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주석[JFB] — 에베소서 5장 · 빛의 자녀의 삶

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1절 카드 ↗

1. therefore —seeing that "God in Christ forgave you" ( :- ). followers — Greek, "imitators" of God, in respect to "love" ( :- ): God's essential character ( :- ). as dear children — Greek, "as children beloved "; to which :- refers, "As Christ also loved us" ( :- ). "We are sons of men, when we do ill; sons of God, when we do well" [AUGUSTINE, on Psalm 52]; (compare Matthew 5:44 ; Matthew 5:45 ; Matthew 5:48 ). Sonship infers an absolute necessity of imitation, it being vain to assume the title of son without any similitude of the Father [PEARSON]. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-1

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"그러므로"—"하나님이 그리스도 안에서 너희를 용서하셨다"는 것을 감안하여(엡 4:32). "본받는 자"—헬라어로 "하나님을 모방하는 자", "사랑"(엡 4:32)에 관하여. 하나님의 본질적인 성품(요일 4:8). "사랑받는 자녀처럼"—헬라어로 "사랑받은 자녀들처럼." "우리가 악을 행할 때는 사람의 아들들이요, 선을 행할 때는 하나님의 아들들이다"[어거스틴, 시편 52편]. 아들 됨은 모방의 절대적인 필요성을 함의한다, 아버지와 어떤 유사성도 없이 아들이라는 칭호를 취하는 것은 헛된 것이기 때문에[피어슨].

원주석

2절 카드 ↗

2. And —in proof that you are so. walk in love —resuming Ephesians 4:1 , " walk worthy of the vocation." as Christ . . . loved us —From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us. given himself for us — Greek, "given Himself up (namely, to death, Ephesians 4:1- : ) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same ( John 15:13 ; Romans 5:8 ). offering and a sacrifice —"Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race ( Romans 5:8- : ), including His life of obedience; though not excluding His offering of His body for us ( Romans 5:8- : ). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Romans 5:8- : (quoted again in Romans 5:8- : ), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory. for a sweet-smelling savour — Greek, "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness,and so is reconciled to us ( Ephesians 1:6 ; Matthew 3:17 ; 2 Corinthians 5:18 ; 2 Corinthians 5:19 ; Hebrews 10:6-17 ). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" (" savor of rest, " Margin ) which God smelled in Noah's sacrifice ( Genesis 8:21 ). Again, as what Christ is, believers also are ( Genesis 8:21- : ), and ministers are: Paul says ( Genesis 8:21- : ) "we are unto God a sweet savor of Christ." return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-2

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"그리고"—여러분이 그러함을 증명하는 것으로. "사랑 안에서 행하라"—엡 4:1의 "소명에 합당하게 행하라"를 다시 이어받는다. "그리스도께서...우리를 사랑하신 것같이"—아버지의 사랑에서 아들의 사랑으로 넘어가는데, 아들 안에서 하나님이 우리에게 자신의 사랑을 가장 애정 어리게 나타내신다. "우리를 위하여 자신을 주셨다"—헬라어로 "우리를 위하여 자신을 내어주셨다," 즉 죽음에. "번제물과 희생제물"—"번제물"은 일반적으로 온 잃어버린 우리 인류의 대표로서 아버지께 자신을 드리는 것을 표현하며, 순종의 삶을 포함한다. "희생제물"은 우리를 위한 그분의 죽음만을 가리킨다. 그리스도는 여기서 율법의 모든 제물들, 피가 없는 것이든 피 있는 것이든, 감사 제물이든 속죄 제물이든의 예표로 표현된다. "향기로운 냄새로"—헬라어로 "향기로운 냄새를 위해," 즉 하나님이 그 달콤함으로 인해 제물을 기뻐하시고, 그렇게 우리와 화해하신다(엡 1:6; 마 3:17; 고후 5:18-19).

원주석

3절 카드 ↗

3. once named — Greek, "Let it not be even named" ( Ephesians 5:4 ; Ephesians 5:12 ). "Uncleanness" and "covetousness" are taken up again from Ephesians 5:12- : . The two are so closely allied that the Greek for "covetousness" ( pleonexia ) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness." return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-3

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"한 번도 언급되어서도 아니 될 것이니"—헬라어로 "그것이 이름 불리지도 않게 하라"(엡 5:4, 12). "음란함"과 "탐욕"은 엡 4:19 이하에서 다시 취해진다. 두 가지가 너무 밀접하게 연결되어 있어서 "탐욕"에 대한 헬라어 단어가 때로 성경에서, 그리고 종종 헬라어 교부들에서 부정함의 죄들을 위해 사용된다. 공통 원리는 하나님 밖에서 감각적인 물질적 대상들로 자신의 욕망을 채우려는 갈망이다.

원주석

4절 카드 ↗

4. filthiness —obscenity in act or gesture. foolish talking —the talk of fools, which is folly and sin together. The Greek of it, and of "filthiness," occurs nowhere else in the New Testament. nor —rather, "or" (compare Ephesians 5:3 ). jesting — Greek, " eutrapelia "; found nowhere else in the New Testament: implying strictly that versatility which turns about and adapts itself, without regard to principle, to the shifting circumstances of the moment, and to the varying moods of those with whom it may deal. Not scurrile buffoonery, but refined "persiflage" and "badinage," for which Ephesus was famed [PLAUTUS, A Boastful Soldier, 3.1,42-52], and which, so far from being censured, was and is thought by the world a pleasant accomplishment. In Colossians 3:8 , "filthy communication" refers to the foulness; "foolish talking," to the folly; "jesting," to the false refinement (and trifling witticism [TITTMANN]) Of discourse unseasoned with the salt of grace [TRENCH]. not convenient —"unseemly"; not such "as become saints" ( Colossians 3:8- : ). rather giving of thanks —a happy play on sounds in Greek, " eucharistia " contrasted with " eutrapelia "; refined "jesting" and subtle humor sometimes offend the tender feelings of grace; "giving of thanks" gives that real cheerfulness of spirit to believers which the worldly try to get from "jesting" ( Ephesians 5:19 ; Ephesians 5:20 ; James 5:13 ). return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-4

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"추잡한 것"—행위나 몸짓에서의 외설. "어리석은 말"—어리석음과 죄가 함께 있는 바보들의 말. "또는"—오히려 헬라어로 "또는"(엡 5:3 참조). "희롱"—헬라어로 "eutrapelia"; 신약성경 다른 곳에서는 발견되지 않는다. 원칙에 관계없이 그 순간의 변화하는 상황에, 그리고 그것이 다루는 사람들의 변화하는 기분에 스스로를 돌려 적응하는 그 다재다능함을 의미한다. 에베소가 유명했던 세련된 "퍼시플리지"와 "바디나지"로서, 세상은 이것을 즐거운 솜씨로 여겼다. "마땅치 아니한"—"부적절한"; 성도들에게 합당하지 않은 것들. "오히려 감사하는 것이니라"—헬라어로 소리의 즐거운 유희, "eucharistia"가 "eutrapelia"와 대조된다. 세련된 "희롱"이 때로 은혜의 부드러운 감정을 거스르는 반면, "감사"는 신자들에게 세상 사람들이 "희롱"에서 얻으려 하는 진정한 기쁨을 준다(엡 5:19-20; 약 5:13).

원주석

5절 카드 ↗

5. this ye know —The oldest manuscripts read, "Of this ye are sure knowing"; or as ALFORD, "This ye know being aware." covetous . . . idolater — ( Colossians 3:5 ). The best reading may be translated, That is to say, literally, which is (in other words) an idolater. Paul himself had forsaken all for Christ ( 2 Corinthians 6:10 ; 2 Corinthians 11:27 ). Covetousness is worship of the creature instead of the Creator, the highest treason against the King of kings ( 1 Samuel 15:3 ; Matthew 6:24 ; Philippians 3:19 ; 1 John 2:15 ). hath —The present implies the fixedness of the exclusion, grounded on the eternal verities of that kingdom [ALFORD]. of Christ and of God —rather, as one Greek article is applied to both, "of Christ and God," implying their perfect oneness, which is consistent only with the doctrine that Christ is God (compare 2 Thessalonians 1:12 ; 1 Timothy 5:21 ; 1 Timothy 6:13 ). return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-5

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"이것을 너희가 알라"—가장 오래된 사본들은 "이것을 너희는 분명히 알아라"로 읽는다. "탐욕을 부리는 자는...우상 숭배자니라"—(골 3:5). 탐욕은 창조자 대신 피조물을 숭배하는 것이요, 만왕의 왕에 대한 최고의 반역이다(삼상 15:23; 마 6:24; 빌 3:19; 요일 2:15). "가지지 못하리라"—현재 시제는 그 왕국의 영원한 실재들에 근거한 배제의 확정성을 함의한다. "그리스도와 하나님의 나라"—오히려 하나의 헬라어 관사가 둘에 적용되므로 "그리스도와 하나님의" 나라로, 그들의 완전한 하나됨을 함의한다.

원주석

6절 카드 ↗

6. vain —empty, unreal words, namely, palliations of "uncleanness," Ephesians 5:3 ; Ephesians 5:4 ; Isaiah 5:20 (that it is natural to indulge in love), "covetousness" (that it is useful to society that men should pursue gain), and "jesting" (that it is witty and clever, and that God will not so severely punish for such things). because of these things — uncleanness, covetousness, c. ( Isaiah 5:20- : ). cometh —present, not merely "shall come." Is as sure as if already come. children —rather, " sons of disobedience" ( Ephesians 2:2 Ephesians 2:3 ). The children of unbelief in doctrine ( Deuteronomy 32:20 ) are "children of disobedience" in practice, and these again are "children of wrath." return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-6

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"허탄한 말"—빈, 실제 없는 말들, 즉 "음란함"(엡 5:3-4; 사 5:20)의 완화. "이런 일들"—음란함, 탐욕 등(엡 5:3-4) 때문에. "임한다"—현재 시제로, 단지 "임할 것이다"가 아니라. 마치 이미 온 것처럼 확실하다. "자녀"—오히려 "불순종의 아들들"(엡 2:2-3). 교리에서 불신앙의 자녀들은(신 32:20) 실천에서 "불순종의 자녀들"이요, 이들은 다시 "진노의 자녀들"이다.

원주석

7절 카드 ↗

7. Here fellowship with wicked workers is forbidden; in Ephesians 5:11 , with their wicked works. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-7

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여기서는 악한 행위자들과의 교제가 금지되고; 엡 5:11에서는 그들의 악한 행위들과의 교제가 금지된다.

원주석

8절 카드 ↗

8. sometimes —"once." The emphasis is on "were." Ye ought to have no fellowship with sin, which is darkness, for your state as darkness is now PAST. Stronger than "in darkness" ( :- ). light —not merely "enlightened"; but light enlightening others ( :- ). in —in union with the Lord, who is THE LIGHT. children of light —not merely "of the light"; just as "children of disobedience" is used on the opposite side; those whose distinguishing characteristic is light. PLINY, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with the people around them. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-8

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"전에는"—"한때." 강조는 "있었다"에 있다. 여러분은 "어둠"인 죄와 어떤 교제도 가져서는 안 된다, 왜냐하면 어둠으로서의 여러분의 상태는 이제 과거이기 때문이다. "어둠 안에"(엡 4:18 이하)보다 더 강하다. "빛"—단지 "조명을 받은"이 아니라; 다른 사람들에게 빛을 비추는 빛. "안에"—빛이신 주님과 연합 안에서. "빛의 자녀"—단지 "빛의"가 아니라; 빛이 구별되는 특성인 사람들. 플리니우스라는 이방인이 트라야누스에게 쓴 편지에서, 주위 사람들과 대조되는 그리스도인들의 생활의 비범한 순결에 대해 원하지 않는 증언을 하고 있다.

원주석

9절 카드 ↗

9. fruit of the Spirit —taken by transcribers from Galatians 5:22 . The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of darkness" ( Galatians 5:22- : ). This verse is parenthetic. Walk as children of light, that is, in all good works and words, "FOR the fruit of the light is [borne] in [ALFORD; but BENGEL, 'consists in'] all goodness [opposed to 'malice,' Galatians 5:22- : ], righteousness [opposed to 'covetousness,' Galatians 5:22- : ] and truth [opposed to 'lying,' Galatians 5:22- : ]." return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-9

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"빛의 열매"—필사자들이 갈 5:22에서 취해온 "성령의 열매." 가장 오래된 사본들의 참된 읽기는 "빛의 열매"이다; "어둠의 열매 없는 일들"(엡 5:11)과 대조된다. 이 절은 삽입구이다. 빛의 자녀들처럼 행하라, 즉 모든 선한 행위와 말 안에서, "왜냐하면 빛의 열매는 모든 선함[악의에 반대됨]과 의로움[탐욕에 반대됨]과 진실[거짓에 반대됨] 안에 맺히기 때문이다."

원주석

10절 카드 ↗

10. Proving —construed with "walk" ( Ephesians 5:8 ; Romans 12:1 ; Romans 12:2 ). As we prove a coin by the eye and the ear, and by using it, so by accurate and continued study, and above all by practice and experimental trial, we may prove or test "what is acceptable unto the Lord." This is the office of "light," of which believers are "children," to manifest what each thing is, whether sightly or unsightly. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-10

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"주께 기쁘신 것이 무엇인가를 분별하여"—(엡 5:8; 롬 12:1-2). 우리가 눈과 귀로, 그리고 사용함으로 동전을 검증하듯이, 정확하고 계속적인 연구로, 그리고 무엇보다도 실천과 경험적 시도로 우리는 "주께 기쁘신 것"이 무엇인지 증명하거나 시험할 수 있다. 이것이 "빛"의 기능으로서, 신자들이 그것의 "자녀들"이며, 각 것이 무엇인지, 볼 만한 것인지 볼 만하지 않은 것인지를 나타내는 것이다.

원주석

11절 카드 ↗

11. unfruitful works of darkness —Sins are terminated in themselves, and therefore are called "works," not "fruits" ( Galatians 5:19 ; Galatians 5:22 ). Their only fruit is that which is not in a true sense fruit ( Galatians 5:22- : ), namely, "death" ( Romans 6:21 ; Galatians 6:8 ). Plants cannot bear "fruit" in the absence of light. Sin is "darkness," and its parent is the prince of darkness ( Galatians 6:8- : ). Graces, on the other hand, as flourishing in "the light," are reproductive, and abound in fruits; which, as harmoniously combining in one whole, are termed (in the singular) "the FRUIT of the Spirit" ( Ephesians 5:9 ). rather, c.—Translate as Greek, "rather even reprove them" (compare Ephesians 5:9- : ). Not only "have no fellowship, but even reprove them," namely, in words, and in your deeds, which, shining with "the light," virtually reprove all that is contrary to light ( Ephesians 5:13 John 3:19-21 ). "Have no fellowship," does not imply that we can avoid all intercourse ( 1 Corinthians 5:10 ), but "avoid such fellowship as will defile yourselves"; just as light, though it touch filth, is not soiled by it; nay, as light detects it, so, "even reprove sin." return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-11

Source

"어둠의 일들은 열매 없는 일들이다"—죄들은 그 자체에서 끝나며, 따라서 "열매들"이 아니라 "일들"이라고 불린다(갈 5:19, 22). 그들의 유일한 열매는 진정한 의미에서 열매가 아닌, 즉 "죽음"이다(롬 6:21; 갈 6:8). 식물들은 빛이 없으면 "열매"를 맺을 수 없다. 죄는 "어둠"이요, 그 부모는 어둠의 왕자이다. "도리어 책망하라"—헬라어대로 번역하면 "도리어 그것들을 책망하라"이다. 말과 행위에서의 책망을 의미한다. 빛 안에서 빛나는 여러분의 행위들이 빛에 반하는 모든 것을 사실상 책망한다.

원주석

12절 카드 ↗

12. The Greek order is, "For the things done in secret by them, it is a shame even to speak of." The "for" gives his reason for "not naming" (compare Ephesians 5:3 ) in detail the works of darkness, whereas he describes definitely ( Ephesians 5:3- : ) "the fruit of the light" [BENGEL]. "Speak of," I think, is used here as "speaking of without reproving, " in contrast to "even reprove them." Thus the "for" expresses this, Reprove them, for to speak of them without reproving them, is a shame ( Ephesians 5:3 ). Thus "works of darkness " answers to "things done in secret. " return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-12

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헬라어 순서로 "그들이 은밀히 행하는 것들은 말하기도 부끄러운 것들이다." "왜냐하면"은 어둠의 일들을 "이름 불리지 않게"(엡 5:3 참조) 하는 그의 이유를 제시하는데, "빛의 열매"를 분명하게(엡 5:3 이하) 묘사하는 것과 반대된다[벵겔]. "말하다"는 여기서 "책망하지 않고 말하는 것"으로 사용된다, "그것들을 책망하라"와 대조하여. 이렇게 "어둠의 일들"은 "은밀히 행하는 것들"에 해당한다.

원주석

13절 카드 ↗

13. that are reproved —rather, "when they are reproved," namely, by you ( :- ). whatsoever doth make manifest —rather, "everything that is (that is, suffers itself to be) made manifest (or 'shone upon,' namely, by your 'reproving,' Ephesians 5:11 ) is (thenceforth no longer 'darkness,' Ephesians 5:11- : , but) light." The devil and the wicked will not suffer themselves to be made manifest by the light, but love darkness, though outwardly the light shines round them. Therefore, "light" has no transforming effect on them, so that they do not become light ( John 3:19 ; John 3:20 ). But, says the apostle, you being now light yourselves ( John 3:20- : ), by bringing to light through reproof those who are in darkness, will convert them to light. Your consistent lives and faithful reproofs will be your "armor of light" ( John 3:20- : ) in making an inroad on the kingdom of darkness. return to ' Top of Page ' <a name="verse-14" class="com-number"

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절 (explains)

bible-text/eph-5-13

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"책망을 받는 것들"—오히려 "그것들이 책망을 받을 때"(엡 5:11 이하 참조). "나타나는 것은 무엇이든지"—오히려 "빛으로 드러나는 것은 모두(즉 여러분의 '책망'으로 드러나는 것, 엡 5:11)이제 빛이다." 마귀와 악인은 스스로 빛으로 드러나도록 하지 않으며, 어둠을 사랑한다. 따라서 "빛"이 그들에게 변화시키는 효과가 없어서, 그들은 빛이 되지 않는다(요 3:19-20). 그러나 사도는 말한다, 여러분이 이제 빛 자체이므로(엡 5:8), 책망을 통해 어둠 안에 있는 자들을 빛으로 드러냄으로써, 여러분은 그들을 빛으로 회심시킬 것이다.

원주석

14절 카드 ↗

14. Wherefore —referring to the whole foregoing argument ( Ephesians 5:8 ; Ephesians 5:11 ; Ephesians 5:13 ). Seeing that light (spiritual) dispels the pre-existing darkness, He (God) saith . . . (compare the same phrase, Ephesians 5:13- : ). Awake —The reading of all the oldest manuscripts is "Up!" or, "Rouse thee!" a phrase used in stirring men to activity. The words are a paraphrase of Isaiah 60:1 ; Isaiah 60:2 , not an exact quotation. The word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its Gospel fulfilment. As Israel is called on to "awake" from its previous state of "darkness" and "death" ( Isaiah 59:10 ; Isaiah 60:2 ), for that her Light is come; so the Church, and each individual is similarly called to awake. Believers are called on to "awake" out of sleep; unbelievers, to "arise" from the dead (compare Matthew 25:5 ; Romans 13:11 ; 1 Thessalonians 5:6 ; Ephesians 2:1 ). Christ —"the true light," "the Sun of righteousness." give thee light —rather, as Greek, "shall shine upon thee" (so enabling thee by being "made manifest" to become, and be, by the very fact, "light," Ephesians 5:13 ; then being so "enlightened," Ephesians 5:13- : , thou shalt be able, by "reproving," to enlighten others). return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-14

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"그러므로"—앞의 전체 논거를 가리킨다(엡 5:8, 11, 13). 빛(영적인)이 이미 존재하는 어둠을 쫓아내므로, 하나님이 말씀하신다... "깨어나라"—가장 오래된 사본들은 "일어나라!"를 읽는다; 사람들을 활동으로 촉구할 때 사용하는 문구. 이 말들은 사 60:1-2의 직역이 아닌 의역이다. "그리스도"라는 단어는 그가 예언을 인용할 때 그것을 복음 성취의 빛 안에서 봄을 보여준다. 이스라엘이 이전의 "어둠"과 "죽음"의 상태에서 "깨어나"라는 부름을 받듯이(사 59:10; 60:2), 그녀의 빛이 왔음을 위해; 마찬가지로 교회와 각 개인도 깨어나라는 부름을 받는다. 신자들은 잠에서 "깨어나라"는 부름을 받고; 불신자들은 죽은 자들 중에서 "일어나라"는 부름을 받는다(마 25:5; 롬 13:11; 살전 5:6; 엡 2:1). "그리스도"—"참 빛," "의의 태양." "비추시리라"—오히려 헬라어대로 "너를 비추실 것이다"(그렇게 너를 드러냄으로 '빛'이 되어, 엡 5:13, 그때 그렇게 '조명을 받아,' 엡 1:18 이하, 너는 책망을 통해 다른 사람들에게 빛을 줄 수 있다).

원주석

15절 카드 ↗

15. that —rather as Greek, "See how ye walk," &c. The double idea is compressed into one sentence: "See (take heed) how ye walk," and "See that ye walk circumspectly." The manner, as well as the act itself, is included. See how ye are walking, with a view to your being circumspect (literally, accurate, exact ) in your walk. Compare Colossians 4:5 , "Walk in wisdom (answering to 'as wise' here) toward them that are without" (answering to "circumspectly," that is, correctly, in relation to the unbelievers around, not giving occasion of stumbling to any, but edifying all by a consistent walk). not as fools — Greek, "not as unwise, but as wise." return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-15

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"오히려"—오히려 헬라어로 "어떻게 행하는지를 보라." 이중 생각이 하나의 문장으로 압축된다: "어떻게 행하는지를 보라(주의하라)"와 "신중하게 행하라." 행위 자체뿐만 아니라 방식도 포함된다. "어리석은 자처럼 하지 말고"—헬라어로 "지혜 없는 자로서가 아니라, 지혜 있는 자로서."

원주석

16절 카드 ↗

16. Redeeming the time — ( :- ). Greek, "Buying up for yourselves the seasonable time" (whenever it occurs) of good to yourselves and to others. Buying off from the vanities of "them that are without" ( Colossians 4:5 ), and of the "unwise" (here in Ephesians), the opportune time afforded to you for the work of God. In a narrower sense, special favorable seasons for good, occasionally presenting themselves, are referred to, of which believers ought diligently to avail themselves. This constitutes true "wisdom" ( Ephesians 5:15 ). In a larger sense, the whole season from the time that one is spiritually awakened, is to be "redeemed" from vanity for God (compare 2 Corinthians 6:2 ; 1 Peter 4:2-4 ). "Redeem" implies the preciousness of the opportune season, a jewel to be bought at any price. WAHL explains, "Redeeming for yourselves (that is, availing yourselves of) the opportunity (offered you of acting aright), and commanding the time as a master does his servant." TITTMANN, "Watch the time, and make it your own so as to control it; as merchants look out for opportunities, and accurately choose out the best goods; serve not the time, but command it, and it shall do what you approve." So PINDAR [ Pythia, 4.509], "The time followed him as his servant, and was not as a runaway slave." because the days are evil —The days of life in general are so exposed to evil, as to make it necessary to make the most of the seasonable opportunity so long as it lasts ( Ephesians 6:13 ; Genesis 47:9 ; Psalms 49:5 ; Ecclesiastes 11:2 ; Ecclesiastes 12:1 ; John 12:35 ). Besides, there are many special evil days (in persecution, sickness, c.) when the Christian is laid by in silence therefore he needs the more to improve the seasonable times afforded to him ( John 12:35- : ), which Paul perhaps alludes to. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-16

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"세월을 아끼라"—(골 4:5). 헬라어로 "여러분을 위해 적절한 때를(발생할 때마다) 사들이라." 여러분 자신에게와 다른 사람들에게 선을 행하기 위한 적절한 때를 "외부 사람들"(골 4:5)의 허영으로부터, 그리고 (여기에서) "지혜 없는 자들"의 허영으로부터 사들여라. 좁은 의미에서, 선을 위해 때때로 스스로 제시하는 특별한 유리한 계절들이 가리켜지며, 신자들이 부지런히 이용해야 한다. 더 넓은 의미에서, 영적으로 깨어난 시점부터 전체 계절이 하나님을 위해 허영으로부터 "구속되어야" 한다. "구속하라"는 적절한 계절의 소중함을 함의하며, 어떤 값에도 살 보석이다. "왜냐하면 날들이 악하기 때문이다"—삶의 날들이 일반적으로 악에 노출되어 있어서, 그것이 지속되는 동안 적절한 기회를 최대한 활용할 필요가 있다(엡 6:13; 창 47:9; 시 49:5; 전 11:2; 12:1; 요 12:35).

원주석

17절 카드 ↗

17. Wherefore —seeing that ye need to walk so circumspectly, choosing and using the right opportunity of good. unwise —a different Greek word from that in :- . Translate, "foolish," or "senseless." understanding —not merely knowing as a matter of fact ( :- ), but knowing with understanding. the will of the Lord —as to how each opportunity is to be used. The Lord's will, ultimately, is our "sanctification" ( :- ); and that "in every thing," meantime, we should "give thanks" ( 1 Thessalonians 5:18 ; compare above, Ephesians 5:10 ). return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-17

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"그러므로"—여러분이 그토록 신중하게, 선의 올바른 기회를 선택하고 사용하며 행할 필요가 있기 때문에. "어리석은 자"—엡 5:15에서의 헬라어와 다른 단어. "어리석은" 또는 "무감각한"으로 번역한다. "이해하라"—단지 사실로서 아는 것이 아니라(엡 5:5), 이해력을 가지고 아는 것. "주의 뜻이 무엇인가"—각 기회가 어떻게 사용되어야 하는지에 관하여. 주님의 뜻은 궁극적으로 우리의 "거룩함"이다(살전 4:3); 그리고 그 동안 "모든 것에서" 우리가 "감사하는" 것이다(살전 5:18; 엡 5:10 이하 참조).

원주석

18절 카드 ↗

18. excess — worthless, ruinous, reckless prodigality. wherein —not in the wine itself when used aright ( 1 Timothy 5:23 ), but in the "excess" as to it. but be filled with the Spirit —The effect in inspiration was that the person was "filled" with an ecstatic exhilaration, like that caused by wine; hence the two are here connected (compare 1 Timothy 5:23- : ). Hence arose the abstinence from wine of many of the prophets, for example, John the Baptist, namely, in order to keep distinct before the world the ecstasy caused by the Spirit, from that caused by wine. So also in ordinary Christians the Spirit dwells not in the mind that seeks the disturbing influences of excitement, but in the well-balanced prayerful mind. Such a one expresses his joy, not in drunken or worldly songs, but in Christian hymns of thankfulness. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-18

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"방탕함"—가치 없고, 파멸적이고, 무모한 낭비. "그 안에"—포도주 자체에가 아니라, 그것에 관한 "방탕함" 안에(딤전 5:23 이하). "성령으로 충만함을 받으라"—영감에서 그 효과는 포도주로 야기된 것과 같은 황홀한 생기로 사람이 "충만하게" 되는 것이었다; 따라서 둘이 여기서 연결된다(살전 5:19 이하 참조). 이것이 많은 선지자들, 예를 들어 세례 요한의 포도주 절제를 야기했는데, 즉 성령에 의해 야기된 황홀함을 포도주에 의해 야기된 것과 세상 앞에 분명히 구별하기 위해서였다.

원주석

19절 카드 ↗

19. ( :- ). to yourselves —"to one another." Hence soon arose the antiphonal or responsive chanting of which PLINY writes to Trajan: "They are wont on a fixed day to meet before daylight [to avoid persecution] and to recite a hymn among themselves by turns, to Christ, as if being God." The Spirit gives true eloquence; wine, a spurious eloquence. psalms —generally accompanied by an instrument. hymns —in direct praise to God (compare Acts 16:25 ; 1 Corinthians 14:26 ; James 5:13 ). songs —the general term for lyric pieces; "spiritual" is added to mark their being here restricted to sacred subjects, though not merely to direct praises of God, but also containing exhortations, prophecies, c. Contrast the drunken "songs," James 5:13- : . making melody — Greek, "playing and singing with an instrument." in your heart —not merely with the tongue but the serious feeling of the heart accompanying the singing of the lips (compare 1 Corinthians 14:15 ; Psalms 47:7 ). The contrast is between the heathen and the Christian practice, "Let your songs be not the drinking songs of heathen feasts, but psalms and hymns; and their accompaniment, not the music of the lyre, but the melody of the heart " [CONYBEARE and HOWSON]. to the Lord —See PLINY'S letter quoted above: "To Christ as God." return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-19

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(골 3:16 참조). "서로에게"—"서로 간에." 따라서 곧 교대로 또는 응창하는 찬양의 관행이 생겼는데, 이에 대해 플리니우스가 트라야누스에게 이렇게 쓴다: "그들은 정해진 날에 날이 밝기 전에 모여 교대로 그리스도에게 하나님께 하듯이 찬미를 노래하는 관습이 있다." 성령은 참된 말씨를 주고; 포도주는 가짜 말씨를 준다. "시와"—보통 악기를 사용하여. "찬송과"—하나님께 직접 드리는 찬양. "영적인 노래들로"—서정적 작품들의 일반적인 용어; "영적인"은 비록 단지 하나님에 대한 직접적인 찬양뿐만 아니라 권면, 예언 등도 포함하지만, 여기서 그것들을 거룩한 주제들로 제한하기 위해 추가된다. "노래하며 악기를 연주하며"—헬라어로 "악기를 연주하고 노래하며." "마음으로"—단지 혀로만이 아니라 입술로 노래하는 것에 마음의 진지한 감정이 동반된다(고전 14:15; 시 47:7 참조). "주께"—"하나님께 하듯이 그리스도에게" 찬미를 드리는 것.

원주석

20절 카드 ↗

20. thanks . . . for all things —even for adversities; also for blessings, unknown as well as known ( Colossians 3:17 ; 1 Thessalonians 5:18 ). unto God and the Father —the Fountain of every blessing in Creation, Providence, Election, and Redemption. Lord Jesus Christ —by whom all things, even distresses, become ours ( Romans 8:35 ; Romans 8:37 ; 1 Corinthians 3:20-23 ). return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

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bible-text/eph-5-20

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"모든 일에 감사하며"—역경에서도; 알려진 축복뿐만 아니라 알려지지 않은 축복에 대해서도(골 3:17; 살전 5:18). "하나님 아버지께"—창조, 섭리, 선택, 구속에서 모든 축복의 근원. "우리 주 예수 그리스도의 이름으로"—그로 말미암아 모든 것, 심지어 고난도 우리의 것이 된다(롬 8:35, 37; 고전 3:20-23).

원주석

21절 카드 ↗

21. ( Philippians 2:3 ; 1 Peter 5:5 .) Here he passes from our relations to God, to those which concern our fellow men. in the fear of God —All the oldest manuscripts and authorities read, "in the fear of CHRIST." The believer passes from under the bondage of the law as a letter, to be "the servant of Christ " ( 1 Peter 5:5- : ), which, through the instinct of love to Him, is really to be "the Lord's freeman"; for he is "under the law to Christ " ( 1 Corinthians 9:21 ; compare John 8:36 ). Christ, not the Father ( John 5:22 ), is to be our judge. Thus reverential fear of displeasing Him is the motive for discharging our relative duties as Christians ( 1 Corinthians 10:22 ; 2 Corinthians 5:11 ; 1 Peter 2:13 ). return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/eph-5-21

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(빌 2:3; 벧전 5:5 참조.) 여기서 그는 하나님과의 관계에서 동료 인간들에 관계하는 것들로 넘어간다. "그리스도를 경외함으로"—가장 오래된 사본들은 "그리스도를 경외함으로"를 읽는다. 신자는 율법에 대한 속박에서 벗어나 "그리스도의 종"이(벧전 2:16 이하) 되는데, 그리스도를 향한 사랑의 본능을 통해 이것은 실제로 "주님의 자유인"이 되는 것이다; 왜냐하면 그는 "그리스도 앞에서 율법 아래에"(고전 9:21) 있기 때문이다. 그분을 거스르는 것을 경외하는 두려움이 그리스도인들로서의 상호적인 의무들을 이행하는 동기이다.

원주석

22절 카드 ↗

22. ( :- .) The Church's relation to Christ in His everlasting purpose, is the foundation and archetype of the three greatest of earthly relations, that of husband and wife ( :- ), parent and child ( :- ), master and servant ( :- ). The oldest manuscripts omit "submit yourselves"; supplying it from Ephesians 5:21 , "Ye wives (submitting yourselves) unto your own husbands." "Your own" is an argument for submissiveness on the part of the wives; it is not a stranger, but your own husbands whom you are called on to submit unto (compare Genesis 3:16 ; 1 Corinthians 7:2 ; 1 Corinthians 14:34 ; Colossians 3:18 ; Titus 2:5 ; 1 Peter 3:1-7 ). Those subject ought to submit themselves, of whatever kind their superiors are. "Submit" is the term used of wives: "obey," of children ( Ephesians 6:1 ), as there is a greater equality between wives and husbands, than between children and parents. as unto the Lord —Submissiveness is rendered by the wife to the husband under the eye of Christ, and so is rendered to Christ Himself. The husband stands to the wife in the relation that the Lord does to the Church, and this is to be the ground of her submission: though that submission is inferior in kind and degree to that which she owes Christ ( Ephesians 5:24 ). return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/eph-5-22

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(골 3:18 이하 참조.) 그리스도 안에서 그분의 영원한 목적에 있어서 교회의 관계는 세 가지 가장 위대한 세상 관계들, 즉 남편과 아내(엡 5:22 이하), 부모와 자녀(엡 6:1 이하), 주인과 종(엡 6:5 이하)의 원형이자 원형이다. 가장 오래된 사본들은 "순종하라"를 생략하고, 엡 5:21에서 "아내들아 (순종하여) 자기 남편에게"로 공급한다. "자기"는 아내들 편에서의 복종을 위한 논거이다. 그것은 낯선 사람이 아니라, 복종하도록 부름 받은 자기 남편이다. "주께 하듯이"—아내의 복종이 그리스도의 눈 아래서 남편에게 행해지며, 그리하여 그리스도 자신에게 행해진다.

원주석

23절 카드 ↗

23. ( :- .) even as — Greek, "as also." and he is —The oldest manuscripts read, "Himself (being) Saviour," omitting "and," and "is." In Christ's case, the Headship is united with, nay gained by, His having SAVED the body in the process of redemption; so that (Paul implies) I am not alleging Christ's Headship as one entirely identical with that other, for He has a claim to it, and office in it, peculiar to Himself [ALFORD]. The husband is not saviour of the wife, in which particular Christ excels; hence, "But" ( :- ) follows [BENGEL]. return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/eph-5-23

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(고전 11:3 이하 참조.) "또한"—헬라어로 "또한." 그리스도의 경우에, 머리 됨은 그분이 구속의 과정에서 몸을 구원하심으로써, 즉 그분에게 독특한 청구권과 직분으로 결합되어 있다[알포드]. 남편은 아내의 구원자가 아닌데, 이 특별한 점에서 그리스도가 뛰어나다; 그러므로 "그러나"(엡 5:24)가 따라온다[벵겔].

원주석

24절 카드 ↗

24. Therefore —Translate, as Greek, "But," or "Nevertheless," that is, though there be the difference of headships mentioned in :- , nevertheless, thus far they are one, namely, in the subjection or submission (the same Greek stands for "is subject, " as for " submit, " Ephesians 5:21 ; Ephesians 5:22 ) of the Church to Christ, being the prototype of that of the wife to the husband. their own —not in most of the oldest manuscripts, and not needed by the argument. in every thing —appertaining to a husband's legitimate authority; "in the Lord" ( Ephesians 5:22- : ); everything not contrary to God. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-24

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"그러므로"—헬라어대로, "그러나" 또는 "그럼에도 불구하고," 즉 엡 5:23에서 언급된 머리 됨의 차이가 있음에도 불구하고, 이렇게 보면 그들은 하나이다, 즉 교회의 그리스도에 대한 복종(또는 "순복"), 아내의 남편에 대한 복종의 원형에 있어서. "모든 일에"—남편의 정당한 권위에 속하는 것에서; "주 안에서"(엡 5:22 이하); 하나님에 반하지 않는 모든 것.

원주석

25절 카드 ↗

25. "Thou hast seen the measure of obedience; now hear also the measure of love. Do you wish your wife to obey you, as the Church is to obey Christ? Then have a solicitude for her as Christ had for the Church ( :- , "Himself the Saviour of the body"); and "if it be necessary to give thy life for her, or to be cut in ten thousand pieces, or to endure any other suffering whatever, do not refuse it; and if you suffer thus, not even so do you do what Christ has done; for you indeed do so being already united to her, but He did so for one that treated Him with aversion and hatred. As, therefore, He brought to His feet one that so treated Him, and that even wantonly spurned Him, by much tenderness of regard, not by threats, insults, and terror: so also do you act towards your wife, and though you see her disdainful and wantonly wayward, you will be able to bring her to your feet by much thoughtfulness for her, by love, by kindness. For no bound is more sovereign in binding than such bonds, especially in the case of husband and wife. For one may constrain a servant by fear, though not even he is so to be bound to you; for he may readily run away. But the companion of your life, the mother of your children, the basis of all your joy, you ought to bind to you, not by fear and threats, but by love and attachment" [CHRYSOSTOM]. gave himself — Greek, "gave Himself up. " for it —Translate, "for her. " The relation of the Church to Christ is the ground of Christianity's having raised woman to her due place in the social scale, from which she was, and is, excluded in heathen lands. return to ' Top of Page ' <a name="verse-26" class="com-number"

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절 (explains)

bible-text/eph-5-25

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"그리스도께서 교회를 사랑하시고 그 교회를 위하여 자신을 주심같이"—[크리소스톰]: "아내가 그리스도에게 복종하듯이 당신에게 복종하기를 바라는가? 그러면 교회를 위한 그리스도의 관심처럼 그녀에 대한 관심을 가지라(엡 5:23, '그 몸의 구원자'); 그리고 '그녀를 위해 생명을 내어놓을 필요가 있거나, 만 가지 조각으로 잘리거나, 어떤 다른 고난이든 감내해야 한다면, 그것을 거부하지 말라; 그리고 이렇게 고난을 당할지라도, 그것은 여전히 그리스도가 하신 것과 같지 않다. 왜냐하면 당신은 이미 그녀와 결합되어 있는 상태에서 그렇게 하지만, 그분은 그분을 혐오하고 미워하는 자를 위해 그렇게 하셨다.'" "자신을 주셨다"—헬라어로 "자신을 내어주셨다." "그녀를 위해"로 번역. 교회의 그리스도에 대한 관계는 이방 땅에서 여성이 배제되어 있는 사회적 척도에서 여성이 그녀의 적당한 위치로 높여지게 된 기독교의 이유이다.

원주석

26절 카드 ↗

26. sanctify —that is, consecrate her to God. Compare :- , meaning, "I devote Myself as a holy sacrifice, that My disciples also may be devoted or consecrated as holy in (through) the truth" [NEANDER] ( Hebrews 2:11 ; Hebrews 10:10 ; Hebrews 13:12 see on Hebrews 13:12- : ). and cleanse —rather, as Greek, "cleansing," without the "and." with the washing of water —rather as Greek, "with," or "by the laver of the water," namely, the baptismal water. So it ought to be translated in Hebrews 13:12- : , the only other passage in the New Testament where it occurs. As the bride passed through a purifying bath before marriage, so the Church (compare Revelation 21:2 ). He speaks of baptism according to its high ideal and design, as if the inward grace accompanied the outward rite; hence he asserts of outward baptism whatever is involved in a believing appropriation of the divine truths it symbolizes, and says that Christ, by baptism, has purified the Church [NEANDER] ( 1 Peter 3:21 ). by the word — Greek, "IN the word." To be joined with "cleansing it," or "her." The "word of faith" ( Romans 10:8 ; Romans 10:9 ; Romans 10:17 ), of which confession is made in baptism, and which carries the real cleansing ( John 15:3 ; John 17:17 ) and regenerating power ( 1 Peter 1:23 ; 1 Peter 3:21 ) [ALFORD]. So AUGUSTINE [ Tract 80, in John], "Take away the word, and what is the water save water? Add the word to the element, and it becomes a sacrament, being itself as it were the visible word." The regenerating efficacy of baptism is conveyed in, and by, the divine word alone. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/eph-5-26

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"거룩하게 하시고"—즉 하나님께 그녀를 거룩히 드리는 것. "씻어 정결하게 하사"—오히려 헬라어대로 "정결하게 하시며." "물로 씻어"—오히려 헬라어로 "물의 씻음으로," 즉 세례수로. 신부가 혼인 전에 정결 목욕을 통과하듯이, 교회도 그렇다(계 21:2 참조). 그는 내적 은혜가 외적 의식에 동반되는 것처럼 그 높은 이상과 설계에 따라 세례를 말한다; 따라서 그는 세례가 상징하는 신적 진리들의 믿음 있는 적용과 관련하여 외적 세례에 대해 말한다. "말씀으로"—헬라어로 "말씀 안에서." 세례 안에서 고백이 이루어지는 믿음의 "말씀"(롬 10:8-9, 17)과 연결된다[알포드]. "말씀을 제거하면 물이 무엇이겠습니까? 말씀을 원소에 추가하면 그것은 성례가 되며, 그 자체가 눈에 보이는 말씀과 같습니다"[어거스틴, 요한복음 80 강해].

원주석

27절 카드 ↗

27. he —The oldest manuscripts and authorities read, "That He might Himself present unto Himself the Church glorious," namely, as a bride ( :- ). Holiness and glory are inseparable. "Cleansing" is the necessary preliminary to both. Holiness is glory internal; glory is holiness shining forth outwardly. The laver of baptism is the vehicle, but the word is the nobler and true instrument of the cleansing [BENGEL]. It is Christ that prepares the Church with the necessary ornaments of grace, for presentation to Himself, as the Bridegroom at His coming again ( Matthew 25:1 ; Revelation 19:7 ; Revelation 21:2 ). not having spot — ( Revelation 21:2- : ). The visible Church now contains clean and unclean together, like Noah's ark; like the wedding room which contained some that had, and others that had not, the wedding garment ( Revelation 21:2- : ; compare 2 Timothy 2:20 ); or as the good and bad fish are taken in the same net because it cannot discern the bad from the good, the fishermen being unable to know what kind of fish the nets have taken under the waves. Still the Church is termed "holy" in the creed, in reference to her ideal and ultimate destination. When the Bridegroom comes, the bride shall be presented to Him wholly without spot, the evil being cut off from the body for ever ( 2 Timothy 2:20- : ). Not that there are two churches, one with bad and good intermingled, another in which there are good alone; but one and the same Church in relation to different times, now with good and evil together, hereafter with good alone [PEARSON]. return to ' Top of Page ' <a name="verse-28" class="com-number"

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bible-text/eph-5-27

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"영광스러운 교회로 자신 앞에 세우사"—즉 신부로서(엡 5:25 이하). 거룩함과 영광은 분리할 수 없다. "정결하게 함"이 둘 다의 필요한 준비이다. 거룩함은 내면의 영광이요; 영광은 거룩함이 외부로 빛나는 것이다. 세례의 씻음이 수단이지만, 말씀이 더 고귀하고 참된 정결케 하는 도구이다[벵겔]. 그리스도가 교회에 그분이 다시 오실 때 그분에게 신부로 드려지기 위해 필요한 은혜의 장식들을 준비시키는 것은 그분 자신이다(마 25:1; 계 19:7; 21:2). "티나 주름 잡힌 것이나 이런 것들이 없이"—(계 21:2 이하). 현재의 보이는 교회는 노아의 방주처럼 깨끗한 것과 깨끗하지 않은 것을 함께 담고 있다; 혼인 잔치방처럼 혼인 예복이 있는 사람들과 없는 사람들 둘 다를 포함한다. 신랑이 오실 때, 신부는 그분에게 전적으로 흠 없이 드려질 것이며, 악인이 영원히 몸에서 끊어진다(딤후 2:20 이하). 두 교회가 있는 것이 아니라, 하나는 선한 자와 악한 자가 뒤섞이고 다른 하나는 선한 자만 있는 것이 아니라; 다른 시대들에 관하여 하나이고 동일한 교회가 있으며, 지금은 선한 자와 악인이 함께, 그 후에는 선한 자만 있다[피어슨].

원주석

28절 카드 ↗

28. Translate, "So ought husbands also (thus the oldest manuscripts read) to love their own (compare Note, see on :- ) wives as their own bodies." He that loveth his wife loveth himself —So there is the same love and the same union of body between Christ and the Church ( Ephesians 5:30 ; Ephesians 5:32 ). return to ' Top of Page ' <a name="verse-29" class="com-number"

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bible-text/eph-5-28

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"이와 같이 남편들도 자기 아내를 자기 몸같이 사랑해야 한다." 자기 아내를 사랑하는 자는 자기를 사랑하는 것이니—그래서 그리스도와 교회 사이에 같은 사랑과 몸의 하나됨이 있다(엡 5:30, 32).

원주석

29절 카드 ↗

29. For —Supply, and we all love ourselves: "For no man," c. his own flesh — ( :- , end). nourisheth — Greek, "nourisheth it up," namely, to maturity. "Nourisheth," refers to food and internal sustenance "cherisheth," to clothing and external fostering. even as —Translate, "even as also." the Lord —The oldest manuscripts read, "Christ." :- prescribes three duties to the husband. The two former (food and raiment) are here alluded to in a spiritual sense, by "nourisheth and cherisheth"; the third "duty of marriage" is not added in consonance with the holy propriety of Scripture language: its antitype is, "know the Lord" ( Hosea 2:19 ; Hosea 2:20 ) [BENGEL]. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

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bible-text/eph-5-29

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"이는 언제든지 자기 육체를 미워한 사람이 없고"—자신을 사랑한다. "보호하고 기르나니"—헬라어로 "성장에 이르도록 그것을 기르며." "보호하고"는 음식과 내부 부양을; "기르고"는 옷 입히기와 외부 돌봄을 가리킨다. "주께서 교회에 그러함과 같다"—가장 오래된 사본들은 "그리스도"를 읽는다. 출 21:10에서 두 가지 전자 의무(음식과 의복)가 "보호하고 기르고"에서 영적인 의미로 암시되며; 세 번째 "혼인의 의무"는 적절한 성경 언어의 거룩한 점에 맞게 추가되지 않는다: 그 원형은 "주를 알라"이다(호 2:19-20)[벵겔].

원주석

30절 카드 ↗

30. For — Greek, "Because" ( 1 Corinthians 6:15 ). Christ nourisheth and cherisheth the Church as being of one flesh with Him. Translate, "Because we are members of His body (His literal body), being OF His flesh and of His bones" [ALFORD] ( Genesis 2:23 ; Genesis 2:24 ). The Greek expresses, "Being formed out of " or "of the substance of His flesh." Adam's deep sleep, wherein Eve was formed from out of his opened side, is an emblem of Christ's death, which was the birth of the Spouse, the Church. John 12:24 ; John 19:34 ; John 19:35 , to which Ephesians 5:25-27 allude, as implying atonement by His blood, and sanctification by the "water," answering to that which flowed from His side (compare also John 7:38 ; John 7:39 ; 1 Corinthians 6:11 ). As Adam gave Eve a new name, Hebrew, " Isha, " "woman," formed from his own rib, Ish, "man," signifying her formation from him, so Christ, Revelation 2:17 ; Revelation 3:12 . Genesis 2:21 ; Genesis 2:23 ; Genesis 2:24 puts the bones first because the reference there is to the natural structure. But Paul is referring to the flesh of Christ. It is not our bones and flesh, but " we " that are spiritually propagated (in our soul and spirit now, and in the body hereafter, regenerated) from the manhood of Christ which has flesh and bones. We are members of His glorified body ( Genesis 2:24- : ). The two oldest existing manuscripts, and Coptic or Memphitic version, omit "of His flesh and of His bones"; the words may have crept into the text through the Margin from Genesis 2:23 , Septuagint. However, IRENÆUS, 294, and the old Latin and Vulgate versions, with some good old manuscripts, have them. return to ' Top of Page ' <a name="verse-31" class="com-number"

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bible-text/eph-5-30

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"우리는 그 몸의 지체이니"—(고전 6:15). 그리스도는 그분과 한 몸임으로서 교회를 기르시고 보호하신다. "우리는 그 몸의 지체요 그의 살과 뼈에서 난 자라"(창 2:23-24; 이것이 헬라어가 표현하는 것이다). 아담의 깊은 잠, 그 열린 옆구리에서 이브가 형성된 것은, 그리스도의 죽음의 상징이며, 배우자인 교회의 탄생이었다(요 12:24; 19:34-35). 자연 혼인에서 남편과 아내가 하나의 완전한 인간 존재의 요소들을 결합하듯이: 하나가 다른 하나 없이는 불완전하다. 그리하여 신인이신 그리스도는 교회, 즉 몸을 머리이신 자신에게 필요한 부속물로 삼으시기를 기뻐하신다.

원주석

31절 카드 ↗

31. For —The propagation of the Church from Christ, as that of Eve from Adam, is the foundation of the spiritual marriage. The natural marriage, wherein "a man leaves father and mother (the oldest manuscripts omit 'his') and is joined unto his wife," is not the principal thing meant here, but the spiritual marriage represented by it, and on which it rests, whereby Christ left the Father's bosom to woo to Himself the Church out of a lost world: :- proves this: His earthly mother as such, also, He holds in secondary account as compared with His spiritual Bride ( Luke 2:48 ; Luke 2:49 ; Luke 8:19-21 ; Luke 11:27 ; Luke 11:28 ). He shall again leave His Father's abode to consummate the union ( Matthew 25:1-10 ; Revelation 19:7 ). they two shall be one flesh —So the Samaritan Pentateuch, the Septuagint, c., read ( Genesis 2:24 ), instead of "they shall be one flesh." So Genesis 2:24- : . In natural marriage, husband and wife combine the elements of one perfect human being: the one being incomplete without the other. So Christ, as God-man, is pleased to make the Church, the body, a necessary adjunct to Himself, the Head. He is the archetype of the Church, from whom and according to whom, as the pattern, she is formed. He is her Head, as the husband is of the wife ( Romans 6:5 1 Corinthians 11:3 ; 1 Corinthians 15:45 ). Christ will never allow any power to sever Himself and His bride, indissolubly joined ( Matthew 19:6 ; John 10:28 ; John 10:29 ; John 13:1 ). return to ' Top of Page ' <a name="verse-32" class="com-number"

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bible-text/eph-5-31

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"이러므로 사람이 부모를 떠나 그 아내와 합하여 그 둘이 한 육체가 될지니"—(창 2:24) 아담에서 이브의 전파가 이브와 아담의 자연 혼인의 기초인 것처럼, 그리스도에서 교회의 전파가 영적 혼인으로 그 위에 나타나는 것이 기초이다. 자연 혼인은 여기서 의미하는 주된 것이 아니라, 그것이 표현하는 영적 혼인, 즉 그리스도가 아버지의 품을 떠나 세상에서 자신에게 교회를 구하신 것이다. 그분은 아버지의 처소를 다시 떠나 연합을 완성하실 것이다(마 25:1-10; 계 19:7). "그 둘이 한 육체가 될지니"—칠십인역 등(창 2:24)에서 이렇게 읽는다, "그들이 한 육체가 되리라" 대신에. 자연 혼인에서, 남편과 아내는 하나의 완전한 인간 존재의 요소들을 결합한다; 하나는 다른 하나 없이 불완전하다. 그래서 신인이신 그리스도는 교회, 즉 몸을 그분, 즉 머리에게 필요한 부속물로 삼으시기를 기뻐하신다. 그리스도는 어떤 세력도 그분과 그분의 신부를 분리시키도록 허용하지 않으실 것이다(마 19:6; 요 10:28-29; 13:1).

원주석

32절 카드 ↗

32. Rather, "This mystery is a great one." This profound truth, beyond man's power of discovering, but now revealed, namely, of the spiritual union of Christ and the Church, represented by the marriage union, is a great one, of deep import. See on :- . So "mystery" is used of a divine truth not to be discovered save by revelation of God ( Romans 11:25 ; 1 Corinthians 15:51 ). The Vulgate wrongly translates, "This is a great sacrament, " which is made the plea by the Romish Church (in spite of the blunder having been long ago exposed by their own commentators, CAJETAN and ESTIUS) for making marriage a sacrament; it is plain not marriage in general, but that of Christ and the Church, is what is pronounced to be a "great mystery," as the words following prove, " I [emphatic] say it in regard to Christ and to the Church" (so the Greek is best translated). "I, while I quote these words out of Scripture, use them in a higher sense" [CONYBEARE and HOWSON]. return to ' Top of Page ' <a name="verse-33" class="com-number"

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bible-text/eph-5-32

Source

오히려 "이 비밀은 크도다." 하나님의 계시 없이는 사람이 발견할 수 없지만 이제 계시된 이 심오한 진리, 즉 혼인 결합으로 표현된 그리스도와 교회의 영적 연합은 크고 깊은 중요성을 가지는 것이다. 이렇게 "비밀"은 하나님의 계시에 의해서가 아니면 발견될 수 없는 신적 진리에 사용된다(롬 11:25; 고전 15:51). 불가타역은 잘못되게 "이것은 큰 성례이다"로 번역하는데, 이것이 결혼을 성례로 만들기 위한 로마 교회의 구실이 된다. "나는 그리스도와 교회에 관하여 말한다"라는 말씀들이 증명하듯이, 결혼 일반이 아니라 그리스도와 교회의 결혼이 "위대한 비밀"이라고 선언된 것이 명백하다[코니비어와 하우슨].

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33절 카드 ↗

33. Nevertheless —not to pursue further the mystical meaning of marriage. Translate, as Greek, "Do ye also (as Christ does) severally each one so love," &c. The words, "severally each one," refer to them in their individual capacity, contrasted with the previous collective view of the members of the Church as the bride of Christ. return to ' Top of Page ' Ephesians Eph 4 Ephesians Eph Ephesians Eph 6 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 5". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ ephesians-5.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-5-33

Source

"그러나"—혼인의 신비적 의미를 더 이상 추구하지 말고. 헬라어대로 번역하면, "그러나 여러분도 (그리스도가 하듯이) 각각 한 사람씩 그렇게 사랑하라" 등이 된다. "각각 한 사람씩"이라는 말들은 그리스도의 신부인 교회의 지체들이라는 이전의 집단적 견해와 대조하여 개인 자격의 그들에게 가리킨다.

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