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주석[칼빈] — 빌립보서 4장 · 자족과 평안

요약
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← 3장

1절 카드 ↗

1. Therefore, my brethren He concludes his doctrine, as he is wont, with most urgent exhortations, that he may fix it the more firmly in the minds of men. He also insinuates himself into their affections by endearing appellations (208) , which at the same time are not dictated by flattery, but by sincere affection. He calls them his joy and crown; because, delighted to see those who had been gained over through his instrumentality persevering in the faith (209) , he hoped to attain that triumph, of which we have spoken (210) , when the Lord will reward with a crown those things which have been accomplished under his guidance. When he bids them so stand fast in the Lord, he means that their condition is approved of by him. At the same time, the particle so might be taken as referring to the doctrine going before; but the former view is more suitable, so that, by praising their present condition, he exhorts them to perseverance. They had already, it is true, given some evidence of their constancy. Paul, however, well knowing human weakness, reckons that they have need of confirmation for the future. (208) “ Et les appelant par noms amiables et gracieux, il tasche de gaigner leurs coeurs ;” — “And calling them by lovely and kind names, he endeavors to gain their hearts.” (209) “ Estant ioyeux de les veoir perseuerer en la foy, a laquelle ils auoyent este amenez par son moyen ;” — “Being delighted to see them persevere in the faith, to which they had been brought through his instrumentality.” (210) Calvin seems to refer here to what he had said when commenting on Philippians 2:16 . See p. 72.—Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"

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"그러므로 나의 형제들아": 바울은 교훈을 사람들의 마음에 더 굳게 새기기 위해 관습적으로 하는 것처럼 간절한 권면으로 결론짓는다. 또한 이 권면들은 아첨에서 나온 것이 아니라 진실한 애정에서 나온 것이다. 그들을 자신의 기쁨이자 면류관이라고 부른다. 자신의 수단으로 그리스도께 얻어진 자들이 믿음에서 인내하는 것을 보고 기뻐하며, 주님이 그분의 인도 아래 이루어진 것들에 면류관으로 상을 주실 때 우리가 말한 그 승리를 얻기를 바랐기 때문이다.

"주 안에서 굳게 서라": 그가 그들의 현재 상태가 그에게 인정된다는 것을 의미한다. 동시에 "그렇게"라는 접속사는 앞의 교훈에 관계되는 것으로 볼 수도 있다. 그러나 전자의 견해가 더 적합하다. 그들의 현재 상태를 칭찬함으로써 인내를 권면하기 때문이다. 그들이 이미 어느 정도 자신들의 굳건함에 대한 증거를 보였지만, 바울은 인간의 연약함을 잘 알기에 그들이 앞으로의 확인이 필요하다고 본다.

원주석

2절 카드 ↗

2. I exhort Euodias and Syntyche It is an almost universally received opinion that Paul was desirous to settle a quarrel, I know not of what sort, between those two women. While I am not inclined to contend as to this, the words of Paul do not afford ground enough for such a conjecture to satisfy us that it really was so. It appears, from the testimony which he gives in their favor, that they were very excellent women; for he assigns to them so much honor as to call them fellow-soldiers in the gospel (211) . Hence, as their agreement was a matter of great moment (212) , and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord. We must take notice, however, that, whenever he speaks of agreement, he adds also the bond of it— in the Lord. For every combination will inevitably be accursed, if apart from the Lord, and, on the other hand, nothing is so disjoined, but that it ought to be reunited in Christ. (211) “ 1l les appelle ses compagnes de guerre, d’autant qu’elles ont batail1e auec luy en l’euangile ;” — “He calls them his companions in war, inasmuch as they had struggled hard with him in the gospel.” (212) “ C’estoit une chose grandement requise et necessaire qu’elles fussent d’un consentement ;” — “It was a thing greatly requisite and necessary that they should be in a state of agreement.” return to ' Top of Page ' <a name="verse-3" class="com-number"

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"나는 유오디아에게 권면하고 순두게에게 권면한다": 바울이 두 여인 사이의 어떤 불화를 해결하고자 했다는 것이 거의 보편적으로 받아들여지는 의견이다. 이에 대해 논쟁을 벌이고 싶지는 않지만, 바울의 말이 그것이 실제로 그러했다는 것을 만족스럽게 확인할 충분한 근거를 제공하지는 않는다. 그가 그들을 위해 주는 증언에서 보면 그들이 매우 탁월한 여성들이었음이 나타난다. 그들에게 복음의 전우들이라고 부를 정도로 명예를 부여하기 때문이다. 따라서 그들의 일치가 매우 중요한 문제이고, 반대로 그들의 불화는 큰 위험을 수반할 것이므로, 특별히 화목을 권면한다.

그런데 일치에 대해 말할 때마다 "주 안에서"라는 그 결합의 유대를 덧붙이는 것을 주목해야 한다. 주님을 떠난 모든 결합은 저주받을 것이고, 반대로 아무리 분리된 것이라도 그리스도 안에서 다시 연합되어야 한다.

원주석

3절 카드 ↗

3 I entreat thee, also, true yokefellow I am not inclined to dispute as to the gender of the noun, and shall, accordingly, leave it undetermined (213) , whether he addresses here a man or a woman. At the same time there is excessive weakness in the argument of Erasmus, who infers that it is a woman from the circumstance, that mention is made here of other women — as though he did not immediately subjoin the name of Clement in the same connection. I refrain, however, from that dispute: only I maintain that it is not Paul’s wife that is designated by this appellation. Those who maintain this, quote Clement and Ignatius as their authorities. If they quoted correctly, I would not certainly despise men of such eminence. But as writings are brought forward from Eusebius (214) which are spurious, and were contrived by ignorant monks (215) , they are not deserving of much credit among readers of sound judgment (216) Let us, therefore, inquire as to the thing itself, without taking any false impression from the opinions of men. When Paul wrote the First Epistle to the Corinthians, he was, as he mentions, at that time unmarried. “To the unmarried,” says he, “and widows, I say it is good that they should continue even as I am” ( 1 Corinthians 7:8 .) He wrote that Epistle at Ephesus (217) when he was prepared to leave it. Not long after, he proceeded to Jerusalem, where he was put in prison, and sent to Rome. Every one must perceive how unsuitable a period of time it would have been for marrying a wife, spent by him partly in journeying, and partly in prison. In addition to this, he was even at that time prepared to endure imprisonment and persecutions, as he himself testifies, according to Luke. ( Acts 21:13 .) I am, at the same time, well aware what objection is usually brought forward in opposition to this — that Paul, though married, refrained from conjugal intercourse. The words, however, convey another meaning, for he is desirous that unmarried persons may have it in their power to remain in the same condition with himself. Now, what is that condition but celibacy? As to their bringing forward that passage — Is it not lawful for me to lead about a wife ( 1 Corinthians 9:5 ,) for the purpose of proving he had a wife, it is too silly to require any refutation (218) . But granting that Paul was married, how came his wife to be at Philippi — a city which we do not read of his entering on more than two occasions, and in which it is probable he never remained so much as two whole months? In fine, nothing is more unlikely than that he speaks here of his wife; and to me it does not seem probable that he speaks of any female. I leave it, however, to the judgment of my readers. The word which Paul makes use of here ( συλλάμβανεσθαι ) means, to take hold of a thing and embrace it along with another person, with the view of giving help (219) Whose names are in the book of life The book of life is the roll of the righteous, who are predestinated to life, as in the writings of Moses. ( Exodus 32:32 .) God has this roll beside himself in safekeeping. Hence the book is nothing else than His eternal counsel, fixed in His own breast. In place of this term, Ezekiel employs this expression — the writing of the house of Israel. With the same view it is said in Let them be blotted out of the book of the living, and let them not be written among the righteous; ( Psalms 69:28 ) that is, let them not be numbered among the elect of God, whom he receives within the limits of his Church and kingdom (220) . Should any one allege, that Paul therefore acts rashly in usurping to himself the right of pronouncing as to the secrets of God, I answer, that we may in some measure form a judgment from the token by which God manifests his election, but only in so far as our capacity admits. In all those, therefore, in whom we see the marks of adoption shine forth, let us in the mean time reckon those to be the sons of God until the books are opened, ( Revelation 20:12 ,) which will thoroughly bring all things to view. It belongs, it is true, to God alone now to know them that are his, ( 2 Timothy 2:19 ,) and to separate at least the lambs from the kids; (221) but it is our part to reckon in charity all to be lambs who, in a spirit of obedience, submit themselves to Christ as their Shepherd (222) , who betake themselves to his fold, and remain there constantly. It is our part to set so high a value upon the gifts of the Holy Spirit, which he confers peculiarly on his elect, that they shall be to us the seals, as it were, of an election which is hid from us. (213) “ Je le laisse a disputer aux autres ;” —”I leave it to others to dispute as to this.” (214) “ Comme ainsi soit qu’on metre en auant ie ne scay quels faux escrits sous le nom d’Eusebe ;” — “As they set forth I know not what spurious writings under the name of Eusebius.” (215) “ Et adioustez a son histoire ;” — “And added to his history.” (216) “ Ils ne meritent point enuers les lecteurs de bon iugement, qu’on y adiouste grande foy ;” — “They do not deserve, as to readers of good judgment, that much credit should be attached to them.” (217) See Calvin on the Corinthians, vol. 2, pp. 70, 72, 78. (218) See Calvin on the Corinthians, vol. 1, p. 234, 235, 292. (219) It is defined by Wahl, in his Clavis N. T. Philologica, as follows. Una manaum admoveo, i.e. opitulor,opem fero, iuvo ; (I lend a helping hand; that is, I assist, I bring assistance, I aid.) — Ed. (220) See Calvin on the Psalms, vol. 3, pp. 73, 74. (221) “ Les agneux des boucs ;” — “The lambs from the goats.” (222) “ Christ vray Pastuer ;” — “Christ the true Shepherd.” return to ' Top of Page ' <a name="verse-4" class="com-number"

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"또한 참으로 멍에를 같이한 자여 너에게도 구하노니": 이것이 남자에게 말하는 것인지 여자에게 말하는 것인지 미결로 남겨둔다. 그러나 여기서 이것이 바울의 아내를 지칭하는 것이 아님은 확실하다. 바울이 고린도전서를 쓸 때 아직 결혼하지 않았다고 언급하고 있기 때문이다. "결혼하지 않은 자들과 과부들에게 말하노니, 나와 같이 그대로 지내는 것이 좋다"(고린도전서 7:8). 그 서신을 에베소에서 썼는데, 그 후 얼마 지나지 않아 예루살렘으로 갔다가 거기서 잡혀 로마로 보내졌다. 이 기간 동안 부분적으로는 여행하고 부분적으로는 감옥에 있었으니 아내를 얻기에 얼마나 부적합한 시기였는지 모두가 알 것이다.

"생명책에 이름이 있는 자들": 생명책은 모세의 글에서처럼 생명으로 예정된 의인들의 목록이다(출애굽기 32:32). 하나님께서 이 목록을 그분 곁에 안전하게 보관하고 계신다. 따라서 이 책은 그분의 가슴 속에 고정된 그분의 영원한 뜻 외에 아무것도 아니다. 에스겔은 "이스라엘 집의 기록"이라는 표현을 같은 의미로 사용한다. 같은 목적으로 시편에서도 말한다: "그들이 생명책에서 지워지고 의인 중에 기록되지 말게 하소서"(시편 69:28). 즉 하나님이 그분의 교회와 나라의 경계 안에 받아들이는 하나님의 택함받은 자 중에 수지 말게 하라는 것이다.

바울이 하나님의 비밀에 대해 판단하는 권리를 침해함으로써 무모하게 행동한다고 주장한다면, 나는 이렇게 답한다: 우리가 어느 정도 하나님이 그분의 선택을 나타내시는 표지로부터 판단을 형성할 수 있지만, 그것은 우리의 역량이 허용하는 한에서만이다. 따라서 입양의 표지가 빛나는 것이 보이는 모든 사람에게서, 책들이 열릴 때까지(요한계시록 20:12) 우리는 그동안 그들을 하나님의 자녀로 여기자.

원주석

4절 카드 ↗

4. Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. (223) Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, (224) as assuredly these spiritual consolations, by means of which the Lord refreshes and gladdens us, ought then most of all to show their efficacy when the whole world tempts us to despair. Let us, however, in connection with the circumstances of the times, consider what efficacy there must have been in this word uttered by the mouth of Paul, who might have had special occasion of sorrow. (225) For if they are appalled by persecutions, or imprisonments, or exile, or death, here is the Apostle setting himself forward, who, amidst imprisonments, in the very heat of persecution, and in fine, amidst apprehensions of death, is not merely himself joyful, but even stirs up others to joy. The sum, then, is this — that come what may, believers, having the Lord standing on their side (226) , have amply sufficient ground of joy. The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. (227) For unquestionably it differs from the joy of the world in this respect — that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed ( Luke 6:25 ). Hence, that only is a settled joy in God which is such as is never taken away from us. (223) “ Il se pouuoit faire que les Philippiens, estans vaincus de tristesse ou impatience, venissent a perdre courage ;” — “It might be, that the Philippians, being overcome by grief or impatience, might come to lose heart.” (224) “ Non obstant les troubles et les fascheries qu’ils voyoyent deuant leurs yeux ;” — “Notwithstanding the troubles and annoyances that they saw before their eyes.” (225) “ Qui plus que tous les autres pouuoit auoir matiere de se contrister ;” — “Who might more than all others have had occasion to indulge sorrow.”“ (226) “ Ont le Seigneur pour eux ;” — “Have the Lord for them.” (227) “ Que vostre ioye se continue en iceluy iusques a la fin ;” — “That your joy may maintain itself in him until the end.” return to ' Top of Page ' <a name="verse-5" class="com-number"

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"주 안에서 항상 기뻐하라": 이것은 시대에 맞는 권면이다. 경건한 자들의 상황이 극도로 힘들고 사방에서 위험이 위협했기 때문에, 그들이 슬픔이나 조급함에 지쳐 굴복할 수 있었다. 따라서 적대적이고 불안한 상황에서도 주님 안에서 기뻐하라고 명한다. 주님이 우리를 새롭게 하고 기쁘게 하시는 이 영적인 위로들이 온 세상이 우리를 절망으로 유혹할 때 가장 효력을 보여야 하기 때문이다.

그러나 시대의 상황과 관련하여, 특별히 슬픔의 이유가 있었을 바울의 입에서 나온 이 말씀에 얼마나 큰 효력이 있었는지 고려해야 한다. 박해나 감금이나 유배나 죽음에 겁을 먹었다면, 여기 사도가 스스로를 내세우는데, 그는 감금 속에서, 박해의 한가운데서, 죽음의 두려움 속에서도 단순히 기뻐할 뿐 아니라 다른 사람들도 기쁨으로 자극한다. 요점은 이것이다: 어떤 일이 닥치든 주님이 그들 편에 서 계신 믿는 자들에게 기뻐할 충분한 근거가 있다는 것이다.

권면의 반복은 더 큰 효력을 준다: 이것이 당신들의 힘과 안정이 되게 하라, 즉 주님 안에서 기뻐하는 것이며, 그것도 단순히 잠깐이 아니라 그분 안에서의 기쁨이 영속되도록. 세상의 기쁨이 속이는 것, 연약한 것, 사라지는 것임을 경험에서 알고, 그리스도도 그것이 저주받은 것이라고 선언한다(누가복음 6:25). 따라서 결코 우리에게서 빼앗기지 않는 그것만이 하나님 안에서 안정된 기쁨이다.

원주석

5절 카드 ↗

5 Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. “ Letall that have to deal with you have experience of your equity and humanity.” In this way to know, will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. (228) This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit — when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, — “My mind is tranquil, which takes everything in good part.” (229) Such equanimity — which is as it were the mother of patience — he requires here on the part of the Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by producing its proper effects. The term modesty does not seem appropriate here, because Paul is not in this passage cautioning them against haughty insolence, but directs them to conduct themselves peaceably in everything, and exercise control over themselves, even in the endurance of injuries or inconveniences. The Lord is at hand Here we have an anticipation, by which he obviates an objection that might be brought forward. For carnal sense rises in opposition to the foregoing statement. For as the rage of the wicked is the more inflamed in proportion to our mildness, (230) and the more they see us prepared for enduring, are the more emboldened to inflict injuries, we are with difficulty induced to possess our souls in patience. ( Luke 21:19 .) Hence those proverbs, — “ We must howl when among wolves.” “Those who act like sheep will quickly be devoured by wolves.” Hence we conclude, that the ferocity of the wicked must be repressed by corresponding violence, that they may not insult us with impunity. (231) To such considerations Paul here opposes confidence in Divine providence. He replies, I say, that the Lord is at hand, whose power can overcome their audacity, and whose goodness can conquer their malice. He promises that he will aid us, provided we obey his commandment. Now, who would not rather be protected by the hand of God alone, than have all the resources of the world at his command? Here we have a most beautiful sentiment, from which we learn, in the first place, that ignorance of the providence of God is the cause of all impatience, and that this is the reason why we are so quickly, and on trivial accounts, thrown into confusion, (232) and often, too, become disheartened because we do not recognize the fact that the Lord cares for us. On the other hand, we learn that this is the only remedy for tranquillizing our minds — when we repose unreservedly in his providential care, as knowing that we are not exposed either to the rashness of fortune, or to the caprice of the wicked, (233) but are under the regulation of God’s fatherly care. In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security. There are, however, two ways in which the Lord is said to be at hand — either because his judgment is at hand, or because he is prepared to give help to his own people, in which sense it is made use of here; and also in Psalms 145:18 , The Lord is near to all that call upon him. The meaning therefore is, — “Miserable were the condition of the pious, if the Lord were at a distance from them.” But as he has received them under his protection and guardianship, and defends them by his hand, which is everywhere present, let them rest upon this consideration, that they may not be intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of Divine power or help. (228) “ En douceur et patience ;” — “With sweetness and patience.” (229) “ TranquilIus animus meus, qui aequi boni facit omnia .” Calvin here gives the sense, but not the precise words, of Cicero, which are as follows: “ Tranquillissimus autem animus meus, qui totm istuc aequi boni facit ;” — “My mind, however, is most tranquil, which takes all that in good part.” See Cic. Art.7,7. — Ed . (230) “ D’autant plus que nous-nous monstrons gracieux et debonnaires ;” — “The more that we show ourselves agreeable and gentle.” (231) “ Afin qu’ils ne s’esleuent point a l’encontre de nous a leur plaisir et sans resistance ;” — “That they may not rise up against us at their pleasure, and without resistance.” (232) “ Que nous sommes tout incontinent et pour vn rien troublez et esmeus ;” — “That we are all at once and for nothing troubled and moved.” (233) “ Ni au plaisir desborde des meschans ;” — “Nor to the unbridled inclination of the wicked.” return to ' Top of Page ' <a name="verse-6" class="com-number"

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"너희 관용을 모든 사람에게 알게 하라": 이것은 두 가지 방식으로 설명할 수 있다. 날카로움이나 엄격함으로 어떤 사람이 불평할 이유가 생기는 것보다 자신의 권리를 포기하는 것을 선호하도록 권면하는 것으로 볼 수 있다. "당신을 대하는 모든 사람이 당신의 공정함과 자비를 경험하게 하라." 이 경우 "알게 하다"는 경험하다는 의미이다. 또는 그들이 모든 것을 평정심으로 견디도록 권면하는 것으로 볼 수도 있다. 나는 후자의 의미를 더 선호한다. 그리스인들 자신이 이 단어를 영의 절제를 나타내는 데 사용하기 때문이다. 즉 부당한 대우에 쉽게 흔들리지 않고, 역경에 쉽게 짜증을 내지 않으며 마음의 평정을 유지하는 것이다. 키케로도 이렇게 말한다: "모든 것을 좋게 받아들이는 내 마음은 평온하다."

이러한 평정심은 인내의 어머니와 같은 것인데, 바울은 빌립보 교인들에게 이것을 요구한다. 그것도 모든 사람에게 적절한 효과를 내어 드러나는 것이어야 한다.

"주님이 가까우시니라": 여기서 바울은 앞의 진술에 제기될 수 있는 반론을 미리 예방한다. 육신적 감각이 앞의 진술에 반기를 들기 때문이다. 우리의 온유함이 커질수록 악인들의 분노가 더 불붙고, 그들이 우리가 견디려 하는 것을 볼수록 더 대담하게 해를 끼친다. 그래서 우리는 영혼의 인내로 자신을 소유하기 어렵다(누가복음 21:19). 따라서 "늑대들 사이에서는 울부짖어야 한다", "양처럼 행동하는 자는 곧 늑대들에게 잡아먹힐 것이다" 같은 속담이 나온다.

바울은 이런 고려들에 대해 신성한 섭리에 대한 신뢰를 대립시킨다. 주님이 가까이 계신다고 답한다. 그분의 능력은 그들의 대담함을 이기고, 그분의 선하심은 그들의 악의를 이길 수 있다. 우리가 그분의 명을 순종하면 도와주실 것을 약속하신다. 세상의 모든 자원을 손에 가지는 것보다 하나님의 손 하나로만 보호받는 것을 원하지 않을 사람이 어디 있겠는가?

여기서 우리는 무엇보다 아름다운 교훈을 배운다. 첫째, 하나님의 섭리를 모르는 것이 모든 조급함의 원인이며, 이것이 우리가 아주 빨리 사소한 이유로 당황하는 이유이다. 둘째, 이것이 우리의 마음을 안정시키는 유일한 치료제이다: 하나님께서 우리를 돌보신다는 것을 알고 그분의 섭리적인 보살핌을 완전히 의지하는 것이다. 우리가 운명의 무모함이나 악인들의 변덕에 노출되어 있지 않고 하나님의 아버지 같은 돌보심으로 규율되고 있음을 알기 때문이다.

원주석

6절 카드 ↗

6 But in all things It is the singular number that is made use of by Paul, but is the neuter gender; the expression, therefore, is equivalent to omni negotio , (in every matter, ) for ( prayer ) and ( supplication ) are feminine nouns. In these words he exhorts the Philippians, as David does all the pious in Psalms 55:22 , and Peter also in 1 Peter 5:7 , to cast all their care upon the Lord. For we are not made of iron, (234) so as not to be shaken by temptations. But this is our consolation, this is our solace — to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. Confidence, it is true, brings tranquillity to our minds, but it is only in the event of our exercising ourselves in prayers. Whenever, therefore, we are assailed by any temptation, let us betake ourselves forthwith to prayer, as to a sacred asylum. (235) The term requests he employs here to denote desires or wishes. He would have us make these known to God by prayer and supplication, as though believers poured forth their hearts before God, when they commit themselves, and all that they have, to Him. Those, indeed, who look hither and thither to the vain comforts of the world, may appear to be in some degree relieved; but there is one sure refuge — leaning upon the Lord. With thanksgiving As many often pray to God amiss, (236) full of complaints or of murmurings, as though they had just ground for accusing him, while others cannot brook delay, if he does not immediately gratify their desires, Paul on this account conjoins thanksgiving with prayers. It is as though he had said, that those things which are necessary for us ought to be desired by us from the Lord in such a way, that we, nevertheless, subject our affections to his good pleasure, and give thanks while presenting petitions. And, unquestionably, gratitude (237) will have this effect upon us — that the will of God will be the grand sum of our desires. (234) “ Car nous ne sommes de fer ni d’acier (comme on dit) ne si insensibles ;” — “For we are not of iron nor steel, as they say, nor so insensible.” (235) “ Comme a vne franchise ;” — “As to a privilege.” (236) “ Autrement qu’ils ne doyuent ;” — “Otherwise than they ought.” (237) “ La recognoissance des benefices de Dieu ;” — “Gratitude for God’s benefits.” return to ' Top of Page ' <a name="verse-7" class="com-number"

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"아무것도 염려하지 말고": 복수 단수를 사용하지만 중성이다. 따라서 표현은 "모든 일에"와 동일하다. 이 말로 바울은 경건한 모든 사람에게 다윗이(시편 55:22), 베드로가(베드로전서 5:7) 권면한 것처럼 모든 염려를 주님 위에 던지라고 권면한다. 우리는 철로 만들어지지 않았으므로 유혹에 흔들리지 않는 것이 아니다. 그러나 이것이 우리의 위로요 우리의 안락이다: 우리를 괴롭히는 모든 것을 하나님의 품에 맡기거나(더 적절히 말하면) 내려놓는 것이다.

신뢰는 마음에 평안을 가져오지만, 오직 우리가 기도 안에서 실천할 때만이다. 따라서 어떤 유혹에 공격을 받을 때마다 즉시 성스러운 피난처로서의 기도에 나아가자. "구함"이라는 용어는 욕구나 소원을 나타내는 데 사용한다. 이것들을 기도와 간구로 하나님께 알리기를 바란다. 마치 믿는 자들이 자신과 자신의 모든 것을 그분께 맡길 때 그분 앞에 마음을 쏟아붓는 것처럼.

"감사함으로": 많은 사람이 종종 잘못된 방식으로 하나님께 기도하기 때문에, 불평이나 원망으로 가득하여 마치 그분을 비난할 정당한 이유가 있는 것처럼 하거나, 다른 이들은 그분이 즉시 자신들의 욕망을 채워주지 않으면 지연을 참지 못한다. 그러므로 바울은 기도에 감사를 결합한다. 마치 이렇게 말하는 것과 같다: 우리에게 필요한 것들을 주님께 구해야 하되, 그럼에도 우리의 감정을 그분의 선한 기쁨에 복종시키고 간청을 드리면서도 감사를 드리는 방식으로 해야 한다. 그리고 분명히 하나님의 은혜에 대한 감사가 이런 효과를 낼 것이다: 하나님의 뜻이 우리의 욕망의 총체가 될 것이다.

원주석

7절 카드 ↗

7. And the peace of God Some, by turning the future tense into the optative mood, convert this statement into a prayer, but it is without proper foundation. For it is a promise in which he points out the advantage of a firm confidence in God, and invocation of him. “If you do that,” says he, “the peace of God will keep your minds and hearts.” Scripture is accustomed to divide the soul of man, as to its frailties, into two parts — the mind and the heart. The mind means the understanding, while the heart denotes all the disposition or inclinations. These two terms, therefore, include the entire soul, in this sense, — “The peace of God will guard you, so as to prevent you from turning back from God in wicked thoughts or desires.” It is on good ground that he calls it the peace of God, inasmuch as it does not depend on the present aspect of things, (238) and does not bend itself to the various shiftings of the world, (239) but is founded on the firm and immutable word of God. It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for nothing is more foreign to the human mind, than in the depth of despair to exercise, nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to keep from giving way, and, in fine, to promise ourselves that nothing will be wanting to us when we are left destitute of all things; and all this in the grace of God alone, which is not itself known otherwise than through the word, and the inward earnest of the Spirit. (238) “ De ces chc.ses basses ;” — “Of these low things.” (239) “ N’est point en branle pour chanceler selon les changemens diuers du monde ;” — “Is not in suspense so as to turn about according to the various shiftings of the world.” return to ' Top of Page ' <a name="verse-8" class="com-number"

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"하나님의 평강이": 어떤 사람들은 미래 시제를 기원법으로 바꾸어 이 진술을 기도로 만드는데, 충분한 근거가 없다. 이것은 하나님에 대한 굳건한 신뢰와 그분을 부름으로써 얻는 유익을 지적하는 약속이다. "당신이 그것을 한다면, 하나님의 평강이 당신의 마음과 뜻을 지킬 것이다." 성경은 사람의 영혼을 그 연약함에 관해 두 부분으로 나누는 것이 관습이다: 마음과 뜻이다. 마음은 이해를, 뜻은 모든 성향이나 경향을 의미한다. 따라서 이 두 용어는 전체 영혼을 포함한다. "하나님의 평강이 당신을 지켜서, 사악한 생각이나 욕망으로 하나님에게서 돌아서지 않도록 할 것이다."

그가 그것을 "하나님의 평강"이라고 올바르게 부르는 것은 현재의 상황에 의존하지 않고, 세상의 다양한 변화에 흔들리지 않으며, 하나님의 확고하고 불변하는 말씀에 근거하기 때문이다. "모든 이해를 능가한다"고 말하는 것도 올바르다. 절망의 깊은 곳에서도 소망의 감정을 품고, 가난의 깊은 곳에서도 풍요로움을 보며, 연약함의 깊은 곳에서도 굴복하지 않고, 모든 것이 없을 때 아무것도 부족하지 않을 것이라고 우리 자신에게 약속하는 것보다 인간의 마음에 더 생소한 것은 없기 때문이다. 이 모든 것이 오직 하나님의 은혜 안에서만 가능하며, 그분의 은혜 자체는 말씀과 성령의 내적 보증으로만 알려진다.

원주석

8절 카드 ↗

8. Finally What follows consists of general exhortations which relate to the whole of life. In the first place, he commends truth, which is nothing else than the integrity of a good conscience, with the fruits of it: secondly, gravity, or sanctity, for τὸ σεμνόν (240) denotes both — an excellence which consists in this, that we walk in a manner worthy of our vocation, ( Ephesians 4:1 ,) keeping at a distance from all profane filthiness: thirdly, justice, which has to do with the mutual intercourse of mankind — that we do not injure any one, that we do not defraud any one; and, fourthly, purity, which denotes chastity in every department of life. Paul, however, does not reckon all these things to be sufficient, if we do not at the same time endeavor to make ourselves agreeable to all, in so far as we may lawfully do so in the Lord, and have regard also to our good name. For it is in this way that I understand the words — If any praise, (241) that is, anything praiseworthy , for amidst such a corruption of manners there is so great a perversity in men’s judgments that praise is often bestowed (242) upon what is blameworthy, and it is not allowable for Christians to be desirous even of true praise among men, inasmuch as they are elsewhere forbidden to glory, except in God alone. ( 1 Corinthians 1:31 .) Paul, therefore, does not bid them try to gain applause or commendation by virtuous actions, nor even to regulate their life according to the judgments of the people, but simply means, that they should devote themselves to the performance of good works, which merit commendation, that the wicked, and those who are enemies of the gospel, while they deride Christians and cast reproach upon them, may, nevertheless, be constrained to commend their deportment. The word, προσφιλὢ καὶ εὔφημα however, among the Greeks, is employed, like cogitare among the Latins, to mean, meditate. (243) Now meditation comes first, afterwards follows action. (240) The word σεμνὸν means that which has dignity connected with it. Hence σεμνὸς and μεγαλοπρεπη ; are joined together by Aristotle, as quoted by Wetstein, and in 2 Maccabees 8:15 .” — Storr. See Biblical Cabinet, vol. 40, p. 178, note; — Ed. (241) “The Clermont copy reads here, εἴ τις ἔπαινος , If there be any praise of knowledge. Instead of ἐπιστήμης , the Valesian readings have παιδείες , with which the Vulg. Latin, agrees, reading, If there be any praise of discipline, ( disciplinae ,) as does also the Ethiopic, and two ancient Commentators mentioned by Dr. Mills.” — Pierce. — Ed. (242) “ Bien souuent on loue ;” — “Very frequently they praise.” (243) Like the Latin terms cogitare, meditari , the Greek μελετᾷν signifies to contemplate a thing, with the view of, finding means for effecting it.... According to this view, ταῦτα λογίζεσθε , in the passage before us, will be equivalent to ταῦτα ποιεῖν λογίζεσθε , ‘think to do these things,’ — ‘give diligence to do them.’” — Storr. See Biblical Cabinet, vol. 40, p. 180 Note. — Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"

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"끝으로": 이하의 내용은 삶 전체에 관계된 일반적인 권면들이다. 첫째, 진실을 권면한다. 이것은 선한 양심의 성실함과 그 열매이다. 둘째, 고결함이나 거룩함이다. 이 단어는 둘 다를 의미하며, 우리의 부르심에 합당하게 행하는 것(에베소서 4:1)에서 이루어지는 탁월함이다. 셋째, 정의이다. 이것은 사람들의 상호 교제에 관한 것으로, 아무에게도 해를 끼치지 않고 아무도 속이지 않는 것이다. 넷째, 순수함이다. 이것은 삶의 모든 영역에서의 정결함을 나타낸다.

그러나 바울은 이 모든 것들이 동시에 주님 안에서 합법적으로 할 수 있는 한 모든 사람에게 자신들을 기쁘게 하고 자신들의 좋은 이름에 관심을 갖지 않는다면 충분하지 않다고 본다. "만일 무슨 칭찬이 있다면"이라는 말을 이렇게 이해한다: 즉 칭찬받을 만한 것을 의미한다. 바울은 선한 행위로 박수나 칭찬을 얻으려 하거나, 사람들의 판단에 따라 삶을 규율하라고 권면하는 것이 아니다. 단순히 그들이 칭찬받을 만한 선한 행위를 수행하는 데 헌신해야 한다는 것이다. 이로써 악한 자들과 복음의 원수들이 그리스도인들을 비웃고 비난하더라도 그들의 행동은 칭찬하지 않을 수 없게 된다.

원주석

9절 카드 ↗

9. What things ye have learned, and received, and heard By this accumulation of terms he intimates, that he was assiduous in inculcating these things. “This was my doctrine — my instruction — my discourse among you.” Hypocrites, on the other hand, insisted upon nothing but ceremonies. Now, it was a dishonorable thing to abandon the holy instruction, (244) which they had wholly imbibed, and with which they had been thorouglly imbued. You have seen in me Now, the main thing in a public speaker (245) should be, that he may speak, not with his mouth merely, but by his life, and procure authority for his doctrine by rectitude of life. Paul, accordingly, procures authority for his exhortation on this ground, that he had, by his life no less than by his mouth, been a leader and master of virtues. And the God of peace He had spoken of the peace of God; he now more particularly confirms what he had said, by promising that God himself, the Author of peace, will be with them. For the presence of God brings us every kind of blessing: as though he had said, that they would feel that God was present with them to make all things turn out well and prosperously, provided they apply themselves to pious and holy actions. (244) “ C’eust este vne chose dishonneste aux Philippiens de delaisser la sainte doctrine et instruction ;” — “It would have been a dishonorable thing for the Philipplans to abandon the holy doctrine and instruction.” (245) “ En vn prescheur ;” — “In a preacher.” return to ' Top of Page ' <a name="verse-10" class="com-number"

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"너희는 내게 배우고 받고 듣고 본 바를 행하라": 이 용어들의 축적으로 그가 이것들을 강조하는 데 열심이었음을 나타낸다. "이것이 나의 교훈이었고, 나의 가르침이었고, 너희 가운데서의 나의 말씀이었다." 반면 위선자들은 의식들 외에는 아무것도 강조하지 않았다. 이제 그들이 완전히 흡수하고 충분히 물들어 있는 거룩한 가르침을 버리는 것은 불명예스러운 일이었을 것이다.

"너희는 내게서 본 바를 행하라": 공적 연설자에게 주된 것은 단순히 입으로만이 아니라 삶으로 말하고, 삶의 올바름으로 자신의 교훈에 권위를 갖추는 것이어야 한다. 따라서 바울은 입으로뿐 아니라 삶으로도 덕의 인도자요 스승이었다는 이유로 자신의 권면에 권위를 얻는다.

"평강의 하나님이 너희와 함께하시리라": 그는 하나님의 평강에 대해 말했고, 이제 하나님 자신, 평강의 저자가 그들과 함께할 것을 약속함으로써 더 특별하게 앞서 말한 것을 확인한다. 하나님의 임재는 우리에게 모든 종류의 복을 가져오기 때문이다. 그들이 경건하고 거룩한 행동에 자신들을 헌신한다면, 하나님이 모든 것을 잘되고 번성하게 만들기 위해 그들과 함께하심을 느낄 것이라고 말하는 것과 같다.

원주석

10절 카드 ↗

10 But I rejoiced He now declares the gratitude of his mind towards the Philippians, that they may not regret their beneficence, (246) as is usually the case when we think that our services are despised, or are reckoned of no account. They had sent him by Epaphroditus supplies for the relief of his necessity; he declares that their present had been acceptable to him, and he says, that he rejoiced that they had plucked up new vigor so as to exercise care respecting him. The metaphor is borrowed from trees, the strength of which is drawn inward, and lies concealed during winter, and begins to flourish (247) in spring. But immediately afterwards subjoining a correction, he qualifies what he had said, that he may not seem to reprove their negligence in the past. He says, therefore, that they had formerly, too, been concerned respecting him, but that the circumstances of the times had not admitted of his being sooner relieved by their benignity. Thus he throws the blame upon the want of opportunity. I take the phrase ἐφ᾿ ᾧ᾿ as referring to the person of Paul, and that is its proper signification, as well as more in accordance with the connection of Paul’s words. (246) “ Afin qu’ils ne se repentent point de luy auoir assiste ;” — “That they may not regret their having assisted him.” (247) “ A reprendre vigueur et fleurir ;” — “To recover strength and flourish.” return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-4-10

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"내가 주 안에서 크게 기뻐함은": 이제 빌립보 교인들을 향한 감사의 마음을 표현한다. 이로써 그들이 자신들의 선행을 후회하지 않게 하기 위함이다. 우리의 섬김이 경멸당하거나 아무 가치가 없다고 여겨진다고 생각할 때 그런 경우가 일반적으로 일어난다. 그들이 에바브로디도를 통해 그의 필요를 충족시키기 위한 물품을 보냈다. 그는 그들의 선물이 자신에게 받아들여졌음을 선언하며, 그들이 새로운 활력을 얻어 그를 돌봐주었음을 기뻐한다고 말한다. 비유는 나무에서 가져온 것으로, 그 힘이 안으로 끌려 들어가 겨울 동안 숨겨져 있다가 봄에 꽃 피기 시작하는 것이다.

그러나 즉시 정정을 덧붙여 앞서 말한 것을 수정한다. 과거의 소홀함을 꾸짖는 것처럼 보이지 않기 위함이다. 따라서 그들이 이전에도 자신을 걱정했지만, 상황이 그들의 자비로 더 일찍 구제받는 것을 허용하지 않았다고 말한다. 이로써 기회의 부족에 책임을 돌린다.

원주석

11절 카드 ↗

11 Not that I speak with respect to want Here we have a second correction, by which he guards against its being suspected that his spirit was pusillanimous and broken down by adversities. For it was of importance that his constancy and moderation should be known by the Philippians, to whom he was a pattern of life. Accordingly he declares, that he had been gratified by their liberality in such a way that he could at the same time endure want with patience. Want refers here to disposition, for that man can never be poor in mind, who is satisfied with the lot which has been assigned to him by God. In what state I am, says he, that is, “Whatever my condition may be, I am satisfied with it.” Why? because saints know that they thus please God. Hence they do not measure sufficiency by abundance, but by the will of God, which they judge of by what takes place, for they are persuaded that their affairs are regulated by his providence and good pleasure. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-4-11

Source

"내가 궁핍하므로 말하는 것이 아니니라": 여기서 두 번째 정정이 있다. 자신의 영이 역경으로 소심해지고 무너졌다는 의심을 막기 위함이다. 자신에게 삶의 모범인 빌립보 교인들에게 자신의 굳건함과 절제가 알려지는 것이 중요했기 때문이다. 따라서 자신들의 자유로움에 기뻐하면서도 궁핍을 인내로 견딜 수 있었다고 선언한다. 궁핍은 여기서 성향을 가리킨다. 하나님께서 자신에게 할당하신 몫에 만족하는 사람은 마음이 가난할 수 없기 때문이다.

"내가 어떠한 형편에 있든지": 즉 "내 상황이 어떠하든, 나는 그것에 만족한다." 왜인가? 성도들은 이로써 하나님을 기쁘게 한다는 것을 알기 때문이다. 따라서 그들은 풍요로움으로 충분함을 측정하지 않고, 상황으로 알 수 있는 하나님의 뜻으로 측정한다. 자신들의 일이 그분의 섭리와 선한 기쁨으로 규율되고 있음을 확신하기 때문이다.

원주석

12절 카드 ↗

12 I know both how to be abased There follows here a distinction, with the view of intimating that he has a mind adapted to bear any kind of condition. (248) Prosperity is wont to puff up the mind beyond measure, and adversity, on the other hand, to depress. From both faults he declares himself to be free. I know, says he, to be abased — that is, to endure abasement with patience. Περισσεύειν is made use of twice, but in the former instance it is employed as meaning, to excel; in the second instance as meaning, to abound, so as to correspond with the things to which they are exposed. If a man knows to make use of present abundance in a sober and temperate manner, with thanksgiving, prepared to part with everything whenever it may be the good pleasure of the Lord, giving also a share to his brother, according to the measure of his ability, and is also not puffed up, that man has learned to excel, and to abound. This is a peculiarly excellent and rare virtue, and much superior to the endurance of poverty. Let all who wish to be Christ’s disciples exercise themselves in acquiring this knowledge which was possessed by Paul, but in the mean time let them accustom themselves to the endurance of poverty in such a manner that it will not be grievous and burdensome to them when they come to be deprived of their riches. (248) “ Il fait yci vne diuision, disant qu’il est tellement dispose en son coeur qu’il scait se cornporter et en prosperite et en adversite ;” — “He makes a distinction here, saying that he is prepared in his mind in such a manner, that he knows how to conduct himself both in prosperity and in adversity.” return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-4-12

Source

"나는 비천에 처할 줄도 알고 풍부에 처할 줄도 알아": 여기서 모든 종류의 상황을 견딜 수 있는 마음이 있음을 나타내기 위한 구분이 이어진다. 번영은 마음을 과도하게 부풀리는 경향이 있고, 역경은 반대로 억누르는 경향이 있다. 두 가지 결함 모두에서 자유롭다고 선언한다. "비천을 알다"는 것은 비천함을 인내로 견디는 것이다. "풍부하다"는 단어는 두 번 사용되는데, 전자에서는 탁월하다는 의미로, 후자에서는 그들이 처한 것들에 상응하도록 풍성하다는 의미로 사용된다.

사람이 현재의 풍요로움을 절제하고 절도 있게 감사함으로 사용하는 법을 알고, 주님이 기뻐하실 때마다 모든 것을 포기할 준비가 되어 있으며, 자신의 능력 분량에 따라 형제에게도 나눠주고, 또한 자만하지 않는다면, 그 사람은 탁월하고 풍성하게 하는 법을 배운 것이다. 이것은 특히 탁월하고 드문 덕이며, 가난의 인내보다 훨씬 우월하다. 바울이 가지고 있었던 이 지식을 얻기 위해 그리스도의 모든 제자가 힘써야 하지만, 한편 그들이 부를 빼앗겼을 때 그것이 괴롭고 무거운 것이 되지 않도록 가난을 견디는 데 익숙해지게 해야 한다.

원주석

13절 카드 ↗

13 I can do all things through Christ As he had boasted of things that were very great, (249) in order that this might not be attributed to pride or furnish others with occasion of foolish boasting, he adds, that it is by Christ that he is endowed with this fortitude. “ I can do all things, ” says he, “but it is in Christ, not by my own power, for it is Christ that supplies me with strength.” Hence we infer, that Christ will not be less strong and invincible in us also, if, conscious of our own weakness, we place reliance upon his power alone. When he says all things, he means merely those things which belong to his calling. (249) “ De choses grandes et excellentes ;” — “Of things great and excellent.” return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-4-13

Source

"내게 능력 주시는 자 안에서 내가 모든 것을 할 수 있느니라": 매우 큰 것들을 자랑했으므로, 이것이 교만에 기인하거나 다른 사람들이 어리석은 자랑의 기회를 갖지 않도록, 이 용기를 갖추어 주신 것이 그리스도라고 덧붙인다. "나는 모든 것을 할 수 있다"고 말하지만, "그리스도 안에서이지 내 자신의 능력으로가 아니다. 그리스도께서 나에게 힘을 공급하신다." 따라서 우리도 자신의 연약함을 인식하고 그분의 능력만을 의지한다면, 그리스도께서 우리 안에서도 마찬가지로 강하고 정복할 수 없을 것이라는 결론을 얻는다. "모든 것"이라고 말할 때, 그는 단지 자신의 부르심에 속하는 것들을 의미한다.

원주석

14절 카드 ↗

14 Nevertheless ye did well How prudently and cautiously he acts, looking round carefully in both directions, that he may not lean too much to the one side or to the other. By proclaiming in magnificent terms his steadfastness, he meant to provide against the Philippians supposing that he had given way under the pressure of want. (250) He now takes care that it may not, from his speaking in high terms, appear as though he despised their kindness — a thing that would not merely shew cruelty and obstinacy, but also haughtiness. He at the same time provides for this, that if any other of the servants of Christ should stand in need of their assistance they may not be slow to give him help. (250) “ Qu’il fust abbattu, et eust perdu courage estant en indigence ;” — “That he had been overcome, and had lost heart, being in poverty.” return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-4-14

Source

"그러나 너희가 내 환난에 함께 참예하였으니 잘하였도다": 그가 얼마나 신중하고 조심스럽게, 한쪽이나 다른 쪽으로 너무 기울지 않도록 양쪽을 주의 깊게 살피는지 보라. 자신의 굳건함을 장대한 용어로 선언함으로써 빌립보 교인들이 그가 궁핍의 압박에 굴복했다고 생각하지 않도록 대비했다. 이제는 자신이 높이 말함으로써 그들의 친절을 경멸하는 것처럼 보이지 않도록 조심한다. 이것은 단순히 잔인함과 완고함을 보일 뿐 아니라 오만함을 보일 것이기 때문이다. 동시에 그리스도의 다른 종들이 도움을 필요로 할 때 그들이 도움을 주는 것을 늦추지 않도록 배려한다.

원주석

15절 카드 ↗

15 And ye know I understand this to have been added by way of excuse, inasmuch as he often received something from them, for if the other Churches had discharged their duty, it might have seemed as though he were too eager to receive. Hence in clearing himself he praises them, and in praising them he modestly excuses others. We must also, after Paul’s example, take heed lest the pious, on seeing us too much inclined to receive from others, should on good grounds reckon us to be insatiable. You also know, says he. “I do not require to call in other witnesses, for ye yourselves also know.” For it frequently happens, that when one thinks that others are deficient in duty, he is the more liberal in giving assistance. Thus the liberality of some escapes the notice of others. In the matter of giving and receiving He alludes to pecuniary matters, in which there are two parts, the one receiving, the other expending. It is necessary that these should be brought to an equality by mutual compensation. There was an account of this nature carried on between Paul and the Churches. (251) While Paul administered the gospel to them, there was an obligation devolving upon them in return for supplying what was necessary for the support of his life, as he says elsewhere, If we dispense to you spiritual thinqs, is it a great matter if you give in return carnal things? ( 1 Corinthians 9:11 .) Hence, if the other churches had relieved Paul’s necessities, they would have been giving nothing gratuitously, but would have been simply paying their debt, for they ought to have acknowledged themselves indebted to him for the gospel. This, however, he acknowledges, had not been the case, inasmuch as they had not laid out anything on his account. What base ingratitude, and how very unseemly, to treat such an Apostle with neglect, to whom they knew themselves to be under obligation beyond their power to discharge! On the other hand, how great the forbearance of this holy man, to bear with their inhumanity with so much gentleness and indulgence, as not to make use of one sharp word by way of accusing them! (251) “ Il y auoit quelque telle condition et conuenance entre Sainct Paul et les Eglises ;” — “There was some such condition and correspondence between St. Paul and the Churches.” return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-4-15

Source

"빌립보 사람들아 너희도 알거니와": 이것이 변명으로 덧붙여진 것으로 이해한다. 그가 종종 그들에게서 무언가를 받았기 때문에, 만약 다른 교회들이 의무를 다했다면 너무 열심히 받으려 하는 것처럼 보일 수 있었다. 따라서 자신을 변명하면서 그들을 칭찬하고, 그들을 칭찬하면서 다른 사람들을 점잖게 변명한다.

"주고 받는 것": 두 부분이 있는 금전적인 일에 빗댄다. 하나는 받는 것이고, 다른 하나는 지출하는 것이다. 이것들이 상호 보상으로 균형을 이루어야 한다. 이런 성격의 장부가 바울과 교회들 사이에 존재했다. 바울이 그들에게 복음을 섬기는 동안, 그들에게는 그의 생활 부양에 필요한 것을 공급할 의무가 있었다. 따라서 다른 교회들이 바울의 필요를 채워주었다면, 그들은 거저 주는 것이 아니라 단순히 빚을 갚는 것이었다. 그들이 복음에 대해 자신들을 빚진 자로 인정해야 했기 때문이다. 그러나 이것이 그렇지 않았음을, 즉 다른 교회들이 그의 편에 아무것도 지출하지 않았음을 인정한다. 그토록 사도에게 소홀했다는 것이 얼마나 비열한 배은망덕이요 얼마나 합당하지 않은가! 반면 이 거룩한 사람의 인내가 얼마나 대단한가, 그들의 비인간적 대우를 그토록 온유하고 관대하게 견뎌 한 마디 날카로운 말로 그들을 비난하지 않다니!

원주석

17절 카드 ↗

17. Not that I demand a gift. Again he repels an unfavourable opinion that might be formed of immoderate cupidity, that they might not suppose that it was an indirect hint, (252) as if they ought singly to stand in the room of all, (253) and as if he abused their kindness. He accordingly declares, that he consulted not so much his own advantage as theirs. “While I receive from you,” says he, “there is proportionably much advantage that redounds to yourselves; for there are just so many articles that you may reckon to have been transferred to the table of accounts.” The meaning of this word (254) is connected with the similitude formerly employed of exchange or compensation in pecuniary matters. (252) “ Pour les induire a continuer ;” — “To induce them to hold on.” (253) “ Comme si eux deussent tenir la place de tous, et faire pour les autres ;” — “As if they ought to hold the place of all, and to act in the room of others.” (254) Calvin evidently refers to the word λόγον , (account,) which the Apostle had made use of in Philippians 4:15 , in the phrase εἰς λόγον δόσεω; καὶ λήψεω; , (in the matter of giving and receiving.) It is noticed by Beza, that the Rabbins make use of a corresponding phrase אשמו ןחמ (mattan umassa) — giving and taking. — Ed. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-4-17

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"내가 선물을 구하는 것이 아니요": 다시 절도 없는 탐욕에 대한 좋지 않은 인상을 물리친다. 그들이 그것이 마치 자신들이 홀로 다른 모든 사람들의 자리를 채워야 하고 자신이 그들의 친절을 남용하는 것처럼 간접적으로 암시하는 것으로 생각하지 않도록 하기 위함이다. 따라서 자신의 유익보다 그들의 유익을 더 생각한다고 선언한다. "당신들에게서 받을 때, 당신들 자신에게 그에 비례하는 많은 유익이 돌아간다. 그만큼 많은 항목을 계좌 원장에 기록된 것으로 여길 수 있기 때문이다." 이 단어의 의미는 앞서 사용된 금전적 교환이나 보상의 비유와 연결된다.

원주석

18절 카드 ↗

18 I have received all things, and abound He declares in more explicit terms, that he has what is sufficient, and honors their liberality with a remarkable testimony, by saying, that he has been filled. It was undoubtedly a moderate sum that they had sent, but he says, that by means of that moderate sum he is filled to satiety. It is, however, a more distinguished commendation that he bestows upon the gift in what follows, when he calls it a sacrifice acceptable, and presented as the odour of a good fragrance For what better thing can be desired than that our acts of kindness should be sacred offerings, which God receives from our hands, and takes pleasure in their sweet odour? For the same reason Christ says, Whatsoever ye shall have done unto one of the least of these, ye have done it unto me. The similitude of sacrifices, however, adds much emphasis, by which we are taught, that the exercise of love which God enjoins upon us, is not merely a benefit conferred upon man, but is also a spiritual and sacred service which is performed to God, as we read in the Epistle to the Hebrews, that he is well pleased with such sacrifices. ( Hebrews 13:16 .) Alas for our indolence! (255) — which appears in this, that while God invites us with so much kindness to the honor of priesthood, and even puts sacrifices in our hands, we nevertheless do not sacrifice to him, and those things which were set apart for sacred oblations we not only lay out for profane uses, but squander them wickedly upon the most polluted contaminations. (256) For the altars, on which sacrifices from our resources ought to be presented, are the poor, and the servants of Christ. To the neglect of these some squander their resources on every kind of luxury, others upon the palate, others upon immodest attire, others upon magnificent dwellings. (257) (255) “ Or maudite soit nostre paresse ;” — “But accursed be our indolence.” (256) “ Les consumons prodigalement et meschamment en choses infames et abominables ;” — “We lay them out lavishly and wickedly on things infamous and abominable.” (257) “ Les vns dependent tout leur bien en toutes de dissolutions, les autres en gouermandise et yurognerie, les autres en brauetes excessiues, les autres a bastir des palais somptueux ;” — “Some lay out all their wealth on all kinds of luxuries, others on eating and drinking, others superfluous elegance of dress, others in building sumptuous palaces.” return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/php-4-18

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"내가 모든 것을 받고 풍부하니": 그가 충분하다고 더 명시적으로 선언하며, "가득 채워졌다"고 말함으로써 그들의 자유로움에 주목할 만한 증언을 준다. 분명 그들이 보낸 것은 소박한 금액이었지만, 그 소박한 금액으로 충분히 채워졌다고 말한다.

그러나 그것이 따르는 것에서 선물에 더 탁월한 칭찬을 준다. "향기로운 냄새"로 하나님께 받아들여질 만한 제사"라고 부를 때. 우리의 친절한 행위가 하나님께서 우리 손에서 받으시고 그 향기를 기뻐하시는 성스러운 제물이 된다는 것보다 더 좋은 것이 무엇인가? 같은 이유로 그리스도께서 말씀하신다: "너희가 이 지극히 작은 자 중 하나에게 한 것이 내게 한 것이라." 그러나 제사의 비유는 큰 강조를 더한다. 이로써 우리가 배우기를, 하나님께서 우리에게 명하시는 사랑의 실천이 단순히 사람에게 베풀어진 은혜일 뿐 아니라 하나님께 드리는 영적이고 거룩한 섬김이라는 것이다. 히브리서에서 읽듯이 그런 제사를 기뻐하신다(히브리서 13:16).

우리의 게으름을 통탄할 뿐이다! 하나님께서 이토록 친절하게 제사장직의 영예로 우리를 초대하시고 심지어 제물을 우리 손에 두시지만, 우리는 그럼에도 그분께 제사를 드리지 않는다. 거룩한 제물로 따로 떼어놓은 것들을 세속적인 용도로 사용할 뿐 아니라 가장 오염된 더러움에 탕진한다. 우리의 자원에서 나온 제사가 드려져야 할 제단은 가난한 자들과 그리스도의 종들이기 때문이다. 이들을 소홀히 하면서 어떤 이들은 온갖 종류의 사치에, 다른 이들은 미각에, 다른 이들은 수치스러운 복장에, 다른 이들은 화려한 건물에 자원을 탕진한다.

원주석

19절 카드 ↗

19 My God will supply Some read impleat — in the optative — May he supply. (258) While I do not reject this reading, I approve more of the other. He expressly makes mention of God as his, because he owns and acknowledges as done to himself whatever kindness is shewn to his servants. They had therefore been truly sowing in the Lord’s field, from which a sure and abundant harvest might be expected. Nor does he promise them merely a reward in the future life, but even in respect of the necessities of the present life: “ Do not think that you have impoverished yourselves; God, whom I serve, will abundantly furnish you with everything necessary for you.” The phrase, in glory, ought to be taken in place of the adverb gloriously, as meaning magnificently, or splendidly. He adds, however, by Christ, in whose name everything that we do is acceptable to God. (258) “ Comme si c’estoit vn souhait que sainct Paul feist ; ” — “ As if it were a wish that St. Paul expressed.” return to ' Top of Page ' <a name="verse-20" class="com-number"

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"나의 하나님이 그리스도 예수 안에서 영광 가운데 그 풍성한 대로 너희 모든 쓸 것을 채우시리라": 어떤 사람들은 기원법으로 읽는다. 이 읽기를 거부하지는 않지만, 다른 읽기를 더 승인한다. 그는 명시적으로 하나님을 자신의 것으로 언급한다. 그분의 종들에게 어떤 친절이 베풀어지든 그것을 자신에게 한 것으로 여기시기 때문이다. 따라서 그들은 진정으로 주님의 밭에 씨를 뿌린 것이며, 거기서 확실하고 풍성한 수확을 기대할 수 있다. 또한 그는 미래 삶의 보상만을 약속하는 것이 아니라 현재 삶의 필요에 대해서도 약속한다: "당신들이 자신들을 가난하게 했다고 생각하지 말라. 내가 섬기는 하나님께서 당신들에게 필요한 모든 것을 풍성하게 공급하실 것이다."

"영광 가운데"라는 구절은 부사 "영광스럽게"의 의미, 즉 장대하게 또는 화려하게를 대신하는 것으로 보아야 한다. 그런데 "그리스도 안에서"를 덧붙이는데, 그분의 이름으로 우리가 하는 모든 것이 하나님께 받아들여지기 때문이다.

원주석

20절 카드 ↗

20 Now to our God and Father This may be taken as a general thanksgiving, by which he closes the epistle; or it may be viewed as bearing more particularly upon the last clause in reference to the liberality shewn to Paul. (259) For in respect of the assistance which the Philippians had afforded him, it became him to reckon himself indebted to them for it in such a manner as to acknowledge, that this aid had been afforded to them by the mercy of God. (259) “ La liberalite de laquelle les Philippiens auoyent vse enuers sainct Paul ;” — “The liberality which the Philippians had exercised towards St. Paul.” return to ' Top of Page ' <a name="verse-22" class="com-number"

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"하나님 곧 우리 아버지께": 이것이 서신을 닫는 일반적인 감사로 볼 수 있다. 또는 바울에게 베풀어진 자유로움에 관한 마지막 절에 특별히 관계되는 것으로 볼 수도 있다. 빌립보 교인들이 그에게 준 도움에 대해, 그가 이 도움이 하나님의 자비로 그들에게 주어진 것임을 인정하는 방식으로 그들에게 빚진 것으로 여기는 것이 그에게 합당했기 때문이다.

원주석

22절 카드 ↗

22 The brethren that are with me salute you In these salutations he names first of all his intimate associates, (260) afterwards all the saints in general, that is, the whole Church at Rome, but chiefly those of the household of Nero — a thing well deserving to be noticed; for it is no common evidence of divine mercy, that the gospel had made its way into that sink of all crimes and iniquities. It is also the more to be admired, in proportion as it is a rare thing for holiness to reign in the courts of sovereigns. The conjecture formed by some, that Seneca is here referred to among others, has no appearance of foundation; for he never gave any evidence, even the smallest, of his being a Christian; nor did he belong to the household of Caesar, but was a senator, and had at one time held the office of praetor. (261) END OF THE COMMENTARY ON THE EPISTLE TO THE PHILIPPIANS. (260) “ Les compagnons, qui demeuroyent auec luy ;” — “His associates who lived with him.” (261) “Some imagine,” says Dr. A. Clarke, “that Seneca, the preceptor of Nero, and the poet Lucan , were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca’s works.” — Ed. return to ' Top of Page ' Philippians Phi 3 Philippians Phi Colossians Col 1 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Philippians 4". 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"성도들이 너희에게 문안하고": 이 문안에서 그는 먼저 자신의 친밀한 동역자들을 언급하고, 그다음 모든 성도 일반, 즉 로마의 전체 교회를 언급하는데, 특히 네로의 집안에 속한 자들을 언급한다. 주목할 만한 일이다: 온갖 범죄와 불의의 소굴에 복음이 들어갔다는 것이 신성한 자비의 결코 평범하지 않은 증거이기 때문이다. 또한 군주들의 궁정에서 거룩함이 지배하는 것이 드문 일인 만큼, 그것이 더욱 경이롭다.

세네카가 이곳에서 다른 사람들 중에 언급된 것이라는 일부의 추측은 아무런 근거가 없다. 그는 그리스도인임을 보여주는 어떤 증거도 없었고, 카이사르의 집안에 속하지도 않았으며, 원로원 의원이었고 한때 법무관 직을 맡았다.

[빌립보서 주석 끝]

원주석

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