빌 1:1-2 바울의 인사

1 Paul and Timothy, servants1of Christ Jesus, 

To all the asaints in Christ Jesus who are at Philippi, with the boverseers2and cdeacons:3

2 dGrace to you and peace from God our Father and the Lord Jesus Christ. 

1For the contextual rendering of the Greek word doulos,see Preface

a2 Cor. 1:1; Col. 1:2

bSee Acts 20:28

2Or bishops; Greek episkopoi

c1 Tim. 3:8, 12

3Or servants, or ministers; Greek diakonoi

dRom. 1:7; 1 Cor. 1:3

 The Holy Bible: English Standard Version(Wheaton, IL: Crossway Bibles, 2016), 빌 1:1–2.

이 편지를 바울과 디모데가 쓴다라고 서문은 밝힌다. 물론 바울이 직접 썼을 수도 있고 바울의 말을 디모데가 받아 적는 형태였을 수도 있다. 중요한 것은 디모데 자신이 빌립보에 대한 애정과 관심이 많았다는 것을 기억할 필요가 있다.(빌 2:19-22)

1-2절) 바울과 디모데의 인사말

본문은 바울 서신의 전형적인 인사말에 해당한다. 수신자들(빌립보에 사는 성도들과 감독들과 집사들)을 밝히고 그들에게 은혜와 평강을 구하고 있다. 

본문에서의 특징중에 하나는 바울이 자신의 사도성을 밝히고 있지 않다는 것이다. 살전, 후, 빌, 몬 이 4서신에서는 바울은 자신이 사도임을 서언에 밝히지 않는다. 다른 서신서들에서는 대부분 자신이 사도임을 힘주어 강조하는데 반해서 본문에서는 자신과 디모데가 그리스도 예수의 종임을 밝힌다. 이는 그가 처음 개척한 이 빌립보 교회에서는 자신의 사도성에 대한 도전이 적었기 때문으로 보인다. 다른 서신들의 경우와 달리 빌립보 교회는 처음부터 바울의 사역을 적극적으로 돕고 후원했다. 그래서 이러한 관계 때문에 바울은 자신이 사도임을 강조하고 이를 설득하기 보다 그리스도의 종으로 섬김을 이야기한다. 

감독은 장로들로 회중을 영적으로 돌보는 책임을 맡은 이들을 말하고 집사들은 실제적인 섬김의 일을 맡은 이들을 의미한다. 

Paul, along with Timothy, gives the standard early Christian greeting of graceand peace. Paul does not identify himself as an apostle but designates Timothy and himself as servants. The emphasis on service anticipates the rest of the letter, and this emphasis is seen especially in what is said of the humiliation of Christ Jesus (2:5–11). It is uncertain what level of formal church governance is implied by overseers and deacons. The former are presumably elders, who would be charged with spiritual oversight of the congregation (cf. Acts 14:23 [with note]; 20:17, 28; 1 Tim. 3:1–7; Titus 1:5–9; James 5:14; 1 Pet. 5:1–4), while the latter would be entrusted with matters of practical service (cf. Acts 6:1–7; 1 Tim. 3:8–13).

 Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2280.

바울은 빌립보 성도들을 성도(saint, God’s holy people)라고 부른다. 이런 호칭은 구약에서 이스라엘을 향한 명칭이었는데 지금 바울이 이방의 회중들을 향해서 이런 호칭을 사용하는 것은 매우 충격적인 것이라고 할 수 있다. 

God’s holy people.As people who belong to God and are incorporated into his service, they are set apart from the world for him. The OT uses the phrase “holy people” of Israel (e.g., Exod 22:31), so it is striking that Paul can freely apply it to what was probably a predominantly Gentile congregation in Philippi. As Paul emphasizes in ch. 3, those who believe in Christ and are incorporated into him now share in the privileges God bestowed on Israel in the OT. holy.Christ’s death has made Christians holy (Eph 5:25–26).

OT Old Testament

e.g. for example

ch. chapter

OT Old Testament

 Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2415.

본문에서 성도들을 묘사하면서 이중적인 신자의 장소를 사용한다. 그들은 그리스도 예수 안에 있는 자들이며 동시에 빌립보에 사는 자들이다. 중요한 것은 물리적인 위치가 아니라 그리스도안에 있느냐이다. 우리는 대한민국 서울에 산다. 동시에 그리스도안에 있는 자들이라면 우리들도 성도가 되는 것이다. 당시 빌립보의 지리적인 위치나 배경과 비교해볼때 로마의 식민지에서 바로의 사람이 아니라 하나님의 거룩한 백성이라는 표현은 큰 의미가 있다. 

종의 의미

Second, the identification itself, “ ‘slaves’ [douloi]20of Christ Jesus,” anticipates a significant motif of the letter. While “servant,” found in most English translations,21is an acceptable rendering, it also causes the English reader to lose something of its force. For the (basically Gentile) readers of this letter, this word would have only meant “slave.” Indeed, douloiwere so common in Greco-Roman society that no one would have thought it to refer other than to those owned by, and subservient to, the master of a household.22To be sure, the institution of slavery in antiquity23was a far cry from the racial slavery that blighted American society—and the English society that made it possible by the slave trade. Even so, the slave in the Roman Empire was not a free person, but “belonged to” another. Thus, whatever else, the word carries connotations of humility and servitude.

20Altogether this word group appears 59 times in the Pauline corpus: δοῦλος, “slave” (30x); συνδοῦλος, “fellow-slave” (2x); δουλέυω, “to perform the duties of a slave, to serve” (17x); δουλεία, “slavery” (4x); δουλόω, “to enslave” (6x). On the meaning of this word in Paul see, inter alia, K. H. Rengstorf, TDNT2.261–80; H.-G. Link and R. Tuente, NIDNTT, 3.589–98; A. Weiser, EDNT, 1.349–52; Sass, “Bedeutung.”

21Cf. KJV, AV, RSV, NRSV, NIV, GNB, NEB, NAB, JB. Weymouth and the NASB have “bondservants”; Confraternity has “bondsmen.” The latter are attempts to find a middle way between the rather totally negative connotations of “slave,” conditioned as it is by slavery in American history, and the less than servitude connotations in the word “servant.” The latter, to be distinguished from a slave, was designated by the word διάκονος, which appears in the next phrase where it is translated “deacons.” But because the word “slave” often carries the connotation of “servility,” which δοῦλος never does in Paul (so also Vincent, 2), it fares little better than “servant” as an adequate translation into English. Cf. Michael, 2–3.

22Cf. Bruce, 26, who dismisses altogether the possibility of a second connotation (as suggested below).

23Their slavery, which originated with captives from war, became primarily a socioeconomic phenomenon. For overviews of Greco-Roman slavery, see S. S. Bartchy, ABD, 6.65–73, and E. Ferguson, Backgrounds, 56–59; see their bibliographies for more detailed studies.

 Gordon D. Fee, Paul’s Letter to the Philippians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm.B. Eerdmans Publishing Co., 1995), 62–63.

감독들과 집사들

Overseers.49The origin of the word episkoposas a title for one form of leadership in the NT church is shrouded in mystery, and therefore an object of scholarly debate; but there can be little question that in Pauline usage, as with all his designations of church leaders, it first of all denotes a “function,” rather than an “office.”50The first clue to understanding lies with the verb from which it is derived, whose primary meaning is to “visit” in the sense of “looking after” or “caring for” someone.51Thus in the speech in Acts 20:28 Paul is reported to urge the Ephesian elders to “give heed to … the flock, among whom[not ‘over whom’] the Holy Spirit has placed you as episkopoi, so as to shepherd God’s church.”52While one need not doubt the titular implications of this usage, the accent is on function. And in 1 Timothy 3 and Titus 1, although the concern is with character qualifications, even there they are described as those who “care for God’s church” (1 Tim 3:5). The nature of this designation, together with the fact that it occurs in first position,53makes it reasonably certain that those who bore this title held the primary leadership roles in the local church. They were probably responsible for “caring for the people” in most senses of that term, including administration, hospitality, and pastoral care.

Deacons. This is the more difficult term, because Paul uses it in so many different ways. The word itself (diakonos)means “servant,” and this is its most common usage in Paul. He uses it of Christ (Rom 15:8), of government officials (Rom 13:4), of himself (1 Cor 3:5; 2 Cor 3:6), and of his co-workers (1 Thess 3:2; Col 1:7). In each of these cases, as with “overseer,” it is primarily a “functional” term, designating someone who serves others. But in Rom 16:1 Paul uses diakonosto refer to Phoebe in a way that seems very close to a title as well, which is certainly the case here—and in 1 Tim 3:8. From our distance it is nearly impossible to know either what their function was or how they are to be distinguished from the “overseers,” although it is almost certain that they are. If the functional sense of these terms is also the clue to their titular use, then the “overseers” are probably those who give general oversight to the congregation, while the “deacons” are distinguished by their actual deeds of service.54

49Gk. ἐπίσκοποι, found here and in 1 Tim 3:2 and Tit 1:7 in Paul; cf. Luke’s version of Paul’s “speech” in Acts 20:28. Because of the inherent interest both in the term itself and in early church leadership in general, there is a considerable literature on this term. Among many other items, one should note H. W. Beyer, TDNT, 2.606–22; L. Coenen, NIDNTT, 1.188–92 (further bibliography, 200–201); Lohse, “Entstehung”; J. Rohde, EDNT, 2.35–36; Porter, “ἐπίσκοπος”; Stalder, “Episkopos,” plus the items noted above (n. 43). For an earlier view, still worth reading, see the excursus in Lightfoot, 181–269.

50So esp. in the LXX, where it is altogether a “functional” term. See, e.g., Num 4:16 (ἐπίσκοπος; Eleazar, who was “in charge of” the oil); Num 31:14 (those in charge of the army are called “the ἐπίσκοποι of the forces”); Jdgs 9:28 (Zebul, Abimelech’s “deputy” [v. 28], is the ἐπίσκοπος of the city). In some more recent literature a septuagintal background has been called into question, finding it instead in Greek usage for governmental supervisors or officials in societies; see Reumann, “Contributions,” 449–50 (following E. Dassmann, “Hausgemeinde,” and G. Schöllgen, “Hausgemeinden”). This may well be so, especially since it would have been a convenient term to adopt; but the emphasis is all the more on function rather than on title as such.

51In Greek literature the noun and verb are frequently used to refer to a “god,” whose primary function would be to “care for” people. This usage occurs of Christ in 1 Pet 2:25; cf. 1 Clem 59:3 (of God).

52Lightfoot, 95–99, followed by many others, argued that πρεσβύτεροι (“elders”) and ἐπίσκοποι (“overseers”) are interchangeable terms. While that is true to a degree—they are almost certainly not coterminous—more likely, on the basis of the evidence in the Pastoral Epistles, “elder” is the broader term that included all people in leadership, including “deacons” (see Fee, 1 Timothy, 78).

53Both here and in 1 Timothy. This is further confirmed by the fact that by the second c. it had become the primary title for local, apparently area-wide, leaders. The translation “bishop” derives from this latter usage and should never be used, since it has altogether misleading implications for this plural, which refers to local leaders of some sort.

54All of this acutely raises the question of translation, so as not to mislead. Do we use “titles” (such as “deacon” has become in English) or “functional” equivalents, such as “helpers” (as GNB)? The latter would seem preferable, although it is also bland, considering the “servant” implications of the word.

 Gordon D. Fee, Paul’s Letter to the Philippians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm.B. Eerdmans Publishing Co., 1995), 68–69.

은혜와 평강(카리스와 에이레네)를 비는 것은 바울의 전형적인 인사말이다