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2 For I want you to know yhow great a wstruggle I have for you and for those at Laodicea and for all who have not seen me face to face, 2 that ztheir hearts may be encouraged, being aknit together in love, to reach all the riches of full assurance of understanding and the knowledge of bGod’s mystery, which is Christ, 3 cin whom are hidden all the treasures of wisdom and knowledge.
yPhil. 1:30
w[See ch. 1:29 above]
zch. 4:8; Eph. 6:22
a[ch. 3:14]
bSee ch. 1:27
cIsa. 11:2; 45:3; 1 Cor. 1:24, 30; 2:6, 7; [Luke 11:49; Eph. 1:8]
바울은 그리스도의 교회를 섬기는 것 뿐만 아니라 하나님과 연합하여 골로새와 라오디게아에 있는 무리들을 위해 애썼다. 바울의 의도는 분명한데 골로새에 있는 이들을 포함한 모든 이방인에게 하나님의 비밀인 그리스도를 알게 하는 것이다. 그는 그들을 위한 그의 사역의 영적인 목적을 2절에서 설명한다.
- Paul’s Labor for Colosse (2:1–3)* Paul concludes this section on a more personal note: he not only serves the church of Christ (1:24) but “struggles” (in cooperation with God; 1:29) for the congregations at Colosse and Laodicea. Paul’s intention is exactly the same as before: to clarify that the purpose of his ministry is to make known to every Gentile, including those at Colosse, the mystery of God, namely, Christ(compare 1:27). He does elaborate on the spiritual purpose of his ministry for them: that they may be encouraged in heart and united in loveand may have complete understanding … and know the mystery of God, namely, Christ.7
*2:2O’Brien prefers to understand the word translated “encouraged” (parakaleō)by the NIV as “strengthen” (1982:92–93), thereby stressing the intended result of Paul’s ministry.
The ending of verse 2 was corrupted during scribal transmission. The exact grammatical relationship between Godand Christremains unclear. Some textual variants, for example, extend the ending to view Christ as God, so that the mystery of Goddisclosed is that Christ is God. Others expand the name Christ into a christological confession. The NIV accepts the critical reading and rightly translates “Christ” as epexegetical, identifying Christ as the sum total of God’s mystery.
Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 2:1.
2절) 바울은 그들로 1) 마음에 위안을 받고(encouragement), 2) 사랑안에서 연합하여(unity), 3) 확실한 이해의 모든 풍성함과 하나님의 비밀인 그리스도를 깨닫게 하려 한다(understanding and knowledge).
이 세가지는 그가 사도로서 강조하는 세가지 사역의 목표이다.
- Paul lists three goals of his apostolic contending. (1) encouraged in heart.The heart was considered to be the center of one’s will and reasoning and not merely that of one’s emotions. (2) united in love.Love is both a unifying force (3:14) and an atmosphere in which one lives. (3) complete understanding.This experience will lead them to grasp with full assurance God’s larger purpose for the world in Christ.
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.
유대 전통에서 마음은 인간의 감정보다는 인간의 의지를 상징한다. 인생의 어려운 결정들이 신자의 마음에서 내려지고 강화되고 하나님의 비밀로 성숙하게 된다. 바울의 복음 사역은 골로새 교인들로 하여금 거짓 가르침을 거부하고 하나님을 기쁘시게 하는 결정을 내릴 수 있도록 이루어진다.
본문의 연합하여라는 단어는 ‘심비바조’라 문자적으로 ‘knit together’로 털실로 짜다, 접합하다라는 의미를 가지고 있다. 이는 마음을 강하게 한 후에 따르는 자연적인 행동이다. 그는 성도들이 함께 연합하여 서로 상호적인 사랑으로 접합되고 하나되기를 그의 사역을 통해서 바라고 있는 것이다.
- In Paul’s Jewish psychology the heartsymbolizes human volition rather than human emotion; the hard decisions of an embattled life are made by the believer’s heart, fortified and matured by the mystery of God.Paul’s gospel ministry strengthens the Colossians against false teaching so that they are able to make decisions that please God. The word translated “united” (symbibazō)means literally to be “knit together” and refers to an action that naturally follows after (if not also from) a fortified heart.That is, the purpose of Paul’s ministry (presumably his proclamation of the gospel, and his pastoral admonishment and instruction; 1:28) is corporate: that the congregation weld well together in mutual love.
- The truth of one’s message is discerned in a very practical way, then—by whether or not a loving community is formed. False teaching or even a wrong emphasis often creates factions, with the result that the gospel’s ministry is undermined. A Christian witness to God’s grace is too difficult to maintain in a graceless society without the loving support and firm resolve provided by a people. Paul’s use of the body metaphor for the church (compare 1:18; 1 Cor 12; Eph 4) implies this same lesson.
- The NIV links the next couplet, understandingand knowledge,with the first couplet, encouragementand unity,as Paul’s overarching purpose for the Gentile mission. But rather than taking these couplets as describing the congregations that resulted from Paul’s campaigns, it seems best to understand them as describing the evangelistic campaigns themselves. Harris, for example, interprets the two couplets as comprising the specific objectives of Paul’s ministry (1991:81) and perhaps even of this letter to them. If anything, Paul’s earlier petition for “knowledge and understanding” (1:9–10) seems to indicate that the congregation will be spiritually healthy only if they know the gospel that Epaphras first preached to them. That is, the qualities of the productive minister are reproduced in his congregations.
- In this light, the genitives used by Paul in this passage to modify understanding(“complete”) and knowledge(“the mystery of God”; compare 1:27) are particularly important. In the first case, completetranslates plērophoria(literally, “full accomplishment”), another in the family of plērōwords that Paul has already used (see 1:9 and 1:25) for his aim to teach the congregation a fuller, more complete understanding of the gospel: to fill in what spiritual competencies they lack. In the second case, the phrase mystery of Godsupplies the core content of the complete gospel—namely, Christ.
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 2:1.
3절) 그리스도 안에는 지혜와 지식의 모든 보화가 감추어져 있다.
앞선 비밀이라는 단어를 본 절에서는 감추어진이라는 단어로 표현하고 있다. 이러한 하나님의 비밀과 그리스도안에 감추어진 지혜와 지식의 보화가 바로 바울의 복음 선포를 통해서 드러나는 것이다. 바울은 성경안에 하나님의 구원의 감추어진 비밀을 주해를 통해서 캐냈다. 선교사로서 바울이 선포한 믿음은 기독론적 단신론으로, 놀라운 우리의 믿음의 보고가 그리스도를 통해서 묻혔고 또한 캐냈다.
영적 성숙함은 그리스도를 아는 것의 결과이다. 본서에는 지혜, 지식, 앎에 대한 특징적인 강조가 나온다. 이는 그리스도에 대한 바울의 선포와 연관되는데 이는 골로새 교회의 대적을 염두에 두고 나온 것이 틀림없다.
- Clearly, verse 3 is parallel to verse 2 in thought. The idea contained in the phrase full riches of complete understandingis virtually repeated in the following phrase, all the treasures of wisdom and knowledge,so that the idea of mysteryfinds a parallel in the word hidden.Significantly, sandwiched between these two parallel phrases is their focal point: Christ, in whomall these mysterious riches and hidden treasures of God’s mystery are disclosed by the preaching of Paul’s gospel. Remember that for Paul the biblical Jew, the mysteries of God’s treasured salvation lie hidden within Scripture and are mined by exegesis; and for Paul the Christian missionary, the proclaimed faith is a christological monotheism, and so the wonderful riches of our faith are both deposited and drawn through Christ.
Simply put, spiritual maturity results from knowing Christ. The distinctive emphasis in this letter on wisdom(1:9, 28; 2:3, 23; 3:16; 4:5), knowledge(1:9–10, 27; 2:2–3; 3:10; 4:7–9) and knowing (1:6; 2:1; 3:24; 4:1, 6, 8), especially linked to Paul’s proclamation of Christ, is no doubt made with Paul’s Colossian opponents in mind. They too are concerned with ideas, but their “philosophy” is not centered by the teaching of and about Christ (2:8) and therefore is “hollow and deceptive,” incapable of forming the spiritual life of the Christian congregation (2:6–7).
Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 2:1.
"그리스도 안에서” 이는 골로새서의 중심 주제이다.
이제 4절부터 15절까지의 본문은 그리스도 없는 신학, 거짓된 가르침에 대한 바울의 변론이다. 바울은 앞서 1:12-23에서 그의 독자들에게 복음의 핵심 요소가 무엇인지를 상기시켰다. 그리고 1:24-2:3에서 그의 독자들에게 권고하고 가르칠 권한이 있음을 변호했다. 이러한 토대를 세우고 나서 이제 사도는 골로새 교인들의 신앙을 위협하는 거짓 가르침에 대해서 변론한다.
거짓 가르침에 대한 바울의 반응은 일반적으로 두 부분으로 이루어진다. 첫째, 그는 특정 집단안에 현존하는 신학적인 잘못을 확인하고 신앙과 삶에 그들의 부정적인 영향을 이야기한다. 바울에게 나쁜 생각들의 문제는 그리스도에 대한 또한 그분을 따르는 것이 무엇을 의미하는지에 대한 잘못된 개념을 갖게 되는 것이다. 둘째, 그는 그의 복음 사역의 기초가 되는 확신에 비추어 이러한 잘못에 반대하며 일반적으로 편지의 서두에 소개한다. 이것이 바울의 편지 양식이다. 그것의 영적이고 도덕적인 중요성과 함께 문제를 명확히 하고 진리의 말씀에 대한 독자 자신의 이해의 빛안에서 올바른 반응을 분명히 표현한다.
- To this point in the main body of his letter, Paul has reminded his readers of the essential ingredients of the gospel (1:12–23) they first heard from Epaphras (1:6–7), and has defended his authority to admonish and teach his readers in its light (1:24–2:3). Having laid this foundation, the apostle is now ready to attend to the situation that has occasioned his correspondence—the false teaching that threatens the faith of the Colossian believers.
Paul’s response to false teaching typically contains two parts. First, he identifies the theological errors present in a particular congregation and draws out their negative implications for faith and life. For Paul, the problem with bad ideas is that they result in distorted notions of Christ and what it means to follow him. Second, he argues against these errors in light of the foundational convictions of his gospel ministry, usually introduced at the outset of a letter. This, then, is the fabric of Paul’s letter-writing: to clarify a problem along with its spiritual and moral consequences and to articulate the proper response to it in light of the readers’ own understanding of the “word of truth.”
Following this pattern, Colossians contains two sharp discussions. The first discussion is theological (2:4–23): Paul challenges the legitimacy of the theological convictions that underlie the competing understanding of Christian faith in Colosse. The second discussion is mainly ethical (3:1–4:1): Paul draws upon moral tradition (paraenesis)to describe the character of Christian life that is now imperiled by the false teaching.
Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 2:4.
우리의 신앙은 반드시 앎과 행실이 함께 가야 한다. 실제적인 행함, 경험이 동반되지 않는 앎은 열매가 없는 무용한 신앙, 메마른 신앙이 되기 쉽다. 성경적인 신앙은 나사렛 예수의 가르침과 사역에 뿌리 내려 매우 견고하고 또한 개인적으로 사회적인 관계로 구체화 되어야 한다. 그러므로 기독교 신앙에 대한 이해가 하나님과의 사랑의 경험을 희생해가면서 우아하고 강력한 사상을 모으는 것을 우선으로 할때 쉽게 우상이 된다. 이처럼 하나님에 대한 관념은 삶을 변혁시키는 관계를 주님으로 대체한다.
- In our day, as in the ancient world, people often measure the value of what others say by how well they say it. Even within the church we put great stress on a person’s academic credentials, as if a Ph.D. granted one a corner on heavenly wisdom. The result is that we learn to value elegant systems of church dogma that are held together by sophisticated and learned arguments. In the life of many congregations, faith has become so intellectualized that its relational, experiential dimension has been bleached out. Certainly it is important to think through carefully what one believes and why. Yet many of my students come to university with strongly held convictions about Christ but without the experience of a vital relationship with him. Knowing what to believe has replaced knowing whomto believe.
In the pastorate and in academia, I have often found that when faith consists only of ideas, without practical experience of their truthfulness and usefulness, it is easily shattered when it comes up against competing ideas. Biblical faith is very concrete, rooted in the teachings and work of a person, Jesus of Nazareth, and embodied in personal and social relationships. Thus, when one’s understanding of Christian faith centers on a collection of elegant, even powerful ideas at the expense of an experience of God’s love, it quickly becomes an idolatry: the idea of God replaces a life-transforming relationship with the Lord.
Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 2:4.
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