하나님나라를 꿈꾸며(Kingdom of God)

25 gHusbands, love your wives, as Christ loved the church and hgave himself up for her, 26 that he might sanctify her, having cleansed her by ithe washing of water jwith the word, 27 so kthat he might present the church to himself in splendor, lwithout spot or wrinkle or any such thing, that she might be holy and without blemish.1 28 In the same way mhusbands should love their wives as their own bodies. He who loves his wife loves himself. 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30 because nwe are members of his body. 31 o“Therefore a man shall leave his father and mother and hold fast to his wife, and pthe two shall become one flesh.” 32 This mystery is profound, and I am saying that it refers to Christ and the church. 33 However, qlet each one of you love his wife as himself, and let the wife see that she rrespects her husband.

g ver. 28, 33; [1 Pet. 3:7]

h ver. 2

i Titus 3:5; [Rev. 7:14]

j ch. 6:17; Heb. 6:5; See John 15:3

k 2 Cor. 11:2; See ch. 1:4

l Song 4:7

1 Or holy and blameless

m ver. 25, 33

n [Gen. 2:23]; See 1 Cor. 6:15

o Matt. 19:5; Mark 10:7, 8; Cited from Gen. 2:24

p 1 Cor. 6:16

q ver. 25, 28

r 1 Pet. 3:2, 6

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 엡 5:25–33.

앞서 아내를 향한 명령은 3절에 불과하다. 하지만 남편들을 향한 명령은 9절에 걸쳐서 이루어진다. 아내들에게 남편에게 복종하라고 명령한 반면에 남편들에게는 그리스도께서 교회를 사랑하심으로 자신을 주심과 같이 아내를 사랑할 것을 명령하고 있다. 

25절) 본문에서 말하는 사랑은 ‘아가페’ 사랑이다. 자신을 희생하여 드리는 희생적인, 헌신적인 사랑을 할 것을 바울은 명령한다. 바울은 아내를 위해서 자신을 드리는 사랑을 해야 한다고 말한다. 그 사랑의 태도는 바로 주님의 방식, 십자가에서 자신의 생명을 드리심으로 우리를 구원하신 자기 희생적인 방식의 사랑을 말하는 것이다. 이러한 사랑의 방식은 이 시대의 제왕적인 방식으로 군림하는 이 시대의 방식과는 전면적으로 배치된다. 특히 동양의 가부장적인 문화속에서 우리는 알게 모르게 여성의 인권을 무시하고 착취했다. 당시 1세기의 상황이 이러했다. 여성은 자신의 인권을 보호받거나 인정받지 못했던 상황속에서 지금 바울은 매우 놀라운 선언을 하고 있는 것이다. 물론 지금의 한국 교회는 마찬가지로 성경이 말하는 내용에 머물지 말고 한걸음 더 나아가야할 필요가 있다. 

 Paul now turns to the duty of husbands. He does not command the husband to submit to his wife but instead tells the husband that he must give himself up for her. Thus, husbands are to love their wives in a self-sacrificial manner, following the example of Christ, who “gave himself up for” the church in loving self-sacrifice. Clearly the biblical picture of a husband laying down his life for his wife is directly opposed to any kind of male tyranny or oppression. The husband is bound by love to ensure that his wife finds their marriage a source of rich fulfillment and joyful service to the Lord. Notably, Paul devotes three times more space to the husband’s duty (nine verses) than to the wife’s (three verses).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2272.

26-27절) 

(엡 5:26-27, 개정) 『[26] 이는 곧 물로 씻어 말씀으로 깨끗하게 하사 거룩하게 하시고 [27] 자기 앞에 영광스러운 교회로 세우사 티나 주름 잡힌 것이나 이런 것들이 없이 거룩하고 흠이 없게 하려 하심이라』

(엡 5:26-27, 새번역) 『[26] 그리스도께서 그렇게 하신 것은, 교회를 물로 씻고, 말씀으로 깨끗하게 하여서, 거룩하게 하시려는 것이며, [27] 티나 주름이나 또 그와 같은 것들이 없이, 아름다운 모습으로 교회를 자기 앞에 내세우시려는 것이며, 교회를 거룩하고 흠이 없게 하시려는 것입니다.』

(엡 5:26-27, 쉬운) 『[26] 그리스도께서는 교회를 물로 씻고, 말씀으로 깨끗하게 하셨습니다. [27] 마치 아름답고 깨끗한 신부처럼 교회를 깨끗하고 거룩하게 하시기 위해, 그리스도께서 죽으셨던 것입니다.』

본절은 주님의 사랑이 어떤 사랑인지를, 주님이 사랑하신 이유가 무엇인지를 설명한다. 주님은 당신의 신부된 교회를 위해서 자신의 생명을 주신 주님의 사랑을 나타내셨다. 이는 교회를 거룩하게 하시기 위함이다. 주님은 교회를 물로 씻고 말씀으로 깨끗하게 하심을 통해서 당신의 교회를 마치 티나 주름이 없는 깨끗한 신부로 만드신 것이다. 본문의 초점은 교회를 향한 그리스도의 사랑이다. 영광스럽고 거룩한 교회, 정결한 신부로서의 교회를 위해서 주님께서 자신을 주신 것이다. 여기에서 남편이 아내를 거룩하고 정결하게 하는 것이 아님을 기억해야 한다. 교회를 향한 주님의 사랑을 통해서 남편과 아내 모두 거룩해지는 것이다. 

본문의 물로 씻음은 세례를 연상케 한다. 겔 16:1-13절을 보면 여호와는 어린아이인 이스라엘을 씻기시고 양육하시며 마침내 이스라엘을 존쥐한 자리에 높여서 이스라엘과 혼인하시는데 이는 본문에서 말하는 ‘자기 앞에 영광스러운 교회로 세우사’에 해당하는 것이다. 혼인 자리에 신부로 세우시는 일이야 말로 이스라엘을 가장 영광스럽게 하는 것이다. 그 교회의 궁극적인 거룩함과 도덕적인 완전함은 부활의 영광 속에서 완성될 것이지만 십자가 위애서 그리스도의 신성하게 구별된 희생으로부터 나온다. 

The focus in these verses is on Christ, for husbands do not “sanctify” their wives or “wash” them of their sins, though they are to do all in their power to promote their wives’ holiness. Sanctify here means to consecrate into the Lord’s service through cleansing. washing of water. This might be a reference to baptism, since it is common in the Bible to speak of invisible, spiritual things (in this case, spiritual cleansing) by pointing to an outward physical sign of them (see Rom. 6:3–4; and note on John 4:15). There may also be a link here to Ezek. 16:1–13, where the Lord washes infant Israel, raises her, and eventually elevates her to royalty and marries her, which would correspond to presenting the church to himself in splendor at his marriage supper (see also Ezek. 36:25; Rev. 19:7–9; 21:2, 9–11). without blemish. The church’s utter holiness and moral perfection will be consummated in resurrection glory, but is derived from the consecrating sacrifice of Christ on the cross.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2272.

그리스도는 신부된 교회의 죄를 용서하셨을뿐만 아니라 거룩하게 하셨다. 바로 그리스도는 물로 우리를 깨끗하게 하시고 당신의 말씀을 통해서 우리를 거룩하게 하신다. 

May refer to water baptism or the bridal bath (cf. Ezek 16:9). But regardless of interpretation, it is clear that Christ spiritually cleanses his bride, the church (Rev 19:7; 21:9), “through the word” of the gospel (cf. John 15:3; 17:17; Jas 1:18; 1 Pet 1:23). Other passages that speak of cleansing, washing, and water include John 3:5; Titus 3:5; Heb 10:22; 1 Pet 3:21.

cf. compare, confer

cf. compare, confer

 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), 2409.

본문에서 거룩하게 하다라는 단어, sanctify는 약혼의 개념으로 '그에게 그녀를 약혼시키기 위해서 그녀를 위해서 자신을 주는 행위'라는 의미이다. 이러한 거룩함, 성화를 위해서는 반드시 깨끗케 함이 선행되어야 한다. 그런데 우리가 꼭 기억해야 할 것은 이러한 정결케함은 자신 스스로는 불가능하다는 것이다. 오직 그리스도 그분께서 우리를 정결케 하신다. 

본문의 씻음이라는 단어는 딛 3:5에만 등장한다. 바로 중생의 씻음과 성령의 거룩케 하심이다. 이는 세례가 물의 씻음을 통한 외적인 깨끗케함뿐만 아니라 성령의 내적인 거룩하게 하심을 포함하는 것을 의미한다.(행 22:16)  

When Ananias of Damascus said to Paul, “Rise and be baptized, and wash away101 your sins, calling on his name” (Acts 22:16), he implied that the external washing symbolized the more important inward cleansing from sin. And the participial clause, “calling on his name”102 (that is, the name of Christ), throws light on the phrase “with the word” or “with a word” in our present text: the “word” or “utterance” is the convert’s confession of the name of Christ as baptism is administered.103 A similar emphasis, in slightly different language, is found in 1 Pet. 3:21: “baptism … now saves you, not as a removal of dirt from the body but as a pledge to God proceeding from a good conscience [a conscience cleansed from sin], through the resurrection of Jesus Christ.” The “pledge”104 in which the convert’s purified conscience makes its response to the saving act of God in Christ is the “word” which here accompanies the “washing of water.”

101 Both imperatives are in the middle voice, βάπτισαι καὶ ἀπολουσαι, where βάπτισαι might mean “get yourself baptized” or (as with verbs of washing) “baptize yourself.”

102 Gk. ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ, a locution (with Joel 2:32 as a precedent) common in Acts and Paul (Acts 2:21; 9:14, 21; Rom. 10:13; 1 Cor. 1:2).

103 Gk. ἐν ῥήματι (ἐν being comitative). Another possibility is that the ῥῆμα was the invocation of the name of Christ by the baptizer on the person being baptized (cf. Acts 15:17 [quoting Amos 9:12]; Jas. 2:7); so H. Schlier, Der Brief an die Epheser, p. 257.

104 Gk. ἐπερώτημα. For the meaning “pledge” see LSJ; cf. also G. C. Richards, “I Peter iii.21,” JTS 32 (1931), 77; E. G. Selwyn, The First Epistle of St. Peter, pp. 205–06. The meaning “prayer to God for a good conscience” is defended by H. Greeven, TDNT 2, pp. 688–89 (s.v. ἐπερώτημα).

 F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 388–389.

28-30절) 주님이 당신의 교회를 그렇게 사랑하신 것과 같이 남편들도 이와 같이 자기 아내 사랑하기를 자기 자신의 몸을 사랑함과 같이 하라. 자기 아내를 사랑하는 사람은 자기 자신을 사랑하는 것이다. 누구든지 자기 육체를 미워하지 않고 양육하고 보호하기를 그리스도께서 교회에게 하심과 같이 해야한다. 왜냐하면 우리는 그 몸의 지체이기 때문이다. 

그리스도는 머리이시고 우리는 그 몸의 지체이다. 그래서 교회와 그리스도는 한 몸이다. 마땅히 우리는 우리 자신, 몸을 사랑해야 하는 것이다. 이제 바울은 그리스도께서 자신의 몸된 교회를 사랑하신 것과 같이, 사람이 자기 몸을 사랑함과 같이 자신의 아내를 사랑할 것을 말한다. 왜냐하면 남편과 아내는 한 몸이기 때문이다. 하나님께서는 결혼이라는 거룩한 예식을 통하여 남자와 여자를 이끄시고 이 둘이 한 몸되게 하셨다. 그래서 우리는 마땅히 한몸된 여인을 자신의 몸을 사랑하는 것과 같이 사랑해야 한다. 

31절) 바울은 본문에서 창 2:24절을 인용한다. 

(창 2:24, 개정) 『이러므로 남자가 부모를 떠나 그의 아내와 합하여 둘이 한 몸을 이룰지로다』

창세기 2장에서 말하는 결혼은 이 땅에 죄가 임하기 전에 하나님께서 제정하신 예식이다. 

이 본문은 막 10장과 마 19장에 등장하는 이혼을 반대하는 것과 관련된 논쟁속에 주님께서 하신 말씀과 연관된다. 

32절) 그리고 이 둘이 한몸이 되는 이는 놀라운 비밀이다 

바울이 말하는 비밀은 그리스도 예수안에서 성취된 하나님의 숨겨진 계획을 의미한다. 남자와 여자가 결혼을 통해서 한 몸이 되는 것처럼 그리스도와 교회가 하나님 안에서 연합되어지는 것의 비밀을 노래하고 있는 것이다. 바로 주님의 몸된 교회야 말로 이땅을 향한 하나님의 놀라운 비밀이 성취되어지는 공동체인 것이다. 

The imagery of the church as the bride of Christ draws upon the OT imagery of Israel as the bride of Yahweh (Isa 54:5; 62:5; Jer 31:32). Paul goes further in Eph 5:31 by quoting Gen 2:24 to show that Christ and the church are one body (see v. 30). The union of man (Adam in Gen 2) and wife in marriage prefigures and points to the reality of the union between Christ, the last Adam, and his bride, the church. This is a “profound mystery” because no one could have understood Gen 2:24 this way apart from God’s revelation (cf. Dan 2:18–19, 30). The union of Christ and the church finds its ultimate consummation in the wedding of the Lamb and the new Jerusalem (Rev 19:7–8; 21:2, 9).

OT Old Testament

v. verse in the chapter being commented on

cf. compare, confer

 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), 2409.

So here, Gen. 2:24, which on the surface explains why a man will leave his parents’ home and live with his wife, is taken to convey a deeper, hidden meaning, a “mystery,” which could not be understood until Christ, who loved his people from eternity, gave himself up for them in the fullness of time. In the light of his saving work, the hidden meaning of Gen. 2:24 now begins to appear: his people constitute his bride, united to him in “one body.” The formation of Eve to be Adam’s companion is seen to prefigure the creation of the church to be the bride of Christ. This seems to be the deep “mystery” contained in the text, which remains a mystery no longer to those who have received its interpretation.140

140 Cf. J. Coppens, “ ‘Mystery’ in the Theology of St. Paul and its Parallels at Qumran,” E.T. in Paul and Qumran, ed. J. Murphy-O’Connor (London, 1968), pp. 132–58, especially pp. 146–50.

 F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 394–395.

33절) 이 본문은 ‘네 이웃을 네 몸과 같이 사랑하라’는 레 19:18절을 떠오르게 한다. 

(레 19:18, 개정) 『원수를 갚지 말며 동포를 원망하지 말며 네 이웃 사랑하기를 네 자신과 같이 사랑하라 나는 여호와이니라』

 7 qIn him we have rredemption sthrough his blood, tthe forgiveness of our trespasses, uaccording to the riches of his grace, 8 which he lavished upon us, in all wisdom and insight 9 vmaking known3 to us the mystery of his will, naccording to his purpose, which he wset forth in Christ 10 as a plan for xthe fullness of time, yto unite all things in him, things in heaven and things on earth.

q Col. 1:14

r Rom. 3:24; 1 Cor. 1:30; [ch. 4:30]

s See Acts 20:28

t See Acts 2:38

u [ch. 3:8, 16; Col. 1:27]; See Rom. 2:4

v See Rom. 16:25

3 Or he lavished upon us in all wisdom and insight, making known …

n [See ver. 5 above]

w [ver. 11; Rom. 8:28; 9:11]

x See Mark 1:15

y Col. 1:16, 20; [ch. 3:15; Phil. 2:9, 10]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 엡 1:7–10.

7절) 그분 안에서 그의 은혜의 풍성함을 따라서 우리는 그의 피로 말미암아 구속 곳 죄사함을 받았다. 

속량, 구속이란 누군가를 포로 혹은 노예의 상태로부터 값을 치르고 구하는 것을 의미한다. 구약에 등장하는 최고의 예시는 바로 출애굽이다. 여기에서 하나님은 이스라엘을 애굽의 노예의 상태로부터 구속하셨다. 우리의 죄에 대한 용서는 구속의 특성을 설명한다. 그리스도인들은 죄와 죄책의 노예 상태로부터 해방되었다. 이것은 그리스도의 보혈의 효과이며, 보혈은 속죄의 희생으로서 그분의 죽음을 의미한다. 

Redemption denotes ransoming someone from captivity or from slavery. The supreme OT example was the exodus, where God redeemed Israel from slavery in Egypt (see Ex. 15:13; Deut. 7:8; 2 Sam. 7:23; Mic. 6:4). Forgiveness of our trespasses explains the nature of redemption: Christians are freed from slavery to sin and guilt. This was effected by Christ’s blood, which means his death as an atoning sacrifice (see also Rom. 3:24; Eph. 1:14; 2:13; 4:30; Heb. 9:15).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2262.

8절) 그분의 은혜는 모든 지혜와 총명을 우리에게 풍성하게 넘치게 하셨다. 

9절) 그분의 기뻐하심, 목적을 따라서 그의 뜻의 비밀을 우리에게 알리셨는데 이는 때가 찬 경륜을 따라 그리스도 안에서 예정하신 것이다. 

성경에서 말하는 비밀은 ‘미스테리온’으로 전에는 감추어졌거나 단지 애매하게 알려진 것이지만 이제 분명하게 알려진 어떤 것에 대한 계시를 의미한다. 이제 그리스도 안에서 드러난 하나님의 뜻의 비밀은 모든 것이 그분 안에서 통일되는 것이다. 

Mystery as used in Scripture (Gk. mystērion) refers to the revelation of something that was previously hidden or known only vaguely but now is more fully made known (see note on Col. 1:26–27). The mystery of God’s will, now revealed in Christ, is “to unite all things in him” (Eph. 1:10; see also 3:3–11).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2263.

본문의 때가 찬아라는 표현은 하나님의 계획이 성취되는, 무르익은 때를 의미한다. 

10절) 하늘에 있는 것이나 땅에 있는 것이 모두 그분 안에서 통일되게 하려 하심이다. 

통일이라는 헬라어 단어는 ‘아나케팔라이오’로 이 문맥에서 세가지 강조점을 지닌다. 1) 그리스도는 머리이고 통치자이다. 2) 그리스도는 매듭을 짓거나 일관되고 의미있는 전체를 가져온다. 3) 그리스도는 죄때문에 혼란에 이른 우주를 조화롭게 회복한다. 본질적으로 앞절, 9절에서 말하는 신비의 내용은 살아있는 것이나 죽은 것이나 그리스도의 주권 아래에 모든 창조물을 요약하고 통일시키시는 하나님의 뜻이다. 

bring unity. Greek anakephalaioō. A significant term that conveys three emphases in this context: (1) Christ is the head or ruler (v. 22), (2) Christ “sums up” or brings things into a coherent and meaningful whole, and (3) Christ restores harmony to a universe that has come into chaos because of sin (Col 1:20). In essence, the content of the “mystery” (Eph 1:9) is God’s will to sum up and unify all creation, both the animate and inanimate, under Christ’s headship.

v. verse in the chapter being commented on

 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), 2400.

통일이라는 단어는 이 문맥의 핵심 주제이다. 하나님은 그리스도 안에서 우주적인 화해를 가져오셨다. 십자가 위에서 그리스도가 행하신 일은 하늘과 땅위에 있는 모든 피조세계의 역사에 대한 중심축이다. 왜냐하면 그가 그의 백성을 구속하셨고 모든 적대적인 세력을 잠잠케 하셨기 때문이다. 

결국 때가 찬 경륜은 십자가이다. 그 십자가를 통해서 모든 것을 통일되게 하신 것이다. 

하나님의 경륜, 계획 ‘오이코노미아’는 때가 되면 하늘에 있는 것이나 땅아래 있는 모든 것이 그분 안에서 통일되게 하는 것이다. 이것이 바로 하나님의 선하신 목적을 따라서 그리스도 안에서 예정하신 것으로 우리가 알게 되기를 바라시는 그분의 뜻의 비밀이다. 그 비밀은 십자가의 죽음과 부활이다. 

• I am filling up(Gk. antanaplēroō) what is lacking(Gk. hysterēma) in Christ’s afflictionsdoes not imply that there is a deficiency in Christ’s atoning death and suffering on the cross, which would contradict the central message of this letter and all the rest of Scripture as well (cf. Heb. 9:12, 24–26; 10:14). Christ’s sufferings are in fact sufficient, and nothing of one’s own can be added to secure salvation. What was “lacking” in Christ’s afflictions was the future suffering of all who (like Paul) will experience great affliction for the sake of the gospel, as Paul described, e.g., in 2 Cor. 1:8–10. (Cf. Phil. 2:30, where Paul tells the Philippians that Epaphroditus risked his life “to complete [Gk. anaplēroō] what was lacking [Gk. hysterēma] in your service to me”.)
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2295.

• 하나님을 만나는 것의 의미(수련회)

• Paul’s responsibility was to make the word of God fully known. The “filling up” (Gk. antanaplēroō, v. 24) of Christ’s afflictions takes place as the proclamation of the word is made “fully known” (Gk. plēroō, v. 25). Paul suffers as he proclaims the gospel, and he declares that the basis of forgiveness of sins is Christ’s once-for-all suffering and sacrifice.
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2295.

• As we attempt to follow in the footsteps of Christ, Christian leaders, including pastors, will be tempted to give in to a kind of vocational dualism. On the one hand, to follow Christ demands our single-minded attention to his interests; we are called to serve him and proclaim his gospel. We understand ourselves in terms of our relationship with Christ; we are subject only to him. In the realm of human relations, on the other hand, we remain leaders, in charge of things and expecting unswerving loyalty from those over whose lives we exercise some control and influence. As leaders of people, then, we serve Christ. But is this what Paul means? Isn’t he saying that as a leader of Christians he must embody the servanthood of Christ?
• The issue is not merely to serve Christ, but to serve likeChrist. This fashions a different kind of servant leadership—a leadership characterized by setting aside any interest in social standing or political power and submitting ourselves to others in order to share their burdens (see Gal 6:1–10; Phil 2:1–11).
•  Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:24.

• The mysterydoes not refer to something mysterious or to a secret ritual. Rather, Paul is speaking of God’s unfolding plan for the world and, above all, his plan of redemption through the Messiah (cf. 2:2; 4:3; Eph. 1:9; 3:3–4, 9; 5:32; 6:19). Although elements of God’s design were already known through the prophets, key aspects of it were hidden for ages and generationsand thus were a mystery, which could only be known and understood when they were revealedby God. This language occurs often in the book of Daniel. After God reveals to Daniel that Nebuchadnezzar’s dream foretold four successive kingdoms culminating in the kingdom of God, Daniel tells the king, “there is a God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what will be in the latter days” (Dan. 2:28). At the heart of the mystery that God is now revealing through Paul is the amazing hallmark of the new covenant, Christ in you, the hope of glory. God himself, in the person of Christ, will be directly and personally present in the lives of his people, and his presence assures them of a future life with him when he returns. Moreover, Christ does not reside only in believing Jews but also in believing Gentiles, so that there is one unified people of God (cf. Eph. 2:11–22; 3:2–6).
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2295.

• In a similar way, Jewish Christian (and Judaic) opponents of Paul’s Gentile mission debated his interpretation of the biblical doctrine of election (see Acts 15:1–21; Gal 2:1–10). Paul taught that even as God had elected Jews for salvation, so also God had elected Gentiles out of the world for salvation. In Christ, Jewish and non-Jewish believers have equal value and access to God, since all ethnic and national barriers have been demolished by Christ’s death (Eph 2:11–22). Yet some early believers, recognizing that Christianity began as a messianic movement withinJudaism, taught that to be Christian meant to remain Jewish. They argued that the Torah laws and the Jewish traditions must be observed so as to maintain the ethnic and socioreligious distinctives of God’s people. Paul’s response to these Jewish Christian opponents was that God’s promised salvation has already been fulfilled by Jesus Christ, and the blessings of God’s salvation are now experienced by those who belong to him by faith (rather than by ethnicity or religious observance).
•  Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:27.

• everyone … everyone.Repeated to emphasize the gospel’s universality. Since the gospel is proclaimed to all, it is not targeted to only the spiritually or intellectually elite. The gospel grows throughout the whole world so that everyone may become fully mature, i.e., entirely focused on and directed by Christ.
• i.e. that is
•  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), 2430.

• Paul’s Gospel Ministry (1:28)*  Paul next describes his Gentile mission in functional terms. At this point he reverts from youto we,perhaps to call to mind his colleagues, especially Epaphras, with whom he shares the gospel ministry. Paul uses three related verbs, anchored by we proclaimand expanded by admonishing and teaching,which are the “two natural and necessary concomitants of the proclamation of the mystery of Christ” (Harris 1991:72). The word for “proclaim” (katangellō),which is used only in Pauline writings and in Acts, refers to the publication of the gospel for conversion. Lohse calls it “missionary preaching” (1971:77). Yet Paul does not conceive of his evangelistic outreach as the mere proclamation of the gospel for conversion; rather, the conversion of the lost is accompanied by spiritual nurture, admonishment and instruction.6
• Public gauges of success, whether large numbers of converts or eloquent speech or architecturally elegant sanctuaries, are not effective measures of a ministry’s importance. God calculates success by whether a congregation entrusted to the care of a minister is spiritually fed and fit to the end. Paul’s gospel not only provides knowledge of God’s redemptive mystery but also equips the converted so as to present everyone perfect in Christ.The purpose of Paul’s Gentile mission is exactly the same as the plan of God’s salvation (1:22): the final justification of the saints. His ministry’s success, then, can be fully measured only at Christ’s parousia (see 2 Cor 3–5).
• *1:28The word for “admonishment” (noutheteō)is a member of the family of “mind” (nous)words. It means to straighten out a confused or immature mind, bringing it into conformity with wisdom. Likewise, the word of “teaching” (didaskō)envisions intensive guidance that replaces intellectual confusion with the stability of truth. All three are idioms of Jewish wisdom, except that Paul’s gospel replaces Wisdom as the source of “teaching, rebuking, correction and training in righteousness” that guides people into the good life.
•  Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:28.

• Paul’s Labor (1:29) Toward this eschatological goal, then, Paul labors,working hard so that those committed to his spiritual care may be found fit to enter God’s eternal kingdom at Christ’s return. The church’s salvation does not result from divine activity alone. Servants who effectively steward offices and gifts given by God are agents of God’s salvation on earth. In this sense, Paul’s participatory Christology yields a participatory missiology: believers labor with God to produce salvation. Conversion cannot take place without the energyof God; neither can it take place without the proclamation, admonishment and teaching of suffering servants like Christ, Paul and Epaphras. With all [God’s] energysuggests cooperation between Paul and God for the work of Gentile conversion and instruction.
• The order of salvation, then, is covenantal; it is not a spectator sport but a dynamic relationship between God and people from beginning to ending. God works withservants of the church, strugglingwith them and powerfullyworking in them to bring forgiveness from sin and the promised life.
•  Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:29.