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■ 골로새서 4장
1. 상전들아 의와 공평을 종들에게 베풀지니 너희에게도 하늘에 상전이 계심을 알지어다
Masters , give unto your servants that which is just and equal ; knowing that ye also have a Master in heaven .
2. 기도를 항상 힘쓰고 기도에 감사함으로 깨어 있으라
Continue in prayer , and watch in the same with thanksgiving ;
3. 또한 우리를 위하여 기도하되 하나님이 전도할 문을 우리에게 열어주사 그리스도의 비밀을 말하게 하시기를 구하라 내가 이것을 인하여 매임을 당하였노라
Withal praying also for us , that God would open unto us a door of utterance , to speak the mystery of Christ , for which I am also in bonds :
4. 그리하면 내가 마땅히 할 말로써 이 비밀을 나타내리라
That I may make it manifest , as I ought to speak .
5. 외인을 향하여서는 지혜로 행하여 세월을 아끼라
Walk in wisdom toward them that are without , redeeming the time .
6. 너희 말을 항상 은혜 가운데서 소금으로 고루게 함 같이 하라 그리하면 각 사람에게 마땅히 대답할 것을 알리라
Let your speech be alway with grace , seasoned with salt , that ye may know how ye ought to answer every man .
7. 두기고가 내 사정을 다 너희에게 알게 하리니 그는 사랑을 받는 형제요 신실한 일꾼이요 주 안에서 함께 된 종이라
All my state shall Tychicus declare unto you , who is a beloved brother , and a faithful minister and fellowservant in the Lord :
8. 내가 저를 특별히 너희에게 보낸 것은 너희로 우리 사정을 알게 하고 너희 마음을 위로하게 하려 함이라
Whom I have sent unto you for the same purpose , that he might know your estate , and comfort your hearts ;
9. 신실하고 사랑을 받는 형제 오네시모를 함께 보내노니 그는 너희에게서 온 사람이라 저희가 여기 일을 다 너희에게 알게 하리라
With Onesimus , a faithful and beloved brother , who is one of you . They shall make known unto you all things which are done here .
10. 나와 함께 갇힌 아리스다고와 바나바의 생질 마가와 (이 마가에 대하여 너희가 명을 받았으매 그가 이르거든 영접하라)
Aristarchus my fellowprisoner saluteth you , and Marcus , sister’s son to Barnabas , (touching whom ye received commandments : if he come unto you , receive him ;)
11. 유스도라 하는 예수도 너희에게 문안하니 저희는 할례당이라 이들만 하나님 나라를 위하여 함께 역사하는 자들이니 이런 사람들이 나의 위로가 되었느니라
And Jesus , which is called Justus , who are of the circumcision . These only are my fellowworkers unto the kingdom of God , which have been a comfort unto me .
12. 그리스도 예수의 종인 너희에게서 온 에바브라가 너희에게 문안하니 저가 항상 너희를 위하여 애써 기도하여 너희로 하나님의 모든 뜻 가운데서 완전하고 확신 있게 서기를 구하나니
Epaphras , who is one of you , a servant of Christ , saluteth you , always labouring fervently for you in prayers , that ye may stand perfect and complete in all the will of God .
13. 그가 너희와 라오디게아에 있는 자들과 히에라볼리에 있는 자들을 위하여 많이 수고하는 것을 내가 증거하노라
For I bear him record , that he hath a great zeal for you , and them that are in Laodicea , and them in Hierapolis .
14. 사랑을 받는 의원 누가와 또 데마가 너희에게 문안하느니라
Luke , the beloved physician , and Demas , greet you .
15. 라오디게아에 있는 형제들과 눔바와 그 여자의 집에 있는 교회에 문안하고
Salute the brethren which are in Laodicea , and Nymphas , and the church which is in his house .
16. 이 편지를 너희에게서 읽은 후에 라오디게아인의 교회에서도 읽게 하고 또 라오디게아로서 오는 편지를 너희도 읽으라
And when this epistle is read among you , cause that it be read also in the church of the Laodiceans ; and that ye likewise read the epistle from Laodicea .
17. 아킵보에게 이르기를 주 안에서 받은 직분을 삼가 이루라고 하라
And say to Archippus , Take heed to the ministry which thou hast received in the Lord , that thou fulfil it .
18. 나 바울은 친필로 문안하노니 나의 매인 것을 생각하라 은혜가 너희에게 있을지어다
The salutation by the hand of me Paul . Remember my bonds . Grace be with you . Amen . Written from Rome to the Colossians by Tychicus and Onesimus .
■ 주석 보기
【골4:1 JFB】골4:1-18. Exhortations Continued. To Prayer: Wisdom in Relation to the Unconverted: As to the Bearers of the Epistle, Tychicus and Onesimus: Closing Salutations.
1. give—Greek "render": literally, "afford."
equal—that is, as the slaves owe their duties to you, so you equally owe to them your duties as masters. Compare "ye masters do the same things" (see on 엡6:9). Alford translates, "fairness," "equity," which gives a large and liberal interpretation of justice in common matters (Phm 16).
knowing—(골3:24).
ye also—as well as they.
【골4:1 CWC】[THE HORTATORY PART]
1. The Christian being "dead with Christ," is dead "from the rudiments of the world"; in other words, worldly methods of obtaining "perfection" are something with which he has nothing to do. Why then should he act to the contrary, "after the commandments and doctrines of men"? (20, 22). Why should he ascribe salvation or any part of it, to things which "perish with the using"? Why should he come under a law which says "touch not, taste not, handle not," as though it possessed sanctifying grace? As one who is saved, there are many things he will not touch, nor taste, nor handle, as the next chapter indicates, but this is different from attaching a meritorious value to such things, as these false teachers did. Such things have "a show of wisdom" in men's eyes perhaps, but are of the nature of "will worship," self-imposed ordinances, and nothing more. No neglect of the body, no asceticism of this kind can extirpate evil appetites or get rid of sin (23).
2. On the other hand, the Christian having "risen with Christ" as we have seen, let him seek, i. e., set his mind on things above (3:1, 2), For these things, compare 마6:33, 빌3:20. To seek them means to inquire about and ask for them, as they are revealed in Holy Scripture. The encouragement to do this is found in verses 3 and 4 (cf. 1 요3:1-3).
3. The Christian who does this will soon be exhibiting the fruit of it in a life of real holiness as distinguished from the counterfeit recommended by the Gnostics. This holiness will show itself in two ways, by a putting off (5-11) and a putting on (12-17). The true Christian realizing his risen life with Christ will "mortify" put to death the members of his body, in the sense that he will eschew the things named in verses 5-9. He will do this through the power of the Holy Spirit who dwells within him, and by whom he is "renewed in knowledge after the image of Him that created Him." Verse 11 means that this "new man" is not depending on the distinctions therein indicated, all of which are obliterated in Christ. But the true believer will not only put to death the things named, but clothe himself with a heart of compassion, kindness, humility, meekness, long-suffering, forbearance, forgiveness, love, peace and thankfulness.
4. We have said that this would be done through the power of the Holy Spirit dwelling in the believer, but the instrument He uses is the "Word of Christ" (16), i. e., the Holy Scriptures. The believer in whose heart that dwells richly, will ever be acting on the principle of verse 17.
5. The apostle new applies all this to the three classes of the social order (3:18 4:1). as he did in Ephesians, to which lesson the student will turn.
6. The conclusion of the epistle is an appeal for prayer (4:2-4); counsel as to conduct toward the world (5, 6); personal matters including commendations of and salutations from fellow workers (7-15); directions concerning the epistle (16); a charge to one of the elders (17), and the benediction (18) Note how aptly the subject of prayer is introduced, following as it does the opening up of the whole subject of practical holiness. How shall we obtain the power to practice such holiness without prayer for the Holy Spirit's aid? Note that while the brotherhood of Christ is a world in itself, yet the Christian has responsibilities toward others (5). To "walk in wisdom" with reference to the unconverted means Gospel knowledge applied in common sense. It means the "conscious blessedness of the life of the Christian as a visible fact," but no "stage effects" no self-conceit and no more oddities. The Christian should evince a true sympathy with all genuine human interests while yet in earnest for the salvation of souls. He should "redeem the time," or "buy up the opportunity," in the sense of knowing just when and how to act in such cases with reference to the world around him. Speech "alway with grace, seasoned with salt" (6) means the right adaptation and point in our remarks in addressing the unsaved, as indicated in the last clause of the verse. The allusion to Laodicea (13, 15, 16) brings to mind that of 2:1, and gives occasion to say that it, and Hierapolis and Colosse lay very near each other. It is interesting to note that an epistle had been sent there as well as to Colosse, though we have no further record of it. Moreover, the circumstance that the epistles were to be interchanged is a hint as to the way in which the church of the first century determined the Canon of the New Testament. There was in other words, a circulation of the inspired teachings, and a searching into them by all the Christians in every place.
【골4:1 MHCC】The apostle proceeds with the duty of masters to their servants. Not only justice is required of them, but strict equity and kindness. Let them deal with servants as they expect God should deal with themselves.
【골4:2 JFB】2. Continue—Greek, "Continue perseveringly," "persevere" (엡6:18), "watching thereunto"; here, "watch in the same," or "in it," that is, in prayer: watching against the indolence as to prayer, and in prayer, of our corrupt wills.
with thanksgiving—for everything, whether joyful, or sorrowful, mercies temporal and spiritual, national, family, and individual (고전14:17; 빌4:6; 살전5:18).
【골4:2 MHCC】No duties can be done aright, unless we persevere in fervent prayer, and watch therein with thanksgiving. The people are to pray particularly for their ministers. Believers are exhorted to right conduct towards unbelievers. Be careful in all converse with them, to do them good, and recommend religion by all fit means. Diligence in redeeming time, commends religion to the good opinion of others. Even what is only carelessness may cause a lasting prejudice against the truth. Let all discourse be discreet and seasonable, as becomes Christians. Though it be not always of grace, it must always be with grace. Though our discourse be of that which is common, yet it must be in a Christian manner. Grace is the salt which seasons our discourse, and keeps it from corrupting. It is not enough to answer what is asked, unless we answer aright also.
【골4:3 JFB】3. for us—myself and Timothy (골1:1).
a door of utterance—Translate, "a door for the word." Not as in 엡6:19, where power of "utterance" is his petition. Here it is an opportunity for preaching the word, which would be best afforded by his release from prison (고전16:9; 고후2:12; Phm 22; 계3:8).
to speak—so that we may speak.
the mystery of Christ—(골1:27).
for which … also—on account of which I am (not only "an ambassador," 엡6:20, but) ALSO in bonds.
【골4:4 JFB】4.Alford thinks that Paul asks their prayers for his release as if it were the "only" way by which he could "make it (the Gospel) manifest" as he ought. But while this is included in their subject of prayer, 빌1:12, 13, written somewhat later in his imprisonment, clearly shows that "a door for the word" could be opened, and was opened, for its manifestation, even while he remained imprisoned (compare 딤후2:9).
【골4:5 JFB】5. (See on 엡5:15, 16.)
in wisdom—practical Christian prudence.
them … without—Those not in the Christian brotherhood (고전5:12; 살전4:12). The brethren, through love, will make allowances for an indiscreet act or word of a brother; the world will make none. Therefore be the more on your guard in your intercourse with the latter, lest you be a stumbling-block to their conversion.
redeeming the time—The Greek expresses, buying up for yourselves, and buying off from worldly vanities the opportunity, whenever it is afforded you, of good to yourselves and others. "Forestall the opportunity, that is, to buy up an article out of the market, so as to make the largest profit from it" [Conybeare and Howson].
【골4:6 JFB】6. with grace—Greek, "IN grace" as its element (골3:16; 엡4:29). Contrast the case of those "of the world" who "therefore speak of the world" (요일4:5). Even the smallest leaf of the believer should be full of the sap of the Holy Spirit (렘17:7, 8). His conversation should be cheerful without levity, serious without gloom. Compare Lu 4:22; 요7:46, as to Jesus' speech.
seasoned with salt—that is, the savor of fresh and lively spiritual wisdom and earnestness, excluding all "corrupt communication," and also tasteless insipidity (마5:13; 막9:50; 엡4:29). Compare all the sacrifices seasoned with salt (레2:13). Not far from Colosse, in Phrygia, there was a salt lake, which gives to the image here the more appropriateness.
how ye ought to answer every man—(벧전3:15).
【골4:7 JFB】7. Tychicus—(See on 엡6:2).
who is a beloved brother—rather, "the beloved brother"; the article "the" marks him as well known to them.
【골4:7 MHCC】Ministers are servants to Christ, and fellow-servants to one another. They have one Lord, though they have different stations and powers for service. It is a great comfort under the troubles and difficulties of life, to have fellow Christians caring for us. Circumstances of life make no difference in the spiritual relation among sincere Christians; they partake of the same privileges, and are entitled to the same regards. What amazing changes Divine grace makes! Faithless servants become faithful and beloved brethren, and some who had done wrong, become fellow-workers of good.
【골4:8 JFB】8. for the same purpose—Greek, "for this very purpose."
that he might know your estate—Translate, "that he may know your state": answering to 골4:7. So one very old manuscript and Vulgate read. But the oldest manuscripts and the old Latin versions, "that YE may know OUR state." However, the latter reading seems likely to have crept in from 엡6:22. Paul was the more anxious to know the state of the Colossians, on account of the seductions to which they were exposed from false teachers; owing to which he had "great conflict for" them (골2:1).
comfort your hearts—distressed as ye are by my imprisonment, as well as by your own trials.
【골4:9 JFB】9. Onesimus—the slave mentioned in the Epistle to Philemon (Phm 10, 16), "a brother beloved."
a faithful … brother—rather, "the faithful brother," he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian.
one of you—belonging to your city.
They shall make known unto you all things—Greek, "all the things here." This substantial repetition of "all my state shall Tychicus declare unto you," strongly favors the reading of English Version in 골4:8, "that he might (may) know your state," as it is unlikely the same thing should be stated thrice.
【골4:10 JFB】10. Aristarchus—a Macedonian of Thessalonica (행27:2), who was dragged into the theater at Ephesus, during the tumult with Gaius, they being "Paul's companions in travel." He accompanied Paul to Asia (행20:4), and subsequently (행27:2) to Rome. He was now at Rome with Paul (compare Phm 23, 24). As he is here spoken of as Paul's "fellow prisoner," but in Phm 24 as Paul's "fellow laborer"; and vice versa, Epaphras in Phm 23, as his "fellow prisoner," but here (골1:7) "fellow servant," Meyer in Alford, conjectures that Paul's friends voluntarily shared his imprisonment by turns, Aristarchus being his fellow prisoner when he wrote to the Colossians, Epaphras when he wrote to Philemon. The Greek for "fellow prisoner" is literally, fellow captive, an image from prisoners taken in warfare, Christians being "fellow soldiers" (빌2:25; Phm 2), whose warfare is "the good fight of faith."
Mark—John Mark (행12:12, 25); the Evangelist according to tradition.
sister's son—rather, "cousin," or "kinsman to Barnabas"; the latter being the better known is introduced to designate Mark. The relationship naturally accounts for Barnabas' selection of Mark as his companion when otherwise qualified; and also for Mark's mother's house at Jerusalem being the place of resort of Christians there (행12:12). The family belonged to Cyprus (행4:36); this accounts for Barnabas' choice of Cyprus as the first station on their journey (행13:4), and for Mark's accompanying them readily so far, it being the country of his family; and for Paul's rejecting him at the second journey for not having gone further than Perga, in Pamphylia, but having gone thence home to his mother at Jerusalem (마10:37) on the first journey (행13:13).
touching whom—namely, Mark.
ye received commandments—possibly before the writing of this Epistle; or the "commandments" were verbal by Tychicus, and accompanying this letter, since the past tense was used by the ancients (where we use the present) in relation to the time which it would be when the letter was read by the Colossians. Thus (Phm 19), "I have written," for "I write." The substance of them was, "If he come unto you, receive him." Paul's rejection of him on his second missionary journey, because he had turned back at Perga on the first journey (행13:13; 15:37-39), had caused an alienation between himself and Barnabas. Christian love soon healed the breach; for here he implies his restored confidence in Mark, makes honorable allusion to Barnabas, and desires that those at Colosse who had regarded Mark in consequence of that past error with suspicion, should now "receive" him with kindness. Colosse is only about one hundred ten miles from Perga, and less than twenty from the confines of Pisidia, through which province Paul and Barnabas preached on their return during the same journey. Hence, though Paul had not personally visited the Colossian Church, they knew of the past unfaithfulness of Mark; and needed this recommendation of him, after the temporary cloud on him, so as to receive him, now that he was about to visit them as an evangelist. Again, in Paul's last imprisonment, he, for the last time, speaks of Mark (딤후4:11).
【골4:10 MHCC】Paul had differed with Barnabas, on the account of this Mark, yet he is not only reconciled, but recommends him to the churches; an example of a truly Christian and forgiving spirit. If men have been guilty of a fault, it must not always be remembered against them. We must forget as well as forgive. The apostle had comfort in the communion of saints and ministers. One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, working out their own salvation, and endeavouring to promote the salvation of others. The effectual, fervent prayer is the prevailing prayer, and availeth much. The smiles, flatteries, or frowns of the world, the spirit of error, or the working of self-love, leads many to a way of preaching and living which comes far short of fulfilling their ministry. But those who preach the same doctrine as Paul, and follow his example, may expect the Divine favour and blessing.
【골4:11 JFB】11. Justus—that is, righteous; a common name among the Jews; Hebrew, "tzadik" (행1:23).
of the circumcision—This implies that Epaphras, Luke, and Demas (골4:12, 14) were not of the circumcision. This agrees with Luke's Gentile name (the same as Lucanus), and the Gentile aspect of his Gospel.
These only, &c.—namely, of the Jews. For the Jewish teachers were generally opposed to the apostle of the Gentiles (빌1:15). Epaphras, &c., were also fellow laborers, but Gentiles.
unto—that is, in promoting the Gospel kingdom.
which have been—Greek, "which have been made," or "have become," that is, inasmuch as they have become a comfort to me. The Greek implies comfort in forensic dangers; a different Greek word expresses comfort in domestic affliction [Bengel].
【골4:12 JFB】12. Christ—The oldest manuscripts add "Jesus."
labouring fervently—As the Greek, is the same, translate, "striving earnestly" (see on 골1:29 and 골2:1), literally, "striving as in the agony of a contest."
in prayers—Translate as Greek, "in his prayers."
complete—The oldest manuscripts read, "fully assured." It is translated, "fully persuaded," 롬4:21; 14:5. In the expression "perfect," he refers to what he has already said, 골1:28; 2:2; 3:14. "Perfect" implies the attainment of the full maturity of a Christian. Bengel joins "in all the will of God" with "stand."
【골4:13 JFB】13. a great zeal—The oldest manuscripts and Vulgate have "much labor."
for you—lest you should be seduced (골2:4); a motive why you should be anxious for yourselves.
them that are in Laodicea … Hierapolis—churches probably founded by Epaphras, as the Church in Colosse was. Laodicea, called from Laodice, queen of Antiochus II, on the river Lycus, was, according to the subscription to First Timothy, "the chiefest city of Phrygia Pacatiana" (딤전6:21). All the three cities were destroyed by an earthquake in A.D. 62 [Tacitus, Annals, 14.27]. Hierapolis was six Roman miles north of Laodicea.
【골4:14 JFB】14. It is conjectured that Luke "the beloved physician" (the same as the Evangelist), may have first become connected with Paul in professionally attending on him in the sickness under which he labored in Phrygia and Galatia (in which latter place he was detained by sickness), in the early part of that journey wherein Luke first is found in his company (행16:10; compare Note, see on 갈4:13). Thus the allusion to his medical profession is appropriate in writing to men of Phrygia. Luke ministered to Paul in his last imprisonment (딤후4:11).
Demas—included among his "fellow laborers" (Phm 24), but afterwards a deserter from him through love of this world (딤후4:10). He alone has here no honorable or descriptive epithet attached to his name. Perhaps, already, his real character was betraying itself.
【골4:15 JFB】15. Nymphas—of Laodicea.
church … in his house—So old manuscripts and Vulgate read. The oldest read, "THEIR house"; and one manuscript, "HER house," which makes Nymphas a woman.
【골4:16 JFB】16. the epistle from Laodicea—namely, the Epistle which I wrote to the Laodiceans, and which you will get from them on applying to them. Not the Epistle to the Ephesians. See Introduction to Ephesians and Introduction to Colossians. The Epistles from the apostles were publicly read in the church assemblies. Ignatius [Epistle to the Ephesians, 12], Polycarp [Epistle to the Philippians, 3.11,12], Clement [Epistle to the Corinthians, 1. 47], 살전5:27; 계1:3, "Blessed is he that readeth, and they that hear." Thus, they and the Gospels were put on a level with the Old Testament, which was similarly read (신31:11). The Holy Spirit inspired Paul to write, besides those extant, other Epistles which He saw necessary for that day, and for particular churches; and which were not so for the Church of all ages and places. It is possible that as the Epistle to the Colossians was to be read for the edification of other churches besides that of Colosse; so the Epistle to the Ephesians was to be read in various churches besides Ephesus, and that Laodicea was the last of such churches before Colosse, whence he might designate the Epistle to the Ephesians here as "the Epistle from Laodicea." But it is equally possible that the Epistle meant was one to the Laodiceans themselves.
【골4:17 JFB】17. say to Archippus—The Colossians (not merely the clergy, but the laymen) are directed, "Speak ye to Archippus." This proves that Scripture belongs to the laity as well as the clergy; and that laymen may profitably admonish the clergy in particular cases when they do so in meekness. Bengel suggests that Archippus was perhaps prevented from going to the Church assembly by weak health or age. The word, "fulfil," accords with his ministry being near its close (골1:25; compare Phm 2). However, "fulfil" may mean, as in 딤후4:5, "make full proof of thy ministry." "Give all diligence to follow it out fully"; a monition perhaps needed by Archippus.
in the Lord—The element in which every work of the Christian, and especially the Christian minister, is to be done (골4:7; 고전7:39; 빌4:2).
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.