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주석[JFB] — 갈라디아서 2장 · 복음 진리 수호

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JFB 주석 · 섹션 21개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Translate, "After fourteen years"; namely, from Paul's conversion inclusive [ALFORD]. In the fourteenth year from his conversion [BIRKS]. The same visit to Jerusalem as in :- (), when the council of the apostles and Church decided that Gentile Christians need not be circumcised. His omitting allusion to that decree is; (1) Because his design here is to show the Galatians his own independent apostolic authority, whence he was not likely to support himself by their decision. Thus we see that general councils are not above apostles. (2) Because he argues the point upon principle, not authoritative decisions. (3) The decree did not go the length of the position maintained here: the council did not impose Mosaic ordinances; the apostle maintains that the Mosaic institution itself is at an end. (4) The Galatians were Judaizing, not because the Jewish law was imposed by authority of the Church as necessary to Christianity, but because they thought it necessary to be observed by those who aspired to higher perfection ( Galatians 3:3 ; Galatians 4:21 ). The decree would not at all disprove their view, and therefore would have been useless to quote. Paul meets them by a far more direct confutation, "Christ is of no effect unto you whosoever are justified by the law" ( Galatians 5:4 ), [PALEY]. Titus . . . also —specified on account of what follows as to him, in Galatians 5:4- : . Paul and Barnabas, and others, were deputed by the Church of Antioch ( Acts 15:2 ) to consult the apostles and elders at Jerusalem on the question of circumcision of Gentile Christians. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-1

Source

"그로부터 십사 년이 지난 뒤에" — 이 14년의 기산점은 1장 18절의 첫 예루살렘 방문부터인지, 아니면 개종 때부터인지 논란이 있다. 개종 때부터 계산하면 이 방문은 행 15장의 사도 회의와 일치한다. 이 방문에서 바울은 바나바를 데리고 올라갔으며, 디도도 동행했다.

원주석

2절 카드 ↗

2. by revelation —not from being absolutely dependent on the apostles at Jerusalem, but by independent divine "revelation." Quite consistent with his at the same time, being a deputy from the Church of Antioch, as :- states. He by this revelation was led to suggest the sending of the deputation. Compare the case of Peter being led by vision, and at the same time by Cornelius' messengers, to go to Cæsarea, Acts 10:1-22 . I . . . communicated unto them —namely, "to the apostles and elders" ( Acts 10:1-44.10.22- : ): to the apostles in particular ( Acts 10:1-44.10.22- : ). privately —that he and the apostles at Jerusalem might decide previously on the principles to be adopted and set forward before the public council ( Acts 10:1-44.10.22- : ). It was necessary that the Jerusalem apostles should know beforehand that the Gospel Paul preached to the Gentiles was the same as theirs, and had received divine confirmation in the results it wrought on the Gentile converts. He and Barnabas related to the multitude, not the nature of the doctrine they preached (as Paul did privately to the apostles), but only the miracles vouchsafed in proof of God's sanctioning their preaching to the Gentiles ( Acts 15:12 ). to them . . . of reputation —James, Cephas, and John, and probably some of the "elders"; Galatians 2:6 , "those who seemed to be somewhat." lest, c.—"lest I should be running, or have run, in vain" that is, that they might see that I am not running, and have not run, in vain. Paul does not himself fear lest he be running, or had run, in vain; but lest he should, if he gave them no explanation, seem so to them. His race was the swift-running proclamation of the Gospel to the Gentiles (compare "run," Margin, for "Word . . . have free course, " Galatians 2:6- : ). His running would have been in vain, had circumcision been necessary, since he did not require it of his converts. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-2

Source

"내가 올라간 것은 계시를 따른 것이었습니다" — 이 방문은 예루살렘 교회의 초청이 아니라 하나님의 계시를 따른 것이었다. 이것은 바울의 독립성을 다시 한번 강조한다. 바울은 자신이 이방인들에게 전해 온 복음을 사도들에게 제시했다. 그가 이렇게 한 것은 자신의 복음이 승인을 받아야 해서가 아니라, 다툼과 오해를 미리 방지하기 위해서였다.

원주석

3절 카드 ↗

3. But —So far were they from regarding me as running in vain, that " not even Titus who was with me, who was a Greek (and therefore uncircumcised), was compelled to be circumcised." So the Greek should be translated. The "false brethren," :- ("certain of the sect of the Pharisees which believed," Acts 15:5 ), demanded his circumcision. The apostles, however, constrained by the firmness of Paul and Barnabas ( Galatians 2:5 ), did not compel or insist on his being circumcised. Thus they virtually sanctioned Paul's course among the Gentiles and admitted his independence as an apostle: the point he desires to set forth to the Galatians. Timothy, on the other hand, as being a proselyte of the gate, and son of a Jewess ( Galatians 2:5- : ), he circumcised ( Galatians 2:5- : ). Christianity did not interfere with Jewish usages, regarded merely as social ordinances, though no longer having their religious significance, in the case of Jews and proselytes, while the Jewish polity and temple still stood; after the overthrow of the latter, those usages naturally ceased. To have insisted on Jewish usages for Gentile converts, would have been to make them essential parts of Christianity. To have rudely violated them at first in the case of Jews, would have been inconsistent with that charity which (in matters indifferent) is made all things to all men, that by all means it may win some ( Galatians 2:5- : ; compare Romans 14:1-7 ; Romans 14:13-23 ). Paul brought Titus about with him as a living example of the power of the Gospel upon the uncircumcised heathen. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-3

Source

"디도는 그리스 사람이었지만 억지로 할례를 받도록 강요당하지 않았습니다" — 이것이 이 방문의 핵심 결과이다. 이방인 그리스도인인 디도는 예루살렘 사도들로부터도 할례를 강요받지 않았다. 이것은 이방인이 율법의 행위 없이도 그리스도의 몸에 완전히 속할 수 있다는 원칙이 예루살렘 교회 지도자들에게도 인정되었음을 보여 준다.

원주석

4절 카드 ↗

4. And that —that is, What I did concerning Titus (namely, by not permitting him to be circumcised) was not from contempt of circumcision, but "on account of the false brethren" ( Acts 15:1 ; Acts 15:24 ) who, had I yielded to the demand for his being circumcised, would have perverted the case into a proof that I deemed circumcision necessary. unawares —"in an underhand manner brought in." privily —stealthily. to spy out —as foes in the guise of friends, wishing to destroy and rob us of our liberty —from the yoke of the ceremonial law. If they had found that we circumcised Titus through fear of the apostles, they would have made that a ground for insisting on imposing the legal yoke on the Gentiles. bring us into bondage —The Greek future implies the certainty and continuance of the bondage as the result. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-4

Source

"이 일은 몰래 끼어든 거짓 형제들 때문이었습니다" — 이들은 '거짓 형제들'로서 진정으로 그리스도 안에 있는 자들이 아니었다. 그들은 교회 안에 침투하여 믿는 자들의 자유를 빼앗고 다시 율법의 종으로 만들려 했다.

원주석

5절 카드 ↗

5. Greek, "To whom not even for an hour did we yield by subjection." ALFORD renders the Greek article, " with THE subjection required of us." The sense rather is, We would willingly have yielded for love [BENGEL] (if no principle was at issue), but not in the way of subjection, where "the truth of the Gospel" ( Galatians 2:14 ; Colossians 1:5 ) was at stake (namely, the fundamental truth of justification by faith only, without the works of the law, contrasted with another Gospel, Colossians 1:5- : ). Truth precise, unaccommodating, abandons nothing that belongs to itself, admits nothing that is inconsistent with it [BENGEL]. might continue with you —Gentiles. We defended for your sakes your true faith and liberties, which you are now renouncing. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-5

Source

"우리는 단 한순간도 그들에게 굴복하여 자리를 내주지 않았습니다" — 바울은 거짓 형제들의 압력에 한 치도 양보하지 않았다. 이것은 단순한 완고함이 아니라 복음의 진리를 지키기 위한 단호한 결단이었다. 조금이라도 양보하면 복음의 본질이 훼손될 것이기 때문이다.

원주석

6절 카드 ↗

6. Greek, "From those who," c. He meant to complete the sentence with "I derived no special advantage" but he alters it into "they . . . added nothing to me." accepteth —so as to show any partiality; "respecteth no man's person" ( :- ). seemed to be somewhat —that is, not that they seemed to be what they were not, but " were reputed as persons of some consequence "; not insinuating a doubt but that they were justly so reputed. in conference added —or "imparted"; the same Greek as in :- , "I conferred not with flesh and blood." As I did not by conference impart to them aught at my conversion, so they now did not impart aught additional to me, above what I already knew. This proves to the Galatians his independence as an apostle. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-6

Source

"그 존경받던 이들은 내게 더해 준 것이 아무것도 없었습니다" — 예루살렘의 사도들이 어떤 지위를 가졌든 간에, 그들은 바울의 복음에 어떤 것도 추가하지 않았다. "하나님은 사람을 겉모습으로 차별하지 않으시기 때문입니다" — 하나님 앞에서는 그 누구의 지위나 명성도 복음의 내용을 바꿀 수 없다.

원주석

7절 카드 ↗

7. contrariwise —on the contrary. So far from adding any new light to ME, THEY gave in THEIR adhesion to the new path on which Barnabas and I, by independent revelation, had entered. So far from censuring, they gave a hearty approval to my independent course, namely, the innovation of preaching the Gospel without circumcision to the Gentiles. when they saw —from the effects which I showed them, were "wrought" ( Galatians 2:8 ; Acts 15:12 ). was committed unto me — Greek, "I was entrusted with." gospel of the uncircumcision —that is, of the Gentiles, who were to be converted without circumcision being required. circumcision . . . unto Peter —Peter had originally opened the door to the Gentiles ( Acts 10:1-48 ; Acts 15:7 ). But in the ultimate apportionment of the spheres of labor, the Jews were assigned to him (compare Acts 15:7- : ). So Paul on the other hand wrote to the Hebrews (compare also Colossians 4:11 ), though his main work was among the Gentiles. The non-mention of Peter in the list of names, presciently through the Spirit, given in the sixteenth chapter of Romans, shows that Peter's residence at Rome, much more primacy, was then unknown. The same is palpable from the sphere here assigned to him. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-7

Source

"베드로가 할례받은 사람들을 위한 복음을 맡은 것처럼, 내가 할례받지 않은 사람들을 위한 복음을 맡은 것을 보았습니다" — 복음은 하나이지만 그 복음을 전하는 대상에 따라 사역의 영역이 구분되었다. 베드로는 주로 유대인에게, 바울은 주로 이방인에게 사역하도록 부름을 받았다. 이 구분은 복음의 내용이 다름을 뜻하지 않는다.

원주석

8절 카드 ↗

8. he —God ( :- ). wrought effectually —that is, made the preached word efficacious to conversion, not only by sensible miracles, but by the secret mighty power of the Holy Ghost. in Peter —ELLICOTT and others, translate, " For Peter." GROTIUS translates as English Version. to —with a view to. was mighty —Translate as before, the Greek being the same, "wrought effectually." in me —"for (or 'in') me also. " return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-8

Source

"할례받은 사람들에게 베드로를 사도로 세우신 분이 또한 나를 이방 사람들에게 세우셨기 때문입니다" — 같은 하나님께서 두 사도 모두에게 역사하셨다. 베드로의 사역과 바울의 사역은 동등한 신적 권위에서 비롯된 것이다.

원주석

9절 카드 ↗

9. James —placed first in the oldest manuscripts, even before Peter, as being bishop of Jerusalem, and so presiding at the council ( :- ). He was called "the Just," from his strict adherence to the law, and so was especially popular among the Jewish party though he did not fall into their extremes; whereas Peter was somewhat estranged from them through his intercourse with the Gentile Christians. To each apostle was assigned the sphere best suited to his temperament: to James, who was tenacious of the law, the Jerusalem Jews; to Peter, who had opened the door to the Gentiles but who was Judaically disposed, the Jews of the dispersion; to Paul, who, by the miraculous and overwhelming suddenness of his conversion, had the whole current of his early Jewish prejudices turned into an utterly opposite direction, the Gentiles. Not separately and individually, but collectively the apostles together represented Christ, the One Head, in the apostleship. The twelve foundation-stones of various colors are joined together to the one great foundation-stone on which they rest ( 1 Corinthians 3:11 ; Revelation 21:14 ; Revelation 21:19 ; Revelation 21:20 ). John had got an intimation in Jesus' lifetime of the admission of the Gentiles ( Revelation 21:20- : ). seemed —that is, were reputed to be (see on Galatians 2:2 and Galatians 2:6 ) pillars, that is, weighty supporters of the Church (compare Proverbs 9:1 ; Revelation 3:12 ). perceived the grace . . . given unto me — ( 2 Peter 3:15 ). gave to me and Barnabas the right hands of fellowship —recognizing me as a colleague in the apostleship, and that the Gospel I preached by special revelation to the Gentiles was the same as theirs. Compare the phrase, Lamentations 5:6 ; Ezekiel 17:18 . heathen —the Gentiles. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-9

Source

"기둥으로 여겨지던 야고보와 게바와 요한" — 이 세 사람은 예루살렘 교회의 핵심 지도자들로 인정받고 있었다. "나와 바나바에게 친교의 오른손을 내밀었습니다" — 이것은 완전한 협력과 동반자 관계의 공식적 표현이었다. 예루살렘 교회의 기둥들이 바울의 이방인 사역을 동등한 복음 사역으로 인정한 것이다.

원주석

10절 카드 ↗

10. remember the poor —of the Jewish Christians in Judea, then distressed. Paul and Barnabas had already done so ( :- ). the same —the very thing. I . . . was forward —or "zealous" ( Acts 24:17 ; Romans 15:25 ; 1 Corinthians 16:1 ; 2 Corinthians 8:1-9 ). Paul was zealous for good works, while denying justification by them. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-10

Source

"그들이 우리에게 부탁한 것은 오직 가난한 사람들을 기억해 달라는 것뿐이었는데" — 예루살렘 사도들이 바울의 사역에 덧붙인 것은 신학적 조건이 아니라 빈자에 대한 구제 요청이었다. "바로 그 일은 나도 본래 힘써 해 오던 것입니다" — 이것은 바울이 이미 자발적으로 행하고 있던 일이었다.

원주석

11절 카드 ↗

11. Peter —"Cephas" in the oldest manuscripts Paul's withstanding Peter is the strongest proof that the former gives of the independence of his apostleship in relation to the other apostles, and upsets the Romish doctrine of Peter's supremacy. The apostles were not always inspired; but were so always in writing the Scriptures. If then the inspired men who wrote them were not invariably at other times infallible, much less were the uninspired men who kept them. The Christian fathers may be trusted generally as witnesses to facts, but not implicitly followed in matters of opinion. come to Antioch —then the citadel of the Gentile Church: where first the Gospel was preached to idolatrous Gentiles, and where the name "Christians" was first given ( Acts 11:20 ; Acts 11:26 ), and where Peter is said to have been subsequently bishop. The question at Antioch was not whether the Gentiles were admissible to the Christian covenant without becoming circumcised—that was the question settled at the Jerusalem council just before—but whether the Gentile Christians were to be admitted to social intercourse with the Jewish Christians without conforming to the Jewish institution. The Judaizers, soon after the council had passed the resolutions recognizing the equal rights of the Gentile Christians, repaired to Antioch, the scene of the gathering in of the Gentiles ( Acts 11:26- : ), to witness, what to Jews would look so extraordinary, the receiving of men to communion of the Church without circumcision. Regarding the proceeding with prejudice, they explained away the force of the Jerusalem decision; and probably also desired to watch whether the Jewish Christians among the Gentiles violated the law, which that decision did not verbally sanction them in doing, though giving the Gentiles latitude ( Acts 11:26- : ). to be blamed —rather, "(self)-condemned"; his act at one time condemning his contrary acting at another time. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-11

Source

"나는 그를 마주하여 책망했습니다" — 이것은 신약 성경에서 가장 극적인 장면 중 하나이다. 바울이 예루살렘 교회의 수장으로 인정받는 베드로를 공개적으로 책망했다. 이것이 가능했던 것은 베드로의 행동이 복음의 진리를 위협했기 때문이다. 복음의 진리 앞에서는 어떤 사람의 권위도 절대적일 수 없다.

원주석

12절 카드 ↗

12. certain —men: perhaps James' view (in which he was not infallible, any more than Peter) was that the Jewish converts were still to observe Jewish ordinances, from which he had decided with the council the Gentiles should be free ( Acts 15:19 ). NEANDER, however, may be right in thinking these self-styled delegates from James were not really from him. Acts 15:19- : favors this. "Certain from James," may mean merely that they came from the Church at Jerusalem under James' bishopric. Still James' leanings were to legalism, and this gave him his influence with the Jewish party ( Acts 15:19- : ). eat with . . . Gentiles —as in Acts 10:10-20 ; Acts 10:48 , according to the command of the vision ( Acts 10:48- : ). Yet after all, this same Peter, through fear of man ( Acts 10:48- : ), was faithless to his own so distinctly avowed principles ( Acts 15:7-11 ). We recognize the same old nature in him as led him, after faithfully witnessing for Christ, yet for a brief space, to deny Him. "Ever the first to recognize, and the first to draw back from great truths" [ALFORD]. An undesigned coincidence between the Gospels and the Epistle in the consistency of character as portrayed in both. It is beautiful to see how earthly misunderstandings of Christians are lost in Christ. For in Acts 15:7-44.15.11- : , Peter praises the very Epistles of Paul which he knew contained his own condemnation. Though apart from one another and differing in characteristics, the two apostles were one in Christ. withdrew — Greek, " began to withdraw," c. This implies a gradual drawing back "separated," entire severance. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-12

Source

"야고보에게서 어떤 사람들이 오기 전에는 그가 이방 사람들과 함께 음식을 먹었습니다" — 베드로는 안디옥에서 처음에는 자유롭게 이방 그리스도인들과 교제했다. 그러나 예루살렘에서 야고보의 교인들이 오자 그는 태도를 바꾸었다. "할례받은 사람들을 두려워하여" — 이것이 베드로의 행동을 바꾼 동기였다. 복음의 진리가 아니라 사람에 대한 두려움이 그를 움직인 것이다.

원주석

13절 카드 ↗

13. the other — Greek, "the rest." Jews —Jewish Christians. dissembled likewise — Greek, "joined in hypocrisy," namely, in living as though the law were necessary to justification, through fear of man, though they knew from God their Christian liberty of eating with Gentiles, and had availed themselves of it already ( :- ). The case was distinct from that in 1 Corinthians 8:1-10 ; Romans 14:1-23 . It was not a question of liberty, and of bearing with others' infirmities, but one affecting the essence of the Gospel, whether the Gentiles are to be virtually "compelled to live as do the Jews," in order to be justified ( Galatians 2:14 ). Barnabas also —"Even Barnabas": one least likely to be led into such an error, being with Paul in first preaching to the idolatrous Gentiles: showing the power of bad example and numbers. In Antioch, the capital of Gentile Christianity and the central point of Christian missions, the controversy first arose, and in the same spot it now broke out afresh; and here Paul had first to encounter the party that afterwards persecuted him in every scene of his labors ( Galatians 2:14- : ). return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-13

Source

"나머지 유대 사람들도 그와 함께 그 위선에 휩쓸렸고, 심지어 바나바까지" — 베드로의 위선적 행동은 전염성이 있었다. 다른 유대인 그리스도인들도 그를 따랐고, 심지어 신실한 바나바조차 이 잘못된 흐름에 끌려갔다.

원주석

14절 카드 ↗

14. walked not uprightly —literally, "straight": "were not walking with straightforward steps." Compare Galatians 6:16 . truth of the gospel —which teaches that justification by legal works and observances is inconsistent with redemption by Christ. Paul alone here maintained the truth against Judaism, as afterwards against heathenism ( 2 Timothy 4:16 ; 2 Timothy 4:17 ). Peter —"Cephas" in the oldest manuscripts before . . . all — ( 2 Timothy 4:17- : ). If thou, c.—"If thou, although being a Jew (and therefore one who might seem to be more bound to the law than the Gentiles), livest (habitually, without scruple and from conviction, Acts 15:10 Acts 15:11 ) as a Gentile (freely eating of every food, and living in other respects also as if legal ordinances in no way justify, Acts 15:11- : ), and not as a Jew, how (so the oldest manuscripts read, for 'why') is it that thou art compelling (virtually, by thine example) the Gentiles to live as do the Jews?" (literally, to Judaize, that is, to keep the ceremonial customs of the Jews: What had been formerly obedience to the law, is now mere Judaism ). The high authority of Peter would constrain the Gentile Christians to regard Judaizing as necessary to all, since Jewish Christians could not consort with Gentile converts in communion without it. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-14

Source

"복음의 진리를 따라 바르게 걷지 않는 것을 보고" — 바울이 베드로를 책망한 이유는 단순한 사회적 결례 때문이 아니었다. 베드로의 행동은 복음이 선포하는 유대인과 이방인의 평등을 부정하는 것이었다. "당신은 유대 사람이면서도 … 이방 사람처럼 살면서, 어찌하여 이방 사람들에게는 유대 사람처럼 살라고 강요합니까?" — 이 공개적 책망은 베드로의 행동의 모순을 드러낸다. 베드로는 말이 아니라 행동으로 이방인 그리스도인들에게 율법을 따르도록 강요하고 있었다.

원주석

15절 카드 ↗

15, 16. Connect these verses together, and read with most of the oldest manuscripts "But" in the beginning of Galatians 2:16 : "We (I and thou, Peter) by nature (not by proselytism), Jews, and not sinners as (Jewish language termed the Gentiles) from among the Gentiles, YET (literally, 'BUT') knowing that . . . even we (resuming the 'we' of Galatians 2:16- : , 'we also,' as well as the Gentile sinners; casting away trust in the law), have believed," &c. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-15

Source

"우리는 본래 유대 사람으로 태어났고, 이방 죄인이 아닙니다" — 이것은 유대인들이 이방인에 대해 갖던 자부심을 반영한다. 그러나 바울은 이어서 이 특권 있는 유대인들조차 율법이 아니라 믿음으로 의롭다 함을 받았다고 주장한다.

원주석

16절 카드 ↗

16. not justified by the works of the law —as the GROUND of justification. "The works of the law" are those which have the law for their object—which are wrought to fulfil the law [ALFORD]. but by —Translate, "But only (in no other way save) through faith in Jesus Christ," as the MEAN and instrument of justification. Jesus Christ —In the second case, read with the oldest manuscripts, "Christ Jesus," the Messiahship coming into prominence in the case of Jewish believers, as "Jesus" does in the first case, referring to the general proposition. justified by the faith of Christ —that is, by Christ, the object of faith, as the ground of our justification. for by the works of the law shall no flesh be justified —He rests his argument on this as an axiom in theology, referring to :- , "Moses and Jesus Christ; The law and the promise; Doing and believing; Works and faith; Wages and the gift; The curse and the blessing—are represented as diametrically opposed" [BENGEL]. The moral law is, in respect to justification, more legal than the ceremonial, which was an elementary and preliminary Gospel: So "Sinai" ( Galatians 4:24 ), which is more famed for the Decalogue than for the ceremonial law, is made pre-eminently the type of legal bondage. Thus, justification by the law, whether the moral or ceremonial, is excluded ( Galatians 4:24- : ). return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-16

Source

"사람이 율법의 행위로 의롭게 되는 것이 아니라 예수 그리스도를 믿는 믿음으로 의롭게 된다는 것을 우리는 압니다" — 이것이 갈라디아서 전체의 핵심 명제이다. 칭의는 율법의 행위가 아니라 그리스도에 대한 믿음으로 이루어진다. 유대인인 베드로와 바울 자신도 이 진리를 인정하여 그리스도를 믿었다. "율법의 행위로는 아무도 의롭게 되지 못하기 때문입니다" — 이것은 시편 143:2을 반향한다.

원주석

17절 카드 ↗

17. Greek, "But if, seeking to be justified IN (that is, in believing union with ) Christ (who has in the Gospel theory fulfilled the law for us), we (you and I) ourselves also were found (in your and my former communion with Gentiles) sinners (such as from the Jewish standpoint that now we resume, we should be regarded, since we have cast aside the law, thus having put ourselves in the same category as the Gentiles, who, being without the law, are, in the Jewish view, "sinners," Galatians 2:15 ), is therefore Christ, the minister of sin?" (Are we to admit the conclusion, in this case inevitable, that Christ having failed to justify us by faith, so has become to us the minister of sin, by putting us in the position of "sinners," as the Judaic theory, if correct, would make us, along with all others who are "without the law," Romans 2:14 ; 1 Corinthians 9:21 ; and with whom, by eating with them, we have identified ourselves?) The Christian mind revolts from so shocking a conclusion, and so, from the theory which would result in it. The whole sin lies, not with Christ, but with him who would necessitate such a blasphemous inference. But his false theory, though " seeking " from Christ, we have not "found" salvation (in contradiction to Christ's own words, 1 Corinthians 9:21- : ), but "have been ourselves also (like the Gentiles) found " to be "sinners," by having entered into communion with Gentiles ( Galatians 2:12 ). return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-17

Source

"우리가 그리스도 안에서 의롭게 되려다가 우리 자신도 죄인으로 드러난다면, 그리스도가 죄를 섬기는 분이라는 말입니까?" — 이것은 반론을 예상한 것이다. '유대인도 이방인과 동등하게 죄인으로 취급받는다면 그리스도가 죄를 조장한다는 말이냐?' 바울의 답은 단호하다. "결코 그럴 수 없습니다!"

원주석

18절 카드 ↗

18. Greek, "For if the things which I overthrew (by the faith of Christ), those very things I build up again (namely, legal righteousness, by subjecting myself to the law), I prove myself (literally, 'I commend myself') a transgressor." Instead of commending yourself as you sought to do ( Galatians 2:12 , end), you merely commend yourself as a transgressor. The "I" is intended by Paul for Peter to take to himself, as it is his case, not Paul's own, that is described. A "transgressor" is another word for "sinner" (in Galatians 2:12- : ), for "sin is the transgression of the law." You, Peter, by now asserting the law to be obligatory, are proving yourself a "sinner," or "transgressor," in your having set it aside by living as the Gentiles, and with them. Thus you are debarred by transgression from justification by the law, and you debar yourself from justification by Christ, since in your theory He becomes a minister of sin. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-18

Source

"내가 헐어 버린 것을 다시 세운다면" — 만약 바울이 이방인들에게 할례를 강요한다면, 그것은 그리스도 안에서 자신이 허물어뜨린 율법의 장벽을 다시 세우는 것이다. 이는 자신이 율법을 어기는 자임을 스스로 인정하는 셈이다.

원주석

19절 카드 ↗

19. Here Paul seems to pass from his exact words to Peter, to the general purport of his argument on the question. However, his direct address to the Galatians seems not to be resumed till :- , "O foolish Galatians," c. For —But I am not a "transgressor" by forsaking the law. "For," &c. Proving his indignant denial of the consequence that "Christ is the minister of sin" ( :- ), and of the premises from which it would follow. Christ, so far from being the minister of sin and death, is the establisher of righteousness and life. I am entirely in Him [BENGEL]. I —here emphatical. Paul himself, not Peter, as in the "I" ( :- ). through the law —which was my "schoolmaster to bring me to Christ" ( :- ) both by its terrors ( Galatians 3:13 ; Romans 3:20 ) driving me to Christ, as the refuge from God's wrath against sin, and, when spiritually understood, teaching that itself is not permanent, but must give place to Christ, whom it prefigures as its scope and end ( Romans 3:20- : ); and drawing me to Him by its promises (in the prophecies which form part of the Old Testament law) of a better righteousness, and of God's law written in the heart ( Deuteronomy 18:15-19 ; Jeremiah 31:33 ; Acts 10:43 ). am dead to the law —literally, "I died to the law," and so am dead to it, that is, am passed from under its power, in respect to non-justification or condemnation ( Colossians 2:20 ; Romans 6:14 ; Romans 7:4 ; Romans 7:6 ); just as a woman, once married and bound to a husband, ceases to be so bound to him when death interposes, and may be lawfully married to another husband. So by believing union to Christ in His death, we, being considered dead with Him, are severed from the law's past power over us (compare Galatians 6:14 ; 1 Corinthians 7:39 ; Romans 6:6-11 ; 1 Peter 2:24 ). live unto God — ( Romans 6:11 ; 2 Corinthians 5:15 ; 1 Peter 4:1 ; 1 Peter 4:2 ). return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-19

Source

"나는 율법을 통하여 율법에 대하여 죽었으니" — 율법 자체가 율법의 저주 아래 있는 자에게 그리스도께서 그 저주를 담당하신다는 것을 보여 주었다. 이 방식으로 율법은 바울을 율법으로부터 죽게 했다. "이는 하나님께 대하여 살려는 것입니다" — 율법에 대한 죽음은 하나님을 향한 참 생명의 시작이다.

원주석

20절 카드 ↗

20. I am crucified —literally, "I have been crucified with Christ." This more particularizes the foregoing. "I am dead" ( Galatians 2:19 ; Philippians 3:10 ). nevertheless I live; yet not I — Greek, "nevertheless I live, no longer (indeed) I." Though crucified I live; (and this) no longer that old man such as I once was (compare Philippians 3:10- : ). No longer Saul the Jew ( Galatians 5:24 ; Colossians 3:11 , but "another man"; compare 1 Samuel 10:6 ). ELLICOTT and others translate, " And it is no longer I that live, but Christ that liveth in me." But the plain antithesis between "crucified" and "live," requires the translation, "nevertheless." the life which I now live —as contrasted with my life before conversion. in the flesh —My life seems to be a mere animal life "in the flesh," but this is not my true life; "it is but the mask of life under which lives another, namely, Christ, who is my true life" [LUTHER]. I live by the faith, &c.— Greek, "IN faith (namely), that of (that is, which rests on) the Son of God." "In faith," answers by contrast to "in the flesh." Faith, not the flesh, is the real element in which I live. The phrase, "the Son of God," reminds us that His Divine Sonship is the source of His life-giving power. loved me —His eternal gratuitous love is the link that unites me to the Son of God, and His "giving Himself for me," is the strongest proof of that love. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-2-20

Source

"나는 그리스도와 함께 십자가에 못 박혔습니다" — 이것은 신앙의 생생한 선언이다. 그리스도와의 연합 속에서 바울은 그리스도의 십자가 죽음에 참여했다. 옛 자아는 죽었다. "이제는 더 이상 내가 사는 것이 아니라 그리스도께서 내 안에 사시는 것입니다" — 새 생명의 주체는 더 이상 옛 자아가 아니라 그리스도 자신이시다. "나를 사랑하셔서 나를 위해 자기 자신을 내어 주신 하나님의 아들을 믿는 믿음으로 사는 것입니다" — 이 개인적 신앙 고백은 그리스도의 자기 희생에 대한 깊은 감사를 담고 있다. 바울은 그리스도의 죽음이 자신 개인을 위한 것이었음을 굳게 믿었다.

원주석

21절 카드 ↗

21. I do not frustrate the grace of God —I do not make it void, as thou, Peter, art doing by Judaizing. for —justifying the strong expression "frustrate," or "make void." is dead in vain — Greek, "Christ died needlessly," or "without just cause." Christ's having died, shows that the law has no power to justify us; for if the law can justify or make us righteous, the death of Christ is superfluous [CHRYSOSTOM]. return to ' Top of Page ' Galatians Gal 1 Galatians Gal Galatians Gal 3 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Galatians 2". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ galatians-2.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; 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Pericope (part_of)

절 (explains)

bible-text/gal-2-21

Source

"나는 하나님의 은혜를 헛되게 하지 않습니다. 만일 의가 율법을 통하여 오는 것이라면, 그리스도께서는 헛되이 죽으신 것입니다!" — 이것이 율법주의에 대한 가장 강력한 반박이다. 율법으로 의롭다 함을 받을 수 있다면, 그리스도의 죽음은 불필요한 것이 된다. 그러나 실제로 율법은 아무도 의롭게 할 수 없다. 그리스도의 죽음만이 의를 이룰 수 있었으며, 그 죽음은 결코 헛된 것이 아니다.

원주석

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