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주석[JFB] — 골로새서 1장 · 그리스도의 우월성

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JFB 주석 · 섹션 29개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
2장 →

1절 카드 ↗

1. by the will of God — Greek, "through," c. (compare Note, see on :- ). Timothy —(Compare Notes, see on :- and :- ). He was with Paul at the time of writing in Rome. He had been companion of Paul in his first tour through Phrygia, in which Colosse was. Hence the Colossians seem to have associated him with Paul in their affections, and the apostle joins him with himself in the address. Neither, probably, had seen the Colossian Church (compare Colossians 2:1 ) but had seen, during their tour through Phrygia, individual Colossians, as Epaphras, Philemon, Archippus, and Apphia ( Colossians 2:1- : ), who when converted brought the Gospel to their native city. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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"하나님의 뜻으로" — 헬라어는 "통하여"를 뜻한다. 디모데는 당시 로마에서 바울과 함께 있었다. 그는 브루기아 지방 순회 전도 때 바울의 동행자였으며, 골로새도 그 지방에 속해 있었다. 따라서 골로새 교인들은 자연스럽게 디모데를 바울과 함께 친밀히 여겼고, 사도는 그를 인사말에 함께 포함시켰다. 두 사람 모두 아마 골로새 교회를 직접 방문한 적은 없었지만(골 2:1 참조), 브루기아 지방 순회 때 에바브라·빌레몬·아킵보·압비아 같은 골로새 출신 개인들을 만난 적이 있으며, 이들이 회심한 뒤 복음을 고향 성읍에 가져갔다.

원주석

2절 카드 ↗

2. Colosse —written in the oldest manuscripts, "Colasse." As "saints" implies union with God, so "the faithful brethren" union with Christian men [BENGEL]. and the Lord Jesus Christ —supported by some oldest manuscripts omitted by others of equal antiquity. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

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가장 오래된 사본들에는 "골로새"가 "콜라세"로 표기되어 있다. "성도"가 하나님과의 연합을 뜻한다면, "신실한 형제들"은 신자들 사이의 연합을 의미한다[벵겔]. "주 예수 그리스도"라는 표현은 일부 오래된 사본들이 지지하지만, 같은 권위를 가진 다른 사본들에는 빠져 있다.

원주석

3절 카드 ↗

3. Thanksgiving for the "faith, hope, and love" of the Colossians. So in the twin Epistle sent at the same time and by the same bearer, Tychicus ( Ephesians 1:15 ; Ephesians 1:16 ). We —I and Timothy. and the Father —So some of the oldest manuscripts read. But others better omit the "and," which probably crept in from Ephesians 1:16- : . praying always for you —with thanksgiving ( Philippians 4:6 ). See Philippians 4:6- : . return to ' Top of Page ' <a name="verse-4" class="com-number"

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골로새 교인들의 믿음·소망·사랑에 대한 감사. 같은 시기에 두기고를 통해 전달된 형제 서신인 에베소서에서도 동일한 구조가 나타난다(엡 1:15-16). "우리" — 나와 디모데. 일부 가장 오래된 사본들은 "그리고 아버지께"로 읽지만, 다른 신뢰할 만한 사본들은 "그리고"를 빼서 읽는다. 이 표현은 에베소서 1:16에서 옮겨 들어온 것으로 보인다. "항상 여러분을 위해 기도하는" — 감사함으로(빌 4:6 참조).

원주석

4절 카드 ↗

4. Since we heard —literally, "Having heard." The language implies that he had only heard of, and not seen, them ( :- ). Compare Romans 1:8 , where like language is used of a Church which he had not at the time visited. love . . . to all —the absent, as well as those present [BENGEL]. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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"들었으므로" — 헬라어 직역은 "들었기 때문에". 이 표현은 그가 그들을 직접 만난 것이 아니라 소식만 들었음을 암시한다. 로마서 1:8에도 당시 아직 방문하지 않은 교회에 대해 비슷한 표현이 사용된다. "모든 이를 향한 사랑" — 직접 알든 멀리 있든 모두를 향한 사랑[벵겔].

원주석

5절 카드 ↗

5. For —to be joined with the words immediately preceding: "The love which ye have to all the saints because of (literally, ' on account of ') the hope," c. The hope of eternal life will never be in us an inactive principle but will always produce "love." This passage is abused by Romanists, as if the hope of salvation depended upon works. A false argument. It does not follow that our hope is founded on our works because we are strongly stimulated to live well since nothing is more effectual for this purpose than the sense of God's free grace [CALVIN]. laid up —a treasure laid up so as to be out of danger of being lost ( :- ). Faith, love, and hope ( Colossians 1:4 ; Colossians 1:5 ), comprise the sum of Christianity. Compare Colossians 1:23 , "the hope of the Gospel." in heaven — Greek, "in the heavens." whereof ye heard before —namely, at the time when it was preached to you. in the word, &c.—That "hope" formed part of "the word of the truth of the Gospel" (compare Ephesians 1:13 ), that is, part of the Gospel truth preached unto you. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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이 절은 앞 절과 이렇게 연결된다: "소망으로 말미암아 여러분이 모든 성도에게 가진 사랑." 영생의 소망은 결코 우리 안에서 무기력한 원리로 머물지 않으며, 언제나 "사랑"을 낳는다. 이 구절을 로마 가톨릭이 악용해 구원이 선행에 달려 있다고 주장하지만, 이는 잘못된 논리다. 우리가 선하게 살도록 강하게 격려받는다고 해서 우리의 소망이 선행 위에 세워진 것은 아니다. 경건하게 살도록 자극하는 데 하나님의 값없는 은혜를 깨닫는 것보다 더 효과적인 것은 없기 때문이다[칼빈]. "쌓여 있는" — 위험에 처할 일 없이 안전하게 저장된 보물. 믿음·사랑·소망(골 1:4-5)은 기독교 신앙의 정수를 담고 있다. 골 1:23의 "복음의 소망"을 함께 보라. "하늘에" — 헬라어 "하늘들 안에". "전에 들었으니" — 즉 복음이 전파되었을 때. "진리의 말씀 가운데" — 이 소망은 여러분에게 선포된 복음 진리의 말씀의 일부였다(엡 1:13 참조).

원주석

6절 카드 ↗

6. Which is come unto you — Greek, "Which is present among you," that is, which has come to, and remains with, you. He speaks of the word as a living person present among them. as it is in all the world — virtually, as it was by this time preached in the leading parts of the then known world; potentially, as Christ's command was that the Gospel should be preached to all nations, and not be limited, as the law was, to the Jews ( Matthew 13:38 ; Matthew 24:14 ; Matthew 28:19 ). However, the true reading, and that of the oldest manuscripts, is that which omits the following "and," thus (the " it is " of English Version is not in the original Greek ): "As in all the world it is bringing forth fruit and growing (so the oldest manuscripts read; English Version omits 'and growing,' without good authority), even as it doth in you also." Then what is asserted is not that the Gospel has been preached in all the world, but that it is bearing fruits of righteousness, and (like a tree growing at the same time that it is bearing fruit ) growing in numbers of its converts in, or throughout, all the world. heard of it —rather, "heard it. " and knew —rather, "came to know"; became fully experimentally acquainted with. the grace of God in truth —that is, in its truth, and with true knowledge [ALFORD]. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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"여러분에게 이르렀고" — 헬라어 직역 "여러분 가운데 현재하고", 즉 와서 여러분 가운데 머물고 있다. 말씀이 살아 있는 인격으로서 그들 가운데 임재함을 표현한다. "온 세상에서도" — 실질적으로는 당시 알려진 세계의 주요 지역에 이미 선포되었다는 뜻이며, 가능성으로는 그리스도의 명령대로 유대인에게만 국한되지 않고 모든 민족에게 선포되어야 한다는 뜻이다(마 13:38; 24:14; 28:19). 그러나 가장 오래된 사본들의 바른 독법은 이렇다: "온 세상에서 열매 맺고 자라고 있는 것처럼 여러분 가운데서도 그러하니." 여기서 주장하는 것은 복음이 온 세상에 선포되었다는 것이 아니라, 열매를 맺고 동시에 자라고 있다는 것이다. "들었다" — 정확하게는 "들었다". "알았다" — "깨닫게 되었다", 즉 충분히 경험적으로 알게 되었다. "진리 안에서" — 그 진실 속에서, 참된 지식으로[알포드].

원주석

7절 카드 ↗

7. As ye also learned —"Also" is omitted in the oldest manuscripts. The insertion implied that those inserting it thought that Paul had preached the Gospel to the Colossians as well as Epaphras, Whereas the omission in the oldest manuscripts implies that Epaphras alone was the founder of the Church at Colosse. of —" from Epaphras." dear — Greek, "beloved." fellow servant —namely, of Christ. In Philemon 1:23 he calls him "my fellow prisoner." It is possible that Epaphras may have been apprehended for his zealous labors in Asia Minor; but more probable that Paul gave him the title; as his faithful companion in his imprisonment (compare Note, see on Philemon 1:23- : , as to MEYER'S conjecture). who is for you, c.—Translate, "who is faithful in your behalf as a minister of Christ" hinting that he is one not to be set aside for the new and erroneous teachers ( Philemon 1:23- : ). Most of the oldest manuscripts read, "for (or ' in behalf of ') US." Vulgate, however, with one of the oldest manuscripts, supports English Version. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

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"Also(또한)"는 가장 오래된 사본들에 빠져 있다. 이를 삽입하면 바울도 에바브라와 함께 골로새 교인들에게 복음을 전했다는 의미가 되지만, 가장 오래된 사본들에서 이 단어를 뺀 것은 에바브라만이 골로새 교회의 설립자였음을 시사한다. "에바브라에게서" — 에바브라로부터. "사랑하는" — 헬라어 "사랑받는". "동료 종" — 그리스도의 종으로서. 빌레몬서 1:23에서 바울은 그를 "함께 갇힌 자"라고 부른다. 에바브라가 소아시아 지역의 열정적인 사역으로 인해 체포되었을 수도 있지만, 바울이 자신의 신실한 동행자에게 그 칭호를 붙여 준 것이 더 자연스럽다. "여러분을 위한" — "우리를 대신해 그리스도의 신실한 일꾼으로 여러분을 위해 섬기는"이라고 번역하며, 이는 새로운 거짓 교사들에게 흔들리지 말라는 암시다. 가장 오래된 사본들 대부분은 "우리를 위해"로 읽는다.

원주석

8절 카드 ↗

8. your love — ( :- ); "to all the saints." in the Spirit —the sphere or element IN which alone true love is found; as distinguished from the state of those "in the flesh" ( Romans 8:9 ). Yet even they needed to be stirred up to greater love ( Romans 8:9- : ). Love is the first and chief fruit of the Spirit ( Romans 8:9- : ). return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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"여러분의 사랑" — "모든 성도에게". "성령 안에서" — 참된 사랑이 발견되는 영역이자 요소. "육체 안에" 있는 자들의 상태와 대비된다(롬 8:9). 성령의 첫째요 으뜸 되는 열매가 사랑이다.

원주석

9절 카드 ↗

9. we also —on our part. heard it — ( :- ). pray —Here he states what in particular he prays for; as in :- he stated generally the fact of his praying for them. to desire —"to make request." might be filled —rather, " may be filled"; a verb, often found in this Epistle ( Colossians 4:12 ; Colossians 4:17 ). knowledge — Greek, " full and accurate knowledge." Akin to the Greek for "knew" (see on Colossians 1:6 ). of his will —as to how ye ought to walk ( Ephesians 5:17 ); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in Himself; that in the fulness of times He might gather together in one all things in Christ" ( Ephesians 1:9 ; Ephesians 1:10 ); God's "will," whereby He eternally purposed to reconcile to Himself, and save men by Christ, not by angels, as the false teachers in some degree taught ( Colossians 2:18 ) [ESTIUS]. There seems to have been a want of knowledge among the Colossians; notwithstanding their general excellencies; hence he so often dwells on this subject ( Colossians 1:28 ; Colossians 2:2 ; Colossians 2:3 ; Colossians 3:10 ; Colossians 3:13 ; Colossians 4:5 ; Colossians 4:6 ). On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge. wisdom —often mentioned in this Epistle, as opposed to the (false) "philosophy" and "show of wisdom" ( Colossians 2:8 ; Colossians 2:23 ; compare Colossians 2:23- : ). understanding —sagacity to discern what on each occasion is suited to the place and the time; its seat is "the understanding" or intellect; wisdom is more general and has its seat in the whole compass of the faculties of the soul [BENGEL]. "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake" [Quoted by GAUSSEN.] Knowledge is desirable only when seasoned by "spiritual understanding." return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

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"우리도" — 우리 쪽에서. "들은" — 앞 구절. "기도하며" — 여기서 그는 무엇을 위해 기도하는지 구체적으로 밝힌다. "채워지기를" — "채워지도록". "지식" — 헬라어는 "완전하고 정확한 지식"을 뜻한다. "그분의 뜻을" — 어떻게 살아야 하는지에 관한 뜻(엡 5:17)이며, 무엇보다 "그분이 스스로 목적하신 선하신 기쁨대로 세워진 비밀, 때가 차매 그리스도 안에서 만물을 하나로 모으시려는"(엡 1:9-10) 뜻이다. 골로새 교인들이 일반적인 탁월함에도 불구하고 지식이 부족했던 것 같다. 그래서 바울은 이 주제를 반복해서 다룬다(골 1:28; 2:2-3; 3:10, 13; 4:5-6). 반대로 지식의 자만으로 부풀어 있던 고린도 교인들에게는 지혜를 그렇게 높이지 않는다. "지혜" — 이 서신에서 자주 언급되며, 거짓 "철학"과 "지혜의 모양"(골 2:8, 23)에 반대되는 것이다. "총명" — 각 상황에서 때와 장소에 맞는 것을 분별하는 능력이며, 그 자리는 "이해력"이나 지성에 있다. 지혜는 더 일반적이며 영혼의 전체 능력에 자리 잡는다[벵겔]. "그리스도의 말씀에 있는 것들이 실재임을 알고 싶은가? 그렇다면 결코 단순한 지식을 위해 읽지 말라"[가우센에게서 인용]. 지식은 "영적 총명"으로 조화될 때에만 바람직하다.

원주석

10절 카드 ↗

10. Greek, "So as to walk"; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it. worthy of the Lord — ( Ephesians 4:1 ). unto —so as in every way to be well-pleasing to God. pleasing —literally, " desire of pleasing. " being fruitful — Greek, "bearing fruit." This is the first manifestation of their "walking worthy of the Lord." The second is, "increasing (growing) in the knowledge of God (or as the oldest manuscripts read, 'growing BY the full knowledge of God')"; thus, as the Gospel word ( Ephesians 4:1- : ) was said to "bring forth fruit," and to "grow" in all the world, even as it did in the Colossians, ever since the day they knew the grace of God, so here it is Paul's prayer that they might continue to "bring forth fruit," and "grow" more and more by the full knowledge of God, the more that "knowledge" ( Ephesians 4:1- : ) was imparted to them. The full knowledge of God is the real instrument of enlargement in soul and life of the believer [ALFORD]. The third manifestation of their walk is ( Ephesians 4:1- : ), "Being strengthened with all might," &c. The fourth is ( Colossians 1:12 ), "Giving thanks unto the Father," &c. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

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헬라어 "살아 모든 일에서"; 즉 그분께 합당하게 살 수 있도록. 하나님 뜻에 대한 참된 지식은 그 뜻에 따라 사는 것과 불가분하게 연결된다. "합당하게" — (엡 4:1 참조). "기쁘시게" — 헬라어 직역 "기쁘시게 하려는 바람". "열매 맺으며" — 헬라어 "열매를 맺는". 이것이 "주께 합당하게 사는" 첫 번째 표현이다. 두 번째는 "하나님을 아는 지식에서 자라는 것"이다. 이처럼 복음 말씀이 온 세상에서 "열매 맺고 자란다"고 했듯이(골 1:6), 바울은 골로새 교인들도 하나님에 대한 완전한 지식으로 더욱 열매 맺고 자라기를 기도한다. 하나님에 대한 완전한 지식은 신자의 영혼과 생명이 풍성해지는 참된 도구다[알포드]. 세 번째 표현은(골 1:11) "모든 능력으로 강건하게 되는 것"이고, 네 번째는(골 1:12) "아버지께 감사하는 것"이다.

원주석

11절 카드 ↗

11. Greek, "Being made mighty with (literally, ' in ') all might." according to his glorious power —rather, "according to the power (the characteristic of 'His glory,' here appropriate to Paul's argument, Ephesians 1:19 ; Ephesians 6:10 ; as its exuberant 'riches,' in Ephesians 3:16 ) of His glory." His power is inseparable from His glory ( Ephesians 3:16- : ). unto all patience —so as to attain to all patient endurance; persevering, enduring continuance in the faith, in spite of trials of persecutors, and seductions of false teachers. long-suffering —towards those whom one could repel. "Patience," or "endurance," is exercised in respect to those whom one cannot repel [CHRYSOSTOM]. with joyfulness —joyful endurance ( Acts 16:25 ; Romans 5:3 ; Romans 5:11 ). return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/col-1-11

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헬라어 "그분의 영광의 능력에 따라 모든 능력 안에서 강건하게 되어". "그분의 영광의 능력에 따라" — "그분의 영광의 능력(엡 1:19; 6:10에서 '그분의 영광'의 특징)"에 따라. "모든 인내에 이르도록" — 모든 견고한 인내에 이르도록. 핍박자들의 시련과 거짓 교사들의 유혹에도 불구하고 믿음 안에 끈기 있게 거하는 것. "오래 참음" — 쫓아낼 수 없는 자들에 대한 인내. "인내"는 쫓아낼 수 없는 자들에 관한 것이고[크리소스톰], "기쁨으로" — 기뻐하는 인내(행 16:25; 롬 5:3, 11).

원주석

12절 카드 ↗

12. You "giving thanks unto the Father." See on :- ; this clause is connected with "that ye may be filled" ( Colossians 1:9 ), and "that ye may walk" ( Colossians 1:9- : ). The connection is not, " We do not cease to pray for you ( Colossians 1:9 ) giving thanks." unto the Father —of Jesus Christ, and so our Father by adoption ( Galatians 3:26 ; Galatians 4:4-6 ). which hath made us meet — Greek, "who made us meet." Not " is making us meet" by progressive growth in holiness; but once for all made us meet. It is not primarily the Spirit's work that is meant here, as the text is often used; but the Father's work in putting us by adoption, once for all, in a new standing, namely, that of children. The believers meant here were in different stages of progressive sanctification; but in respect to the meetness specified here, they all alike had it from the Father, in Christ His Son, being "complete in Him" ( Galatians 4:4-48.4.6- : ). Compare John 17:17 ; Judges 1:1 , "sanctified by God the Father "; 1 Corinthians 1:30 . Still, secondarily, this once-for-all meetness contains in it the germ of sanctification, afterwards developed progressively in the life by the Father's Spirit in the believer. The Christian life of heavenliness is the first stage of heaven itself. There must, and will be, a personal meetness for heaven, where there is a judicial meetness. to be partakers, c.— Greek, "for the (or ' our ') portion of the inheritance ( Acts 20:32 Acts 26:18 ; Ephesians 1:11 ) of the saints in light." "Light" begins in the believer here, descending from "the Father of lights" by Jesus, "the true light," and is perfected in the kingdom of light, which includes knowledge, purity, love, and joy. It is contrasted here with the "darkness" of the unconverted state ( Ephesians 1:11- : ; compare 1 Peter 2:9 ). return to ' Top of Page ' <a name="verse-13" class="com-number"

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절 (explains)

bible-text/col-1-12

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"감사하기를". 골 1:9의 "채워지기를"과 1:10의 "살도록"과 연결된다. 여기서의 연결은 "우리가 기도하면서 감사한다"가 아니다. "아버지께" — 예수 그리스도의 아버지, 그리고 입양을 통해 우리 아버지이신 분(갈 3:26; 4:4-6). "우리를 합당하게 하신" — 헬라어 "우리를 합당하게 만드셨다". "합당하게 만들어 가신다"가 아니라 "한번에 영원히 합당하게 만드셨다"이다. 이 구절이 자주 인용되는 방식처럼 성령의 역사가 주된 의미가 아니라, 아버지의 역사를 뜻한다. 즉 자녀라는 새로운 신분에 우리를 놓으신 아버지의 역사다. 이 말씀에서 언급된 신자들은 각기 다른 성화의 단계에 있었지만, 여기서 구체화된 합당함에 관해서는 모두 그리스도 안에서 아버지로부터 동일하게 받았다. "빛 가운데 있는 성도의 유업에 참여하기에 합당하게". "빛"은 신자 안에서 여기서 시작되어, 예수 안에서 완성되고 빛의 나라에서 온전히 이루어진다. 이는 미회심 상태의 "어둠"과 대비된다.

원주석

13절 카드 ↗

13. from — Greek, " out of the power," out of the sphere in which his power is exercised. darkness —blindness, hatred, misery [BENGEL]. translated —Those thus translated as to state, are also transformed as to character. Satan has an organized dominion with various orders of powers of evil ( Ephesians 2:2 ; Ephesians 6:12 ). But the term "kingdom" is rarely applied to his usurped rule ( Matthew 12:26 ); it is generally restricted to the kingdom of God. his dear Son —rather as Greek, "the Son of His love": the Son on whom His love rests ( John 17:26 ; Ephesians 1:6 ): contrasted with the "darkness" where all is hatred and hateful. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-1-13

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"에서" — 헬라어 "그 능력의 영역 밖으로". "어둠" — 눈멂·증오·비참함[벵겔]. "옮기셨습니다" — 신분적으로 이렇게 옮겨진 자들은 성품도 변화된다. 사탄은 다양한 악의 세력 질서를 가진 조직화된 통치권을 갖고 있다(엡 2:2; 6:12). 그러나 "나라"라는 단어는 사탄의 찬탈된 지배에는 드물게 사용되며(마 12:26), 대개 하나님의 나라로 한정된다. "그분이 사랑하시는 아들의 나라" — 헬라어 "그분의 사랑의 아들, 즉 그분의 사랑이 안식하는 아들"(요 17:26; 엡 1:6). 모든 것이 증오스럽고 혐오스러운 "어둠"과 대조된다.

원주석

14절 카드 ↗

14. ( :- .) redemption —rather as Greek, " our redemption." through his blood —omitted in the oldest manuscripts; probably inserted from :- . sins —Translate as Greek, " our sins." The more general term: for which Ephesians 1:7 , Greek, has, "our transgressions, " the more special term. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-1-14

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"구속" — 헬라어는 "우리의 구속"이다. "그분의 피로" — 가장 오래된 사본들에서 빠져 있으며, 에베소서 1:7에서 들어온 것으로 보인다. "죄" — 헬라어 "우리의 죄들"이라고 번역된다. 더 일반적인 용어이다. 에베소서 1:7에는 헬라어로 "우리의 범죄들"이라는 더 구체적인 용어가 사용된다.

원주석

15절 카드 ↗

15. They who have experienced in themselves "redemption" ( :- ), know Christ in the glorious character here described, as above the highest angels to whom the false teachers ( :- ) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation ( :- ); (2) in relation to the Church ( :- ). As the former regards Him as the Creator ( Colossians 1:15 ; Colossians 1:16 ) and the Sustainer ( Colossians 1:16- : ) of the natural world; so the latter, as the source and stay of the new moral creation. image —exact likeness and perfect Representative. Adam was made "in the image of God" ( Genesis 1:27 ). But Christ, the second Adam, perfectly reflected visibly "the invisible God" ( 1 Timothy 1:17 ), whose glories the first Adam only in part represented. "Image" ( eicon ) involves "likeness" ( homoiosis ); but "likeness" does not involve "image." "Image" always supposes a prototype, which it not merely resembles, but from which it is drawn: the exact counterpart, as the reflection of the sun in the water: the child the living image of the parent. "Likeness" implies mere resemblance, not the exact counterpart and derivation as "image" expresses; hence it is nowhere applied to the Son, while "image" is here, compare 1 Timothy 1:17- : [TRENCH]. ( John 1:18 ; John 14:9 ; 2 Corinthians 4:4 ; 1 Timothy 3:16 ; Hebrews 1:3 ). Even before His incarnation He was the image of the invisible God, as the Word ( Hebrews 1:3- : ) by whom God created the worlds, and by whom God appeared to the patriarchs. Thus His essential character as always "the image of God," (1) before the incarnation, (2) in the days of His flesh, and (3) now in His glorified state, is, I think, contemplated here by the verb "is." first-born of every creature — ( Hebrews 1:6 ), "the first-begotten": "begotten of His Father before all worlds" [ Nicene Creed ]. Priority and superlative dignity is implied ( Psalms 89:27 ). English Version might seem to favor Arianism, as if Christ were a creature. Translate, "Begotten (literally, 'born') before every creature," as the context shows, which gives the reason why He is so designated. "For," c. ( Colossians 1:16 Colossians 1:17 ) [TRENCH]. This expression is understood by ORIGEN (so far is the Greek from favoring Socinian or Arian views) as declaring the Godhead of Christ, and is used by Him as a phrase to mark that Godhead, in contrast with His manhood [Book 2, sec. Against Celsus ]. The Greek does not strictly admit ALFORD'S translation, "the first-born of all creation." return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-1-15

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"구속"을 경험한 자들은 그리스도를 여기 묘사된 영광스러운 인격으로, 거짓 교사들의 가르침에서 그 예배가 행해지는 천사들보다 훨씬 위에 계신 분으로 안다. 바울은 그리스도를 두 관점에서 묘사한다: (1) 하나님과 창조 세계에 대한 관계(골 1:15-17), (2) 교회에 대한 관계(골 1:18). 전자는 자연 세계의 창조자와 보존자이신 그리스도를, 후자는 새로운 도덕적 창조의 근원이자 보호자이신 그리스도를 다룬다. "형상" — 정확한 모양과 완전한 대표자. 아담은 "하나님의 형상으로" 지어졌다(창 1:27). 그러나 둘째 아담이신 그리스도는 첫째 아담이 부분적으로만 나타냈던 "보이지 않는 하나님"을 완전히 눈에 보이게 반영하신다. "형상"은 언제나 원형을 전제하는데, 단순히 닮은 것이 아니라 거기서 끌어내어진 것이다. 즉 물 위에 비친 햇빛처럼 정확한 대응물이다. "닮음"은 단순한 유사성을 의미할 뿐 "형상"처럼 정확한 대응과 유래를 표현하지 않는다[트렌치]. (요 1:18; 14:9; 고후 4:4; 딤전 3:16; 히 1:3). 성육신 이전에도 그분은 하나님의 형상이셨는데, 하나님께서 세상을 창조하시고 족장들에게 나타나신 말씀으로서 그러하셨다. "모든 피조물보다 먼저 나신 분" — (히 1:6 참조) "그분의 아버지에게서 모든 세계보다 먼저 나신"[니케아 신경]. 우선성과 탁월한 존엄성을 함축한다(시 89:27). 영어 번역이 아리우스주의를 지지하는 것처럼 보일 수 있지만, "모든 피조물보다 먼저 나신"으로 번역해야 한다. 이는 그분이 피조물이 아님을 증명한다. "왜냐하면" 이하(골 1:16-17)가 이를 설명한다[트렌치].

원주석

16절 카드 ↗

16. For — Greek, "Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before "every creature" ( :- ), begotten as "the Son of God's love" ( :- ), antecedently to all other emanations: "for" all these other emanations came from Him, and whatever was created, was created by Him. by him —rather as Greek, " in Him": as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a different fact from the present one, though implied in it [ALFORD]. God revealed Himself in the Son, the Word of the Father, before all created existence ( :- ). That Divine Word carries IN Himself the archetypes of all existences, so that "IN Him all things that are in heaven and earth have been created." The "in Him" indicates that the Word is the ideal ground of all existence; the " by Him," below, that He is the instrument of actually realizing the divine idea [NEANDER]. His essential nature as the Word of the Father is not a mere appendage of His incarnation, but is the ground of it. The original relation of the Eternal Word to men "made in His image" ( :- ), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. " In Him" implies something prior to "by" and "for Him" presently after: the three prepositions mark in succession the beginning, the progress, and the end [BENGEL]. all things — Greek, " the universe of things." That the new creation is not meant in this verse (as Socinians interpret), is plain; for angels, who are included in the catalogue, were not new created by Christ; and he does not speak of the new creation till Colossians 1:18 . The creation "of the things that are in the heavens " (so Greek ) includes the creation of the heavens themselves: the former are rather named, since the inhabitants are more noble than their dwellings. Heaven and earth and all that is m them ( 1 Chronicles 29:11 ; Nehemiah 9:6 ; Revelation 10:6 ). invisible —the world of spirits. thrones, or dominions — lordships: the thrones are the greater of the two. principalities, or powers —rather, " rules, or authorities ": the former are stronger than the latter (compare Note, see on Revelation 10:6- : ). The latter pair refer to offices in respect to God's creatures: "thrones and dominions" express exalted relation to God, they being the chariots on which He rides displaying His glory ( Revelation 10:6- : ). The existence of various orders of angels is established by this passage. all things — Greek, "the whole universe of things." were —rather, to distinguish the Greek aorist, which precedes from the perfect tense here, " have been created." In the former case the creation was viewed as a past act at a point of time, or as done once for all; here it is viewed, not merely as one historic act of creation in the past, but as the permanent result now and eternally continuing. by him —as the instrumental Agent ( John 1:3 ). for him —as the grand End of creation; containing in Himself the reason why creation is at all, and why it is as it is [ALFORD]. He is the final cause as well as the efficient cause. LACHMANN'S punctuation of Colossians 1:15-18 is best, whereby "the first-born of every creature" ( Colossians 1:15-51.1.18- : ) answers to "the first-born from the dead" ( Colossians 1:15-51.1.18- : ), the whole forming one sentence with the words ("All things were created by Him and for Him, and He is before all things, and by Him all things consist, and He is the Head of the body, the Church") intervening as a parenthesis. Thus Paul puts first, the origination by Him of the natural creation; secondly, of the new creation. The parenthesis falls into four clauses, two and two: the former two support the first assertion, "the first-born of every creature"; the latter two prepare us for "the first-born from the dead"'; the former two correspond to the latter two in their form—"All things by Him . . . and He is," and "By Him all things . . . and He is." return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-1-16

Source

"왜냐하면" — 헬라어 "때문에". 이는 그분이 창조된 것들 안에 포함되지 않으시며 "모든 피조물보다 먼저 나신 분"임을 증명한다. "그분 안에" — 조건적 요소로서 선재하며 모든 것을 포함하는; 그분에 의한 만물의 창조는 나중에 표현되며 현재 사실과는 다르지만 그 안에 함축되어 있다[알포드]. 하나님께서는 모든 피조 존재에 앞서 아들이신 말씀 안에 자신을 계시하셨다. 그 신성한 말씀은 모든 존재들의 원형을 자신 안에 담고 계신다. 따라서 "그분 안에서 모든 것이 창조되었다." "그분 안에"는 말씀이 모든 존재의 이상적 근거임을 나타내고, 아래의 "그분에 의해"는 신성한 이상을 실제로 실현하는 도구임을 나타낸다[네안더]. 성육신의 근거는 말씀으로서의 그분의 본질적 본성이다. "모든 것" — 헬라어 "우주적 사물들의 총체". 이 구절이 새 창조를 뜻하지 않는다는 것은 분명하다; 목록에 포함된 천사들은 그리스도에 의해 새로 창조된 것이 아니다. "하늘에 있는 것들의 창조"에는 하늘 자체의 창조가 포함된다. "보이지 않는 것들" — 영들의 세계. "왕좌나 주권이나" — "왕좌"가 둘 중 더 크다. "통치자나 권세나" — "통치자들 또는 권세들". 이 네 계급은 천사들의 다양한 질서가 존재함을 확립한다. "창조되었습니다" — 헬라어 완료 시제, "창조되어 있다". 단순한 과거 역사적 창조 행위가 아니라 지금도 그리고 영원히 계속되는 영속적 결과를 나타낸다. "그분을 통해" — 도구적 행위자로서(요 1:3). "그분을 위해" — 창조의 위대한 목적으로서; 그분 안에 창조가 존재하는 이유와 창조가 그러한 방식으로 있는 이유를 담고 있다. 그분은 효율적 원인이자 최종 원인이다.

원주석

17절 카드 ↗

17. ( :- .) Translate as Greek, "And He Himself (the great HE) is (implying divine essential being ) before all things," in time, as well as in dignity. Since He is before all things, He is before even time, that is, from eternity. Compare "the first-born of every creature" ( :- ). by him — Greek, "IN Him" (as the conditional element of existence, :- ) [ALFORD]. consist —"subsist." Not only are called into being from nothing, but are maintained in their present state. The Son of God is the Conserver, as well as the Creator of all things [PEARSON]. BENGEL less probably explains, "All things in Him come together into one system: the universe found its completion in Him" ( Isaiah 41:4 ; Revelation 22:13 ). Compare as to GOD, Romans 11:36 : similar language; therefore Christ must be God. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-1-17

Source

헬라어로 번역하면 "그분 자신이(그 위대한 그분이) 만물보다 앞서 계시며" — 위엄에 있어서뿐 아니라 시간에 있어서도. 그분이 만물보다 먼저 계시므로 시간보다 먼저이시며, 곧 영원부터 계신다. "그분 안에" — 헬라어 "그분 안에서"(존재의 조건적 요소로서)[알포드]. "함께 서 있습니다" — "유지되고 있다". 하나님의 아들은 만물의 창조자일 뿐 아니라 보존자이시다[피어슨]. 벵겔은 덜 개연성 있게 설명한다: "만물이 그분 안에서 하나의 체계로 함께 모인다. 우주가 그분 안에서 완성을 발견한다"(사 41:4; 계 22:13). 하나님에 대해 유사한 언어가 사용되었다(롬 11:36). 따라서 그리스도는 하나님이심에 틀림없다.

원주석

18절 카드 ↗

18. Revelation of Christ to the Church and the new creation, as the Originator of both. he —emphatical. Not angels in opposition to the false teachers' doctrine concerning angel-worship, and the power of Oeons or (imaginary) spirit emanations from God ( Colossians 2:10 ; Colossians 2:18 ). head of the body, the church —The Church is His body by virtue of His entering into communion corporeally with human nature [NEANDER], ( Ephesians 1:22 ). The same One who is the Head of all things and beings by creation, is also, by virtue of being "the first-born from the dead," and so "the first-fruits" of the new creation among men, the Head of the Church. who is —that is, in that He is the Beginning [ALFORD]. Rather, this is the beginning of a new paragraph. As the former paragraph, which related to His originating the physical creation, began with "Who is" ( Ephesians 1:22- : ); so this, which treats of His originating the new creation, begins with "who is"; a parenthesis preceding, which closes the former paragraph, that parenthesis (see on Ephesians 1:22- : ), including from "all things were created by Him," to "Head of the body, the Church." The head of kings and high priests was anointed, as the seat of the faculties, the fountain of dignity, and original of all the members (according to Hebrew etymology). So Jesus by His unction was designated as the Head of the body, the Church. the beginning —namely, of the new creation, as of the old ( Proverbs 8:22 ; John 1:1 ; compare John 1:1- : ): the beginning of the Church of the first-born ( John 1:1- : ), as being Himself the "first-born from the dead" ( Acts 26:23 ; 1 Corinthians 15:20 ; 1 Corinthians 15:23 ). Christ's primogeniture is threefold: (1) From eternity the "first-begotten" of the Father ( Colossians 1:15 ); (2) As the first-born of His mother ( Colossians 1:15- : ); (3) As the Head of the Church, mystically begotten of the Father, as it were to a new life, on the day of His resurrection, which is His "regeneration," even as His people's coming resurrection will be their "regeneration" (that is, the resurrection which was begun in the soul, extended to the body and to the whole creation, Romans 8:21 ; Romans 8:22 ) ( Matthew 19:28 ; Acts 13:33 ; Revelation 1:5 ). Sonship and resurrection are similarly connected ( Luke 20:36 ; Romans 1:4 ; Romans 8:23 ; 1 John 3:2 ). Christ by rising from the dead is the efficient cause ( 1 John 3:2- : ), as having obtained the power, and the exemplary cause, as being the pattern ( Micah 2:13 ; Romans 6:5 ; Philippians 3:21 ), of our resurrection: the resurrection of "the Head" involves consequentially that of the members. that in all things —He resumes the "all things" ( Philippians 3:21- : ). he might have the pre-eminence — Greek, "He HIMSELF may (thus) become the One holding the first place," or, "take the precedency." Both ideas are included, priority in time and priority in dignity: now in the regenerated world, as before in the world of creation ( Philippians 3:21- : ). "Begotten before every creature, or "first-born of every creature" ( Psalms 89:27 ; John 3:13 ). return to ' Top of Page ' <a name="verse-19" class="com-number"

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교회와 새 창조에 대한 그리스도의 계시, 양자의 창시자로서. "그분" — 강조적. 거짓 교사들의 천사 숭배와 이른바 영적 유출(Aeons) 교리에 반하여, 천사들이 아니라 그분, 곧 천사들의 주요 우리와 같은 육신을 취하신 분이 우리의 화목 중보자이심을 밝힌다(골 2:10, 18). "몸 곧 교회의 머리" — 교회는 그분이 인성과 육체적으로 교통 안으로 들어가심으로 그분의 몸이 된다[네안더](엡 1:22). "시작이시요" — 그분이 시작이신 바로 그 의미에서. 이 구절이 새 단락의 시작이다. 이전 단락이 자연 창조의 창시자로서 "그분은(who is)"으로 시작했듯이(골 1:15), 이 단락도 "그분은(who is)"으로 시작한다. 그리스도의 삼중 장자권: (1) 영원부터 아버지의 독생자(골 1:15); (2) 그분의 어머니의 장자(골 1:15); (3) 부활 날 새 생명으로 아버지에게서 낳아진 것으로서 교회의 머리(행 13:33; 계 1:5). "모든 일에서 그분이 으뜸이 되시려는" — 헬라어 "그분 자신이 첫 자리를 차지하는 분이 되신다". 시간적 우선성과 존엄성의 우선성 모두를 포함한다.

원주석

19절 카드 ↗

19. Greek, "(God) was well pleased, " c. in him —that is, in the Son ( Matthew 3:17 ). all fulness —rather as Greek, "all the fulness," namely, of God, whatever divine excellence is in God the Father ( Colossians 2:9 Ephesians 3:19 ; compare John 1:16 ; John 3:34 ). The Gnostics used the term "fulness," for the assemblage of emanations, or angelic powers, coming from God. The Spirit presciently by Paul warns the Church, that the true "fulness" dwells in Christ alone. This assigns the reason why Christ takes precedence of every creature ( Colossians 1:15 ). For two reasons Christ is Lord of the Church: (1) Because the fulness of the divine attributes ( Colossians 1:19 ) dwells in Him, and so He has the power to govern the universe; (2) Because ( Colossians 1:20 ) what He has done for the Church gives Him the right to preside over it. should . . . dwell —as in a temple ( John 2:21 ). This indwelling of the Godhead in Christ is the foundation of the reconciliation by Him [BENGEL]. Hence the "and" ( John 2:21- : ) connects as cause and effect the two things, the Godhead in Christ, and the reconciliation by Christ. return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/col-1-19

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헬라어 "(하나님께서) 기뻐하셨다". "그분 안에" — 아들 안에(마 3:17). "모든 충만" — 헬라어 "모든 충만", 즉 아버지 하나님 안에 있는 신성한 탁월성 모두(골 2:9; 엡 3:19; 요 1:16; 3:34 참조). 영지주의자들은 하나님에게서 나오는 이른바 영적 유출이나 천사적 능력의 집합으로 "충만"이라는 용어를 사용했다. 성령은 바울을 통해 교회에 선제적으로 경고하신다: 진정한 "충만"은 오직 그리스도 안에 거한다. 이것이 그리스도가 모든 피조물 위에 으뜸이 되는 이유다(골 1:15). "거하기를" — 성전처럼(요 2:21). 그리스도 안에 있는 신성의 내주가 그분에 의한 화목의 토대이다[벵겔].

원주석

20절 카드 ↗

20. The Greek order is, "And through Him (Christ) to reconcile again completely (see on :- ) all things ( Greek, 'the whole universe of things') unto Himself (unto God the Father, 2 Corinthians 5:19 ), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union with God (compare Note, see on 2 Corinthians 5:19- : ; 2 Corinthians 5:19- : ). So the Septuagint, 2 Corinthians 5:19- : , "Wherewith should he reconcile himself unto his master," that is, reconcile his master unto him by appeasing his wrath. So Matthew 5:23 ; Matthew 5:24 . by him —"through Him" (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence. things in earth . . . in heaven —Good angels, in one sense, do not need reconciliation to God; fallen angels are excluded from it ( Matthew 5:24- : ). But probably redemption has effects on the world of spirits unknown to us. Of course, His reconciling us, and His reconciling them, must be by a different process, as He took not on Him the nature of angels, so as to offer a propitiation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brought nearer God, and so gain an increase of blessedness [ALFORD], and larger views of the love and wisdom of God ( Matthew 5:24- : ). All creation subsists in Christ, all creation is therefore affected by His propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity ( Job 4:18 ; Job 15:15 ; Job 25:5 ), is lifted into nearer participation of Him, and in this wider sense is reconciled. Doubtless, too, man's fall, following on Satan's fall, is a segment of a larger circle of evil, so that the remedy of the former affects the standing of angels, from among whom Satan and his host fell. Angels thereby having seen the magnitude of sin, and the infinite cost of redemption, and the exclusion of the fallen angels from it, and the inability of any creature to stand morally in his own strength, are now put beyond the reach of falling. Thus BACON'S definition of Christ's Headship holds good: "The Head of redemption to man; the Head of preservation to angels." Some conjecture that Satan, when unfallen, ruled this earth and the pre-Adamic animal kingdom: hence his malice against man who succeeded to the lordship of this earth and its animals, and hence, too, his assumption of the form of a serpent, the subtlest of the animal tribes. Job 25:5- : states expressly "peace in heaven" as the result of finished redemption, as "peace on earth" was the result of its beginning at Jesus' birth ( Job 25:5- : ). BENGEL explains the reconciliation to be that of not only God, but also angels, estranged from men because of man's enmity against God. Job 25:5- : accords with this: This is true, but only part of the truth: so ALFORD'S view also is but part of the truth. An actual reconciliation or restoration of peace in heaven, as well as on earth, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed ( Zechariah 3:8 ; Zechariah 3:9 ) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night ( Job 1:6 ; Revelation 12:10 ); hence he was in heaven till the ban on man was broken (compare Revelation 12:10- : ). So here; the world of earth and heaven owe to Christ alone the restoration of harmony after the conflict and the subjugation of all things under one Head (compare Revelation 12:10- : ). Sin introduced discord not only on earth, but also in heaven, by the fall of demons; it brought into the abodes of holy angels, though not positive, yet privative loss, a retardation of their highest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able than men by themselves to overcome the peace disturbers, and cast out the devils; it is only "by," or "through HIM," and "the blood of HIS cross," that peace was restored even in heaven; it is only after Christ has obtained the victory fully and legally, that Michael ( Revelation 12:7-10 ) and his angels can cast out of heaven Satan and his demons (compare Colossians 2:15 ). Thus the point of Paul's argument against angel-worship is, that angels themselves, like men, wholly depend on Christ, the sole and true object of worship [AUBERLEN]. return to ' Top of Page ' <a name="verse-21" class="com-number"

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헬라어 원어 순서: "또한 그분을 통해(그리스도를 통해) 모든 것(헬라어 '사물들의 온 우주')을 자기와(하나님 아버지와, 고후 5:19) 다시 완전히 화목하게 하시되, 그분의(그리스도의) 십자가의 피로 화평을 이루셨다." 이것이 하나님의 공의와 인간이 하나님과 연합하는 것 사이의 장벽을 예수의 피로 제거하신 것이다. 마태복음 5:23-24과 고린도후서 5:19가 이를 지지한다. "그분을 통해" — 원래 창조에서처럼 새 창조에서도 도구적 행위자로서 강조하며 반복된다. "땅에 있는 것들 … 하늘에 있는 것들" — 선한 천사들은 어떤 의미에서 하나님과의 화목이 필요하지 않다. 타락한 천사들은 그 화목에서 제외된다(마 5:24). 그러나 아마도 구속은 우리에게 알려지지 않은 방식으로 영의 세계에도 영향을 미칠 것이다. 예수님이 인간의 본성을 취하심으로 천사들을 위한 속죄를 드리신 것처럼, 그들을 화목하게 하신 방법은 우리의 경우와 다를 것이다. 그러나 그분이 우리의 머리이시듯 그들의 머리이심으로 인한 구속의 효과는, 그들이 하나님께 더 가까이 나아가고 더 큰 복을 얻으며 하나님의 사랑과 지혜에 대한 더 깊은 시각을 갖게 되는 것이다[알포드]. 모든 피조물이 그리스도 안에 거하고, 그러므로 모든 피조물이 그분의 속죄에 의해 영향을 받는다. 죄있는 피조물은 엄밀히 "화목"된다. 비교적으로 그분의 가까이할 수 없는 순결에서 멀었던 죄 없는 피조물도(욥 4:18) 더 가까이 나아가도록 높여진다.

원주석

21절 카드 ↗

21. The Colossians are included in this general reconciliation (compare Ephesians 2:1 ; Ephesians 2:12 ). sometime —"once." alienated —from God and salvation: objectively banished from God, through the barrier which God's justice interposed against your sin: subjectively estranged through the alienation of your own wills from God. The former is the prominent thought (compare Ephesians 2:12- : ), as the second follows, "enemies in your mind." "Actual alienation makes habitual 'enemies'" [BENGEL]. in your mind — Greek, "in your understanding" or "thought" ( Ephesians 2:3 ; Ephesians 4:18 ). by wicked works —rather as Greek, " in your wicked works" (wicked works were the element in which your enmity subsisted). yet now — Notwithstanding the former alienation, now that Christ has come, God hath completely reconciled, or restored to His friendship again (so the Greek, compare Note, see on Ephesians 4:18- : ). return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/col-1-21

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골로새 교인들은 이 일반적인 화목에 포함된다(엡 2:1, 12 참조). "전에는" — "옛날에". "멀어져" — 하나님과 구원에서 객관적으로 멀어진, 하나님의 공의가 죄에 대해 내리는 장벽으로 인해; 그리고 주관적으로는 자신들의 의지가 하나님에게서 멀어져. 전자가 주된 개념이다(엡 2:12). "마음에서" — 헬라어 "이해력이나 생각으로"(엡 2:3; 4:18). "악한 행실로" — 헬라어 "악한 행실 안에서". "이제는" — 그리스도가 오신 이제, 하나님께서는 완전히 화목하게 하셨다, 즉 친구 관계로 회복하셨다.

원주석

22절 카드 ↗

22. In the body of his flesh —the element in which His reconciling sufferings had place. Compare :- , "afflictions of Christ in my flesh " ( :- ). Angels who have not a "body of flesh" are not in any way our reconciling mediators, as your false teachers assert, but He, the Lord of angels, who has taken our flesh, that in it He might atone for our fallen manhood. through death —rather as Greek, "through His death" (which could only take place in a body like ours, of flesh, :- ). This implies He took on Him our true and entire manhood. Flesh is the sphere in which His human sufferings could have place (compare Colossians 1:24 ; Ephesians 2:15 ). to present you — ( Ephesians 2:15- : ). The end of His reconciling atonement by death. holy —positively; and in relation to God. unblamable . . . unreprovable —negatively. "Without blemish" (as the former Greek word is translated as to Jesus, our Head, Ephesians 2:15- : ) in one's self. Irreproachable (the Greek for the second word, one who gives no occasion for his being brought to a law court ) is in relation to the world without. Sanctification, as the fruit, is here treated of; justification, by Christ's reconciliation, as the tree, having preceded ( Ephesians 1:4 ; Ephesians 5:26 ; Ephesians 5:27 ; Titus 2:14 ). At the same time, our sanctification is regarded here as perfect in Christ, into whom we are grafted at regeneration or conversion, and who is "made of God unto us (perfect) sanctification" ( 1 Corinthians 1:30 ; 1 Peter 1:2 ; Judges 1:1 ): not merely progressive sanctification, which is the gradual development of the sanctification which Christ is made to the believer from the first. in his sight —in God's sight, at Christ's appearing. return to ' Top of Page ' <a name="verse-23" class="com-number"

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"그분의 육신의 몸으로" — 그분의 화목케 하는 고난이 일어난 요소. 천사들은 "육신의 몸"을 갖지 않으므로 거짓 교사들의 주장처럼 어떤 식으로도 우리의 화목 중보자가 될 수 없다. 오직 천사들의 주이시며 우리의 육신을 취하시고 그 안에서 우리 타락한 인성을 속죄하신 그분만이 중보자이시다. "죽으심을 통해" — 헬라어 "그분의 죽음을 통해". 이는 그분이 우리와 같은 참되고 완전한 인성을 취하셨음을 암시한다. "세우시려는" — 그분의 화목케 하는 속죄의 목적. "거룩하고" — 긍정적으로; 하나님과의 관계에서. "흠 없고 책망할 것이 없는" — 부정적으로. "흠 없는"은 그 자체로 순결함을. "책망할 것이 없는"은 세상에 대해 비난받을 것이 없음을 뜻한다. 성화가 열매로서 여기서 다루어지고, 그리스도에 의한 칭의가 나무로서 이미 앞에 나왔다(엡 1:4; 5:26-27). 동시에 우리의 성화는 여기서 그리스도 안에서 완전한 것으로 간주되는데, 우리가 중생이나 회심 때 한 번에 그분 안에 접붙여지고, 그분이 우리에게 "완전한 성화"가 되시기 때문이다(고전 1:30). "그분의 앞에" — 그리스도의 재림 때 하나님 앞에서.

원주석

23절 카드 ↗

23. If —"Assuming that," c.: not otherwise shall ye be so presented at His appearing ( :- ). grounded — Greek, "founded," "fixed on the foundation " (compare Note, see on :- Luke 6:48 ; Luke 6:49 ). settled —"steadfast." "Grounded" respects the foundation on which believers rest; "settled," their own steadfastness ( 1 Peter 5:10 ). 1 Peter 5:10- : has the same Greek. not moved away —by the false teachers. the hope of the gospel — ( Ephesians 1:18 ). which ye have heard . . . which was preached to every creature . . . whereof I . . . am . . . a minister —Three arguments against their being "moved away from the Gospel": (1) Their having heard it; (2) The universality of the preaching of it; (3) Paul's ministry in it. For "to ( Greek, 'in') every creature," the oldest manuscripts read, "in all creation. " Compare "in all the world," Colossians 1:6 ; "all things . . . in earth," Colossians 1:6- : ( Mark 16:15 ): thus he implies that the Gospel from which he urges them not to be moved, has this mark of truth, namely, the universality of its announcement, which accords with the command and prophecy of Christ Himself ( Mark 16:15- : ). By " was preached," he means not merely " is being preached, " but has been actually, as an accomplished fact, preached. PLINY, not many years subsequently, in his famous letter to the Emperor Trajan [ Epistles, Book X., Epistle 97], writes, "Many of every age, rank, and sex, are being brought to trial. For the contagion of that superstition [Christianity] has spread over not only cities, but villages and the country." whereof I Paul am —rather as Greek, " was made a minister." Respect for me, the minister of this world-wide Gospel, should lead you not to be moved from it. Moreover (he implies), the Gospel which ye heard from Epaphras, your "minister" ( Mark 16:15- : ), is the same of which "I was made a minister" ( Colossians 1:25 ; Ephesians 3:7 ): if you be moved from it, ye will desert the teaching of the recognized ministers of the Gospel for unauthorized false teachers. return to ' Top of Page ' <a name="verse-24" class="com-number"

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"만약 여러분이" — "여러분이 … 한다고 가정하면": 그렇지 않으면 여러분은 그분이 재림하실 때 그렇게 세움 받지 못할 것이다. "터 위에 굳게 서서" — 신자들이 안식하는 토대를 나타낸다. "안정된" — "굳건한". 전자는 신자들이 안식하는 토대를, 후자는 신자들 자신의 굳건함을 나타낸다[피어슨]. "흔들려 떠나지 않아야" — 거짓 교사들에 의해. "복음의 소망" — (엡 1:18). 거짓 교사들에게 흔들리지 말아야 할 세 가지 논거: (1) 그들이 복음을 들었다는 것; (2) 복음 선포의 보편성; (3) 바울의 사역. "온 피조물에게"를 가장 오래된 사본들은 "모든 창조 세계 안에"로 읽는다. "나 바울은 이 복음의 일꾼이 되었습니다" — 헬라어 "이 복음의 일꾼이 되었다". 온 세상에 전파되는 이 복음의 일꾼인 나에 대한 존중이 여러분이 이 복음에서 떠나지 않게 해야 한다.

원주석

24절 카드 ↗

24. Who —The oldest manuscripts omit "who"; then translate, "Now I rejoice." Some very old manuscripts, and the best of the Latin versions, and Vulgate, read as English Version. To enhance the glory of Christ as paramount to all, he mentions his own sufferings for the Church of Christ. "Now" stands in contrast to "I was made, " in the past time ( :- ). for you —"on your behalf," that ye may be confirmed in resting solely on Christ (to the exclusion of angel-worship) by the glorification of Christ in my sufferings ( Ephesians 3:1 ). fill up that which is behind —literally, "the deficiencies"—all that are lacking of the afflictions of Christ (compare Note, see on Ephesians 3:1- : ). Christ is "afflicted in all His people's afflictions" ( Isaiah 63:9 ). "The Church is His body in which He is, dwells, lives, and therefore also suffers" [VITRINGA]. Christ was destined to endure certain afflictions in this figurative body, as well as in His literal; these were "that which is behind of the afflictions of Christ, " which Paul "filled up." His own meritorious sufferings in expiation for sin were once for all completely filled up on the Cross. But His Church (His second Self) has her whole measure of afflictions fixed. The more Paul, a member, endured, the less remain for the rest of the Church to endure; the communion of saints thus giving them an interest in his sufferings. It is in reference to the Church's afflictions, which are "Christ's afflictions, that Paul here saith, "I fill up the deficiencies," or "what remain behind of the afflictions of Christ." She is afflicted to promote her growth in holiness, and her completeness in Christ. Not one suffering is lost ( Isaiah 63:9- : ). All her members have thus a mutual interest in one another's sufferings ( 1 Corinthians 12:26 ). But Rome's inference hence, is utterly false that the Church has a stock treasury of the merits and satisfactions of Christ and His apostles, out of which she may dispense indulgences; the context has no reference to sufferings in expiation of sin and productive of merit. Believers should regard their sufferings less in relation to themselves as individuals, and more as parts of a grand whole, carrying out God's perfect plan. return to ' Top of Page ' <a name="verse-25" class="com-number"

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가장 오래된 사본들은 "who(그)"를 빠뜨린다: "이제 나는 기뻐한다." 일부 오래된 사본들과 라틴역은 영어 번역 그대로 읽는다. 그리스도의 교회를 위해 자신의 고난을 언급함으로써 그리스도의 최고성을 드높인다. "이제" — "내가 되었습니다"(과거 시제)와 대비된다(골 1:23). "여러분을 위해" — 여러분이 내 고난 안에서 높아진 그리스도를 바라봄으로써 천사 숭배가 아닌 그리스도만을 의지하도록 확증받게 하려고(엡 3:1). "채웁니다" — 헬라어 직역 "결핍된 것들", 즉 그리스도의 고난에서 부족한 것들. "그리스도는 그분 백성의 모든 고난 안에서 고난을 받으신다"(사 63:9). "교회는 그분이 계시고 사시고 역사하시는, 따라서 고난도 받으시는 그분의 몸이다"[비트링가]. 그리스도는 죄의 만죄를 위한 공로적 고난을 십자가에서 완전히 채우셨다. 그러나 그분의 교회(그분의 제2의 자아)는 완수해야 할 고난의 전체 분량이 정해져 있다. 바울이, 한 지체로서 더 많이 고난을 받을수록, 교회의 나머지 지체들에게 남은 것은 더 적어진다. 성도들의 교통은 그들에게 그의 고난에 대한 관심을 준다. 로마 가톨릭의 추론은 완전히 잘못된 것이다. 문맥은 죄의 보상을 위한 고난을 전혀 언급하지 않는다. 신자들은 고난을 개인적으로 바라보기보다 하나님의 완전한 계획을 이루어 가는 거대한 전체의 일부로 바라보아야 한다.

원주석

25절 카드 ↗

25. am — Greek, "I was made a minister": resuming :- , "whereof I Paul was made a minister." dispensation —the stewardship committed to me to dispense in the house of God, the Church, to the whole family of believers, the goods of my Master ( Luke 12:42 ; 1 Corinthians 4:1 ; 1 Corinthians 4:2 ; 1 Corinthians 9:17 ; Ephesians 3:2 ). which is given — Greek, "which was given." for you —with a view to you, Gentiles ( Colossians 1:27 ; Romans 15:16 ). to fulfil —to bring it fully to all: the end of his stewardship: "fully preached" ( Romans 15:19 ). "The fulness of Christ ( Colossians 1:19 ), and of the times ( Ephesians 1:10 ) required him so to do" [BENGEL]. return to ' Top of Page ' <a name="verse-26" class="com-number"

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"나는 되었습니다" — 헬라어 "나는 되었다". 골 1:23의 "일꾼이 되었습니다"를 다시 받는다. "직분" — 하나님의 집인 교회에서, 모든 믿는 자들의 가족에게, 내 주인의 것을 나누어 주도록 내게 맡겨진 청지기 직분(눅 12:42; 고전 4:1-2; 9:17; 엡 3:2). "주어진" — 헬라어 "주어졌다". "여러분을 위하여" — 이방 사람들인 여러분을 위하여(골 1:27; 롬 15:16). "이루기 위함" — 모든 이에게 완전히 전하기 위함; 그의 청지기 직분의 목적. "완전히 선포했다"(롬 15:19). "그리스도의 충만함(골 1:19)과 때의 충만함(엡 1:10)이 그가 그렇게 하도록 요구했다"[벵겔].

원주석

26절 카드 ↗

26. the mystery —(See on :- ; Ephesians 3:5-9 ). The mystery, once hidden, now revealed, is redemption for the whole Gentile world, as well as for the Jews, "Christ in you (Gentiles) the hope of glory" ( Ephesians 3:5-49.3.9- : ). from ages —"from," according to ALFORD, refers to time, not "hidden from": from the time of the ages; still what is meant is that the mystery was hidden from the beings living in those " ages. " The "ages" are the vast successive periods marked by successive orders of beings and stages of creation. Greek, "Æons," a word used by the Gnostics for angelic beings emanating from God. The Spirit by Paul presciently, in opposition to Gnostic error already beginning ( Colossians 2:18 ), teaches, that the mystery of redemption was hidden in God's purposes in Christ, alike from the angelic beings (compare Colossians 2:18- : ) of the pre-Adamic "ages," and from the subsequent human "generations." Translate as Greek, " the ages . . . the generations." made manifest to his saints —to His apostles and prophets primarily ( Colossians 2:18- : ), and through them to all His saints. return to ' Top of Page ' <a name="verse-27" class="com-number"

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"비밀" — 한때 감추어져 있다가 이제 계시된 그 비밀은 유대인뿐만 아니라 이방 사람들 전체를 위한 구속이다. "여러분(이방 사람들) 안에 계신 그리스도, 영광의 소망"(엡 3:5-9). "여러 시대로부터" — "시대들"은 아담 이전의 피조물들과 창조의 연속적 시기들을 표시하는 광대한 연속적 시대들이다. 헬라어 "아이온들"은 영지주의자들이 하나님에게서 나오는 천사적 존재들을 지칭하는 데 사용한 단어이다. 성령은 바울을 통해 선제적으로 말씀하신다: 구속의 비밀은 아담 이전 "시대들"의 천사적 존재들과, 그 이후의 인간 "세대들" 모두에게 숨겨져 있었다. "그분의 성도들에게 드러났습니다" — 주로 그분의 사도들과 선지자들에게(엡 3:5), 그들을 통해 모든 성도들에게.

원주석

27절 카드 ↗

27. would —rather as Greek, " willed, " or " was pleased to make known." He resolves all into God's good pleasure and will, that man should not glory save in God's grace. what —How full and inexhaustible! the riches of the glory of this mystery —He accumulates phrase on phrase to enhance the greatness of the blessing in Christ bestowed by God on the Gentiles. Compare Colossians 2:3 , "all the treasures " of wisdom; Colossians 2:3- : , "the unsearchable riches of Christ "; Ephesians 1:7 , " riches of His grace. " " The glory of this mystery" must be the glory which this once hidden, and now revealed, truth makes you Gentiles partakers of, partly now, but mainly when Christ shall come ( Colossians 3:4 ; Romans 5:2 ; Romans 8:17 ; Romans 8:18 ; Ephesians 1:18 ). This sense is proved by the following: "Christ in you the hope of the (so Greek ) glory. " The lower was the degradation of you Gentiles, the higher is the richness of the glory to which the mystery revealed now raises you. You were "without Christ, and having no hope " ( Ephesians 1:18- : ). Now you have " Christ in you the hope of the glory" just mentioned. ALFORD translates, "Christ among you," to answer to "this mystery among the Gentiles." But the whole clause, "Christ IN you ( Ephesians 1:18- : ) the hope of glory," answers to "this mystery," and not to the whole sentence, "this mystery among the Gentiles." What is made known "among you Gentiles" is, "Christ in you (now by faith as your hidden life, Colossians 3:3 ; Galatians 2:20 ) the hope of glory" (your manifested life). The contrast (antithesis) between "CHRIST IN YOU" now as your hidden life, and "the hope of glory" hereafter to be manifested, requires this translation. return to ' Top of Page ' <a name="verse-28" class="com-number"

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bible-text/col-1-27

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"기뻐하셨습니다" — 헬라어 "원하셨다" 또는 "기뻐하셨다". 그분은 모든 것을 하나님의 선하신 기쁨과 뜻으로 돌려, 사람이 하나님의 은혜 외에는 자랑하지 못하게 한다. "이 비밀의 영광의 풍성함" — 그분은 구절을 겹쳐 쌓아 이방 사람들에게 베푸신 그리스도 안에서의 복의 위대함을 강조한다. "이 비밀의 영광"은 한때 감추어져 있다가 이제 계시된 이 진리가 이방 사람들을 참여하게 하는 영광이다. 이것이 이어지는 "여러분 안에 계신 그리스도, 영광의 소망"으로 증명된다. 이방 사람들의 이전 비하가 낮았을수록, 이제 계시된 비밀이 그들을 높이는 영광의 풍성함은 더욱 크다. "여러분은 그리스도 없이 소망도 없었습니다"(엡 1:18). 이제 여러분은 "영광의 소망이신 그리스도를 여러분 안에" 가졌다. "여러분 안에 계신 그리스도" — 지금은 믿음으로 여러분의 감추어진 생명으로(갈 2:20), "영광의 소망" — 장차 나타날 여러분의 드러난 생명으로(골 3:3-4).

원주석

28절 카드 ↗

28. preach —rather as Greek, "announce" or "proclaim." warning . . . teaching —"Warning" is connected with repentance, refers to one's conduct, and is addressed primarily to the heart. "Teaching" is connected with faith, refers to doctrines, and is addressed primarily to the intellect. These are the two heads of evangelical teaching. every . . . every man —without distinction of Jew or Gentile, great or small ( Romans 10:12 ; Romans 10:13 ). in all wisdom —with all the wisdom in our method of teaching that we possess: so ALFORD. But Colossians 1:9 ; Colossians 3:16 , favor ESTIUS' view, which refers it to the wisdom communicated to those being taught: keeping back nothing, but instructing all in the perfect knowledge of the mysteries of faith which is the true wisdom (compare 1 Corinthians 2:6 ; 1 Corinthians 2:7 ; 1 Corinthians 12:8 ; Ephesians 1:17 ). present —(See on Ephesians 1:17- : ); at Christ's coming. every man —Paul is zealous lest the false teachers should seduce one single soul of Christ's people at Colosse. So each individual among them should be zealous for himself and his neighbor. Even one soul is of incalculable value. perfect in Christ —who is the element in living union with whom alone each believer can find perfection: perfectly instructed ( Ephesians 1:17- : ) in doctrine, and full grown or matured in faith and practice. "Jesus" is omitted in all the oldest manuscripts. return to ' Top of Page ' <a name="verse-29" class="com-number"

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절 (explains)

bible-text/col-1-28

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"전합니다" — 헬라어 "알립니다" 또는 "선포합니다". "경계하고 … 가르치는" — "경계"는 회개와 관련되어, 행실을 다루며, 주로 마음에 말한다. "가르침"은 믿음과 관련되어, 교리를 다루며, 주로 지성에 말한다. 이것이 복음 선포의 두 가지 주제이다. "각 사람을 … 각 사람에게" — 유대인이든 이방 사람이든, 크든 작든 구별 없이(롬 10:12-13). "모든 지혜로" — 우리가 가르치는 방법에 있어서 우리가 가진 모든 지혜로. 또는 가르침 받는 자들에게 전달되는 지혜를 의미한다: 아무것도 감추지 않고, 모든 사람에게 믿음의 비밀에 대한 완전한 지식으로 가르치는 것. 이것이 참된 지혜이다(고전 2:6-7; 12:8; 엡 1:17 참조). "세우려는 것" — 그리스도의 재림 때. "각 사람" — 바울은 거짓 교사들이 골로새 교인들 가운데 단 한 영혼도 유혹하지 못하도록 열심이다. 그리스도 안에서 완전한 — 그분이 각 신자가 완전함을 발견할 수 있는 살아 있는 연합의 요소이신 그분 안에서: 교리에 있어 완전히 교육받고, 믿음과 실천에 있어 성숙한 자로.

원주석

29절 카드 ↗

29. Whereunto —namely, "to present every man perfect in Christ." I also labour —rather, "I labor also." I not only "proclaim" ( English Version, "preach") Christ, but I labor also. striving —in "conflict" ( Colossians 2:1 ) of spirit (compare Colossians 2:1- : ). The same Greek word is used of Epaphras ( Colossians 2:1- : ), " laboring fervently for you in prayers": literally, "agonizing," "striving as in the agony of a contest." So Jesus in Gethsemane when praying ( Colossians 2:1- : ): so "strive" (the same Greek word, "agonize"), Luke 13:24 . So Jacob " wrestled " in prayer ( Luke 13:24- : ). Compare "contention," Greek, "agony," or "striving earnestness," Luke 13:24- : . according to his working —Paul avows that he has power to "strive" in spirit for his converts, so far only as Christ works in him and by him ( Ephesians 3:20 ; Philippians 4:13 ). mightily —literally, "in power." return to ' Top of Page ' Philippians Phi 4 Colossians Col Colossians Col 2 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Colossians 1". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ colossians-1.html. 1871-8. 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-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocaly

Pericope (part_of)

절 (explains)

bible-text/col-1-29

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"이를 위해" — 즉 "각 사람을 그리스도 안에서 완전한 자로 세우려는 것". "수고하며" — "나는 또한 수고한다". "힘써 애씁니다" — "열심히 분투하는", 즉 "겨루는 고뇌로 분투하는". 동일한 헬라어 단어가 에바브라에 대해 사용된다(골 4:12): "그의 기도 안에서 여러분을 위해 열심히 분투하는". 예수께서도 겟세마네에서 기도하실 때 그러하셨다(눅 13:24). 야곱도 기도 안에서 "씨름했다"(창 32:24). "그분의 역사하심에 따라" — 바울은 그리스도가 그 안에서 그리고 그를 통해 역사하시는 만큼만 영적 분투의 능력을 갖는다고 고백한다(엡 3:20; 빌 4:13). "능력 안에서" — 헬라어 직역 "능력으로".

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