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주석[JFB] — 골로새서 2장 · 거짓 가르침 경계

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JFB 주석 · 섹션 23개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. For —He explains in what respect he "labored striving " ( :- ). Translate as Greek, "I wish you to know how great a conflict (the same Greek word as in :- , " agony of a conflict" of fervent, anxious prayer; not conflict with the false teachers, which would have been impossible for him now in prison) I have for you." them at Laodicea —exposed to the same danger from false teachers as the Colossians (compare :- ). This danger was probably the cause of his writing to Laodicea, as well as to Colosse. not seen my face in the flesh —including those in Hierapolis ( :- ). Paul considered himself a "debtor" to all the Gentiles ( Romans 1:14 ). "His face" and presence would have been a "comfort" ( Colossians 2:2 ; Acts 20:38 ). Compare Colossians 1:4 ; Colossians 1:7 ; Colossians 1:8 , in proof that he had not seen, but only heard of the Colossians. Hence he strives by earnest conflict with God in anxious prayer for them, to make up for the loss of his bodily presence among them. Though "absent in the flesh, I am with you in the Spirit " ( Colossians 2:5 ). return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-2-1

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"왜냐하면" — 그는 자신이 어떤 의미에서 "수고하며 분투했는지"를 설명한다(골 1:29). 헬라어로는 "내가 여러분을 위해 얼마나 큰 싸움을 하고 있는지 알기를 바랍니다"로 번역된다. 이 싸움은 거짓 교사들과의 다툼이 아니라(감옥에 있는 그에게 그것은 불가능했다) 열렬하고 간절한 기도의 씨름이다. "라오디게아에 있는 사람들" — 골로새 교인들과 마찬가지로 거짓 교사들로부터 같은 위험에 노출되어 있었다. 이 위험이 바울이 골로새에도, 라오디게아에도 편지를 쓴 이유였을 것이다. "내 얼굴을 직접 보지 못한 모든 이들" — 히에라볼리에 있는 사람들을 포함한다(골 4:13). 바울은 자신이 모든 이방 사람들에게 "빚진 자"라 여겼다(롬 1:14). 그분의 "얼굴"과 존재가 "위로"가 되었을 것이다(골 2:2; 행 20:38). 골 1:4, 7-8은 그가 골로새 교인들을 직접 만난 것이 아니라 소식만 들었음을 증명한다. 그래서 그는 그들을 위해 하나님께 간절히 기도로 씨름함으로써 그들 가운데 몸으로 있지 못하는 것을 만회하려 한다. "몸으로는 떨어져 있으나 영으로는 여러분과 함께 있습니다"(골 2:5).

원주석

2절 카드 ↗

2. Translate, "That their hearts may be comforted." The "their," compared with "you" ( Colossians 2:4 ), proves that in Colossians 2:1 the words, "have not seen my face in the flesh," is a general designation of those for whom Paul declares he has "conflict," including the particular species, "you (Colossians) and them at Laodicea." For it is plain, the prayer "that their hearts may be comforted," must include in it the Colossians for whom he expressly says, "I have conflict." Thus it is an abbreviated mode of expression for, "That your and their hearts may be comforted." ALFORD translates, "confirmed," or allows "comforted" in its original radical sense strengthened. But the Greek supports English Version: the sense, too, is clear: comforted with the consolation of those whom Paul had not seen, and for whom, in consequence, he strove in prayerful conflict the more fervently; inasmuch as we are more anxious in behalf of absent, than present, friends [DAVENANT]. Their hearts would be comforted by "knowing what conflict he had for" them, and how much he is interested for their welfare; and also by being released from doubts on learning from the apostle, that the doctrine which they had heard from Epaphras was true and certain. In writing to churches which he had instructed face to face, he enters into particular details concerning them, as a father directing his children. But to those among whom he had not been in person, he treats of the more general truths of salvation. being —Translate as Greek in oldest manuscripts, "They being knit together." in love —the bond and element of perfect knitting together; the antidote to the dividing schismatical effect of false doctrine. Love to God and to one another in Christ. unto —the object and end of their being "knit together." all riches — Greek, "all the riches of the full assurance ( 1 Thessalonians 1:5 ; Hebrews 6:11 ; Hebrews 10:22 ) of the (Christian) understanding." The accumulation of phrases, not only "understanding," but "the full assurance of understanding"; not only this, but "the riches of," c., not only this, but " all the riches of," &c., implies how he desires to impress them with the momentous importance of the subject in hand. to —Translate "unto." acknowledgment —The Greek implies, "full and accurate knowledge." It is a distinct Greek word from "knowledge," Hebrews 10:22- : . ALFORD translates, "thorough . . . knowledge." Acknowledgment hardly is strong enough they did in a measure acknowledge the truth; what they wanted was the full and accurate knowledge of it (compare Notes, see on Hebrews 10:22- : ; Hebrews 10:22- : ). of God, and of the Father and of Christ —The oldest manuscripts omit "and of the Father, and of"; then translate, "Of God (namely), Christ." Two very old manuscripts and Vulgate read, "Of God the Father of Christ." return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-2-2

Source

"그들의 마음이 위로를 받도록"이라고 번역한다. 골 2:4의 "여러분"과 비교하면, 골 2:1에서 "내 얼굴을 직접 보지 못한"은 바울이 "싸움"을 한다고 선언한 대상의 일반적 표현이며, 그 안에 특수한 경우인 "여러분(골로새 교인들)과 라오디게아에 있는 사람들"이 포함된다. 그들의 마음이 강건하게 되어 사랑 안에서 연결되고, 깨달음의 온전한 확신에서 오는 모든 풍성함을 얻으며, 하나님의 비밀 곧 아버지와 그리스도를 알게 하려는 것이다. "그들이 연결되어" — 헬라어 "그들이 함께 연결되어". "사랑 안에서" — 온전한 연결의 유대이자 요소; 거짓 교리의 분열적 효과에 대한 해독제. 하나님과, 그리스도 안에서 서로를 향한 사랑. "모든 풍성함" — 헬라어 "완전한 확신의 모든 풍성함". "알게 되기 위해" — "완전하고 정확한 지식". 이는 "지식"(골 1:9)과는 다른 헬라어 단어이다. 가장 오래된 사본들은 "하나님의 비밀 곧 그리스도"로 읽는다.

원주석

3절 카드 ↗

3. Translate in the Greek order, "In whom (not as ALFORD, 'in which') mystery; Christ is Himself the 'mystery' ( Colossians 2:2 ; 1 Timothy 3:16 ), and to Christ the relative refers) are all the treasures of wisdom and knowledge hidden." The "all" here, answers to "all" in Colossians 2:2 ; as "treasures" answer to the "riches"; it is from the treasures that the riches ( Colossians 2:2 ) are derived. "Are" is the predicate of the sentence; all the treasures ARE in Him; hidden is predicated of the state or manner in which they are in Him. Like a mine of unknown and inexhaustible wealth, the treasures of wisdom are all in Him hidden, but not in order to remain so; they only need to be explored for you to attain "unto the riches" in them ( Colossians 2:2- : ); but until you, Colossians, press after attaining the full knowledge (see on Colossians 2:2 ) of them, they remain "hidden." Compare the parable, Colossians 2:2- : , "treasure hid." This sense suits the scope of the apostle, and sets aside ALFORD'S objection that "the treasures are not hidden, but revealed." "Hidden" plainly answers to "mystery" ( Colossians 2:2- : ), which is designed by God, if we be faithful to our privileges, not to remain hidden, but to be revealed (compare 1 Corinthians 2:7 ; 1 Corinthians 2:8 ). Still as the mine is unfathomable, there will, through eternity, be always fresh treasures in Him to be drawn forth from their hidden state. wisdom —general, and as to experimental and practical truth; whence comes "understanding" ( Colossians 2:2 ). knowledge — special and intellectual, in regard to doctrinal truth; whence comes "the full knowledge" ( Colossians 2:2- : ). return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-2-3

Source

헬라어 순서로 번역: "그 안에(그리스도 안에, 그분이 '비밀'이시므로) 지혜와 지식의 모든 보화가 감추어져 있다." "모든"이 골 2:2의 "모든"에, "보화"가 "풍성함"에 상응한다. "감추어져 있다" — 알 수 없고 무한한 부를 가진 광산처럼. 그러나 감추어져 있다고 해서 알 수 없는 것이 아니며, 탐구하면 여러분은 그 안에서 "풍성함"(골 2:2)에 이를 수 있다. 충성스럽게 추구하는 자에게는 드러나도록 설계되어 있다(고전 2:7-8 참조). 그러나 영원히도 그 광산은 측량할 수 없어서 항상 그 안에서 탐구할 새로운 보화가 있을 것이다. "지혜" — 일반적이며 경험적·실천적 진리와 관련하여. "지식" — 특수하며 교리적 진리와 관련하여.

원주석

4절 카드 ↗

4. And —"Now." Compare with "lest any man," c. Colossians 2:8 Colossians 2:16 ; Colossians 2:18 . He refers to the blending of Judaism with Oriental philosophy, and the combination of this mixture with Christianity. enticing words —plausible as wearing the guise of wisdom and humility ( Colossians 2:18 ; Colossians 2:23 ). return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-2-4

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"이제". "아무도"를 골 2:8, 16, 18과 비교하라. 그는 유대교와 동방 철학의 혼합, 그리고 이 혼합물과 기독교의 결합을 지칭한다. "그럴듯한 말" — 지혜와 겸손의 외모를 띠기 때문에 그럴듯하게 보인다(골 2:18, 23).

원주석

5절 카드 ↗

5. For —argument against their suffering themselves to be beguiled, drawn from a regard to his personal authority as though he were present. joying and beholding —beholding with joy. order —your good order; answering to "knit together" ( :- ) as a well-organized body; the same Greek as that for knit together, is used of the body" of the Church compacted, " in :- . Compare 1 Corinthians 14:33 ; 1 Corinthians 14:40 . steadfastness — Greek, " the firm (or ' solid ') foundation. " As "order" expresses the outward aspect of the Church; so "steadfastness" expresses the inner basis on which their Church rested. The Greek literally implies not an abstract quality, but the thing in the concrete; thus their "faith" here is the solid thing which constituted the basis of their Church. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-2-5

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"왜냐하면" — 마치 그가 직접 있는 것처럼 그의 개인적 권위에 호소함으로써 속임수를 허용하지 말라는 논거. "기뻐하며 보면서" — 기쁨으로 바라보면서. "질서 있는 모습" — 여러분의 좋은 질서; 잘 조직된 몸으로서 "연결되어 있음"(골 2:2)에 상응한다. "믿음의 굳건함" — 헬라어 "굳건한 토대". "질서"가 교회의 외적 모습을 표현한다면, "굳건함"은 교회가 안식하는 내적 기초를 표현한다. 문자적으로는 추상적 성질이 아닌 구체적인 것을 의미하므로, 여기서 그들의 "믿음"은 교회의 기초를 이루는 견고한 것이다.

원주석

6절 카드 ↗

6. "As therefore ye received (once for all; the aorist tense; from Epaphras) Jesus the Christ as your Lord (compare 1 Corinthians 12:3 ; 2 Corinthians 4:5 ; Philippians 3:8 ), so walk in Him." He says not merely, "Ye received" the doctrine of Christ, but "Jesus" Himself; this is the essence of faith ( John 14:21 ; John 14:23 ; Galatians 1:16 ). Ye have received once for all the Spirit of life in Christ; carry into practice that life in your walk ( Galatians 1:16- : ). This is the main scope of the Epistle. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-2-6

Source

"여러분이 주 그리스도 예수를 받아들인 것처럼(한번에, 과거형), 그분 안에서 살아가십시오." 바울은 단지 "여러분이 그리스도의 교리를 받았다"가 아니라 예수 그분 자신을 받았다고 말한다. 이것이 믿음의 본질이다(요 14:21, 23; 갈 1:16). 여러분은 그리스도 안에서 생명의 성령을 한번에 영원히 받았다. 이제 그 생명을 걸음 안에서 실천으로 이루어 가라(갈 5:25 참조). 이것이 이 서신의 주된 범위이다.

원주석

7절 카드 ↗

7. Rooted — ( :- ). built up — Greek, " being builded up." As "rooted" implies their vitality; so "builded up," massive solidity. As in the Song of Solomon, when one image is not sufficient to express the varied aspects of divine truth, another is employed to supply the idea required. Thus "walking," a third image ( Colossians 2:6 ), expresses the thought which "rooted" and "built," though each suggesting a thought peculiar to itself, could not express, namely, onward motion. "Rooted" is in the past tense, implying their first conversion and vital grafting "in Him." "Built up" is present (in the Greek ), implying their progressive increase in religion by union with Him. Ephesians 2:20 refers to the Church; but the passage here to their individual progress in edification ( Ephesians 2:20- : ). stablished —confirmed. as —"even as." abounding therein with thanksgiving —advancing to fuller maturity (compare Ephesians 2:20- : ) in the faith, "with thanksgiving" to God as the gracious Author of this whole blessing. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-2-7

Source

"뿌리를 내리고" — (골 1:23 참조). "세움을 받으며" — 헬라어 "세워지고 있으며". "뿌리를 내린"은 생명력을 암시하고; "세움을 받는"은 육중한 견고함을 암시한다. 이처럼 한 이미지로 충분하지 않을 때, 필요한 개념을 보완하기 위해 다른 이미지가 사용된다. "걷는"이라는 세 번째 이미지(골 2:6)는 "뿌리를 내린"과 "세움 받은"이 각기 고유한 생각을 가지면서도 표현할 수 없는 것, 즉 앞으로 나아가는 운동을 표현한다. "뿌리를 내린"은 과거 시제로 첫 회심과 "그분 안에서" 생명력 있게 접붙여짐을 나타낸다. "세움 받는"은 헬라어 현재형으로 그분과의 연합으로 종교 안에서 점진적으로 증가함을 나타낸다. "굳건하게 되어" — 확고해져. "배운 대로" — "가르침 받은 대로". "감사함으로 넘치게 하십시오" — 이 믿음 안에서 "감사함"으로 더 완전한 성숙에 이르며.

원주석

8절 카드 ↗

8. Translate, "Beware (literally, 'Look' well) lest there shall be (as I fear there is: the Greek indicative expresses this) any man (pointing to some known emissary of evil, Galatians 1:7 ) leading you away as his spoil (not merely gaining spoil out of you, but making yourselves his spoil) through (by means of) his philosophy," c. The apostle does not condemn all philosophy, but " the philosophy" (so Greek ) of the Judaic-oriental heretics at Colosse, which afterwards was developed into Gnosticism. You, who may have "the riches of full assurance" and "the treasures of wisdom," should not suffer yourselves to be led away as a spoil by empty, deceitful philosophy: "riches" are contrasted with spoil "full" with "vain," or empty ( Colossians 2:2 ; Colossians 2:3 ; Colossians 2:9 ). after —"according to." tradition of men —opposed to, "the fulness of the Godhead. " Applied to Rabbinical traditions, Colossians 2:9- : . When men could not make revelation even seem to tell about deep mysteries which they were curious to pry into, they brought in human philosophy and pretended traditions to help it, as if one should bring a lamp to the sundial to find the hour [ Cauations for Times, p. 85]. The false teachers boasted of a higher wisdom in theory, transmitted by tradition among the initiated; in practice they enjoined asceticism, as though matter and the body were the sources of evil. Phrygia (in which was Colosse) had a propensity for the mystical and magical, which appeared in their worship of Cybele and subsequent Montanism [NEANDER]. rudiments of the world —(See on Colossians 2:9- : ). "The rudiments" or elementary lessons "of the (outward) world," such as legal ordinances; our Judaic childhood's lessons ( Colossians 2:11 ; Colossians 2:16 ; Colossians 2:20 ; Galatians 4:1-3 ). But NEANDER, "the elements of the world," in the sense, what is earthly, carnal and outward, not "the rudiments of religion," in Judaism and heathenism. not after Christ —"Their" boasted higher "philosophy" is but human tradition, and a cleaving to the carnal and worldly, and not to Christ. Though acknowledging Christ nominally, in spirit they by their doctrine deny Him. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-2-8

Source

헬라어 번역: "조심하라, 그 안에 두려워하는 대로 어떤 사람이(이미 알려진 악의 사자를 가리키며, 갈 1:7) 그의 철학을 통해 여러분을 포획해 갈까". 사도는 모든 철학을 정죄하지 않고, 골로새의 유대-동방 이단들의 "그 철학"(헬라어)을 정죄한다. 이것은 후에 영지주의로 발전했다. 여러분은 "완전한 확신의 풍성함"과 "지혜의 보화"를 가질 수 있는데, 왜 공허하고 기만적인 철학에 의해 포획당하려 하는가. "따라" — "에 따르는". "사람의 전통" — 그것의 "충만함"에 반대된다. 인간의 철학과 꾸며 낸 전통이 계시가 그들이 캐물으려 했던 깊은 신비에 대해 말해 주는 것처럼 보이게 만들었다. "세상의 초보적인 가르침" — 율법적 규례들과 같은 "세상의" 초보적 교훈들; 우리의 유대적 어린 시절의 가르침들. "그리스도를 따르지 않는" — 그들의 자랑스러운 더 높은 "철학"은 인간 전통이며, 육적이고 세상적인 것에 매달리는 것이다. 그리스도를 명목상으로는 인정하면서도, 교리에 있어서는 그분을 부정한다.

원주석

9절 카드 ↗

9. For —"Because." Their "philosophy" ( :- ) is not "after Christ," as all true philosophy is, everything which comes not from, and tends not to, Him, being a delusion; "For in Him (alone) dwelleth" as in a temple, c. the fulness — ( Colossians 1:19 John 14:10 ). of the Godhead —The Greek ( theotes ) means the ESSENCE and NATURE of the Godhead, not merely the divine perfections and attributes of Divinity ( Greek, " theiotes "). He, as man, was not merely God-like, but in the fullest sense, God. bodily —not merely as before His incarnation, but now "bodily in Him" as the incarnate word ( John 1:14 ; John 1:18 ). Believers, by union with Him, partake of His fulness of the divine nature ( John 1:16 ; 2 Peter 1:4 ; see on 2 Peter 1:4- : ). return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/col-2-9

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"왜냐하면" — "때문에". 그들의 "철학"(골 2:8)은 "그리스도를 따르지 않는" 것이다. 그분에게서 나오지 않고 그분을 향하지 않는 모든 것은 망상이기 때문이다. "오직 그분 안에만 거하기" 때문이다. "신성의 충만함" — 헬라어(theotes)는 단순히 신성의 속성이나 성품(헬라어 theiotes)이 아닌 신성의 본질과 본성을 의미한다. 그분은 인간으로서 단지 하나님과 같은 것이 아니라, 가장 완전한 의미에서 하나님이시다. "몸으로" — 성육신 이전만이 아니라 지금도 성육신하신 말씀으로서 "몸으로 그분 안에"(요 1:14, 18). 신자들은 그분과 연합함으로써 신성의 충만함에 참여한다(요 1:16; 벧후 1:4).

원주석

10절 카드 ↗

10. And —And therefore; and so. Translate in the Greek order, "Ye are in Him (by virtue of union with Him) filled full " of all that you need ( John 1:16 ). Believers receive of the divine unction which flows down from their Divine Head and High Priest ( Psalms 133:2 ). He is full of the "fulness" itself; we, filled from Him. Paul implies, Therefore ye Colossians need no supplementary sources of grace, such as the false teachers dream of. Christ is "the Head of all rule and authority " (so the Greek ), Ephesians 1:10 ; He, therefore, alone, not these subject "authorities" also, is to be adored ( Ephesians 1:10- : ). return to ' Top of Page ' <a name="verse-11" class="com-number"

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bible-text/col-2-10

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"또한" — 따라서. 헬라어 순서로 번역: "여러분은 그분 안에서(그분과 연합함으로) 충만함을 얻었습니다." 신자들은 그들의 신성한 머리이시요 대제사장이신 분에게서 흘러내리는 신성한 기름 부음을 받는다(시 133:2). 그분은 "충만함" 자체로 충만하시고; 우리는 그분에게서 충만함을 받는다. 바울이 암시하는 것은: 그러므로 골로새 교인들은 거짓 교사들이 꿈꾸는 것과 같은 보완적인 은혜의 근원들이 필요하지 않다. 그리스도는 "모든 통치와 권세의 머리"이시다(엡 1:10). 따라서 이러한 종속적인 "권세들"이 아니라 그분만이 경배의 대상이 된다(엡 1:10).

원주석

11절 카드 ↗

11. Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it. are —rather, as the Greek, "Ye were (once for all) circumcised (spiritually, at your conversion and baptism, Romans 2:28 ; Romans 2:29 ; Philippians 3:3 ) with a (so the Greek ) circumcision made without hands"; opposed to "the circumcision in the flesh made by hands " ( Ephesians 2:11 ). Christ's own body, by which the believer is sanctified, is said to be "not made with hands" ( Mark 14:58 ; Hebrews 9:11 ; compare Hebrews 9:11- : ). in putting off —rather as Greek, "in your putting off"; as an old garment ( Ephesians 4:22 ); alluding to the putting off the foreskin in circumcision. the body of the sins of the flesh —The oldest manuscripts read, "the body of the flesh," omitting "of the sins," that is, "the body," of which the prominent feature is fleshiness (compare Romans 8:13 , where "flesh" and "the body" mutually correspond). This fleshly body, in its sinful aspect, is put off in baptism (where baptism answers its ideal) as the seal of regeneration where received in repentance and faith. In circumcision the foreskin only was put off; in Christian regeneration "the body of the flesh" is spiritually put off, at least it is so in its ideal conception, however imperfectly believers realize that ideal. by — Greek, " in. " This spiritual circumcision is realized in, or by, union with Christ, whose "circumcision," whereby He became responsible for us to keep the whole law, is imputed to believers for justification; and union with whom, in all His vicarious obedience, including HIS CIRCUMCISION, is the source of our sanctification. ALFORD makes it explanatory of the previous, "a circumcision made without hands," namely, "the circumcision brought about by your union with Christ." The former view seems to me better to accord with Colossians 2:12 ; Colossians 3:1 ; Colossians 3:3 ; Colossians 3:4 , which similarly makes the believer, by spiritual union with Christ, to have personal fellowship in the several states of Christ, namely, His death, resurrection, and appearing in glory. Nothing was done or suffered by our Mediator as such, but may be acted in our souls and represented in our spirits. PEARSON'S view, however, is that of ALFORD. JOSHUA, the type (not Moses in the wilderness), circumcised the Israelites in Canaan ( Colossians 3:4- : ) the second time: the people that came out of Egypt having been circumcised, and afterwards having died in the wilderness; but those born after the Exodus not having been so. Jesus, the Antitype, is the author of the true circumcision, which is therefore called "the circumcision of Christ" ( Colossians 3:4- : ). As Joshua was "Moses' minister," so Jesus, "minister of the circumcision for the truth of God" unto the Gentiles ( Romans 15:8 ). return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/col-2-11

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그들이 율법주의자들의 가르침처럼 외적 할례의 의식이 필요하지 않다는 것을 암시한다. 이미 그 영적 실체를 가지고 있기 때문이다. "여러분은 … 할례를 받았습니다" — 헬라어 "여러분은 한번에 (영적으로, 회심과 세례 때) 손으로 행하지 않은 할례를 받았다"(롬 2:28-29; 빌 3:3). 예수님 자신의 몸은 "손으로 만든 것이 아니다"라고 한다(막 14:58; 히 9:11). "벗어 버리는" — 헬라어 "여러분이 벗어 버리는"; 낡은 옷처럼(엡 4:22); 할례 때 포피를 제거하는 것을 암시한다. "육체의 (죄의) 몸" — 가장 오래된 사본들은 "죄의"를 빼고 "육신의 몸"으로만 읽는다. 즉 죄 된 측면의 "몸". 이 육적 몸은 세례 때(회개와 믿음 안에서 받을 때 그 이상을 이룬다) 영적으로 벗어진다. 할례 때는 포피만 제거되었지만, 그리스도인의 중생 때는 "육신의 몸"이 영적으로 제거된다. "그분의 할례를 통해" — 이 영적 할례는 그리스도와의 연합으로 이루어진다. 그분의 할례(그분이 율법 전체를 지킬 책임을 지신)는 칭의를 위해 신자들에게 전가된다.

원주석

12절 카드 ↗

12. Translate, " Having been buried with Him in your baptism." The past participle is here coincident in time with the preceding verb, "ye were ( Greek ) circumcised." Baptism is regarded as the burial of the old carnal life, to which the act of immersion symbolically corresponds; and in warm climates where immersion is safe, it is the mode most accordant with the significance of the ordinance; but the spirit of the ordinance is kept by affusion, where immersion would be inconvenient or dangerous; to insist on literal immersion in all cases would be mere legal ceremonialism ( Romans 6:3 ; Romans 6:4 ). are risen —rather as Greek, " were raised with Him." through the faith, c.— by means of your faith in the operation of God so "faith of," for "faith in " ( Ephesians 3:12 ; Philippians 3:9 ). Faith in God's mighty operation in raising again Jesus, is saving faith ( Romans 4:24 ; Romans 10:9 ); and it is wrought in the soul by His same "mighty working" whereby He "raised Jesus from the dead" ( Ephesians 1:19 ; Ephesians 1:20 ). BENGEL seems to me (not as ALFORD understands him) to express the latter sense, namely, "Through the faith which is a work of the operation of God who," c. Ephesians 1:19 Ephesians 1:20 accords with this; the same mighty power of God is exercised in raising one spiritually dead to the life of faith, as was "wrought in Christ when God raised Him literally from the dead." However, "faith of" usually is "faith in" ( Ephesians 1:20- : ); but there is no grammatical impropriety in understanding it "the faith which is the effect of the operation of God" ( Ephesians 2:8 ; 1 Thessalonians 2:13 ). As His literal resurrection is the ground of the power put forth in our spiritual resurrection now, so it is a pledge of our literal resurrection hereafter ( Romans 8:11 ). return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/col-2-12

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"그분과 함께 세례 안에서 묻혔습니다." 이 과거 분사는 앞 동사 "여러분은 할례를 받았다"와 시간상 일치한다. 세례는 옛 육적 생명의 장례로 여겨지며, 침수 행위는 그것에 상징적으로 대응한다. "살리심을 받았습니다" — 헬라어 "그분과 함께 살아났습니다." "믿음으로" — 하나님의 역사하심에 대한 믿음. 예수를 다시 살리신 하나님의 강한 역사에 대한 믿음이 구원의 믿음이다(롬 4:24; 10:9). 그분의 동일한 "강한 역사하심"으로 영혼 안에 역사된다(엡 1:19-20). 그분의 부활이 우리의 영적 부활의 근거이듯, 장차 문자적 부활의 보증이기도 하다(롬 8:11).

원주석

13절 카드 ↗

13. you, being dead —formerly ( Ephesians 2:1 ; Ephesians 2:2 ); even as Christ was among the dead, before that God raised Him "from the dead" ( Colossians 2:12 ). sins —rather as Greek is translated at end of this verse, "trespasses," literally, "failings aside" from God's ways; actual transgressions, as that of Adam. uncircumcision of your flesh —your not having put off the old fleshly nature, the carnal foreskin, or original sin, which now by spiritual circumcision, that is, conversion and baptism, you have put off. he quickened —GOD "quickened together with Him (CHRIST)." Just as Christ's resurrection proved that He was delivered from the sin laid on Him, so our spiritual quickening proves that we have been forgiven our sins ( 1 Peter 3:22 ; 1 Peter 4:1 ; 1 Peter 4:2 ). forgiven you —So Vulgate and HILARY. But the oldest manuscripts read, "us," passing from the particular persons, the Colossians, to the general Church ( Colossians 1:14 ; Ephesians 1:7 ). all trespasses — Greek, "all our trespasses." return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/col-2-13

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"여러분" — 이전에(엡 2:1-2). 심지어 그리스도도 죽은 자들 가운데 계셨다가 하나님이 그분을 "죽은 자 가운데서 살리셨다"(골 2:12). "죄들" — 이 구절 끝에서 "허물들"로 번역된다. "육체의 무할례" — 이제는 영적 할례, 즉 회심과 세례로 벗어 버린 옛 육적 본성. "우리를 살리셨습니다" — 하나님이 "그리스도와 함께 살리셨다". 그리스도의 부활이 그분이 그분에게 지워진 죄에서 자유롭게 되었음을 증명하듯이, 우리의 영적 생동화는 우리가 죄를 용서받았음을 증명한다. "용서하시고" — 불가타 역과 힐라리우스는 "여러분에게"로 읽는다. 그러나 가장 오래된 사본들은 "우리에게"로 읽어, 골로새 교인들이라는 특정 대상에서 일반 교회로 이동한다(골 1:14; 엡 1:7).

원주석

14절 카드 ↗

14. Blotting out — Greek, "Having wiped out"; coincident in time with "having forgiven you" ( Colossians 2:13 ); hereby having cancelled the law's indictment against you. The law (including especially the moral law, wherein lay the chief difficulty in obeying) is abrogated to the believer, as far as it was a compulsory, accusing code, and as far as "righteousness" (justification) and "life" were sought for by it. It can only produce outward works, not inward obedience of the will, which in the believer flows from the Holy Spirit in Him ( Romans 3:21 ; Romans 7:2 ; Romans 7:4 ; Galatians 2:19 ). the handwriting of ordinances —rather, "IN ordinances" (see on Galatians 2:19- : ); "the law of commandments contained in ordinances." "The handwriting" (alluding to the Decalogue, the representative of the law, written by the hand of God) is the whole law, the obligatory bond, under which all lay; the Jews primarily were under the bond, but they in this respect were the representative people of the world ( Romans 3:19 ); and in their inability to keep the law was involved the inability of the Gentiles also, in whose hearts "the work of the law was written" ( Romans 2:15 ); and as they did not keep this, they were condemned by it. that was against us . . . contrary to us — Greek " adversary to us"; so it is translated, Hebrews 10:27 . "Not only was the law against us by its demands, but also an adversary to us by its accusations" [BENGEL]. TITTMANN explains the Greek, "having a latent contrariety to us"; not open designed hostility, but virtual unintentional opposition through our frailty; not through any opposition in the law itself to our good ( Romans 7:7-12 ; Romans 7:14 ; 1 Corinthians 15:56 ; Galatians 3:21 ; Hebrews 10:3 ). The "WRITING" is part of "that which was contrary to us"; for "the letter killeth" (see on Hebrews 10:3- : ). and took it — Greek, and hath taken it out of the way" (so as to be no longer a hindrance to us), by "nailing it to the cross." Christ, by bearing the curse of the broken law, has redeemed us from its curse ( Galatians 3:13 ). In His person nailed to the cross, the law itself was nailed to it. One ancient mode of cancelling bonds was by striking a nail through the writing: this seems at that time to have existed in Asia [GROTIUS]. The bond cancelled in the present case was the obligation lying against the Jews as representatives of the world, and attested by their amen, to keep the whole law under penalty of the curse ( Deuteronomy 27:26 ; Nehemiah 10:29 ). return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/col-2-14

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"지우시고" — 헬라어 "지워서"; "우리를 용서하시고"(골 2:13)와 동시에 일어난 일이다. "율법 조문의 빚 문서" — 법의 고발에 대응하는 채무증서. 율법(특히 도덕법)은 강제적이고 고발하는 법규로서, 그리고 "의"와 "생명"이 율법으로 구해지는 한에서, 신자에게는 폐지된다. "우리를 거스르던 … 우리에게 반하는" — 헬라어 "우리에게 적대적인"; 히브리서 10:27처럼 번역된다. "율법이 그 요구들로 우리를 거스를 뿐만 아니라, 고발들로도 우리에게 적이 된다"[벵겔]. 이것은 우리 연약함으로 인한 사실상의 반대이지, 율법 자체의 우리 선에 반하는 의도적 적대가 아니다(롬 7:7-12 참조). "못 박아" — 채권 문서를 무효화하는 한 고대 방식은 그 글씨를 뚫어 못 박는 것이었다. 당시 아시아에 이 관행이 있었다[그로티우스]. 그리스도께서 율법의 저주를 지심으로 그것의 저주에서 우리를 구속하셨다(갈 3:13). 십자가에 못 박히신 그분의 인격 안에서, 율법 자체도 그것에 못 박혔다.

원주석

15절 카드 ↗

15. ALFORD, ELLICOTT, and others translate the Greek to accord with the translation of the same Greek, Colossians 3:9 , "Stripping off from Himself the principalities and the powers: " GOD put off from Himself the angels, that is, their ministry, not employing them to be promulgators of the Gospel in the way that He had given the law by their "disposition" or ministry ( Acts 7:53 ; Galatians 3:19 ; Hebrews 2:2 ; Hebrews 2:5 ): God manifested Himself without a veil in Jesus. "THE principalities and THE powers" refers back to Hebrews 2:5- : , Jesus, "the Head of all principality and power," and Colossians 1:16 . In the sacrifice of Jesus on the cross, God subjected all the principalities, c., to Jesus, declaring them to be powerless as to His work and His people ( Ephesians 1:21 ). Thus Paul's argument against those grafting on Christianity Jewish observances, along with angel-worship, is, whatever part angels may be supposed to have had under the law, now at an end, God having put the legal dispensation itself away. But the objection is, that the context seems to refer to a triumph over bad angels: in Ephesians 1:21- : , however, Christ's triumph over those subjected to Him, is not a triumph for destruction, but for their salvation, so that good angels may be referred to ( Ephesians 1:21- : ). But the Greek middle is susceptible of English Version, "having spoiled," or, literally [TITTMANN], "having completely stripped," or "despoiled" for Himself (compare Romans 8:38 1 Corinthians 15:24 ; Ephesians 6:2 ). English Version accords with Matthew 12:29 ; Luke 11:22 ; Hebrews 2:14 . Translate as the Greek, "The rules and authorities. " made a show of them —at His ascension (see on Hebrews 2:14- : ; confirming English Version of this verse). openly — John 7:4 ; John 11:54 , support English Version against ALFORD'S translation, "in openness of speech." in it —namely, His cross, or crucifixion: so the Greek fathers translate. Many of the Latins, "In Himself " or "in Him." John 11:54- : favors English Version, "reconcile . . . by the cross, having slain the enmity thereby." If "in Him," that is, Christ, be read, still the Cross will be the place and means of God's triumph in Christ over the principalities ( Ephesians 1:20 ; Ephesians 2:5 ). Demons, like other angels, were in heaven up to Christ's ascension, and influenced earth from their heavenly abodes. As heaven was not yet opened to man before Christ ( John 3:13 ), so it was not yet shut against demons ( Job 1:6 ; Job 2:1 ). But at the ascension Satan and his demons were "judged" and "cast out" by Christ's obedience unto death ( John 12:31 ; John 16:11 ; Hebrews 2:14 ; Revelation 12:5-10 ), and the Son of man was raised to the throne of God; thus His resurrection and ascension are a public solemn triumph over the principalities and powers of death. It is striking that the heathen oracles were silenced soon after Christ's ascension. return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/col-2-15

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일부 학자들은 헬라어를 골 3:9의 같은 헬라어를 따라 이렇게 번역한다: "통치자들과 권세자들을 자신에게서 벗겨 내시고." 즉 하나님은 천사들, 곧 천사적 사역을 치워 버리셨다. 천사들의 "처리"로 율법을 주셨던 방식으로 복음을 전파하는 도구로 그들을 사용하지 않으신 것이다(행 7:53; 갈 3:19; 히 2:2; 2:5). 그러나 문맥은 악한 천사들에 대한 승리를 말하는 것 같다. "통치자들과 권세자들을 완전히 벗기시고" — 헬라어 중간태 "완전히 벗겨 내시고". 그리스도께서 십자가에서 죽음 앞으로 나아가심으로 법적으로, 완전히 그들을 이기셨다. "드러내어" — 그분의 승천 때. "공개적으로" — 숨김없이. "그것 위에서" — 즉 십자가 위에서; 이것을 헬라어 교부들은 이렇게 번역한다. 많은 라틴 교부들은 "그분 안에서" 또는 "그분에 의해"로 읽는다. 마귀들과 다른 천사들은 그리스도의 승천 때까지 하늘에 있었다. 예수님의 부활과 승천에서 사탄과 그의 귀신들은 "심판받고" "내쫓겼으며"(요 12:31; 16:11; 히 2:14; 계 12:5-10), 인자는 하나님의 보좌로 높임을 받으셨다. 이방의 신탁들이 그리스도의 승천 직후 침묵하게 된 것은 주목할 만하다.

원주석

16절 카드 ↗

16. therefore —because ye are complete in Christ, and God in Him has dispensed with all subordinate means as essential to acceptance with Him. meat . . . drink — Greek, "eating . . . drinking" ( :- ). Pay no regard to any one who sits in judgment on you as to legal observances in respect to foods. holyday — a feast yearly. Compare the three, :- . new moon —monthly. the sabbath —Omit "THE," which is not in the Greek (compare Note, see on :- ). "SABBATHS" (not "the sabbaths") of the day of atonement and feast of tabernacles have come to an end with the Jewish services to which they belonged ( Leviticus 23:32 ; Leviticus 23:37-39 ). The weekly sabbath rests on a more permanent foundation, having been instituted in Paradise to commemorate the completion of creation in six days. Leviticus 23:38 expressly distinguished "the sabbath of the Lord" from the other sabbaths. A positive precept is right because it is commanded, and ceases to be obligatory when abrogated; a moral precept is commanded eternally, because it is eternally right. If we could keep a perpetual sabbath, as we shall hereafter, the positive precept of the sabbath, one in each week, would not be needed. Hebrews 4:9 , "rests," Greek, "keeping of sabbath" ( Hebrews 4:9- : ). But we cannot, since even Adam, in innocence, needed one amidst his earthly employments; therefore the sabbath is still needed and is therefore still linked with the other nine commandments, as obligatory in the spirit, though the letter of the law has been superseded by that higher spirit of love which is the essence of law and Gospel alike ( Hebrews 4:9- : ). return to ' Top of Page ' <a name="verse-17" class="com-number"

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bible-text/col-2-16

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"그러므로" — 여러분이 그리스도 안에서 충만하고, 하나님이 그분 안에서 모든 부수적 수단들을 폐지하셨으므로. "음식 … 마실 것" — 헬라어 "먹는 것 … 마시는 것"(골 2:21). 율법적 규례에 관해 여러분을 판단하는 누구에게도 관심을 기울이지 말라. "절기" — 연간 축제. "초하루" — 매월. "안식일" — 헬라어에 "그" 관사가 없다. 속죄일과 초막절의 "안식일들"은 그것들이 속한 유대적 예배와 함께 끝났다(레 23:32, 37-39). 주간 안식일은 더 영속적인 토대 위에 있다. 에덴에서 엿새 만에 창조를 완성하심을 기념하기 위해 제정되었기 때문이다. 레위기 23:38은 "여호와의 안식일"을 다른 안식일들과 명시적으로 구분한다. 긍정적 계명은 명령되었기 때문에 옳고, 폐지되면 의무가 없어진다. 도덕적 계명은 영원히 옳기 때문에 영원히 명령된다. 우리가 영원한 안식일을 지킬 수 있다면, 주간 안식일의 긍정적 계명은 필요하지 않을 것이다. 그러나 우리는 그럴 수 없다. 따라서 안식일은 여전히 필요하고 나머지 아홉 계명과 함께 영적 의미에서 여전히 의무적이다.

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17절 카드 ↗

17. things to come —the blessings of the Christian covenant, the substance of which Jewish ordinances were but the type. Compare "ages to come," that is, the Gospel dispensation ( :- ). Hebrews 2:5 , "the world to come." the body is of Christ —The real substance (of the blessings typified by the law) belongs to Christ ( Hebrews 8:5 ; Hebrews 10:1 ). return to ' Top of Page ' <a name="verse-18" class="com-number"

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"앞으로 올 것들" — 기독교 언약의 복들, 유대적 규례들이 그 유형이었다. "앞으로 올 시대들"(골 2:12)을 비교하라. 히브리서 2:5의 "앞으로 올 세상". "몸은 그리스도이십니다" — 율법이 예표했던 복들의 실체는 그리스도에게 속한다(히 8:5; 10:1).

원주석

18절 카드 ↗

18. beguile —Translate, "Defraud you of your prize," literally, "to adjudge a prize out of hostility away from him who deserves it" [TRENCH]. "To be umpire in a contest to the detriment of one." This defrauding of their prize the Colossians would suffer, by letting any self-constituted arbitrator or judge (that is, false teacher) draw them away from Christ," the righteous Judge" and Awarder of the prize ( 2 Timothy 4:8 ; James 1:12 ; 1 Peter 5:4 ), to angel-worship. in a voluntary humility —So "will-worship" ( 1 Peter 5:4- : ). Literally, "Delighting ([WAHL]) in humility"; loving (so the Greek is translated, Mark 12:38 , " love to go in long clothing") to indulge himself in a humility of his own imposing: a volunteer in humility [DALLÆUS]. Not as ALFORD, "Let no one of purpose defraud you," c. Not as GROTIUS, "If he ever so much wish" (to defraud you). For the participle "wishing" or "delighting," is one of the series, and stands in the same category as "intruding," "puffed up," "not holding" and the self-pleasing implied in it stands in happy contrast to the (mock) humility with which it seems to me, therefore, to be connected. His "humility," so called, is a pleasing of self: thus it stands in parallelism to "his fleshly mind" (its real name, though he styles it "humility"), as "wishing" or "delighting" does to "puffed up." The Greek for "humility" is literally, "lowliness of mind, " which forms a clearer parallel to "puffed up by his fleshly mind. " Under pretext of humility, as if they durst not come directly to God and Christ (like the modern Church of Rome), they invoked angels: as Judaizers, they justified this on the ground that the law was given by angels. This error continued long in Phrygia (where Colosse and Laodicea were), so that the Council of Laodicea () expressly framed its thirty-fifth canon against the " Angelici " (as AUGUSTINE [ Heresies, 39], calls them) or "invokers of angels." Even as late as THEODORET'S time, there were oratories to Michael the archangel. The modern Greeks have a legend that Michael opened a chasm to draw off an inundation threatening the Colossian Christians. Once men admit the inferior powers to share invocation with the Supreme, the former gradually engrosses all our serious worship, almost to the exclusion of the latter; thus the heathen, beginning with adding the worship of other deities to that of the Supreme, ended with ceasing to worship Him at all. Nor does it signify much, whether we regard such as directly controlling us (the pagan view), or as only influencing the Supreme in our behalf (the Church of Rome's view); because he from whom I expect happiness or misery, becomes the uppermost object in my mind, whether he give, or only procure it [ Cautions for Times ]. Scripture opposes the idea of "patrons" or "intercessors" ( 1 Timothy 2:5 ; 1 Timothy 2:6 ). True Christian humility joins consciousness of utter personal demerit, with a sense of participation in the divine life through Christ, and in the dignity of our adoption by God. Without the latter being realized, a false self-humiliation results, which displays itself in ceremonies and ascetic self-abasement ( Colossians 2:23 ), which after all is but spiritual pride under the mock guise of humility. Contrast "glorying in the Lord" ( Colossians 2:23- : ). intruding into . . . things which he hath not seen —So very old manuscripts and Vulgate and ORIGEN read. But the oldest manuscripts and LUCIFER omit "not"; then translate, "haughtily treading on ('Standing on' [ALFORD]) the things which he hath seen." TREGELLES refers this to fancied visions of angels. But if Paul had meant a fancied seeing, he would have used some qualifying word, as, "which he seemed to see," not "which he hath seen." Plainly the things were actually seen by him, whether of demoniacal origination ( Colossians 2:23- : ), or phenomena resulting from natural causation, mistaken by him as if supernatural. Paul, not stopping to discuss the nature of the things so seen, fixes on the radical error, the tendency of such a one in all this to walk by SENSE (namely, what he haughtily prides himself on having SEEN), rather than by FAITH in the UNSEEN "Head" ( Colossians 2:19 ; compare John 20:29 ; 2 Corinthians 5:7 ; Hebrews 11:1 ). Thus is the parallelism, "vainly puffed up" answers to "haughtily treading on," or "setting his foot on"; "his fleshly mind" answers to the things which he hath seen," since his fleshliness betrays itself in priding himself on what he hath seen, rather than on the unseen objects of faith. That the things seen may have been of demoniacal origination, appears from 1 Timothy 4:1 , "Some shall depart from the faith, giving heed to seducing spirits and doctrines of devils" ( Greek, "demons"). A warning to modern spiritualists. puffed up —implying that the previous so called "humility" ( Greek, "lowliness of mind") was really a "puffing up." fleshly mind — Greek, "By the mind of his own flesh." The flesh, or sensuous principle, is the fountain head whence his mind draws its craving after religious objects of sight, instead of, in true humility as a member, "holding fast the (unseen) Head." return to ' Top of Page ' <a name="verse-19" class="com-number"

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"상을 빼앗지 못하게" — 헬라어 번역: "여러분의 상을 빼앗다", 문자적으로 "경기에서 상을 당연히 받아야 할 자에게서 적대적으로 수여받지 못하게 하는 심판관 역할을 하다"[트렌치]. 어떤 자기 임명 심판자(즉 거짓 교사)도 여러분을 그리스도에게서 멀어지게 하여 천사 숭배로 이끌어 상을 빼앗아 가지 못하게 하라. "스스로 꾸며 낸 겸손 안에서" — 문자적으로 "겸손 안에서 기뻐하며"; 자기가 부과하는 겸손 안에서 스스로를 즐기는. 이 "겸손"은 자기 기쁨이다. 따라서 그것은 (그 실제 이름인) "그의 육신의 생각"과 평행을 이룬다. 자칭 겸손이라는 것 아래 마치 직접 하나님과 그리스도께 나아가기를 감히 못하는 것처럼(현대 로마 교회처럼), 그들은 천사들을 불렀다. 유대주의자로서 율법이 천사들을 통해 주어졌다는 근거로 이를 정당화했다. 이 오류는 브루기아(골로새와 라오디게아가 있는)에 오래 계속되어, 라오디게아 공의회는 천사들의 중보자 부름에 반하는 제35 규범을 명시적으로 제정했다. 진정한 기독교적 겸손은 완전한 개인적 불충분함 의식과, 그리스도를 통해 신성한 생명에 참여하는 감각 및 하나님에 의한 입양의 존엄성 감각을 결합한다. 후자가 실현되지 않을 때, 거짓된 자기 비하가 결과하며, 이것은 의식들과 금욕주의적 자기 학대로 드러나는데, 이것은 사실 겸손의 허울 아래 있는 영적 교만이다. "들어가며" — 가장 오래된 사본들은 "not(않은)"을 뺀다: "그가 본 것들 위에 오만하게 발 딛고 있다"[알포드]. 바울은 그가 본 것들의 성질에 대해 논하지 않고, 이 사람의 근본적 오류, 즉 "보이지 않는 머리"를 믿음으로 바라보기보다 눈으로 본 것에 의해 오만하게 걸어가는 경향에 집중한다(요 20:29; 고후 5:7; 히 11:1 참조). "그의 육신의 생각에 의해" — 육신, 즉 감각적 원리가 그 생각의 원천이 되어, 참된 겸손으로 지체로서 "보이지 않는 머리"를 굳게 붙들기보다, 눈에 보이는 종교 대상들에 대한 갈망을 공급한다.

원주석

19절 카드 ↗

19. Translate, "Not holding fast the Head." He who does not hold Christ solely and supremely above all others, does not hold Him at all [BENGEL]. The want of firm holding of Christ has set him loose to (pry into, and so) "tread haughtily on (pride himself on) things which he hath seen." Each must hold fast the Head for himself, not merely be attached to the other members, however high in the body [ALFORD]. from which —rather, "from whom." the body —that is, all the members of the body ( Ephesians 4:16 ). joints —the points of union where the supply of nourishment passes to the different members, furnishing the body with the materials of growth. bands —the sinews and nerves which bind together limb and limb. Faith, love, and peace, are the spiritual bands. Compare "knit together in love" ( Colossians 2:2 ; Colossians 3:14 ; Ephesians 4:3 ). having nourishment ministered —that is, supplied to it continually. "Receiving ministration." knit together —The Greek is translated, "compacted," Ephesians 4:3- : : implying firm consolidation. with the increase of God — ( Ephesians 4:16 ); that is, wrought by God, the Author and Sustainer of the believer's spiritual life, in union with Christ, the Head ( Ephesians 4:16- : ); and tending to the honor of God, being worthy of Him, its Author. return to ' Top of Page ' <a name="verse-20" class="com-number"

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"머리를 굳게 붙들지 않는데"라고 번역한다. 그리스도를 단독으로 최고로 붙들지 않는 자는 그분을 전혀 붙들지 않는 것이다[벵겔]. 머리를 굳게 붙들지 못함이 그로 하여금 그가 본 것들에 오만하게 발 딛고 있게 한다. 각 사람은 다른 지체들, 심지어 몸에서 높은 자리에 있는 지체들에 단순히 붙어 있을 것이 아니라, 자신이 머리를 굳게 붙잡아야 한다[알포드]. "관절들과 힘줄들을 통해" — 영양 공급이 다양한 지체들로 전달되는 연결점들과, 지체와 지체를 묶어 주는 힘줄들과 신경들. 믿음·사랑·평화가 영적 유대들이다. "사랑 안에서 연결됨"(골 2:2; 3:14; 엡 4:3 참조). "자라갑니다" — 헬라어 "하나님의 성장"으로 성장하는, 즉 하나님이 만들어 내시는 성장으로.

원주석

20절 카드 ↗

20. Wherefore —The oldest manuscripts omit "Wherefore." if ye be dead — Greek, "if ye died (so as to be freed) from," c. (compare Romans 6:2 Romans 7:2 ; Romans 7:3 ; Galatians 2:19 ). rudiments of the world — ( Colossians 2:8 ). Carnal, outward, worldly, legal ordinances. as though living —as though you were not dead to the world like your crucified Lord, into whose death ye were buried ( Galatians 6:14 ; 1 Peter 4:1 ; 1 Peter 4:2 ). are ye subject to ordinances —By do ye submit to be made subject to ordinances? Referring to Colossians 2:14 : you are again being made subject to "ordinances," the "handwriting" of which had been "blotted out" ( Colossians 2:14- : ). return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/col-2-20

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"만약 여러분이 … 죽었다면" — 헬라어 "만약 여러분이 죽었다면(그리하여 자유롭게 되었다면)"(롬 6:2; 7:2-3; 갈 2:19 참조). "세상의 초보적인 가르침들" — (골 2:8). 육적이고 외적이며 세상적이고 율법적인 규례들. "세상에 속한 자처럼" — 마치 여러분이 십자가에 달리신 주님처럼 세상에 대해 죽지 않은 것처럼(갈 6:14; 벧전 4:1-2). "규례에 매여 사는 것입니까" — 왜 규례의 지배를 받도록 스스로를 내어 주는가? 골 2:14을 참조하라. 여러분은 "규례들"에 다시 복종당하고 있는데, 그것들의 "빚 문서"는 "지워졌었다".

원주석

21절 카드 ↗

21. Compare :- , "meat . . . drink." He gives instances of the "ordinances" ( Colossians 2:20 ) in the words of their imposers. There is an ascending climax of superstitious prohibitions. The first Greek word ( hapse ) is distinguished from the third ( thiges ), in that the former means close contact and retention: the latter, momentary contact (compare 1 Corinthians 7:1 ; John 20:17 , Greek, "Hold me not"; cling not to me"). Translate, " Handle not, neither taste, nor even touch. " The three refer to meats. " Handle not" (a stronger term than "nor even touch "), "nor taste" with the tongue, "nor even touch," however slight the contact. return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/col-2-21

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골 2:20-21을 비교하라. 그는 그들을 부과하는 자들의 말로 "규례들"(골 2:20)의 예를 든다. 세 금지 사항의 상승하는 절정이 있다. 첫 번째 헬라어 단어(hapsē)는 세 번째(thigēs)와 구별되는데, 전자는 긴밀한 접촉과 유지를, 후자는 순간적 접촉(요 20:17 "붙들지 말라", "내게 매달리지 말라")을 의미한다. "잡지도 말고, 맛보지도 말고, 심지어 만지지도 말라." 세 가지 모두 음식을 가리킨다. "잡지 말라"("심지어 만지지도 말라"보다 더 강한 표현), "혀로 맛보지 말라", "아무리 가벼운 접촉이라도 만지지 말라".

원주석

22절 카드 ↗

22. Which —things, namely, the three things handled, touched, and tasted. are to perish —literally, "are constituted (by their very nature) for perishing (or ' destruction by corruption ') in (or ' with ') their using up (consumption)." Therefore they cannot really and lastingly defile a man ( Matthew 15:17 ; 1 Corinthians 6:13 ). after —according to. Referring to Colossians 2:20 ; Colossians 2:21 . All these "ordinances" are according to human, not divine, injunction. doctrines — Greek, teachings." ALFORD translates, "(doctrinal) systems." return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/col-2-22

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"어떤 것들" — 만진 것·맛본 것·잡은 것들. "없어질 것들입니다" — 헬라어 직역 "사용되어 소멸되기 위한 것들로 본성상 되어 있다". 따라서 그것들은 진정으로 그리고 지속적으로 사람을 더럽힐 수 없다(마 15:17; 고전 6:13). "따른" — 에 따르는. 골 2:20-21을 참조하라. 이 모든 "규례들"은 신성한 것이 아닌 인간적 명령에 따른 것이다.

원주석

23절 카드 ↗

23. have — Greek, "are having"; implying the permanent characteristic which these ordinances are supposed to have. show of wisdom —rather, "a reputation of wisdom" [ALFORD]. will-worship —arbitrarily invented worship: would-be worship, devised by man's own will, not God's. So jealous is God of human will-worship, that He struck Nadab and Abihu dead for burning strange incense ( :- ). So Uzziah was stricken with leprosy for usurping the office of priest ( :- ). Compare the will-worship of Saul ( :- ) for which he was doomed to lose his throne. This "voluntary worship" is the counterpart to their "voluntary humility" ( Colossians 2:18 ): both specious in appearance, the former seeming in religion to do even more than God requires (as in the dogmas of the Roman and Greek churches); but really setting aside God's will for man's own; the latter seemingly self-abasing, but really proud of man's self-willed "humility" ( Greek, "lowliness of mind"), while virtually rejecting the dignity of direct communion with Christ, the Head; by worshipping of angels. neglecting of the body — Greek, "not sparing of the body." This asceticism seems to have rested on the Oriental theory that matter is the source of evil. This also looked plausible (compare Colossians 2:18- : ). not in any honour —of the body. As "neglecting of the body" describes asceticism positively; so this clause, negatively. Not paying any of that "honor" which is due to the body as redeemed by such a price as the blood of Christ. We should not degrade, but have a just estimation of ourselves, not in ourselves, but in Christ ( Acts 13:46 ; 1 Corinthians 3:21 ; 1 Corinthians 6:15 ; 1 Corinthians 7:23 ; 1 Corinthians 12:23 ; 1 Corinthians 12:24 ; 1 Thessalonians 4:4 ). True self-denial regards the spirit, and not the forms of ascetical self-mortification in "meats which profit not those occupied therein" ( 1 Thessalonians 4:4- : ), and is consistent with Christian self-respect, the "honor" which belongs to the believer as dedicated to the Lord. Compare "vainly," Colossians 2:18 . to the satisfying of the flesh —This expresses the real tendency of their human ordinances of bodily asceticism, voluntary humility, and will-worship of angels. While seeming to deny self and the body, they really are pampering the flesh. Thus "satisfying of the flesh " answers to "puffed up by his fleshly mind" ( Colossians 2:18 ), so that "flesh" is used in its ethical sense, "the carnal nature" as opposed to the "spiritual"; not in the sense, "body." The Greek for "satisfying" implies satiating to repletion, or to excess. "A surfeit of the carnal sense is human tradition" [HILARY THE DEACON, in BENGEL]. Tradition puffs up; it clogs the heavenly perceptions. They put away true "honor" that they may " satiate to the full THE FLESH." Self-imposed ordinances gratify the flesh (namely, self-righteousness), though seeming to mortify it. return to ' Top of Page ' Colossians Col 1 Colossians Col Colossians Col 3 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 2". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ colossians-2.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-rig

Pericope (part_of)

절 (explains)

bible-text/col-2-23

Source

"가지고 있는" — 헬라어 "가지고 있다"; 이 규례들이 영속적으로 가지고 있는 것으로 여겨지는 특성. "지혜로운 듯한 모양" — 오히려 "지혜의 평판"[알포드]. "스스로 꾸며 낸 숭배" — 임의로 만들어 낸 예배: 하나님의 뜻이 아닌 사람의 의지에 의해 고안된 예배. 하나님께서 나답과 아비후를 이 이유로 죽이셨다(레 10:1-2). 웃시야가 제사장 직을 찬탈하려 하여 나병에 걸렸다(대하 26:16). 사울의 자의적 예배를 비교하라(삼상 15:22-23). 이 "자발적 예배"는 골 2:18의 "자발적 겸손"과 대응한다. 둘 다 외모상으로는 그럴듯하지만, 전자는 하나님이 요구하는 것보다 더 많이 하는 것처럼 보이면서 실제로는 하나님의 뜻을 자기 뜻으로 대체하고, 후자는 겉보기에 자기를 낮추는 것처럼 보이면서 실제로는 천사 숭배로 그리스도를 직접 대면하는 존엄성을 사실상 거부하는 교만이다. "몸을 학대하는 일" — 헬라어 "몸을 아끼지 않음". 이 금욕주의는 물질이 악의 근원이라는 동방 이론에 기초한 것으로 보인다. "아무런 가치가 없습니다" — 즉 몸에 대해 마땅한 "가치"를 주지 않는다. "몸을 학대하는 일"이 금욕주의를 긍정적으로 묘사한다면, 이 구절은 부정적으로 묘사한다. 그리스도의 피라는 대가로 구속받은 몸에 마땅한 "가치"를 주지 않는 것이다. "육신을 채우는 데" — 이것이 신체적 금욕주의·자발적 겸손·천사 숭배에 관한 인간 규례들의 실제 경향을 표현한다. 자기와 몸을 부인하는 척하면서, 사실 육신을 기르고 있는 것이다. "육신을 채움"은 "그의 육신의 생각으로 부풀어 있는"(골 2:18)에 상응한다. 인간 전통은 부풀게 한다. 이것들은 하늘의 지각을 방해한다. 그들은 진정한 "가치"를 밀어내고 육신을 최대로 채운다. 자기 부과적 규례들은 그것들이 겸손하게 하는 것처럼 보이면서도 실제로는 자기 의(肉身)를 기른다.

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