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주석[JFB] — 갈라디아서 3장 · 믿음과 율법

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아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. that ye should not obey the truth —omitted in the oldest manuscripts. bewitched —fascinated you so that you have lost your wits. THEMISTIUS says the Galatians were naturally very acute in intellect. Hence, Paul wonders they could be so misled in this case. you —emphatical. "You, before whose eyes Jesus Christ hath been graphically set forth (literally, in writing, namely, by vivid portraiture in preaching) among you, crucified" (so the sense and Greek order require rather than English Version ). As Christ was "crucified," so ye ought to have been by faith " crucified with Christ," and so "dead to the law" ( Galatians 2:19 ; Galatians 2:20 ). Reference to the "eyes" is appropriate, as fascination was supposed to be exercised through the eyes. The sight of Christ crucified ought to have been enough to counteract all fascination. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-1

Source

"어리석은 갈라디아 사람들이여, 누가 여러분을 홀려 진리에 순종하지 못하게 하였습니까?" — 이 날카로운 책망은 갈라디아인들의 행동이 지성적 어리석음임을 드러낸다. '홀리다'라는 표현은 마치 마술사가 사람의 눈을 현혹시키듯 속인다는 의미이다. "여러분의 눈앞에 예수 그리스도께서 십자가에 못 박히신 분으로 분명하게 제시되었는데" — 바울의 설교는 마치 그림처럼 생생하게 그리스도의 십자가를 보여 주었다. 그런데도 갈라디아인들이 유혹에 넘어간 것은 더욱 이해하기 어렵다.

원주석

2절 카드 ↗

2. "Was it by the works of the law that ye received the Spirit (manifested by outward miracles, Galatians 3:5 ; Mark 16:17 ; Hebrews 2:4 ; and by spiritual graces, Galatians 3:14 ; Galatians 4:5 ; Galatians 4:6 ; Ephesians 1:13 ), or by the hearing of faith?" The "only" implies, "I desire, omitting other arguments, to rest the question on this alone "; I who was your teacher, desire now to "learn" this one thing from you. The epithet "Holy" is not prefixed to "Spirit" because that epithet is a joyous one, whereas this Epistle is stern and reproving [BENGEL]. hearing of faith —Faith consists not in working, but in receiving ( Romans 10:16 ; Romans 10:17 ). return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-2

Source

"여러분이 성령을 받은 것은 율법의 행위로 된 것입니까, 아니면 믿음의 들음으로 된 것입니까?" — 이것은 반박하기 어려운 직접적 증거에 호소한다. 갈라디아인들이 성령을 받은 것은 분명한 사실이었다. 그리고 그것은 율법을 행함으로써가 아니라 복음을 듣고 믿음으로써였다.

원주석

3절 카드 ↗

3. begun —the Christian life ( Philippians 1:6 ). in the Spirit —Not merely was Christ crucified "graphically set forth" in my preaching, but also "the Spirit" confirmed the word preached, by imparting His spiritual gifts. "Having thus begun" with the receiving His spiritual gifts, "are ye now being made perfect" (so the Greek ), that is, are ye seeking to be made perfect with "fleshly" ordinances of the law? [ESTIUS]. Compare Romans 2:28 ; Philippians 3:3 ; Hebrews 9:10 . Having begun in the Spirit, that is, the Holy Spirit ruling your spiritual life as its "essence and active principle" [ELLICOTT], in contrast to "the flesh," the element in which the law works [ALFORD]. Having begun your Christianity in the Spirit, that is, in the divine life that proceeds from faith, are ye seeking after something higher still (the perfecting of your Christianity) in the sensuous and the earthly, which cannot possibly elevate the inner life of the Spirit, namely, outward ceremonies? [NEANDER]. No doubt the Galatians thought that they were going more deeply into the Spirit; for the flesh may be easily mistaken for the Spirit, even by those who have made progress, unless they continue to maintain a pure faith [BENGEL]. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-3

Source

"성령으로 시작하고서 이제 와서 육체로 완성하려 합니까?" — 이것은 터무니없는 일이다. 더 높은 원리(성령)로 시작한 자가 더 낮은 원리(육체적 의식)로 완성하려 한다는 것은 뒤로 퇴행하는 것이다. 성령의 역사가 시작점이라면, 완성도 성령의 역사로 이루어져야 한다.

원주석

4절 카드 ↗

4. Have ye suffered so many things —namely, persecution from Jews and from unbelieving fellow countrymen, incited by the Jews, at the time of your conversion. in vain — fruitlessly, needlessly, since ye might have avoided them by professing Judaism [GROTIUS]. Or, shall ye, by falling from grace, lose the reward promised for all your sufferings, so that they shall be "in vain" ( Galatians 4:11 ; 1 Corinthians 15:2 ; 1 Corinthians 15:17-19 ; 1 Corinthians 15:29-32 ; 2 Thessalonians 1:5-7 ; 2 John 1:8 )? yet —rather, "If it be really (or 'indeed') in vain" [ELLICOTT]. "If, as it must be, what I have said, 'in vain,' is really the fact" [ALFORD]. I prefer understanding it as a mitigation of the preceding words. I hope better things of you, for I trust you will return from legalism to grace; if so, as I confidently expect, you will not have "suffered so many things in vain" [ESTIUS]. For "God has given you the Spirit and has wrought mighty works among you" ( Galatians 3:5 ; Hebrews 10:32-36 ) [BENGEL]. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-4

Source

"여러분이 그토록 많은 일을 겪은 것이 헛된 일이었습니까?" — 갈라디아인들은 바울에게서 복음을 받은 이후 많은 고난을 겪었다. 그 고난들은 그들이 참 복음을 붙들고 있었기 때문에 받은 것이다. 만약 이제 와서 율법주의로 돌아선다면, 그 모든 고난이 헛되이 될 것이다.

원주석

5절 카드 ↗

5. He . . . that ministereth —or "supplieth," God ( :- ). He who supplied and supplies to you the Spirit still, to the present time. These miracles do not prove grace to be in the heart ( Mark 9:38 ; Mark 9:39 ). He speaks of these miracles as a matter of unquestioned notoriety among those addressed; an undesigned proof of their genuineness (compare Mark 9:39- : ). worketh miracles among you —rather, "IN you," as Galatians 2:8 ; Matthew 14:2 ; Ephesians 2:2 ; Philippians 2:13 ; at your conversion and since [ALFORD]. doeth he it by the works of the law —that is, as a consequence resulting from (so the Greek ) the works of the law (compare Philippians 2:13- : ). This cannot be because the law was then unknown to you when you received those gifts of the Spirit. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-5

Source

"여러분에게 성령을 공급하시고 여러분 가운데서 기적을 행하시는 분께서, 그 일을 율법의 행위로 하십니까, 아니면 믿음의 들음으로 하십니까?" — 성령의 공급과 기적의 역사는 율법의 행위가 아니라 믿음의 들음, 곧 복음에 대한 믿음의 반응을 통해 이루어지고 있다.

원주석

6절 카드 ↗

6. The answer to the question in Galatians 3:5 is here taken for granted, It was by the hearing of faith: following this up, he says, "Even as Abraham believed, " c. ( Genesis 15:4-6 Romans 4:3 ). God supplies unto you the Spirit as the result of faith, not works, just as Abraham obtained justification by faith, not by works ( Galatians 3:6 ; Galatians 3:8 ; Galatians 3:16 ; Galatians 4:22 ; Galatians 4:26 ; Galatians 4:28 ). Where justification is, there the Spirit is, so that if the former comes by faith, the latter must also. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-6

Source

"아브라함이 '하나님을 믿으니 그것이 그에게 의로 여겨졌다'고 한 것과 같습니다" — 율법보다 430년 앞선 아브라함의 사례가 여기에 제시된다(창 15:6). 아브라함은 율법을 행함으로써가 아니라 하나님을 믿음으로써 의로 여겨졌다. 이것은 의는 믿음에서 온다는 원리가 구약 시대부터 이미 확립되어 있었음을 보여 준다.

원주석

7절 카드 ↗

7. they which are of faith —as the source and starting-point of their spiritual life. The same phrase is in the Greek of :- . the same — these, and these alone, to the exclusion of all the other descendants of Abraham. children — Greek, "sons" ( Galatians 3:29 ). return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-7

Source

"믿음에서 난 사람들, 바로 그들이 아브라함의 자손인 줄 아십시오" — 아브라함의 진정한 자손은 혈통이 아니라 믿음으로 결정된다. 아브라함의 믿음을 본받는 자들이 그의 영적 후손이다.

원주석

8절 카드 ↗

8. And — Greek, "Moreover." foreseeing —One great excellency of Scripture is, that in it all points liable ever to be controverted, are, with prescient wisdom, decided in the most appropriate language. would justify —rather, "justifieth." Present indicative. It is now, and at all times, God's one way of justification. the heathen —rather, "the Gentiles"; or "the nations," as the same Greek is translated at the end of the verse. God justifieth the Jews, too, "by faith, not by works." But he specifies the Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles. preached before the gospel —"announced beforehand the Gospel." For the "promise" was substantially the Gospel by anticipation. Compare John 8:56 ; Hebrews 4:2 . A proof that "the old fathers did not look only for transitory promises" [Article VII, Church of England]. Thus the Gospel, in its essential germ, is older than the law though the full development of the former is subsequent to the latter. In thee —not "in thy seed," which is a point not here raised; but strictly "in thee," as followers of thy faith, it having first shown the way to justification before God [ALFORD]; or "in thee," as Father of the promised seed, namely, Christ ( Galatians 3:16 ), who is the Object of faith ( Genesis 22:18 ; Psalms 72:17 ), and imitating thy faith (see on Galatians 3:9 ). all nations —or as above, "all the Gentiles " ( Genesis 12:3 ; Genesis 18:18 ; Genesis 22:18 ). be blessed —an act of grace, not something earned by works. The blessing of justification was to Abraham by faith in the promise, not by works. So to those who follow Abraham, the father of the faithful, the blessing, that is, justification, comes purely by faith in Him who is the subject of the promise. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-8

Source

"성경은 하나님께서 이방 사람들을 믿음으로 의롭다 하실 것을 미리 내다보고, 아브라함에게 복음을 미리 전하여 이르기를 '너로 말미암아 모든 민족이 복을 받으리라' 하였습니다" — 이방인들에 대한 복음은 창세기에 이미 예고되어 있었다(창 12:3; 18:18). 성경 자체가 이방인들이 믿음으로 의롭다 함을 받을 것을 미리 예견했다.

원주석

9절 카드 ↗

9. they —and they alone. of faith —(See on :- , beginning). with —together with. faithful —implying what it is in which they are "blessed together with him," namely, faith, the prominent feature of his character, and of which the result to all who like him have it, is justification. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-9

Source

"믿음에서 난 사람들은 믿음의 사람 아브라함과 함께 복을 받습니다" — 아브라함과 같은 믿음을 가진 모든 사람은 그와 동일한 복, 즉 믿음으로 말미암는 칭의의 복을 함께 누린다.

원주석

10절 카드 ↗

10. Confirmation of :- . They who depend on the works of the law cannot share the blessing, for they are under the curse "written," :- , Septuagint. PERFECT obedience is required by the words, "in all things." CONTINUAL obedience by the word, "continueth." No man renders this obedience (compare Romans 3:19 ; Romans 3:20 ). It is observable, Paul quotes Scripture to the Jews who were conversant with it, as in Epistle to the Hebrews, as said or spoken; but to the Gentiles, as written. So Matthew, writing for Jews, quotes it as "said," or "spoken"; Mark and Luke, writing for Gentiles, as "written" ( Matthew 1:22 ; Mark 1:2 ; Luke 2:22 ; Luke 2:23 ) [TOWNSON]. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-10

Source

"율법의 행위에 속한 사람은 모두 저주 아래에 있습니다" — 율법의 원리는 전적인 순종을 요구한다. 율법 책에 기록된 모든 것을 항상 지켜 행하지 않는 자는 저주를 받는다(신 27:26). 따라서 율법 행위에 의존하는 자는 누구나 저주의 위험 아래 있다. 어떤 사람도 율법 전체를 완전히 지킬 수 없기 때문이다.

원주석

11절 카드 ↗

11. by the law — Greek, "IN the law." Both in and by are included. The syllogism in this verse and Galatians 3:12 , is, according to Scripture, "The just shall live by faith." But the law is not of faith, but of doing, or works (that is, does not make faith, but works, the conditional ground of justifying). Therefore "in," or "by the law, no man is justified before God" (whatever the case may be before men, Galatians 3:12- : ) —not even if he could, which he cannot, keep the law, because the Scripture element and conditional mean of justification is faith. The just shall live by faith — ( Romans 1:17 ; Habakkuk 2:4 ). Not as BENGEL and ALFORD, "He who is just by faith shall live." The Greek supports English Version. Also the contrast is between "live by faith " (namely, as the ground and source of his justification), and "live in them, " namely, in his doings or works ( Galatians 3:12 ), as the conditional element wherein he is justified. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-11

Source

"율법으로는 아무도 하나님 앞에서 의롭다 함을 얻지 못하는 것이 분명합니다. 이는 '의인은 믿음으로 살리라' 하였기 때문입니다" — 합 2:4의 인용이다. 율법 체계가 아니라 믿음이 생명의 원리이다. 율법과 믿음은 본질적으로 다른 원리에 기초하고 있다.

원주석

12절 카드 ↗

12. doeth —Many depended on the law although they did not keep it; but without doing, saith Paul, it is of no use to them ( Romans 2:13 ; Romans 2:17 ; Romans 2:23 ; Romans 10:5 ). return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-12

Source

"율법은 믿음에서 난 것이 아닙니다. 오히려 '그것들을 행하는 사람은 그것들로 말미암아 살리라' 하였습니다" — 율법의 원리는 행함이다(레 18:5). 믿음의 원리는 신뢰함이다. 이 둘은 근본적으로 다른 원리이므로 혼합될 수 없다.

원주석

13절 카드 ↗

13. Abrupt exclamation, as he breaks away impatiently from those who would involve us again in the curse of the law, by seeking justification in it, to " Christ, " who "has redeemed us from its curse." The "us" refers primarily to the Jews, to whom the law principally appertained, in contrast to "the Gentiles" ( :- ; compare Galatians 4:3 ; Galatians 4:4 ). But it is not restricted solely to the Jews, as ALFORD thinks; for these are the representative people of the world at large, and their "law" is the embodiment of what God requires of the whole world. The curse of its non-fulfilment affects the Gentiles through the Jews; for the law represents that righteousness which God requires of all, and which, since the Jews failed to fulfil, the Gentiles are equally unable to fulfil. Galatians 4:4- : , "As many as are of the works of the law, are under the curse," refers plainly, not to the Jews only, but to all, even Gentiles (as the Galatians), who seek justification by the law. The Jews' law represents the universal law which condemned the Gentiles, though with less clear consciousness on their part ( Galatians 4:4- : ). The revelation of God's "wrath" by the law of conscience, in some degree prepared the Gentiles for appreciating redemption through Christ when revealed. The curse had to be removed from off the heathen, too, as well as the Jews, in order that the blessing, through Abraham, might flow to them. Accordingly, the "we," in "that we might receive the promise of the Spirit," plainly refers to both Jews and Gentiles. redeemed us — bought us off from our former bondage ( Galatians 4:4- : ), and "from the curse" under which all lie who trust to the law and the works of the law for justification. The Gentile Galatians, by putting themselves under the law, were involving themselves in the curse from which Christ has redeemed the Jews primarily, and through them the Gentiles. The ransom price He paid was His own precious blood ( 1 Peter 1:18 ; 1 Peter 1:19 ; compare Matthew 20:28 ; Acts 20:28 ; 1 Corinthians 6:20 ; 1 Corinthians 7:23 ; 1 Timothy 2:6 ; 2 Peter 2:1 ; Revelation 5:9 ). being made — Greek, "having become." a curse for us —Having become what we were, in our behalf, "a curse," that we might cease to be a curse. Not merely accursed (in the concrete), but a curse in the abstract, bearing the universal curse of the whole human race. So Revelation 5:9- : , "Sin for us," not sinful, but bearing the whole sin of our race, regarded as one vast aggregate of sin. See Note there. "Anathema" means "set apart to God," to His glory, but to the person's own destruction. " Curse, " an execration. written — ( Revelation 5:9- : ). Christ's bearing the particular curse of hanging on the tree, is a sample of the "general" curse which He representatively bore. Not that the Jews put to death malefactors by hanging; but after having put them to death otherwise, in order to brand them with peculiar ignominy, they hung the bodies on a tree, and such malefactors were accursed by the law (compare Acts 5:30 ; Acts 10:39 ). God's providence ordered it so that to fulfil the prophecy of the curse and other prophecies, Jesus should be crucified, and so hang on the tree, though that death was not a Jewish mode of execution. The Jews accordingly, in contempt, call Him Tolvi, "the hanged one," and Christians, "worshippers of the hanged one"; and make it their great objection that He died the accursed death [TRYPHO, in Justin Martyr, p. 249] ( Acts 10:39- : ). Hung between heaven and earth as though unworthy of either! return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-13

Source

"그리스도께서 우리를 위하여 저주가 되심으로 율법의 저주에서 우리를 속량하셨습니다" — 이것이 십자가의 핵심이다. 율법은 불순종자에게 저주를 선언했다. 그리스도께서는 나무에 달리심으로 그 저주를 몸소 담당하셨다(신 21:23). 이렇게 하여 우리를 율법의 저주에서 속량하셨다. '우리를 위하여'는 대속의 핵심이다.

원주석

14절 카드 ↗

14. The intent of "Christ becoming a curse for us"; "To the end that upon the Gentiles the blessing of Abraham (that is, promised to Abraham, namely, justification by faith) might come in Christ Jesus" (compare Galatians 3:8 ). that we might receive the promise of the Spirit —the promised Spirit ( Joel 2:28 ; Joel 2:29 ; Luke 24:49 ). This clause follows not the clause immediately preceding (for our receiving the Spirit is not the result of the blessing of Abraham coming on the Gentiles ), but "Christ hath redeemed us," &c. through faith —not by works. Here he resumes the thought in Luke 24:49- : . "The Spirit from without, kindles within us some spark of faith Whereby we lay hold of Christ, and even of the Spirit Himself, that He may dwell within us" [FLACIUS]. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-14

Source

"이는 아브라함의 복이 그리스도 예수 안에서 이방 사람들에게 이르게 하고, 우리로 믿음을 통하여 약속하신 성령을 받게 하려는 것입니다" — 그리스도의 대속에는 두 가지 목적이 있다. 첫째, 아브라함의 복(믿음으로 말미암는 칭의)이 이방인들에게도 전해지는 것이다. 둘째, 우리가 믿음으로 성령을 받는 것이다. 성령은 새 언약 시대에 약속된 복의 핵심이다.

원주석

15절 카드 ↗

15. I speak after the manner of men —I take an illustration from a merely human transaction of everyday occurrence. but a man's covenant —whose purpose it is far less important to maintain. if it be confirmed —when once it hath been ratified. no man disannulleth —"none setteth aside," not even the author himself, much less any second party. None does so who acts in common equity. Much less would the righteous God do so. The law is here, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. The promise is everlasting, and more peculiarly belongs to God. The law is regarded as something extraneous, afterwards introduced, exceptional and temporary ( Galatians 3:17-19 ; Galatians 3:21-24 ). addeth —None addeth new conditions "making" the covenant "of none effect" ( Galatians 3:17 ). So legal Judaism could make no alteration in the fundamental relation between God and man, already established by the promises to Abraham; it could not add as a new condition the observance of the law, in which case the fulfilment of the promise would be attached to a condition impossible for man to perform. The "covenant" here is one of free grace, a promise afterwards carried into effect in the Gospel. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-15

Source

"비록 사람의 언약이라 할지라도 일단 확정된 것은 아무도 폐하거나 거기에 더하지 못합니다" — 일상적 법 원리를 사용한 논증이다. 사람들 사이의 계약도 일단 확정되면 일방적으로 변경될 수 없다. 하물며 하나님께서 아브라함과 맺으신 언약은 더욱 그러하다.

원주석

16절 카드 ↗

16. This verse is parenthetical. The covenant of promise was not "spoken" (so Greek for "made") to Abraham alone, but "to Abraham and his seed"; to the latter especially; and this means Christ (and that which is inseparable from Him, the literal Israel, and the spiritual, His body, the Church). Christ not having come when the law was given, the covenant could not have been then fulfilled, but awaited the coming of Him, the Seed, to whom it was spoken. promises —plural, because the same promise was often repeated ( Genesis 12:3 ; Genesis 12:7 ; Genesis 15:5 ; Genesis 15:18 ; Genesis 17:7 ; Genesis 22:18 ), and because it involved many things; earthly blessings to the literal children of Abraham in Canaan, and spiritual and heavenly blessings to his spiritual children; but both promised to Christ, "the Seed" and representative Head of the literal and spiritual Israel alike. In the spiritual seed there is no distinction of Jew or Greek; but to the literal seed, the promises still in part remain to be fulfilled ( Romans 11:26 ). The covenant was not made with "many" seeds (which if there had been, a pretext might exist for supposing there was one seed before the law, another under the law; and that those sprung from one seed, say the Jewish, are admitted on different terms, and with a higher degree of acceptability, than those sprung from the Gentile seed), but with the one seed; therefore, the promise that in Him "all the families of the earth shall be blessed" ( Romans 11:26- : ), joins in this one Seed, Christ, Jew and Gentile, as fellow heirs on the same terms of acceptability, namely, by grace through faith ( Romans 4:13 ); not to some by promise, to others by the law, but to all alike, circumcised and uncircumcised, constituting but one seed in Christ ( Romans 4:13- : ). The law, on the other hand, contemplates the Jews and Gentiles as distinct seeds. God makes a covenant, but it is one of promise; whereas the law is a covenant of works. Whereas the law brings in a mediator, a third party ( Galatians 3:19 ; Galatians 3:20 ), God makes His covenant of promise with the one seed, Christ ( Galatians 3:20- : ), and embraces others only as they are identified with, and represented by, Christ. one . . . Christ —not in the exclusive sense, the man Christ Jesus, but "Christ" ( Jesus is not added, which would limit the meaning), including His people who are part of Himself, the Second Adam, and Head of redeemed humanity. Galatians 3:28 ; Galatians 3:29 prove this, "Ye are all ONE in Christ Jesus" (Jesus is added here as the person is indicated). "And if ye be Christ's, ye are Abraham's SEED, heirs according to the promise. " return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-16

Source

"약속들은 아브라함과 그의 씨에게 주어진 것입니다. … 그 씨는 곧 그리스도이십니다" — '씨'라는 단수형에 주목한다. 복수가 아니라 단수임이 중요하다. 이 씨는 결국 그리스도 한 분을 가리킨다. 따라서 아브라함에게 주신 약속들은 그리스도 안에서 성취된다.

원주석

17절 카드 ↗

17. this I say —"this is what I mean," by what I said in :- . continued . . . of God —"ratified by God" ( :- ). in Christ —rather, "unto Christ" (compare Galatians 3:16 ). However, Vulgate and the old Italian versions translate as English Version. But the oldest manuscripts omit the words altogether. the law which was — Greek, "which came into existence four hundred thirty years after" ( Exodus 12:40 ; Exodus 12:41 ). He does not, as in the case of "the covenant," add "enacted by God " ( John 1:17 ). The dispensation of "the promise" began with the call of Abraham from Ur into Canaan, and ended on the last night of his grandson Jacob's sojourn in Canaan, the land of promise. The dispensation of the law, which engenders bondage, was beginning to draw on from the time of his entrance into Egypt, the land of bondage. It was to Christ in him, as in his grandfather Abraham, and his father Isaac, not to him or them as persons, the promise was spoken. On the day following the last repetition of the promise orally ( Genesis 46:1-6 ), at Beer-sheba, Israel passed into Egypt. It is from the end, not from the beginning of the dispensation of promise, that the interval of four hundred thirty years between it and the law is to be counted. At Beer-sheba, after the covenant with Abimelech, Abraham called on the everlasting God, and the well was confirmed to him and his seed as an everlasting possession. Here God appeared to Isaac. Here Jacob received the promise of the blessing, for which God had called Abraham out of Ur, repeated for the last time, on the last night of his sojourn in the land of promise. cannot — Greek, "doth not disannul." make . . . of none effect —The promise would become so, if the power of conferring the inheritance be transferred from it to the law ( Genesis 46:1-1.46.6- : ). return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-17

Source

"사백삼십 년 후에 생긴 율법이 무효로 만들어 그 약속을 폐기할 수 없다" — 율법은 아브라함 언약 이후 430년이 지나서야 주어졌다(출 12:40). 후에 생긴 율법이 먼저 확정된 아브라함 언약을 폐기할 수 없다는 것은 법의 기본 원리이기도 하다.

원주석

18절 카드 ↗

18. the inheritance —all the blessings to be inherited by Abraham's literal and spiritual children, according to the promise made to him and to his Seed, Christ, justification and glorification ( Galatians 4:7 ; Romans 8:17 ; 1 Corinthians 6:9 ). but God, &c.—The Greek order requires rather, "But to Abraham it was by promise that God hath given it." The conclusion is, Therefore the inheritance is not of, or from the law ( 1 Corinthians 6:9- : ). return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-18

Source

"만일 그 유업이 율법에서 난 것이라면 더 이상 약속에서 난 것이 아닙니다" — 율법과 약속은 서로 다른 원리에 기초한다. 유업이 율법에서 온다면 그것은 공로로 얻는 것이다. 유업이 약속에서 온다면 그것은 은혜로 주어지는 것이다. 하나님께서는 약속을 통해 아브라함에게 유업을 주셨다.

원주석

19절 카드 ↗

19. "Wherefore then serveth the law?" as it is of no avail for justification, is it either useless, or contrary to the covenant of God? [CALVIN]. added —to the original covenant of promise. This is not inconsistent with :- , "No man addeth thereto"; for there the kind of addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. The law, though misunderstood by the Judaizers as doing so, was really added for a different purpose, namely, "because of (or as the Greek, 'for the sake of') the transgressions," that is, to bring out into clearer view the transgressions of it ( Romans 7:7-9 ); to make men more fully conscious of their "sins," by being perceived as transgressions of the law, and so to make them long for the promised Saviour. This accords with Galatians 3:23 ; Galatians 3:24 ; Romans 4:15 . The meaning can hardly be " to check transgressions," for the law rather stimulates the corrupt heart to disobey it ( Romans 5:20 ; Romans 7:13 ). till the seed — during the period up to the time when the seed came. The law was a preparatory dispensation for the Jewish nation ( Romans 7:13- : ; Greek, "the law came in additionally and incidentally "), intervening between the promise and its fulfilment in Christ. come —(Compare "faith came, " Galatians 3:23 ). the promise — ( Galatians 3:23- : ). ordained — Greek, "constituted" or "disposed." by angels —as the instrumental enactors of the law [ALFORD] God delegated the law to angels as something rather alien to Him and severe ( Acts 7:53 ; Hebrews 2:2 ; Hebrews 2:3 ; compare Hebrews 2:3- : , "He came with ten thousands of saints," that is, angels, Psalms 68:17 ). He reserved "the promise" to Himself and dispensed it according to His own goodness. in the hand of a mediator —namely, Moses. Deuteronomy 5:5 , "I stood between the Lord and you": the very definition of a mediator. Hence the phrase often recurs, "By the hand of Moses." In the giving of the law, the "angels" were representatives of God; Moses, as mediator, represented the people. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-19

Source

"그러면 율법은 무엇입니까? 그것은 범죄 때문에 더하여진 것이며, 약속하신 그 씨가 오실 때까지 두신 것입니다" — 이 질문에 바울이 답한다. 율법의 목적은 범죄를 드러내고 억제하며, 또한 메시아 오심을 준비하는 것이었다. "천사들을 통하여 중보자의 손으로 제정되었습니다" — 율법은 하나님이 직접 주신 것이 아니라 천사들을 통해 모세라는 중보자를 거쳐 주어진 것이다.

원주석

20절 카드 ↗

20. "Now a mediator cannot be of one (but must be of two parties whom he mediates between); but God is one" (not two: owing to His essential unity not admitting of an intervening party between Him and those to be blessed; but as the ONE Sovereign, His own representative, giving the blessing directly by promise to Abraham, and, in its fulfilment, to Christ, "the Seed," without new condition, and without a mediator such as the law had). The conclusion understood is, Therefore a mediator cannot appertain to God; and consequently, the law, with its inseparable appendage of a mediator, cannot be the normal way of dealing of God, the one, and unchangeable God, who dealt with Abraham by direct promise, as a sovereign, not as one forming a compact with another party, with conditions and a mediator attached thereto. God would bring man into immediate communion with Him, and not have man separated from Him by a mediator that keeps back from access, as Moses and the legal priesthood did ( Exodus 19:12 ; Exodus 19:13 ; Exodus 19:17 ; Exodus 19:21-24 ; Hebrews 12:19-24 ). The law that thus interposed a mediator and conditions between man and God, was an exceptional state limited to the Jews, and parenthetically preparatory to the Gospel, God's normal mode of dealing, as He dealt with Abraham, namely, face to face directly; by promise and grace, and not conditions; to all nations united by faith in the one seed ( Ephesians 2:14 ; Ephesians 2:16 ; Ephesians 2:18 ), and not to one people to the exclusion and severance from the ONE common Father, of all other nations. It is no objection to this view, that the Gospel, too, has a mediator ( Ephesians 2:18- : ). For Jesus is not a mediator separating the two parties in the covenant of promise or grace, as Moses did, but ONE in both nature and office with both God and man (compare "God in Christ," Ephesians 2:18- : ): representing the whole universal manhood ( 1 Corinthians 15:22 ; 1 Corinthians 15:45 ; 1 Corinthians 15:47 ), and also bearing in Him "all the fulness of the Godhead." Even His mediatorial office is to cease when its purpose of reconciling all things to God shall have been accomplished ( 1 Corinthians 15:47- : ); and God's ONENESS ( Zechariah 14:9 ), as "all in all," shall be fully manifested. Compare Zechariah 14:9- : , where the two mediators—Moses, the severing mediator of legal conditions, and Jesus, the uniting mediator of grace—are contrasted. The Jews began their worship by reciting the Schemah, opening thus, "Jehovah our God is ONE Jehovah"; which words their Rabbis (as JARCHIUS) interpret as teaching not only the unity of God, but the future universality of His Kingdom on earth ( Zechariah 14:9- : ). Paul ( Romans 3:30 ) infers the same truth from the ONENESS of God (compare Ephesians 4:4-6 ). He, as being One, unites all believers, without distinction, to Himself ( Galatians 3:8 ; Galatians 3:16 ; Galatians 3:28 ; Ephesians 1:10 ; Ephesians 2:14 ; compare Ephesians 2:14- : ) in direct communion. The unity of God involves the unity of the people of God, and also His dealing directly without intervention of a mediator. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-20

Source

"중보자는 한 편만을 위한 것이 아니지만, 하나님은 한 분이십니다" — 중보자는 두 당사자가 있음을 전제한다. 율법은 하나님과 이스라엘 두 편 사이의 중보자를 통해 주어졌다. 그러나 아브라함 언약은 하나님 혼자 확정하신 것으로(창 15:12-18), 인간 편의 행위에 의존하지 않는다.

원주석

21절 카드 ↗

21. "Is the law (which involves a mediator) against the promises of God (which are without a mediator, and rest on God alone and immediately)? God forbid." life —The law, as an externally prescribed rule, can never internally impart spiritual life to men naturally dead in sin, and change the disposition. If the law had been a law capable of giving life, "verily (in very reality, and not in the mere fancy of legalists) righteousness would have been by the law (for where life is, there righteousness, its condition, must also be)." But the law does not pretend to give life, and therefore not righteousness; so there is no opposition between the law and the promise. Righteousness can only come through the promise to Abraham, and through its fulfilment in the Gospel of grace. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-21

Source

"그러면 율법이 하나님의 약속들과 반대됩니까? 결코 그렇지 않습니다!" — 율법이 약속보다 열등하다는 것이 율법이 약속에 반대된다는 뜻은 아니다. 만일 생명을 줄 수 있는 율법이 주어졌다면 의는 율법에서 왔을 것이다. 그러나 율법의 목적은 생명을 주는 것이 아니었다.

원주석

22절 카드 ↗

22. But —as the law cannot give life or righteousness [ALFORD]. Or the "But" means, So far is righteousness from being of the law, that the knowledge of sin is rather what comes of the law [BENGEL]. the scripture —which began to be written after the time of the promise, at the time when the law was given. The written letter was needed SO as PERMANENTLY to convict man of disobedience to God's command. Therefore he says, "the Scripture," not the "Law." Compare :- , "Scripture," for "the God of the Scripture." concluded —"shut up," under condemnation, as in a prison. Compare :- , "As prisoners gathered in the pit and shut up in the prison." Beautifully contrasted with "the liberty wherewith Christ makes free," which follows, Galatians 3:7 ; Galatians 3:9 ; Galatians 3:25 ; Galatians 3:26 ; Galatians 5:1 ; Isaiah 61:1 . all — Greek neuter, "the universe of things": the whole world, man, and all that appertains to him. under sin — ( Romans 3:9 ; Romans 3:19 ; Romans 11:32 ). the promise — the inheritance promised ( Galatians 3:18 ). by faith of Jesus Christ —that is which is by faith in Jesus Christ. might be given —The emphasis is on "given": that it might be a free gift; not something earned by the works of the law ( Galatians 3:18- : ). to them that believe —to them that have "the faith of (in) Jesus Christ" just spoken of. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-22

Source

"성경은 모든 것을 죄 아래에 가두었으니" — 율법은 만인이 죄 아래 있음을 명시함으로써 모든 사람이 믿음으로 약속의 복을 받을 수 있는 길을 예비했다. 약속은 예수 그리스도를 믿는 믿음으로 말미암아 믿는 자들에게 주어진다.

원주석

23절 카드 ↗

23. faith —namely, that just mentioned ( Galatians 3:22 ), of which Christ is the object. kept — Greek, "kept in ward": the effect of the "shutting up" ( Galatians 3:22 ; Galatians 4:2 ; Romans 7:6 ). unto —"with a view to the faith," c. We were, in a manner, morally forced to it, so that there remained to us no refuge but faith. Compare the phrase, Romans 7:6- : , Margin Psalms 31:8 . which should afterwards, &c.—"which was afterwards to be revealed." return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-23

Source

"믿음이 오기 전에 우리는 율법 아래에 갇혀, 장차 나타날 믿음을 위하여 매여 있었습니다" — 믿음의 시대(그리스도의 오심으로 개막된 시대) 이전에 율법은 우리를 감금하는 역할을 했다. 이 감금은 부정적 기능이지만 동시에 우리를 보호하는 역할도 했다.

원주석

24절 카드 ↗

24. " So that the law hath been (that is, hath turned out to be ) our schoolmaster (or "tutor," literally, "pedagogue": this term, among the Greeks, meant a faithful servant entrusted with the care of the boy from childhood to puberty, to keep him from evil, physical and moral, and accompany him to his amusements and studies) to guide us unto Christ," with whom we are no longer "shut up" in bondage, but are freemen. "Children" (literally, infants ) need such tutoring ( :- ). might be —rather, "that we may be justified by faith"; which we could not be till Christ, the object of faith, had come. Meanwhile the law, by outwardly checking the sinful propensity which was constantly giving fresh proof of its refractoriness—as thus the consciousness of the power of the sinful principle became more vivid, and hence the sense of need both of forgiveness of sin and freedom from its bondage was awakened—the law became a "schoolmaster to guide us unto Christ" [NEANDER]. The moral law shows us what we ought to do, and so we learn our inability to do it. In the ceremonial law we seek, by animal sacrifices, to answer for our not having done it, but find dead victims no satisfaction for the sins of living men, and that outward purifying will not cleanse the soul; and that therefore we need an infinitely better Sacrifice, the antitype of all the legal sacrifices. Thus delivered up to the judicial law, we see how awful is the doom we deserve: thus the law at last leads us to Christ, with whom we find righteousness and peace. " Sin, sin! is the word heard again and again in the Old Testament. Had it not there for centuries rung in the ear, and fastened on the conscience, the joyful sound, "grace for grace," would not have been the watchword of the New Testament. This was the end of the whole system of sacrifices" [THOLUCK]. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-24

Source

"율법은 우리를 그리스도께로 인도하는 우리의 후견인이 되어, 우리로 믿음으로 의롭다 함을 얻게 하였습니다" — 율법은 어린이를 학교에 데려다 주는 교복 입은 종(파이다고고스)과 같다. 율법의 목적은 우리를 그리스도께 인도하는 것이었다. 율법이 죄를 드러내고 저주를 선포함으로써, 우리는 오직 그리스도만이 우리의 구원자이심을 알게 된다.

원주석

25절 카드 ↗

25. "But now that faith is come," &c. Moses the lawgiver cannot bring us into the heavenly Canaan though he can bring us to the border of it. At that point he is superseded by Joshua, the type of Jesus, who leads the true Israel into their inheritance. The law leads us to Christ, and there its office ceases. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-25

Source

"이제 믿음이 왔으니 우리는 더 이상 후견인 아래에 있지 않습니다" — 그리스도께서 오심으로 믿음의 시대가 개막되었다. 이제 파이다고고스(후견인)의 역할은 끝났다. 그리스도인은 율법의 종이 아니라 하나님의 자녀이다.

원주석

26절 카드 ↗

26. children — Greek, "sons." by — Greek, " through faith." "Ye all" (Jews and Gentiles alike) are no longer "children" requiring a tutor, but SONS emancipated and walking at liberty. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-26

Source

"여러분은 다 그리스도 예수를 믿는 믿음으로 말미암아 하나님의 자녀들입니다" — 하나님의 자녀가 되는 것은 율법이 아닌 믿음으로 이루어진다. 이 자녀 됨은 모든 믿는 자에게 차별 없이 주어진다.

원주석

27절 카드 ↗

27. baptized into Christ — ( :- ). have put on Christ —Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [BENGEL]. GATAKER defines a Christian, "One who has put on Christ." The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it answers to its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God ( :- ). Christ alone can, by baptizing with His Spirit, make the inward grace correspond to the outward sign. But as He promises the blessing in the faithful use of the means, the Church has rightly presumed, in charity, that such is the case, nothing appearing to the contrary. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-27

Source

"누구든지 그리스도와 합하여 세례를 받은 사람은 다 그리스도로 옷 입었습니다" — 세례는 그리스도와의 연합의 외적 표식이다. 그리스도로 옷 입었다는 것은 그리스도의 의가 믿는 자에게 전가됨을 나타낸다.

원주석

28절 카드 ↗

28. There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles ( Romans 10:12 ; 1 Corinthians 12:13 ; Colossians 3:11 ). bond nor free —Christ alike belongs to both by faith; whence he puts "bond" before "free." Compare Note, see on Colossians 3:11- : ; Colossians 3:11- : . neither male nor female —rather, as Greek, "there is not male and female." There is no distinction into male and female. Difference of sex makes no difference in Christian privileges. But under the law the male sex had great privileges. Males alone had in their body circumcision, the sign of the covenant (contrast baptism applied to male and female alike); they alone were capable of being kings and priests, whereas all of either sex are now "kings and priests unto God" ( Colossians 3:11- : ); they had prior right to inheritances. In the resurrection the relation of the sexes shall cease ( Colossians 3:11- : ). one — Greek, "one man"; masculine, not neuter, namely "one new man" in Christ ( Ephesians 2:15 ). return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-3-28

Source

"유대 사람이나 그리스 사람이나, 종이나 자유인이나, 남자나 여자나 차별이 없으니, 여러분은 다 그리스도 예수 안에서 하나이기 때문입니다" — 그리스도 안에서 인간의 모든 분리 장벽이 무너진다. 민족적·사회적·성별적 차이가 구원의 조건에서는 아무 역할을 하지 못한다. 이것은 또한 여성과 종이 그리스도 안에서 남성이나 자유인과 동등한 지위를 가짐을 선언한다.

원주석

29절 카드 ↗

29. and heirs —The oldest manuscripts omit "and." Christ is "Abraham's seed" ( Galatians 3:16 ): ye are "one in Christ" ( Galatians 3:28 ), and one with Christ, as having "put on Christ" ( Galatians 3:28- : ); therefore YE are "Abraham's seed," which is tantamount to saying (whence the "and" is omitted), ye are "heirs according to the promise " (not "by the law, " Galatians 3:28- : ); for it was to Abraham's seed that the inheritance was promised ( Galatians 3:16 ). Thus he arrives at the same truth which he set out with ( Galatians 3:16- : ). But one new "seed" of a righteous succession could be found. One single faultless grain of human nature was found by God Himself, the source of a new and imperishable seed: "the seed" ( Psalms 22:30 ) who receive from Him a new nature and name ( Genesis 3:15 ; Isaiah 53:10 ; Isaiah 53:11 ; John 12:24 ). In Him the lineal descent from David becomes extinct. He died without posterity. But He lives and shall reign on David's throne. No one has a legal claim to sit upon it but Himself, He being the only living direct representative ( Ezekiel 21:27 ). His spiritual seed derive their birth from the travail of His soul, being born again of His word, which is the incorruptible seed ( John 1:12 ; Romans 9:8 ; 1 Peter 1:23 ). return to ' Top of Page ' Galatians Gal 2 Galatians Gal Galatians Gal 4 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 3". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ galatians-3.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia T

Pericope (part_of)

절 (explains)

bible-text/gal-3-29

Source

"여러분이 그리스도께 속한 사람이라면, 곧 아브라함의 씨요 약속을 따라 정해진 상속자들입니다" — 논증의 결론이다. 그리스도와 연합한 모든 자는 아브라함의 영적 후손이며, 따라서 아브라함에게 주신 언약의 복의 상속자이다. 유대인과 이방인을 구별하는 것은 이 진리를 부정하는 것이다.

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