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■ 빌립보서 1장
1. 그리스도 예수의 종 바울과 디모데는 그리스도 예수 안에서 빌립보에 사는 모든 성도와 또는 감독들과 집사들에게 편지하노니
Paul and Timotheus , the servants of Jesus Christ , to all the saints in Christ Jesus which are at Philippi , with the bishops and deacons :
2. 하나님 우리 아버지와 주 예수 그리스도에게로서 은혜와 평강이 너희에게 있을지어다
Grace be unto you , and peace , from God our Father , and from the Lord Jesus Christ .
3. 내가 너희를 생각할 때마다 나의 하나님께 감사하며
I thank my God upon every remembrance of you ,
4. 간구할 때마다 너희 무리를 위하여 기쁨으로 항상 간구함은
Always in every prayer of mine for you all making request with joy ,
5. 첫날부터 이제까지 복음에서 너희가 교제함을 인함이라
For your fellowship in the gospel from the first day until now ;
6. 너희 속에 착한 일을 시작하신 이가 그리스도 예수의 날까지 이루실 줄을 우리가 확신하노라
Being confident of this very thing , that he which hath begun a good work in you will perform it until the day of Jesus Christ :
7. 내가 너희 무리를 위하여 이와 같이 생각하는 것이 마땅하니 이는 너희가 내 마음에 있음이며 나의 매임과 복음을 변명함과 확정함에 너희가 다 나와 함께 은혜에 참예한 자가 됨이라
Even as it is meet for me to think this of you all , because I have you in my heart ; inasmuch as both in my bonds , and in the defence and confirmation of the gospel , ye all are partakers of my grace .
8. 내가 예수 그리스도의 심장으로 너희 무리를 어떻게 사모하는지 하나님이 내 증인이시니라
For God is my record , how greatly I long after you all in the bowels of Jesus Christ .
9. 내가 기도하노라 너희 사랑을 지식과 모든 총명으로 점점 더 풍성하게 하사
And this I pray , that your love may abound yet more and more in knowledge and in all judgment ;
10. 너희로 지극히 선한 것을 분별하며 또 진실하여 허물 없이 그리스도의 날까지 이르고
That ye may approve things that are excellent ; that ye may be sincere and without offence till the day of Christ ;
11. 예수 그리스도로 말미암아 의의 열매가 가득하여 하나님의 영광과 찬송이 되게 하시기를 구하노라
Being filled with the fruits of righteousness , which are by Jesus Christ , unto the glory and praise of God .
12. 형제들아 나의 당한 일이 도리어 복음의 진보가 된 줄을 너희가 알기를 원하노라
But I would ye should understand , brethren , that the things which happened unto me have fallen out rather unto the furtherance of the gospel ;
13. 이러므로 나의 매임이 그리스도 안에서 온 시위대 안과 기타 모든 사람에게 나타났으니
So that my bonds in Christ are manifest in all the palace , and in all other places;
14. 형제 중 다수가 나의 매임을 인하여 주 안에서 신뢰하므로 겁 없이 하나님의 말씀을 더욱 담대히 말하게 되었느니라
And many of the brethren in the Lord , waxing confident by my bonds , are much more bold to speak the word without fear .
15. 어떤 이들은 투기와 분쟁으로, 어떤 이들은 착한 뜻으로 그리스도를 전파하나니
Some indeed preach Christ even of envy and strife ; and some also of good will :
16. 이들은 내가 복음을 변명하기 위하여 세우심을 받은 줄 알고 사랑으로 하나
The one preach Christ of contention , not sincerely , supposing to add affliction to my bonds :
17. 저들은 나의 매임에 괴로움을 더하게 할 줄로 생각하여 순전치 못하게 다툼으로 그리스도를 전파하느니라
But the other of love , knowing that I am set for the defence of the gospel .
18. 그러면 무엇이뇨 외모로 하나 참으로 하나 무슨 방도로 하든지 전파되는 것은 그리스도니 이로써 내가 기뻐하고 또한 기뻐하리라
What then ? notwithstanding , every way , whether in pretence , or in truth , Christ is preached ; and I therein do rejoice , yea , and will rejoice .
19. 이것이 너희 간구와 예수 그리스도의 성령의 도우심으로 내 구원에 이르게 할 줄 아는 고로
For I know that this shall turn to my salvation through your prayer , and the supply of the Spirit of Jesus Christ ,
20. 나의 간절한 기대와 소망을 따라 아무 일에든지 부끄럽지 아니하고 오직 전과 같이 이제도 온전히 담대하여 살든지 죽든지 내 몸에서 그리스도가 존귀히 되게 하려 하나니
According to my earnest expectation and my hope , that in nothing I shall be ashamed , but that with all boldness , as always , so now also Christ shall be magnified in my body , whether it be by life , or by death .
21. 이는 내게 사는 것이 그리스도니 죽는 것도 유익함이니라
For to me to live is Christ , and to die is gain .
22. 그러나 만일 육신으로 사는 이것이 내 일의 열매일진대 무엇을 가릴는지 나는 알지 못하노라
But if I live in the flesh , this is the fruit of my labour : yet what I shall choose I wot not .
23. 내가 그 두 사이에 끼였으니 떠나서 그리스도와 함께 있을 욕망을 가진 이것이 더욱 좋으나
For I am in a strait betwixt two , having a desire to depart , and to be with Christ ; which is far better :
24. 그러나 내가 육신에 거하는 것이 너희를 위하여 더 유익하리라
Nevertheless to abide in the flesh is more needful for you .
25. 내가 살 것과 너희 믿음의 진보와 기쁨을 위하여 너희 무리와 함께 거할 이것을 확실히 아노니
And having this confidence , I know that I shall abide and continue with you all for your furtherance and joy of faith ;
26. 내가 다시 너희와 같이 있음으로 그리스도 예수 안에서 너희 자랑이 나를 인하여 풍성하게 하려 함이라
That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again .
27. 오직 너희는 그리스도 복음에 합당하게 생활하라 이는 내가 너희를 가 보나 떠나 있으나 너희가 일심으로 서서 한 뜻으로 복음의 신앙을 위하여 협력하는 것과
Only let your conversation be as it becometh the gospel of Christ : that whether I come and see you , or else be absent , I may hear of your affairs , that ye stand fast in one spirit , with one mind striving together for the faith of the gospel ;
28. 아무 일에든지 대적하는 자를 인하여 두려워하지 아니하는 이 일을 듣고자 함이라 이것이 저희에게는 멸망의 빙거요 너희에게는 구원의 빙거니 이는 하나님께로부터 난 것이니라
And in nothing terrified by your adversaries : which is to them an evident token of perdition , but to you of salvation , and that of God .
29. 그리스도를 위하여 너희에게 은혜를 주신 것은 다만 그를 믿을 뿐 아니라 또한 그를 위하여 고난도 받게 하심이라
For unto you it is given in the behalf of Christ , not only to believe on him , but also to suffer for his sake ;
30. 너희에게도 같은 싸움이 있으니 너희가 내 안에서 본 바요 이제도 내 안에서 듣는 바니라
Having the same conflict which ye saw in me , and now hear to be in me .
■ 주석 보기
【빌1:1 JFB】빌1:1-30. Inscription. Thanksgiving and Prayers for the Flourishing Spiritual State of the Philippians. His Own State at Rome, and the Result of His Imprisonment in Spreading the Gospel. Exhortation to Christian Consistency.
1. Timotheus—mentioned as being well known to the Philippians (행16:3, 10-12), and now present with Paul. Not that Timothy had any share in writing the Epistle; for Paul presently uses the first person singular, "I," not "we" (빌1:3). The mention of his name implies merely that Timothy joined in affectionate remembrances to them.
servants of Jesus Christ—The oldest manuscripts read the order, "Christ Jesus." Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apostolic authority. He writes rather in a tone of affectionate familiarity.
all—so 빌1:4, 7, 8, 25; 빌2:17, 26. It implies comprehensive affection which desired not to forget any one among them "all."
bishops—synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus (행20:17), and "overseers" (행20:28), Greek, "bishops." And 딛1:5, compare with 빌1:7. This is the earliest letter of Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. While the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral letters, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees with this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Spirit thus intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the inspired apostles, the dispensers of those gifts, was to be withdrawn [Paley, "Horæ Paulinæ]. "Presbyter," implied the rank; "bishop," the duties of the office [Neander]. Naturally, when the apostles who had the chief supervision were no more, one among the presbyters presided and received the name "bishop," in the more restricted and modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (that is, the congregation) more directly than its presiding ministers (골4:17; 살전5:12; 히13:24; 계1:4, 11). The bishops managed more the internal, the deacons the external, affairs of the Church. The plural number shows there was more than one bishop or presbyter, and more than one deacon in the Church at Philippi.
【빌1:1 CWC】[JOY IN SUFFERING]
1. The epistle opens with the customary salutation or greeting (vv. 1-2). Timothy is named with Paul, not that he is a co-writer, but a co-worker in Philippi, and hence known to the Church. He is however, Paul's companion in Rome at this time. Note the important expression "in Christ Jesus," which was explained in Ephesians. Note the advanced development of the Church "bishops and deacons" or "overseers and working-helpers."
2. Then comes the thanksgiving (3-8). Note the Christian fellowship expressed in verse 5, the Philippian church being particularly active in co-operating with Paul. The thought is carried forward into verse 7, verse 6 being a parenthesis. Their long consistency in Christian service leads Paul to feel convinced that they were planted on the rock which could not be shaken. They would certainly see the glory of Christ (v. 6).
3. Returning to the thought of his love for them, note his four-fold prayer on their behalf: (a) that their love (for one another) might abound; (b), that they might approve the excellent things, or rather "try the things that differ" (R. V.); (c), that they might be sincere and not stumbling-blocks to others; (d), that they might be filled with the fruit of righteousness.
4. A further division begins at verse 12, where the apostle speaks of his position and circumstances in Rome in language justifying the title of the lesson. His sufferings as a prisoner have proven beneficial to the Gospel, in that it is known "in all the palace" and outside, that he has committed no crime but is there because of the Messiah of Israel, the Saviour of the world (v. 13). This knowledge is spreading in two ways (vv. 14-17). The contentious preachers are troubling him personally, but nevertheless the Gospel is spreading through their contention (v. 18) and he rejoices. These will be a blessing to him in the end, through the fulness of the Holy Spirit in answer to their prayers. Of this he will not be disappointed, he feels sure (v. 20).
5. A fifth division suggests itself at verse 21, where passing from his present experiences to his future hope, he glides naturally into a vein of exhortation. His "consciousness and experiences of living are so full of Christ," and hence so full of blessing, that the act of dying to be with Christ would be only to increase his blessing (vv. 21, 23). If he lives however, being acquitted at his trial, he will have more fruit in earthly labor for Christ (v. 22). It is difficult which to choose, but he is confident that the Lord's will is for him to remain with them longer (vv. 24-27). However, whether he returned to them or not let their conduct be ordered right. Let them be steadfast, united and courageous (vv. 27, 28). To their enemies this will be an evidence of the perdition that awaits them, but to themselves an evidence of their salvation. This is a great boon that has been granted them to suffer for Christ, as he, Paul, had suffered and was now suffering.
【빌1:1 MHCC】The highest honour of the most eminent ministers is, to be servants of Christ. And those who are not really saints on earth, never will be saints in heaven. Out of Christ, the best saints are sinners, and unable to stand before God. There is no peace without grace. Inward peace springs from a sense of Divine favour. And there is no grace and peace but from God our Father, the fountain and origin of all blessings. At Philippi the apostle was evil entreated, and saw little fruit of his labour; yet he remembers Philippi with joy. We must thank our God for the graces and comforts, gifts and usefulness of others, as we receive the benefit, and God receives the glory. The work of grace will never be perfected till the day of Jesus Christ, the day of his appearance. But we may always be confident God will perform his good work, in every soul wherein he has really begun it by regeneration; though we must not trust in outward appearances, nor in any thing but a new creation to holiness. People are dear to their ministers, when they receive benefit by their ministry. Fellow-sufferers in the cause of God should be dear one to another.
【빌1:2 JFB】2. Grace … peace—The very form of this salutation implies the union of Jew, Greek, and Roman. The Greek salutation was "joy" (chairein), akin to the Greek for "grace" (charis). The Roman was "health," the intermediate term between grace and peace. The Hebrew was "peace," including both temporal and spiritual prosperity. Grace must come first if we are to have true peace.
from … from—Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected.
【빌1:3 JFB】3. Translate, "In all my remembrance of you."
【빌1:4 JFB】4. making request—Translate, "making my request."
for you all—The frequent repetition in this Epistle of "all" with "you," marks that Paul desires to declare his love for all alike, and will not recognize any divisions among them.
with joy—the characteristic feature in this Epistle, as love is in that to the Ephesians (compare 빌1:18; 빌2:2, 19, 28; 3:1; 4:1, 4). Love and joy are the two first-fruits of the Spirit. Joy gives especial animation to prayers. It marked his high opinion of them, that there was almost everything in them to give him joy, and almost nothing to give him pain.
【빌1:5 JFB】5. Ground of his "thanking God" (빌1:3): "For your (continued) fellowship (that is, real spiritual participation) in (literally, 'in regard to') the Gospel from the first day (of your becoming partakers in it) until now." Believers have the fellowship of the Son of God (고전1:9) and of the Father (요일1:3) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" (고후13:14), and exercise that fellowship by acts of communion, not only the communion of the Lord's Supper, but holy liberality to brethren and ministers (빌4:10, 15, "communicated … concerning giving"; 고후9:13; 갈6:6; 히13:16, "To communicate forget not").
【빌1:6 JFB】6. confident—This confidence nerves prayers and thanksgivings (빌1:3, 4).
this very thing—the very thing which he prays for (빌1:4) is the matter of his believing confidence (막11:24; 요일5:14, 15). Hence the result is sure.
he which hath begun—God (빌2:13).
a good work—Any work that God begins, He will surely finish (삼상3:12). Not even men begin a work at random. Much more the fact of His beginning the work is a pledge of its completion (사26:12). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (빌1:5; 시37:24; 89:33; 138:8; 요10:28, 29; 롬8:29, 35-39; 11:1, 2히6:17-19; 약1:17; Jude 24). As God cast not off Israel for ever, though chastening them for a time, so He will not cast off the spiritual Israel (신33:3; 사27:3; 벧전1:5).
perform it until—"perfect it up to" [Alford, Ellicott, and others].
the day of … Christ—(빌1:10). The Lord's coming, designed by God in every age of the Church to be regarded as near, is to be the goal set before believers' minds rather than their own death.
【빌1:7 JFB】7. meet—Greek, "just."
to think this—to have the prayerful confidence I expressed (빌1:4-6).
of you—literally, "in behalf of you." Paul's confident prayer in their behalf was that God would perfect His own good work of grace in them.
because, &c.—Punctuate and translate, "Because I have you in my heart (so 빌1:8; otherwise the Greek and the words immediately following in the verse, favor the Margin, 'Ye have me in your heart … being partakers of my grace') (both, in my bonds, and in my defense and confirmation of the Gospel), you (I say) all being fellow partakers of my grace." This last clause thus assigns the reason why he has them in his heart (that is, cherished in his love, 고후3:2; 7:3), even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private, 행28:17-23; his self-defense and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare 빌1:17), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" (빌1:5), and have manifested this, both by suffering as I do for the Gospel's sake (빌1:28-30), and by imparting to me of your substance (빌4:15). It is natural and right for me thus confidently to pray in your behalf. (Ellicott, and others translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even in my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love.
【빌1:8 JFB】8. Confirmation of 빌1:7.
record—that is, witness.
in the bowels of Jesus Christ—"Christ Jesus" is the order in the oldest manuscripts. My yearning love (so the Greek implies) to you is not merely from natural affection, but from devotedness to Christ Jesus. "Not Paul, but Jesus Christ lives in Paul; wherefore Paul is not moved in the bowels (that is, the tender love, 렘31:20) of Paul, but of Jesus Christ" [Bengel]. All real spiritual love is but a portion of Christ's love which yearns in all who are united to Him [Alford].
【빌1:8 MHCC】Shall not we pity and love those souls whom Christ loves and pities? Those who abound in any grace, need to abound more. Try things which differ; that we may approve the things which are excellent. The truths and laws of Christ are excellent; and they recommend themselves as such to any attentive mind. Sincerity is that in which we should have our conversation in the world, and it is the glory of all our graces. Christians should not be apt to take offence, and should be very careful not to offend God or the brethren. The things which most honour God will most benefit us. Let us not leave it doubtful whether any good fruit is found in us or not. A small measure of Christian love, knowledge, and fruitfulness should not satisfy any.
【빌1:9 JFB】9. The subject of his prayer for them (빌1:4).
your love—to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ought (빌2:2; 4:2).
knowledge—of doctrinal and practical truth.
judgment—rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged.
【빌1:10 JFB】10. Literally, "With a view to your proving (and so approving and embracing) the things that excel" (롬2:18); not merely things not bad, but the things best among those that are good; the things of more advanced excellence. Ask as to things, not merely, Is there no harm, but is there any good, and which is the best?
sincere—from a Greek root. Examined in the sunlight and found pure.
without offence—not stumbling; running the Christian race without falling through any stumbling-block, that is, temptation, in your way.
till—rather, "unto," "against"; so that when the day of Christ comes, ye may be found pure and without offense.
【빌1:11 JFB】11. The oldest manuscripts read the singular, "fruit." So 갈5:22 (see on 갈5:22); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruit of the Spirit" (엡5:9) 약3:18, "the fruit of righteousness" (히12:11); 롬6:22, "fruit unto holiness."
which are—"which is by (Greek, 'through') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [Calvin].
【빌1:12 JFB】12. understand—Greek, "know." The Philippians probably had feared that his imprisonment would hinder the spread of the Gospel; he therefore removes this fear.
the things which happened unto me—Greek, "the things concerning me."
rather—so far is my imprisonment from hindering the Gospel. Faith takes in a favorable light even what seems adverse [Bengel] (빌1:19, 28; 빌2:17).
【빌1:12 MHCC】The apostle was a prisoner at Rome; and to take off the offence of the cross, he shows the wisdom and goodness of God in his sufferings. These things made him known, where he would never have otherwise been known; and led some to inquire after the gospel. He suffered from false friends, as well as from enemies. How wretched the temper of those who preached Christ out of envy and contention, and to add affliction to the bonds that oppressed this best of men! The apostle was easy in the midst of all. Since our troubles may tend to the good of many, we ought to rejoice. Whatever turns to our salvation, is by the Spirit of Christ; and prayer is the appointed means of seeking for it. Our earnest expectation and hope should not be to be honoured of men, or to escape the cross, but to be upheld amidst temptation, contempt, and affliction. Let us leave it to Christ, which way he will make us serviceable to his glory, whether by labour or suffering, by diligence or patience, by living to his honour in working for him, or dying to his honour in suffering for him.
【빌1:13 JFB】13. my bonds in Christ—rather as Greek, "So that my bonds have become manifest in Christ," that is, known, as endured in Christ's cause.
palace—literally, "Prætorium," that is, the barrack of the Prætorian guards attached to the palace of Nero, on the Palatine hill at Rome; not the general Prætorian camp outside of the city; for this was not connected with "Cæsar's household," which 빌4:22 shows the Prætorium here meant was. The emperor was "Prætor," or Commander-in-Chief; naturally then the barrack of his bodyguard was called the Prætorium. Paul seems now not to have been at large in his own hired house, though chained to a soldier, as in 행28:16, 20, 30, 31, but in strict custody in the Prætorium; a change which probably took place on Tigellinus becoming Prætorian Prefect. See Introduction.
in all other places—so Chrysostom. Or else, "TO all the rest," that is, "manifest to all the other" Prætorian soldiers stationed elsewhere, through the instrumentality of the Prætorian household guards who might for the time be attached to the emperor's palace, and who relieved one another in succession. Paul had been now upwards of two years a prisoner, so that there was time for his cause and the Gospel having become widely known at Rome.
【빌1:14 JFB】14. Translate as Greek, "And that (빌1:13) most of the brethren in the Lord," &c. "In the Lord," distinguishes them from "brethren after the flesh," Jewish fellow countrymen. Ellicott translates, "Trusting in the Lord."
by my bonds—encouraged by my patience in bearing my bonds.
much more bold—Translate as Greek, "are more abundantly bold."
【빌1:15 JFB】15. "Some indeed are preaching Christ even for envy, that is, to carry out the envy which they felt towards Paul, on account of the success of the Gospel in the capital of the world, owing to his steadfastness in his imprisonment; they wished through envy to transfer the credit of its progress from him to themselves. Probably Judaizing teachers (롬14:1-23; 고전3:10-15; 9:1, &c.; 고후11:1-4).
some also of—rather, "for"
good will—answering to "the brethren" (빌1:14); some being well disposed to him.
【빌1:16 JFB】16, 17. The oldest manuscripts transpose these verses, and read, "These (last) indeed out of love (to Christ and me), knowing (the opposite of 'thinking' below) that I am set (that is, appointed by God, 살전3:3) for the defense of the Gospel (빌1:7, not on my own account). But the others out of contention (or rather, 'a factious spirit'; 'cabal'; a spirit of intrigue, using unscrupulous means to compass their end; 'self-seeking' [Alford]) proclaim (the Greek is not the same as that for 'preach,' but, 'announce') Christ, not sincerely (answering to 'but of a spirit of intrigue,' or 'self-seeking'). Literally, 'not purely'; not with a pure intention; the Jewish leaven they tried to introduce was in order to glorify themselves (갈6:12, 13; however, see on 빌1:18), thinking (but in vain) to raise up (so the oldest manuscripts read) tribulation to my bonds." Their thought was, that taking the opportunity of my being laid aside, they would exalt themselves by their Judaizing preaching, and depreciate me and my preaching, and so cause me trouble of spirit in my bonds; they thought that I, like themselves, sought my own glory, and so would be mortified at their success over mine. But they are utterly mistaken; "I rejoice" at it (빌1:18), so far am I from being troubled at it.
【빌1:18 JFB】18. What follows from this? Does this trouble me as they thought it would? "Notwithstanding" their unkind thought to me, and self-seeking intention, the cause I have at heart is furthered "every way" of preaching, "whether in pretense (with a by motive, 빌1:16) or in truth (out of true 'love' to Christ, 빌1:17), Christ is proclaimed; and therein I do rejoice, yea, and I will rejoice." From this it would seem that these self-seeking teachers in the main "proclaimed Christ," not "another Gospel," such as the Judaizers in Galatia taught (갈1:6-8); though probably having some of the Jewish leaven (see on 빌1:15,16), their chief error was their self-seeking envious motive, not so much error of doctrine; had there been vital error, Paul would not have rejoiced. The proclamation ofChrist," however done, roused attention, and so was sure to be of service. Paul could thus rejoice at the good result of their bad intentions (시76:10; 사10:5, 7).
【빌1:19 JFB】19. turn to my salvation—"turn out to me for, (or unto) salvation." This proclamation of Christ every way will turn out to my spiritual good. Christ, whose interests are my interests, being glorified thereby; and so the coming of His kingdom being furthered, which, when it does come, will bring completed "SALVATION" (히9:28) to me and all whose "earnest expectation" (빌1:20) is that Christ may be magnified in them. So far is their preaching from causing me, as they thought, tribulation in my bonds (빌1:16). Paul plainly quotes and applies to himself the very words of the Septuagint (욥13:16), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (compare 욥13:15).
through your prayer and the supply—The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and (the consequent) supply of the Spirit of Jesus Christ (obtained for me through your prayer)."
【빌1:20 JFB】20. According to my earnest expectation—The Greek expresses, "expectation with uplifted head (Lu 21:28) and outstretched neck." 롬8:19 is the only other place in the New Testament that the word occurs. Tittmann says, in both places it implies not mere expectation, but the anxious desire of an anticipated prosperous issue in afflictive circumstances. The subject of his earnest expectation which follows, answers to "my salvation" (빌1:19).
in nothing I shall be ashamed—in nothing have reason to be ashamed of "my work for God, or His work in me" [Alford]. Or, "in nothing be disappointed in my hope, but that I may fully obtain it" [Estius]. So "ashamed" is used in 롬9:33.
all boldness—"all" is opposed to "in nothing," as "boldness" is the opposite to "ashamed."
so now also—when "my body" is "in bonds" (빌1:17).
Christ—not Paul, "shall be magnified."
life, or by death—Whatever be the issue, I cannot lose; I must be the gainer by the event. Paul was not omniscient; in the issue of things pertaining to themselves, the apostles underwent the same probation of faith and patience as we.
【빌1:21 JFB】21. For—in either event (빌1:20) I must be the gainer, "For to me," &c.
to live is Christ—whatever life, time, and strength, I have, is Christ's; Christ is the sole object for which I live (갈2:20).
to die is gain—not the act of dying, but as the Greek ("to have died") expresses, the state after death. Besides the glorification of Christ by my death, which is my primary object (빌1:20), the change of state caused by death, so far from being a matter of shame (빌1:20) or loss, as my enemies suppose, will be a positive "gain" to me.
【빌1:21 MHCC】Death is a great loss to a carnal, worldly man, for he loses all his earthly comforts and all his hopes; but to a true believer it is gain, for it is the end of all his weakness and misery. It delivers him from all the evils of life, and brings him to possess the chief good. The apostle's difficulty was not between living in this world and living in heaven; between these two there is no comparison; but between serving Christ in this world and enjoying him in another. Not between two evil things, but between two good things; living to Christ and being with him. See the power of faith and of Divine grace; it can make us willing to die. In this world we are compassed with sin; but when with Christ, we shall escape sin and temptation, sorrow and death, for ever. But those who have most reason to desire to depart, should be willing to remain in the world as long as God has any work for them to do. And the more unexpected mercies are before they come, the more of God will be seen in them.
【빌1:22 JFB】22. Rather as Greek, "But if to live in the flesh (if), this (I say, the continuance in life which I am undervaluing) be the fruit of my labor (that is, be the condition in which the fruit of my ministerial labor is involved), then what I shall choose I know not (I cannot determine with myself, if the choice were given me, both alternatives being great goods alike)." So Alford and Ellicott. Bengel takes it as English Version, which the Greek will bear by supposing an ellipsis, "If to live in the flesh (be my portion), this (continuing to live) is the fruit of my labor," that is, this continuance in life will be the occasion of my bringing in "the fruit of labor," that is, will be the occasion of "labors" which are their own "fruit" or reward; or, this my continuing "to live" will have this "fruit," namely, "labors" for Christ. Grotius explains "the fruit of labor" as an idiom for "worthwhile"; If I live in the flesh, this is worth my while, for thus Christ's interest will be advanced, "For to me to live is Christ" (빌1:21; compare 빌2:30; 롬1:13). The second alternative, namely, dying, is taken up and handled, 빌2:17, "If I be offered."
【빌1:23 JFB】23. For—The oldest manuscripts read, "But." "I know not (빌1:22), BUT am in a strait (am perplexed) betwixt the two (namely, 'to live' and 'to die'), having the desire for departing (literally, 'to loose anchor,' 딤후4:6) and being with Christ; FOR (so the oldest manuscripts) it is by far better"; or as the Greek, more forcibly, "by far the more preferable"; a double comparative. This refutes the notion of the soul being dormant during its separation from the body. It also shows that, while he regarded the Lord's advent as at all times near, yet that his death before it was a very possible contingency. The partial life eternal is in the interval between death and Christ's second advent; the perfectional, at that advent [Bishop Pearson]. To depart is better than to remain in the flesh; to be with Christ is far, far better; a New Testament hope (히12:24), [Bengel].
【빌1:24 JFB】24. to abide—to continue somewhat longer.
for you—Greek, "on your account"; "for your sake." In order to be of service to you, I am willing to forego my entrance a little sooner into blessedness; heaven will not fail to be mine at last.
【빌1:25 JFB】25. Translate, "And being confident of this."
I know, &c.—by prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearances were concerned (빌2:23). He doubtless returned from his first captivity to Philippi (히13:19; Phm 22).
joy of faith—Greek, "joy in your faith."
【빌1:26 JFB】26. Translate, "That your matter of glorying (or rejoicing) may abound in Christ Jesus in me (that is, in my case; in respect to me, or for me who have been granted to your prayers, 빌1:19) through my presence again among you." Alford makes the "matter of glorying," the possession of the Gospel, received from Paul, which would abound, be assured and increased, by his presence among them; thus, "in me," implies that Paul is the worker of the material of abounding in Christ Jesus. But "my rejoicing over you" (빌2:16), answers plainly to "your rejoicing in respect to me" here.
【빌1:27 JFB】27. Only—Whatever happens as to my coming to you, or not, make this your one only care. By supposing this or that future contingency, many persuade themselves they will be such as they ought to be, but it is better always without evasion to perform present duties under present circumstances [Bengel].
let your conversation be—(Compare 빌3:20). The Greek implies, "Let your walk as citizens (namely, of the heavenly state; 'the city of the living God,' 히12:22, 'the heavenly Jerusalem,' 'fellow citizens of the saints,' 엡2:19) be," &c.
I … see … hear—so 빌1:30. "Hear," in order to include both alternatives, must include the meaning know.
your affairs—your state.
in one spirit—the fruit of partaking of the Holy Spirit (엡4:3, 4).
with one mind—rather as Greek, "soul," the sphere of the affections; subordinate to the "Spirit," man's higher and heavenly nature. "There is sometimes natural antipathies among believers; but these are overcome, when there is not only unity of spirit, but also of soul" [Bengel].
striving together—with united effort.
【빌1:27 MHCC】Those who profess the gospel of Christ, should live as becomes those who believe gospel truths, submit to gospel laws, and depend upon gospel promises. The original word “conversation” denotes the conduct of citizens who seek the credit, safety, peace, and prosperity of their city. There is that in the faith of the gospel, which is worth striving for; there is much opposition, and there is need of striving. A man may sleep and go to hell; but he who would go to heaven, must look about him and be diligent. There may be oneness of heart and affection among Christians, where there is diversity of judgment about many things. Faith is God's gift on the behalf of Christ; the ability and disposition to believe are from God. And if we suffer reproach and loss for Christ, we are to reckon them a gift, and prize them accordingly. Yet salvation must not be ascribed to bodily afflictions, as though afflictions and worldly persecutions deserved it; but from God only is salvation: faith and patience are his gifts.
【빌1:28 JFB】28. terrified—literally, said of horses or other animals startled or suddenly scared; so of sudden consternation in general.
which—your not being terrified.
evident token of perdition—if they would only perceive it (살후1:5). It attests this, that in contending hopelessly against you, they are only rushing on to their own perdition, not shaking your united faith and constancy.
to you of salvation—The oldest manuscripts read, "of your salvation"; not merely your temporal safety.
【빌1:29 JFB】29. For—rather, a proof that this is an evident token from God of your salvation, "Because," &c.
it is given—Greek, "it has been granted as a favor," or "gift of grace." Faith is the gift of God (엡2:8), not wrought in the soul by the will of man, but by the Holy Ghost (요1:12, 13).
believe on him—"To believe Him," would merely mean to believe He speaks the truth. "To believe on Him," is to believe in, and trust through, Him to obtain eternal salvation. Suffering for Christ is not only not a mark of God's anger, but a gift of His grace.
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