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■ 빌립보서 2장
1. 그러므로 그리스도 안에 무슨 권면이나 사랑에 무슨 위로나 성령의 무슨 교제나 긍휼이나 자비가 있거든
If there be therefore any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any bowels and mercies ,
2. 마음을 같이 하여 같은 사랑을 가지고 뜻을 합하며 한 마음을 품어
Fulfil ye my joy , that ye be likeminded , having the same love , being of one accord , of one mind .
3. 아무 일에든지 다툼이나 허영으로 하지 말고 오직 겸손한 마음으로 각각 자기보다 남을 낫게 여기고
Let nothing be done through strife or vainglory ; but in lowliness of mind let each esteem other better than themselves .
4. 각각 자기 일을 돌아볼 뿐더러 또한 각각 다른 사람들의 일을 돌아보아 나의 기쁨을 충만케 하라
Look not every man on his own things , but every man also on the things of others .
5. 너희 안에 이 마음을 품으라 곧 그리스도 예수의 마음이니
Let this mind be in you , which was also in Christ Jesus :
6. 그는 근본 하나님의 본체시나 하나님과 동등됨을 취할 것으로 여기지 아니하시고
Who , being in the form of God , thought it not robbery to be equal with God :
7. 오히려 자기를 비어 종의 형체를 가져 사람들과 같이 되었고
But made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men :
8. 사람의 모양으로 나타나셨으매 자기를 낮추시고 죽기까지 복종하셨으니 곧 십자가에 죽으심이라
And being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross .
9. 이러므로 하나님이 그를 지극히 높여 모든 이름 위에 뛰어난 이름을 주사
Wherefore God also hath highly exalted him , and given him a name which is above every name :
10. 하늘에 있는 자들과 땅에 있는 자들과 땅 아래 있는 자들로 모든 무릎을 예수의 이름에 꿇게 하시고
That at the name of Jesus every knee should bow , of things in heaven , and things in earth , and things under the earth ;
11. 모든 입으로 예수 그리스도를 주라 시인하여 하나님 아버지께 영광을 돌리게 하셨느니라
And that every tongue should confess that Jesus Christ is Lord , to the glory of God the Father .
12. 그러므로 나의 사랑하는 자들아 너희가 나 있을 때뿐 아니라 더욱 지금 나 없을 때에도 항상 복종하여 두렵고 떨림으로 너희 구원을 이루라
Wherefore , my beloved , as ye have always obeyed , not as in my presence only , but now much more in my absence , work out your own salvation with fear and trembling .
13. 너희 안에서 행하시는 이는 하나님이시니 자기의 기쁘신 뜻을 위하여 너희로 소원을 두고 행하게 하시나니
For it is God which worketh in you both to will and to do of his good pleasure .
14. 모든 일을 원망과 시비가 없이 하라
Do all things without murmurings and disputings :
15. 이는 너희가 흠이 없고 순전하여 어그러지고 거스리는 세대 가운데서 하나님의 흠 없는 자녀로 세상에서 그들 가운데 빛들로 나타내며
That ye may be blameless and harmless , the sons of God , without rebuke , in the midst of a crooked and perverse nation , among whom ye shine as lights in the world ;
16. 생명의 말씀을 밝혀 나의 달음질도 헛되지 아니하고 수고도 헛되지 아니함으로 그리스도의 날에 나로 자랑할 것이 있게 하려 함이라
Holding forth the word of life ; that I may rejoice in the day of Christ , that I have not run in vain , neither laboured in vain .
17. 만일 너희 믿음의 제물과 봉사 위에 내가 나를 관제로 드릴지라도 나는 기뻐하고 너희 무리와 함께 기뻐하리니
Yea , and if I be offered upon the sacrifice and service of your faith , I joy , and rejoice with you all .
18. 이와 같이 너희도 기뻐하고 나와 함께 기뻐하라
For the same cause also do ye joy , and rejoice with me .
19. 내가 디모데를 속히 너희에게 보내기를 주 안에서 바람은 너희 사정을 앎으로 안위를 받으려 함이니
But I trust in the Lord Jesus to send Timotheus shortly unto you , that I also may be of good comfort , when I know your state .
20. 이는 뜻을 같이 하여 너희 사정을 진실히 생각할 자가 이밖에 내게 없음이라
For I have no man likeminded , who will naturally care for your state .
21. 저희가 다 자기 일을 구하고 그리스도 예수의 일을 구하지 아니하되
For all seek their own , not the things which are Jesus Christ’s .
22. 디모데의 연단을 너희가 아나니 자식이 아비에게 함 같이 나와 함께 복음을 위하여 수고하였느니라
But ye know the proof of him , that , as a son with the father , he hath served with me in the gospel .
23. 그러므로 내가 내 일이 어떻게 될 것을 보아서 곧 이 사람을 보내기를 바라고
Him therefore I hope to send presently , so soon as I shall see how it will go with me .
24. 나도 속히 가기를 주 안에서 확신하노라
But I trust in the Lord that I also myself shall come shortly .
25. 그러나 에바브로디도를 너희에게 보내는 것이 필요한 줄로 생각하노니 그는 나의 형제요 함께 수고하고 함께 군사 된 자요 너희 사자로 나의 쓸 것을 돕는 자라
Yet I supposed it necessary to send to you Epaphroditus , my brother , and companion in labour , and fellowsoldier , but your messenger , and he that ministered to my wants .
26. 그가 너희 무리를 간절히 사모하고 자기 병든 것을 너희가 들은 줄을 알고 심히 근심한지라
For he longed after you all , and was full of heaviness , because that ye had heard that he had been sick .
27. 저가 병들어 죽게 되었으나 하나님이 저를 긍휼히 여기셨고 저뿐 아니라 또 나를 긍휼히 여기사 내 근심 위에 근심을 면하게 하셨느니라
For indeed he was sick nigh unto death : but God had mercy on him ; and not on him only , but on me also , lest I should have sorrow upon sorrow .
28. 그러므로 내가 더욱 급히 저를 보낸 것은 너희로 저를 다시 보고 기뻐하게 하며 내 근심도 덜려 함이니
I sent him therefore the more carefully , that , when ye see him again , ye may rejoice , and that I may be the less sorrowful .
29. 이러므로 너희가 주 안에서 모든 기쁨으로 저를 영접하고 또 이와 같은 자들을 존귀히 여기라
Receive him therefore in the Lord with all gladness ; and hold such in reputation :
30. 저가 그리스도의 일을 위하여 죽기에 이르러도 자기 목숨을 돌아보지 아니한 것은 나를 섬기는 너희의 일에 부족함을 채우려 함이니라
Because for the work of Christ he was nigh unto death , not regarding his life , to supply your lack of service toward me .
■ 주석 보기
【빌2:1 JFB】빌2:1-30. Continued Exhortation: To Unity: To Humility after Christ's Example, Whose Glory Followed His Humiliation: To Earnestness in Seeking Perfection, that They May Be His Joy in the Day of Christ: His Joyful Readiness to Be Offered Now by Death, so as to Promote Their Faith. His Intention to Send Timothy: His Sending Epaphroditus Meantime.
1. The "therefore" implies that he is here expanding on the exhortation (빌1:27), "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 (빌2:2). "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" (고후13:14). 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! (고전12:4, 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, 빌2:3, 4.
【빌2:1 CWC】[JOY IN SERVICE]
1. Expressed in Unity.
We here touch the weak point in the spiritual life of this church -- a tendency toward dissension and separation. It is sad, as another says, that this tendency "is not least likely to be operative where there is a generally diffused life and vigor" in a church, just as a state of lukewarmness may favor an outward tranquility. Paul plies his arguments against it, saying in effect, if there is any such thing as comfort drawn from our common union in Christ, any such thing as fellowship in the Holy Spirit, or human tenderness and compassion, show it toward me, by giving up your pride and self-will and becoming of one mind.
2. Expressed in Humility vv. 5-11.
This leads to a deeper note. Unity presupposes humility, and here the great example of Jesus Christ is used. "Being in the form of God." (v. 6) is translated by Bishop Moule, "in God's manifested Being subsisting," (cf. John 17: 5). "Thought it not robbery," he translates, "reckoned it no plunderer's prize," i. e. "He viewed His possession of the fulness of the Eternal Nature as securely and inalienably His own." And so "made Himself of no reputation," or so made Himself void by His own account (v. 7). The idea is, that so sure was His claim of Deity, that with a sublime unanxiety He could empty Himself of the manifestation and exercise thereof to take "upon Him the form of a servant." We should be careful to note however, that, as the Scofield Bible says, "nothing in this passage teaches that the Eternal Word (요1:1) emptied Himself of either His divine nature or His attributes, but only of the outward and visible manifestation of the Godhead." "He stripped Himself of the insignia of His majesty" -- Lightfoot. Taking "the form of a servant" means assuming our human nature; and then He stooped even lower i. e. unto death, in obedience to His father. And lower yet, "even the death of the cross" (v. 8), unimaginable as to its pain, and so humiliating that to the Jews it was the symbol of the Divine curse, and to the Romans so degrading, that Cicero said it was far from their bodies not only, but their imaginations. But think of the reward of such humility (vv. 9-11). The "Name Which is Above Every Name" is His "not only as He is from all eternity, but as He became also in time, the suffering and risen Saviour of sinners." Of this whole passage Bishop Moule well says, "Nothing but the orthodox creed, with its harmonious truths of the proper Godhead and proper Sonship of the Lord Christ, can possibly satisfy the apostolic language about His infinite glory on the one hand, and His relation to the Father on the other."
3. Expressed in Watchfulness vv. 12-16.
"Work out your own salvation" means "develop" it. It had been given to them in Christ, and now they were to set themselves to the "business of the spiritual life." But to quard against the thought of personal ability or merit in the premises, they are reminded of the Divine indwelling (v. 13), by Whose power it is that progressive as well as immediate sanctification is secured. The "fear and trembling" does not indicate a suspicion lest the salvation will be taken from them, but the solemn watchfulness to be exercised lest they grieve the Spirit of God (엡4:30).
Three Great Human Examples.
The chapter closes with great human examples following the Divine one -- Paul himself (vv. 17, 18), Timothy (vv. 19-23), Epaphroditus (vv. 24-30).
Paul fears his reference to having "run in vain" (v. 16) may be misunderstood, and he assures them that if his life were poured out on their behalf, it would be well worth while because of their service of faith. He views them in their consecration as a burnt-offering to God, upon which his own life-blood might be poured out as a drink-offering (cf. 민15:5). How sad the thought in verses 20, 21! The other Christians who were by him and whom he might send, were pleading excuses of one kind and another, but they knew Timothy of old, and could trust him (vv. 22, 23). It was necessary however, for him to return Epaphroditus to them, who had brought their gifts of love to his prison-house (v. 25), and who had been very sick (v. 27), occasioned in some way by his fidelity to them in his service for Paul. Such men as he were to be held "in reputation."
【빌2:1 MHCC】Here are further exhortations to Christian duties; to like-mindedness and lowly-mindedness, according to the example of the Lord Jesus. Kindness is the law of Christ's kingdom, the lesson of his school, the livery of his family. Several motives to brotherly love are mentioned. If you expect or experience the benefit of God's compassions to yourselves, be compassionate one to another. It is the joy of ministers to see people like-minded. Christ came to humble us, let there not be among us a spirit of pride. We must be severe upon our own faults, and quick in observing our own defects, but ready to make favourable allowances for others. We must kindly care for others, but not be busy-bodies in other men's matters. Neither inward nor outward peace can be enjoyed, without lowliness of mind.
【빌2:2 JFB】2. Fulfil—that is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity (빌1:9).
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."
【빌2:3 JFB】3. Let nothing be done—The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek (빌2:2), "Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on 빌1:16). 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 (엡4:2; 골3:12) [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."
【빌2:4 JFB】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 빌2:21; also Paul's own example (빌1:24).
【빌2:5 JFB】5. The oldest manuscripts read, "Have this mind in you," &c. He does not put forward himself (see on 빌2:4, and 빌1:24) as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself" (빌2:8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (롬15:3).
【빌2:5 MHCC】The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal and only-begotten Son of God, 요1:1, had not thought it a robbery to be equal with God, and to receive Divine worship from men. His human nature; herein he became like us in all things except sin. Thus low, of his own will, he stooped from the glory he had with the Father before the world was. Christ's two states, of humiliation and exaltation, are noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour. His whole life was a life of poverty and suffering. But the lowest step was his dying the death of the cross, the death of a malefactor and a slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, 요5:23. Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?
【빌2:6 JFB】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' (빌2:7), 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 요5:37; 17:5; 골1:15, 'Who is the IMAGE of the invisible God' at a time before 'every creature,' 고후4:4, esteemed (the same Greek verb as in 빌2:3) 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 (빌2:7) 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" (빌2:4), 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 (출24:10, 11), Aaron, &c.
【빌2:7 JFB】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 히10:5; compare 출21:5, 6, and 시40:6, 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 (Lu 2:21; 갈4:4) and to His parents (Lu 2:51), His low state as a carpenter, and carpenter's reputed son (마13:55; 막6:3), His betrayal for the price of a bond-servant (출21:32), 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 (사49:3, 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?" (사46:5), [Bishop Pearson]. His emptying Himself presupposes His previous plenitude of Godhead (요1:14; 골1:19; 2:9). He remained full of this; yet He bore Himself as if He were empty.
【빌2:8 JFB】8. being found in fashion as a man—being already, by His "emptying Himself," in the form of a servant, or likeness of man (롬8:3), "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 빌2:7, 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 빌2:8 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 positiveHUMILIATION. He "became obedient," namely, to God, as His "servant" (롬5:19; 히5:8). Therefore "God" is said to "exalt" Him (빌2:9), even as it was God to whom He became voluntarily "obedient." "Even unto death" expresses the climax of His obedience (요10:18).
【빌2:9 JFB】9. Wherefore—as the just consequence of His self-humiliation and obedience (시8:5, 6; 110:1, 7; 마28:18; Lu 24:26; 요5:27; 10:17; 롬14:9; 엡1:20-22; 히2:9). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves (빌2:3, 5; 빌3:21; 벧전5:5, 6). Christ emptied Christ; God exalted Christ as man to equality with God [Bengel].
highly exalted—Greek, "super-eminently exalted" (엡4:10).
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" (빌2:10), which is even now in glory His name of honor (행9:5). "Above" not only men, but angels (엡1:21).
【빌2:10 JFB】10. at the name—rather as Greek, "in the name."
bow—rather, "bend," in token of worship. Referring to 사45:23; quoted also in 롬14:11. To worship "in the name of Jesus," is to worship Jesus Himself (compare 빌2:11; 잠18:10), or God in Christ (요16:23; 엡3:14). 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" (롬10:13; 고전1:2); "all that call upon the name of Jesus Christ our Lord" (compare 딤후2:22); "call on the Lord"; 행7:59, "calling upon … and saying, Lord Jesus" (행9:14, 21; 22:16).
of things in heaven—angels. They worship Him not only as God, but as the ascended God-man, "Jesus" (엡1:21; 히1:6; 벧전3:22).
in earth—men; among whom He tabernacled for a time.
under the earth—the dead; among whom He was numbered once (롬14:9, 11; 엡4:9, 10; 계5:13). The demons and the lost may be included indirectly, as even they give homage, though one of fear, not love, to Jesus (막3:11; Lu 8:31; 약2:19, see on 빌2:11).
【빌2:11 JFB】11. every tongue—Compare "every knee" (빌2:10). In every way He shall be acknowledged as Lord (no longer as "servant," 빌2:7). As none can fully do so "but by the Holy Ghost" (고전12:3), the spirits of good men who are dead, must be the class directly meant, 빌2:10, "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 (요5:19-23, 30; 17:1, 4-7; 고전15:24-28).
【빌2:12 JFB】12. Wherefore—Seeing that we have in Christ such a specimen of glory resulting from "obedience" (빌2:8) 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 빌2:8).
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" (빌2:13; 엡1:11) 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 (벧후1:5-8). 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 (빌2:13) it is God that worketh in you," &c. In this case adopt a rule different from the former (빌2:4), but resting on the same principle of "lowliness of mind" (빌2:3), namely, "look each on his own things," instead of "disputings" with others (빌2:14).
salvation—which is in "Jesus" (빌2:10), 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" (엡6:5). 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 (고전9:26, 27; 히4:1, "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" (롬11:20). "Paul, though joyous, writes seriously" [J. J. Wolf].
【빌2:12 MHCC】We must be diligent in the use of all the means which lead to our salvation, persevering therein to the end. With great care, lest, with all our advantages, we should come short. Work out your salvation, for it is God who worketh in you. This encourages us to do our utmost, because our labour shall not be in vain: we must still depend on the grace of God. The working of God's grace in us, is to quicken and engage our endeavours. God's good-will to us, is the cause of his good work in us. Do your duty without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it. By peaceableness; give no just occasion of offence. The children of God should differ from the sons of men. The more perverse others are, the more careful we should be to keep ourselves blameless and harmless. The doctrine and example of consistent believers will enlighten others, and direct their way to Christ and holiness, even as the light-house warns mariners to avoid rocks, and directs their course into the harbour. Let us try thus to shine. The gospel is the word of life, it makes known to us eternal life through Jesus Christ. Running, denotes earnestness and vigour, continual pressing forward; labouring, denotes constancy, and close application. It is the will of God that believers should be much in rejoicing; and those who are so happy as to have good ministers, have great reason to rejoice with them. (Php 2:19-30)
【빌2:13 JFB】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 (겔11:19; 18:31; 36:26) [Edwards].
worketh—rather as Greek, "worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will" (시110:3; 고후3:5) comes solely of God's gift to whom He will (요6:44, 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 (빌1:6; 히13:21).
of his good pleasure—rather as Greek, "FOR His good pleasure"; in order to carry out His sovereign gracious purpose towards you (엡1:5, 9).
【빌2:14 JFB】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, 요7:12, 13; 행6:1; 벧전4:9; Jude 16).
disputings—The Greek is translated "doubting" in 딤전2:8. But here referring to profitless "disputings" with our fellow men, in relation to whom we are called on to be "blameless and harmless" (빌2:15): so the Greek is translated, 막9:33, 34. These disputings flow from "vain glory" reprobated (빌2:3); and abounded among the Aristotelian philosophers in Macedon, where Philippi was.
【빌2:15 JFB】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" (롬8:14-16). Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law (마5:44, 45, 48).
without rebuke—"without (giving handle for) reproach." The whole verse tacitly refers by contrast to 신32:5, "Their spot … not … of His children … a perverse and crooked generation" (compare 벧전2:12).
ye shine—literally, "appear" [Trench]. "Show yourselves" (compare 마5:14-16; 엡5:8-13).
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, 창1:14, 16; compare Note,, see on 계21:11.
【빌2:16 JFB】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 빌2:15. 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 (요1:4; 요일1:1, 5-7). Christ is "the Light of the world" (요8:12); 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" (빌4:1; 고후1:14; 살전2:19).
that I have not run in vain—that it was not in vain that I labored for your spiritual good.
【빌2:17 JFB】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 롬15:16; 딤후4:6).
service—Greek, "priest's ministration"; carrying out the image of a sacrifice.
I joy—for myself (빌1:21, 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 Introduction.
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."
【빌2:18 JFB】18. "Do ye also rejoice" at this honor to you, "and congratulate me" on my blessed "gain" (빌1:21).
【빌2:19 JFB】19.빌2:22, "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 (행16:1-4; 17:10, 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 빌2:19-30, 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 (빌1:28-30); 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 (빌2:23), but "I also, when I know your state."
【빌2:19 MHCC】It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
【빌2:20 JFB】20. His reason for sending Timothy above all others: I have none so "like-minded," literally, "like-souled," with myself as is Timothy. Compare 신13:6, "Thy friend which is as thine own soul" (시55:14). 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.
【빌2:21 JFB】21. Translate as Greek, "They all" (namely, who are now with me, 빌1:14, 17; 빌4:21: such Demas, then with him, proved to be, 골4:14; compare 딤후4:10; Phm 24).
seek their own—opposed to Paul's precept (빌2:4; 고전10:24, 33; 13:5). This is spoken, by comparison with Timothy; for 빌1:16, 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 (유5:17, 23).
【빌2:22 JFB】22. Rare praise (느7:2).
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 servantsTOone another," but servants of GodWITHone another (compare 빌3:17).
in the gospel—Greek, "unto," or "for the Gospel."
【빌2:23 JFB】23. so soon as I shall see—that is, so soon as I shall have known for certain.
【빌2:24 JFB】24. also myself—as well as Timothy.
【빌2:25 JFB】25. I supposed—"I thought it necessary."
to send—It was properly a sending Epaphroditus back (빌4:18). But as he had come intending to stay some time with Paul, the latter uses the word "send" (compare 빌2:30).
fellow soldier—in the "good fight" of faith (빌1:27, 30; 딤후2:3; 4:7).
your messenger—literally, "apostle." The "apostles" or "messengers of the churches" (롬16:7; 고후8:23), 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.
【빌2:26 JFB】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.
【빌2:27 JFB】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.
【빌2:29 JFB】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."
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