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주석[JFB] — 갈라디아서 1장 · 사도직의 변호

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2장 →

1절 카드 ↗

1. apostle —in the earliest Epistles, the two to the Thessalonians, through humility, he uses no title of authority; but associates with him "Silvanus and Timotheus"; yet here, though "brethren" ( :- ) are with him, he does not name them but puts his own name and apostleship prominent: evidently because his apostolic commission needs now to be vindicated against deniers of it. of — Greek, "from." Expressing the origin from which his mission came, "not from men, " but from Christ and the Father (understood) as the source. "By" expresses the immediate operating agent in the call. Not only was the call from God as its ultimate source, but by Christ and the Father as the immediate agent in calling him ( Acts 22:15 ; Acts 26:16-18 ). The laying on of Ananias' hands ( Acts 9:17 ) is no objection to this; for that was but a sign of the fact, not an assisting cause. So the Holy Ghost calls him specially ( Acts 13:2 ; Acts 13:3 ); he was an apostle before this special mission. man —singular; to mark the contrast to "Jesus Christ." The opposition between "Christ" and "man," and His name being put in closest connection with God the Father, imply His Godhead. raised him from the dead —implying that, though he had not seen Him in His humiliation as the other apostles (which was made an objection against him), he had seen and been constituted an apostle by Him in His resurrection power ( Matthew 28:18 ; Romans 1:4 ; Romans 1:5 ). Compare as to the ascension, the consequence of the resurrection, and the cause of His giving "apostles," Romans 1:5- : . He rose again, too, for our justification ( Romans 1:5- : ); thus Paul prepares the way for the prominent subject of the Epistle, justification in Christ, not by the law. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-1

Source

"사람들에게서 난 것도 아니고" — 바울은 자신의 사도직이 인간에게서 유래하지 않음을 첫 머리부터 힘 있게 선언한다. 이 표현은 갈라디아인들에게 바울의 권위를 의심하게 만들던 유대주의자들의 공격을 정면으로 반박하는 것이다. 이 편지에는 다른 편지들과 달리 디모데나 소스데네 같은 공동 발신자가 없다. 오직 바울 혼자만 발신자로 기록되어 있으니, 이는 편지 전체가 개인적인 방어와 권위 주장을 담고 있기 때문이다.

원주석

2절 카드 ↗

2. all the brethren —I am not alone in my doctrine; all my colleagues in the Gospel work, travelling with me ( Acts 19:29 , Gaius and Aristarchus at Ephesus: Acts 19:29- : , Sopater, Secundus, Timotheus, Tychicus, Trophimus, some, or all of these), join with me. Not that these were joint authors with Paul of the Epistle: but joined him in the sentiments and salutations. The phrase, "all the brethren," accords with a date when he had many travelling companions, he and they having to bear jointly the collection to Jerusalem [CONYBEARE and HOWSON]. the churches —Pessinus and Ancyra were the principal cities; but doubtless there were many other churches in Galatia ( Acts 18:23 ; 1 Corinthians 16:1 ). He does not attach any honorable title to the churches here, as elsewhere, being displeased at their Judaizing. See First Corinthians; First Thessalonians, &c. The first Epistle of Peter is addressed to Jewish Christians sojourning in Galatia ( 1 Peter 1:1 ), among other places mentioned. It is interesting thus to find the apostle of the circumcision, as well as the apostle of the uncircumcision, once at issue ( 1 Peter 1:1- : ), co-operating to build up the same churches. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-2

Source

"나와 함께 있는 모든 형제와 더불어" — 이 언급은 바울이 자신의 전도여행 사역을 지원하던 사람들을 가리킨다. "갈라디아의 여러 교회들"은 복수형으로서, 안디옥, 이고니온, 루스드라, 더베 등 바울이 1차·2차 전도여행에서 세운 교회들을 총칭한다.

원주석

3절 카드 ↗

3. from . . . from —Omit the second "from." The Greek joins God the Father and our Lord Jesus Christ in closet union, by there being but the one preposition. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-3

Source

"은혜와 평강이" — 이 통상적인 인사말이 여기서는 더 깊은 의미를 지닌다. 갈라디아인들이 율법으로 회귀하려는 경향 속에서, '은혜'와 '평강'은 바울이 편지 전체를 통해 강조하려는 복음의 핵심 내용이기 때문이다.

원주석

4절 카드 ↗

4. gave himself — ( :- ); unto death, as an offering. Found only in this and the Pastoral Epistles. The Greek is different in :- (see on :- ). for our sins —which enslaved us to the present evil world. deliver us from this — Greek, "out of the," c. The Father and Son are each said to "deliver us," &c. ( :- ): but the Son, not the Father, gave Himself for us in order to do so, and make us citizens of a better world ( :- ). The Galatians in desiring to return to legal bondage are, he implies, renouncing the deliverance which Christ wrought for us. This he more fully repeats in :- . "Deliver" is the very word used by the Lord as to His deliverance of Paul himself ( :- ): an undesigned coincidence between Paul and Luke. world — Greek, "age" system or course of the world, regarded from a religious point of view. The present age opposes the "glory" ( Galatians 1:5 ) of God, and is under the authority of the Evil One. The "ages of ages" ( Greek, Galatians 1:5 ) are opposed to "the present evil age." according to the will of God and our Father — Greek, "of Him who is at once God [the sovereign Creator] and our Father" ( John 6:38 ; John 6:39 ; John 10:18 , end). Without merit of ours. His sovereignty as "GOD," and our filial relation to Him as "OUR FATHER," ought to keep us from blending our own legal notions (as the Galatians were doing) with His will and plan. This paves the way for his argument. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-4

Source

"우리 하나님 아버지의 뜻을 따라, 이 악한 세대에서 우리를 건져 내시려고 우리의 죄를 위해 자신을 내어 주셨습니다" — 이것이 복음의 요체이다. 그리스도의 죽음은 (1) 우리 죄를 위한 것이었고, (2) 이 악한 세대의 지배에서 우리를 구출하기 위한 것이었으며, (3) 하나님 아버지의 뜻을 따른 것이었다. "이 악한 세대"는 현재 세상에 만연한 죄와 사탄의 통치를 가리킨다. 율법주의적 종교는 이 악한 세대로부터의 구원을 제공하지 못한다. 오직 그리스도의 자기 희생만이 그 구원을 이루어 낸다.

원주석

5절 카드 ↗

5. be glory —rather, as Greek, "be the glory"; the glory which is peculiarly and exclusively His. Compare Note, see on :- . return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-5

Source

"그분께 영광이 영원무궁하기를 바랍니다" — 이 짧은 찬양은 앞 절에서 선언한 복음에 대한 자연스러운 반응이다. 하나님의 구속 사역은 영원한 찬양을 받기에 합당하다.

원주석

6절 카드 ↗

6. Without the usual expressions of thanksgiving for their faith, c., he vehemently plunges into his subject, zealous for "the glory" of God ( :- ), which was being disparaged by the Galatians falling away from the pure Gospel of the "grace" of God. I marvel —implying that he had hoped better things from them, whence his sorrowful surprise at their turning out so different from his expectations. so soon —after my last visit when I hoped and thought you were untainted by the Judaizing teachers. If this Epistle was written from Corinth, the interval would be a little more than three years, which would be "soon" to have fallen away, if they were apparently sound at the time of his visit. Galatians 4:18 ; Galatians 4:20 may imply that he saw no symptom of unsoundness then, such as he hears of in them now. But English Version is probably not correct there. See see on Galatians 4:20- : ; Galatians 4:20 ; also see Galatians 4:20- : If from Ephesus, the interval would be not more than one year. BIRKS holds the Epistle to have been written from Corinth after his FIRST visit to Galatia; for this agrees best with the "so soon" here: with Galatians 4:18 , "It is good to be zealously affected always in a good thing, and not only when I am present with you." If they had persevered in the faith during three years of his first absence, and only turned aside after his second visit, they could not be charged justly with adhering to the truth only when he was present: for his first absence was longer than both his visits, and they would have obeyed longer in his " absence " than in his " presence. " But if their decline had begun immediately after he left them, and before his return to them, the reproof will be just. But see on Galatians 4:18- : . removed —Translate, "are being removed," that is, ye are suffering yourselves so soon (whether from the time of my last visit, or from the time of the first temptation held out to you) [PARÆUS] to be removed by Jewish seducers. Thus he softens the censure by implying that the Galatians were tempted by seducers from without, with whom the chief guilt lay: and the present, "ye are being removed," implies that their seduction was only in process of being effected, not that it was actually effected. WAHL, ALFORD, and others take the Greek as middle voice. "ye are removing" or "passing over." "Shifting your ground" [CONYBEARE and HOWSON]. But thus the point of Paul's oblique reference to their misleaders is lost; and in Hebrews 7:12 the Greek is used passively, justifying its being taken so here. On the impulsiveness and fickleness of the Gauls (another form of Kel-t-s, the progenitors of the Erse, Gauls, Cymri, and Belgians), whence the Galatians sprang, see Hebrews 7:12- : and CÆSAR [ Commentaries on the Gallic War, 3.19]. from him that called you —God the Father ( Galatians 1:15 ; Galatians 5:8 ; Romans 8:30 ; 1 Corinthians 1:9 ; 1 Thessalonians 2:12 ; 1 Thessalonians 5:24 ). into —rather, as Greek, "IN the grace of Christ," as the element in which, and the instrument by which, God calls us to salvation. Compare Note, see on 1 Thessalonians 5:24- : ; 1 Thessalonians 5:24- : , "the gift by ( Greek, 'in') grace ( Greek, ' the grace ') of (the) one man." "The grace of Christ," is Christ's gratuitously purchased and bestowed justification, reconciliation, and eternal life. another —rather, as Greek, "a second and different gospel," that is, into a so-called gospel, different altogether from the only true Gospel. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-6

Source

"나는 여러분이 … 이렇게 빨리 떠나 … 놀랍니다" — 다른 편지들에는 통상 감사 기도가 뒤따르지만, 이 편지에서는 즉시 책망으로 들어간다. 이는 사안의 긴박함을 보여 준다. '이렇게 빨리'는 (a) 바울이 그들을 떠난 지 얼마 지나지 않아서, 혹은 (b) 유혹을 받자마자 너무 쉽게 굴복했다는 의미이다. "그리스도의 은혜로 여러분을 부르신 분" — 부르심은 하나님 아버지께서 그리스도의 은혜 안에서 행하신 것이다. 그들이 떠나는 것은 단순히 바울의 가르침을 버리는 것이 아니라 하나님 자신을 떠나는 것이다.

원주석

7절 카드 ↗

7. another —A distinct Greek word from that in Galatians 1:6 . Though I called it a gospel ( Galatians 1:6 ), it is not really so. There is really but one Gospel, and no other gospel. but —Translate, "Only that there are some that trouble you," c. ( Galatians 5:10 Galatians 5:12 ). All I meant by the "different gospel" was nothing but a perversion by "some" of the one Gospel of Christ. would pervert — Greek, "wish to pervert"; they could not really pervert the Gospel, though they could pervert Gospel professors (compare Galatians 4:9 ; Galatians 4:17 ; Galatians 4:21 ; Galatians 6:12 ; Galatians 6:13 ; Colossians 2:18 ). Though acknowledging Christ, they insisted on circumcision and Jewish ordinances and professed to rest on the authority of other apostles, namely, Peter and James. But Paul recognizes no gospel, save the pure Gospel. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-7

Source

"사실 다른 복음이란 없습니다" — 유대주의자들이 전하는 '다른 복음'은 본질적으로 복음이 아니다. 참 복음은 오직 하나뿐이다. 이 구절은 그리스도의 복음에 율법을 더하려는 자들을 규탄한다. 그들은 복음을 '보충'하려 한다고 생각하지만, 실제로는 복음을 왜곡하고 전복시키는 것이다.

원주석

8절 카드 ↗

8. But —however weighty they may seem "who trouble you." Translate as Greek, "Even though we," namely, I and the brethren with me, weighty and many as we are ( Galatians 1:1 ; Galatians 1:2 ). The Greek implies a case supposed which never has occurred. angel —in which light ye at first received me (compare Galatians 4:14 ; 1 Corinthians 13:1 ), and whose authority is the highest possible next to that of God and Christ. A new revelation, even though seemingly accredited by miracles, is not to be received if it contradict the already existing revelation. For God cannot contradict Himself ( Deuteronomy 13:1-3 ; 1 Kings 13:18 ; Matthew 24:24 ; 2 Thessalonians 2:9 ). The Judaizing teachers sheltered themselves under the names of the great apostles, James, John, and Peter: "Do not bring these names up to me, for even if an angel, " &c. Not that he means, the apostles really supported the Judaizers: but he wishes to show, when the truth is in question, respect of persons is inadmissible [CHRYSOSTOM]. preach —that is, "should preach." any other gospel . . . than —The Greek expresses not so much "any other gospel different from what we have preached," as, "any gospel BESIDE that which we preached." This distinctly opposes the traditions of the Church of Rome, which are at once besides and against (the Greek includes both ideas) the written Word, our only "attested rule." return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-8

Source

"저주를 받을 것입니다" — 이 엄중한 선언은 복음의 절대적 권위를 보여 준다. 설령 '하늘에서 온 천사'라 할지라도 그리스도의 복음과 다른 것을 전한다면 저주를 받아야 한다. 천사의 권위조차 복음의 권위 아래에 있다.

원주석

9절 카드 ↗

9. said before —when we were visiting you (so "before" means, :- ). Compare Galatians 5:2 ; Galatians 5:3 ; Galatians 5:21 . Translate, "If any man preacheth unto you any gospel BESIDE that which," c. Observe the indicative, not the subjunctive or conditional mood, is used, "preacheth," literally, "furnisheth you with any gospel." The fact is assumed, not merely supposed as a contingency, as in Galatians 1:8 , "preach," or "should preach." This implies that he had already observed (namely, during his last visit) the machinations of the Judaizing teachers: but his surprise ( Galatians 1:8- : ) now at the Galatians being misled by them, implies that they had not apparently been so then. As in Galatians 1:8- : he had said, "which we preached," so here, with an augmentation of the force, "which ye received" acknowledging that they had truly accepted it. accursed —The opposite appears in Galatians 6:16 . return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-9

Source

이 저주 선언을 바울이 반복하는 것은 단순한 수사적 강조가 아니다. 같은 말을 두 번 반복함으로써 그 진술이 확정적이고 변경 불가능함을 나타낸다. "누구든지 여러분이 받은 복음과 다른 '복음'을 전한다면" — 이미 받은 복음은 고정된 표준이다. 새로운 계시나 수정이 끼어들 여지가 없다.

원주석

10절 카드 ↗

10. For —accounting for the strong language he has just used. do I now —resuming the "now" of Galatians 1:9 . "Am I now persuading men?" [ALFORD], that is, conciliating. Is what I have just now said a sample of men-pleasing, of which I am accused? His adversaries accused him of being an interested flatterer of men, "becoming all things to all men," to make a party for himself, and so observing the law among the Jews (for instance, circumcising Timothy), yet persuading the Gentiles to renounce it ( Galatians 1:9- : ) (in order to flatter those, really keeping them in a subordinate state, not admitted to the full privileges which the circumcised alone enjoyed). NEANDER explains the "now" thus: Once, when a Pharisee, I was actuated only by a regard to human authority and to please men ( Luke 16:15 ; John 5:44 ), but NOW I teach as responsible to God alone ( 1 Corinthians 4:3 ). or God? —Regard is to be had to God alone. for if I yet pleased men —The oldest manuscripts omit "for." "If I were still pleasing men," c. ( Luke 6:26 John 15:19 ; 1 Thessalonians 2:4 ; James 4:4 ; 1 John 4:5 ). On "yet," compare 1 John 4:5- : . servant of Christ —and so pleasing Him in all things ( Titus 2:9 ; Colossians 3:22 ). return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-10

Source

"내가 지금 사람의 환심을 구합니까, 아니면 하나님의 인정을 구합니까?" — 유대주의자들은 바울이 이방인들에게 호감을 사려고 할례 없이도 구원받을 수 있다고 가르친다고 비난했다. 바울은 이 비난을 정면으로 반박한다. 실제로 지금 이 편지 전체가 사람들의 환심을 구하는 것과는 정반대의 성격을 지니고 있다. "내가 지금까지도 사람을 기쁘게 하려 한다면, 나는 그리스도의 종이 아닐 것입니다" — 사람을 기쁘게 하는 것과 그리스도를 섬기는 것은 양립할 수 없다.

원주석

11절 카드 ↗

11. certify —I made known to you as to the Gospel which was preached by me, that it is not after man, that is, not of, by, or from man ( Galatians 1:1 ; Galatians 1:12 ). It is not according to man; not influenced by mere human considerations, as it would be, if it were of human origin. brethren —He not till now calls them so. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-11

Source

"내가 전한 복음은 사람에게서 난 것이 아닙니다" — 이 선언은 이어지는 자서전적 서술의 논지이다. 바울은 자신의 복음이 인간적 전통이나 가르침에서 비롯된 것이 아님을 보여 주기 위해 자신의 개종 이전과 이후의 이야기를 상세히 풀어 놓는다.

원주석

12절 카드 ↗

12. Translate, "For not even did I myself (any more than the other apostles) receive it from man, nor was I taught it (by man)." "Received it," implies the absence of labor in acquiring it. "Taught it," implies the labor of learning. by the revelation of Jesus Christ —Translate, "by revelation of [that is, from] Jesus Christ." By His revealing it to me. Probably this took place during the three years, in part of which he sojourned in Arabia ( Galatians 1:17 ; Galatians 1:18 ), in the vicinity of the scene of the giving of the law; a fit place for such a revelation of the Gospel of grace, which supersedes the ceremonial law ( Galatians 4:25 ). He, like other Pharisees who embraced Christianity, did not at first recognize its independence of the Mosaic law, but combined both together. Ananias, his first instructor, was universally esteemed for his legal piety and so was not likely to have taught him to sever Christianity from the law. This severance was partially recognized after the martyrdom of Stephen. But Paul received it by special revelation ( 1 Corinthians 11:23 ; 1 Corinthians 15:3 ; 1 Thessalonians 4:15 ). A vision of the Lord Jesus is mentioned ( Acts 22:18 ), at his first visit to Jerusalem ( Acts 22:18- : ); but this seems to have been subsequent to the revelation here meant (compare Acts 22:18- : ), and to have been confined to giving a particular command. The vision "fourteen years before" ( Acts 22:18- : ) was in , still later, six years after his conversion. Thus Paul is an independent witness to the Gospel. Though he had received no instruction from the apostles, but from the Holy Ghost, yet when he met them his Gospel exactly agreed with theirs. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-12

Source

"나는 그것을 사람에게서 받은 것도 아니고 배운 것도 아니며, 오직 예수 그리스도의 계시를 통해 받았습니다" — 바울의 복음은 이중적 의미에서 계시를 통해 받은 것이다. (1) 다메섹 도상에서 그리스도께서 직접 나타나신 사건, (2) 그 후 그리스도께서 바울에게 계속적으로 복음의 내용을 계시하신 것. 어느 경우에도 사람이 중개자로 끼어들지 않았다.

원주석

13절 카드 ↗

13. heard —even before I came among you. conversation —"my former way of life." Jews' religion —The term, " Hebrew, " expresses the language; "Jew," the nationality, as distinguished from the Gentiles; "Israelite," the highest title, the religious privileges, as a member of the theocracy. the church —Here singular, marking its unity, though constituted of many particular churches, under the one Head, Christ. of God —added to mark the greatness of his sinful alienation from God ( :- ). wasted —laid it waste: the opposite of "building it up." return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-13

Source

"나는 하나님의 교회를 극심하게 박해하며 짓밟았습니다" — 바울의 과거는 그가 인간적 가르침을 통해 복음에 이른 것이 아님을 반증한다. 그는 유대교의 열심 있는 박해자였으므로, 어떤 인간 교사도 그를 복음으로 이끌 수 없었다. 그를 변화시킨 것은 오직 하나님의 직접적인 행동이었다.

원주석

14절 카드 ↗

14. profited — Greek, "I was becoming a proficient"; "I made progress." above —beyond. my equals — Greek, "Of mine own age, among my countrymen." traditions of my fathers —namely, those of the Pharisees, Paul being "a Pharisee, and son of a Pharisee" ( Acts 23:6 ; Acts 26:5 ). "MY fathers," shows that it is not to be understood generally of the traditions of the nation. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-14

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"내 또래의 많은 동족보다 앞서 나갔습니다" — 바울은 단순한 유대인이 아니라 유대교에서 발군의 열심을 보인 인물이었다. 이것은 그가 유대교 내부의 교사들에게 배울 것이 없었던 정도가 아니라, 오히려 그들보다 앞서 있었음을 뜻한다.

원주석

15절 카드 ↗

15. separated —"set me apart": in the purposes of His electing love (compare Acts 9:15 ; Acts 22:14 ), in order to show in me His " pleasure, " which is the farthest point that any can reach in inquiring the causes of his salvation. The actual "separating" or "setting apart" to the work marked out for him, is mentioned in Acts 13:2 ; Romans 1:1 . There is an allusion, perhaps, in the way of contrast, to the derivation of Pharisee from Hebrew, " pharash, " "separated." I was once a so-called Pharisee or Separatist, but God had separated me to something far better. from . . . womb —Thus merit in me was out of the question, in assigning causes for His call from Acts 9:11 . Grace is the sole cause ( Psalms 22:9 ; Psalms 71:6 ; Isaiah 49:1 ; Isaiah 49:5 ; Jeremiah 1:5 ; Luke 1:15 ). called me —on the way to Damascus ( Acts 9:3-8 ). return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-15

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"내가 어머니 태에 있을 때부터 나를 구별하시고" — 이 언어는 예레미야(렘 1:5)와 이사야(사 49:1)의 소명 기사와 평행을 이룬다. 바울은 자신의 사도 소명이 출생 이전에 하나님께서 미리 작정하신 것임을 밝힌다. 이것은 그의 사도직이 전적으로 하나님의 주권적 은혜에서 비롯되었음을 강조한다.

원주석

16절 카드 ↗

16. reveal his Son in me —within me, in my inmost soul, by the Holy Spirit ( :- ). Compare 2 Corinthians 4:6 , "shined in our hearts." The revealing of His Son by me to the Gentiles (so translate for "heathen") was impossible, unless He had first revealed His Son in me; at first on my conversion, but especially at the subsequent revelation from Jesus Christ ( Galatians 1:12 ), whereby I learned the Gospel's independence of the Mosaic law. that I might preach —the present in the Greek, which includes the idea "that I may preach Him," implying an office still continuing. This was the main commission entrusted to him ( Galatians 2:7 ; Galatians 2:9 ). immediately —connected chiefly with "I went into Arabia" ( Galatians 2:9- : ). It denotes the sudden fitness of the apostle. So Galatians 2:9- : , " Straightway he preached Christ in the synagogue." I conferred not — Greek, "I had not further (namely, in addition to revelation) recourse to . . . for the purpose of consulting." The divine revelation was sufficient for me [BENGEL]. flesh and blood — ( Galatians 2:9- : ). return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-16

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"내가 그분의 아들을 이방 사람들에게 전하게 하시려고 그 아들을 내 안에 나타내시기로 하셨을 때" — 이 계시는 두 가지 측면을 지닌다. 내적으로는 바울 '안에서'(or '에게') 그리스도께서 나타나셨고, 외적으로는 이방인들에게 선포하는 사명이 주어졌다. "나는 곧바로 사람과 의논하지 않았습니다" — 사도 소명을 받은 후 바울은 인간의 승인이나 훈련을 구하지 않았다.

원주석

17절 카드 ↗

17. went I up —Some of the oldest manuscripts read, "went away." to Jerusalem —the seat of the apostles. into Arabia —This journey (not recorded in Acts) was during the whole period of his stay at Damascus, called by Luke ( :- ), "many [ Greek, a considerable number of] days." It is curiously confirmatory of the legitimacy of taking "many days" to stand for "three years," that the same phrase exactly occurs in the same sense in 1 Kings 2:38 ; 1 Kings 2:39 . This was a country of the Gentiles; here doubtless he preached as he did before and after ( Acts 9:20 ; Acts 9:22 ) at Damascus: thus he shows the independence of his apostolic commission. He also here had that comparative retirement needed, after the first fervor of his conversion, to prepare him for the great work before him. Compare Moses ( Acts 7:29 ; Acts 7:30 ). His familiarity with the scene of the giving of the law, and the meditations and revelations which he had there, appear in Galatians 4:24 ; Galatians 4:25 ; Hebrews 12:18 . See on Galatians 1:12 . The Lord from heaven communed with him, as He on earth in the days of His flesh communed with the other apostles. returned — Greek "returned back again." return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-17

Source

"나보다 먼저 사도가 된 이들을 만나러 예루살렘으로 올라가지도 않고, 아라비아로 떠났다가 다시 다마스쿠스로 돌아왔습니다" — 이 언급은 바울이 사도직을 받기 위해 예루살렘 사도들에게 의존하지 않았음을 보여 준다. 그는 아라비아로 가서 묵상과 준비의 시간을 보낸 후 다마스쿠스로 돌아왔다.

원주석

18절 카드 ↗

18. after three years —dating from my conversion, as appears by the contrast to "immediately" ( Galatians 1:16 ). This is the same visit to Jerusalem as in Acts 9:26 , and at this visit occurred the vision ( Acts 22:17 ; Acts 22:18 ). The incident which led to his leaving Damascus ( Acts 9:25 ; 2 Corinthians 11:33 ) was not the main cause of his going to Jerusalem. So that there is no discrepancy in the statement here that he went "to see Peter"; or rather, as Greek, "to make the acquaintance of"; "to become personally acquainted with." The two oldest manuscripts read, "Cephas," the name given Peter elsewhere in the Epistle, the Hebrew name; as Peter is the Greek ( John 1:42 ). Appropriate to the view of him here as the apostle especially of the Hebrews. It is remarkable that Peter himself, in his Epistles, uses the Greek name Peter, perhaps to mark his antagonism to the Judaizers who would cling to the Hebraic form. He was prominent among the apostles, though James, as bishop of Jerusalem, had the chief authority there ( Matthew 16:18 ). abode —or "tarried" [ELLICOTT]. fifteen days —only fifteen days; contrasting with the long period of three years, during which, previously, he had exercised an independent commission in preaching: a fact proving on the face of it, how little he owed to Peter in regard to his apostolical authority or instruction. The Greek for "to see," at the same time implies visiting a person important to know, such as Peter was. The plots of the Jews prevented him staying longer ( Matthew 16:18- : ). Also, the vision directing him to depart to the Gentiles, for that the people of Jerusalem would not receive his testimony ( Acts 22:17 ; Acts 22:18 ). return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-18

Source

"그 후 삼 년이 지나서야 나는 베드로를 만나려고 예루살렘으로 올라가, 그와 함께 보름 동안 머물렀습니다" — 개종 후 3년이 지나서야 처음으로 예루살렘에 올라갔다. 이 짧은 방문은 교육을 위한 것이 아니라 개인적 방문의 성격이었다. '베드로를 방문하다'(헬라어 '히스토레오')는 주목할 만한 사람을 직접 만나보다는 뜻이다.

원주석

19절 카드 ↗

19. Compare Acts 9:27 ; Acts 9:28 , wherein Luke, as an historian, describes more generally what Paul, the subject of the history, himself details more particularly. The history speaks of "apostles"; and Paul's mention of a second apostle, besides Peter, reconciles the Epistle and the history. At Stephen's martyrdom, and the consequent persecution, the other ten apostles, agreeably to Christ's directions, seem to have soon (though not immediately, Acts 8:14 ) left Jerusalem to preach elsewhere. James remained in charge of the mother church, as its bishop. Peter, the apostle of the circumcision, was present during Paul's fifteen days' stay; but he, too, presently after ( Acts 9:32 ), went on a circuit through Judea. James, the Lord's brother —This designation, to distinguish him from James the son of Zebedee, was appropriate while that apostle was alive. But before Paul's second visit to Jerusalem ( Galatians 2:1 ; Acts 15:1-4 ), he had been beheaded by Herod ( Acts 12:2 ). Accordingly, in the subsequent mention of James here ( Galatians 2:9 ; Galatians 2:12 ), he is not designated by this distinctive epithet: a minute, undesigned coincidence, and proof of genuineness. James was the Lord's brother, not in our strict sense, but in the sense, "cousin," or "kinsman" ( Matthew 28:10 ; John 20:17 ). His brethren are never called "sons of Joseph," which they would have been had they been the Lord's brothers strictly. However, compare Psalms 69:8 , "I am an alien to my mother's children. " In John 7:3 ; John 7:5 , the "brethren" who believed not in Him may mean His near relations, not including the two of His brethren, that is, relatives (James and Jude) who were among the Twelve apostles. John 7:5- : , "His brethren," refer to Simon and Joses, and others ( Matthew 13:55 ) of His kinsmen, who were not apostles. It is not likely there would be two pairs of brothers named alike, of such eminence as James and Jude; the likelihood is that the apostles James and Jude are also the writers of the Epistles, and the brethren of Jesus. James and Joses were sons of Alpheus and Mary, sister of the Virgin Mary. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-19

Source

"그러나 다른 사도들은 아무도 보지 못했고, 다만 주님의 동생 야고보만 보았습니다" — 이 15일간의 방문에서 바울은 베드로와 야고보 외에는 사도들을 만나지 않았다. 이것은 그의 복음이 예루살렘 사도들로부터 전수된 것이 아님을 더욱 입증한다.

원주석

20절 카드 ↗

20. Solemn asseveration that his statement is true that his visit was but for fifteen days and that he saw no apostle save Peter and James. Probably it had been reported by Judaizers that he had received a long course of instruction from the apostles in Jerusalem from the first; hence his earnestness in asserting the contrary facts. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-20

Source

"보십시오, 나는 하나님 앞에서 거짓말하지 않습니다" — 이 엄숙한 선언은 앞서 말한 사실들의 진실성을 보증한다. 바울은 자신의 자서전적 진술을 하나님을 증인으로 세워 확인한다.

원주석

21절 카드 ↗

21. I came into . . . Syria and Cilicia —"preaching the faith" ( :- ), and so, no doubt, founding the churches in Syria and Cilicia, which he subsequently confirmed in the faith ( Acts 15:23 ; Acts 15:41 ). He probably went first to Cæsarea, the main seaport, and thence by sea to Tarsus of Cilicia, his native place ( Acts 15:41- : ), and thence to Syria; Cilicia having its geographical affinities with Syria, rather than with Asia Minor, as the Tarsus mountains separate it from the latter. His placing "Syria" in the order of words before "Cilicia," is due to Antioch being a more important city than Tarsus, as also to his longer stay in the former city. Also "Syria and Cilicia," from their close geographical connection, became a generic geographical phrase, the more important district being placed first [CONYBEARE and HOWSON]. This sea journey accounts for his being "unknown by face to the churches of Judea" ( Galatians 1:22 ). He passes by in silence his second visit, with alms, to Judea and Jerusalem ( Acts 11:30 ); doubtless because it was for a limited and special object, and would occupy but a few days ( Acts 12:25 ), as there raged at Jerusalem at the time a persecution in which James, the brother of John, was martyred, and Peter was m prison, and James seems to have been the only apostle present ( Acts 12:25- : ); so it was needless to mention this visit, seeing that he could not at such a time have received the instructions which the Galatians alleged he had derived from the primary fountains of authority, the apostles. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-21

Source

"그 후 나는 시리아와 길리기아 지방으로 갔습니다" — 짧은 예루살렘 방문 후 바울은 유대 지방을 떠나 시리아와 그의 고향 길리기아 지방에서 사역했다.

원주석

22절 카드 ↗

22. So far was I from being a disciple of the apostles, that I was even unknown in the churches of Judea (excepting Jerusalem, :- ), which were the chief scene of their labors. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-22

Source

"나는 그리스도 안에 있는 유대 지역의 교회들에게 얼굴이 알려지지 않았습니다" — 이것은 바울이 예루살렘이나 유대의 기독교 공동체로부터 독립적으로 사역했다는 결정적 증거이다. 그들은 바울이 어떻게 가르치는지 직접 듣지 못했다.

원주석

23절 카드 ↗

23. Translate as Greek, "They were hearing": tidings were brought them from time to time [CONYBEARE and HOWSON]. he which persecuted us in times past —"our former persecutor" [ALFORD]. The designation by which he was known among Christians still better than by his name "Saul." destroyed — Greek, "was destroying." return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-1-23

Source

"다만 그들은 … 소문만 들었을 뿐입니다" — 유대 교회들은 바울에 대해 전해 듣기만 했다. 이 소문의 내용은 '전에 박해하던 그 사람이 이제는 자기가 무너뜨리려 하던 그 믿음을 전한다'는 것이었다.

원주석

24절 카드 ↗

24. in me —"in my case." "Having understood the entire change, and that the former wolf is now acting the shepherd's part, they received occasion for joyful thanksgiving to God in respect to me" [THEODORET]. How different, he implies to the Galatians, their spirit from yours! return to ' Top of Page ' 2 Corinthians 2Co 13 Galatians Gal Galatians Gal 2 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 Galatians 1". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ galatians-1.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/gal-1-24

Source

"그리고 그들은 나로 인해 하나님께 영광을 돌렸습니다" — 바울의 변화가 유대 교회들에게 하나님께 대한 찬양을 불러일으켰다. 박해자가 전도자가 된 이 극적 변화는 하나님의 은혜의 능력을 드러내는 것이었다.

원주석

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