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주석[JFB] — 에베소서 4장 · 교회의 성숙

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1절 카드 ↗

1. Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [THEODORET]. His bonds, too, are an argument which should enforce his exhortation. vocation —Translate, "calling" to accord, as the Greek does, with "called" ( Ephesians 4:4 ; Ephesians 1:18 ; Romans 8:28 ; Romans 8:30 ). Romans 8:30- : similarly grounds Christian duties on our Christian "calling." The exhortations of this part of the Epistle are built on the conscious enjoyment of the privileges mentioned in the former part. Compare Ephesians 4:32 ; Ephesians 1:7 ; Ephesians 5:1 ; Ephesians 1:5 ; Ephesians 4:30 ; Ephesians 1:13 ; Ephesians 5:15 ; Ephesians 1:8 . return to ' Top of Page ' <a name="verse-2" class="com-number"

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절 (explains)

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헬라어 어순에 따라 번역하면, "그러므로(이런 것이 그대들의 은혜의 부르심인 것을 감안하여, 1~3장) 주 안에서 갇힌 자인 나 바울이 간청한다"이다. 세상이 수치로 여기는 것을 그는 최고의 영예로 여기며, 왕이 자신의 왕관을 자랑하는 것 이상으로 그리스도를 위한 결박을 자랑한다[테오도렛]. 그의 결박 또한 그의 권면을 강화해야 하는 논거이다. "부르심"—헬라어가 "부르심을 받은"(엡 4:4; 1:18; 롬 8:28, 30)과 일치하도록 번역한다. 롬 8:30도 마찬가지로 그리스도인의 의무들을 우리의 그리스도인으로서의 "부르심" 위에 근거시킨다. 이 서신 이 부분의 권면들은 앞 부분에서 언급된 특권들의 의식적인 향유 위에 세워진다.

원주석

2절 카드 ↗

2, 3. lowliness —In classic Greek, the meaning is meanness of spirit: the Gospel has elevated the word to express a Christian grace, namely, the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves [TRENCH]. meekness —that spirit in which we accept God's dealings with us without disputing and resisting; and also the accepting patiently of the injuries done us by men, out of the thought that they are permitted by God for the chastening and purifying of His people ( :- ; compare Galatians 6:1 ; 2 Timothy 2:25 ; Titus 3:2 ). It is only the lowly, humble heart that is also meek ( Colossians 3:12 ). As "lowliness and meekness" answer to "forbearing one another in love" (compare "love," Ephesians 4:15 ; Ephesians 4:16 ), so "long-suffering" answers to ( Ephesians 4:4 ) "endeavoring ( Greek, ' earnestly ' or ' zealously giving diligence ') to keep (maintain) the unity of the Spirit (the unity between men of different tempers, which flows from the presence of the Spirit, who is Himself 'one,' Ephesians 4:4- : ) in (united in) the bond of peace" (the "bond" by which "peace" is maintained, namely, "love," Colossians 3:14 ; Colossians 3:15 [BENGEL]; or, "peace" itself is the "bond" meant, uniting the members of the Church [ALFORD]). return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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"겸손"—고전 헬라어에서 이 말은 정신의 비천함을 의미한다. 복음이 이 단어를 그리스도인적 덕목을 표현하는 말로 높였는데, 즉 우리 자신을 사실대로 작게 여기는 것, 진실하게 그리고 진실하기 때문에 낮게 생각하는 것을 의미한다[트렌치]. "온유"—우리가 하나님의 다루심을 다투거나 저항하지 않고 받아들이는 마음; 또한 사람들이 우리에게 행하는 상처를 하나님이 자신의 백성을 훈련하고 정화하기 위해 허락하신 것이라는 생각에서 인내로 받아들이는 것. "오래 참음"은 "서로 사랑으로 용납함"(엡 4:15-16; 사랑)에 해당한다. 마찬가지로 "평화의 결합"(사랑, 골 3:14-15)으로 "성령의 하나됨을 힘써 지키는 것"에 해당한다.

원주석

4절 카드 ↗

4. In the apostle's creed, the article as to THE CHURCH properly follows that as to THE HOLY GHOST. To the Trinity naturally is annexed the Church, as the house to its tenant, to God His temple, the state to its founder [AUGUSTINE, Enchiridion, c. 15]. There is yet to be a Church, not merely potentially, but actually catholic or world-wide; then the Church and the world will be co-extensive. Rome falls into inextricable error by setting up a mere man as a visible head, antedating that consummation which Christ, the true visible Head, at His appearing shall first realize. As the "SPIRIT" is mentioned here, so the "LORD" (Jesus), Ephesians 4:5 , and "GOD the Father," Ephesians 4:6 . Thus the Trinity is again set forth. hope —here associated with "the Spirit," which is the "earnest of our inheritance" ( Ephesians 1:13 ; Ephesians 1:14 ). As "faith" is mentioned, Ephesians 4:5 , so "hope" here, and "love," Ephesians 4:2 . The Holy Spirit, as the common higher principle of life ( Ephesians 2:18 ; Ephesians 2:22 ), gives to the Church its true unity. Outward uniformity is as yet unattainable; but beginning by having one mind, we shall hereafter end by having "one body." The true "body" of Christ (all believers of every age) is already "one," as joined to the one Head. But its unity is as yet not visible, even as the Head is not visible; but it shall appear when He shall appear ( John 17:21-23 ; Colossians 3:4 ). Meanwhile the rule is, "In essentials, unity; in doubtful questions, liberty; in all things, charity." There is more real unity where both go to heaven under different names than when with the same name one goes to heaven, the other to hell. Truth is the first thing: those who reach it, will at last reach unity, because truth is one; while those who seek unity as the first thing, may purchase it at the sacrifice of truth, and so of the soul itself. of your calling —the one "hope" flowing from our "calling," is the element "IN" which we are "called" to live. Instead of privileged classes, as the Jews under the law, a unity of dispensation was henceforth to be the common privilege of Jew and Gentile alike. Spirituality, universality, and unity, were designed to characterize the Church; and it shall be so at last ( Isaiah 2:2-4 ; Isaiah 11:9 ; Isaiah 11:13 ; Zephaniah 3:9 ; Zechariah 14:9 ). return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

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사도신경에서 교회에 관한 조항은 성령에 관한 조항 다음에 적절히 따라온다. 삼위일체에는 그 집에 세 입주자, 하나님의 성전, 그 창설자에 대한 국가처럼 교회가 자연스럽게 연결된다[어거스틴]. 단지 잠재적으로만이 아니라 실제로 보편적이거나 세계적인 교회가 앞으로 있게 될 것이다. 여기서 "성령"이 언급되고(엡 4:4), 엡 4:5에서 "주"(예수), 엡 4:6에서 "하나님 아버지"가 나온다. 이렇게 삼위일체가 다시 제시된다. "소망"—여기서 성령과 연결되는데, 성령은 "우리 기업의 보증"이다(엡 1:13-14). "믿음"이 엡 4:5에서 언급되고, 여기서 "소망", 엡 4:2에서 "사랑"이 나온다.

원주석

5절 카드 ↗

5. Similarly "faith" and "baptism" (the sacramental seal of faith) are connected ( Mark 16:16 ; Colossians 2:12 ). Compare 1 Corinthians 12:13 , "Faith" is not here that which we believe, but the act of believing, the mean by which we apprehend the "one Lord." "Baptism" is specified, being the sacrament whereby we are incorporated into the "one body." Not the Lord's Supper, which is an act of matured communion on the part of those already incorporate, "a symbol of union, not of unity " [ELLICOTT]. In 1 Corinthians 10:17 , where a breach of union was in question, it forms the rallying point [ALFORD]. There is not added, "One pope, one council, one form of government" [ Cautions for Times ]. The Church is one in unity of faith ( Ephesians 4:5 ; Judges 1:3 ); unity of origination ( Ephesians 2:19-21 ): unity of sacraments ( Ephesians 4:5 ; 1 Corinthians 10:17 ; 1 Corinthians 12:13 ): unity of " hope " ( Ephesians 4:4 ; Titus 1:2 ); unity of charity ( Ephesians 4:3 ): unity ( not uniformity ) of discipline and government: for where there is no order, no ministry with Christ as the Head, there is no Church [PEARSON, Exposition of the Creed, Article IX]. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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마찬가지로 "믿음"과 "세례"(믿음의 성례적 인침)가 연결된다(막 16:16; 골 2:12). "믿음"은 여기서 우리가 믿는 것이 아니라, 우리가 "한 주님"을 받아들이는 수단인 믿는 행위이다. "세례"는 우리가 "한 몸"에 연합하게 되는 성례로 명시된다. 주의 만찬이 아니라, 그것은 이미 연합된 자들의 성숙한 교통의 행위이다, "연합의 상징이 아니라 일치의 상징"[엘리컷]. 교회는 믿음의 일치(엡 4:5; 유다서 1:3); 기원의 일치(엡 2:19-21); 성례의 일치(엡 4:5; 고전 10:17; 12:13); "소망"의 일치(엡 4:4; 딛 1:2); 사랑의 일치(엡 4:3)에서 하나이다.

원주석

6절 카드 ↗

6. above —" over all." The "one God over all" (in His sovereignty and by His grace) is the grand source and crowning apex of unity ( :- , end). through all —by means of Christ "who filleth all things" ( Ephesians 4:10 ; Ephesians 2:20 ; Ephesians 2:21 ), and is "a propitiation" for all men ( Ephesians 2:21- : ). in you all —The oldest manuscripts omit "you." Many of the oldest versions and Fathers and old manuscripts read, "in us all." Whether the pronoun be read or not, it must be understood (either from the "ye," Ephesians 4:4 , or from the "us," Ephesians 4:4- : ); for other parts of Scripture prove that the Spirit is not "in all" men, but only in believers ( Romans 8:9 ; Romans 8:14 ). God is "Father" both by generation (as Creator) and regeneration ( Ephesians 2:10 ; James 1:17 ; James 1:18 ; 1 John 5:1 ). return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-4-6

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"모든 것 위에"—"모든 것 위에." 모든 것을 다스리시는 "한 하나님"은 일치의 위대한 원천이자 최고의 정점이다. "모든 것을 통하여"—"모든 것을 충만하게 하시는" 그리스도로 말미암아(엡 4:10; 2:20-21). "너희 모든 사람 안에"—가장 오래된 사본들은 "너희"를 생략한다. 많은 오래된 역본들과 교부들과 사본들은 "우리 모든 사람 안에"로 읽는다. 성령이 "모든" 사람 안에 계신 것이 아니라 오직 신자들 안에만 계심을 성경의 다른 부분들이 증명하기 때문이다(롬 8:9, 14). 하나님은 창조(창조주로서)와 중생(엡 2:10; 약 1:17-18; 요일 5:1) 둘 다에 의해 "아버지"이시다.

원주석

7절 카드 ↗

7. But —Though "one" in our common connection with "one Lord, one faith, c., one God," yet "each one of us" has assigned to him his own particular gift, to be used for the good of the whole: none is overlooked none therefore can be dispensed with for the edifying of the Church ( Ephesians 4:12 ). A motive to unity ( Ephesians 4:3 ). Translate, "Unto each one of us was the grace (which was bestowed by Christ at His ascension, Ephesians 4:3- : ) given according to," c. the measure — the amount "of the gift of Christ" ( Romans 12:3 Romans 12:6 ). return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-4-7

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"그러나"—비록 "한 주, 한 믿음, 한 하나님"과의 공통적인 연결에서 "하나"이지만, "우리 각 사람"은 전체의 유익을 위해 사용될 자신의 특별한 은사를 배정받는다. 누구도 간과되지 않으며, 따라서 교회를 세우는 일을 위해 누구도 불필요하지 않다(엡 4:12). 일치를 위한 동기(엡 4:3). "우리 각 사람에게 그리스도의 선물의 분량을 따라 은혜가 주어졌다"(롬 12:3, 6).

원주석

8절 카드 ↗

8. Wherefore —"For which reason," namely, in order to intimate that Christ, the Head of the Church, is the author of all these different gifts, and that giving of them is an act of His "grace" [ESTIUS]. he saith —God, whose word the Scripture is ( Psalms 68:18 ). When he ascended —GOD is meant in the Psalm, represented by the ark, which was being brought up to Zion in triumph by David, after that "the Lord had given him rest round about from all his enemies" ( 2 Samuel 6:1-7 ; 1 Chronicles 15:1-29 ). Paul quotes it of CHRIST ascending to heaven, who is therefore GOD. captivity —that is, a band of captives. In the Psalm, the captive foes of David. In the antitypical meaning, the foes of Christ the Son of David, the devil, death, the curse, and sin ( Colossians 2:15 ; 2 Peter 2:4 ), led as it were in triumphal procession as a sign of the destruction of the foe. gave gifts unto men —in the Psalm, " received gifts for men," Hebrew, "among men," that is, "thou hast received gifts" to distribute among men. As a conqueror distributes in token of his triumph the spoils of foes as gifts among his people. The impartation of the gifts and graces of the Spirit depended on Christ's ascension ( John 7:39 ; John 14:12 ). Paul stops short in the middle of the verse, and does not quote "that the Lord God might dwell among them. " This, it is true, is partly fulfilled in Christians being an "habitation of God through the Spirit" ( Ephesians 2:22 ). But the Psalm ( Psalms 68:16 ) refers to "the Lord dwelling in Zion for ever "; the ascension amidst attendant angels, having as its counterpart the second advent amidst "thousands of angels" ( Psalms 68:16- : ), accompanied by the restoration of Israel ( Psalms 68:16- : ), the destruction of God's enemies and the resurrection ( Psalms 68:20 ; Psalms 68:21 ; Psalms 68:23 ), the conversion of the kingdoms of the world to the Lord at Jerusalem ( Psalms 68:23- : ). return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-4-8

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"그러므로"—이방인들에게 구원의 신비를 선포하는 바울에게 그것들을 주시는 것이 그리스도의 행위임을 암시하기 위해. "그가 말씀하신다"—하나님, 그 말씀이 성경이신 분(시 68:18). "그가 높은 곳으로 오르실 때"—다윗이 원수들을 모두 진압한 후 시온으로 언약궤를 승리롭게 올려가는 것을 나타낸다. 바울은 이것을 하늘로 오르시는 그리스도에게 인용하며, 그리스도가 하나님이심을 보여준다. "사로잡혔던 자들을 사로잡으시고"—즉 포로들의 무리. 시편에서는 다윗의 포로된 적들. 예표적 의미에서는 그리스도 다윗의 자손의 원수들, 악마, 사망, 저주, 죄(골 2:15; 벧후 2:4). "사람들에게 선물을 주셨다"—시편에서는 "사람들에게서 선물을 받으셨다." 정복자가 자신의 백성에게 포로들의 전리품을 나누어주듯이. 성령의 은사와 은혜의 전달은 그리스도의 승천에 달려 있었다(요 7:39; 14:12).

원주석

9절 카드 ↗

9. Paul reasons that (assuming Him to be God) His ascent implies a previous descent; and that the language of the Psalm can only refer to Christ, who first descended, then ascended. For God the Father does not ascend or descend. Yet the Psalm plainly refers to God ( Ephesians 4:8 ; Ephesians 4:17 ; Ephesians 4:18 ). It must therefore be GOD THE SON ( John 6:33 ; John 6:62 ). As He declares ( John 3:13 ), "No man hath ascended up to heaven, but He that came down from heaven. " Others, though they did not previously descend, have ascended; but none save Christ can be referred to in the Psalm as having done so; for it is of God it speaks. lower parts of the earth —The antithesis or contrast to "far above all heavens," is the argument of ALFORD and others, to show that this phrase means more than simply the earth, namely, the regions beneath it, even as He ascended not merely to the visible heavens, but "far above" them. Moreover, His design "that He might fill all things" ( John 3:13- : , Greek, "the whole universe of things") may imply the same. But see on Ephesians 4:10 on those words. Also the leading "captive" of the "captive hand" ("captivity") of satanic powers, may imply that the warfare reached to their habitation itself ( Ephesians 4:10- : ). Christ, as Lord of all, took possession first of the earth the unseen world beneath it (some conjecture that the region of the lost is in the central parts of our globe), then of heaven ( Acts 2:27 ; Acts 2:28 ). However, all we surely know is, that His soul at death descended to Hades, that is, underwent the ordinary condition of departed spirits of men. The leading captive of satanic powers here, is not said to be at His descent, but at His ascension; so that no argument can be drawn from it for a descent to the abodes of Satan. Acts 2:27 ; Acts 2:28 , favor the view of the reference being simply to His descent to Hades. So PEARSON in Exposition of the Creed ( Acts 2:28- : ). return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

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bible-text/eph-4-9

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바울은 (그분이 하나님이시라고 가정하면) 그분의 승천은 이전의 강림을 함의한다고 추론한다. 그 시편의 말씀은 먼저 내려오신 후 오르신 그리스도에게만 적용될 수 있다. 하나님 아버지는 오르거나 내리지 않으시기 때문이다. 그러나 시편은 분명히 하나님을 언급한다(엡 4:8, 17-18). 그러므로 하나님의 아들이신 것이 틀림없다(요 6:33, 62). 주님 자신이 선언하시듯 "하늘에서 내려온 자 곧 인자 외에는 하늘에 올라간 자가 없느니라"(요 3:13). "땅 아래 낮은 곳"—"모든 하늘 위로 높이"와의 대조가, 이 문구가 단순히 땅을 의미하는 것 이상, 즉 그 아래 지역을 의미함을 주장하는 논거이다.

원주석

10절 카드 ↗

10. all heavens — Greek, "all the heavens" ( Hebrews 7:26 ; Hebrews 4:14 ), Greek, "passed through the heavens" to the throne of God itself. might fill —In Greek, the action is continued to the present time, both " might " and "may fill," namely, with His divine presence and Spirit, not with His glorified body. "Christ, as God, is present everywhere; as glorified man, He can be present anywhere " [ELLICOTT]. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-4-10

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"모든 하늘"—헬라어로 "모든 하늘들"(히 7:26; 4:14). "채우시려고"—헬라어에서 행위는 현재 시제까지 계속된다, "채우실 수 있도록 그리고 채우려고 하신다." 즉 그분의 신적 임재와 성령으로. "그리스도는 하나님으로서 어디에나 계시며; 영광스럽게 된 인간으로서, 그분은 어디에나 계실 수 있다"[엘리컷].

원주석

11절 카드 ↗

11. Greek, emphatical. "Himself" by His supreme power. "It is HE that gave," c. gave some, apostles —Translate, "some to be apostles, and some to be prophets," &c. The men who filled the office, no less than the office itself, were a divine gift [EADIE]. Ministers did not give themselves. Compare with the list here, 1 Corinthians 12:10 1 Corinthians 12:28 . As the apostles, prophets, and evangelists were special and extraordinary ministers, so "pastors and teachers" are the ordinary stated ministers of a particular flock, including, probably, the bishops, presbyters, and deacons. Evangelists were itinerant preachers like our missionaries, as Philip the deacon ( 1 Corinthians 12:28- : ); as contrasted with stationary "pastors and teachers" ( 2 Timothy 4:5 ). The evangelist founded the Church; the teacher built it up in the faith already received. The "pastor" had the outward rule and guidance of the Church: the bishop. As to revelation, the "evangelist" testified infallibly of the past; the "prophet," infallibly of the future. The prophet derived all from the Spirit; the evangelist, in the special case of the Four, recorded matter of fact, cognizable to the senses, under the Spirit's guidance. No one form of Church polity as permanently unalterable is laid down in the New Testament though the apostolical order of bishops, or presbyters, and deacons, superintended by higher overseers (called bishops after the apostolic times), has the highest sanction of primitive usage. In the case of the Jews, a fixed model of hierarchy and ceremonial unalterably bound the people, most minutely detailed in the law. In the New Testament, the absence of minute directions for Church government and ceremonies, shows that a fixed model was not designed; the general rule is obligatory as to ceremonies, "Let all things be done decently and in order" (compare Article XXXIV, Church of England); and that a succession of ministers be provided, not self-called, but "called to the work by men who have public authority given unto them in the congregation, to call and send ministers into the Lord's vineyard" [Article XXIII]. That the "pastors" here were the bishops and presbyters of the Church, is evident from Acts 20:28 ; 1 Peter 5:1 ; 1 Peter 5:2 , where the bishops' and presbyters' office is said to be "to feed" the flock. The term, "shepherd" or "pastor," is used of guiding and governing and not merely instructing, whence it is applied to kings, rather than prophets or priests ( Ezekiel 34:23 ; Jeremiah 23:4 ). Compare the names of princes compounded of " pharnas, " Hebrew, "pastor," Holophernes, Tis-saphernes (compare Jeremiah 23:4- : ). return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/eph-4-11

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헬라어로 강조적이다. "그분이 직접" 그분의 최고 능력으로. "그분이 주셨다." "어떤 이는 사도로, 어떤 이는 선지자로" 등으로 번역한다. 직분을 채웠던 사람들뿐만 아니라 직분 자체도 하나님의 선물이었다[이디]. 사도들, 선지자들, 복음 전파자들이 특별하고 비상한 사역자들인 것처럼, "목사와 교사"는 특정 양 무리의 정규적으로 세워진 사역자들이며, 아마도 감독들, 장로들, 집사들을 포함한다. 복음 전파자들은 우리 선교사들처럼 순회 전도자들이었으며(고전 12:28), 정착한 "목사와 교사"와 대조된다(딤후 4:5). 복음 전파자는 교회를 세웠고, 교사는 이미 받은 믿음 위에 그것을 세워 나갔다.

원주석

12절 카드 ↗

12. For — with a view to; the ultimate aim. "Unto." perfecting —The Greek implies correcting in all that is deficient, instructing and completing in number and all parts. for —a different Greek word; the immediate object. Compare :- , "Let every one . . . please his neighbor for his good unto edification." the ministry — Greek, "ministration"; without the article. The office of the ministry is stated in this verse. The good aimed at in respect to the Church ( Ephesians 4:13 ). The way of growth ( Ephesians 4:14-16 ). edifying —that is, building up as the temple of the Holy Ghost. return to ' Top of Page ' <a name="verse-13" class="com-number"

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"이는"—목적을 위해; "향하여." "완전하게 함"—헬라어는 결핍된 모든 것을 바로잡고, 수와 모든 부분에서 가르치고 완성하는 것을 함의한다. "봉사"—헬라어로 "섬김"; 관사 없이. 사역직의 기능이 이 절에 명시된다. 교회에 관해 목표로 하는 선함(엡 4:13). 성장의 방식(엡 4:14-16). "세우는 것"—성령의 전으로 세우는 것.

원주석

13절 카드 ↗

13. come in —rather, "attain unto." ALFORD expresses the Greek order, "Until we arrive all of us at the unity," c. faith and . . . knowledge —Full unity of faith is then found, when all alike thoroughly know Christ, the object of faith, and that in His highest dignity as "the Son of God" [DE WETTE] ( Ephesians 3:17 Ephesians 3:19 ; 2 Peter 1:5 ). Not even Paul counted himself to have fully "attained" ( 2 Peter 1:5- : ). Amidst the variety of the gifts and the multitude of the Church's members, its "faith" is to be ONE: as contrasted with the state of "children carried about with EVERY WIND OF DOCTRINE." ( Ephesians 4:14 ). perfect man —unto the full-grown man ( 1 Corinthians 2:6 ; Philippians 3:15 ; Hebrews 5:14 ); the maturity of an adult; contrasted with children ( Hebrews 5:14- : ). Not "perfect men "; for the many members constitute but one Church joined to the one Christ. stature, c.—The standard of spiritual "stature" is "the fulness of Christ," that is, which Christ has ( Ephesians 1:23 Ephesians 3:19 ; compare Ephesians 3:19- : ); that the body should be worthy of the Head, the perfect Christ. return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/eph-4-13

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"이르기까지"—오히려 "이를 때까지." 알포드는 헬라어 어순을 이렇게 표현한다, "우리가 우리 모두로서 하나됨에 이를 때까지." 완전한 믿음의 하나됨은 모든 사람이 철저히 믿음의 대상 그리스도를 "하나님의 아들"이신 최고의 존엄성 안에서 알 때 이루어진다[드베테](엡 3:17-19; 벧후 1:5). 심지어 바울도 완전히 "이루었다"고 여기지 않았다(별 3:12 이하). "장성한 사람"—성숙한 어른의 완전한 성장(고전 2:6; 빌 3:15; 히 5:14); "어린아이들"과 대조된다(히 5:14 이하). "그리스도의 장성한 분량"—"충만의 표준은 그리스도의 충만함"이다(엡 1:23; 3:19).

원주석

14절 카드 ↗

14. Translate, "To the end that"; the aim of the bestowal of gifts stated negatively, as in Ephesians 4:13 it is stated positively. tossed to and fro — inwardly, even without wind; like billows of the sea. So the Greek. Compare James 1:6 . carried about —with every wind from without. doctrine —"teaching." The various teachings are the "winds" which keep them tossed on a sea of doubts ( James 1:6- : ; compare Matthew 11:7 ). by — Greek, "in"; expressing "the evil atmosphere in which the varying currents of doctrine exert their force" [ELLICOTT]. sleight —literally, "dice playing." The player frames his throws of the dice so that the numbers may turn up which best suit his purpose. of men —contrasted with Christ ( Ephesians 4:13 ). and — Greek, "in." cunning craftiness, whereby they lie in wait to deceive —Translate as Greek, "craftiness tending to the methodized system of deceit" ("the schemes of error") [ALFORD]. BENGEL takes "deceit," or "error," to stand for "the parent of error," Satan (compare Ephesians 6:11 ); referring to his concealed mode of acting. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/eph-4-14

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"이는 우리가 이제부터"—목적; 엡 4:13에서 긍정적으로 진술된 것이 여기서는 부정적으로 진술된다. "이리저리 밀려 요동하며"—바람도 없이 내면적으로; 파도처럼. "끌려다니지 않게 하려는 것"—외부에서 오는 모든 바람과 함께. "교훈"—"가르침." 다양한 가르침들이 의심의 바다 위에서 그들을 요동치게 하는 "바람"이다. "사람들의 간사함"—문자적으로 "주사위 놀이." 자신의 목적에 맞는 숫자가 나오도록 주사위 던지기를 계획한다. "사람들의"—그리스도(엡 4:13)와 대조된다. "유혹의 간계"—헬라어대로 번역하면 "방법론적인 오류의 체계를 향한 간교함"이다.

원주석

15절 카드 ↗

15. speaking the truth —Translate, "holding the truth"; "following the truth"; opposed to "error" or "deceit" ( :- ). in love —"Truth" is never to be sacrificed to so-called "charity"; yet it is to be maintained in charity. Truth in word and act, love in manner and spirit, are the Christian's rule (compare Ephesians 4:21 ; Ephesians 4:24 ). grow up —from the state of "children" to that of "full-grown men." There is growth only in the spiritually alive, not in the dead. into him —so as to be more and more incorporated with Him, and become one with Him. the head — ( Ephesians 4:24- : ). return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/eph-4-15

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"오직 사랑 안에서 참된 것을 유지하여"—헬라어로 "진리를 붙잡아"; "진리를 따라가며"; "오류" 또는 "속임"에 반대된다. 진리는 소위 "사랑"을 위해 희생되어서는 안 된다. 그러나 그것은 사랑 안에서 유지되어야 한다. 말과 행동의 진리, 방식과 정신의 사랑이 그리스도인의 규칙이다(엡 4:21, 24 참조). "자라게 하려는"—"어린아이들"의 상태에서 "장성한 사람들"의 상태로. 성장은 영적으로 살아있는 자들 안에서만 일어나며, 죽은 자들 안에서는 그렇지 않다. "그를 향하여"—점점 더 그분과 하나가 되고 그분과 연합하도록. "머리"이신 그분.

원주석

16절 카드 ↗

16. ( :- ). fitly joined together —"being fitly framed together," as in :- ; all the parts being in their proper position, and in mutual relation. compacted —implying firm consolidation. by that which every joint supplieth — Greek, "by means of every joint of the supply"; joined with "maketh increase of the body," not with "compacted." "By every ministering (supplying) joint." The joints are the points of union where the supply passes to the different members, furnishing the body with the materials of its growth. effectual working — ( Ephesians 1:19 ; Ephesians 3:7 ). According to the effectual working of grace in each member (or else, rather, "according to each several member's working "), proportioned to the measure of its need of supply. every part — Greek, "each one part"; each individual part. maketh increase —Translate, as the Greek is the same as Ephesians 3:7- : , "maketh (carrieth on) the growth of the body." return to ' Top of Page ' <a name="verse-17" class="com-number"

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bible-text/eph-4-16

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"각 마디를 통하여 서로 연결되고"—"맞게 짜여지면서"; 모든 부분이 적절한 위치에 있고 상호 관계에 있는. "함께 결합되어"—굳건한 통합을 함의한다. "각 마디가 공급하는 것을 통하여"—헬라어로 "공급하는(공급하는) 각 마디를 통하여"; "몸의 성장을 이루어"와 결합되며, "결합되어"와 결합되지 않는다. "관절들은 공급이 다양한 지체들에게 전달되는, 몸에 성장의 재료를 공급하는 연합의 지점들이다." "각 지체의 분량을 따라"—각자의 필요에 대한 공급의 필요를 따라 비례하여.

원주석

17절 카드 ↗

17. therefore —resuming the exhortation which he had begun with, "I therefore beseech you that ye walk worthy," c. ( :- ). testify in the Lord —in whom (as our element) we do all things pertaining to the ministry ( 1 Thessalonians 4:1 [ALFORD] Romans 9:1 ). henceforth . . . not — Greek, "no longer"; resumed from Romans 9:1- : . other — Greek, "the rest of the Gentiles." in the vanity, c.—as their element: opposed to "in the Lord." "Vanity of mind" is the waste of the rational powers on worthless objects, of which idolatry is one of the more glaring instances. The root of it is departure from the knowledge of the true God ( Ephesians 4:18 Ephesians 4:19 ; Romans 1:21 ; 1 Thessalonians 4:5 ). return to ' Top of Page ' <a name="verse-18" class="com-number"

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bible-text/eph-4-17

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"그러므로"—"그러므로 걸으라"(엡 4:1)로 시작한 권면을 다시 잡는다. "주 안에서 증언한다"—"우리가 주 안에서 행한다"는 것 안에서(살전 4:1[알포드]; 롬 9:1). "이제부터는...아니"—헬라어로 "더 이상은...아니"; 롬 9:1 이하에서 다시 시작된다. "다른 이방인들처럼"—헬라어로 "나머지 이방인들처럼." 참된 하나님에 대한 지식에서의 이탈이 그 근원이다(엡 4:18-19; 롬 1:21; 살전 4:5).

원주석

18절 카드 ↗

18. More literally, "Being darkened in their understanding," that is, their intelligence, or perceptions (compare Ephesians 5:8 ; Acts 26:18 ; 1 Thessalonians 5:4 ; 1 Thessalonians 5:5 ). alienated —This and "darkened," imply that before the fall they (in the person of their first father) had been partakers of life and light: and that they had revolted from the primitive revelation (compare 1 Thessalonians 5:5- : ). life of God —that life whereby God lives in His own people: as He was the life and light in Adam before the irruption of death and darkness into human nature; and as He is the life in the regenerate ( 1 Thessalonians 5:5- : ). "Spiritual life in believers is kindled from the life itself of God" [BENGEL]. through —rather as Greek, " on account of the ignorance," namely, of God. Wilful ignorance in the first instance, their fathers not "choosing to retain God in their knowledge." This is the beginning point of their misery ( Acts 17:30 ; Romans 1:21 ; Romans 1:23 ; Romans 1:28 ; 1 Peter 1:14 ). because of —"on account of." blindness — Greek, "hardness," literally, the hardening of the skin so as not to be sensible of touch. Hence a soul's callousness to feeling ( Mark 3:5 ). Where there is spiritual "life" ("the life of God") there is feeling; where there is not, there is "hardness." return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

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bible-text/eph-4-18

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더 문자적으로, "그들의 지성이 어두워져서," 즉 그들의 오성이나 지각(엡 5:8; 행 26:18; 살전 5:4-5 참조). "멀어져서"—이것과 "어두워져서"는 타락 이전에 그들이(첫 조상 안에서) 생명과 빛에 참여했음을 함의한다. "하나님의 생명"—하나님이 자신의 백성 안에 살아 계시는 그 생명. "무지함으로"—오히려 헬라어대로, "무지 때문에," 즉 하나님의 무지 때문에. 그들의 조상들이 하나님을 자신들의 지식 안에 간직하기를 선택하지 않았기 때문에 처음에는 의도적인 무지였다. "완고함 때문에"—"굳어짐 때문에," 문자적으로 접촉을 느끼지 못할 정도로 피부가 굳어지는 것.

원주석

19절 카드 ↗

19. past feeling —senseless, shameless, hopeless; the ultimate result of a long process of "hardening," or habit of sin ( :- ). "Being past hope," or despairing, is the reading of the Vulgate; though not so well supported as English Version reading, "past feeling," which includes the absence of hope ( Jeremiah 2:25 ; Jeremiah 18:12 ). given themselves over —In Romans 1:24 it is, " God gave them up to uncleanness." Their giving themselves to it was punished in kind, God giving them up to it by withdrawing His preventing grace; their sin thus was made their punishment. They gave themselves up of their own accord to the slavery of their lust, to do all its pleasure, as captives who have ceased to strive with the foe. God gave them up to it, but not against their will; for they give themselves up to it [ZANCHIUS]. lasciviousness —"wantonness" [ALFORD]. So it is translated in Romans 13:13 ; 2 Peter 2:18 . It does not necessarily include lasciviousness; but it means intemperate, reckless readiness for it, and for every self-indulgence. "The first beginnings of unchastity" [GROTIUS]. "Lawless insolence, and wanton caprice" [TRENCH]. to work all uncleanness —The Greek implies, " with a deliberate view to the working (as if it were their work or business, not a mere accidental fall into sin) of uncleanness of every kind. " with greediness — Greek, "in greediness." Uncleanness and greediness of gain often go hand in hand ( Ephesians 5:3 ; Ephesians 5:5 ; Colossians 3:5 ); though "greediness" here includes all kinds of self-seeking. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

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bible-text/eph-4-19

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"감각이 없어지고"—감각이 없고, 부끄러움도 없고, 소망도 없으며; "굳어짐"의 긴 과정의 최종 결과(롬 1:24-28 이하). "자신을 방임하여"—롬 1:24에서 "하나님이 그들을 부정함에 넘겨주셨다." 그것에 자신을 내어주는 것은 같은 종류로 벌을 받았고, 하나님이 예방하시는 은혜를 거두심으로 그들을 그것에 넘겨주셨다. 그들은 자신의 정욕의 노예가 되어 기꺼이 그것에 자신을 내어주었다. 하나님이 그들을 그것에 넘겨주셨지만, 그들의 의지에 반하여가 아니라; 왜냐하면 그들이 스스로 그것에 넘겨주었기 때문이다[잔키우스]. "호색"—"방탕함"[알포드]. 그것이 반드시 음란을 포함하지는 않는다; 그러나 그것을 위한, 그리고 모든 자기 방종을 위한 무절제하고 무분별한 준비를 의미한다. "온갖 더러운 것을 행하려는 것"—헬라어는 "모든 종류의 부정함을 하나의 사업 또는 직업인 것처럼(죄에 우연히 빠지는 것이 아니라) 행하는 것에 대한 의도적인 관점에서"를 함의한다. "탐욕으로"—헬라어로 "탐욕 안에서." 부정함과 이득에 대한 탐욕은 종종 함께 간다(엡 5:3, 5; 골 3:5).

원주석

20절 카드 ↗

20. learned Christ — ( :- ). To know Christ Himself, is the great lesson of the Christian life: this the Ephesians began to learn at their conversion. "Christ," in reference to His office, is here specified as the object of learning. "Jesus," in :- , as the person. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

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bible-text/eph-4-20

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"그러나 여러분은 그리스도를 그렇게 배우지 아니하였다." 그리스도 자신을 아는 것이 그리스도인의 삶의 위대한 교훈이다. "그리스도"는 여기서 직분과 관련하여 배움의 대상으로 명시된다. "예수"는 그 다음 절에서 인격으로 나온다.

원주석

21절 카드 ↗

21. If so be that —not implying doubt; assuming what I have no reason to doubt, that heard him —The "Him" is emphatic: "heard Himself, " not merely heard about Him. taught by him — Greek, "taught IN HIM," that is, being in vital union with Him ( :- ). as the truth is in Jesus —Translate in connection with "taught"; "And in Him have been taught, according as is truth in Jesus." There is no article in the Greek. "Truth" is therefore used in the most comprehensive sense, truth in its essence, and highest perfection, in Jesus; "if according as it is thus in Him, ye have been so taught in Him"; in contrast to "the vanity of mind of the Gentiles" ( :- ; compare John 1:14 ; John 1:17 ; John 18:37 ). Contrast John 8:44 . return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/eph-4-21

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"만일 그러면"—의심을 함의하지 않는다; 내가 의심할 이유가 없다고 가정하면. "그분 자신을 들었다면"—"그분 자신을"이 강조적이다; 그분에 대해서 들은 것이 아니라. "그분 안에서 가르침을 받았다면"—헬라어로 "그분 안에서(즉 그분과의 생명의 연합 안에서) 가르침을 받았다." "진리가 예수 안에 있는 것처럼"—연결하여 번역한다; "그분 안에서 가르침을 받았고, 그분 안에서의 진리가 이러한 것처럼." 헬라어에서 관사가 없다. 따라서 "진리"가 가장 포괄적인 의미로, 예수 안에서 그 본질과 최고 완전성 속에서의 진리로 사용된다.

원주석

22절 카드 ↗

22. That ye —following "Ye have been taught" ( Ephesians 4:21 ). concerning the former conversation —"in respect to your former way of life." the old man —your old unconverted nature ( Romans 6:6 ). is corrupt according to the deceitful lusts —rather, "which is being corrupted ('perisheth,' compare Galatians 6:8 , 'corruption,' that is, destruction ) according to (that is, as might be expected from) the lusts of deceit." Deceit is personified; lusts are its servants and tools. In contrast to "the holiness of the truth," Galatians 6:8- : , and "truth in Jesus," Galatians 6:8- : ; and answering to Gentile "vanity," Galatians 6:8- : . Corruption and destruction are inseparably associated together. The man's old-nature-lusts are his own executioners, fitting him more and more for eternal corruption and death. return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/eph-4-22

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"너희는"—"너희가 가르침을 받았다면"(엡 4:21)을 따라간다. "이전 생활 방식에 관하여"—"이전의 삶의 방식에 관하여." "옛 사람"—회심 전의 본성(롬 6:6). "부패하여 간다"—헬라어는 "속임의 정욕에 따라 부패해 가는(죽어 가는)"을 의미한다. 속임이 의인화되었다; 정욕들이 그것의 종들과 도구들이다. "예수 안의 진리"와 대조되며, 이방인들의 "허망함"에 해당한다.

원주석

23절 카드 ↗

23. be renewed —The Greek ( ananeousthai ) implies " the continued renewal in the youth of the new man." A different Greek word ( anakainousthai ) implies "renewal from the old state. " in the spirit of your mind —As there is no Greek for "in," which there is at :- , " in the vanity of their mind," it is better to translate, "By the Spirit of your mind," that is, by your new spiritual nature; the restored and divinely informed leading principle of the mind. The "spirit" of man in New Testament is only then used in its proper sense, as worthy of its place and governing functions, when it is one spirit with the Lord. The natural, or animal man, is described as "not having the Spirit" ( Judges 1:19 ) [ALFORD]. Spirit is not in this sense attributed to the unregenerate ( Judges 1:19- : ). return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/eph-4-23

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"새롭게 되어야"—헬라어는 "새 사람의 청년기의 계속적인 새롭게 됨"을 함의한다. 다른 헬라어 단어는 "예전 상태로부터의 새로움"을 함의한다. "마음의 영으로"—"여러분의 마음의 영으로," 즉 새 영적 본성으로; 회복되고 신적으로 이끌리는 마음의 지도 원리. 신자들 안에서 "영"은 주와 함께 한 영이 될 때에야 비로소 그 고유한 의미와 지도 기능 안에서 사용된다. 자연적인(동물적인) 사람은 신약에서 "성령이 없는 자"로 묘사된다(유다서 19)[알포드].

원주석

24절 카드 ↗

24. put on the new man —Opposed to "the old man," which is to be "put off" ( :- ). The Greek here ( kainon ) is different from that for "re- new -ed" ( :- ). Put on not merely a renovated nature, but a new, that is, altogether different nature, a changed nature (compare Note, , see on :- ). after God, c.—Translate, "Which hath been created (once for all: so the Greek aorist means: in Christ, Ephesians 2:10 so that in each believer it has not to be created again, but to be put on) after (the image of) God" ( Genesis 1:27 ; Colossians 3:10 ; 1 Peter 1:15 ), c. God's image in which the first Adam was originally created, is restored, to us far more gloriously in the second Adam, the image of the invisible God ( 2 Corinthians 4:4 Colossians 1:15 ; Hebrews 1:3 ). in righteousness —"IN" it as the element of the renewed man. true holiness —rather, as the Greek, "holiness of the truth "; holiness flowing from sincere following of "the truth of God" ( Romans 1:25 ; Romans 3:7 ; Romans 15:8 ): opposed to "the lusts of deceit " ( Greek, Romans 15:8- : ); compare also Ephesians 4:21 , "truth is in Jesus." "Righteousness" is in relation to our fellow men, the second table of the law; "Holiness," in relation to God, the first table; the religious observance of offices of piety (compare Luke 1:75 ). In the parallel ( Colossians 3:10 ) it is, "renewed in knowledge after the image," c. As at Colosse the danger was from false pretenders to knowledge, the true "knowledge" which flows from renewal of the heart is dwelt on so at Ephesus, the danger being from the corrupt morals prevalent around, the renewal in "holiness," contrasted with the Gentile "uncleanness" ( Colossians 3:10- : ), and "righteousness," in contrast to "greediness," is made prominent. return to ' Top of Page ' <a name="verse-25" class="com-number"

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bible-text/eph-4-24

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"새 사람을 입어야"—"옛 사람을 벗어야"(엡 4:22)의 반대. 단지 새롭게 된 본성만이 아니라 완전히 다른 본성, 변화된 본성을 입어야 한다. "하나님을 따라"—헬라어로 번역하면, "하나님의 형상을 따라 창조된(단번에: 헬라어 부정 과거는 의미한다: 그리스도 안에서, 엡 2:10) 새 사람을 입어야." 첫 아담이 원래 창조된 하나님의 형상이(창 1:27; 골 3:10; 벧전 1:15) 두 번째 아담 안에서 우리에게 훨씬 더 영광스럽게 회복된다. "의와"—그것을 원소로 삼아 "의 안에서." "진리의 거룩함"—헬라어대로 "진리의 거룩함"; 하나님의 "진리"를 진지하게 따르는 데서 흘러나오는 거룩함(롬 1:25; 3:7; 15:8). "의"는 우리 이웃에 대한 관계, 율법의 둘째 판에서이다; "거룩함"은 하나님에 대한 관계, 첫째 판에서이다.

원주석

25절 카드 ↗

25. Wherefore —From the general character of "the new man," there will necessarily result the particular features which he now details. putting away — Greek, "having put away" once for all. lying —"falsehood": the abstract. "Speak ye truth each one with his neighbor," is quoted, slightly changed, from :- . For "to," Paul quotes it "with," to mark our inner connection with one another, as "members one of another " [STIER]. Not merely members of one body. Union to one another in Christ, not merely the external command, instinctively leads Christians to fulfil mutual duties. One member could not injure or deceive another, without injuring himself, as all have a mutual and common interest. return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/eph-4-25

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"그러므로"—"새 사람"의 일반적인 특성으로부터, 바울이 지금 상세히 설명하는 특별한 특징들이 필연적으로 나온다. "거짓을 버리고"—헬라어로 "단번에 버리고." "거짓말"—추상명사로 "거짓." "각각 그 이웃과 더불어 참된 것을 말하라"는 슥 8:16에서 약간 변경하여 인용한다. "에게" 대신 바울은 "와 더불어"로 인용하여 "한 몸의 지체로서" 서로와의 내적 연결을 표시한다[슈티어]. 그리스도 안에서의 상호 연합은 외부 명령뿐만 아니라 본능적으로 그리스도인들이 상호 의무를 이행하도록 이끈다.

원주석

26절 카드 ↗

26. Be ye angry, and sin not —So the Septuagint, Psalms 4:4 . Should circumstances arise to call for anger on your part, let it be as Christ's "anger" ( Psalms 4:4- : ), without sin. Our natural feelings are not wrong when directed to their legitimate object, and when not exceeding due bounds. As in the future literal, so in the present spiritual, resurrection, no essential constituent is annihilated, but all that is a perversion of the original design is removed. Thus indignation at dishonor done to God, and wrong to man, is justifiable anger. Passion is sinful (derived from " passio, " suffering: implying that amidst seeming energy, a man is really passive, the slave of his anger, instead of ruling it). let not the sun go down upon your wrath —"wrath" is absolutely forbidden; "anger" not so, though, like poison sometimes used as medicine, it is to be used with extreme caution. The sense is not, Your anger shall not be imputed to you if you put it away before nightfall; but "let no wrath (that is, as the Greek, personal 'irritation' or 'exasperation') mingle with your 'anger,' even though, the latter be righteous, [TRENCH, Greek Synonyms of the New Testament ]. "Put it away before sunset " (when the Jewish day began), is proverbial for put it away at once before another day begin ( Psalms 4:4- : ); also before you part with your brother for the night, perhaps never in this world to meet again. So JONA, "Let not night and anger against anyone sleep with you, but go and conciliate the other party, though he have been the first to commit the offense." Let not your "anger" at another's wickedness verge into hatred, or contempt, or revenge [VATABLUS]. return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/eph-4-26

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"분을 내어도 죄를 짓지 말라"—이렇게 칠십인역, 시 4:4. 분을 낼 상황이 생기더라도, 죄 없이 그리스도의 "분"처럼 하라(막 3:5). 우리의 자연적인 감정들은 정당한 대상을 향하고 적절한 한계를 넘지 않을 때 잘못된 것이 아니다. "분이 지도록 해 두지 말라"—"분"은 절대 금지된다; "노"는 그렇지 않지만, 독이 때로 약으로 사용되는 것처럼 극도의 주의와 함께 사용되어야 한다. 의미는 해가 지기 전에 분을 제거하면 용서받을 것이라는 것이 아니라; "어떤 분노도(헬라어로 개인적인 '짜증' 또는 '격분') 여러분의 '노'에 섞이지 않게 하라, 비록 후자가 의로울지라도"이다. "하루가 끝나기 전에 그것을 치워라"는 격언적이다[트렌치].

원주석

27절 카드 ↗

27. Neither give place —that is, occasion, or scope, to the devil, by continuing in "wrath." The keeping of anger through the darkness of night, is giving place to the devil, the prince of darkness ( :- ). return to ' Top of Page ' <a name="verse-28" class="com-number"

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bible-text/eph-4-27

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"마귀에게 틈을 주지 말라"—즉 "분"을 계속함으로써 마귀에게 기회나 빌미를 주지 말라. 밤의 어둠 속에서 분노를 간직하는 것은 어둠의 왕자 마귀에게 틈을 주는 것이다.

원주석

28절 카드 ↗

28. Greek, "Let him that stealeth. " The imperfect or past tense is, however, mainly meant, though not to the exclusion of the present. "Let the stealing person steal no more." Bandits frequented the mountains near Ephesus. Such are meant by those called "thieves" in the New Testament. but rather —For it is not enough to cease from a sin, but the sinner must also enter on the path that is its very opposite [CHRYSOSTOM]. The thief, when repentant, should labor more than he would be called on to do, if he had never stolen. let him labour —Theft and idleness go together. the thing which is good —in contrast with theft, the thing which was evil in his past character. with his hands —in contrast with his former thievish use of his hands. that he may have to give —"that he may have wherewith to impart. " He who has stolen should exercise liberality beyond the restitution of what he has taken. Christians in general should make not selfish gain their aim in honest industry, but the acquisition of the means of greater usefulness to their fellow men; and the being independent of the alms of others. So Paul himself ( Acts 20:35 ; 2 Thessalonians 3:8 ) acted as he taught ( 2 Thessalonians 3:8- : ). return to ' Top of Page ' <a name="verse-29" class="com-number"

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bible-text/eph-4-28

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"도둑질하던 사람은 다시 도둑질하지 말라." 에베소 근처 산들에 산적들이 있었다. 신약에서 "도적들"이라고 불리는 이들이 그러한 사람들이다. "오히려"—죄를 그치는 것으로는 충분하지 않고, 죄인은 또한 그것의 정반대인 길로 들어가야 한다[크리소스톰]. 뉘우친 도적은 결코 도둑질한 적이 없었다면 요구받았을 것보다 더 많이 수고해야 한다. "수고하게 하라"—도둑질과 게으름은 함께 간다. "선한 일을"—과거 성품의 악한 것과 대조되어 선한 것. "나누어 주게 하려는"—"나누어 줄 것을 가지게 하여." 도둑질한 자는 빼앗은 것의 배상을 넘어 관대함을 베풀어야 한다.

원주석

29절 카드 ↗

29. corrupt —literally, "insipid," without "the salt of grace" ( :- ), so worthless and then becoming corrupt: included in "foolish talking" ( :- ). Its opposite is "that which is good to edifying." communication —language. that which, c.— Greek, " whatever is good." use of edifying —literally, "for edifying of the need," that is, for edifying where it is needed. Seasonably edifying according as the occasion and present needs of the hearers require, now censure, at another time consolation. Even words good in themselves must be introduced seasonably lest by our fault they prove injurious instead of useful. TRENCH explains, Not vague generalities, which would suit a thousand other cases equally well, and probably equally ill: our words should be as nails fastened in a sure place, words suiting the present time and the present person, being "for the edifying of the occasion" ( :- ). minister — Greek, "give." The word spoken "gives grace to the hearers" when God uses it as His instrument for that purpose. return to ' Top of Page ' <a name="verse-30" class="com-number"

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bible-text/eph-4-29

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"더러운 말은 너희 입 밖에도 내지 말라"—문자적으로 "맹숭맹숭한" "은혜의 소금"이 없는(막 9:50 이하), 그래서 가치 없이 되어 부패하게 되는. "덕을 세우는 데 도움이 되게"와 반대이다. "더러운 말"—"언어." "필요를 따라 덕을 세우게"—문자적으로 "필요의 덕 세움을 위해," 즉 그것이 필요한 곳에서 덕을 세우기 위해. 때와 장소에 따라 덕을 세우는데, 때로는 책망, 다른 때는 위로가 필요하다. 그 자체로 선한 말도 때를 가려서 도입되지 않으면 유익 대신 해가 될 수 있다. 말이 듣는 자들에게 "은혜를 줄" 때, 그것은 하나님이 그 목적을 위해 그것을 자신의 도구로 사용하실 때이다.

원주석

30절 카드 ↗

30. grieve not —A condescension to human modes of thought most touching. Compare " vexed His Holy Spirit" ( Isaiah 63:10 ; Psalms 78:40 ); "fretted me" ( Ezekiel 16:43 : implying His tender love to us); and of hardened unbelievers, "resist the Holy Ghost" ( Acts 7:51 ). This verse refers to believers, who grieve the Spirit by inconsistencies such as in the context are spoken of, corrupt or worthless conversation, c. whereby ye are sealed —rather, "wherein (or 'in whom') ye were sealed." As in Acts 7:51- : , believers are said to be sealed " in " Christ, so here "in the Holy Spirit, " who is one with Christ, and who reveals Christ in the soul: the Greek implies that the sealing was done already once for all. It is the Father "BY" whom believers, as well as the Son Himself, were sealed ( Acts 7:51- : ). The Spirit is represented as itself the seal ( Acts 7:51- : , for the image employed, see on Acts 7:51- : ). Here the Spirit is the element IN which the believer is sealed, His gracious influences being the seal itself. unto —kept safely against the day of redemption, namely, of the completion of redemption in the deliverance of the body as well as the soul from all sin and sorrow ( Ephesians 1:14 Luke 21:28 ; Romans 8:23 ). return to ' Top of Page ' <a name="verse-31" class="com-number"

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bible-text/eph-4-30

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"성령을 근심하게 하지 말라"—인간적인 사고 방식에 대한 감동적인 양보. "그분의 성령을 근심하게 하다"(사 63:10; 시 78:40); "나를 괴롭힌다"(겔 16:43; 그분의 우리에 대한 부드러운 사랑을 함의한다). "너희가 그 안에서 인침을 받은"—오히려 "그 안에서(또는 '그 분 안에서') 인침을 받은." 신자들은 그리스도 안에서(행 7:51 이하) 인침을 받는다고 하듯이, 여기서도 성령 안에서 인침을 받는다. 인침이 단번에 이미 이루어졌다는 것을 헬라어가 함의한다. "구속의 날까지"—그 날에 대비하여 안전하게 보관되어, 즉 몸뿐만 아니라 영혼도 모든 죄와 슬픔에서 구원의 완성을 이루는 구속의 날까지(엡 1:14; 눅 21:28; 롬 8:23).

원주석

31절 카드 ↗

31. bitterness —both of spirit and of speech: opposed to "kind." wrath —passion for a time: opposed to "tender-hearted." Whence BENGEL translates for "wrath," harshness. anger —lasting resentment: opposed to "forgiving one another." clamour —compared by CHRYSOSTOM to a horse carrying anger for its rider: "Bridle the horse, and you dismount its rider." "Bitterness" begets "wrath"; "wrath," "anger"; "anger," "clamor"; and "clamor," the more chronic "evil-speaking," slander, insinuations, and surmises of evil. "Malice" is the secret root of all: "fires fed within, and not appearing to by-standers from without, are the most formidable" [CHRYSOSTOM]. return to ' Top of Page ' <a name="verse-32" class="com-number"

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bible-text/eph-4-31

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"쓴 것과"—정신과 말 둘 다의 쓴 것: "친절함"과 반대. "분냄"—잠깐의 격정: "불쌍히 여기는 마음"과 반대. 벵겔은 이 때문에 "분냄"을 "거칠음"으로 번역한다. "노여움"—지속되는 분함: "서로 용서함"과 반대. "소리 지름"—크리소스톰이 분노를 운반하는 말로 비유한다. "악독"이 모든 것의 비밀스러운 뿌리이다. "쓴 것"은 "분냄"을 낳고, "분냄"은 "노여움"을, "노여움"은 "소리 지름"을, "소리 지름"은 더 만성적인 "악담," 비방, 암시, 악의의 추측을 낳는다[크리소스톰].

원주석

32절 카드 ↗

32. ( Luke 7:42 ; Colossians 3:12 ). even as —God hath shown Himself "kind, tender-hearted, and forgiving to you"; it is but just that you in turn shall be so to your fellow men, who have not erred against you in the degree that you have erred against God ( Matthew 18:33 ). God for Christ's sake —rather as Greek, "God in Christ" ( Matthew 18:33- : ). It is in Christ that God vouchsafes forgiveness to us. It cost God the death of His Son, as man, to forgive us. It costs us nothing to forgive our fellow man. hath forgiven —rather as Greek, " forgave you." God has, once for all, forgiven sin in Christ, as a past historical fact. return to ' Top of Page ' Ephesians Eph 3 Ephesians Eph Ephesians Eph 5 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 4". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ ephesians-4.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; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching Greek Hebrew Aramaic Original Language Studies (4) Bill Klein's "Greek Tho

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bible-text/eph-4-32

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"서로 친절하게 하며"(눅 7:42; 골 3:12). "하나님이 그리스도 안에서 너희를 용서하심같이"—하나님은 그분의 인자하심과 용서하심을 너희에게 나타내 보이셨다; 너희도 차례로 동료 인간에게 그렇게 하는 것이 옳다. 마태복음 18:33 참조. "하나님이 그리스도 안에서"—헬라어대로. 하나님이 우리에게 용서를 허락하시는 것은 그리스도 안에서이다. 하나님이 우리를 용서하시는 데는 그분의 아들의 죽음이 필요했다. 우리가 동료 인간을 용서하는 데는 아무것도 들지 않는다. "용서하셨다"—헬라어대로 "너희를 용서하셨다." 하나님은 그리스도 안에서 과거의 역사적 사실로서 단번에 죄를 용서하셨다.

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