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주석[JFB] — 빌립보서 2장 · 그리스도의 겸손

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JFB 주석 · 섹션 29개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 1장3장 →

1절 카드 ↗

1. The "therefore" implies that he is here expanding on the exhortation ( :- ), "In one Spirit, with one mind ( soul )." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them ( :- ). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ, " that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [CHRYSOSTOM and ESTIUS]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" ( :- ). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! ( 1 Corinthians 12:4 ; 1 Corinthians 12:13 ) [GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Philippians 2:3 ; Philippians 2:4 . return to ' Top of Page ' <a name="verse-2" class="com-number"

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"그러므로"는 1장의 권면, 즉 "한 영 안에서, 한마음으로"를 이어받아 확장하는 것이다. 바울은 이 절에서 네 가지 동기를 제시하며, 이에 상응하는 네 가지 기독교적 의무를 촉구한다(2절). (1) "그리스도 안에서 위로가 조금이라도 있거든"—그리스도가 원천인 위로, 즉 그분을 위해 고난받는 나를 여러분이 위로하고자 한다면, "같은 마음을 품으라"는 나의 요청을 들어주어야 한다(크리소스톰·에스티우스). (2) "사랑의 위로가 있거든"—"그리스도 안에서 위로"의 동반자. (3) "성령의 교제가 있거든"—그리스도인으로서 성령에 함께 참여함으로 오는 연합. 이교도들이 같은 마을 사람이요 같은 우물물을 마시는 자들이었다면, 같은 성령을 마시는 자들의 연합은 얼마나 더 위대한가(그로티우스; 고전 12:4, 13). (4) "따뜻한 긍휼과 자비가 있거든"—"성령의 교제"의 동반자.

원주석

2절 카드 ↗

2. Fulfil —that is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity ( Philippians 1:9 ). likeminded —literally, "that ye be of the same mind"; more general than the following "of one mind." having the same love —equally disposed to love and be loved. being of one accord —literally, "with united souls. " This pairs with the following clause, thus, "With united souls, being of one mind"; as the former two also pair together, "That ye be likeminded, having the same love." return to ' Top of Page ' <a name="verse-3" class="com-number"

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"나의 기쁨을 가득 채워 주십시오"—나는 여러분 안에서 기쁨을 가지고 있으나, 아직 부족한 것, 즉 하나됨으로 그것을 완성해 주십시오(빌 1:9). "같은 마음을 품으라"는 뒤따르는 "한마음"보다 더 일반적인 표현이다. "같은 사랑을 가지며"는 동등하게 사랑하고 사랑받을 자세가 갖추어짐을 말한다. "한뜻으로"는 문자적으로 "하나 된 혼으로"이다.

원주석

3절 카드 ↗

3. Let nothing be done —The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek ( Philippians 2:2 ), " Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on Philippians 2:2- : ). It is the thought which characterizes the action as good or bad before God. lowliness of mind —The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others ( Ephesians 4:2 ; Colossians 3:12 ) [NEANDER]. let each esteem —Translate as Greek, "esteeming each other superior to yourselves. " Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility." return to ' Top of Page ' <a name="verse-4" class="com-number"

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헬라어 본문에는 동사가 없다. 빌 2:2에서 채우는 것이 나을 것이다. 즉 "다툼의 방식으로 아무것도 생각하지 말고"(또는 "당파적 계략의 방식으로"). 행동을 하나님 앞에서 선하거나 악하게 만드는 것은 생각이다. "겸손한 마음"은 피조물과 창조주의 관계에서 오는 의존 의식이다. 이것은 만든 피조물 모두를 같은 수준에 놓는다. "겸손한 마음"을 가진 사람은 영적 삶에 있어서 사람들에게 독립적이며, 어떤 노예적 감정도 없이 하나님께 끊임없이 의존한다는 것을 느끼면서도 자유롭다. "서로를 자기보다 낫게 여기라." 자신이 탁월한 점보다, 이웃이 탁월한 점에 눈을 고정하라. 이것이 진정한 겸손이다.

원주석

4절 카드 ↗

4. The oldest manuscripts read, "Not looking each of you (plural, Greek ) on his own things (that is, not having regard solely to them), but each of you on the things of others" also. Compare :- ; also Paul's own example ( :- ). return to ' Top of Page ' <a name="verse-5" class="com-number"

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가장 오래된 사본들은 "여러분 각자가(헬라어 복수) 자기 일만 돌아보지 말고, 각자 다른 이의 일도 돌아보십시오"로 읽는다.

원주석

5절 카드 ↗

5. The oldest manuscripts read, "Have this mind in you," &c. He does not put forward himself (see on Philippians 2:4 , and Philippians 2:4- : ) as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself" ( Philippians 2:8 ), first in taking on Him our nature, secondly, in humbling Himself further in that nature ( Romans 15:3 ). return to ' Top of Page ' <a name="verse-6" class="com-number"

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가장 오래된 사본들은 "이 마음을 여러분 안에 품으십시오"로 읽는다. 바울은 자기 자신이 아니라(빌 2:4 참조), 그리스도, 즉 자신의 것을 구하지 않고 "자기를 낮추신"(빌 2:8) 분을 본보기로 제시한다. 먼저 우리의 본성을 취하심으로, 다음에는 그 본성 안에서 자기를 더욱 낮추심으로(롬 15:3).

원주석

6절 카드 ↗

6. Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, ' to be ') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' ( :- ), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His divine nature [BENGEL], Compare John 5:37 ; John 17:5 ; Colossians 1:15 , 'Who is the IMAGE of the invisible God' at a time before 'every creature,' Colossians 1:15- : , esteemed (the same Greek verb as in Colossians 1:15- : ) His being on an equality with God no (act of) robbery" or self-arrogation; claiming to one's self what does not belong to him. ELLICOTT, WAHL, and others have translated, " A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act of seizing. So harpagmos means in the only other passage where it occurs, PLUTARCH [ On the Education of Children, 120]. The same insuperable objection lies against ALFORD'S translation, "He regarded not as self-enrichment (that is, an opportunity for self-exaltation ) His equality with God." His argument is that the antithesis ( Colossians 1:15- : ) requires it, "He used His equality with God as an opportunity, not for self-exaltation, but for self-abasement, or emptying Himself. " But the antithesis is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or His "BEING on an equality with God "; but between His being "in the FORM (that is, the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant, " whereby He in a great measure emptied Himself of His precedent "form," or outward self-manifesting glory as God. Not "looking on His own things" ( Philippians 2:4 ), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. "Being on an equality with God, is not identical with subsisting in the form of God"; the latter expresses the external characteristics, majesty, and beauty of the Deity, which "He emptied Himself of," to assume "the form of a servant"; the former, "HIS BEING," or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him "in the form of God," previous to His incarnation, was given to Moses ( Exodus 24:10 ; Exodus 24:11 ), Aaron, &c. return to ' Top of Page ' <a name="verse-7" class="com-number"

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"하나님의 형상 안에 본래 거하시면서(즉, 원래부터 계시면서)"로 번역해야 한다. "하나님의 형상"은 신적 본질을 뜻하는 것이 아니라, 하나님의 영광스러운 본질에서 발하는 외적 자기 현현의 특징들을 가리킨다. 그 신적 본성의 무한한 아름다움은 피조물이 바라보지 않아도 그 자체로 존재한다. "하나님의 형상"이 그 아름다움이다. "하나님과 동등함을 탈취물로 여기지 않으셨다"—자기 것이 아닌 것을 강탈하는 행위가 아닌, 이미 그분께 속한 것을 의미한다. 그분은 하나님의 형상 안에 계셨으나, 자신을 비우셨다.

원주석

7절 카드 ↗

7. made himself of no reputation, and . . . and —rather as the Greek, " emptied Himself, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no conjunctions, "and . . . and," in the Greek ) expresses in what Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on :- ; compare Exodus 21:5 ; Exodus 21:6 ; Psalms 40:6 , proving that it was at the time when He assumed a body, He took "the form of a servant "), and in order to explain how He took "the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law ( Luke 2:21 ; Galatians 4:4 ) and to His parents ( Galatians 4:4- : ), His low state as a carpenter, and carpenter's reputed son ( Matthew 13:55 ; Mark 6:3 ), His betrayal for the price of a bond-servant ( Mark 6:3- : ), and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, His servant-like dependence as man on God, while His divinity was not outwardly manifested ( Isaiah 49:3 ; Isaiah 49:7 ), are all marks of His "form as a servant." This proves: (1) He was in the form of a servant as soon as He was made man. (2) He was "in the form of God" before He was "in the form of a servant." (3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much "in the form of God" as "in the form of a servant"; and was so in the form of God as "to be on an equality with God"; He therefore could have been none other than God; for God saith, "To whom will ye liken Me and make Me equal?" ( Isaiah 46:5 ), [BISHOP PEARSON]. His emptying Himself presupposes His previous plenitude of Godhead ( John 1:14 ; Colossians 1:19 ; Colossians 2:9 ). He remained full of this; yet He bore Himself as if He were empty. return to ' Top of Page ' <a name="verse-8" class="com-number"

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"자기를 비우시어 종의 형상을 취하시고 사람의 모습으로 되셨다"로 번역하는 것이 옳다. 그리스도의 "자기를 비우심"은 "종의 형상을 취하심"과 "사람의 모습으로 되심"에 있다. 율법에의 복종(눅 2:21; 갈 4:4), 부모에의 순종, 목수의 낮은 지위, 종의 값에 팔리심, 마침내 죄와 죽음의 노예 상태에서 우리를 해방하기 위한 종과 같은 죽음—이 모든 것이 그분의 "종의 형상"의 표시이다. 이것은 증명한다: (1) 그분은 사람이 되시자마자 종의 형상을 취하셨다. (2) 종의 형상을 취하기 전, 그분은 하나님의 형상 안에 계셨다. (3) 그분은 사람의 본성 안에서와 마찬가지로 신적 본성 안에서도 실제로 존재하셨다.

원주석

8절 카드 ↗

8. being found in fashion as a man — being already, by His " emptying Himself, " in the form of a servant, or likeness of man ( :- ), "He humbled Himself (still further by) becoming obedient even unto death (not as English Version, 'He humbled Himself and became, 'c. the Greek has no 'and,' and has the participle, not the verb), and that the death of the cross." "Fashion" expresses that He had the outward guise, speech, and look. In :- , in the Greek, the emphasis is on Himself (which stands before the Greek verb), "He emptied Himself, " His divine self, viewed in respect to what He had heretofore been; in Philippians 2:8 the emphasis is on " humbled " (which stands before the Greek "Himself"); He not only "emptied Himself" of His previous "form of God," but submitted to positive HUMILIATION. He "became obedient," namely, to God, as His "servant" ( Romans 5:19 ; Hebrews 5:8 ). Therefore " God " is said to "exalt" Him ( Hebrews 5:8- : ), even as it was God to whom He became voluntarily "obedient." "Even unto death" expresses the climax of His obedience ( Hebrews 5:8- : ). return to ' Top of Page ' <a name="verse-9" class="com-number"

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"그는 이미 '자기를 비우심'으로 종의 형상 안에, 사람의 모양 안에 계셨으므로, 자기를 낮추시고 죽기까지 순종하셨으니, 곧 십자가의 죽음까지"로 번역해야 한다. 1:7에서의 강조는 "자기를 비우심"(하나님의 형상에서 종의 형상으로의 변화)에 있었다면, 2:8에서의 강조는 "낮추심"에 있다. 그분은 하나님의 형상을 비우셨을 뿐만 아니라 더 깊은 굴욕을 당하셨다. 그분은 하나님께 순종하셨으며(롬 5:19; 히 5:8), 바로 그렇기에 하나님이 그분을 높이셨다.

원주석

9절 카드 ↗

9. Wherefore —as the just consequence of His self-humiliation and obedience ( Psalms 8:5 ; Psalms 8:6 ; Psalms 110:1 ; Psalms 110:7 ; Matthew 28:18 ; Luke 24:26 ; John 5:27 ; John 10:17 ; Romans 14:9 ; Ephesians 1:20-22 ; Hebrews 2:9 ). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves ( Philippians 2:3 ; Philippians 2:5 ; Philippians 3:21 ; 1 Peter 5:5 ; 1 Peter 5:6 ). Christ emptied Christ; God exalted Christ as man to equality with God [BENGEL]. highly exalted — Greek, " super-eminently exalted" ( 1 Peter 5:6- : ). given him — Greek, "bestowed on Him." a name —along with the corresponding reality, glory and majesty. which —Translate, namely, "that which is above every name." The name "JESUS" ( Philippians 2:10 ), which is even now in glory His name of honor ( Acts 9:5 ). "Above" not only men, but angels ( Acts 9:5- : ). return to ' Top of Page ' <a name="verse-10" class="com-number"

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"그러므로"는 그분의 자기 낮추심과 순종의 당연한 결과로서이다(시 8:5, 6; 110:1, 7; 마 28:18; 눅 24:26; 요 5:27; 10:17; 롬 14:9; 엡 1:20-22; 히 2:9). 우리도 그분의 본보기를 따라 지금 자기를 낮추면 이후에 높임을 받을 것이다(빌 2:3, 5; 3:21; 벧전 5:5, 6). 그리스도는 그리스도를 비우셨고, 하나님은 사람으로서의 그리스도를 하나님과 동등하게 높이셨다(뱅겔). "지극히 높이시고"는 헬라어로 "최고도로 높이시고"이다. "모든 이름 위에 뛰어난 이름"—"예수"라는 이름이다(빌 2:10). 이 이름은 지금도 영광 중에 그분의 존귀의 이름이다(행 9:5).

원주석

10절 카드 ↗

10. at the name —rather as Greek, "in the name." bow —rather, "bend," in token of worship. Referring to :- ; quoted also in :- . To worship "in the name of Jesus," is to worship Jesus Himself (compare Philippians 2:11 ; Proverbs 18:10 ), or God in Christ ( John 16:23 ; Ephesians 3:14 ). Compare "Whosoever shall call upon the name of the Lord (that is, whosoever shall call on the Lord in His revealed character ) shall be saved" ( Romans 10:13 ; 1 Corinthians 1:2 ); "all that call upon the name of Jesus Christ our Lord " (compare 1 Corinthians 1:2- : ); "call on the Lord"; 1 Corinthians 1:2- : , "calling upon . . . and saying, Lord Jesus" ( Acts 9:14 ; Acts 9:21 ; Acts 22:16 ). of things in heaven —angels. They worship Him not only as God, but as the ascended God-man, "Jesus" ( Ephesians 1:21 ; Hebrews 1:6 ; 1 Peter 3:22 ). in earth —men; among whom He tabernacled for a time. under the earth —the dead; among whom He was numbered once ( Romans 14:9 ; Romans 14:11 ; Ephesians 4:9 ; Ephesians 4:10 ; Revelation 5:13 ). The demons and the lost may be included indirectly, as even they give homage, though one of fear, not love, to Jesus ( Mark 3:11 ; Luke 8:31 ; James 2:19 , see on Philippians 2:11 ). return to ' Top of Page ' <a name="verse-11" class="com-number"

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"예수의 이름에"보다는 헬라어에 따라 "예수의 이름 안에서"가 더 정확하다. "예수의 이름 안에서 경배하는 것"은 예수 자신을 경배하는 것이다(빌 2:11; 잠 18:10). 또는 그리스도 안에서 하나님께 드리는 경배이다(요 16:23; 엡 3:14). "하늘에 있는 것들"은 천사들이다. 그들은 그분을 하나님으로서뿐 아니라 승천하신 하나님-사람 "예수"로서 경배한다(엡 1:21; 히 1:6; 벧전 3:22). "땅에 있는 것들"은 사람들이다. "땅 아래 있는 것들"은 죽은 자들이다. 귀신들과 잃어버린 자들도 간접적으로 포함될 수 있다(막 3:11; 눅 8:31; 약 2:19).

원주석

11절 카드 ↗

11. every tongue —Compare "every knee" ( Philippians 2:10 ). In every way He shall be acknowledged as Lord (no longer as "servant," Philippians 2:7 ). As none can fully do so "but by the Holy Ghost" ( Philippians 2:7- : ), the spirits of good men who are dead, must be the class directly meant, Philippians 2:10 , "under the earth." to the glory of God the Father —the grand end of Christ's mediatorial office and kingdom, which shall cease when this end shall have been fully realized ( John 5:19-23 ; John 5:30 ; John 17:1 ; John 17:4-7 ; 1 Corinthians 15:24-28 ). return to ' Top of Page ' <a name="verse-12" class="com-number"

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"모든 입이"는 "모든 무릎이"(빌 2:10)에 대응한다. 더 이상 "종"(빌 2:7)이 아닌 주로 인정받으신다. "하나님 아버지께 영광을"—그리스도의 중보자적 직분과 왕국의 지고한 목적이며, 이 목적이 충분히 실현될 때 그 왕국은 끝날 것이다(요 5:19-23; 17:1, 4-7; 고전 15:24-28).

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12절 카드 ↗

12. Wherefore —Seeing that we have in Christ such a specimen of glory resulting from " obedience " ( Philippians 2:8 ) and humiliation, see that ye also be "obedient," and so " your salvation" shall follow your obedience. as ye have . . . obeyed —" even as ye have been obedient, " namely, to God, as Jesus was "obedient" unto God (see on Philippians 2:8- : ). not as, c.—"not as if " it were a matter to be done "in my presence only, but now (as things are) much more (with more earnestness) in my absence (because my help is withdrawn from you)" [ALFORD]. work out —carry out to its full perfection. "Salvation" is "worked in" ( Philippians 2:13 Ephesians 1:11 ) believers by the Spirit, who enables them through faith to be justified once for all; but it needs, as a progressive work, to be "worked out " by obedience, through the help of the same Spirit, unto perfection ( Ephesians 1:11- : ). The sound Christian neither, like the formalist, rests in the means, without looking to the end, and to the Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means. your own —The emphasis is on this. Now that I am not present to further the work of your salvation, "work out your own salvation" yourselves the more carefully. Do not think this work cannot go on because I am absent; "for ( Ephesians 1:11- : ) it is God that worketh in you," c. In this case adopt a rule different from the former ( Ephesians 1:11- : ), but resting on the same principle of "lowliness of mind" ( Philippians 2:3 ), namely, "look each on his own things," instead of "disputings" with others ( Philippians 2:3- : ). salvation —which is in "Jesus" ( Philippians 2:10 ), as His name (meaning God-Saviour) implies. with fear and trembling —the very feeling enjoined on "servants," as to what ought to accompany their "obedience" ( Philippians 2:10- : ). So here: See that, as "servants" to God, after the example of Christ, ye be so "with the fear and trembling" which becomes servants not slavish fear, but trembling anxiety not to fall short of the goal ( 1 Corinthians 9:26 ; 1 Corinthians 9:27 ; Hebrews 4:1 , "Let us fear, lest a promise being left us of entering into His rest, any should come short of it"), resulting from a sense of our human insufficiency, and from the consciousness that all depends on the power of God, "who worketh both to will and to do" ( Romans 11:20 ). "Paul, though joyous, writes seriously" [J. J. WOLF]. return to ' Top of Page ' <a name="verse-13" class="com-number"

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"그러므로"—그리스도의 순종과 높이심의 본보기를 보고—여러분도 순종하라. "내가 함께 있을 때뿐 아니라 지금 함께 있지 않을 때에 더욱더"는 "내 도움이 철수된 만큼 더 큰 열심으로"라는 뜻이다. "구원을 이루어 가십시오"—완전한 온전함에 이르기까지 실행해 나가라. 구원은 성령으로 믿는 자들 안에 "넣어지는"(빌 2:13) 것이지만, 진행적인 일로서는 성령의 도우심으로 순종을 통해 온전함에 이르기까지 "이루어 가야" 한다. "여러분 자신의"—내가 없어도 여러분 자신의 구원 사역이 중단되지 않는다는 것을 기억하라. "두렵고 떨리는 마음으로"는 노예적 두려움이 아니라, 목표에서 벗어날까 하는 떨리는 염려이다(고전 9:26, 27; 히 4:1).

원주석

13절 카드 ↗

13. For —encouragement to work: "For it is God who worketh in you," always present with you, though I be absent. It is not said, "Work out your own salvation, though it is God," c., but, " because it is God who," &c. The will, and the power to work, being first instalments of His grace, encourage us to make full proof of, and carry out to the end, the "salvation" which He has first "worked," and is still "working in " us, enabling us to "work it out. " "Our will does nothing thereunto without grace but grace is inactive without our will" [ST. BERNARD]. Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do all. God is the only proper author, we the only proper actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty ( Ezekiel 11:19 ; Ezekiel 18:31 ; Ezekiel 36:26 ) [EDWARDS]. worketh —rather as Greek, "worketh effectually. " We cannot of ourselves embrace the Gospel of grace: "the will" ( Psalms 110:3 ; 2 Corinthians 3:5 ) comes solely of God's gift to whom He will ( John 6:44 ; John 6:65 ); so also the power "to do" (rather, " to work effectually, " as the Greek is the same as that for "worketh in"), that is, effectual perseverance to the end, is wholly of God's gift ( Philippians 1:6 ; Hebrews 13:21 ). of his good pleasure —rather as Greek, "FOR His good pleasure"; in order to carry out His sovereign gracious purpose towards you ( Ephesians 1:5 ; Ephesians 1:9 ). return to ' Top of Page ' <a name="verse-14" class="com-number"

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"왜냐하면 하나님이 여러분 안에서 역사하시기 때문이다"—내가 없어도 항상 여러분과 함께 계신 하나님이. "하나님이 ~에도 불구하고 일하시므로 여러분도 하십시오"가 아니라, "하나님이 ~하시기 때문에 여러분도 하십시오"이다. 의지와 행동할 힘은 먼저 그분의 은혜의 선사이므로, 우리는 그 구원을 완성하도록 격려받는다. "하나님이 전부 하시고, 우리도 전부 한다. 하나님이 유일한 작자이시며, 우리가 유일한 행위자이다"(에드워즈). "그의 선하신 뜻을 위하여"—그분의 주권적인 은혜로운 목적을 실현하기 위하여(엡 1:5, 9).

원주석

14절 카드 ↗

14. murmurings — secret murmurings and complaints against your fellow men arising from selfishness: opposed to the example of Jesus just mentioned (compare the use of the word, John 7:12 ; John 7:13 ; Acts 6:1 ; 1 Peter 4:9 ; Judges 1:16 ). disputings —The Greek is translated "doubting" in Judges 1:16- : . But here referring to profitless "disputings" with our fellow men, in relation to whom we are called on to be "blameless and harmless" ( Philippians 2:15 ): so the Greek is translated, Mark 9:33 ; Mark 9:34 . These disputings flow from "vain glory" reprobated ( Mark 9:34- : ); and abounded among the Aristotelian philosophers in Macedon, where Philippi was. return to ' Top of Page ' <a name="verse-15" class="com-number"

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"원망"은 이기심에서 오는 은밀한 불평이다. 예수의 본보기와 반대된다(요 7:12, 13; 행 6:1; 벧전 4:9; 유 1:16). "다툼"은 헬라어로는 요한복음 같은 곳에서 "의심"으로 번역된다. 여기서는 우리의 이웃과의 이로울 것 없는 논쟁을 가리킨다(막 9:33, 34). 이 논쟁들은 빌립보서 2:3에서 비난받는 "허영"에서 흘러나오며, 마케도니아의 아리스토텔레스 철학자들 사이에 넘쳐났다.

원주석

15절 카드 ↗

15. blameless and harmless —without either the repute of mischief, or the inclination to do it [ALFORD]. sons —rather as Greek, "the children of God" ( :- ). Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law ( Matthew 5:44 ; Matthew 5:45 ; Matthew 5:48 ). without rebuke —"without (giving handle for) reproach. " The whole verse tacitly refers by contrast to Deuteronomy 32:5 , "Their spot . . . not . . . of His children . . . a perverse and crooked generation" (compare Deuteronomy 32:5- : ). ye shine —literally, "appear" [TRENCH]. "Show yourselves" (compare Matthew 5:14-16 ; Ephesians 5:8-13 ). as lights in the world —The Greek expresses "as luminaries in the world," as the sun and moon, "the lights," or "great lights," in the material world or in the firmament. The Septuagint uses the very same Greek word in the passage, Genesis 1:14 ; Genesis 1:16 ; compare Note, , see on Genesis 1:16- : . return to ' Top of Page ' <a name="verse-16" class="com-number"

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"흠 없고 순전하여"—나쁜 평판도 없고, 해를 끼치려는 성향도 없는(알포드). "하나님의 자녀들"—우리가 하늘 아버지를 모방하는 것이 그분의 자녀로서의 의무를 안내하는 본능적 기준이다(마 5:44, 45, 48). "책망받을 것이 없는"—비난의 근거를 주지 않는. 이 절 전체는 신명기 32:5를 암시한다. "여러분은 세상의 발광체처럼 나타나며"(빌 2:15)—물질계에서 태양과 달, 즉 큰 빛들처럼. 70인역은 창세기 1:14, 16에서 이와 동일한 헬라어 단어를 사용한다.

원주석

16절 카드 ↗

16. Holding forth —to them, and so applying it (the common meaning of the Greek; perhaps here including also the other meaning, "holding fast "). The image of light-bearers or luminaries is carried on from Philippians 2:15 . As the heavenly luminaries' light is closely connected with the life of animals, so ye hold forth the light of Christ's "word" (received from me) which is the "life" of the Gentiles ( John 1:4 ; 1 John 1:1 ; 1 John 1:5-7 ). Christ is "the Light of the world" ( 1 John 1:5-62.1.7- : ); believers are only "light-bearers" reflecting His light. that I may rejoice in —literally, " with a view to (your being) a subject of rejoicing to me against the day of Christ" ( Philippians 4:1 ; 2 Corinthians 1:14 ; 1 Thessalonians 2:19 ). that I have not run in vain —that it was not in vain that I labored for your spiritual good. return to ' Top of Page ' <a name="verse-17" class="com-number"

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"생명의 말씀을 굳게 붙들며"—빛 담는 자들로서의 이미지를 이어간다. 그들의 믿음을 통해 받은 그리스도의 "말씀"을 붙들고 내보이는 것처럼(요 1:4; 요일 1:1, 5-7). 그리스도만이 "세상의 빛"이시다(요일 1:5). 신자들은 그 빛을 반사하는 "빛 담는 자들"에 불과하다. "내가 그리스도의 날에 자랑할 것이 있게 하고"—내가 여러분의 유익을 위해 수고한 것이 헛되지 않았음을 보여 주려 함이다.

원주석

17절 카드 ↗

17. Yea, and if —rather as Greek, "Yea, if even"; implying that he regarded the contingency as not unlikely: He had assumed the possibility of his being found alive at Christ's coming (for in every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards as more likely, namely, his own death before Christ's coming. I be offered —rather as Greek, "I am poured out." "I am made a libation." Present, not future, as the danger is threatening him now. As in sacrifices libations of wine were " poured upon" the offerings, so he represents his Philippian converts, offered through faith (or else their faith itself), as the sacrifice, and his blood as the libation "poured upon" it (compare Romans 15:16 ; 2 Timothy 4:6 ). service — Greek, "priest's ministration"; carrying out the image of a sacrifice. I joy —for myself ( Philippians 1:21 ; Philippians 1:23 ). His expectation of release from prison is much fainter, than in the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome. The appointment of Tigellinus to be Prætorian Prefect was probably the cause of this change. See Philippians 1:23- : rejoice with you all —ALFORD translates, " I congratulate you all," namely on the honor occurring to you by my blood being poured out on the sacrifice of your faith. If they rejoiced already (as English Version represents), what need of his urging them, "Do ye also joy." return to ' Top of Page ' <a name="verse-18" class="com-number"

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"또한 내가 여러분의 믿음의 제물과 섬김 위에 부어진다 할지라도"—헬라어는 "나는 부어지고 있다"(현재형), 즉 위험이 지금 그를 위협하고 있다. 바울은 빌립보 신자들을 믿음으로 드려진 제물로 표현하고, 자신의 피를 그 위에 부어지는 전제물로 나타낸다(롬 15:16; 딤후 4:6). "나는 기뻐한다"—나 자신을 위하여(빌 1:21, 23). 에베소서, 골로새서, 빌레몬서보다 다소 후에 쓰인 이 서신에서 석방에 대한 기대가 훨씬 약하다. 티겔리누스가 근위대장이 된 것이 아마 그 원인일 것이다.

원주석

18절 카드 ↗

18. "Do ye also rejoice" at this honor to you, "and congratulate me" on my blessed "gain" ( Philippians 1:21 ). return to ' Top of Page ' <a name="verse-19" class="com-number"

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"여러분에게 오는 이 영광을 기뻐하고 나를 축하하라"—나의 복된 "유익"(빌 1:21)을 위하여.

원주석

19절 카드 ↗

19. :- , "ye know the proof of him . . . that . . . he hath served with me," implies that Timothy had been long with Paul at Philippi; Accordingly, in the history ( Acts 16:1-4 ; Acts 17:10 ; Acts 17:14 ), we find them setting out together from Derbe in Lycaonia, and together again at Berea in Macedonia, near the conclusion of Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness [PALEY]. From Philippians 2:19-30 , it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to where Timothy should, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was that they were now suffering persecutions ( Philippians 2:19-50.2.30- : ); and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made the tidings he brought to be of less recent date than Paul desired. Paul himself also hoped to visit them shortly. But I trust —Yet my death is by no means certain; yea, "I hope ( Greek ) in the Lord (that is, by the Lord's help)" unto you —literally, " for you," that is, to your satisfaction, not merely motion, to you. I also —that not only you "may be of good courage " (so Greek ) on hearing of me ( Philippians 2:23 ), but "I also, when I know your state." return to ' Top of Page ' <a name="verse-20" class="com-number"

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빌 2:22, "그가 나와 함께 복음을 위하여 섬겼음을 여러분이 안다"는, 디모데가 바울과 함께 오랫동안 빌립보에 있었음을 암시한다. 역사적으로도(행 16:1-4; 17:10, 14) 그들이 함께 출발하여 함께 있었다는 점에서 서신과 역사 사이의 의도치 않은 일치가 드러난다. 바울이 에바브로디도를 즉시 보내면서 디모데는 나중에 보내려 한 것은, 빌립보 교인들이 당시 핍박을 받고 있었고(빌 1:28-), 에바브로디도의 지연이 최신 소식을 전하지 못하게 했기 때문이다. "나도 여러분의 형편을 알고 격려받기를 원한다"—여러분도 나의 소식을 듣고 기뻐하게 되고(빌 2:23 참조), 나도 여러분의 상황을 알고 위로받기를 바란다.

원주석

20절 카드 ↗

20. His reason for sending Timothy above all others: I have none so "like-minded," literally, "like- souled, " with myself as is Timothy. Compare Deuteronomy 13:6 , "Thy friend which is as thine own soul " ( Deuteronomy 13:6- : ). Paul's second self. naturally — Greek, "genuinely"; "with sincere solicitude." A case wherein the Spirit of God so changed man's nature, that to be natural was with him to be spiritual: the great point to be aimed at. return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/php-2-20

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디모데를 보내는 특별한 이유: "나와 같은 마음으로" 여러분을 진심으로 돌보아 줄 사람이 없다. "같은 마음"은 문자적으로 "같은 혼"이다. 신명기 13:6의 "네 자신의 혼 같은 친구"에 비견된다. 디모데는 바울의 제2의 자아이다. "진정으로"는 헬라어로 "성실하게"이다. 성령이 사람의 본성을 완전히 변화시켜, 그에게는 자연스럽다는 것이 영적이라는 것과 같은 경우이다.

원주석

21절 카드 ↗

21. Translate as Greek, " They all" (namely, who are now with me, Philippians 1:14 ; Philippians 1:17 ; Philippians 4:21 : such Demas, then with him, proved to be, Philippians 4:21- : ; compare 2 Timothy 4:10 ; Philemon 1:24 ). seek their own —opposed to Paul's precept ( Philippians 2:4 ; 1 Corinthians 10:24 ; 1 Corinthians 10:33 ; 1 Corinthians 13:5 ). This is spoken, by comparison with Timothy; for Philippians 1:16 ; Philippians 1:17 implies that some of those with Paul at Rome were genuine Christians, though not so self-sacrificing as Timothy. Few come to the help of the Lord's cause, where ease, fame, and gain have to be sacrificed. Most help only when Christ's gain is compatible with their own ( Judges 5:17 ; Judges 5:23 ). return to ' Top of Page ' <a name="verse-22" class="com-number"

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"그들 모두"는 지금 바울과 함께 있는 이들을 가리킨다(빌 1:14, 17; 4:21; 딤후 4:10). "자기 일을 구하는" 것은 바울의 가르침(빌 2:4; 고전 10:24, 33; 13:5)과 반대이다. 이것은 디모데와 비교했을 때의 말이다. 그리스도의 유익이 자신의 유익과 양립할 때에만 돕는 이들이 많다(삿 5:17, 23).

원주석

22절 카드 ↗

22. Rare praise ( :- ). as a son with the father —Translate, "as a child (serveth) a father. " served with me —When we might expect the sentence to run thus. "As a child serveth a father, so he served me "; he changes it to "served with me" in modesty; as Christians are not servants TO one another, " but servants of God WITH one another (compare :- ). in the gospel — Greek, " unto, " or " for the Gospel." return to ' Top of Page ' <a name="verse-23" class="com-number"

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드문 칭찬이다. "자식이 아버지를 섬기듯이"로 번역해야 한다. "나와 함께 복음을 위하여 섬겼다"—"나를 섬겼다"고 말할 것 같지만, 바울은 "나와 함께 섬겼다"고 하여 겸손함을 보인다. 그리스도인들은 서로의 종이 아니라, 하나님과 함께 그분의 종들이기 때문이다.

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23절 카드 ↗

23. so soon as I shall see —that is, so soon as I shall have known for certain. return to ' Top of Page ' <a name="verse-24" class="com-number"

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"내 일이 어떻게 될지 보는 대로"는 "내 형편이 확실히 결정되는 것을 보는 즉시"라는 뜻이다.

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24절 카드 ↗

24. also myself —as well as Timothy. return to ' Top of Page ' <a name="verse-25" class="com-number"

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"나 자신도"—디모데와 마찬가지로.

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25절 카드 ↗

25. I supposed —"I thought it necessary." to send —It was properly a sending Epaphroditus back ( :- ). But as he had come intending to stay some time with Paul, the latter uses the word "send" (compare :- ). fellow soldier —in the "good fight" of faith ( Philippians 1:27 ; Philippians 1:30 ; 2 Timothy 2:3 ; 2 Timothy 4:7 ). your messenger —literally, "apostle." The "apostles" or "messengers of the churches " ( Romans 16:7 ; 2 Corinthians 8:23 ), were distinct from the "apostles" specially commissioned by Christ, as the Twelve and Paul. ministered to my wants —by conveying the contributions from Philippi. The Greek " leitourgon, " literally, implies ministering in the ministerial office. Probably Epaphroditus was a presbyter or else a deacon. return to ' Top of Page ' <a name="verse-26" class="com-number"

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"보낼 필요가 있다고 여겼다"—사실은 에바브로디도를 돌려보내는 것이다(빌 2:26-). 그러나 그가 한동안 머물 생각으로 왔으므로, 바울은 "보낸다"는 표현을 사용한다. "함께 싸우는 군사"—믿음의 선한 싸움에서(빌 1:27, 30; 딤후 2:3; 4:7). "여러분의 사자"는 문자적으로 "사도"이다. "교회들의 사도들"(롬 16:7; 고후 8:23)은 그리스도께서 특별히 세우신 열두 제자와 바울 같은 사도들과는 구별된다. "나의 필요를 채우려고"—빌립보에서 보낸 헌금을 전달함으로써.

원주석

26절 카드 ↗

26. For —reason for thinking it "necessary to send" "Epaphroditus. Translate as Greek, " Inasmuch as he was longing after you all." full of heaviness —The Greek expresses the being worn out and overpowered with heavy grief. because that ye had heard that he had been sick —rather, "that he was sick." He felt how exceedingly saddened you would be in hearing it; and he now is hastening to relieve your minds of the anxiety. return to ' Top of Page ' <a name="verse-27" class="com-number"

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"그는 여러분 모두를 사무치게 그리워하였다"가 더 정확한 번역이다. "몹시 괴로워하였다"는 헬라어는 극심한 슬픔에 압도되는 것을 표현한다. 그는 빌립보 교인들이 자신의 병 소식을 듣고 얼마나 슬퍼할지를 생각하며 괴로워했고, 이제 서둘러 돌아가 그들의 근심을 덜어 주려 한다.

원주석

27절 카드 ↗

27. Epaphroditus' sickness proves that the apostles had not ordinarily the permanent gift of miracles, any more than of inspiration: both were vouchsafed to them only for each particular occasion, as the Spirit thought fit. lest I should have sorrow upon sorrow —namely, the sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous. return to ' Top of Page ' <a name="verse-29" class="com-number"

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에바브로디도의 병은 사도들이 평소에 기적의 영구적인 은사를 가지고 있지 않았음을 증명한다. 기적과 영감 모두, 성령이 적합하다고 여기는 각 특별한 경우에만 주어졌다. "슬픔 위에 슬픔"—투옥의 슬픔에 더하여 그를 잃는 슬픔. 이 서신에서 다소 슬픈 어조가 나타나는 유일한 부분인데, 전반적으로 이 서신은 가장 기쁜 서신이다.

원주석

29절 카드 ↗

29. Receive him —There seems to be something behind respecting him. If extreme affection had been the sole ground of his "heaviness," no such exhortation would have been needed [ALFORD]. in reputation —"in honor." return to ' Top of Page ' <a name="verse-30" class="com-number"

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"기쁨으로 받아들이라"—이 권면이 필요한 것을 보면, 병들었다는 소식 외에 그에 관해 무언가 더 있는 것 같다. 만약 극도의 애정만이 그의 "괴로움"의 원인이었다면, 이런 권면이 필요하지 않았을 것이다. "귀히 여기다"는 "존귀히 여기다"이다.

원주석

30절 카드 ↗

30. for the work of Christ —namely, the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in setting out from Philippi; but at all hazards he undertook this service of Christian love, which cost him a serious sickness. not regarding his life —Most of the oldest manuscripts read, "hazarding," c. to supply your lack of service —Not that Paul would imply, they lacked the will: what they "lacked" was the " opportunity " by which to send their accustomed bounty ( :- ). "That which ye would have done if you could (but which you could not through absence), he did for you therefore receive him with all joy" [ALFORD]. return to ' Top of Page ' Philippians Phi 1 Philippians Phi Philippians Phi 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 Philippians 2". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ philippians-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-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 Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching Greek Hebrew Aramaic Original Lan

Pericope (part_of)

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"그리스도의 일을 위하여"—그리스도의 사역자인 나를 섬기는 일. 그는 빌립보에서 떠날 때 이미 건강이 좋지 않았을 것이다. 그러나 기독교적 사랑의 이 봉사를 위해 모든 위험을 감수했고, 이것이 심각한 병으로 이어졌다. "목숨을 아끼지 않고"—대부분의 오래된 사본들은 "목숨을 걸고"로 읽는다. "여러분이 나를 섬기는 일에서 부족한 것을 채우려 함이다"—여러분의 의지가 부족한 것이 아니라, 보낼 기회가 없었던 것이다. "여러분이 했을 일이지만 할 수 없었던 일을(부재로 인해) 그가 여러분을 대신하여 행했다. 그러므로 기쁨으로 그를 받으라"(알포드).

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