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주석[JFB] — 에베소서 2장 · 은혜로 하나 됨

요약
JFB 주석 · 섹션 22개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. And you —"You also," among those who have experienced His mighty power in enabling them to believe ( Ephesians 1:19-23 ). hath he quickened —supplied from the Greek ( Ephesians 1:19-49.1.23- : ). dead —spiritually. ( Ephesians 1:19-49.1.23- : ). A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that is holy. in trespasses . . . sins — in them, as the element in which the unbeliever is, and through which he is dead to the true life. Sin is the death of the soul. Isaiah 9:2 ; John 5:25 , "dead" (spiritually), 1 Timothy 5:6 . "Alienated from the life of God" ( 1 Timothy 5:6- : ). Translate, as Greek, "in your trespasses," c. "Trespass" in Greek, expresses a FALL or LAPSE, such as the transgression of Adam whereby he fell. "Sin." ( Greek, " hamartia ") implies innate corruption and ALIENATION from God (literally, erring of the mind from the rule of truth ), exhibited in acts of sin ( Greek, " hamartemata "). BENGEL, refers "trespasses" to the Jews who had the law, and yet revolted from it "sins," to the Gentiles who know not God. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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"여러분도"—하나님의 강한 능력을 믿음 안에서 경험한 이들 중에서(엡 1:19-23). "살리셨다"—헬라어에서 보충됨(엡 1:23 이하). "죽은"—영적으로. 살아있는 시체: 영혼 안에 하나님의 성령의 은혜로운 임재 없이, 거룩한 것을 생각하고 의지하고 행하지 못하는 상태. "허물과 죄 가운데서"—불신자가 있는 영역, 참된 생명에 대해 죽은 상태. 죄는 영혼의 사망이다.

헬라어 "허물"(trespass)은 아담의 범죄처럼 넘어지거나 타락하는 것을 표현한다. "죄"(sin, 헬라어 "hamartia")는 하나님으로부터의 내재적 부패와 소외를 의미한다. 벵겔은 "허물"을 율법이 있으나 그것으로부터 반역한 유대인들에게, "죄"를 하나님을 알지 못하는 이방인들에게 귀속시킨다.

원주석

2절 카드 ↗

2. the course of this world —the career (literally, "the age," compare :- ), or present system of this world ( 1 Corinthians 2:6 ; 1 Corinthians 2:12 ; 1 Corinthians 3:18 ; 1 Corinthians 3:19 , as opposed to "the world to come"): alien from God, and lying in the wicked one ( 1 John 5:19 ). "The age" (which is something more external and ethical) regulates "the world" (which is something more external). the prince of the power of the air —the unseen God who lies underneath guiding "the course of this world" ( 1 John 5:19- : ); ranging through the air around us: compare 1 John 5:19- : , "fowls of the air" ( Greek, "heaven") that is, ( Ephesians 2:15 ), "Satan" and his demons. Compare Ephesians 6:12 ; John 12:31 . Christ's ascension seems to have cast Satan out of heaven ( Revelation 12:5 ; Revelation 12:9 ; Revelation 12:10 ; Revelation 12:12 ; Revelation 12:13 ), where he had been heretofore the accuser of the brethren ( Revelation 12:13- : ). No longer able to accuse in heaven those justified by Christ, the ascended Saviour ( Romans 8:33 ; Romans 8:34 ), he assails them on earth with all trials and temptations; and "we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coming" [AUBERLEN], for Satan shall be bound ( Revelation 12:12 ; Revelation 12:13 ; Revelation 12:15 ; Revelation 12:17 ; Revelation 20:2 ; Revelation 20:3 ). "The power" is here used collectively for the "powers of the air"; in apposition with which "powers" stand the "spirits," comprehended in the singular, "the spirit," taken also collectively: the aggregate of the "seducing spirits" ( Revelation 20:3- : ) which "work now ( still; not merely, as in your case, 'in time past ') in the sons of disobedience" (a Hebraism: men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: compare Revelation 20:3- : ), and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refer to Satan, "the prince" himself, but to " the powers of the air " of which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen ( Revelation 20:3- : ), as opposed to the spirit of the children of God ( Revelation 20:3- : ). The potency of that "spirit" is shown in the "disobedience" of the former. Compare Revelation 20:3- : , "children in whom is no faith" ( Isaiah 30:9 ; Isaiah 57:4 ). They disobey the Gospel both in faith and practice ( 2 Thessalonians 1:8 ; 2 Corinthians 2:12 ). return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-2

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"이 세상의 풍조"—이 세상의 현재 체제의 경력(헬라어로 '시대'). "공중의 권세를 잡은 왕"—"이 세상의 풍조"의 배후에서 보이지 않게 인도하는 마귀(요일 5:19 이하); 우리 주변의 공중을 돌아다니는 자. 그리스도의 승천이 사탄을 하늘에서 쫓아낸 것 같다(계 12:5, 9-10). "능력"은 여기서 "공중의 권세들"을 집합적으로 가리키며, 이에 상응하여 "영"도 집합적으로 취해진다. 이 악한 "영"의 잠재력은 이전에 자들 안에서 일하는(지금도 여전히) "불순종의 아들들"의 "불순종"에서 나타난다.

원주석

3절 카드 ↗

3. also we —that is, we also. Paul here joins himself in the same category with them, passing from the second person ( Ephesians 2:1 ; Ephesians 2:2 ) to the first person here. all —Jews and Gentiles. our conversation —"our way of life" ( 2 Corinthians 1:12 ; 1 Peter 1:18 ). This expression implies an outwardly more decorous course, than the open "walk" in gross sins on the part of the majority of Ephesians in times past, the Gentile portion of whom may be specially referred to in Ephesians 2:2 . Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles ( Acts 26:4 ; Acts 26:5 ; Acts 26:18 ), had been essentially like them in living to the unrenewed flesh, without the Spirit of God. fulfilling — Greek, doing. mind — Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the flesh." and were by nature —He intentionally breaks off the construction, substituting "and we were" for "and being," to mark emphatically his and their past state by nature, as contrasted with their present state by grace. Not merely is it, we had our way of life fulfilling our fleshly desires, and so being children of wrath; but we were by nature originally "children of wrath," and so consequently had our way of life fulfilling our fleshly desires. "Nature," in Greek, implies that which has grown in us as the peculiarity of our being, growing with our growth, and strengthening with our strength, as distinguished from that which has been wrought on us by mere external influences: what is inherent, not acquired ( Job 14:4 ; Psalms 51:5 ). An incidental proof of the doctrine of original sin. children of wrath —not merely "sons," as in the Greek, "sons of disobedience" ( Ephesians 2:2 ), but "children" by generation; not merely by adoption, as "sons" might be. The Greek order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath"; Ephesians 2:2- : , "grace" is opposed to "nature" here; and salvation (implied in Ephesians 2:5 ; Ephesians 2:8 , "saved") to "wrath." Compare Article IX, Church of England Common Prayer Book. "Original sin (birth-sin), standeth not in the following of Adam, but is the fault and corruption of the nature of every man, naturally engendered of Adam [Christ was supernaturally conceived by the Holy Ghost of the Virgin], whereby man is very far gone from original righteousness, and is of his own nature inclined to evil; and therefore, in every person born into this world, it deserveth God's wrath and damnation." Paul shows that even the Jews, who boasted of their birth from Abraham, were by natural birth equally children of wrath as the Gentiles, whom the Jews despised on account of their birth from idolaters ( Romans 3:9 ; Romans 5:12-14 ). " Wrath abideth" on all who disobey the Gospel in faith and practice ( John 3:36 ). The phrase, "children of wrath," is a Hebraism, that is, objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death" ( John 3:36- : , Margin ); "son of perdition" ( John 17:12 ; 2 Thessalonians 2:3 ). as others — Greek, "as the rest" of mankind are ( 2 Thessalonians 2:3- : ). return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-3

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"우리도"—우리도 마찬가지다. 바울은 여기서 2절의 2인칭에서 1인칭으로 옮겨가며 자신도 같은 범주에 포함시킨다. "다"—유대인과 이방인. "우리의 행위"—"우리의 생활 방식"(고후 1:12; 벧전 1:18). 이 표현은 다수의 에베소인들(이방인 부분)이 과거에 공공연한 죄악 가운데 살았던 것보다 표면적으로는 더 단정한 경과를 암시한다. 바울과 그의 유대인 동족들은 겉으로는 이방인들보다 더 단정했으나(행 26:4-5, 18), 본질적으로는 하나님의 성령 없이 거듭나지 않은 육신 안에서 그들과 같이 살았다.

"본래 진노의 자녀"—"우리가 우리 육신의 욕심을 행하여 진노의 자녀가 되었다"는 것뿐만 아니라, 우리는 본성적으로 원래부터 "진노의 자녀"였으며, 그래서 결과적으로 육신의 욕심을 행하는 생활을 했다는 것이다. 헬라어의 "자녀"는 입양에 의한 "아들들"이 아니라 출생에 의한 자녀임을 강조한다. 이것은 원죄 교리의 부수적 증거이다. 바울은 아브라함에게서 태어난 것을 자랑한 유대인들도 자연적 출생으로 인해 이방인들과 동등하게 진노의 자녀임을 보여준다(롬 3:9; 5:12-14).

원주석

4절 카드 ↗

4. God, who is rich — Greek "(as) being rich in mercy." for —that is, " because of His great love." This was the special ground of God's saving us; as "rich in mercy" (compare Ephesians 2:7 ; Ephesians 1:7 ; Romans 2:4 ; Romans 10:12 ) was the general ground. " Mercy takes away misery; love confers salvation" [BENGEL]. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-4

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"하나님은 긍휼이 풍성하시므로"—헬라어는 "(긍휼이) 풍성하신 분으로서." "그분의 크신 사랑 때문에"—이것이 하나님이 우리를 구원하신 특별한 근거이다. "긍휼은 비참함을 제거하고; 사랑은 구원을 허락한다"[벵겔].

원주석

5절 카드 ↗

5. dead in sins —The best reading is in the Greek, "dead in our (literally, ' the ') trespasses. " quickened —"vivified" spiritually, and consequences hereafter, corporally. There must be a spiritual resurrection of the soul before there can be a comfortable resurrection of the body [PEARSON] ( John 11:25 ; John 11:26 ; Romans 8:11 ). together with Christ —The Head being seated at God's right hand, the body also sits there with Him [CHRYSOSTOM]. We are already seated there IN Him ("in Christ Jesus," Romans 8:11- : ), and hereafter shall be seated by Him; IN Him already as in our Head, which is the ground of our hope; by Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition [PEARSON]. What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him. by grace ye are saved — Greek, "Ye are in a saved state." Not merely "ye are being saved," but ye "are passed from death unto life" ( Romans 8:11- : ). Salvation is to the Christian not a thing to be waited for hereafter, but already realized ( Romans 8:11- : ). The parenthetic introduction of this clause here (compare Ephesians 2:8 ) is a burst of Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation; hence, too, he says "ye," not "we." return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-5

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"허물로 죽어 있을 때"—헬라어의 가장 좋은 독법은 "우리(문자적으로 '그') 허물로 죽어 있을 때"이다. "살리셨다"—영적으로, 그리고 결과적으로 나중에 육체적으로. 영혼의 영적 부활이 있어야 몸의 평안한 부활이 있을 수 있다[피어슨](요 11:25-26; 롬 8:11). "그리스도와 함께"—머리가 하나님의 오른편에 앉아 계시므로, 몸도 거기에 함께 앉아 있다[크리소스톰]. 우리는 이미 우리의 머리 안에 거기 앉아 있으며(이것이 우리 소망의 근거), 나중에는 그분에 의해 앉게 될 것이다.

"은혜로 구원을 받았다"—헬라어는 "구원받은 상태에 있다." 단지 "구원받고 있다"가 아니라 "사망에서 생명으로 옮겨졌다"는 것이다(요 5:24). 구원은 그리스도인에게 나중에 기다려야 할 것이 아니라 이미 실현된 것이다. 이 삽입구가 여기에(엡 2:8 참조) 나오는 것은 바울의 감정의 분출이며, 에베소인들에게 처음부터 끝까지 은혜만이 구원의 유일한 근원임을 느끼게 하려는 것이다.

원주석

6절 카드 ↗

6. raised us up together —with Christ. The "raising up" presupposes previous quickening of Jesus in the tomb, and of us in the grave of our sins. made us sit together —with Christ, namely, in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each their own place assigned there, which in due time they shall take possession of ( Philippians 3:20 ; Philippians 3:21 ). He does not say, " on the right hand of God "; a prerogative reserved to Christ peculiarly; though they shall share His throne ( Revelation 3:21 ). in Christ Jesus —Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. "Christ Jesus" is the phrase mostly used in this Epistle, in which the office of the Christ, the Anointed Prophet, Priest and King, is the prominent thought; when the Person is prominent, "Jesus Christ" is the phrase used. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-6

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"함께 일으키시고"—그리스도와 함께. "일으키심"은 무덤 안에서의 예수와 우리의 죄 무덤에서의 우리의 이전 살리심을 전제한다. "함께 앉게 하셨다"—그리스도와 함께, 즉 그분의 승천 안에서. 신자들은 법적으로 하늘에 있으며, 영으로는 실제로 그곳에 있고, 각자 자신의 자리가 거기 배정되어 있으며, 때가 되면 차지하게 될 것이다(빌 3:20-21). "그리스도 예수 안에서"—그분과의 연합이 우리의 현재 영적이고 미래적 몸의 부활과 승천의 근거이다.

원주석

7절 카드 ↗

7. Greek, "That He might show forth (middle reflexive voice; for His own glory, Ephesians 1:6 ; Ephesians 1:12 ; Ephesians 1:14 ) in the ages which are coming on," that is, the blessed ages of the Gospel which supersede "the age ( Greek, for 'course') of this world" ( Ephesians 1:14- : ), and the past "ages" from which the mystery was hidden ( Colossians 1:26 ; Colossians 1:27 ). These good ages, though beginning with the first preaching of the Gospel, and thenceforth continually succeeding one another, are not consummated till the Lord's coming again (compare Ephesians 1:21 ; Hebrews 6:5 ). The words, "coming on," do not exclude the time then present, but imply simply the ages following upon Christ's "raising them up together" spiritually ( Hebrews 6:5- : ). kindness —"benignity." through Christ —rather, as Greek, "in Christ"; the same expression as is so often repeated, to mark that all our blessings center "IN HIM." return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-7

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헬라어로 "그분이 나타내어" 보이시려는 것, 즉 "다가오는 시대들 안에서"—복음 시대들의 복되고 연속적인 세대들. 이 좋은 시대들은 복음의 첫 선포와 함께 시작되어 이후 계속해서 이어지지만, 주님의 재림 때까지 완성되지 않는다(엡 1:21; 히 6:5 참조). "그리스도를 통하여"—오히려 헬라어대로 "그리스도 안에서"; 우리의 모든 복이 "그 안에서" 중심을 이루고 있음을 나타내기 위해 자주 반복되는 표현이다.

원주석

8절 카드 ↗

8. For —illustrating "the exceeding riches of His grace in kindness." Translate as in :- , "Ye are in a saved state." through faith —the effect of the power of Christ's resurrection ( Ephesians 1:19 ; Ephesians 1:20 ; Philippians 3:10 ) whereby we are "raised together" with Him ( Ephesians 2:6 ; Colossians 2:12 ). Some of the oldest manuscripts read, "through your (literally, ' the ') faith." The instrument or mean of salvation on the part of the person saved; Christ alone is the meritorious agent. and that —namely, the act of believing, or "faith." "Of yourselves" stands in opposition to, "it is the gift of God" ( Colossians 2:12- : ). "That which I have said, 'through faith,' I do not wish to be understood so as if I excepted faith itself from grace " [ESTIUS]. "God justifies the believing man, not for the worthiness of his belief, but for the worthiness of Him in whom he believes" [HOOKER]. The initiation, as well as the increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul [PEARSON]. Yet "faith" cometh by the means which man must avail himself of, namely, "hearing the word of God" ( Colossians 2:12- : ), and prayer ( Luke 11:13 ), though the blessing is wholly of God ( 1 Corinthians 3:6 ; 1 Corinthians 3:7 ). return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-8

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"이 은혜로 인해 믿음을 통해"—그리스도의 부활의 권능(엡 1:19-20; 빌 3:10)의 결과로 "함께 일으킴을 받은"(엡 2:6; 골 2:12). "그것도"—믿는 행위 또는 "믿음" 자체. "여러분 자신에게서"가 "하나님의 선물"에 대조된다. "내가 '믿음을 통해'라고 말한 것을, 믿음 자체를 은혜로부터 제외하는 것으로 이해받기를 원하지 않는다"[에스티우스]. 믿음의 발단과 증가가 하나님의 영으로부터이다. 그러나 "믿음"은 사람이 활용해야 하는 수단, 곧 "하나님의 말씀을 듣는 것"(롬 10:17)과 기도(눅 11:13)를 통해 온다.

원주석

9절 카드 ↗

9. Not of works —This clause stands in contrast to "by grace," as is confirmed by Romans 4:4 ; Romans 4:5 ; Romans 11:6 . lest —rather, as Greek, "that no man should boast" ( Romans 3:27 ; Romans 4:2 ). return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-9

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"행위에서 난 것이 아니니"—이 구절은 "은혜로"와 대조를 이루는데, 롬 4:4-5; 11:6에 의해 확인된다. "아무도 자랑하지 못하게 하려는 것이다"(롬 3:27; 4:2 참조).

원주석

10절 카드 ↗

10. workmanship —literally, "a thing of His making"; "handiwork." Here the spiritual creation, not the physical, is referred to ( Ephesians 2:8 ; Ephesians 2:9 ). created —having been created ( Ephesians 4:24 ; Psalms 102:18 ; Isaiah 43:21 ; 2 Corinthians 5:5 ; 2 Corinthians 5:17 ). unto good works —" for good works." "Good works" cannot be performed until we are new "created unto" them. Paul never calls the works of the law "good works." We are not saved by, but created unto, good works. before ordained — Greek, "before made ready" (compare 2 Corinthians 5:17- : ). God marks out for each in His purposes beforehand, the particular good works, and the time and way which tie sees best. God both makes ready by His providence the opportunities for the works, and makes us ready for their performance ( John 15:16 ; 2 Timothy 2:21 ). that we should walk in them —not "be saved" by them. Works do not justify, but the justified man works ( 2 Timothy 2:21- : ). return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

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bible-text/eph-2-10

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"그분의 만드신 것"—문자적으로 "그분의 손으로 만드신 것"; "솜씨." 여기서 영적 창조를 가리킨다(엡 2:8-9 참조). "창조하심을 받은"—"창조된 바 되어"(엡 4:24; 시 102:18; 사 43:21; 고후 5:5, 17). "선한 일을 위하여"—선한 일들을 "위하여." "선한 일들"은 우리가 그것들을 위해 "창조되기" 전에는 행해질 수 없다. 바울은 율법의 행위들을 "선한 행위"라고 결코 부르지 않는다. 우리는 행위에 의해 구원받는 것이 아니라, 선한 행위들을 위해 창조된다. "미리 예비하셨다"—헬라어로 "미리 준비하셨다"(고후 5:17 이하 참조). 하나님은 자신의 목적들 안에서 각 사람에게 특별한 선한 행위들과 그분이 최선으로 보시는 시간과 방법을 미리 정해 놓으신다.

원주석

11절 카드 ↗

11. The Greek order in the oldest manuscripts is, "That in time past (literally, once ) ye," c. Such remembrance sharpens gratitude and strengthens faith ( Ephesians 2:19 ) [BENGEL]. Gentiles in the flesh —that is, Gentiles in respect to circumcision. called Uncircumcision —The Gentiles were called (in contempt), and were, the Uncircumcision the Jews were called, but were not truly, the Circumcision [ELLICOTT]. in the flesh made by hands —as opposed to the true "circumcision of the heart in the Spirit, and not the letter" ( Romans 2:29 ), "made without the hands in putting off the body of the sins of the flesh by the circumcision of Christ" ( Romans 2:29- : ). return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/eph-2-11

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헬라어 어순은 "한때 여러분이 육신으로 이방 사람이었음을 기억하라"이다. 이런 기억은 감사를 날카롭게 하고 믿음을 강화한다(엡 2:19)[벵겔]. "육신으로 이방인"—할례에 관하여 이방인들로서. "무할례자라 불렸다"—이방인들은 (경멸적으로) 무할례자라 불렸고 실제로도 그러했다; 유대인들은 할례자라 불렸으나 진정으로 그러하지는 않았다[엘리컷]. "육신으로 손으로 행한"—영으로 마음에 행하는 진정한 "할례"(롬 2:29)와 대조된다.

원주석

12절 카드 ↗

12. without Christ — Greek, " separate from Christ"; having no part in Him; far from Him. A different Greek word ( aneu ) would be required to express, "Christ was not present with you" [TITTMANN]. aliens — Greek, "alienated from," not merely "separated from." The Israelites were cut off from the commonwealth of God, but it was as being self-righteous, indolent, and unworthy, not as aliens and strangers [CHRYSOSTOM]. The expression, "alienated from," takes it for granted that the Gentiles, before they had apostatized from the primitive truth, had been sharers in light and life (compare Ephesians 4:18 ; Ephesians 4:23 ). The hope of redemption through the Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, namely, that "of Israel," from which the Gentiles were alienated. Contrast Ephesians 2:13 ; Ephesians 3:6 ; Ephesians 4:4 ; Ephesians 4:5 ; Psalms 147:20 . covenants of promise —rather, ". . . of the promise," namely, "to thee and thy seed will I give this land" ( Romans 9:4 ; Galatians 3:16 ). The plural implies the several renewals of the covenant with Abraham, Isaac, and Jacob, and with the whole people at Sinai [ALFORD]. "The promise" is singular, to signify that the covenant, in reality, and substantially, is one and the same at all times, but only different in its accidents and external circumstances (compare Hebrews 1:1 , "at sundry times and in divers manners"). having no . . . hope —beyond this life ( 1 Corinthians 15:19 ). The CONJECTURES of heathen philosophers as to a future life were at best vague and utterly unsatisfactory. They had no divine "promise," and therefore no sure ground of "hope." Epicurus and Aristotle did not believe in it at all. The Platonists believed the soul passed through perpetual changes, now happy, and then again miserable; the Stoics, that it existed no longer than till the time of the general burning up of all things. without God — Greek, "atheists," that is, they had not "God" in the sense we use the word, the Eternal Being who made and governs all things (compare Acts 14:15 , "Turn from these vanities unto the living God who made heaven, and earth, and the sea, and all things therein"), whereas the Jews had distinct ideas of God and immortality. Compare also Galatians 4:8 , "Ye knew not God . . . ye did service unto them which are no gods" ( Galatians 4:8- : ). So also pantheists are atheists, for an impersonal God is NO GOD, and an ideal immortality no immortality [THOLUCK]. in the world —in contrast to belonging to "the commonwealth of Israel." Having their portion and their all in this godless vain world ( Galatians 4:8- : ), from which Christ delivers His people ( John 15:19 ; John 17:14 ; Galatians 1:4 ). return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-12

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"그리스도와 상관이 없었고"—헬라어로 "그리스도와 분리되어"; 그분 안에 아무 부분이 없음; 그분으로부터 멀리 있음. "이스라엘 나라에서 외인이었으며"—유대인들은 하나님의 나라로부터 끊어졌으나, 그것은 그들 자신의 의를 내세우고 게으르고 무가치하기 때문이었으나, 외인과 나그네처럼은 아니었다[크리소스톰]. "외인이 되었다"는 표현은 이방인들이 원시 진리로부터 배교하기 전에 빛과 생명의 공유자들이었음을 당연시한다(엡 4:18, 23 참조).

"약속의 언약들에 대하여 외인"—오히려 "그 약속의 언약들에 대하여," 즉 "너와 네 자손에게 이 땅을 주리라"(롬 9:4; 갈 3:16). 복수형은 아브라함, 이삭, 야곱과 그리고 시내산에서 온 백성과 맺은 언약의 여러 갱신들을 암시한다[알포드]. "약속"이 단수인 것은 언약이 본질적으로 모든 시대에 하나이며 동일하기 때문이다.

"소망도 없고"—이 삶 너머에(고전 15:19). 이교 철학자들의 미래의 삶에 대한 추측들은 기껏해야 막연하고 완전히 불만족스러웠다. 에피쿠로스와 아리스토텔레스는 전혀 믿지 않았다.

"하나님도 없는"—헬라어로 "무신론자들," 즉 우리가 그 말을 사용하는 의미에서의 "하나님"을 갖지 않은 자들. 이것은 범신론자들도 무신론자들임을 보여준다, 왜냐하면 인격이 없는 하나님은 하나님이 아니며, 관념적인 불멸성은 불멸성이 아니기 때문이다[톨루크].

원주석

13절 카드 ↗

13. now —in contrast to "at that time" ( Ephesians 2:12 ). in Christ Jesus —"Jesus" is here added, whereas the expression before ( Ephesians 2:12- : ) had been merely "Christ," to mark that they know Christ as the personal Saviour, "Jesus." sometimes — Greek, "aforetime." far off —the Jewish description of the Gentiles. Far off from God and from the people of God ( Ephesians 2:17 ; Isaiah 57:19 ; Acts 2:39 ). are — Greek, "have been." by — Greek, "in." Thus "the blood of Christ" is made the seal of a covenant IN which their nearness to God consists. In Acts 2:39- : , where the blood is more directly spoken of as the instrument, it is " through His blood" [ALFORD]. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

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bible-text/eph-2-13

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"이제는"—"그 때에"(엡 2:12)와 대조하여. "그리스도 예수 안에서"—"예수"가 여기 덧붙여지는 것은 그들이 인격적인 구원자로서의 그리스도를 "예수"로 알게 되었음을 나타낸다. "일찍이"—헬라어로 "이전에." "멀리 있던"—이방인들에 대한 유대인의 묘사. 하나님과 하나님의 백성으로부터 멀리(엡 2:17; 사 57:19; 행 2:39). "그리스도의 피로 가까워졌다"—"가까워진" 것을 구성하는 언약의 인침으로서 "그리스도의 피"가 사용된다.

원주석

14절 카드 ↗

14. he — Greek, "Himself" alone, pre-eminently, and none else. Emphatical. our peace —not merely "Peacemaker," but "Himself" the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union between "both" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal liabilities ( Ephesians 2:15 ; Isaiah 9:5 ; Isaiah 9:6 ; Isaiah 53:5 ; Micah 5:5 ; Colossians 1:20 ). His title, "Shiloh," means the same ( Genesis 49:10 ). the middle wall of partition — Greek, ". . . of the partition" or "fence"; the middle wall which parted Jew and Gentile. There was a balustrade of stone which separated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, though incidentally alluded to, was but a symbol of the partition itself, namely, "the enmity" between " both " and God ( Genesis 49:10- : ), the real cause of separation from God, and so the mediate cause of their separation from one another. Hence there was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (compare Ezekiel 44:7 ; Acts 21:28 ). Thus this twofold wall represented the Sinaitic law, which both severed all men, even the Jews, from access to God (through sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term "wall" implies the strength of the partition, so "fence" implies that it was easily removed by God when the due time came. return to ' Top of Page ' <a name="verse-15" class="com-number"

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절 (explains)

bible-text/eph-2-14

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"그분은 친히"—강조적으로. "우리의 화평"—단지 "화평을 이루시는 분"이 아니라, "친히" 유대인과 이방인 모두가 하나님 안에서 갖는 화평의 대가이시다. 그분은 둘 다 자신 안에 취하시고, 자신의 본성과 우리의 형벌적 법적 의무를 지심으로써 그들을 연합하여 하나님과 화목하게 하셨다(엡 2:15; 사 9:5-6; 53:5; 미 5:5; 골 1:20). 그분의 칭호 "실로"(창 49:10)도 같은 뜻이다.

"중간에 막힌 담"—헬라어로 "구분/울타리의 중간 담"; 유대인과 이방인을 나누는 중간 담. 이방인이 통과하면 죽음을 당하는 성소와 이방인의 뜰을 구분하는 돌 난간이 있었다. 그러나 이것은 부수적으로 암시된 것이며, 구분 자체, 즉 "둘 다"와 하나님 사이의 "적대감"의 상징이었다. 시내산 율법은 모든 사람이 하나님께 접근하는 것을 가로막고(죄를 통해), 또한 이방인들을 유대인들로부터 분리했다.

원주석

15절 카드 ↗

15. Rather, make "enmity" an apposition to "the middle wall of partition"; "Hath broken down the middle wall of partition (not merely as English Version, ' between us, ' but also between all men and God ), to wit, the enmity ( :- ) by His flesh" (compare Ephesians 2:16 ; Romans 8:3 ). the law of commandments contained in — Greek, "the law of the commandments (consisting) in ordinances." This law was "the partition" or "fence," which embodied the expression of the "enmity" (the "wrath" of God against our sin, and our enmity to Him, Romans 8:3- : ) ( Romans 4:15 ; Romans 5:20 ; Romans 7:10 ; Romans 7:11 ; Romans 8:7 ). Christ has in, or by, His crucified flesh, abolished it, so far as its condemning and enmity-creating power is concerned ( Romans 8:7- : ), substituting for it the law of love, which is the everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, "that He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate the two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, ONE new man; we are all in God's sight but one in Christ, as we are but one in Adam [ALFORD]. making peace —primarily between all and God, secondarily between Jews and Gentiles; He being "our peace." This "peace-making" precedes its publication ( Ephesians 2:17 ). return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/eph-2-15

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"그분의 육신으로 적대감을 제하셨다"—헬라어로 더 정확하게는 "중간에 막힌 담(모든 사람과 하나님 사이에)을 허무셨고, 곧 그분의 육신으로 적대감을"(엡 2:16; 롬 8:3 참조). "규례로 된 계명의 율법"—헬라어로 "규례 안에 있는 계명들의 율법." 이 율법이 "적대감"의 표현을 체현한 "구분" 또는 "울타리"였다(하나님의 진노와 우리의 그분께 대한 적대감)(롬 4:15; 5:20; 7:10-11; 8:7). 그리스도는 십자가에 못 박히신 육신 안에서, 정죄하고 적대감을 만드는 권세에 관한 한, 그것을 폐하셨다(롬 8:7 이하).

"둘을 한 새 사람으로"—단지 둘이 서로 화목하게 할 뿐 아니라, 그 둘을, 하나님과의 화목 안에서 그 안으로 통합하여, 한 새 사람을 이루게 하는 것이다. 한 새 사람을 주목하라; 우리는 아담 안에서 하나이듯이, 그리스도 안에서 하나님 보시기에 하나이다[알포드].

원주석

16절 카드 ↗

16. Translate, "might altogether reconcile them both in one body (the Church, :- ) unto God through His cross." The Greek for "reconcile" ( apocatalaxe ), found only here and in Colossians 1:20 , expresses not only a return to favor with one ( catallage ), but so to lay aside enmity that complete amity follows; to pass from enmity to complete reconciliation [TITTMANN]. slain the enmity —namely, that had been between man and God; and so that between Jew and Gentile which had resulted from it. By His being slain, He slew it (compare Hebrews 2:14 ). thereby — Greek, "therein"; "in" or "by the cross," that is, His crucifixion ( Colossians 2:15 ). return to ' Top of Page ' <a name="verse-17" class="com-number"

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절 (explains)

bible-text/eph-2-16

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"한 몸으로 하나님과 화목하게 하시려는 것이었다"—헬라어의 "화목하게 하다"는 (골 1:20에도 나타나는) 단지 한 사람과의 관계 회복뿐만 아니라 완전한 화목을 이루는 것을 의미한다[티트만]. "적대감을 소멸하셨다"—사람과 하나님 사이에 있었던 것을, 그리고 그 결과 유대인과 이방인 사이의 것도. 그분이 죽임당하심으로 그것을 죽이셨다(히 2:14 참조). "십자가로"—"십자가 안에서", 즉 그분의 십자가 못 박힘으로(골 2:15).

원주석

17절 카드 ↗

17. Translate, "He came and announced glad tidings of peace." "He came" of His own free love, and "announced peace" with His own mouth to the apostles ( Luke 24:36 ; John 20:19 ; John 20:21 ; John 20:26 ); and by them to others, through His Spirit present in His Church ( John 20:26- : ). Acts 26:23 is strictly parallel; after His resurrection "He showed light to the people ('them that were nigh') and to the Gentiles ('you that were afar off')," by His Spirit in His ministers (compare Acts 26:23- : ). and to them —The oldest manuscripts insert "peace" again: "And peace to them." The repetition implies the joy with which both alike would dwell again and again upon the welcome word "peace." So Acts 26:23- : . return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-17

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"그분이 오셔서 화평의 복음을 전하셨다." "그분이 오셔서"—그분 자신의 자유로운 사랑으로 오셔서 사도들에게 직접 "화평을 전하셨다"(눅 24:36; 요 20:19, 21, 26); 그리고 그들을 통해 다른 이들에게, 교회 안에서 임재하시는 그분의 성령으로(요 20:26 이하). 행 26:23이 직접적인 병행이다. "너희에게도 평화를"—가장 오래된 사본들은 "평화"를 다시 삽입한다. 이 반복은 둘 다 반갑고 반가운 말 "평화"를 되풀이하여 즐거워하는 기쁨을 암시한다.

원주석

18절 카드 ↗

18. Translate, "For it is through Him ( John 14:6 ; John 14:6- : ) that we have our access ( Ephesians 3:12 ; Romans 5:2 ), both of us, in (that is, united in, that is, "by," Romans 5:2- : , Greek ) one Spirit to the Father," namely, as our common Father, reconciled to both alike; whence flows the removal of all separation between Jew and Gentile. The oneness of "the Spirit," through which we both have our access, is necessarily followed by oneness of the body, the Church ( Romans 5:2- : ). The distinctness of persons in the Divine Trinity appears in this verse. It is also fatal to the theory of sacerdotal priests in the Gospel through whom alone the people can approach God. All alike, people and ministers, can draw nigh to God through Christ, their ever living Priest. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-18

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"이는 그분을 통해 우리 둘이 다 한 성령 안에서 아버지께 나아갈 수 있게 되었기 때문이다"—(요 14:6 이하; 엡 3:12; 롬 5:2). 우리 둘 다에게 화목하게 된 공통의 아버지로서. 삼위일체의 세 위격의 구별됨이 이 절에 나타난다.

원주석

19절 카드 ↗

19. Now, therefore —rather, "So then" [ALFORD]. foreigners —rather, "sojourners"; opposed to "members of the household," as "strangers" is to "fellow citizens." Philippians 3:19 ; Philippians 3:20 , "conversation," Greek, "citizenship." but —The oldest manuscripts add, "are." with the saints —"the commonwealth of (spiritual) Israel" ( Philippians 3:20- : ). of God —THE FATHER; as JESUS CHRIST appears in Philippians 3:20- : , and THE SPIRIT in Ephesians 2:22 . return to ' Top of Page ' <a name="verse-20" class="com-number"

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절 (explains)

bible-text/eph-2-19

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"이제부터는"—오히려 "그러므로"[알포드]. "나그네"—오히려 "이방 거류자들"(sojourners); "하나님의 가족의 지체"와 대조되며, "나그네"는 "시민들"과 대조된다. "성도들과 함께 시민"—"영적 이스라엘의 나라"(빌 3:20 이하). "하나님의"—아버지; 예수 그리스도는 이어지는 20절에, 성령은 엡 2:22에 나타난다.

원주석

20절 카드 ↗

20. Translate as Greek, "Built up upon," c. (participle having been built up upon; omit, therefore, "and are"). Compare 1 Corinthians 3:11 ; 1 Corinthians 3:12 . The same image in 1 Corinthians 3:12- : , recurs in his address to the Ephesian elders ( 1 Corinthians 3:12- : ), and in his Epistle to Timothy at Ephesus ( 1 Timothy 3:15 ; 2 Timothy 2:19 ), naturally suggested by the splendid architecture of Diana's temple; the glory of the Christian temple is eternal and real, not mere idolatrous gaud. The image of a building is appropriate also to the Jew-Christians; as the temple at Jerusalem was the stronghold of Judaism; as Diana's temple, of paganism. foundation of the apostles, c.—that is, upon their ministry and living example (compare 2 Timothy 2:19- : ). Christ Himself, the only true Foundation, was the grand subject of their ministry, and spring of their life. As one with Him and His fellow workers, they, too, in a secondary sense, are called "foundations" ( 2 Timothy 2:19- : ). The "prophets" are joined with them closely for the expression is here not " foundations of the apostles and the prophets," but " foundations of the apostles and prophets. " For the doctrine of both was essentially one ( 1 Peter 1:10 ; 1 Peter 1:11 ; Revelation 19:10 ). The apostles take the precedency ( Revelation 19:10- : ). Thus he appropriately shows regard to the claims of the Jews and Gentiles: "the prophets" representing the old Jewish dispensation, "the apostles" the new. The "prophets" of the new also are included. BENGEL and ALFORD refer the meaning solely to these ( Ephesians 3:5 ; Ephesians 4:11 ). These passages imply, I think, that the New Testament prophets are not excluded; but the apostle's plain reference to Ephesians 4:11- : , "the head stone of the corner," proves that the Old Testament prophets are a prominent thought. David is called a "prophet" in Acts 2:30 . Compare also Isaiah 28:16 ; another prophet present to the mind of Paul, which prophecy leans on the earlier one of Jacob ( Isaiah 28:16- : ). The sense of the context, too, suits this: Ye were once aliens from the commonwealth of Israel (in the time of her Old Testament prophets ), but now ye are members of the true Israel, built upon the foundation of her New Testament apostles and Old Testament prophets. Paul continually identifies his teaching with that of Israel's old prophets ( Acts 26:22 ; Acts 28:23 ). The costly foundation-stones of the temple ( Acts 28:23- : ) typified the same truth (compare Acts 28:23- : ). The same stone is at once the corner-stone and the foundation-stone on which the whole building rests. Paul supposes a stone or rock so large and so fashioned as to be both at once; supporting the whole as the foundation, and in part rising up at the extremities, so as to admit of the side walls meeting in it, and being united in it as the corner-stone [ZANCHIUS]. As the corner-stone, it is conspicuous, as was Christ ( Acts 28:23- : ), and coming in men's way may be stumbled over, as the Jews did at Christ ( Matthew 21:42 ; 1 Peter 2:7 ). return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-20

Source

"건물이 세워진"—헬라어대로, "~위에 세워진" 참조(고전 3:11-12). "사도들과 선지자들의 터 위에"—그들의 사역과 살아있는 모범 위에(딤후 2:19 이하 참조). 그리스도 자신이 유일하고 참된 기초이시며, 사도들의 사역의 주 주제였고 그들 생명의 원천이었다. 그분과 하나로서, 그들도 이차적인 의미에서 "기초들"이라 불린다(계 21:14 이하). "선지자들"이 사도들과 긴밀하게 연결되는 것은 "사도들과 선지자들의 기초들"이 아니라 "사도들과 선지자들의 기초들"이기 때문이다. 양자의 교훈은 본질적으로 하나였다(벧전 1:10-11; 계 19:10).

"모퉁잇돌이 되신 그리스도 예수"—(사 28:16, 다른 선지자의 예언도 야곱의 예언에 기댄 것, 28:16 이하). 같은 돌이 동시에 모퉁잇돌이요 모든 건물이 기대는 기초석이다. 폴은 너무 크게 만들어지고 너무 잘 다듬어진 돌이나 바위를 가정하는데, 그것은 동시에 두 기능을 다한다; 기초로서 전체를 받치고, 부분적으로는 끝으로 올라가 측벽들이 그 안에서 만나고 모퉁잇돌로서 연합되도록 한다[잔키우스].

원주석

21절 카드 ↗

21. In whom —as holding together the whole. fitly framed —so as exactly to fit together. groweth —"is growing" continually. Here an additional thought is added to the image; the Church has the growth of a living organism, not the mere increase of a building. Compare :- ; " lively stones . . . built up a spiritual house." Compare Ephesians 4:16 ; Zechariah 6:12 , "The Branch shall build the temple of the Lord," where similarly the growth of a branch, and the building of a temple, are joined. holy —as being the "habitation of God " ( Zechariah 6:12- : ). So "in the Lord" (Christ) answers to "through the Spirit" ( Ephesians 2:22 ; compare Ephesians 3:16 ; Ephesians 3:17 ). "Christ is the inclusive Head of all the building, the element in which it has its being and now its growth" [ALFORD]. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-2-21

Source

"그 안에서"—전체를 함께 붙잡는 분으로서. "서로 연결되어"—정확하게 서로 맞게. "자라 간다"—"계속 자라고 있다." 여기서 추가적인 생각이 이미지에 덧붙여진다; 교회는 살아있는 유기체의 성장이 있지, 단지 건물의 증가만이 아니다(벧전 2:5, "산 돌들...영적 집으로 세워지는" 참조). "거룩한"—"하나님의 처소"이기 때문에(슥 6:12). "주 안에서"는 "성령을 통하여"(엡 2:22; 3:16-17 참조)에 답한다. "그리스도는 모든 건물의 포괄적인 머리로서, 그 안에서 건물이 자신의 존재와 이제 성장을 가진다"[알포드].

원주석

22절 카드 ↗

22. are builded together —Translate, "are being builded together." through — Greek, " in the Spirit." God, by His Spirit in believers, has them for His habitation ( 1 Corinthians 3:16 ; 1 Corinthians 3:17 ; 1 Corinthians 6:19 ; 2 Corinthians 6:16 ). return to ' Top of Page ' Ephesians Eph 1 Ephesians Eph Ephesians Eph 3 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Ephesians 2". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ ephesians-2.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; 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Pericope (part_of)

절 (explains)

bible-text/eph-2-22

Source

"함께 세워져 가고 있다"—헬라어대로, "함께 세워지고 있다"로 번역해야 한다. "성령 안에서"—헬라어로 "성령 안에서." 하나님은 신자들 안에서 자신의 성령으로 말미암아 그들을 자신의 처소로 삼으신다(고전 3:16-17; 6:19; 고후 6:16).

원주석

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