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■ 빌레몬서 1장
1. 그리스도 예수를 위하여 갇힌 자 된 바울과 및 형제 디모데는 우리의 사랑을 받는 자요 동역자인 빌레몬과
Paul , a prisoner of Jesus Christ , and Timothy our brother , unto Philemon our dearly beloved , and fellowlabourer ,
2. 및 자매 압비아와 및 우리와 함께 군사된 아킵보와 네 집에 있는 교회에게 편지하노니
And to our beloved Apphia , and Archippus our fellowsoldier , and to the church in thy house :
3. 하나님 우리 아버지와 주 예수 그리스도로 좇아 은혜와 평강이 너희에게 있을지어다
Grace to you , and peace , from God our Father and the Lord Jesus Christ .
4. 내가 항상 내 하나님께 감사하고 기도할 때에 너를 말함은
I thank my God , making mention of thee always in my prayers ,
5. 주 예수와 및 모든 성도에 대한 네 사랑과 믿음이 있음을 들음이니
Hearing of thy love and faith , which thou hast toward the Lord Jesus , and toward all saints ;
6. 이로써 네 믿음의 교제가 우리 가운데 있는 선을 알게 하고 그리스도께 미치도록 역사하느니라
That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus .
7. 형제여 성도들의 마음이 너로 말미암아 평안함을 얻었으니 내가 너의 사랑으로 많은 기쁨과 위로를 얻었노라
For we have great joy and consolation in thy love , because the bowels of the saints are refreshed by thee , brother .
8. 이러므로 내가 그리스도 안에서 많은 담력을 가지고 네게 마땅한 일로 명할 수 있으나
Wherefore , though I might be much bold in Christ to enjoin thee that which is convenient ,
9. 사랑을 인하여 도리어 간구하노니 나이 많은 나 바울은 지금 또 예수 그리스도를 위하여 갇힌 자 되어
Yet for love’s sake I rather beseech thee, being such an one as Paul the aged , and now also a prisoner of Jesus Christ .
10. 갇힌 중에서 낳은 아들 오네시모를 위하여 네게 간구하노라
I beseech thee for my son Onesimus , whom I have begotten in my bonds :
11. 저가 전에는 네게 무익하였으나 이제는 나와 네게 유익하므로
Which in time past was to thee unprofitable , but now profitable to thee and to me :
12. 네게 저를 돌려 보내노니 저는 내 심복이라
Whom I have sent again : thou therefore receive him , that is , mine own bowels :
13. 저를 내게 머물러 두어 내 복음을 위하여 갇힌 중에서 네 대신 나를 섬기게 하고자 하나
Whom I would have retained with me , that in thy stead he might have ministered unto me in the bonds of the gospel :
14. 다만 네 승낙이 없이는 내가 아무 것도 하기를 원치 아니하노니 이는 너의 선한 일이 억지 같이 되지 아니하고 자의로 되게 하려 함이로라
But without thy mind would I do nothing ; that thy benefit should not be as it were of necessity , but willingly .
15. 저가 잠시 떠나게 된 것은 이를 인하여 저를 영원히 두게 함이니
For perhaps he therefore departed for a season , that thou shouldest receive him for ever ;
16. 이 후로는 종과 같이 아니하고 종에서 뛰어나 곧 사랑받는 형제로 둘 자라 내게 특별히 그러하거든 하물며 육신과 주 안에서 상관 된 네게랴
Not now as a servant , but above a servant , a brother beloved , specially to me , but how much more unto thee , both in the flesh , and in the Lord ?
17. 그러므로 네가 나를 동무로 알진대 저를 영접하기를 내게 하듯 하고
If thou count me therefore a partner , receive him as myself .
18. 저가 만일 네게 불의를 하였거나 네게 진 것이 있거든 이것을 내게로 회계하라
If he hath wronged thee , or oweth thee ought , put that on mine account ;
19. 나 바울이 친필로 쓰노니 내가 갚으려니와 너는 이 외에 네 자신으로 내게 빚진 것을 내가 말하지 아니하노라
I Paul have written it with mine own hand , I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides .
20. 오 형제여 나로 주 안에서 너를 인하여 기쁨을 얻게 하고 내 마음이 그리스도 안에서 평안하게 하라
Yea , brother , let me have joy of thee in the Lord : refresh my bowels in the Lord .
21. 나는 네가 순종함을 확신하므로 네게 썼노니 네가 나의 말보다 더 행할 줄을 아노라
Having confidence in thy obedience I wrote unto thee , knowing that thou wilt also do more than I say .
22. 오직 너는 나를 위하여 처소를 예비하라 너희 기도로 내가 너희에게 나아가게 하여 주시기를 바라노라
But withal prepare me also a lodging : for I trust that through your prayers I shall be given unto you .
23. 그리스도 예수 안에서 나와 함께 갇힌 자 에바브라와
There salute thee Epaphras , my fellowprisoner in Christ Jesus ;
24. 또한 나의 동역자 마가, 아리스다고, 데마, 누가가 문안하느니라
Marcus , Aristarchus , Demas , Lucas , my fellowlabourers .
25. 우리 주 예수 그리스도의 은혜가 너희 심령과 함께 할지어다
The grace of our Lord Jesus Christ be with your spirit . Amen . Written from Rome to Philemon , by Onesimus a servant .
■ 주석 보기
【몬1:1 JFB】Phm 1-25. Address. Thanksgiving for Philemon's Love and Faith. Intercession for Onesimus. Concluding Request and Salutations.
This Epistle affords a specimen of the highest wisdom as to the manner in which Christians ought to manage social affairs on more exalted principles.
1. prisoner of Jesus Christ—one whom Christ's cause has made a prisoner (compare "in the bonds of the Gospel," (Phm 13). He does not call himself, as in other Epistles, "Paul an apostle," as he is writing familiarly, not authoritatively.
our … fellow labourer—in building up the Church at Colosse, while we were at Ephesus. See my Introduction to Colossians.
【몬1:1 CWC】Philemon, like some other of the epistles, is not located in the canon chronologically. It will be seen to have been written by the Apostle while a prisoner at Rome, and the supposition might be that the second imprisonment was meant, because it follows 2 Timothy. But it was addressed to Philemon, beyond doubt, on the earlier occasion. See verse 22 as a hint of this. In verse 23 Epaphras is named as one known to Philemon, who, according to 골1:7, and 4:12, was a minister at Colosse, and perhaps Philemon and his household were members of his flock. As Philemon owed his salvation to Paul, (verse 19), we may believe that the latter had made his acquaintance during his stay in Ephesus and its vicinity, (Acts 19, 20), for Colosse was in that neighborhood.
Philemon had a slave named Onesimus who seemed to have run away from his master, perhaps having stolen from him besides (18), and had found his way to Rome, and was thrown into the way of Paul. We would rather say God led him into the way of Paul. Perhaps he had known Paul when he lived with Philemon at Colosse. At all events, the circumstances are changed now, and under the power of a burdened conscience, and perhaps the condition in which he finds his old friend as a prisoner, he is moved to give more earnest heed to the message, is converted and is rejoicing in the Lord.
But one of the first duties of the converted man, is confession and restitution of wrong. Onesimus knows this and is ready to return, but shrinks from doing so unless he shall have some document to show the genuineness of the change wrought in him, and some plea from the friend of both his master and himself that may intercede for him and what a loving letter Paul writes.
Outline of the Epistle.
The epistle begins with the salutation, verse 1-3. "The church in thy house," is mentioned, showing that in the primitive times the gatherings of Christians were in private homes.
Now comes the Thanksgiving, 4-7. Paul had good reason to remember Philemon in thanksgiving and prayer, for see what kind of man he was!
Following the thanksgiving is revealed the reason for the letter, the plea for Onesimus, 8-21. He pleads though he might command (8, 9). Onesimus has been converted by him while a prisoner in Rome (10).
Onesimus means "profitable," but he had not been profitable to his master theretofore, he had belied his name. He had now, however, become profitable to both Philemon and Paul (11). Paul would like to have kept him, he was so profitable to him, only he had not the mind of Philemon on the subject, and did not feel at liberty to do so (12-14). He was returning now to Philemon in a new relationship (15, 16). It were worth while to have lost him for a while to get him back forever! What a striking testimony that saints shall know each other in the life to come! But he was now coming back not merely as a slave, but a beloved brother! This does not mean that the old relationship as master and slave should be dissolved (see 고전7:17-24), but only that it should now be continued under these more blessed circumstances. Observe how delicately Paul pleads for him on the ground that he is now his (Paul's) brother (16, 17). Paul is willing to assume whatever pecuniary responsibility might be attached to his running away, but tactfully insists that if Philemon considers, he will regard himself as still in the Apostle's debt (18, 19).
Following the plea, the letter concludes with personal allusions, and the benediction {22, 25). Who of the brethren named in verse 24 were with Paul in his second imprisonment? Which one did he ask to come unto him? See 2 Timothy.
Its Place in the Canon.
If some ask why such a personal letter should find a place among the inspired books of Holy Scripture, it would seem sufficient to refer to the glimpses it affords of the social intercourse of Christians in the primitive days. But there is something else here, viz: Christianity does not rashly interfere with existing institutions, even when they are inimical to its principles. Philemon was not bidden to give Onesimus his freedom. Does Christianity, then, countenance human slavery? Nay, wherever Christianity has made headway, slavery has fallen. The truth makes free. The union of believers in Jesus Christ promotes love to one another, and love ministers to freedom.
There is still another lesson to be drawn. As Paul found Onesimus wandering from his master's house, so the Lord Jesus Christ found us wandering from God. As Paul pleaded for the restoration of Onesimus, asking that what he owed might be placed to his account, so Jesus Christ acts as our Advocate with the Father, having borne our sins. As Philemon received Onesimus on Paul's account, so God has received us, and made us what we never were before, "profitable" unto Him "created in Christ Jesus unto good works which he hath before prepared for us to walk in them."
【몬1:1 MHCC】Faith in Christ, and love to him, should unite saints more closely than any outward relation can unite the people of the world. Paul in his private prayers was particular in remembering his friends. We must remember Christian friends much and often, as their cases may need, bearing them in our thoughts, and upon our hearts, before our God. Different sentiments and ways in what is not essential, must not make difference of affection, as to the truth. He inquired concerning his friends, as to the truth, growth, and fruitfulness of their graces, their faith in Christ, and love to him, and to all the saints. The good which Philemon did, was matter of joy and comfort to him and others, who therefore desired that he would continue and abound in good fruits, more and more, to God's honour.
【몬1:2 JFB】2. Apphia—the Latin, "Appia"; either the wife or some close relative of Philemon. She and Archippus, if they had not belonged to his family, would not have been included with Philemon in the address of a letter on a domestic matter.
Archippus—a minister of the Colossian Church (골4:17).
fellow soldier—(딤후2:3).
church in thy house—In the absence of a regular church building, the houses of particular saints were used for that purpose. Observe Paul's tact in associating with Philemon those associated by kindred or Christian brotherhood with his house, and not going beyond it.
【몬1:4 JFB】4. always—joined by Alford with, "I thank my God."
【몬1:5 JFB】5. Hearing—the ground of his thanksgiving. It is a delicate mark of authenticity, that he says "hearing" as to churches and persons whom he had not seen or then visited. Now Colosse, Philemon's place of residence, he had never yet seen. Yet Phm 19 here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or in some other place where he met Paul.
love and faith—The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him.
toward … toward—different Greek words: "towards" … "unto." Towards implies simply direction; unto, to the advantage of.
【몬1:6 JFB】6. That—The aim of my thanksgiving and prayers for thee is, in order that the, &c.
the communication of thy faith—the imparting of it and its fruits (namely, acts of love and beneficence: as 히13:16, "to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution," 고후9:13).
effectual by—Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c.
acknowledging—Greek, "the thorough knowledge," that is, the experimental or practical recognition.
of every good thing which is in you—The oldest manuscripts read, "which is in US," that is, the practical recognition of every grace which is in us Christians, in so far as we realize the Christian character. In short, that thy faith may by acts be proved to be "a faith which worketh by love."
in Christ Jesus—rather as Greek, "unto Christ Jesus," that is, to the glory of Christ Jesus. Two of the oldest manuscripts omit "Jesus." This verse answers to Phm 5, "thy love and faith toward all saints"; Paul never ceases to mention him in his prayers, in order that his faith may still further show its power in his relation to others, by exhibiting every grace which is in Christians to the glory of Christ. Thus he paves the way for the request in behalf of Onesimus.
【몬1:7 JFB】7. For—a reason for the prayer, Phm 4-6.
we have—Greek, "we had."
joy and consolation—joined in 고후7:4.
saints are refreshed by thee—His house was open to them.
brother—put last, to conciliate his favorable attention to the request which follows.
【몬1:8 JFB】8. Wherefore—Because of my love to thee, I prefer to "beseech," rather than "enjoin," or authoritatively command.
I might … enjoin—in virtue of the obligation to obedience which Philemon lay under to Paul, as having been converted through his instrumentality.
in Christ—the element in which his boldness has place.
【몬1:8 MHCC】It does not lower any one to condescend, and sometimes even to beseech, where, in strictness of right, we might command: the apostle argues from love, rather than authority, in behalf of one converted through his means; and this was Onesimus. In allusion to that name, which signifies “profitable,” the apostle allows that in time past he had been unprofitable to Philemon, but hastens to mention the change by which he had become profitable. Unholy persons are unprofitable; they answer not the great end of their being. But what happy changes conversion makes! of evil, good; of unprofitable, useful. Religious servants are treasures in a family. Such will make conscience of their time and trusts, and manage all they can for the best. No prospect of usefulness should lead any to neglect their obligations, or to fail in obedience to superiors. One great evidence of true repentance consists in returning to practise the duties which have been neglected. In his unconverted state, Onesimus had withdrawn, to his master's injury; but now he had seen his sin and repented, he was willing and desirous to return to his duty. Little do men know for what purposes the Lord leaves some to change their situations, or engage in undertakings, perhaps from evil motives. Had not the Lord overruled some of our ungodly projects, we may reflect upon cases, in which our destruction must have been sure.
【몬1:9 JFB】9. for love's sake—mine to thee, and (what ought to be) thine to Onesimus. Or, that Christian love of which thou showest so bright an example (Phm 7).
being such an one—Explain, Being such a one as thou knowest me to be, namely,
Paul—the founder of so many churches, and an apostle of Christ, and thy father in the faith.
the aged—a circumstance calculated to secure thy respect for anything I request.
and now also a prisoner of Jesus Christ—the strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me.
【몬1:10 JFB】10. I beseech thee—emphatically repeated from Phm 9. In the Greek, the name "Onesimus" is skilfully put last, he puts first a favorable description of him before he mentions the name that had fallen into so bad repute with Philemon. "I beseech thee for my son, whom I have begotten in my bonds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against it. It sets forth principles of love to our fellow men which were sure (as they have done) in due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring up slaves against their masters.
【몬1:11 JFB】11. Which … was … unprofitable—belying his name Onesimus, which means "profitable." Not only was he "unprofitable," but positively injurious, having "wronged" his master. Paul uses a mild expression.
now profitable—Without godliness a man has no station. Profitable in spiritual, as well as in temporal things.
【몬1:12 JFB】12. mine own bowels—as dear to me as my own heart [Alford]. Compare Phm 17, "as myself." The object of my most intense affection as that of a parent for a child.
【몬1:13 JFB】13. I—emphatical. I for my part. Since I had such implicit trust in him as to desire to keep him with me for his services, thou mayest.
I would have retained—different Greek from the "would," Phm 14, "I could have wished," "I was minded" here; but "I was not willing," Phm 14.
in thy stead—that he might supply in your place all the services to me which you, if you were here, would render in virtue of the love you bear to me (Phm 19).
bonds of the gospel—my bonds endured for the Gospel's sake (Phm 9).
【몬1:14 JFB】14. without thy mind—that is, consent.
should not be as—"should not appear as a matter of necessity, but of free will." Had Paul kept Onesimus, however willing to gratify Paul Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked.
【몬1:15 JFB】15. perhaps—speaking in human fashion, yet as one believing that God's Providence probably (for we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offense. So Joseph in 창45:5.
departed—literally, "was parted from thee"; a softening term for "ran away," to mitigate Philemon's wrath.
receive him—Greek, "have him for thyself in full possession" (see on 빌4:18). The same Greek as in 마6:2.
for ever—in this life and in that to come (compare 출21:6). Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion henceforth binding him to his master.
【몬1:15 MHCC】When we speak of the nature of any sin or offence against God, the evil of it is not to be lessened; but in a penitent sinner, as God covers it, so must we. Such changed characters often become a blessing to all among whom they reside. Christianity does not do away our duties to others, but directs to the right doing of them. True penitents will be open in owning their faults, as doubtless Onesimus had been to Paul, upon his being awakened and brought to repentance; especially in cases of injury done to others. The communion of saints does not destroy distinction of property. This passage is an instance of that being imputed to one, which is contracted by another; and of one becoming answerable for another, by a voluntary engagement, that he might be freed from the punishment due to his crimes, according to the doctrine that Christ of his own will bore the punishment of our sins, that we might receive the reward of his righteousness. Philemon was Paul's son in the faith, yet he entreated him as a brother. Onesimus was a poor slave, yet Paul besought for him as if seeking some great thing for himself. Christians should do what may give joy to the hearts of one another. From the world they expect trouble; they should find comfort and joy in one another. When any of our mercies are taken away, our trust and hope must be in God. We must diligently use the means, and if no other should be at hand, abound in prayer. Yet, though prayer prevails, it does not merit the things obtained. And if Christians do not meet on earth, still the grace of the Lord Jesus will be with their spirits, and they will soon meet before the throne to join for ever in admiring the riches of redeeming love. The example of Onesimus may encourage the vilest sinners to return to God, but it is shamefully prevented, if any are made bold thereby to persist in evil courses. Are not many taken away in their sins, while others become more hardened? Resist not present convictions, lest they return no more.
【몬1:16 JFB】16. No longer as a mere servant or slave (though still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord."
beloved, specially to me—who am his spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Onesimus being called "brother," Paul first recognizes him as a brother, being the spiritual son of the same God.
much more unto thee—to whom he stands in so much nearer and more lasting relation.
【몬1:17 JFB】17. a partner—in the Christian fellowship of faith, hope, and love.
receive him as myself—resuming "receive him that is mine own bowels."
【몬1:18 JFB】18.Greek, "But it (thou art not inclined to 'receive him' because) he hath wronged thee"; a milder term than "robbed thee." Onesimus seems to have confessed some such act to Paul.
put that on mine account—I am ready to make good the loss to thee if required. The latter parts of Phm 19, 21, imply that he did not expect Philemon would probably demand it.
【몬1:19 JFB】19. with mine own hand—not employing an amanuensis, as in other Epistles: a special compliment to Philemon which he ought to show his appreciation of by granting Paul's request. Contrast 골4:18, which shows that the Epistle to the Colossian Church, accompanying this Epistle, had only its closing "salutation" written by Paul's own hand.
albeit, &c.—literally, "that I may not say … not to say," &c.
thou owest … even thine own self—not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "he oweth thee" being transferred upon me (I making myself responsible for it) is cancelled.
【몬1:20 JFB】20. let me—"me" is emphatic: "Let me have profit (so Greek 'for joy,' onainen, referring to the name Onesimus, 'profitable') from thee, as thou shouldst have had from Onesimus"; for "thou owest thine ownself to me."
in the Lord—not in worldly gain, but in thine increase in the graces of the Lord's Spirit [Alford].
my bowels—my heart. Gratify my feelings by granting this request.
in the Lord—The oldest manuscripts read, "in Christ," the element or sphere in which this act of Christian love naturally ought to have place.
【몬1:21 JFB】21. Having confidence in thy obedience—to my apostolic authority, if I were to "enjoin" it (Phm 8), which I do not, preferring to beseech thee for it as a favor (Phm 9).
thou will also do more—towards Onesimus: hinting at his possible manumission by Philemon, besides, being kindly received.
【몬1:22 JFB】22. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated.
your … you—referring to Philemon, Apphia, Archippus, and the Church in Philemon's house. The same expectation is expressed by him, 빌2:23, 24, written in the same imprisonment.
【몬1:23 JFB】23. The same persons send salutations in the accompanying Epistle, except that "Jesus Justus" is not mentioned here.
Epaphras, my fellow prisoner—He had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a prisoner in 골4:12, so that "fellow prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also "Aristarchus, my fellow prisoner," 골4:10, may mean. Benson conjectures the meaning to be that on some former occasion these two were Paul's "fellow prisoners," not at the time.
【몬1:23 MHCC】Never have believers found more enjoyment of God, than when suffering together for him. Grace is the best wish for ourselves and others; with this the apostle begins and ends. All grace is from Christ; he purchased, and he bestows it. What need we more to make us happy, than to have the grace of our Lord Jesus Christ with our spirit? Let us do that now, which we should do at the last breath. Then men are ready to renounce the world, and to prefer the least portion of grace and faith before a kingdom.
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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.