 말하기 시작한다. 그러나 갈라디아서에서처럼 그들과 정면으로 싸우는 것이 아니라, 필요한 만큼 몇 마디 말로 엄격하게 그들을 폭로한다. 그들이 빌립보 교인들에게 단순히 시도를 했을 뿐 성공하지 못했기 때문에, 그들이 결코 귀를 기울이지 않은 오류를 논리적으로 반박하는 정규 토론에 들어가는 것이 그다지 필요하지 않았다. 따라서 그는 단순히 사기꾼들을 탐지하고 그들을 경계하는 데 부지런하고 주의하라고 권면한다.

그러나 먼저 그들을 개라고 부른다. 이 비유는 그들이 배를 채우기 위해 진리의 교훈을 불순한 짖음으로 공격했다는 것에서 근거한다. 따라서 이는 불순하거나 불경건한 사람들을 말하는 것과 같다. 다음으로 그들을 악한 일꾼들이라고 부른다. 교회를 세운다는 구실로 모든 것을 파멸시키고 무너뜨릴 뿐이었기 때문이다. 많은 사람들이 바쁘게 일하는데 차라리 게으른 편이 더 나을 것이다. 세 번째 용어에는 우아한 말장난이 있다. 그들은 자신들이 할례파(circumcision)라고 자랑했는데, 바울은 그들을 절단파(concision)라고 부름으로써 이 자랑을 돌려보낸다. 그들이 교회의 하나됨을 찢어놓기 때문이다.

성령의 도구들이 매경우 재치와 유머를 피하지 않았지만, 그럼에도 그분의 위엄에 합당하지 않은 재치는 멀리했다는 것의 사례이다. 바울이 같은 것을 쓰는 것이 자신에게 귀찮지 않다고 할 때, 이전에 다른 기회에 이미 빌립보 교인들에게 써 보낸 것이 있음을 암시하는 것처럼 보인다. 그러나 그가 이전에 자신이 함께 있을 때 자주 말했던 것들을 글로 기억나게 해주고 있다는 의미로 이해해도 모순이 없다.

또한 이 반복이 빌립보 교인들에게 유익하다고 말하는 것은, 그들이 더러 지나치게 까다로운 성미가 되어 그것을 불필요한 것으로 경멸할지도 모르기 때문이다. 많은 사람들이 너무 어렵게 생각하여 같은 말을 두 번 듣는 것을 참지 못한다. 그러면서 매일 주입받는 것이 10년 후에야 기억에 남을 정도로 어렵다는 것을 고려하지 않는다. 빌립보 교인들에게 늑대를 경계하라는 바울의 권면을 듣는 것이 유익했다면, 어떠한 판단도 허용하지 않으려는 교황주의자들은 무슨 말을 하는가?

원주석

3절 카드 ↗

3. For we are the circumcision —that is, we are the true seed of Abraham, and heirs of the testament which was confirmed by the sign of circumcision. For the true circumcision is of the spirit and not of the letter, inward, and situated in the heart, not visible according to the flesh. ( Romans 2:29 .) By spiritual worship he means that which is recommended to us in the gospel, and consists of confidence in God, and invocation of him, self-renunciation, and a pure conscience. We must supply an antithesis, for he censures, on the other hand, legal worship, which was exclusively pressed upon them by the false Apostles. “They command that God should be worshipped with outward observances, and because they observe the ceremonies of the law, they boast on false grounds that they are the people of God; but we are the truly circumcised, who worship God in spirit and in truth.” ( John 4:23 .) But here some one will ask, whether truth excludes the sacraments, for the same thing might be said as to Baptism and the Lord’s Supper. I answer, that this principle must always be kept in view, that figures were abolished by the advent of Christ, and that circumcision gave way to baptism. It follows, also, from this principle, that the pure and genuine worship of God is free from the legal ceremonies, and that believers have the true circumcision without any figure. And we glory in Christ We must always keep in view the antithesis. “We have to do with the reality, while they rest in the symbols: we have to do with the substance, while they look to the shadows.” And this suits sufficiently well with the corresponding clause, which he adds by way of contrast— We have no confidence in the flesh For under the term flesh he includes everything of an external kind in which an individual is prepared to glory, as will appear from the context, or, to express it in fewer words, he gives the name of flesh to everything that is apart from Christ. He thus reproves, and in no slight manner, the perverse zealots the law, because, not satisfied with Christ, they have recourse to grounds of glorying apart from him. He has employed the terms glorying, and having confidence, to denote the same thing. For confidence lifts up a man, so that he ventures even to glory, and thus the two things are connected. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-3

Source

"할례는 우리이니": 즉 우리가 참된 아브라함의 후손이요, 할례의 표로 확인된 언약의 상속자라는 것이다. 참된 할례는 영의 것이지 문자의 것이 아니며, 보이는 육체의 것이 아니라 내면적이고 마음에 있는 것이다(로마서 2:29). "영적 예배"로써 그는 복음에서 권장되는 것, 즉 하나님에 대한 신뢰와 그분을 부름, 자기 포기, 순수한 양심으로 이루어지는 예배를 의미한다. 반대 명제를 보충해야 한다: 거짓 사도들이 그들에게 강요한 율법의 예배를 꾸짖기 때문이다.

"그리스도 안에서 자랑하며": 반대 명제를 항상 염두에 두어야 한다. "우리는 실체를 다루고 그들은 상징에 머문다: 우리는 본질을 다루고 그들은 그림자를 바라본다." 그가 대조로써 덧붙이는 상응하는 구절과 잘 어울린다: "우리는 육체를 신뢰하지 않는다." 육체라는 용어로 개인이 자랑할 준비가 된 외적인 모든 것을 포함한다. 또는 더 짧게 표현하면, 그리스도와 분리된 모든 것에 육체라는 이름을 붙인다.

원주석

4절 카드 ↗

4 Though I might also He does not speak of the disposition exercised by him, but he intimates, that he has also ground of glorying, if he were inclined to imitate their folly. The meaning therefore is, “My glorying, indeed, is placed in Christ, but, were it warrantable to glory in the flesh, I have also no want of materials.” And from this we learn in what manner to reprove the arrogance of those who glory in something apart from Christ. If we are ourselves in possession of those very things in which they glory, let us not allow them to triumph over Christ by an unseemly boasting, without retorting upon them also our grounds of glorying, that they may understand that it is not through envy that we reckon of no value, nay, even voluntarily renounce those things on which they set the highest value. Let, however, the conclusion be always of this nature — that all confidence in the flesh is vain and preposterous. If any one has confidence in the flesh, I more Not satisfied with putting himself on a level with any one of them, he even gives himself the preference to them. Hence he cannot on this account be suspected, as though he were envious of their excellence, and extolled Christ with the view of making his own deficiencies appear the less inconsiderable. He says, therefore, that, if it were coming to be matter of dispute, he would be superior to others. For they had nothing (as we shall see erelong) that he had not on his part equally with them, while in some things he greatly excelled them. He says, not using the term in its strict sense, that he has confidence in the flesh, on the ground that, while not placing confidence in them, he was furnished with those grounds of fleshly glorying, on account of which they were puffed up. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-4

Source

"그러나 나도 육체를 신뢰할 만하며": 그가 행사한 성향에 대해 말하는 것이 아니라, 그들의 어리석음을 모방하려 했다면 자신도 자랑할 근거가 있다고 암시한다. 따라서 의미는 이것이다: "나의 자랑은 그리스도 안에 있지만, 육체에 자랑하는 것이 허용된다면 나도 자료가 부족하지 않다." 이로부터 우리는 그리스도 외의 것에 자랑하는 사람들의 오만함을 어떻게 꾸짖어야 하는지 배운다. 만약 우리 자신이 그들이 자랑하는 바로 그것들을 가지고 있다면, 우리 자신도 자랑거리를 돌려줌 없이 그들이 그리스도를 상대로 보기 흉한 자랑으로 승리하도록 허용하지 말자. 그러나 항상 결론은 이것이어야 한다: 육체에 대한 모든 신뢰는 헛되고 잘못된 것이다.

원주석

5절 카드 ↗

5. Circumcised on the eighth day It is literally— “The circumcision of the eighth day.” There is no difference, however, in the sense, for the meaning is, that he was circumcised in the proper manner, and according to the appointment of the law (173) . Now this customary circumcision was reckoned of superior value; and, besides, it was a token of the race to which he belonged; on which he touches immediately afterwards. For the case was not the same as to foreigners, for after they had become proselytes they were circumcised in youth, or when grown up to manhood, and sometimes even in old age. He says, accordingly, that he is of the race of Israel He names the tribe (174) , — not, in my opinion, on the ground that the tribe of Benjamin had a superiorityof excellence above others, but for shewing more fully that he belonged to the race of Israel, as it was the custom that every one was numbered according to his particular tribe. With the same view he adds still farther, that he is an Hebrew of the Hebrews For this name was the most ancient, as being that by which Abraham himself is designated by Moses. ( Genesis 14:13 .) (175) The sum, therefore, is this — that Paul was descended from the seed of Jacob from the most ancient date, so that he could reckon up grandfathers and great-grandfathers, and could even go still farther back. According to the law, a Pharisee Having spoken of the nobility of his descent, he now proceeds to speak of special endowments of persons, as they are called. It is very generally known, that the sect of the Pharisees was celebrated above the others for the renown in which it was held for sanctity and for doctrine. He states, that he belonged to that sect. The common opinion is, that the Pharisees were so called from a term signifying separation (176) ; but I approve rather of what I learned at one time from Capito, a man of sacred memory (177) , that it was because they boasted that they were endowed with the gift of interpreting Scripture, for פרש (parash,) among the Hebrews, conveys the idea of interpretation. (178) While others declared themselves to be literals (179) , they preferred to be regarded as Pharisees (180) , as being in possession of the interpretations of the ancients. And assuredly it is manifest that, under the pretext of antiquity, they corrupted the whole of Scripture by their inventions; but as they, at the same time, retained some sound interpretations, handed down by the ancients, they were held in the highest esteem. But what is meant by the clause, according to the law? For unquestionably nothing is more opposed to the law of God than sects, for in it is communicated the truth of God, which is the bond of unity. Besides this, Josephus tells us in the 13th book of his Antiquities, that all the sects took their rise during the high priesthood of Jonathan. Paul employs the term law, not in its strict sense, to denote the doctrine of religion, however much corrupted it was at that time, as Christianity is at this day in the Papacy. As, however, there were many that were in the rank of teachers, who were less skillful, and exercised (181) he makes mention also of his zeal. It was, indeed, a very heinous sin on the part of Paul to persecute the Church, but as he had to dispute with unprincipled persons, who, by mixing up Christ with Moses, pretended zeal for the law, he mentions, on the other hand, that he was so keen a zealot of the law, that on that ground he persecuted the Church (173) “ Circoncis deuement et selon l’ordonnance et les obseruations de la loy ;” — “Circumcised duly and according to the appointment and the observances of the law.” (174) “ Il note la tribu et le chef de la lignee de laquelle il estoit descendu ;” — “He names the tribe and the head of the line from which he was descended.” (175) See Calvin on the Corinthians, vol. 2, p. 357, 358. (176) “ Que les Pharisiens ont este ainsi nommez, pource qu’ils estoyent separez d’auec les autres, comme estans saincts ;” — “That the Pharisees were so called, because they were separated from others, as being holy.” (177) See Calvin On the Corinthians, vol. 2, p. 82. (178) The reader will find the etymology of the term Pharisees, discussed at considerable length in the Harmony, vol. 1, p. 281, n. 4. — Ed. (179) The meaning is, that in interpreting Scripture, they did not go beyond the bare letter.— Ed. (180) See Harmony, vol. 1, pp. 281, 282, and vol. 3, p. 74. (181) “ Exercez en l’Ecriture ;” — “Exercised in Scripture.” return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-5

Source

"팔일 만에 할례를 받고": 직역하면 "여덟째 날의 할례"이다. 그러나 의미에 차이는 없다. 즉 그가 규정대로 율법의 명에 따라 할례를 받았다는 것이다. 이 관습적인 할례가 더 가치 있게 여겨졌고, 또한 그것은 그가 속한 종족의 표였다. 외국인들의 경우는 달랐다. 그들이 개종자가 된 후 청소년 때나 성년이 되었을 때, 때로는 노년에도 할례를 받았다.

"이스라엘의 족속이요": 지파를 명시한 것은, 내 생각에 베냐민 지파가 다른 지파보다 탁월했기 때문이 아니라, 이스라엘의 종족에 속함을 더 충분히 보이기 위함이다. 각 사람이 자신의 특정 지파에 따라 계수되는 것이 관습이었기 때문이다. 같은 목적으로 "히브리인 중의 히브리인"이라고 덧붙인다. 이 이름이 가장 오래된 것이었다. 모세가 아브라함 자신을 이 이름으로 지칭하기 때문이다(창세기 14:13). 요점은 이것이다: 바울이 가장 오래된 때부터 야곱의 후손으로 태어나, 할아버지와 증조할아버지까지 거슬러 올라갈 수 있었다는 것이다.

"율법으로는 바리새인": 가문의 귀함에 대해 말한 후, 이제 개인의 특별한 자질에 대해 말한다. 바리새파가 거룩함과 교훈의 명성으로 다른 파들 위에 유명했다는 것은 일반적으로 알려져 있다. 그가 그 파에 속했다고 말한다.

원주석

6절 카드 ↗

6. As to the righteousness which is in the law There can be no doubt he means by this the entire righteousness of the law, for it were too meagre a sense to understand it exclusively of the ceremonies. The meaning, therefore, is more general — that he cultivated an integrity of life, such as might be required on the part of a man that was devoted to the law. To this, again, it is objected, that the righteousness of the law is perfect in the sight of God. For the sum of it is — that men be fully devoted to God, and what beyond this can be desired for the attainment of perfection? I answer, that Paul speaks here of that righteousness which would satisfy the common opinion of mankind. For he separates the law from Christ. Now, what is the law without Christ but a dead letter? To make the matter plainer, I observe, that there are two righteousnesses of the law. The one is spiritual — perfect love to God, and our neighbors: it is contained in doctrine, and had never an existence in the life of any man. The other is literal — such as appears in the view of men, while, in the mean time, hypocrisy reigns in the heart, and there is in the sight of God nothing but iniquity. Thus, the law has two aspects; the one has an eye to God, the other to men. Paul, then, was in the judgment of men holy, and free from all censure — a rare commendation, certainly, and almost unrivalled; yet let us observe in what esteem he held it. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-6

Source

"율법의 의로는 흠이 없는 자": 그가 의미하는 것이 율법의 전체적인 의로움임은 의심할 수 없다. 의식들에만 제한하여 이해하는 것은 너무 빈약한 의미가 될 것이다. 따라서 의미는 더 일반적이다: 그가 율법에 헌신된 사람에게 요구되는 삶의 성실함을 경작했다는 것이다.

이에 대해 다시 율법의 의로움은 하나님 보시기에 완전하다는 반론이 있다. 그 요약은 사람들이 완전히 하나님께 헌신되는 것이며, 완성에 이르는 데 그것 이상 무엇을 바랄 수 있겠는가? 나는 바울이 여기서 사람들의 일반적인 의견에 만족할 의로움에 대해 말한다고 답한다. 그는 율법을 그리스도와 분리한다. 이제 그리스도 없는 율법이 무엇인가? 죽은 문자가 아닌가? 더 명확히 하기 위해, 율법의 의로움이 두 가지임을 주목한다. 하나는 영적인 것으로, 하나님과 이웃에 대한 완전한 사랑이다. 이것은 교훈 안에 있으며, 어떤 사람의 삶에서도 실재한 적이 없다. 다른 하나는 문자적인 것으로, 사람들의 눈에 그렇게 보이는 것이다. 한편 마음에는 위선이 지배하고, 하나님 보시기에는 불의 외에 아무것도 없다.

원주석

7절 카드 ↗

7. What things were gain to me He says, that those things were gain to him, for ignorance of Christ is the sole reason why we are puffed up with a vain confidence. Hence, where we see a false estimate of one’s own excellence, where we see arrogance, where we see pride, there let us be assured that Christ is not known. On the other hand, so soon as Christ shines forth all those things that formerly dazzled our eyes with a false splendor instantly vanish, or at least are disesteemed. Those things, accordingly, which had been gain to Paul when he was as yet blind, or rather had imposed upon him under an appearance of gain, he acknowledges to have been loss to him, when he has been enlightened. Why loss? Because they were hinderances in the way of his coming to Christ. What is more hurtful than anything that keeps us back from drawing near to Christ? Now he speaks chiefly of his own righteousness, for we are not received by Christ, except as naked and emptied of our own righteousness. Paul, accordingly, acknowledges that nothing was so injurious to him as his own righteousness, inasmuch as he was by means of it shut out from Christ. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-7

Source

"무엇이든지 내게 유익하던 것을": 그것들이 자신에게 유익이었다고 말한다. 그리스도를 모르는 것이 우리가 헛된 자신감으로 뻐기는 유일한 이유이기 때문이다. 따라서 자신의 탁월함에 대한 거짓 평가, 오만함, 교만을 볼 때, 거기서 그리스도를 모른다고 확신하자. 반대로 그리스도께서 빛을 발하시는 순간 전에 거짓 광채로 우리의 눈을 번쩍이게 했던 그 모든 것들이 즉시 사라지거나 적어도 가치 없는 것으로 여겨진다.

따라서 아직 눈이 먼 상태일 때 바울에게 유익이었던 것들, 또는 유익의 외관으로 그를 속였던 것들을, 그가 깨달은 후에는 손해로 인정한다. 왜 손해인가? 그리스도께 오는 데 방해가 되었기 때문이다. 그리스도께 가까이 가는 것을 막는 것보다 더 해로운 것이 무엇인가? 이제 그는 주로 자신의 의로움에 대해 말한다. 우리는 자신의 의로움에서 벗겨진 채 그리스도께 받아들여지기 때문이다. 따라서 바울은 그리스도에서 차단되었기 때문에 자신의 의로움만큼 자신에게 해로운 것이 없었음을 인정한다.

원주석

8절 카드 ↗

8. Nay more, I reckon. He means, that he continues to be of the same mind, because it often happens, that, transported with delight in new things, we forget everything else, and afterwards we regret it. Hence Paul, having said that he renounced all hinderances, that he might gain Christ, now adds, that he continues to be of this mind. For the sake of the excellency of the knowledge He extols the gospel in opposition to all such notions as tend to beguile us. For there are many things that have an appearance of excellence, but the knowledge of Christ surpasses to such a degree everything else by its sublimity (183) , that, as compared with it, there is nothing that is not contemptible. Let us, therefore, learn from this, what value we ought to set upon the knowledge of Christ alone. As to his calling him his Lord, he does this to express the intensity of his feeling. For whom I have suffered the loss of all things He expresses more than he had done previously; at least he expresses himself with greater distinctness. It is a similitude taken from seamen, who, when urged on by danger of shipwreck, throw everything overboard, that, the ship being lightened, they may reach the harbour in safety. Paul, then, was prepared to lose everything that he had, rather than be deprived of Christ. But it is asked, whether it is necessary for us to renounce riches, and honors, and nobility of descent, and even external righteousness, that we may become partakers of Christ, ( Hebrews 3:14 ,) for all these things are gifts of God, which, in themselves, are not to be despised? I answer, that the Apostle does not speak here so much of the things themselves, as of the quality of them. It is, indeed, true, that the kingdom of heaven is like a precious pearl, for the purchase of which no one should hesitate to sell everything that he has ( Matthew 13:46 .) There is, however, a difference between the substance of things and the quality. Paul did not reckon it necessary to disown connection with his own tribe and with the race of Abraham, and make himself an alien, that he might become a Christian, but to renounce dependence upon his descent. It was not befitting, that from being chaste he should become unchaste; that from being sober, he should become intemperate; and that from being respectable and honorable, he should become dissolute; but that he should divest himself of a false estimate of his own righteousness, and treat it with contempt. We, too, when treating of the righteousness of faith, do not contend against the substance of works, but against that quality with which the sophists invest them, inasmuch as they contend that men are justified by them. Paul, therefore, divested himself — not of works, but of that mistaken confidence in works, with which he had been puffed up. As to riches and honors, when we have divested ourselves of attachment to them, we will be prepared, also, to renounce the things themselves, whenever the Lord will require this from us, and so it ought to be. It is not expressly necessary that you be a poor man, in order that you may be Christian; but if it please the Lord that it should be so, you ought to be prepared to endure poverty. In fine, it is not lawful for Christians to have anything apart from Christ. I consider as apart from Christ everything that is a hinderance in the way of Christ alone being our ground of glorying, and having an entire sway over us. And I count them but refuse. Here he not merely by words, but also by realities, amplifies greatly what he had before stated. For those who cast their merchandise and other things into the sea, that they may escape in safety, do not, therefore, despise riches, but act as persons prepared rather to live in misery and want (184) , than to be drowned along with their riches. They part with them, indeed, but it is with regret and with a sigh; and when they have escaped, they bewail the loss of them. Paul, however, declares, on the other hand, that he had not merely abandoned everything that he formerly reckoned precious, but that they were like dung, offensive to him, or were disesteemed like things that are thrown awayin contempt. Chrysostom renders the word— straws. Grammarians, however, are of opinion, that σκύβαλον is employed as though it were κυσίβαλον — what is thrown to dogs. (185) And certainly there is good reason why everything that is opposed to Christ should be offensive to us, inasmuch as it is an abomination in, the sight of God. ( Luke 16:15 .) There is good reason why it should be offensive to us also, on the ground of its being an unfounded imagination. That I may gain Christ. By this expression he intimates that we cannot gain Christ otherwise than by losing everything that we have. For he would have us rich by his grace alone: he would have him alone be our entire blessedness. Now, in what way we must suffer the loss of all things, has been already stated — in such a manner that nothing will turn us aside from confidence in Christ alone. But if Paul, with such innocence and integrity of life, did not hesitate to reckon his own righteousness to be loss and dung, what mean those Pharisees of the present day, who, while covered over with every kind of wickedness, do nevertheless feel no shame in extolling their own merits in opposition to Christ? (183) “ Par son excellence et hautesso ;” — “By its excellence and loftiness.” (184) Pierce adduces the two following instances of the same form of expression as made use of among the Romans—Plautus says, (Trucul. Acts 2:0 , sc 7, ver. 5,) when speaking of one that was chargeable with prodigality — “ Qui bona sua pro stercore habet, foras jubet ferri ,” (“ who counts his goods but dung, and orders them to be carried out of the house.”) Thus, also, Apuleius, (Florid, c. 14,) speaks of Crates, when he turned Cynic: “ Rem familiarem a.bjicit velut onus sterootis, magis labori quant usui ; ” — (“ He casts away his goods as a heap of dung, that was more troublesome than u

Pericope (part_of)

절 (explains)

bible-text/php-3-8

Source

"또한 모든 것을 해로 여김은": 그는 같은 마음을 유지한다고 말한다. 새로운 것들에 대한 기쁨으로 들떠 모든 것을 잊고 나중에 후회하는 일이 자주 일어나기 때문이다. 따라서 바울은 그리스도를 얻기 위해 모든 방해물을 포기했다고 말하고, 이제 같은 마음을 계속 유지한다고 덧붙인다.

"지식의 탁월함을 인하여": 그는 우리를 현혹시키는 모든 개념들에 반대하여 복음을 높이 평가한다. 탁월해 보이는 것들이 많지만, 그리스도에 대한 지식은 그 숭고함으로 모든 것을 그토록 능가하여, 그것과 비교하면 경멸하지 않을 것이 없다. 따라서 우리는 그리스도만에 대한 지식을 얼마나 귀하게 여겨야 하는지 배우자.

"내가 모든 것을 잃어버렸다": 이전보다 더 많이, 또는 더 명확하게 표현한다. 그것은 난파선의 위험에 처한 선원들에게서 취한 비유이다. 배를 가볍게 하여 안전하게 항구에 도달하기 위해 모든 것을 바다에 던지는 것처럼. 따라서 바울은 그리스도를 빼앗기기보다 자신이 가진 모든 것을 잃을 준비가 되어 있었다.

그러나 그리스도에 참여자가 되기 위해(히브리서 3:14) 부와 명예와 혈통의 귀함과 심지어 외적인 의로움도 포기해야 하는지 묻는다. 이것들은 모두 하나님의 선물로, 그 자체로는 경멸할 것이 아니기 때문이다. 나는 사도가 여기서 그것들 자체보다는 그것들의 성질에 대해 말하고 있다고 답한다. 바울은 그리스도인이 되기 위해 자기 지파와 아브라함의 혈통과의 연결을 부인하고 이방인이 될 필요가 없었다. 단지 자신의 혈통에 대한 의존을 포기해야 했다. 정결한 삶에서 불결한 삶으로, 절제에서 방종으로 바뀌어야 하는 것이 아니었다. 단지 자신의 의로움에 대한 거짓 평가를 벗어버리고 그것을 경멸하는 것이었다.

"배설물로 여김은": 여기서 그는 단순히 말이 아니라 실제로써, 앞서 말한 것을 크게 증폭시킨다. 상품과 물건들을 바다에 던지는 사람들은 그 때문에 부를 경멸하는 것이 아니라, 차라리 불행하고 가난하게 살지언정 재물과 함께 익사하지 않으려는 준비된 사람들이다. 그것들을 포기하지만, 후회와 한숨과 함께이다. 도망친 후에는 그 손실을 슬퍼한다. 그러나 바울은 반대로 이전에 귀하게 여겼던 모든 것을 단순히 포기한 것이 아니라, 그것들이 마치 쓰레기처럼, 경멸하며 버려진 것들처럼 그에게 불쾌한 것이 되었다고 선언한다.

"그리스도를 얻고": 이 표현으로 그는 모든 것을 잃지 않고는 그리스도를 얻을 수 없다고 암시한다. 그분은 우리가 그분의 은혜만으로 부유하기를 바라신다. 그분만이 우리의 전체적인 복됨이 되기를 원하신다. 바울의 자신의 의로움을 손해와 배설물로 여기는 것을 주저하지 않았다면, 온갖 종류의 악으로 덮여 있으면서도 그리스도를 반대하여 자신의 공로를 높이기를 부끄러워하지 않는 오늘날의 바리새인들은 무슨 의미인가?

원주석

9절 카드 ↗

9. And may find them in him The verb is in the passive voice, and hence all others have rendered it , I may be found. They pass over the context, however, in a very indifferent manner, as though it had no peculiar force. If you read it in the passive voice, an antithesis must be understood — thatPaul was lost before he was found in Christ, as a rich merchant is like one lost, so long as he has his vessel laden with riches; but when they have been thrown overboard, he is found? (186) For here that saying (187) is admirably in point — “I had been lost, if I had not been lost.” But as the verb εὐρίσκομαι , while it has a passive termination, has an active signification, and means — to recover what you have voluntarily given up, (as Budaeus shews by various examples,) I have not hesitated to differ from the opinion of others. For, in this way, the meaning will be more complete, and the doctrine the more ample — that Paul renounced everything that he had, that he might recover them in Christ; and this corresponds better with the word gain, for it means that it was no trivial or ordinary gain, inasmuch as Christ contains everything in himself. And, unquestionably, we lose nothing when we come to Christ naked and stript of everything, for those things which we previously imagined, on false grounds, that we possessed, we then begin really to acquire. He, accordingly, shews more fully, how great the riches of Christ, because we obtain and find all things in him. Not having mine own righteousness Here we have a remarkable passage, if any one is desirous to have a particular description of the righteousness of faith, and to understand its true nature. For Paul here makes a comparison between two kinds of righteousness. The one he speaks of as belonging to the man, while he calls it at the same time the righteousness of the law; the other, he tells us, is from God, is obtained through faith, and rests upon faith in Christ. These he represents as so directly opposed to each other, that they cannot stand together. Hence there are two things that are to be observed here. In the first place, that the righteousness of the law must be given up and renounced, that you may be righteous through faith; and secondly, that the righteousness of faith comes forth from God, and does not belong to the individual. As to both of these we have in the present day a great controversy with Papists; for on the one hand, they do not allow that the righteousness of faith is altogether from God, but ascribe it partly to man; and, on the other hand, they mix them together, as if the one did not destroy the other. Hence we must carefully examine the several words made use of by Paul, for there is not one of them that is not very emphatic. He says, that believers have no righteousness of their own. Now, it cannot be denied, that if there were any righteousness of works, it might with propriety be said to be ours. Hence he leaves no room whatever for the righteousness of works. Why he calls it the righteousness of the law, he shows in Romans 10:5 ; because this is the sentence of the law, He that doeth these things shall live in them. The law, therefore, pronounces the man to be righteous through works. Nor is there any ground for the cavil of Papists, that all this must be restricted to ceremonies. For in the first place, it is a contemptible frivolity to affirm that Paul was righteous only through ceremonies; and secondly, he in this way draws a contrast between those two kinds of righteousness — the one being of man, the other, from God. He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. He thus, in a general way, places man’s merit in opposition to Christ’s grace; for while the law brings works, faith presents man before God as naked, that he may be clothed with the righteousness of Christ. When, therefore, he declares that the righteousness of faith is from God, it is not simply because faith is the gift of God, but because God justifies us by his goodness, or because we receive by faith the righteousness which he has conferred upon us. (186) “ Mais apres que les richesses sont lettees en la mer, il est trouue, pource qu’il commence a avoir esperance d’eschapper, d’autant que le vaisseau est allege ;” — “But after his riches have been thrown into the sea, he is found, inasmuch as he begins to have hope of escaping, because the vessel has been lightened.” (187) “ Le prouerbe ancien ;” — “The ancient proverb.” return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-9

Source

"그 안에서 발견되려 함이니": 동사는 수동태이므로 다른 모든 사람들은 "내가 발견되다"로 번역한다. 그러나 문맥에 특별한 의미가 있다. 수동태로 읽는다면, 반대 명제가 이해되어야 한다. 즉 바울이 그리스도 안에서 발견되기 전에는 잃어버린 것이었다는 것이다. 마치 재물을 가득 실은 배를 가진 부유한 상인이 잃어버린 것과 같다. 재물을 버린 후에는 발견된다. 하지만 헬라어 동사 "헤우리스코마이"는 수동 어미를 가지면서도 능동적 의미를 가지며, 자발적으로 포기한 것을 회복하는 것을 의미한다. 따라서 의미가 더 완전하고 교훈이 더 충분하다: 바울이 그리스도 안에서 회복하기 위해 자신이 가진 모든 것을 포기했다는 것이다. 이것은 유익이라는 단어와 더 잘 어울린다. 그것이 사소하거나 평범한 유익이 아님을 의미하기 때문이다.

"내 의가 없고": 여기서 우리는 믿음의 의로움을 상세히 묘사하고 그 참된 성질을 이해하고자 하는 사람을 위한 주목할 만한 구절이 있다. 바울은 여기서 두 종류의 의로움을 비교한다. 하나는 사람에게 속한다고 말하며 동시에 율법의 의로움이라고 부른다. 다른 하나는 하나님에게서 오고, 믿음으로 얻어지고, 그리스도 안에서의 믿음에 달려 있다고 말한다. 이것들이 서로 너무나 직접적으로 반대되어 함께 설 수 없다고 표현한다.

따라서 여기서 두 가지를 주목해야 한다. 첫째, 율법의 의로움을 포기하고 버려야 믿음으로 의롭게 된다는 것이다. 둘째, 믿음의 의로움은 하나님에게서 나오며 개인에게 속하지 않는다는 것이다. 이 두 가지에 대해 오늘날 우리는 교황주의자들과 큰 논쟁이 있다. 그들은 한편으로는 믿음의 의로움이 전적으로 하나님에게서 온다는 것을 허용하지 않고 부분적으로 사람에게 귀속시키며, 다른 한편으로는 하나가 다른 하나를 파괴하지 않는 것처럼 둘을 혼합한다.

따라서 바울이 사용한 각 단어를 신중하게 살펴야 한다. 그는 믿는 자들이 자신의 의로움을 가지고 있지 않다고 말한다. 이제 행위의 의로움이 있다면 당연히 우리의 것이라고 말할 수 있다는 것을 부인할 수 없다. 따라서 그는 행위의 의로움을 위한 어떠한 여지도 남기지 않는다. 믿음의 의로움이 하나님에게서 온다고 선언할 때, 단순히 믿음이 하나님의 선물이기 때문만이 아니라, 하나님께서 그분의 선하심으로 우리를 의롭다 하시기 때문이거나 우리가 믿음으로 그분이 우리에게 베푸신 의로움을 받기 때문이다.

원주석

10절 카드 ↗

10 That I may know him He points out the efficacy and nature of faith — that it is the knowledge of Christ, and that, too, not bare or indistinct, but in such a manner that the power of his resurrection is felt. Resurrection he employs as meaning, the completion of redemption, so that it comprehends in it at the same time the idea of death. But as it is not enough to know Christ as crucified and raised up from the dead, unless you experience, also, the fruit of this, he speaks expressly of efficacy. (188) Christ therefore is rightly known, when we feel how powerful his death and resurrection are, and how efficacious they are in us. Now all things are there furnished to us — expiation and destruction of sin, freedom from condemnation, satisfaction, victory over death, the attainment of righteousness, and the hope of a blessed immortality. And the fellowship of his sufferings Having spoken of that freely-conferred righteousness, which was procured for us through the resurrection of Christ, and is obtained by us through faith, he proceeds to treat of the exercises of the pious, and that in order that it might not seem as though he introduced an inactive faith, which produces no effects in the life. He also intimates, indirectly, that these are the exercises in which the Lord would have his people employ themselves; while the false Apostles pressed forward upon them the useless elements of ceremonies. Let every one, therefore, who has become through faith a partaker of all Christ’s benefits, acknowledge that a condition is presented to him — that his whole life be conformed to his death. There is, however, a twofold participation and fellowship in the death of Christ. The one is inward — what the Scripture is wont to term the mortification of the flesh, or the crucifixion of the old man, of which Paul treats in Romans 6:0 ; the other is outward — what is termed the mortification of the outward man. It is the endurance of the Cross, of which he treats in Romans 8:0 of the same Epistle, and here also, if I do not mistake. For after introducing along with this the power of his resurrection, Christ crucified is set before us, that we may follow him through tribulations and distresses; and hence the resurrection of the dead is expressly made mention of, that we may know that we must die before we live. This is a continued subject of meditation to believers so long as they sojourn in this world. This, however, is a choice consolation, that in all our miseries we are partakers of Christ’s Cross, if we are his members; so that through afflictions the way is opened up for us to everlasting blessedness, as we read elsewhere, If we die with him, we shall also live with him; if we suffer with him, we shall also reign with him. ( 2 Timothy 2:11 ,) We must all therefore be prepared for this — that our whole life shall represent nothing else than the image of death, until it produce death itself, as the life of Christ is nothing else than a prelude of death. We enjoy, however, in the mean time, this consolation — that the end is everlasting blessedness. For the death of Christ is connected with the resurrection. Hence Paul says, that he is conformed to his death, that he may attain the glory of the resurrection. The phrase, if by any means, does not indicate doubt, but expresses difficulty, with a view to stimulate our earnest endeavor (189) for it is no light contest, inasmuch as we must struggle against so many and so serious hinderances. (188) “ De l’efficace ou puissance ;” — “Of the efficacy or power.” (189) “ Afin de nous resueiller et aiguiser a nous y addonner de tant plus grande affection ;” — “That it may arouse and stimulate us to devote ourselves to it with so much greater zeal.” return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-10

Source

"내가 그를 알고자 하여": 믿음의 효과와 성질을 지적한다: 믿음은 그리스도에 대한 지식이며, 그것도 막연하거나 불분명한 것이 아니라 그분의 부활의 능력이 느껴지는 방식으로다. 부활을 구속의 완성을 의미하는 것으로 사용하므로, 그 안에 동시에 죽음의 개념도 포함된다. 그런데 그리스도가 십자가에 못 박히시고 죽음에서 살아나신 것을 아는 것만으로는 충분하지 않으므로, 이 열매도 경험해야 한다고 명시적으로 효력을 말한다. 따라서 그리스도는 그분의 죽음과 부활의 능력이 우리 안에서 얼마나 강력하고 효과적인지를 느낄 때 올바르게 알려진다.

거기에 우리를 위한 모든 것이 제공된다: 죄의 속죄와 제거, 정죄로부터의 자유, 만족, 죽음에 대한 승리, 의로움의 획득, 복된 불멸의 소망이 그것이다.

"그 고난에 참여함과": 그리스도의 부활을 통해 우리를 위해 얻어진 그 무상으로 주어진 의로움에 대해 말한 후, 경건한 자들의 훈련에 대해 말한다. 이는 그가 삶에서 아무 효과도 내지 않는 게으른 믿음을 소개하는 것처럼 보이지 않도록 하기 위함이다. 또한 간접적으로 이것들이 주님께서 그분의 백성을 종사하게 하시려는 훈련임을 암시한다. 반면 거짓 사도들은 그들에게 쓸모없는 의식의 요소들을 강요했다. 따라서 믿음으로 그리스도의 모든 복에 참여자가 된 모든 사람은, 그의 전체 삶이 그분의 죽음에 맞추어져야 한다는 조건이 제시됨을 인정해야 한다.

그런데 그리스도의 죽음에 참여하고 교제하는 것은 두 가지이다. 하나는 내적인 것으로, 성경이 육체의 사망 또는 옛 사람의 십자가에 못 박음이라고 부르는 것이다. 다른 하나는 외적인 것으로, 외적인 사람의 사망이라고 불리는 것이다. 이것은 십자가를 지는 것이다. 그리스도의 부활의 능력이 이것과 함께 도입된 후, 십자가에 못 박히신 그리스도가 우리 앞에 제시되어 우리가 환란과 고난을 통해 그를 따르도록 한다. 그래서 죽기 전에 살아야 함을 알도록 죽은 자들의 부활이 명시적으로 언급된다.

이것은 믿는 자들이 이 세상에 나그네로 있는 동안의 지속적인 묵상의 주제이다. 그러나 이것은 탁월한 위로이다: 모든 고통 속에서 우리가 그리스도의 지체라면 그분의 십자가에 참여한다는 것이다. 그래서 고난을 통해 영원한 복됨으로 가는 길이 열린다. "우리가 그와 함께 죽으면 또한 그와 함께 살고, 우리가 그와 함께 고난을 받으면 또한 그와 함께 왕노릇 하리라"(디모데후서 2:11).

"혹 어떻게": 이것은 의심을 나타내지 않고 어려움을 표현한다. 우리의 진지한 노력을 자극하기 위함이다. 가볍지 않은 싸움이기 때문이다: 이토록 많고 심각한 방해물들과 싸워야 하기 때문이다.

원주석

12절 카드 ↗

12 Not as though I had already apprehended Paul insists upon this, that he may convince the Philippians that he thinks of nothing but Christ — knows nothing else — desires nothing else — is occupied with no other subject of meditation. In connection with this, there is much weight in what he now adds — that he himself, while he had given up all hinderances, had nevertheless not attained that object of aim, and that, on this account, he always aimed and eagerly aspired at something further. How much more was this incumbent on the Philippians, who were still far behind him? It is asked, however, what it is that Paul says he has not yet attained? For unquestionably, so soon as we are by faith ingrafted into the body of Christ, we have already entered the kingdom of God, and, as it is stated in Ephesians 2:6 , we already, in hope, sit in heavenly places. I answer, that our salvation, in the mean time, is in hope, so that the inheritance indeed is secure; but we nevertheless have it not as yet in possession. At the same time, Paul here looks at something else — the advancement of faith, and of that mortification of which he had made mention. He had said that he aimed and eagerly aspired at the resurrection of the dead through fellowship in the Cross of Christ. He adds, that he has not as yet arrived at this. At what? At the attainment of having entire fellowship in Christ’s sufferings, having a full taste of the power of his resurrection, and knowing him perfectly. He teaches, therefore, by his own example, that we ought to make progress, and that the knowledge of Christ is an attainment of such difficulty, that even those who apply themselves exclusively to it, do nevertheless not attain perfection in it so long as they live. This, however, does not detract in any degree from the authority of Paul’s doctrine, inasmuch as he had acquired as much as was sufficient for discharging the office committed to him. In the mean time, it was necessary for him to make progress, that this divinely-furnished instructor of all might be trained to humility. As also I have been apprehended This clause he has inserted by way of correction, that he might ascribe all his endeavors to the grace of God. It is not of much importance whether you read as, or in so far as; for the meaning in either case remains the same — that Paul was apprehended by Christ, that he might apprehend Christ; that is, that he did nothing except under Christ’s influence and guidance. I have chosen, however, the more distinct rendering, as it seemed to be optional. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-12

Source

"내가 이미 얻었다 함도 아니요": 바울이 그리스도 외에 아무것도 생각하지 않고, 다른 것은 아무것도 모르고, 다른 것은 아무것도 원하지 않고, 다른 주제에 몰두하지 않는다는 것을 빌립보 교인들에게 확신시키기 위해 이를 주장한다. 이것과 관련하여 그가 이제 덧붙이는 것에 큰 무게가 있다: 모든 방해물을 포기했지만 아직 그 목표에 도달하지 못했으므로, 항상 더 나아가고 열심히 열망한다는 것이다. 빌립보 교인들에게 있어서 아직 그보다 훨씬 뒤쳐져 있는데 이것이 얼마나 더 요구되는가?

그런데 묻는다: 바울이 아직 얻지 못했다고 말하는 것이 무엇인가? 우리가 믿음으로 그리스도의 몸에 접붙임 받는 순간 이미 하나님의 나라에 들어갔고, 에베소서 2:6에서처럼 소망 안에서 이미 하늘에서 앉아 있기 때문이다. 나는 우리의 구원이 그동안 소망 안에 있어서 상속이 확실하지만 아직 소유하지는 못했다고 답한다. 그러나 바울은 여기서 다른 것, 즉 믿음과 그가 언급했던 죽음의 성장을 바라본다. 그는 그리스도의 십자가에 교제함을 통해 죽은 자들의 부활을 열망하고 열심히 열망한다고 했다. 이제 그것에 아직 도달하지 못했다고 덧붙인다. 무엇에? 그리스도의 고난에 완전히 교제하고, 그분의 부활의 능력을 충분히 맛보고, 그분을 완전히 아는 것의 성취에.

따라서 자신의 모범으로, 우리가 진보해야 하며, 그리스도의 지식이 오직 그것에만 전념하는 자들조차 살아 있는 동안 그것에서 완성에 이르지 못할 정도로 얻기 어려운 성취임을 가르친다.

"그리스도 예수께서 나를 잡으신 것 같이": 그는 자신의 모든 노력을 하나님의 은혜로 돌리기 위해 이 절을 삽입했다. 바울이 그리스도를 잡으려면 그리스도에 의해 잡혀야 했다는 것이다. 즉 그가 그리스도의 영향과 인도 아래서가 아니고는 아무것도 하지 않았다는 것이다.

원주석

13절 카드 ↗

13 I reckon not myself to have as yet apprehended He does not here call in question the certainty of his salvation, as though he were still in suspense, but repeats what he had said before — that he still aimed at making farther progress, because he had not yet attained the end of his calling. He shews this immediately after, by saying that he was intent on this one thing, leaving off everything else. Now, he compares our life to a race-course, the limits of which God has marked out to us for running in. For as it would profit the runner nothing to have left the starting-point, unless he went forward to the goal, so we must also pursue the course of our calling until death, and must not cease until we have obtained what we seek. Farther, as the way is marked out to the runner, that he may not fatigue himself to no purpose by wandering in this direction or in that, so there is also a goal set before us, towards which we ought to direct our course undeviatingly; and God does not permit us to wander about heedlessly. Thirdly, as the runner requires to be free from entanglement, and not stop his course on account of any impediment, but must continue his course, surmounting every obstacle, so we must take heed that we do not apply our mind or heart to anything that may divert the attention, but must, on the contrary, make it our endeavor, that, free from every distraction, we may apply the whole bent of our mind exclusively to God’s calling. These three things Paul comprehends in one similitude. When he says that he does this one thing, and forgets all things that are behind, he intimates his assiduity, and excludes everything fitted to distract. When he says that he presses toward the mark, he intimates that he is not wandering from the way. Forgetting those things that are behind He alludes to runners, who do not turn their eyes aside in any direction, lest they should slacken the speed of their course, and, more especially, do not look behind to see how much ground they have gone over, but hasten forward unremittingly towards the goal, Thus Paul teaches us, that he does not think of what he has been, or of what he has done, but simply presses forward towards the appointed goal, and that, too, with such ardor, that he runs forward to it, as it were, with outstretched arms. For a metaphor of this nature is implied in the participle which he employs. (191) Should any one remark, by way of objection, that the remembrance of our past life is of use for stirring us up, both because the favors that have been already conferred upon us give us encouragement to entertain hope, and because we are admonished by our sins to amend our course of life, I answer, that thoughts of this nature do not turn away our view from what is before us to what is behind, but rather help our vision, so that we discern more distinctly the goal. Paul, however, condemns here such looking back, as either destroys or impairs alacrity. Thus, for example, should any one persuade himself that he has made sufficiently great progress, reckoning that he has done enough, he will become indolent, and feel inclined to deliver up the lamp (192) to others; or, if any one looks back with a feeling of regret for the situation that he has abandoned, he cannot apply the whole bent of his mind to what he is engaged in. Such was the nature of the thoughts from which Paul’s mind required to be turned away, if he would in good earnest follow out Christ’s calling. As, however, there has been mention made here of endeavor, aim, course, perseverance, lest any one should imagine that salvation consists in these things, or should even ascribe to human industry what comes from another quarter, with the view of pointing out the cause of all these things, he adds — in Christ Jesus (191) The participle referred to is ἐπεκτεινόμενος , which, as is remarked by Dr. Bloomfield, “is highly appropriate to the racer, whether on foot, or on horseback, or in the chariot; since the racer stretches his head and hands forward in anxiety to reach the goal.” — Ed. (192) A proverbial expression, founded on the circumstance that in certain games at Athens the runners had to carry a lamp, or burning torch, in such a way that it should not go out, and, on any one of the competitors giving up the contest, he delivered up the lamp, or torch, to his successor, See Auct. ad Herenn. 1. 4, c. 46; Lucret. I. 2, 5:77 — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-13

Source

"형제들아 나는 아직 내가 잡은 줄로 여기지 아니하고": 여기서 구원의 확신을 의심하는 것이 아니다. 아직 자신의 부르심의 목표에 이르지 못했기 때문에 더 전진하는 것을 목표로 한다는 이전에 말한 것을 반복한다. 즉시 후에 한 가지에 집중하며 다른 모든 것을 내려놓는다고 말함으로써 이것을 보여준다.

이제 우리의 삶을 달음박질하는 경주로에 비교한다. 그 한계를 하나님께서 우리가 달리도록 표시해 주셨다. 달리기 선수가 출발점을 떠나는 것이 아무 유익이 없듯이 목표를 향해 나아가지 않는다면, 우리도 죽을 때까지 우리의 부르심의 과정을 추구해야 하며, 원하는 것을 얻을 때까지 멈추지 않아야 한다.

"뒤에 있는 것은 잊어버리고": 달리기 선수들에게 빗댄다. 그들은 과정의 속도를 늦출까봐 어느 방향으로도 눈을 돌리지 않고, 특히 얼마나 달렸는지 보기 위해 뒤를 돌아보지 않고, 쉬지 않고 목표를 향해 앞으로 달려간다. 따라서 바울은 자신이 어떤 사람이었는지, 어떤 일을 했는지 생각하지 않고, 단순히 정해진 목표를 향해 나아가며, 그것도 팔을 뻗치며 달려간다고 가르친다.

뒤를 돌아보는 것이 유용하다고 말하는 사람이 있을 수도 있다. 이미 주어진 은혜가 소망을 갖도록 격려하고, 죄로 인해 삶의 과정을 고칠 것을 권고받기 때문이다. 나는 이런 생각들이 앞에 있는 것에서 뒤에 있는 것으로 시야를 돌리는 것이 아니라 목표를 더 분명하게 볼 수 있도록 도움을 준다고 답한다.

그러나 바울은 여기서 열심히나 민첩함을 파괴하거나 손상시키는 뒤돌아봄을 정죄한다. 예를 들어 충분히 진보했다고 스스로를 설득하여 충분히 했다고 생각하면, 게을러지고 다른 사람들에게 횃불을 넘겨주려 한다. 또는 포기한 상황에 대한 아쉬움으로 뒤를 돌아본다면, 하고 있는 일에 온 마음을 쏟을 수 없다.

원주석

15절 카드 ↗

15 As many as are perfect Lest any one should understand this as spoken of the generality of mankind, as though he were explaining the simple elements to those that are mere children in Christ, he declares that it is a rule which all that are perfect ought to follow. Now, the rule is this — that we must renounce confidence in all things, that we may glory in Christ’s righteousness alone, and preferring it to everything else, aspire after a participation in his sufferings, which may be the means of conducting us to a blessed resurrection. Where now will be that state of perfection which monks dream of — where the confused medley of such contrivances — where, in short, the whole system of Popery, which is nothing else than an imaginary perfection, that has nothing in common with this rule of Paul? Undoubtedly, whoever will understand this single term, will clearly perceive that everything that is taught in the Papacy, as to the attainment of righteousness and salvation, is nauseous dung. If in anything otherwise By the same means he both humbles them, and inspires them with good hope, for he admonishes them not to be elated in their ignorance, and at the same time he bids them be of good courage, when he says that we must wait for the revelation of God. For we know how great an obstacle to truth obstinacy is. This, therefore, is the best preparation for docility — when we do not take pleasure in error. Paul, accordingly, teaches indirectly, that we must make way for the revelation of God, if we have not yet attained what we seek. Farther, when he teaches that we must advance by degrees, he encourages them not to draw back in the middle of the course. At the same time, he maintains beyond all controversy what he has previously taught, when he teaches that others who differ from him will have a revelation given to them of what they do not as yet know. For it is as though he had said, — “The Lord will one day shew you that the very thing which I have stated is a perfect rule of true knowledge and of right living.” No one could speak in this manner, if he were not fully assured of the reasonableness and accuracy of his doctrine. Let us in the mean time learn also from this passage, that we must bear for a time with ignorance in our weak brethren, and forgive them, if it is not given them immediately to be altogether of one mind with us. Paul felt assured as to his doctrine, and yet he allows those who could not as yet receive it time to make progress, and he does not cease on that account to regard them as brethren, only he cautions them against flattering themselves in their ignorance. The rendering of the Latin copies (193) in the preterite, revelavit , (he has revealed,) I have no hesitation in rejecting as unsuitable and inappropriate. (193) The rendering of the Vulgate ( revelavit ) is followed in the Rheims version — (1582) — hath revealed. — Ed. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-15

Source

"그러므로 누구든지 우리 온전한 자들은": 이것이 일반 대중에게 말해진 것처럼, 마치 그리스도 안에서 어린아이들에게 단순한 요소들을 설명하는 것처럼 이해하지 않도록, 이것이 온전한 자들 모두가 따라야 할 규칙임을 선언한다. 그 규칙은 이것이다: 그리스도의 의로움 안에서만 자랑하고, 모든 것보다 그것을 선호하며, 복된 부활로 이끌 그분의 고난에 참여하기를 열망하기 위해 모든 것에 대한 신뢰를 포기해야 한다는 것이다.

"만일 무슨 일에 너희가 달리 생각하면": 같은 방법으로 그들을 낮추기도 하고 좋은 소망을 불러일으키기도 한다. 무지함 안에서 자만하지 않도록 권면하면서 동시에 하나님의 계시를 기다려야 한다고 말함으로써 좋은 용기를 낸다. 진리의 장애물이 얼마나 큰지 우리는 안다. 따라서 교화되기 위한 가장 좋은 준비는 오류 안에서 기쁨을 취하지 않는 것이다. 따라서 바울은 간접적으로 아직 원하는 것에 이르지 못했다면 하나님의 계시를 위해 길을 내야 한다고 가르친다.

또한 점차로 전진해야 한다고 가르칠 때, 그들이 과정의 중간에서 뒤로 물러나지 않도록 격려한다. 동시에 그는 이전에 가르친 것을 논쟁의 여지 없이 유지한다. 그는 자신과 다른 사람들도 아직 모르는 것을 계시받을 것이라고 가르치기 때문이다. "주님이 언젠가 당신들에게 내가 말한 바로 그것이 진정한 지식과 올바른 삶의 완전한 규칙임을 보여주실 것이다." 자신의 교훈의 합리성과 정확성에 대해 충분히 확신하지 않고는 이런 방식으로 말할 수 없었을 것이다.

원주석

16절 카드 ↗

16 Nevertheless, so far as we have attained Even the Greek manuscripts themselves differ as to the dividing of the clauses, for in some of them there are two complete sentences. If any one, however, prefer to divide the verse, the meaning will be as Erasmus has rendered it. (194) For my part, I rather prefer a different reading, implying that Paul exhorts the Philipplans to imitate him, that they may at last reach the same goal, so as to think the same thing, and walk by the same rule For where sincere affection exists, such as reigned in Paul, the way is easy to a holy and pious concord, As, therefore, they had not yet learned what true perfection was, in order that they might attain it he wishes them to be imitators of him; that is, to seek God with a pure conscience, ( 2 Timothy 1:3 ,) to arrogate nothing to themselves, and calmly to subject their understandings to Christ. For in the imitating of Paul all these excellences are included — pure zeal, fear of the Lord, modesty, self-renunciation, docility, love, and desire of concord. He bids them, however, be at one and the same time imitators of him; that is, all with one consent, and with one mind. Observe, that the goal of perfection to which he invites the Philippians, by his example, is, that they think the same thing, and walk by the same rule He has, however, assigned the first place to the doctrine in which they ought to harmonize, and the rule to which they should conform themselves. (194) The rendering of Erasmus is as follows:— “ Eadem incedamus regula, ut simus concordes ; ” — “Let us walk by the same rule, that we may be of the same mind.” The words inserted in the common text κανόνι τὸ αὐτὸ φρονεῖν rule — mind the same thing,) are omitted, as is noticed by Granville Penn, in the Vat. and Alex. MSS., the Copt. and Ethiop. versions, and by Hilary and Augustine. — Ed return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-16

Source

"오직 우리가 어디까지 이르렀든지": 헬라어 사본들 자체도 절의 분리에 대해 다르다. 그러나 나는 바울이 빌립보 교인들에게 그를 본받아 마침내 같은 목표에 이르도록, 즉 같은 것을 생각하고 같은 규칙으로 행하도록 권면하는 것이라고 이해하는 것을 선호한다. 바울 안에 지배한 진실한 애정이 있는 곳에서 거룩하고 경건한 화목으로 가는 길이 쉬워지기 때문이다. 따라서 아직 참된 완전이 무엇인지 배우지 못했기 때문에, 그것에 이르기 위해 자신을 본받기를 바란다. 즉 순수한 양심으로 하나님을 구하고(디모데후서 1:3), 자신에게 아무것도 돌리지 않으며, 침착하게 자신의 지성을 그리스도께 복종시키는 것이다. 바울을 본받는 것에 이 모든 탁월함이 포함된다.

원주석

17절 카드 ↗

17 Mark them By this expression he means, that it is all one to him what persons they single out for themselves for imitation, provided they conform themselves to that purity of which he was a pattern. By this means all suspicion of ambition is taken away, for the man that is devoted to his own interests wishes to have no rival. At the same time he warns them that all are not to be imitated indiscriminately, as he afterwards explains more fully. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-17

Source

"형제들아 너희는 함께 나를 본받으라": 이 표현으로 그는 그들이 어떤 사람들을 본받기 위해 선택하든 그에게는 아무 차이가 없다는 것을 의미한다. 단지 그가 모범이었던 그 순수함에 자신들을 맞추기만 한다면. 이로써 야망에 대한 모든 의심이 제거된다. 자신의 이익에 헌신된 사람은 경쟁자가 없기를 바라기 때문이다. 동시에 모든 사람을 무차별적으로 본받지 않도록 경고하는데, 후에 더 충분히 설명한다.

원주석

18절 카드 ↗

18 For many walk The simple statement, in my opinion, is this — Many walk who mind earthly things, meaning by this, that there are many who creep upon the ground (195) , not feeling the power of God’s kingdom. He mentions, however, in connection with this, the marks by which such persons may be distinguished. These we will examine, each in its order. By earthly things some understand ceremonies, and the outward elements of the world, which cause true piety to be forgotten, I prefer, however, to view the term as referring to carnal affection, as meaning that those who are not regenerated by the Spirit of God think of nothing but the world. This will appear more distinctly from what follows; for he holds them up to odium on this ground — that, being desirous exclusively of their own honor, ease, and gain, they had no regard to the edification of the Church. Of whom I have told you often He shews that it is not without good reason that he has often warned the Philippians, inasmuch as he now endeavors to remind them by letter of the same things as he had formerly spoken of to them when present with them. His tears, also, are an evidence that he is not influenced by envy or hatred of men, nor by any disposition to revile, nor by insolence of temper, but by pious zeal, inasmuch as he sees that the Church is miserably destroyed (196) by such pests. It becomes us, assuredly, to be affected in such a manner, that on seeing that the place of pastors is occupied by wicked and worthless persons, we shall sigh, and give evidence, at least by our tears, that we feel deeply grieved for the calamity of the Church. It is of importance, also, to take notice of whom Paul speaks — not of open enemies, who were avowedly desirous that doctrine might be undermined — but of impostors and profligates, who trampled under foot the power of the gospel, for the sake of ambition or of their own belly. And unquestionably persons of this sort, who weaken the influence of the ministry by seeking their own interests, (197) sometimes do more injury than if they openly opposed Christ. We must, therefore, by no means spare them, but must point them out with the finger, as often as there is occasion. Let them complain afterwards, as much as they choose, of our severity, provided they do not allege anything against us that it is not in our power to justify from Paul’s example. That they are the enemies of the cross of Christ. Some explain cross to mean the whole mystery of redemption, and they explain that this is said of them, because, by preaching the law, they made void the benefit of Christ’s death. Others, however, understand it as meaning, that they shunned the cross, and were not prepared to expose themselves to dangers for the sake of Christ. I understand it, however, in a more general way, as meaning that, while they pretended to be friends, they were, nevertheless, the worst enemies of the gospel. For it is no unusual thing for Paul to employ the term cross to mean the entire preaching of the gospel. For as he says elsewhere, If any man is in Christ, let him be a new creature. ( 2 Corinthians 5:17 .) (198) (195) “ Qui ont leurs affections enracines en la terre ;” — “Who have their affections rooted in the earth.” (196) “ Perdue et ruinee ;” — “Destroyed and ruined.” (197) “ Ne regardans qu’a eux-mesmes et a leur proufit, font perdre toutela faueur et la force du ministere ;” — “Looking merely to themselves and their own advantage, undermine all the influence and power of the ministry.” (198) Such is Calvin’s rendering of the passage referred to. See Calvin on the Corinthians, vol. 2, pp. 229, 233.—Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-18

Source

"내가 여러 번 너희에게 말하였거니와": 내 생각에 단순한 진술은 이것이다: 많은 사람들이 세상적인 것을 생각하며 행한다는 것이다. 이것은 하나님 나라의 능력을 느끼지 못하고 땅 위를 기어 다니는 자들이 많다는 것을 의미한다. 그러나 그는 이와 함께 그런 사람들이 구별될 수 있는 표지를 언급한다. "세상적인 것"을 어떤 사람들은 의식과 세상의 외적인 요소들로 이해한다. 나는 오히려 육신적 감정을 가리키는 것으로 보기를 선호한다.

또한 그의 눈물도 그가 사람들에 대한 질투나 증오, 또는 어떤 비방하려는 성향, 또는 교만한 성미로 자극받은 것이 아니라, 경건한 열심으로 자극받았음을 증거한다. 교회가 이런 전염병으로 비참하게 파멸되는 것을 보기 때문이다. 확실히 우리도 이런 영향을 받아야 한다. 목사의 자리를 악하고 가치 없는 자들이 차지하는 것을 보고 한숨 쉬며, 적어도 우리의 눈물로써 교회의 재앙에 깊이 슬퍼한다는 것을 보여야 한다.

바울이 누구에 대해 말하는지 주목하는 것도 중요하다: 공개적으로 교훈이 손상되기를 원했던 노골적인 원수들이 아니라, 야망을 위해 또는 자신의 배를 위해 복음의 능력을 발아래 짓밟은 사기꾼들과 방종한 자들이다. 그리고 분명히 이런 종류의 사람들이 자신의 이익을 추구함으로써 사역의 영향력을 약화시키는 것이, 그리스도를 공개적으로 반대하는 것보다 더 해를 끼치는 경우가 때로 있다.

"그들은 그리스도의 십자가의 원수들이라": 어떤 사람들은 십자가가 구속의 전체 신비를 의미한다고 설명하고, 율법을 전함으로써 그리스도의 죽음의 유익을 무효화했기 때문에 그들에게 그렇게 말해진다고 설명한다. 다른 사람들은 그들이 십자가를 피하고 그리스도를 위해 위험에 자신들을 드러낼 준비가 되지 않았다는 의미로 이해한다. 나는 그것을 더 일반적인 의미로, 즉 친구로 가장하면서도 복음의 최악의 원수들이었다는 의미로 이해한다.

원주석

19절 카드 ↗

19 Whose end is destruction He adds this in order that the Philippians, appalled by the danger, may be so much the more carefully on their guard, that they may not involve themselves in the ruin of those persons. As, however, profligates of this description, by means of show and various artifices, frequently dazzle the eyes of the simple for a time, in such a manner that they are preferred even to the most eminent servants of Christ, the Apostle declares, with great confidence (199) , that the glory with which they are now puffed up will be exchanged for ignominy. Whose god is the belly As they pressed the observance of circumcision and other ceremonies, he says that they did not do so from zeal for the law, but with a view to the favor of men, and that they might live peacefully and free from annoyance. For they saw that the Jews burned with a fierce rage against Paul, and those like him, and that Christ could not be proclaimed by them in purity with any other result, than that of arousing against themselves the same rage. Accordingly, consulting their own ease and advantage, they mixed up these corruptions with the view of mitigating the flames of others. (200) (199) “ Hardiment et d’vne grande asseurance ;” — “ Boldly , and with great confidence.” (200) “ Pour esteindre et appaiser le feu des nutres ;” — “For the sake of mitigating and allaying the fire of others.” Calvin’s meaning appears to be, that they made it their endeavor to screen themselves as far as possible from the fiery rage of those around them. — Ed. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-19

Source

"그들의 마침은 멸망이요": 빌립보 교인들이 위험에 놀라 그런 사람들의 파멸에 자신들이 연루되지 않도록 더욱 신중하게 경계하도록 이것을 덧붙인다. 그러나 이런 방종한 자들은 온갖 허풍과 책략으로 단순한 사람들의 눈을 잠시 현혹시켜, 그리스도의 가장 탁월한 종들보다 더 선호받기도 한다. 따라서 사도는 큰 확신으로 그들이 지금 우쭐대는 영광이 수치로 바뀔 것이라고 선언한다.

"배를 섬기는 것이라": 그들이 할례와 다른 의식들의 준수를 강요한 것이 율법에 대한 열심에서가 아니라, 사람들의 호의를 얻기 위해, 그리고 조용히 귀찮음 없이 살기 위함이었다고 말한다. 유대인들이 바울과 같은 사람들에게 격렬한 분노를 보이는 것을 보았고, 그리스도를 순수하게 전하는 것이 같은 분노를 불러일으키는 것 외에 다른 결과가 있을 수 없음을 알았기 때문이다. 따라서 자신들의 안락함과 이익을 위해 다른 사람들의 불길을 완화할 목적으로 이런 부패들을 섞었다.

원주석

20절 카드 ↗

20 But our conversation is in heaven This statement overturns all empty shows, in which pretended ministers of the gospel are accustomed to glory, and he indirectly holds up to odium all their objects of aim, (201) because, by flying about above the earth, they do not aspire towards heaven. For he teaches that nothing is to be reckoned of any value except God’s spiritual kingdom, because believers ought to lead a heavenly life in this world. “They mind earthly things: it is therefore befitting that we, whose conversation is in heaven, should be separated from them.” (202) We are, it is true, intermingled here with unbelievers and hypocrites; nay more, the chaff has more of appearance in the granary of the Lord than wheat. Farther, we are exposed to the common inconveniences of this earthly life; we require, also, meat and drink, and other necessaries, but we must, nevertheless, be conversant with heaven in mind and affection. For, on the one hand, we must pass quietly through this life, and, on the other hand, we must be dead to the world that Christ may live in us, and that we, in our turn, may live to him. This passage is a most abundant source of many exhortations, which it were easy for any one to elicit from it. Whence also. From the connection that we have with Christ, he proves that our citizenship (203) is in heaven, for it is not seemly that the members should be separated from their Head. Accordingly, as Christ is in heaven, in order that we may be conjoined with him, it is necessary that we should in spirit dwell apart from this world. Besides, where our treasure is, there is our heart also. ( Matthew 6:21 .) Christ, who is our blessedness and glory, is in heaven: let our souls, therefore, dwell with him on high. On this account he expressly calIs him Savior. Whence does salvation come to us? Christ will come to us from heaven as a Savior. Hence it were unbefitting that we should be taken up with this earth (204) . This epithet, Savior, is suited to the connection of the passage; for we are said to be in heaven in respect of our minds on this account, that it is from that source alone that the hope of salvation beams forth upon us. As the coming of Christ will be terrible to the wicked, so it rather turns away their minds from heaven than draws them thither: for they know that he will come to them as a Judge, and they shun him so far as is in their power. From these words of Paul pious minds derive the sweetest consolation, as instructing them that the coming of Christ is to be desired by them, inasmuch as it will bring salvation to them. On the other hand, it is a sure token of incredulity, when persons tremble on any mention being made of it. See Romans 8:0 . While, however, others are transported with vain desires, Paul would have believers contented with Christ alone. Farther, we learn from this passage that nothing mean or earthly is to be conceived of as to Christ, inasmuch as Paul bids us look upward to heaven, that we may seek him. Now, those that reason with subtlety that Christ is not shut up or hid in some corner of heaven, with the view of proving that his body is everywhere, and fills heaven and earth, say indeed something that is true, but not the whole: for as it were rash and foolish to mount up beyond the heavens, and assign to Christ a station, or seat, or place of walking, in this or that region, so it is a foolish and destructive madness to draw him down from heaven by any carnal consideration, so as to seek him upon earth. Up, then, with our hearts (205) , that they may be with the Lord. (201) “ Toutes leurs inuentions et facons de faire ;” — “All their contrivances and modes of acting.” (202) “ Que nous soyons diuisez et separez d’auec eux ;” — “That we be divided and separated from them.” (203) Politiam — a term corresponding to that employed in the original,.—Ed. (204) “ Que nous soyons occupez et enueloppez en terre ;” — “That we should be occupied and entangled with the earth.” (205) Sursum corda Our Author most probably alludes to the circumstance, that this expression was wont to be made use of among Christians in ancient times, when the ordinance of the supper was about to be administered. See Calvin’s Institutes , vol. 3, p. 440 — Ed. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-3-20

Source

"그러나 우리의 시민권은 하늘에 있는지라": 이 진술은 복음의 가짜 사역자들이 즐겨 자랑하는 모든 허황된 허세를 뒤엎는다. 그리고 그들이 하늘을 향해 열망하지 않고 땅 위를 날아다니기 때문에 그들의 모든 목표를 간접적으로 비난한다. 따라서 믿는 자들은 이 세상에서 하늘의 삶을 살아야 하므로, 오직 하나님의 영적인 나라만이 어떠한 가치로도 여겨질 수 없다고 가르친다.

우리는 이 땅에서 불믿는 자들과 위선자들과 섞여 있다. 아니, 주님의 타작마당에서 겨가 밀보다 더 많이 나타난다. 더구나 우리는 이 세상 삶의 공통적인 불편함에 노출되어 있다. 음식과 음료와 다른 필수품들도 필요하다. 그러나 그럼에도 우리는 마음과 감정에서 하늘과 교제해야 한다.

"그로부터 우리는": 우리가 그리스도와 가진 연결에서 우리의 시민권이 하늘에 있음을 증명한다. 지체들이 머리와 분리되는 것이 합당하지 않기 때문이다. 따라서 그리스도가 하늘에 계시므로, 우리가 그분과 연합되기 위해 영 안에서 이 세상에서 떨어져 거해야 한다. 또한 우리의 보물이 있는 곳에 우리의 마음도 있다(마태복음 6:21). 우리의 복됨과 영광이신 그리스도가 하늘에 계신다. 따라서 우리의 영혼이 높이 그분과 함께 거하게 하자.

"구주를 기다리노니": 이를 위해 그는 명시적으로 그분을 구주라고 부른다. 구원이 어디서 우리에게 오는가? 그리스도께서 구주로서 하늘에서 우리에게 오실 것이다. 따라서 우리가 이 땅에 몰두하는 것은 합당하지 않다. "구주"라는 칭호가 구절의 연결에 적합하다. 우리가 마음에서 하늘에 있다고 말하는 것은 오직 그 근원에서만 구원의 소망이 우리에게 비치기 때문이다.

그리스도의 오심이 악인들에게 두려운 것이듯이, 그것은 그들의 마음을 하늘로 끌어당기기보다 하늘에서 돌아서게 한다. 그분이 심판자로서 오실 것을 알고 가능한 한 그분을 피하기 때문이다. 반면 경건한 마음에게 이 말씀들은 가장 달콤한 위로를 전한다: 그리스도의 오심이 그들에게 구원을 가져올 것이므로 바라야 한다는 것이다. 그 반대로, 그것이 언급될 때 두려워하는 것은 불신의 확실한 표시이다.

원주석

21절 카드 ↗

21 Who will change By this argument he stirs up the Philippians still farther to lift up their minds to heaven, and be wholly attached to Christ — because this body which we carry about with us is not an everlasting abode, but a frail tabernacle, which will in a short time be reduced to nothing. Besides, it is liable to so many miseries, and so many dishonorable infirmities, that it may justly be spoken of as vile and full of ignominy. Whence, then, is its restoration to be hoped for? From heaven, at Christ’s coming. Hence there is no part of us that ought not to aspire after heaven with undivided affection. We see, on the one hand, in life, but chiefly in death, the present meanness of our bodies; the glory which they will have, conformably to Christ’s body, is incomprehensible by us: for if the disciples could not endure the slight taste which he afforded (206) in his transfiguration, ( Matthew 17:6 ,) which of us could attain its fullness? Let us for the present be contented with the evidence of our adoption, being destined to know the riches of our inheritance when we shall come to the enjoyment of them. According to the efficacy As nothing is more difficult to believe, or more at variance with carnal perception, than the resurrection, Paul on this account places before our eyes the boundless power of God, that it may entirely remove all doubt; for distrust arises from this — that we measure the thing itself by the narrowness of our own understanding. Nor does he simply make mention of power, but also of efficacy, which is the effect, or power showing itself in action, so to speak. Now, when we bear in mind that God, who created all things out of nothing, can command the earth, and the sea, and the other elements, to render back what has been committed to them (207) , our minds are imrnediately roused up to a firm hope — nay, even to a spiritual contemplation of the resurrection. But it is of importance to take notice, also, that the right and power of raising the dead, nay more, of doing everything according to his own pleasure, is assigned to the person of Christ — an encomium by which his Divine majesty is illustriously set forth. Nay, farther, we gather from this, that the world was created by him, for to subject all things to himself belongs to the Creator alone. (206) “ De sa Gloire ;” — “Of his glory.” (207) “ Qu’il leur auoit donne en garde ;” — “What he had given to them to keep.” return to ' Top of Page ' Philippians Phi 2 Philippians Phi Philippians Phi 4 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Philippians 3". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ philippians-3.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-r

Pericope (part_of)

절 (explains)

bible-text/php-3-21

Source

"그가 우리의 낮은 몸을 변화시키실 것이라": 이 논증으로 빌립보 교인들을 더욱 자극하여 마음을 하늘로 올리고 전적으로 그리스도께 붙어 있게 한다. 우리가 지니고 다니는 이 몸이 영원한 거처가 아니라, 잠시 후 아무것도 아닌 것으로 줄어들 연약한 장막이기 때문이다. 또한 이 몸은 너무나 많은 고통과 수치스러운 연약함에 노출되어 있어서 비천하고 수치로 가득하다고 정당하게 말할 수 있다.

그렇다면 어디서 회복의 소망이 있는가? 그리스도의 오심에서, 하늘에서. 따라서 우리의 어떤 부분도 나뉘지 않는 애정으로 하늘을 열망하지 않을 수 없다. 우리는 한편으로 삶에서, 특히 죽음에서, 우리 몸의 현재의 비천함을 본다. 그것들이 그리스도의 몸을 닮아 가질 영광은 우리가 이해할 수 없다.

"그의 능력으로": 부활보다 믿기 어렵거나 육신적 인식과 더 상반되는 것이 없으므로, 바울은 모든 의심을 완전히 제거하기 위해 하나님의 무한한 능력을 우리 앞에 제시한다. 불신이 생기는 것은 우리 자신의 이해의 협소함으로 그 자체를 측정하기 때문이다. 또한 단순히 능력을 언급하는 것이 아니라 효력도 언급한다. 이는 능력이 행동에서 나타나는 것이다. 이제 무에서 모든 것을 창조하신 하나님께서 땅과 바다와 다른 요소들이 맡겨진 것을 돌려보내도록 명할 수 있음을 명심할 때, 우리의 마음은 즉시 부활의 굳건한 소망으로, 나아가 영적 묵상으로 자극된다. 그런데 죽은 자들을 일으킬 권리와 능력, 나아가 자신의 기쁜 뜻에 따라 모든 것을 행하는 능력이 그리스도의 인격에 부여된 것을 주목하는 것도 중요하다. 이 찬양으로 그분의 신성한 위엄이 찬란하게 드러난다.

원주석

← 2장4장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴