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주석[JFB] — 빌립보서 3장 · 푯대를 향한 전진

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JFB 주석 · 섹션 21개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Finally —rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [BENGEL and WAHL] as in :- . Literally, "As to what remains," c. It is often used at the conclusion of Epistles for "finally" ( Ephesians 6:10 2 Thessalonians 3:1 ). But it is not restricted to this meaning, as ALFORD thinks, supposing that Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation. the same things —concerning "rejoicing," the prevailing feature in this Epistle ( Philippians 1:18 ; Philippians 1:25 ; Philippians 2:17 ; Philippians 4:4 , where, compare the "again I say," with "the same things" here). In the Lord —marks the true ground of joy, in contrast with "having confidence in the flesh," or in any outward sensible matter of boasting ( Philippians 4:4- : ). not grievous —"not irksome." for you it is safe —Spiritual joy is the best safety against error ( Philippians 3:2 ; Nehemiah 8:10 , end). return to ' Top of Page ' <a name="verse-2" class="com-number"

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"끝으로"는 시간적 의미가 아니라 주제의 전환을 나타내는 "더 나아가서"로 이해하는 것이 낫다(뱅겔·발). 문자적으로는 "나머지 것에 관하여"이다. 이 표현은 종종 서신의 결말에서 "마지막으로"의 의미로 사용된다(엡 6:10; 살후 3:1). 그러나 알포드가 생각하는 것처럼, 바울이 서신을 닫으려다 유대주의자들에 대한 언급으로 인해 더 길게 쓰게 되었다고 볼 필요는 없다. "같은 것들"은 이 서신의 지배적 주제인 "기쁨"에 관한 것이다(빌 1:18; 1:25; 2:17; 4:4—여기서 "다시 말하겠다"와 비교). "주 안에서"는 참된 기쁨의 근거를 나타내며, "육체를 의지함" 또는 자랑거리가 되는 외적이고 감각적인 것들과 대조된다(빌 4:4-). "번거롭지 않다"는 "싫지 않다"는 뜻이다. "여러분에게는 안전하다"—영적 기쁨은 오류에 대한 최선의 안전장치이다(빌 3:2; 느 8:10 끝).

원주석

2절 카드 ↗

2. Beware — Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow :- . dogs — Greek, " the dogs," namely, those impure persons "of whom I have told you often" ( Philippians 3:18 ; Philippians 3:19 ); "the abominable" (compare Revelation 21:8 ; Revelation 22:15 ; Matthew 7:6 ; Titus 1:15 ; Titus 1:16 ): "dogs" in filthiness, unchastity, and snarling ( Deuteronomy 23:18 ; Psalms 59:6 ; Psalms 59:14 ; Psalms 59:15 ; 2 Peter 2:22 ): especially "enemies of the cross of Christ" ( Philippians 3:18 ; Psalms 22:16 ; Psalms 22:20 ). The Jews regarded the Gentiles as "dogs" ( Psalms 22:20- : ); but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare Isaiah 56:10 ; Isaiah 56:11 ). evil workers — ( Isaiah 56:11- : ), "deceitful workers." Not simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" ( Philippians 3:19 ; compare Romans 16:18 ). Translate, " The evil workmen, " that is, bad teachers (compare 2 Timothy 2:15 ). concision — Circumcision had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, namely, that of the heart; legalists have only "concision," that is, the cutting off of the flesh. To make "cuttings in the flesh" was expressly prohibited by the law ( 2 Timothy 2:15- : ): it was a Gentile-heathenish practice ( 2 Timothy 2:15- : ); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says BIRKS [ Horæ Apostolicæ ] in Paul's language as to circumcision. In his first recorded discourse ( 2 Timothy 2:15- : ), circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians ( Galatians 3:3 ), the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans ( Romans 2:28 ; Romans 2:29 ), he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians ( Colossians 2:11 ; Colossians 3:11 ), still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, "concision," or flesh-cutting. Once obligatory on all the covenant-people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren. return to ' Top of Page ' <a name="verse-3" class="com-number"

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"조심하라"—헬라어는 "그들에게 눈을 고정하여 경계하라"는 뜻이다. 반면 빌 3:17의 "주목하라"는 본받기 위해 주목하라는 의미이다. "개들"은 빌 3:18, 19에서 "여러 번 여러분에게 말하였던" 더러운 자들이다(계 21:8; 22:15; 마 7:6; 딛 1:15, 16). 이들은 더러움과 부정과 물어뜯는 점에서 개와 같다(신 23:18; 시 59:6, 14, 15; 벧후 2:22). 유대인들은 이방 사람들을 "개"라고 여겼으나(시 22:16, 20), 그들 자신이 믿지 않음으로 참이스라엘이 되기를 그쳤다. "악한 일꾼들"은 단순히 나쁜 일을 행하는 자들이 아니라, 복음을 위한다는 명목으로 일했으나 사실은 나쁜 일을 위해 일하는 자들이다(빌 3:19; 롬 16:18). "거짓 할례"—할례는 그것을 칭의의 근거로 삼는 자들에게는 영적 의미를 잃어버리고 무의미한 피부 훼손에 불과하다. 바울이 할례에 대한 태도를 점차 강화시켜 온 것은 주목할 만하다.

원주석

3절 카드 ↗

3. "We are the (real) circumcision" ( Romans 2:25-29 ; Colossians 2:11 ). worship God in the Spirit —The oldest manuscripts read, "worship by the Spirit of God "; our religious service is rendered by the Spirit ( John 4:23 ; John 4:24 ). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life ( John 4:24- : ). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of "the flesh" ("Having confidence," or "glorying in the flesh") [NEANDER] ( Romans 1:9 ). rejoice in Christ Jesus —"make our boast in Christ Jesus," not in the law: the ground of their boasting. have no confidence in the flesh —but in the Spirit. return to ' Top of Page ' <a name="verse-4" class="com-number"

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"우리야말로 참 할례를 받은 사람들이다"(롬 2:25-29; 골 2:11). "하나님의 영으로 예배하는"—가장 오래된 사본들은 "하나님의 영으로 예배하는"으로 읽는다(요 4:23, 24). 율법적 예배는 외적이었고 특정 시간과 장소에 제한되어 있었다. 기독교적 예배는 영적이며, 성령의 내적 역사에서 흘러나온다. "그리스도 예수 안에서 기뻐하며"—율법이 아닌 그리스도 예수를 자랑의 근거로 삼는다. "육체를 의지하지 않는"—성령을 의지하며.

원주석

4절 카드 ↗

4. "Although I (emphatical) might have confidence even in the flesh." Literally, "I having, " but not using, "confidence in the flesh." I more —have more "whereof I might have confidence in the flesh." return to ' Top of Page ' <a name="verse-5" class="com-number"

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"나는 육체로도 의지할 만한 것이 있다고 할 수 있다"—그러나 나는 그것을 사용하지 않는다. "나는 더합니다"—육체를 의지할 더 많은 이유를 가지고 있다.

원주석

5절 카드 ↗

5. In three particulars he shows how he "might have confidence in the flesh" ( :- ): (1) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The Greek is literally, "Being in circumcision an eighth day person," that is, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants. of the tribe of Benjamin —son of Rachel, not of the maid-servant [BENGEL]. Hebrew of the Hebrews —neither one or other parent being Gentile. The "Hebrew," wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A "Grecian" or Hellenist, on the other hand, in the New Testament, is the term used for a " Greek-speaking " Jew [TRENCH]. touching the law —that is, as to legal status and strictness. a Pharisee —"of the straitest sect" ( Acts 26:5 ). return to ' Top of Page ' <a name="verse-6" class="com-number"

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세 가지로 그가 "육체를 의지할 만한" 이유를 제시한다: (1) 순수한 유대 혈통, (2) 율법적 정밀함과 높은 지위, (3) 율법에 대한 열심. 헬라어 문자적 표현은 "할례에 있어서 여드레 사람"이다. 즉 유대인 가정의 아기로서 율법의 지시대로 여드레째 받은 것이지, 개종자처럼 나중에 받은 것이 아니다. "베냐민 지파"—라헬의 아들로, 여종의 아들이 아니다(뱅겔). "히브리 사람 중의 히브리 사람"—부모 중 어느 쪽도 이방 사람이 아닌. "히브리인"은 어디에 살더라도 조상의 언어를 사용했다. 그래서 바울은 헬라 도시 다소에 정착해 있었지만, 자신을 히브리인이라 부른다. "율법으로 말하면 바리새파 사람"—"가장 엄격한 종파"(행 26:5).

원주석

6절 카드 ↗

6. Concerning —Translate as before and after, " As touching Zeal" (compare Acts 22:3 ; Acts 26:9 ). blameless — Greek, " having become blameless" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to the holiness before God, which is the inner and truest spirit of the law, and which flows from "the righteousness of God by faith," he on the contrary declares ( Acts 26:9- : ) that he has not attained perfection. return to ' Top of Page ' <a name="verse-7" class="com-number"

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"열심"과 관련하여 행 22:3; 26:9을 참조하라. "흠 잡힐 데 없는"—헬라어는 "의식적 의로움에 있어서 흠 없는 자가 되었다"는 뜻이다. 이것은 사람의 눈에 완전한 율법적 완성을 이룬 것이다. 그러나 "믿음으로 말미암는 하나님의 의"에서 흘러나오는, 하나님 앞에서의 내적 거룩함에 대해서는 반대로 완성에 이르지 못했다고 선언한다.

원주석

7절 카드 ↗

7. gain —rather as Greek, "gains"; including all possible advantages of outward status, which he had heretofore enjoyed. I counted — Greek, "I have counted for Christ's sake loss." He no longer uses the plural as in "gains"; for he counts them all but one great "loss" ( Matthew 16:26 ; Luke 9:25 ). return to ' Top of Page ' <a name="verse-8" class="com-number"

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"유익"들—이전에 누렸던 외적 지위의 모든 가능한 이점들. 복수형이다. "나는 여겼다"—헬라어는 "나는 여겨 왔다"이다. 그는 더 이상 복수를 사용하지 않는다. 그 모든 것들이 합쳐져 하나의 큰 "손해"가 되기 때문이다(마 16:26; 눅 9:25).

원주석

8절 카드 ↗

8. Yea doubtless —The oldest manuscripts omit "doubtless" ( Greek, " ge "): translate, "nay more." Not only " have I counted" those things just mentioned "loss for Christ's sake, but, moreover, I even DO count ALL things but loss," c. for the excellency — Greek, "On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus." my Lord —believing and loving appropriation of Him ( Psalms 63:1 John 20:28 ). for whom —"on account of whom." I have suffered the loss —not merely I " counted " them "loss," but have actually lost them. all things —The Greek has the article, referring to the preceding "all things"; "I have suffered the loss of them all. " dung — Greek, "refuse (such as excrements, dregs, dross) cast to the dogs, " as the derivation expresses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at. win —Translate, to accord with the translation, John 20:28- : , " gain Christ." A man cannot make other things his "gain" or chief confidence, and at the same time "gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's ( Song of Solomon 2:16 ; Song of Solomon 6:3 ; Luke 9:23 ; Luke 9:24 ; 1 Corinthians 3:23 ). return to ' Top of Page ' <a name="verse-9" class="com-number"

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"아니 그뿐만 아니라"—가장 오래된 사본들은 "또한 더 나아가서"로 읽는다. "지금도 모든 것을 손해로 여길 뿐만 아니라" 이미 실제로 잃기도 했다. "내 주 그리스도 예수를 아는 지식의 탁월함으로 인하여"—그 탁월한 지식이 모든 것을 압도하는 것이다. "내 주"—믿음과 사랑으로 그분을 자신의 것으로 붙드는 것이다(시 63:1; 요 20:28). "배설물"—헬라어는 "개들에게 던져지는 찌꺼기(오물·찌꺼기·쓰레기)"를 가리킨다. "손해"는 가치 있는 무언가를 잃는 것이지만, "쓰레기"는 더 이상 만지거나 쳐다볼 가치도 없는 것으로 내버려지는 것이다. "그리스도를 얻고"—"그리스도를 유익으로 얻기 위하여"로 번역하는 것이 자연스럽다. 다른 것들을 자신의 "유익"이나 주된 신뢰로 삼는 자는 동시에 "그리스도를 얻을" 수 없다.

원주석

9절 카드 ↗

9. be found in him —"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him ( :- ). own righteousness . . . of the law — ( Philippians 3:6 ; Romans 10:3 ; Romans 10:5 ). "Of," that is, from. righteousness . . . of God by faith — Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [NEANDER]. return to ' Top of Page ' <a name="verse-10" class="com-number"

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"그 안에서 발견되기 위함이다"—그분이 다시 오실 때 그 안에서 생활적으로 살고 있는 자로 발견되기를. 한 번 잃어버렸다가 "발견된" 나는, 완전히 "발견되기"를 소망한다(빌 3:12-). "율법에서 난 나 자신의 의"(빌 3:6; 롬 10:3, 5). "믿음으로 말미암은 하나님께로부터 나는 의"—헬라어로 "믿음 위에 서는 하나님으로부터 오는 의." 바울은 율법의 속박에서 기독교적 자유로 한순간에, 어떤 점진적 전환도 없이 옮겨졌다. 그래서 율법적 칭의의 사상은 그에게서 단번에 사라졌다. "믿음의 의"는 바울에게 있어 믿는 자의 객관적 확신의 토대로서 그리스도의 완전한 거룩함이며, 동시에 새로운 삶의 주관적 원리이다. 그것은 성화의 핵심을 포함하며 성화로 이어질 수 있다.

원주석

10절 카드 ↗

10. That I may know him —experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" ( :- ). To know HIM is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself. the power of his resurrection —assuring believers of their justification ( Romans 4:25 ; 1 Corinthians 15:17 ), and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work for us ( Romans 6:4 ; Colossians 2:12 ; Colossians 3:1 ). The power of the Divine Spirit, which raised Him from literal death, is the same which raises believers from spiritual death now ( Ephesians 1:19 ; Ephesians 1:20 ), and shall raise their bodies from literal death hereafter ( Ephesians 1:20- : ). the fellowship of his sufferings —by identification with Him in His sufferings and death, by imputation; also, in actually bearing the cross whatever is laid on us, after His example, and so "filling up that which is behind of the afflictions of Christ" ( Ephesians 1:20- : ); and in the will to bear aught for His sake ( Matthew 10:38 ; Matthew 16:24 ; 2 Timothy 2:11 ). As He bore all our sufferings ( 2 Timothy 2:11- : ), so we participate in His. made conformable unto his death —"conformed to the likeness of His death," namely, by continued sufferings for His sake, and mortifying of the carnal self ( Romans 8:29 ; 1 Corinthians 15:31 ; 2 Corinthians 4:10-12 ; Galatians 2:20 ). return to ' Top of Page ' <a name="verse-11" class="com-number"

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"그분을 경험적으로 알기 위함이다"—방금 언급한 "의"의 목표이다. 이 절은 "그리스도 예수를 아는 지식의 탁월함"(빌 3:8-)을 더 풍성하게 설명한다. 신자들은 구속뿐 아니라 구속자 자신에게로 인도된다. "그분의 부활의 능력"—신자들의 칭의를 보증하고(롬 4:25; 고전 15:17), 그들을 그분과의 동일시로 영적으로 살아나게 한다(롬 6:4; 골 2:12; 3:1). 그분을 문자적 죽음에서 살리신 신적 성령의 능력이 지금은 신자들을 영적 죽음에서 살리며(엡 1:19, 20), 장차 그들의 몸을 문자적 죽음에서 살릴 것이다. "그분의 고난에 동참하여"—그분과의 동일시로 인한 참여. 실제로 그가 우리의 고난을 지신 것처럼, 우리는 그분의 것에 참여한다. "그분의 죽으심을 본받아"—그분의 죽음의 형상으로 빚어짐으로써, 즉 그분을 위한 지속적인 고난과 육체적 자아를 죽임으로써(롬 8:29; 고전 15:31; 고후 4:10-12; 갈 2:20).

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11. If by any means —not implying uncertainty of the issue, but the earnestness of the struggle of faith ( 1 Corinthians 9:26 ; 1 Corinthians 9:27 ), and the urgent need of jealous self-watchfulness ( 1 Corinthians 9:27- : ). attain unto the resurrection of the dead —The oldest manuscripts read, "the resurrection from (out of) the dead," namely, the first resurrection; that of believers at Christ's coming ( 1 Corinthians 15:23 ; 1 Thessalonians 4:15 ; Revelation 20:5 ; Revelation 20:6 ). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" ( Romans 1:4 ), ensures the believer's attainment of the "resurrection from the (rest of the) dead" (compare Philippians 3:20 ; Philippians 3:21 ). Compare "accounted worthy to obtain the resurrection from the dead " ( Philippians 3:21- : ). "The resurrection of the just" ( Philippians 3:21- : ). return to ' Top of Page ' <a name="verse-12" class="com-number"

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"어떻게 해서든지"는 결과에 대한 불확실성을 암시하는 것이 아니라, 믿음의 싸움의 열심(고전 9:26, 27)과 시기에 맞는 엄격한 자기 감시의 필요를 암시한다. "죽은 사람들 가운데서 부활"—가장 오래된 사본들은 "죽은 사람들 가운데서(밖으로) 부활"로 읽는다. 이것은 그리스도가 오실 때의 신자들의 첫 번째 부활이다(고전 15:23; 살전 4:15; 계 20:5, 6). 이 고유한 헬라어 단어는 신약성경 다른 곳에는 등장하지 않는다.

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12절 카드 ↗

12. Translate, "Not that I," c. (I do not wish to be understood as saying that, &c.). attained —"obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death. either were already perfect —"or am already perfected, " that is, crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race course throughout. See 1 Corinthians 9:24 Hebrews 12:23 . See TRENCH [ Greek Synonyms of the New Testament ]. I follow after —"I press on." apprehend . . . apprehended —"If so be that I may lay hold on that (namely, the prize, Hebrews 12:23- : ) for which also I was laid hold on by Christ" (namely, at my conversion, Song of Solomon 1:4 ; 1 Corinthians 13:12 ). Jesus —omitted in the oldest manuscripts. Paul was close to "apprehending" the prize ( 2 Timothy 4:7 ; 2 Timothy 4:8 ). Christ the Author, is also the Finisher of His people's "race." return to ' Top of Page ' <a name="verse-13" class="com-number"

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"이미 얻었다는 것이 아니다"—나는 그리스도에 대한 완전한 지식, 그분 죽음의 능력, 고난의 교제, 그분의 죽음을 본받음을 이미 얻었거나 이미 완성에 이르렀다고 하는 것이 아니다. "이미 온전해졌다"—이미 승리의 화관을 받았거나, 경주를 마쳤거나, 절대적 완성에 도달했다는 것이 아니다. 전체 이미지는 경기장의 경주이다(고전 9:24; 히 12:23). "그리스도가 나를 붙잡으신 그 목적을 내가 붙잡으려고"—내 회심 때 그리스도께서 나를 붙잡으셨다(아 1:4; 고전 13:12). 바울은 상을 "얻기" 직전에 있었다(딤후 4:7, 8). 시작자이신 그리스도가 그의 백성의 "경주"의 완성자이시기도 하다.

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13절 카드 ↗

13. I —whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity ( 1 John 1:8 ); at the same time, each must aim at perfection, to be a Christian at all ( Matthew 5:48 ). forgetting those things . . . behind — Looking back is sure to end in going back ( Luke 9:62 ): So Lot's wife ( Luke 9:62- : ). If in stemming a current we cease pulling the oar against it, we are carried back. God's word to us is as it was to Israel, "Speak unto the children of Israel that they go forward" ( Exodus 14:15 ). The Bible is our landmark to show us whether we are progressing or retrograding. reaching forth —with hand and foot, like a runner in a race, and the body bent forward. The Christian is always humbled by the contrast between what he is and what he desires to be. The eye reaches before and draws on the hand, the hand reaches before and draws on the foot [BENGEL]. unto —towards ( Exodus 14:15- : ). return to ' Top of Page ' <a name="verse-14" class="com-number"

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"나는 아직 붙잡았다고 여기지 않는다." 자신을 완전하다고 생각하는 자는 죄를 연약함이라고 부름으로써 자신을 속인다(요일 1:8). 동시에 그리스도인이라면 누구나 완성을 목표로 삼아야 한다(마 5:48). "뒤에 있는 것을 잊어버리고"—뒤를 돌아보는 것은 반드시 뒤로 가는 것으로 끝난다(눅 9:62). 롯의 아내처럼(눅 9:62-). 물살을 거슬러 노를 젓다가 멈추면 뒤로 쓸려간다. "앞에 있는 것을 향하여 몸을 내밀며"—손과 발을 내밀며, 몸을 앞으로 구부린 경주자처럼. 눈이 앞으로 뻗어 손을 이끌고, 손이 앞으로 뻗어 발을 이끈다(뱅겔).

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14절 카드 ↗

14. high calling —literally, "the calling that is above " ( Galatians 4:26 ; Colossians 3:1 ): "the heavenly calling" ( Hebrews 3:1 ). "The prize" is "the crown of righteousness" ( 1 Corinthians 9:24 ; 2 Timothy 4:8 ). 2 Timothy 4:8- : , "crown of life." 2 Timothy 4:8- : , "a crown of glory that fadeth not away." "The high," or "heavenly calling," is not restricted, as ALFORD thinks, to Paul's own calling as an apostle by the summons of God from heaven; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to heaven, whither accordingly our minds ought to be uplifted. return to ' Top of Page ' <a name="verse-15" class="com-number"

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"높은 부르심"은 문자적으로 "위로부터 오는 부르심"이다(갈 4:26; 골 3:1). "하늘의 부르심"(히 3:1). "상"은 "의의 면류관"이다(고전 9:24; 딤후 4:8). "생명의 면류관"(약 1:12). "시들지 않는 영광의 면류관"(벧전 5:4). "높은 부르심"은 바울 자신의 사도적 부르심에만 국한된 것이 아니라, 모든 그리스도인이 그리스도 안에서 구원으로 부르심을 받는 공통적인 부르심이다. 이 부르심은 하늘에서 오며 하늘로 우리를 초청하므로, 우리의 마음이 높은 곳을 향해야 한다.

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15절 카드 ↗

15. therefore —resuming :- . "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life ( Philippians 3:3 , "worshipping God in the Spirit, and having no confidence in the flesh"), Philippians 3:3- : , fully established in things of God. Here, by "perfect," he means one fully fit for running [BENGEL]; knowing and complying with the laws of the course ( Philippians 3:3- : ). Though "perfect" in this sense, he was not yet "made perfect" ( Greek ) in the sense intended in Philippians 3:3- : , namely, "crowned with complete victory," and having attained absolute perfection. thus minded —having the mind which he had described, Philippians 3:3- : . otherwise minded —having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing" [CHRYSOSTOM]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law ( Philippians 3:3- : ): who needed the warning ( Philippians 3:3- : ), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Philippians 3:3- : ) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit ( Matthew 11:25 ; Matthew 16:17 ; 1 Corinthians 3:6 ). unto you —who sincerely strive to do God's will ( John 7:17 ; Ephesians 1:17 ). return to ' Top of Page ' <a name="verse-16" class="com-number"

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"그러므로"는 빌 3:12-를 재개한다. "완전한 우리는"—그리스도인의 삶에서 완전히 성숙한 자들. 바울에게 "완전한" 것은 경주를 위해 충분히 준비된 것이다(뱅겔). 이런 의미에서 "완전하면서도" 빌 3:12-에서 말하는 의미, 즉 완전한 승리로 "완성되지"는 않은 것이다. "다르게 생각한다면"—자신의 기독교적 완성에 이미 도달했다고 너무 높게 생각한다면, 또는 율법으로 완성에 이르려 한다면(빌 3:2-). "그것도 드러내 주실 것이다"—바울이 외적으로 가르치는 것을 하나님은 내적으로 성령으로 계시하신다(마 11:25; 16:17; 고전 3:6).

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16절 카드 ↗

16. The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have ( :- ). rule, let us mind the same thing —omitted in the oldest manuscripts. Perhaps partly inserted from Galatians 6:16 ; Philippians 2:2 . Translate then, "Whereunto we have attained, let us walk on (a military term, march in order ) in the same (the measure of knowledge already attained)." return to ' Top of Page ' <a name="verse-17" class="com-number"

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하나님으로부터 새 계시를 기대하는 것이, 이미 가진 지식과 완성의 정도에 따라 행하는 것에 덜 주의하게 만들어서는 안 된다. 하나님은 이미 가진 계시대로 행하는 자들에게 더 풍성한 계시를 주신다. 가장 오래된 사본들에는 "규범으로, 같은 것을 생각하자"는 말이 없다. 따라서 "우리가 이미 이른 그만큼은, 같은 (이미 얻은 지식의) 보조를 맞추어 걸어갑시다"로 번역해야 한다. "보조를 맞추어 걸어가다"는 군사 용어로, 질서 있게 행군하는 것을 뜻한다.

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17절 카드 ↗

17. followers — Greek, "imitators together." of me —as I am an imitator of Christ ( :- ): Imitate me no farther than as I imitate Christ. Or as BENGEL "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on :- ; Ephesians 5:1 ). mark —for imitation. which walk so as ye have us for an ensample —In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in BENGEL'S translation, "inasmuch as," or "since," instead of "as." return to ' Top of Page ' <a name="verse-18" class="com-number"

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"함께 나를 본받는 사람들이 되십시오"—헬라어는 "함께 모방하는 자들"이다. "나를 본받으라"는 것은 내가 그리스도를 본받는 것처럼 본받으라는 뜻이다(빌 3:17-). "주목하라"—본받기 위해. "우리를 본보기로 삼은 것처럼 걸어가는 이들"을 주목하라.

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18절 카드 ↗

18. many walk —in such a manner. Follow not evildoers, because they are "many" ( :- ). Their numbers are rather a presumption against their being Christ's "little flock" ( :- ). often —There is need of constant warning. weeping — ( :- ). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's ( :- ), and Jeremiah's ( :- ). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers. enemies of the cross of Christ —in their practice, not in doctrine ( Galatians 6:14 ; Hebrews 6:6 ; Hebrews 10:29 ). return to ' Top of Page ' <a name="verse-19" class="com-number"

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"많은 이들이 그렇게 살아간다." 많다고 해서 따르지 말라(빌 3:19 비교). 그들의 수는 오히려 그들이 그리스도의 "작은 무리"(눅 12:32)가 아니라는 추정의 근거가 된다. "눈물을 흘리며"—교수들의 불일치에 대해 강경한 태도를 취하는 것은 바울의 영(시 119:136; 렘 9:1)과 정반대이다. 주님과 사도들은 동시에 빈 껍데기 신앙을 가진 자들(바리새파 같은)에 대해 열린 조롱자들보다 더 강하게 말씀하신다. "그리스도의 십자가의 원수들"—그들의 실천에서, 교리가 아니라(갈 6:14; 히 6:6; 10:29).

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19절 카드 ↗

19. destruction —everlasting at Christ's coming. Philippians 1:28 , "perdition"; the opposite word is "Saviour" ( Philippians 1:28- : ). end —fixed doom. whose god is their belly — ( Romans 16:18 ); hereafter to be destroyed by God ( 1 Corinthians 6:13 ). In contrast to our "body" ( 1 Corinthians 6:13- : ), which our God, the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed. glory is in their shame —As "glory" is often used in the Old Testament for God ( Psalms 106:20 ), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol ( Psalms 106:20- : , Margin ). Hosea 4:7 seems to be referred to by Paul (compare Hosea 4:7- : ). There seems no allusion to circumcision, as no longer glorious, but a shame to them ( Hosea 4:7- : ). The reference of the immediate context is to sensuality, and carnality in general. mind earthly things — ( Romans 8:5 ). In contrast to Philippians 3:20 ; Colossians 3:2 . return to ' Top of Page ' <a name="verse-20" class="com-number"

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"그들의 끝은 멸망이다"—그리스도가 오실 때의 영원한 멸망. "그들의 신은 자기 배이다"(롬 16:18). "그들의 영광은 그들의 부끄러움에 있다"—"영광"이 구약성경에서 종종 하나님을 가리키는 데 사용되므로(시 106:20), 이 표현은 앞 구절의 "그들의 신"과 평행을 이룬다. "부끄러움"은 우상에 대한 구약성경의 경멸적 표현이다(호 4:7). "땅의 일만 생각한다"(롬 8:5; 골 3:2와 대조).

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20절 카드 ↗

20. our conversation —rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" ( Philippians 3:19 ; Hebrews 11:9 ; Hebrews 11:10 ; Hebrews 11:13-16 ). Roman citizenship was then highly prized; how much more should the heavenly citizenship ( Acts 22:28 ; compare Luke 10:20 )? is — Greek, "has its existence." in heaven — Greek, "in the heavens." look for the Saviour, the Lord Jesus Christ —"We wait for (so the same Greek is translated, Romans 8:19 ) the Lord Jesus as a (that is, in the capacity of a) Saviour" ( Romans 8:19- : ). That He is "the Lord," now exalted above every name, assures our expectation ( Romans 8:19- : ). Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return (compare Romans 8:19- : ), so must we look unto the heavens expecting Christ thence. return to ' Top of Page ' <a name="verse-21" class="com-number"

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"우리의 시민권은 하늘에 있다"—"우리의 삶, 나라, 시민으로서의 삶은 하늘에 있다"는 뜻이다. 우리는 땅에서 나그네들이다. 그렇다면 어떻게 "땅의 일만 생각"할 수 있겠는가?(빌 3:19; 히 11:9, 10, 13-16). 로마 시민권은 당시 매우 귀하게 여겨졌다(행 22:28). 하늘의 시민권은 얼마나 더 귀할 것인가(눅 10:20)! "우리는 그곳으로부터 구원자, 곧 주 예수 그리스도를 기다린다"(롬 8:19 참조). 그분이 "주"이시며, 지금 모든 이름 위에 높이 계심이 우리의 기대를 든든히 한다. 우리의 대제사장이 손으로 만들지 않은 지성소로 들어가셨고, 이스라엘 백성이 성막 밖에서 아론의 귀환을 기다린 것처럼, 우리도 하늘에서 오실 그리스도를 기다려야 한다.

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21절 카드 ↗

21. Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, 2 Corinthians 4:10 ; Ephesians 2:19 ; 2 Timothy 2:12 ), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," c. Not only shall He come as our "Saviour," but also as our Glorifier. even —not only to make the body like His own, but "to subdue all things, " even death itself, as well as Satan and sin. He gave a sample of the coming transfiguration on the mount ( 2 Timothy 2:12- : , &c.). Not a change of identity, but of fashion or form ( Psalms 17:15 1 Corinthians 15:51 ). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter ( Philippians 3:20 ; Romans 8:11 ). As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" ( Romans 8:11- : ). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection ( Micah 2:13 ). return to ' Top of Page ' Philippians Phi 2 Philippians Phi Philippians Phi 4 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 3". 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"우리의 낮은 몸을 그분의 영광스러운 몸과 같은 모습으로 변화시켜 주실 것이다." 그분은 구원자로 오실 뿐 아니라, 영화롭게 하시는 분으로 오신다. "만물을 자기에게 복종시킬 수 있는 능력으로"는, 몸을 자신과 같게 만드실 뿐 아니라 "만물", 심지어 죽음 자체, 사탄과 죄까지도 정복하신다는 것이다. 그분은 변화산에서 다가올 변모의 표본을 보여 주셨다. 이것은 정체성의 변화가 아니라 형상이나 형태의 변화이다(시 17:15; 고전 15:51). 우리의 지금 영적 부활이 장차 영광의 몸의 부활의 보증이다(빌 3:20; 롬 8:11). 그리스도의 영광의 몸이 그분의 낮음의 몸과 본질적으로 동일했던 것처럼, 우리의 부활의 몸도 현재 몸과 본질적으로 동일하지만 "신령한 몸"이 될 것이다.

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