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주석[JFB] — 빌립보서 1장 · 복음 안의 기쁨

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1절 카드 ↗

1. Timotheus —mentioned as being well known to the Philippians ( Acts 16:3 ; Acts 16:10-12 ), and now present with Paul. Not that Timothy had any share in writing the Epistle; for Paul presently uses the first person singular, "I," not "we" ( Philippians 1:3 ). The mention of his name implies merely that Timothy joined in affectionate remembrances to them. servants of Jesus Christ —The oldest manuscripts read the order, "Christ Jesus." Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apostolic authority. He writes rather in a tone of affectionate familiarity. all —so Philippians 1:4 ; Philippians 1:7 ; Philippians 1:8 ; Philippians 1:25 ; Philippians 2:17 ; Philippians 2:26 . It implies comprehensive affection which desired not to forget any one among them "all." bishops —synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus ( Acts 20:17 ), and "overseers" ( Acts 20:28 ), Greek, "bishops." And Acts 20:28- : , compare with Philippians 1:7 . This is the earliest letter of Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. While the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral letters, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees with this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Spirit thus intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the inspired apostles, the dispensers of those gifts, was to be withdrawn [PALEY, " Horæ Paulinæ ]. "Presbyter," implied the rank; "bishop," the duties of the office [NEANDER]. Naturally, when the apostles who had the chief supervision were no more, one among the presbyters presided and received the name "bishop," in the more restricted and modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (that is, the congregation) more directly than its presiding ministers ( Colossians 4:17 ; 1 Thessalonians 5:12 ; Hebrews 13:24 ; Revelation 1:4 ; Revelation 1:11 ). The bishops managed more the internal, the deacons the external, affairs of the Church. The plural number shows there was more than one bishop or presbyter, and more than one deacon in the Church at Philippi. return to ' Top of Page ' <a name="verse-2" class="com-number"

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디모데는 빌립보 신자들에게 잘 알려진 인물이었으며(행 16:3, 10-12), 당시 바울 곁에 있었다. 그렇다고 디모데가 서신을 쓰는 데 동참했다는 뜻은 아니다. 바울은 곧이어 "나"(1인칭 단수)를 사용하기 때문이다(빌 1:3). 그의 이름을 언급한 것은 단지 디모데가 빌립보 교회에 애정 어린 안부를 전한다는 의미이다. "그리스도 예수의 종들"이라는 표현에서 가장 오래된 사본들은 어순을 "예수 그리스도"가 아닌 "그리스도 예수"로 기록한다. 바울이 다른 서신의 인사말처럼 "사도"라고 자신을 칭하지 않은 것은, 빌립보 교인들이 그의 사도 권위를 굳이 상기할 필요가 없었기 때문이다. 그는 오히려 친근한 애정의 어조로 편지를 쓴다. "모두"라는 단어는 빌립보서 전반에 반복된다(1:4, 7, 8, 25; 2:17, 26). 이는 한 사람도 빠뜨리지 않으려는 포괄적인 사랑을 나타낸다. "감독들"은 사도 시대의 교회에서 "장로들"과 동의어였다. 에베소 교회의 경우, 같은 사람들을 "교회의 장로들"(행 20:17)이라고도 부르고 "감독자들"(행 20:28)이라고도 불렀다. 이 서신은 바울 서신 중 감독들과 집사들이 처음 언급된 편지이며, 인사말에서 이들이 별도로 언급된 유일한 서신이기도 하다. 감독들은 주로 교회 내부 사무를, 집사들은 외부 사무를 담당했다. 복수형으로 언급된 것은 빌립보 교회에 여러 명의 감독(장로)과 집사가 있었음을 보여 준다.

원주석

2절 카드 ↗

2. Grace . . . peace —The very form of this salutation implies the union of Jew, Greek, and Roman. The Greek salutation was "joy" ( chairein ), akin to the Greek for "grace" ( charis ). The Roman was "health," the intermediate term between grace and peace. The Hebrew was "peace," including both temporal and spiritual prosperity. Grace must come first if we are to have true peace. from . . . from —Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected. return to ' Top of Page ' <a name="verse-3" class="com-number"

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이 인사말의 형식 자체가 유대인, 그리스인, 로마인의 연합을 암시한다. 그리스인의 인사는 "기쁨(chairein)"이었는데, 이는 "은혜(charis)"와 어원이 같다. 로마인의 인사는 "건강"으로, 은혜와 평강 사이의 중간 개념이다. 히브리인의 인사는 "평강(shalom)"으로, 시간적·영적 번영을 모두 포함한다. 참된 평강을 누리려면 먼저 은혜가 있어야 한다. 헬라어 본문에서 두 번째 "로부터"는 없으며, "우리 아버지 하나님"과 "주 예수 그리스도"가 긴밀하게 연결된다.

원주석

3절 카드 ↗

3. Translate, "In all my remembrance of you." return to ' Top of Page ' <a name="verse-4" class="com-number"

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"나의 기억 모두 안에서"로 번역하는 것이 더 정확하다.

원주석

4절 카드 ↗

4. making request —Translate, "making my request." for you all —The frequent repetition in this Epistle of "all" with "you," marks that Paul desires to declare his love for all alike, and will not recognize any divisions among them. with joy —the characteristic feature in this Epistle, as love is in that to the Ephesians (compare Philippians 1:18 ; Philippians 2:2 ; Philippians 2:19 ; Philippians 2:28 ; Philippians 3:1 ; Philippians 4:1 ; Philippians 4:4 ). Love and joy are the two first-fruits of the Spirit. Joy gives especial animation to prayers. It marked his high opinion of them, that there was almost everything in them to give him joy, and almost nothing to give him pain. return to ' Top of Page ' <a name="verse-5" class="com-number"

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"나의 간구를 드릴 때마다"로 번역하는 것이 옳다. "여러분 모두를 위하여"라는 표현에서, 이 서신에 "모두"가 자주 반복되는 것은 바울이 모든 사람을 동일하게 사랑하며 분열을 인정하지 않으려 한다는 뜻이다. "기쁨으로"는 이 서신의 특징적인 주제이며(참조 1:18; 2:2, 19, 28; 3:1; 4:1, 4), 사랑은 에베소서의 특징이다. 기쁨과 사랑은 성령의 첫 열매 둘이다. 기쁨은 기도에 특별한 활력을 준다.

원주석

5절 카드 ↗

5. Ground of his "thanking God" ( Philippians 1:3 ): "For your (continued) fellowship (that is, real spiritual participation) in (literally, 'in regard to') the Gospel from the first day (of your becoming partakers in it) until now." Believers have the fellowship of the Son of God ( Philippians 1:3- : ) and of the Father ( 1 John 1:3 ) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" ( 2 Corinthians 13:14 ), and exercise that fellowship by acts of communion, not only the communion of the Lord's Supper, but holy liberality to brethren and ministers ( Philippians 4:10 ; Philippians 4:15 , " communicated . . . concerning giving"; 2 Corinthians 9:13 ; Galatians 6:6 ; Hebrews 13:16 , "To communicate forget not"). return to ' Top of Page ' <a name="verse-6" class="com-number"

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그가 "하나님께 감사하는"(빌 1:3) 이유가 여기에 있다. 즉 "첫날부터 지금까지 복음에 참여한 것에 대하여"이다. 신자들은 복음 안에서 하나님 아들의 교제(고전 1:9)와 아버지의 교제(요일 1:3)를 나누며, 이는 성령의 교제(고후 13:13)에 참여함으로써 이루어진다. 이 교제는 주의 만찬뿐 아니라, 형제들과 사역자들을 향한 거룩한 베품(빌 4:10, 15; 고후 9:13; 갈 6:6; 히 13:16)을 통해서도 실천된다.

원주석

6절 카드 ↗

6. confident —This confidence nerves prayers and thanksgivings ( Philippians 1:3 ; Philippians 1:4 ). this very thing — the very thing which he prays for ( Philippians 1:4- : ) is the matter of his believing confidence ( Mark 11:24 ; 1 John 5:14 ; 1 John 5:15 ). Hence the result is sure. he which hath begun —God ( Philippians 2:13 ). a good work —Any work that God begins, He will surely finish ( Philippians 2:13- : ). Not even men begin a work at random. Much more the fact of His beginning the work is a pledge of its completion ( Philippians 2:13- : ). So as to the particular work here meant, the perfecting of their fellowship in the Gospel ( Philippians 1:5 ; Psalms 37:24 ; Psalms 89:33 ; Psalms 138:8 ; John 10:28 ; John 10:29 ; Romans 8:29 ; Romans 8:35-39 ; Romans 11:1 ; Romans 11:2 Hebrews 6:17-19 ; James 1:17 ; Judges 1:24 ). As God cast not off Israel for ever, though chastening them for a time, so He will not cast off the spiritual Israel ( Deuteronomy 33:3 ; Isaiah 27:3 ; 1 Peter 1:5 ). perform it until —"perfect it up to" [ALFORD, ELLICOTT, and others]. the day of . . . Christ — ( Philippians 1:10 ). The Lord's coming, designed by God in every age of the Church to be regarded as near, is to be the goal set before believers' minds rather than their own death. return to ' Top of Page ' <a name="verse-7" class="com-number"

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이 확신이 기도와 감사(빌 1:3, 4)에 힘을 더한다. "이 바로 그 일"은 그가 기도하는 바(빌 1:4-)가 그의 믿음의 확신의 내용이기도 하다는 뜻이다(막 11:24; 요일 5:14, 15). 하나님이 시작하신 선한 일은 반드시 완성하신다. 사람도 아무 일이나 시작하지 않는다. 그러니 하나님이 시작하셨다는 사실 자체가 완성의 보증이다. "예수 그리스도의 날까지"는 그리스도의 재림을 가리킨다. 주의 오심은 사도 시대부터 교회의 각 세대가 임박한 것으로 바라봐야 할 목표로 설계되었다.

원주석

7절 카드 ↗

7. meet — Greek, "just." to think this —to have the prayerful confidence I expressed ( :- ). of you —literally, " in behalf of you." Paul's confident prayer in their behalf was that God would perfect His own good work of grace in them. because, c.—Punctuate and translate, "Because I have you in my heart (so :- otherwise the Greek and the words immediately following in the verse, favor the Margin, ' Ye have me in your heart . . . being partakers of my grace') (both, in my bonds, and in my defense and confirmation of the Gospel), you (I say) all being fellow partakers of my grace." This last clause thus assigns the reason why he has them in his heart (that is, cherished in his love, 2 Corinthians 3:2 ; 2 Corinthians 7:3 ), even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private, 2 Corinthians 7:3- : ; his self-defense and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare 2 Corinthians 7:3- : ), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" ( Philippians 1:5 ), and have manifested this, both by suffering as I do for the Gospel's sake ( Philippians 1:28-30 ), and by imparting to me of your substance ( Philippians 1:28-50.1.30- : ). It is natural and right for me thus confidently to pray in your behalf. (ELLICOTT, and others translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even in my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love. return to ' Top of Page ' <a name="verse-8" class="com-number"

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"여러분 모두를 두고 이렇게 생각하는 것"은 하나님의 선한 일을 완성해 달라는 확신에 찬 기도를 가리킨다. "내가 여러분을 내 마음에 품고 있고"(다른 독법: "여러분이 나를 마음에 품고 있다"). 바울이 그들을 진심으로 사랑하는 이유는 그들이 "나의 은혜에 함께 참여한" 자들이기 때문이다. 즉 그들은 "복음의 교제"(빌 1:5)를 함께 나누고, 바울이 복음을 위해 당하는 고난을 함께 겪으며(빌 1:28-30), 물질로도 그에게 동참했다. 쇠사슬도 사랑을 묶지 못한다.

원주석

8절 카드 ↗

8. Confirmation of :- . record —that is, witness. in the bowels of Jesus Christ —"Christ Jesus" is the order in the oldest manuscripts. My yearning love (so the Greek implies) to you is not merely from natural affection, but from devotedness to Christ Jesus. "Not Paul, but Jesus Christ lives in Paul; wherefore Paul is not moved in the bowels (that is, the tender love, Jeremiah 31:20 ) of Paul, but of Jesus Christ" [BENGEL]. All real spiritual love is but a portion of Christ's love which yearns in all who are united to Him [ALFORD]. return to ' Top of Page ' <a name="verse-9" class="com-number"

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"증인"이라는 표현이 1:7의 확증이다. "예수 그리스도의 깊은 긍휼로"는, 나의 간절한 사랑이 단순히 인간적 애정에서 오는 것이 아니라, 예수 그리스도에 대한 헌신에서 나온다는 뜻이다. "바울 안에서 움직이는 것은 바울의 긍휼이 아니라 예수 그리스도의 긍휼이다"(뱅겔). 모든 진정한 영적 사랑은 그리스도 안에 하나 된 모든 이 안에서 약동하는 그리스도의 사랑의 한 부분이다.

원주석

9절 카드 ↗

9. The subject of his prayer for them ( Philippians 1:4 ). your love —to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ought ( Philippians 2:2 ; Philippians 4:2 ). knowledge —of doctrinal and practical truth. judgment —rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged. return to ' Top of Page ' <a name="verse-10" class="com-number"

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이것이 그들을 위한 그의 기도 내용이다(빌 1:4). 그들의 사랑이 그리스도를 향한 사랑이며, 이는 바울을 향한 사랑뿐 아니라 서로를 향한 사랑으로도 이어져야 한다(빌 2:2; 4:2). "지식"은 교리적·실천적 진리에 대한 앎이다. "분별력"은 영적 감각, 곧 영적 보기·듣기·느끼기·맛보기이다. 기독교는 열정의 온상이 아니라 강건한 식물과 같다. 지식과 분별력이 사랑을 분별력 없는 행동에서 지켜 준다.

원주석

10절 카드 ↗

10. Literally, " With a view to your proving (and so approving and embracing) the things that excel " ( :- ); not merely things not bad, but the things best among those that are good; the things of more advanced excellence. Ask as to things, not merely, Is there no harm, but is there any good, and which is the best? sincere —from a Greek root. Examined in the sunlight and found pure. without offence —not stumbling; running the Christian race without falling through any stumbling-block, that is, temptation, in your way. till —rather, "unto," "against"; so that when the day of Christ comes, ye may be found pure and without offense. return to ' Top of Page ' <a name="verse-11" class="com-number"

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직역하면 "가장 좋은 것을 증명하고 수용하고 받아들이기 위하여"이다. 나쁘지 않은 것만이 아니라, 좋은 것들 중에서도 가장 탁월한 것을 택하라는 뜻이다. 일에 대하여 "해가 없는가"만 물을 것이 아니라, "유익이 있는가, 어느 것이 더 좋은가"를 물어야 한다. "진실하다"는 것은 햇빛 아래서 검사하여 순수함이 드러난다는 뜻이다. "흠 없다"는 것은 걸려 넘어지지 않는 것, 즉 유혹이라는 걸림돌로 인해 그리스도인의 경주에서 쓰러지지 않는 것이다. "그리스도의 날까지"는 "그 날에 이르도록 순수하고 흠 없는 자로 발견되게 하라"는 의미이다.

원주석

11절 카드 ↗

11. The oldest manuscripts read the singular, "fruit." So :- (see on :- ); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruit of the Spirit" ( :- ) James 3:18 , "the fruit of righteousness" ( James 3:18- : ); Romans 6:22 , "fruit unto holiness." which are —"which is by ( Greek, ' through ') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [CALVIN]. return to ' Top of Page ' <a name="verse-12" class="com-number"

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가장 오래된 사본들은 복수형이 아닌 단수 "열매"를 사용한다. 여러 의의 행위들을 하나의 조화로운 전체, 즉 "성령의 열매"(갈 5:22)로 본다. "예수 그리스도로 말미암아"는 그분이 우리에게 아버지로부터 성령을 보내심으로써 이루어진다는 의미이다. "우리는 그리스도 안에 접붙임을 받기 전까지는 가치 없는 들올리브나무들이다. 그리스도께서 자신의 살아 있는 뿌리로 우리를 열매 맺는 가지로 만드신다"(칼빈).

원주석

12절 카드 ↗

12. understand — Greek, "know." The Philippians probably had feared that his imprisonment would hinder the spread of the Gospel; he therefore removes this fear. the things which happened unto me — Greek, "the things concerning me." rather —so far is my imprisonment from hindering the Gospel. Faith takes in a favorable light even what seems adverse [BENGEL] ( Philippians 1:19 ; Philippians 1:28 ; Philippians 2:17 ). return to ' Top of Page ' <a name="verse-13" class="com-number"

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빌립보 신자들은 아마도 그의 감금이 복음 전파를 방해하리라 두려워했을 것이다. 바울은 이 두려움을 없애 준다. "내게 일어난 일들"은 직역하면 "나에 관한 일들"이다. "오히려"는, 그의 감금이 복음에 방해가 되기는커녕 그 반대라는 뜻이다. 믿음은 불리해 보이는 것들까지도 좋은 방향으로 받아들인다(빌 1:19, 28; 2:17).

원주석

13절 카드 ↗

13. my bonds in Christ —rather as Greek, "So that my bonds have become manifest in Christ, " that is, known, as endured in Christ's cause. palace —literally, "Prætorium," that is, the barrack of the Prætorian guards attached to the palace of Nero, on the Palatine hill at Rome; not the general Prætorian camp outside of the city; for this was not connected with "Cæsar's household," which :- shows the Prætorium here meant was. The emperor was "Prætor," or Commander-in-Chief; naturally then the barrack of his bodyguard was called the Prætorium. Paul seems now not to have been at large in his own hired house, though chained to a soldier, as in Acts 28:16 ; Acts 28:20 ; Acts 28:30 ; Acts 28:31 , but in strict custody in the Prætorium; a change which probably took place on Tigellinus becoming Prætorian Prefect. See Acts 28:31- : in all other places —so CHRYSOSTOM. Or else, "TO all the rest," that is, "manifest to all the other" Prætorian soldiers stationed elsewhere, through the instrumentality of the Prætorian household guards who might for the time be attached to the emperor's palace, and who relieved one another in succession. Paul had been now upwards of two years a prisoner, so that there was time for his cause and the Gospel having become widely known at Rome. return to ' Top of Page ' <a name="verse-14" class="com-number"

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"그리스도 안에서 나의 결박이 온 친위대와 그 밖의 모든 이에게 드러나게 되었다"는 의미이다. "친위대"는 황궁의 팔라티누스 언덕에 있는 황궁 경비대 막사를 가리킨다. 황제가 총사령관(Prætor)이었으므로, 그의 경호대 막사가 자연스럽게 "프라이토리움"이라 불렸다. 바울이 이미 2년 이상 수감되어 있었으므로, 그의 사건과 복음이 로마에 널리 알려질 충분한 시간이 있었다.

원주석

14절 카드 ↗

14. Translate as Greek, "And that ( Philippians 1:13 ) most of the brethren in the Lord," &c. "In the Lord," distinguishes them from "brethren after the flesh," Jewish fellow countrymen. ELLICOTT translates, " Trusting in the Lord. " by my bonds —encouraged by my patience in bearing my bonds. much more bold —Translate as Greek, "are more abundantly bold." return to ' Top of Page ' <a name="verse-15" class="com-number"

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"주 안에 있는 형제들 대다수가 내 결박으로 인해 확신을 얻어"로 번역해야 한다. "주 안에서"는 혈연적 동포 유대인들, 즉 "육신의 형제들"과 구별하는 표현이다. "나의 결박으로 인해"는 내가 결박을 인내하는 모습을 보고 용기를 얻었다는 뜻이다. "더욱 풍성히 담대하게"가 헬라어의 정확한 번역이다.

원주석

15절 카드 ↗

15. "Some indeed are preaching Christ even for envy, that is, to carry out the envy which they felt towards Paul, on account of the success of the Gospel in the capital of the world, owing to his steadfastness in his imprisonment; they wished through envy to transfer the credit of its progress from him to themselves. Probably Judaizing teachers ( Romans 14:1-23 ; 1 Corinthians 3:10-15 ; 1 Corinthians 9:1 ; 2 Corinthians 11:1-4 ). some also of —rather, "for" good will —answering to "the brethren" ( 2 Corinthians 11:1-47.11.4- : ); some being well disposed to him. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

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"어떤 이들은 시기 때문에, 즉 로마 수도에서 복음이 큰 성과를 거두는 데 대한 시기로, 그리스도를 전파한다. 그들은 시기로 인해 복음 전파의 공을 바울에게서 빼앗아 자신들에게 돌리려 했다." 이들은 아마 유대주의화 하는 교사들이었을 것이다(롬 14장; 고전 3:10-15; 9:1; 고후 11:1-4). "선한 뜻으로"에서 "선한 뜻을 가진 이들"은 "형제들"(빌 1:14-)에 해당하는 자들이다.

원주석

16절 카드 ↗

16, 17. The oldest manuscripts transpose these verses, and read, " These (last) indeed out of love (to Christ and me), knowing (the opposite of 'thinking' below) that I am set (that is, appointed by God, :- ) for the defense of the Gospel ( :- , not on my own account). But the others out of contention (or rather, 'a factious spirit'; 'cabal'; a spirit of intrigue, using unscrupulous means to compass their end; 'self-seeking' [ALFORD]) proclaim (the Greek is not the same as that for 'preach,' but, ' announce ') Christ, not sincerely (answering to 'but of a spirit of intrigue,' or 'self-seeking'). Literally, 'not purely'; not with a pure intention; the Jewish leaven they tried to introduce was in order to glorify themselves ( Galatians 6:12 ; Galatians 6:13 ; however, see on Galatians 6:13- : ), thinking (but in vain) to raise up (so the oldest manuscripts read) tribulation to my bonds." Their thought was, that taking the opportunity of my being laid aside, they would exalt themselves by their Judaizing preaching, and depreciate me and my preaching, and so cause me trouble of spirit in my bonds; they thought that I, like themselves, sought my own glory, and so would be mortified at their success over mine. But they are utterly mistaken; "I rejoice" at it ( Galatians 6:13- : ), so far am I from being troubled at it. return to ' Top of Page ' <a name="verse-18" class="com-number"

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18절 카드 ↗

18. What follows from this? Does this trouble me as they thought it would? "Notwithstanding" their unkind thought to me, and self-seeking intention, the cause I have at heart is furthered "every way" of preaching, "whether in pretense (with a by motive, :- ) or in truth (out of true 'love' to Christ, :- ), Christ is proclaimed; and therein I do rejoice, yea, and I will rejoice." From this it would seem that these self-seeking teachers in the main "proclaimed Christ," not "another Gospel," such as the Judaizers in Galatia taught ( Galatians 1:6-8 ); though probably having some of the Jewish leaven (see on Galatians 1:6-48.1.8- : ), their chief error was their self-seeking envious motive, not so much error of doctrine; had there been vital error, Paul would not have rejoiced. The proclamation of CHRIST," however done, roused attention, and so was sure to be of service. Paul could thus rejoice at the good result of their bad intentions ( Psalms 76:10 ; Isaiah 10:5 ; Isaiah 10:7 ). return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

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"그러면 어떠냐? 거짓으로 하든 참으로 하든 어떤 방식으로든 그리스도가 전파되니, 이것으로 기뻐한다. 앞으로도 기뻐할 것이다." 이 자기 추구하는 교사들은 갈라디아의 유대주의자들처럼 "다른 복음"을 전한 것은 아니었다. 그들의 주된 잘못은 교리적 오류가 아니라, 이기적이고 시기 어린 동기였다. 그러므로 바울은 기뻐할 수 있었다. 그리스도의 선포는 어떤 방식으로 이루어지든 주의를 일깨우므로 반드시 유익이 된다.

원주석

19절 카드 ↗

19. turn to my salvation —"turn out to me for , (or unto ) salvation." This proclamation of Christ every way will turn out to my spiritual good. Christ, whose interests are my interests, being glorified thereby; and so the coming of His kingdom being furthered, which, when it does come, will bring completed "SALVATION" ( Hebrews 9:28 ) to me and all whose "earnest expectation" ( Hebrews 9:28- : ) is that Christ may be magnified in them. So far is their preaching from causing me, as they thought, tribulation in my bonds ( Philippians 1:16 ). Paul plainly quotes and applies to himself the very words of the Septuagint ( Job 13:16 ), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (compare Job 13:16- : ). through your prayer and the supply —The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and ( the consequent ) supply of the Spirit of Jesus Christ (obtained for me through your prayer)." return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

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"이 일이 나의 구원에 이르게 될 줄을 나는 안다." 여기서 "이 일"은 복음이 전파되는 것을 가리키며, 이는 바울의 영적 유익으로 돌아온다. 바울은 욥기 13:16의 70인역 번역, "이 일이 나의 구원에 이르리라"를 자신에게 적용하고 있다. "여러분의 간구와 예수 그리스도의 영의 도우심으로"에서 헬라어는 두 명사를 긴밀하게 연결한다. 즉 "여러분의 기도와 (그 결과로 얻어지는) 예수 그리스도의 영의 공급을 통하여"이다.

원주석

20절 카드 ↗

20. According to my earnest expectation —The Greek expresses, "expectation with uplifted head ( Luke 21:28 ) and outstretched neck. " Luke 21:28- : is the only other place in the New Testament that the word occurs. TITTMANN says, in both places it implies not mere expectation, but the anxious desire of an anticipated prosperous issue in afflictive circumstances. The subject of his earnest expectation which follows, answers to "my salvation" ( Luke 21:28- : ). in nothing I shall be ashamed —in nothing have reason to be ashamed of "my work for God, or His work in me" [ALFORD]. Or, "in nothing be disappointed in my hope, but that I may fully obtain it" [ESTIUS]. So "ashamed" is used in Luke 21:28- : . all boldness —"all" is opposed to "in nothing," as "boldness" is the opposite to "ashamed." so now also —when "my body" is "in bonds" ( Luke 21:28- : ). Christ —not Paul, "shall be magnified." life, or by death —Whatever be the issue, I cannot lose; I must be the gainer by the event. Paul was not omniscient; in the issue of things pertaining to themselves, the apostles underwent the same probation of faith and patience as we. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

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"간절한 기대"에서 헬라어는 "머리를 들고(눅 21:28) 목을 빼고 기대하는 것"을 표현한다. 이 단어는 신약성경에서 이 구절과 롬 8:19에만 나온다. 단순한 기대가 아니라, 고난의 상황에서 좋은 결과를 간절히 바라는 마음을 담고 있다. "부끄러움을 당하지 않고"는 "내가 실망당하지 않고, 소망을 온전히 얻게 하려 함"으로도 볼 수 있다. "온전한 담대함"은 "부끄러움"의 반대이다. "살든지 죽든지"—어떤 결과가 오든 나는 결코 손해가 없다.

원주석

21절 카드 ↗

21. For —in either event ( :- ) I must be the gainer, "For to me," c. to live is Christ —whatever life, time, and strength, I have, is Christ's Christ is the sole object for which I live ( Galatians 2:20 ). to die is gain —not the act of dying, but as the Greek ("to have died") expresses, the state after death. Besides the glorification of Christ by my death, which is my primary object ( Galatians 2:20- : ), the change of state caused by death, so far from being a matter of shame ( Philippians 1:20 ) or loss, as my enemies suppose, will be a positive "gain" to me. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

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"내게는"이 헬라어에서 강조되어 있다. "사는 것이 그리스도"는 내게 있는 생명과 시간과 힘 모두가 그리스도의 것임을 의미한다(갈 2:20). "죽는 것이 유익"은 죽는 행위가 아니라, 헬라어 표현("죽은 상태")이 보여 주듯 사후의 상태를 가리킨다. 그리스도를 영화롭게 하는 것이 일차적 목표이지만(빌 1:20), 죽음으로 인한 상태의 변화는 원수들이 생각하듯 수치나 손해가 아니라 도리어 긍정적인 "유익"이다.

원주석

22절 카드 ↗

22. Rather as Greek, "But if to live in the flesh (if), this (I say, the continuance in life which I am undervaluing) be the fruit of my labor (that is, be the condition in which the fruit of my ministerial labor is involved), then what I shall choose I know not (I cannot determine with myself, if the choice were given me, both alternatives being great goods alike)." So ALFORD and ELLICOTT. BENGEL takes it as English Version, which the Greek will bear by supposing an ellipsis, "If to live in the flesh (be my portion), this (continuing to live) is the fruit of my labor," that is, this continuance in life will be the occasion of my bringing in "the fruit of labor," that is, will be the occasion of "labors" which are their own "fruit" or reward; or, this my continuing "to live" will have this "fruit," namely, "labors" for Christ. GROTIUS explains "the fruit of labor" as an idiom for "worthwhile"; If I live in the flesh, this is worth my while, for thus Christ's interest will be advanced, "For to me to live is Christ" ( Philippians 1:21 ; compare Philippians 2:30 ; Romans 1:13 ). The second alternative, namely, dying, is taken up and handled, Romans 1:13- : , "If I be offered." return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

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"만일 육신으로 계속 사는 것이라면, 이것은 나의 수고에서 열매를 맺는 조건이다. 그렇다면 무엇을 택해야 할지 나는 모른다"가 헬라어에 더 충실한 번역이다. 바울은 삶과 죽음, 두 가지 모두 큰 유익이므로 어느 것을 택해야 할지 알지 못한다고 말한다.

원주석

23절 카드 ↗

23. For —The oldest manuscripts read, "But." "I know not ( :- ), BUT am in a strait (am perplexed) betwixt the two (namely, 'to live' and 'to die'), having the desire for departing (literally, ' to loose anchor,' 2 Timothy 4:6 ) and being with Christ; FOR (so the oldest manuscripts) it is by far better"; or as the Greek, more forcibly, "by far the more preferable "; a double comparative. This refutes the notion of the soul being dormant during its separation from the body. It also shows that, while he regarded the Lord's advent as at all times near, yet that his death before it was a very possible contingency. The partial life eternal is in the interval between death and Christ's second advent; the perfectional, at that advent [BISHOP PEARSON]. To depart is better than to remain in the flesh; to be with Christ is far, far better; a New Testament hope ( 2 Timothy 4:6- : ), [BENGEL]. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

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"나는 이 둘 사이에서 어찌할 바를 모르고 있으니"가 가장 오래된 사본의 독법이다. "떠나서"는 문자적으로 "닻을 올리다"(딤후 4:6)이다. "그리스도와 함께 있는 것이 훨씬 더 좋다"에서 헬라어는 "훨씬 훨씬 더 좋다"는 이중 비교급이다. 이 구절은 영혼이 죽음 후에도 활동한다는 것을 증명하며, 죽음 이후 그리스도의 재림 이전의 기간에도 부분적인 영생이 있음을 보여 준다.

원주석

24절 카드 ↗

24. to abide —to continue somewhat longer. for you — Greek, "on your account"; "for your sake." In order to be of service to you, I am willing to forego my entrance a little sooner into blessedness; heaven will not fail to be mine at last. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

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"육신에 머무는 것"은 잠시 더 머무는 것이다. "여러분을 위하여"는 헬라어로 "여러분의 계정으로"라는 뜻이다. 여러분을 섬기기 위해 더 빨리 복에 들어가는 것을 잠시 포기할 뜻이 있다.

원주석

25절 카드 ↗

25. Translate, "And being confident of this." I know, c.—by prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearances were concerned ( :- ). He doubtless returned from his first captivity to Philippi ( Hebrews 13:19 Philemon 1:22 ). joy of faith — Greek, "joy in your faith." return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

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"이것을 확신하기에"로 번역해야 한다. 바울은 성령의 예언적 계시와 섭리적 지시를 통해 알게 된 것이다. 그는 석방 후 실제로 빌립보에 돌아갔다. "믿음의 진보와 기쁨"에서 헬라어는 "믿음 안에서의 기쁨"이다.

원주석

26절 카드 ↗

26. Translate, "That your matter of glorying (or rejoicing ) may abound in Christ Jesus in me (that is, in my case; in respect to me, or for me who have been granted to your prayers, :- ) through my presence again among you." ALFORD makes the "matter of glorying," the possession of the Gospel, received from Paul, which would abound, be assured and increased, by his presence among them; thus, "in me," implies that Paul is the worker of the material of abounding in Christ Jesus. But "my rejoicing over you" ( :- ), answers plainly to "your rejoicing in respect to me" here. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

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"여러분이 그리스도 예수 안에서 나로 말미암아 자랑할 것이 더욱 넘치게 하려 함"으로 번역해야 한다. 즉 그들이 나의 석방으로 기뻐하는 것이 아니라, 복음의 소유 자체가 더욱 확실해지고 풍성해진다는 뜻이다.

원주석

27절 카드 ↗

27. Only —Whatever happens as to my coming to you, or not, make this your one only care. By supposing this or that future contingency, many persuade themselves they will be such as they ought to be, but it is better always without evasion to perform present duties under present circumstances [BENGEL]. let your conversation be —(Compare Philippians 3:20 ). The Greek implies, "Let your walk as citizens (namely, of the heavenly state; 'the city of the living God,' Philippians 3:20- : , 'the heavenly Jerusalem,' 'fellow citizens of the saints,' Ephesians 2:19 ) be," c. I . . . see . . . hear —so Philippians 1:30 . "Hear," in order to include both alternatives, must include the meaning know. your affairs —your state. in one spirit —the fruit of partaking of the Holy Spirit ( Ephesians 4:3 Ephesians 4:4 ). with one mind —rather as Greek, " soul, " the sphere of the affections; subordinate to the "Spirit," man's higher and heavenly nature. "There is sometimes natural antipathies among believers; but these are overcome, when there is not only unity of spirit, but also of soul " [BENGEL]. striving together —with united effort. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

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"다만 그리스도의 복음에 합당하게 생활하십시오." 헬라어는 "하늘의 시민권자로서 걸으라"는 뜻을 담고 있다(빌 3:20). "한 영 안에서"는 성령의 열매이다(엡 4:3, 4). "한마음으로"에서 "마음(soul)"은 감정의 영역으로, 더 높은 사람의 본성인 "영"에 종속된다. "신자들 사이에서 자연적인 반감이 생길 수 있지만, 영의 연합뿐 아니라 혼의 연합도 있을 때 이것이 극복된다"(뱅겔).

원주석

28절 카드 ↗

28. terrified —literally, said of horses or other animals startled or suddenly scared; so of sudden consternation in general. which —your not being terrified. evident token of perdition —if they would only perceive it ( :- ). It attests this, that in contending hopelessly against you, they are only rushing on to their own perdition, not shaking your united faith and constancy. to you of salvation —The oldest manuscripts read, "of your salvation"; not merely your temporal safety. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

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"놀라다"는 헬라어는 원래 말이 갑자기 겁을 먹어 움찔하는 것을 가리키는 말로, 일반적인 갑작스러운 공포를 표현한다. "여러분이 두려워하지 않는 것 자체"가 그들의 증거이다. "멸망의 증거"는 대적들이 기꺼이 인정하려 하지 않는 것이다. 그들이 헛되이 여러분과 싸움으로써, 결국 자기 멸망을 향해 돌진하고 있을 뿐이다.

원주석

29절 카드 ↗

29. For —rather, a proof that this is an evident token from God of your salvation, " Because, " c. it is given — Greek, "it has been granted as a favor, " or "gift of grace." Faith is the gift of God ( :- ), not wrought in the soul by the will of man, but by the Holy Ghost ( John 1:12 John 1:13 ). believe on him —"To believe Him, " would merely mean to believe He speaks the truth. "To believe on Him, " is to believe in, and trust through, Him to obtain eternal salvation. Suffering for Christ is not only not a mark of God's anger, but a gift of His grace. return to ' Top of Page ' <a name="verse-30" class="com-number"

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bible-text/php-1-29

Source

"은혜로 허락받았다"에서 헬라어는 "은혜의 선물로 주어졌다"는 뜻이다. 믿음은 하나님의 선물이다(엡 2:8). 성령이 주시는 것이지, 사람의 의지로 이루어지는 것이 아니다(요 1:12, 13). 그리스도를 위해 고난받는 것은 하나님의 진노의 표가 아니라, 오히려 그분의 은혜의 선물이다.

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30절 카드 ↗

30. ye saw in me — ( Acts 16:12 ; Acts 16:19 ; 1 Thessalonians 2:2 ). I am "in nothing terrified by mine adversaries" ( 1 Thessalonians 2:2- : ), so ought not ye. The words here, "ye saw . . . and . . . hear," answer to "I come and see you, or else . . . hear " ( Philippians 1:27 ). return to ' Top of Page ' Ephesians Eph 6 Philippians Phi Philippians Phi 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 Philippians 1". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ philippians-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; 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bible-text/php-1-30

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"나에게서 본 것과 같은"(행 16:12, 19; 살전 2:2). 바울도 "대적하는 자들에게 조금도 두려워하지 않는다"(빌 1:28). 그러므로 여러분도 그래야 한다. "여러분이 보고 지금도 듣는"이라는 표현은 "내가 가서 보든지 아니면 듣든지"(빌 1:27)에 대응한다.

원주석

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