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■ 빌립보서 3장
1. 종말로 나의 형제들아 주 안에서 기뻐하라 너희에게 같은 말을 쓰는 것이 내게는 수고로움이 없고 너희에게는 안전하니라
Finally , my brethren , rejoice in the Lord . To write the same things to you , to me indeed is not grievous , but for you it is safe .
2. 개들을 삼가고 행악하는 자들을 삼가고 손할례당을 삼가라
Beware of dogs , beware of evil workers , beware of the concision .
3. 하나님의 성령으로 봉사하며 그리스도 예수로 자랑하고 육체를 신뢰하지 아니하는 우리가 곧 할례당이라
For we are the circumcision , which worship God in the spirit , and rejoice in Christ Jesus , and have no confidence in the flesh .
4. 그러나 나도 육체를 신뢰할 만하니 만일 누구든지 다른 이가 육체를 신뢰할 것이 있는 줄로 생각하면 나는 더욱 그러하리니
Though I might also have confidence in the flesh . If any other man thinketh that he hath whereof he might trust in the flesh , I more :
5. 내가 팔일 만에 할례를 받고 이스라엘의 족속이요 베냐민의 지파요 히브리인 중의 히브리인이요 율법으로는 바리새인이요
Circumcised the eighth day , of the stock of Israel , of the tribe of Benjamin , an Hebrew of the Hebrews ; as touching the law , a Pharisee ;
6. 열심으로는 교회를 핍박하고 율법의 의로는 흠이 없는 자로라
Concerning zeal , persecuting the church ; touching the righteousness which is in the law , blameless .
7. 그러나 무엇이든지 내게 유익하던 것을 내가 그리스도를 위하여 다 해로 여길 뿐더러
But what things were gain to me , those I counted loss for Christ .
8. 또한 모든 것을 해로 여김은 내 주 그리스도 예수를 아는 지식이 가장 고상함을 인함이라 내가 그를 위하여 모든 것을 잃어버리고 배설물로 여김은 그리스도를 얻고
Yea doubtless , and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord : for whom I have suffered the loss of all things , and do count them but dung , that I may win Christ ,
9. 그 안에서 발견되려 함이니 내가 가진 의는 율법에서 난 것이 아니요 오직 그리스도를 믿음으로 말미암은 것이니 곧 믿음으로 하나님께로서 난 의라
And be found in him , not having mine own righteousness , which is of the law , but that which is through the faith of Christ , the righteousness which is of God by faith :
10. 내가 그리스도와 그 부활의 권능과 그 고난에 참예함을 알려 하여 그의 죽으심을 본받아
That I may know him , and the power of his resurrection , and the fellowship of his sufferings , being made conformable unto his death ;
11. 어찌하든지 죽은 자 가운데서 부활에 이르려 하노니
If by any means I might attain unto the resurrection of the dead .
12. 내가 이미 얻었다 함도 아니요 온전히 이루었다 함도 아니라 오직 내가 그리스도 예수께 잡힌 바 된 그것을 잡으려고 좇아가노라
Not as though I had already attained , either were already perfect : but I follow after , if that I may apprehend that for which also I am apprehended of Christ Jesus .
13. 형제들아 나는 아직 내가 잡은 줄로 여기지 아니하고 오직 한 일 즉 뒤에 있는 것은 잊어버리고 앞에 있는 것을 잡으려고
Brethren , I count not myself to have apprehended : but this one thing I do, forgetting those things which are behind , and reaching forth unto those things which are before ,
14. 푯대를 향하여 그리스도 예수 안에서 하나님이 위에서 부르신 부름의 상을 위하여 좇아가노라
I press toward the mark for the prize of the high calling of God in Christ Jesus .
15. 그러므로 누구든지 우리 온전히 이룬 자들은 이렇게 생각할지니 만일 무슨 일에 너희가 달리 생각하면 하나님이 이것도 너희에게 나타내시리라
Let us therefore , as many as be perfect , be thus minded : and if in any thing ye be otherwise minded , God shall reveal even this unto you .
16. 오직 우리가 어디까지 이르렀든지 그대로 행할 것이라
Nevertheless , whereto we have already attained , let us walk by the same rule , let us mind the same thing .
17. 형제들아 너희는 함께 나를 본받으라 또 우리로 본을 삼은 것 같이 그대로 행하는 자들을 보이라
Brethren , be followers together of me , and mark them which walk so as ye have us for an ensample .
18. 내가 여러 번 너희에게 말하였거니와 이제도 눈물을 흘리며 말하노니 여러 사람들이 그리스도 십자가의 원수로 행하느니라
(For many walk , of whom I have told you often , and now tell you even weeping , that they are the enemies of the cross of Christ :
19. 저희의 마침은 멸망이요 저희의 신은 배요 그 영광은 저희의 부끄러움에 있고 땅의 일을 생각하는 자라
Whose end is destruction , whose God is their belly , and whose glory is in their shame , who mind earthly things .)
20. 오직 우리의 시민권은 하늘에 있는지라 거기로서 구원하는 자 곧 주 예수 그리스도를 기다리노니
For our conversation is in heaven ; from whence also we look for the Saviour , the Lord Jesus Christ :
21. 그가 만물을 자기에게 복종케 하실 수 있는 자의 역사로 우리의 낮은 몸을 자기 영광의 몸의 형체와 같이 변케 하시리라
Who shall change our vile body , that it may be fashioned like unto his glorious body , according to the working whereby he is able even to subdue all things unto himself .
■ 주석 보기
【빌3:1 JFB】빌3:1-21. Warning against Judaizers: He Has Greater Cause than They to Trust in Legal Righteousness, but Renounced It for Christ's Righteousness, in Which He Presses after Perfection: Warning against Carnal Persons: Contrast of the Believer's Life and Hope.
1. Finally—rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [Bengel and Wahl] as in 살전4:1. Literally, "As to what remains," &c. It is often used at the conclusion of Epistles for "finally" (엡6:10; 살후3:1). 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 (빌1:18, 25; 2:17; 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 (빌3:3).
not grievous—"not irksome."
for you it is safe—Spiritual joy is the best safety against error (빌3:2; 느8:10, end).
【빌3:1 CWC】[JOY IN PRAYERS]
1. This chapter opens with a warning against the Judaizing teachers whom we have met before (vv. 1-3), and who followed Paul everywhere teaching that the keeping of the ceremonial law of Moses was necessary to salvation. The "dogs," the "evil workers" and the "concision" of verse 2 all refer to them, the last word being a parody of what circumcision meant in the Old Testament. These false teachers were not the true circumcision, or the true Israelites, who are described in verse 3.
2. This reference to the true circumcision leads Paul to speak of himself (vv. 4-14). If any spiritual value lay in pedigree or outward zeal, he might well claim it (vv. 5, 6); but his estimate of these things since his conversion to Christ is expressed in what follows. He counts them not merely worthless but ruinous, being a "loss," "a robbery of the true blessing." "That I may win Christ" (v. 8) might be rendered "that I might win." "He thinks the past over again," says Bishop Moule. "The righteousness which is of God by faith" (v. 9) is expounded in our treatment of 롬1:17. "That I may know Him" (v. 10), means with an inward spiritual intuition, as the One Whose resurrection assures me of justification and coming glory, for Whom I daily take up the cross of suffering, being thus brought more and more into harmony ("conformity") with that surrender He made in achieving my salvation. The outcome of this knowledge is an attainment "unto the resurrection out from the dead" (v. 11, R. V.). The reference is to the first resurrection, that of the saints which takes place at Christ's second coming (고전15:23; 1 Th에4:16; 계20:4-6. This is that for which Christ had laid hold of Paul at his salvation, and toward which he was ever pressing (vv. 12-14).
3. The reference to himself and his purpose eventuates in an exhortation (vv. 15-21). "Perfect" (v. 15), means not sinlessness which Paul himself had not reached (v. 12) and which no saint reaches in this life, but rather "Christian maturity and entirety of experience," which those in Christ as long as these Philippians were should have known. "Thus-minded," means of the same mind as Paul, who rested immovably on Christ for His acceptance with God, and pressed forward without rest in the path of obedience. Did they not see eye to eye with him on all these matters it would yet be revealed to them (v. 15), but in the meantime let them fully live up to the light they had (v. 16). From the above it will be seen that Paul has in mind another class of false teachers besides the legalists (Judaizers). These were those with false notions of holiness, who so presumed on the atoning merits of Christ as to disclaim any need of seeking conformity to His life. They walked as enemies of Christ, though professing His name, and indulged in gross sins (vv. 18, 19) on the ground that it made no difference if their spirits soared in a higher region. This was the teaching of a false philosophy known as "Gnosticism" of which we shall learn more in Colossians. Some of the "Gnostics" were ascetics while others were libertines both practices springing from the same root of error, viz: a wrong conception of the human body in the scheme of redemption (cf. 고전6:12-20). To both schools, spirit was good and matter evil; but one sought to wear out the body by beating and abusing it, while the other let it have its own way as that which was soon to perish. These all minded "earthly things," but the true Christian the heavenly things (v. 20). The latter is a citizen of the heavenly city, where he will be forever with the Lord (살전4:17), and is therefore 'obliged by his nobility' to live as one who belongs to and represents it. When our Lord comes out of that city for us, He will not destroy or annihilate our present bodies, but wonderfully change them like unto His own "glorious body" (v. 21).
【빌3:1 MHCC】Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, 사56:10; to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ. (Php 3:12-21)
【빌3:2 JFB】2. Beware—Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow 빌3:17.
dogs—Greek, "the dogs," namely, those impure persons "of whom I have told you often" (빌3:18, 19); "the abominable" (compare 계21:8, with 계22:15; 마7:6; 딛1:15, 16): "dogs" in filthiness, unchastity, and snarling (신23:18; 시59:6, 14, 15; 벧후2:22): especially "enemies of the cross of Christ" (빌3:18; 시22:16, 20). The Jews regarded the Gentiles as "dogs" (마15:26); but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare 사56:10, 11).
evil workers—(고후11:13), "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" (빌3:19; compare 롬16:18). Translate, "The evil workmen," that is, bad teachers (compare 딤후2:15).
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 (레21:5): it was a Gentile-heathenish practice (왕상18:28); 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 (행13:39), 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 (갈3:3), 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 (롬2:28, 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 (골2:11; 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.
【빌3:3 JFB】3. "We are the (real) circumcision" (롬2:25-29; 골2:11).
worship God in the Spirit—The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit (요4:23, 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 (롬12:1). 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] (롬1:9).
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.
【빌3:4 JFB】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."
【빌3:5 JFB】5. In three particulars he shows how he "might have confidence in the flesh" (빌3:4): (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" (행26:5).
【빌3:6 JFB】6. Concerning—Translate as before and after, "As touching Zeal" (compare 행22:3; 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 (빌3:12-14) that he has not attained perfection.
【빌3:7 JFB】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" (마16:26; Lu 9:25).
【빌3:8 JFB】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 evenDO 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 (시63:1; 요20:28).
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, 빌3:7, "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 (아2:16; 6:3; Lu 9:23, 24; 고전3:23).
【빌3:9 JFB】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 (Lu 15:8).
own righteousness … of the law—(빌3:6; 롬10:3, 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].
【빌3:10 JFB】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" (빌3:8). 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 (롬4:25; 고전15:17), 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 (롬6:4; 골2:12; 3:1). The power of the Divine Spirit, which raised Him from literal death, is the same which raises believers from spiritual death now (엡1:19, 20), and shall raise their bodies from literal death hereafter (롬8:11).
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" (골1:24); and in the will to bear aught for His sake (마10:38; 16:24; 딤후2:11). As He bore all our sufferings (사53:4), 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 (롬8:29; 고전15:31; 고후4:10-12; 갈2:20).
【빌3:11 JFB】11. If by any means—not implying uncertainty of the issue, but the earnestness of the struggle of faith (고전9:26, 27), and the urgent need of jealous self-watchfulness (고전10:12).
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 (고전15:23; 살전4:15; 계20:5, 6). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (롬1:4), ensures the believer's attainment of the "resurrection from the (rest of the) dead" (compare 빌3:20, 21). Compare "accounted worthy to obtain the resurrection from the dead" (Lu 20:35). "The resurrection of the just" (Lu 14:14).
【빌3:12 JFB】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 고전9:24; 히12:23. 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,빌3:14) for which also I was laid hold on by Christ" (namely, at my conversion, 아1:4; 고전13:12).
Jesus—omitted in the oldest manuscripts. Paul was close to "apprehending" the prize (딤후4:7, 8). Christ the Author, is also the Finisher of His people's "race."
【빌3:12 MHCC】This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.
【빌3:13 JFB】13. I—whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity (요일1:8); at the same time, each must aim at perfection, to be a Christian at all (마5:48).
forgetting those things … behind—Looking back is sure to end in going back (Lu 9:62): So Lot's wife (Lu 17:32). 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" (출14:15). 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 (히6:1).
【빌3:14 JFB】14. high calling—literally, "the calling that is above" (갈4:26; 골3:1): "the heavenly calling" (히3:1). "The prize" is "the crown of righteousness" (고전9:24; 딤후4:8). 계2:10, "crown of life." 벧전5:4, "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.
【빌3:15 JFB】15. therefore—resuming 빌3:3. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (빌3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), 고전2:6, 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 (딤후2:5). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in 빌3:12, namely, "crowned with complete victory," and having attained absolute perfection.
thus minded—having the mind which he had described, 빌3:7-14.
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 (갈3:3): who needed the warning (빌3:3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in 갈5:10) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (마11:25; 16:17; 고전3:6).
unto you—who sincerely strive to do God's will (요7:17; 엡1:17).
【빌3:16 JFB】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 (호6:3).
rule, let us mind the same thing—omitted in the oldest manuscripts. Perhaps partly inserted from 갈6:16, and 빌2:2. 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)."
【빌3:17 JFB】17. followers—Greek, "imitators together."
of me—as I am an imitator of Christ (고전11:1): 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 빌2:22; 엡5:1).
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."
【빌3:18 JFB】18. many walk—in such a manner. Follow not evildoers, because they are "many" (출23:2). Their numbers are rather a presumption against their being Christ's "little flock" (Lu 12:32).
often—There is need of constant warning.
weeping—(롬9:2). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (시119:136), and Jeremiah's (렘13:17). 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 (갈6:14; 히6:6; 10:29).
【빌3:19 JFB】19. destruction—everlasting at Christ's coming. 빌1:28, "perdition"; the opposite word is "Saviour" (빌3:20).
end—fixed doom.
whose god is their belly—(롬16:18); hereafter to be destroyed by God (고전6:13). In contrast to our "body" (빌3:21), 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 (시106:20), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (유6:32, Margin). 호4:7 seems to be referred to by Paul (compare 롬1:32). There seems no allusion to circumcision, as no longer glorious, but a shame to them (빌3:2). The reference of the immediate context is to sensuality, and carnality in general.
mind earthly things—(롬8:5). In contrast to 빌3:20; 골3:2.
【빌3:20 JFB】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?" (빌3:19; 히11:9, 10, 13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (행22:28; compare Lu 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, 롬8:19) the Lord Jesus as a (that is, in the capacity of a) Saviour" (히9:28). That He is "the Lord," now exalted above every name, assures our expectation (빌2:9-11). 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 Lu 1:21), so must we look unto the heavens expecting Christ thence.
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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.