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주석[JFB] — 갈라디아서 4장 · 종과 자녀 비유

요약
JFB 주석 · 섹션 31개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1-7. The fact of God's sending His Son to redeem us who were under the law ( :- ), and sending the Spirit of His Son into our hearts ( :- ), confirms the conclusion ( :- ) that we are "heirs according to the promise." the heir — ( :- ). It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs. child — Greek, "one under age." differeth nothing, c.—that is, has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal. lord of all —by title and virtual ownership (compare 1 Corinthians 3:21 1 Corinthians 3:22 ). return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-1

Source

"상속자가 어린아이일 동안에는, 비록 그가 모든 것의 주인이라 해도 종과 다를 바가 없습니다" — 3장의 논증을 이어받아 비유적으로 설명한다. 법정 상속자라 할지라도 미성년자 동안에는 재산에 대한 실질적 통제권이 없다는 점에서 종과 같다.

원주석

2절 카드 ↗

2. tutors and governors —rather, "guardians (of the person) and stewards (of the property)." Answering to "the law was our schoolmaster" or "tutor" ( Galatians 3:24 ). until the time appointed of the father —in His eternal purposes ( Galatians 3:24- : ). The Greek is a legal term, expressing a time defined by law, or testamentary disposition. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-2

Source

"아버지가 정해 둔 그날까지는 후견인과 청지기 아래에 있습니다" — 미성년 상속자는 아버지가 미리 정해 둔 시점, 즉 성년이 될 때까지 후견인의 통제 아래 있다. 이것이 율법 아래 있던 이스라엘의 상태를 비유한다.

원주석

3절 카드 ↗

3. we —the Jews primarily, and inclusively the Gentiles also. For the "we" in :- plainly refers to both Jew and Gentile believers. The Jews in their bondage to the law of Moses, as the representative people of the world, include all mankind virtually amenable to God's law ( Romans 2:14 ; Romans 2:15 ; compare Note, see on Romans 2:15- : ; Galatians 3:23 ). Even the Gentiles were under "bondage," and in a state of discipline suitable to nonage, till Christ came as the Emancipator. were in bondage —as "servants" ( Galatians 4:1 ). under the elements —or "rudiments"; rudimentary religion teaching of a non-Christian character: the elementary lessons of outward things (literally, "of the [outward] world"); such as the legal ordinances mentioned, Galatians 4:10 ( Colossians 2:8 ; Colossians 2:20 ). Our childhood's lessons [CONYBEARE and HOWSON]. Literally, The letters of the alphabet ( Colossians 2:20- : ). return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-3

Source

"우리도 어린아이였을 때에는 세상의 기초적인 원리들 아래에 종처럼 매여 있었습니다" — '세상의 기초적인 원리들'은 할례, 정결법, 절기 준수 같은 유대교의 초보적 원리들을 가리킨다. 이것들은 신약 시대의 성숙한 신앙과 비교할 때 초보적·초등적 성격을 지닌다.

원주석

4절 카드 ↗

4. the fulness of the time —namely, "the time appointed by the Father" ( :- ). Compare Note, see on :- ; Luke 1:57 ; Acts 2:1 ; Ezekiel 5:2 . "The Church has its own ages" [BENGEL]. God does nothing prematurely, but, foreseeing the end from the beginning, waits till all is ripe for the execution of His purpose. Had Christ come directly after the fall, the enormity and deadly fruits of sin would not have been realized fully by man, so as to feel his desperate state and need of a Saviour. Sin was fully developed. Man's inability to save himself by obedience to the law, whether that of Moses, or that of conscience, was completely manifested; all the prophecies of various ages found their common center in this particular time: and Providence, by various arrangements in the social and political, as well as the moral world, had fully prepared the way for the coming Redeemer. God often permits physical evil long before he teaches the remedy. The smallpox had for long committed its ravages before inoculation, and then vaccination, was discovered. It was essential to the honor of God's law to permit evil long before He revealed the full remedy. Compare "the set time" ( Psalms 102:13 ). was come — Greek, "came." sent forth — Greek, " sent forth out of heaven from Himself" [ALFORD and BENGEL]. The same verb is used of the Father's sending forth the Spirit ( Psalms 102:13- : ). So in Acts 7:12 . Compare with this verse, John 8:42 ; Isaiah 48:16 . his —emphatical. " His own Son." Not by adoption, as we are ( Isaiah 48:16- : ): nor merely His Son by the anointing of the Spirit which God sends into the heart ( Galatians 4:6 ; John 1:18 ). made of a woman —"made" is used as in 1 Corinthians 15:45 , "The first man, Adam, was made a living soul," Greek, "made to be ( born ) of a woman." The expression implies a special interposition of God in His birth as man, namely, causing Him to be conceived by the Holy Ghost. So ESTIUS. made under the law —"made to be under the law." Not merely as GROTIUS and ALFORD explain, "Born subject to the law as a Jew. " But "made" by His Father's appointment, and His own free will, "subject to the law," to keep it all, ceremonial and moral, perfectly for us, as the Representative Man, and to suffer and exhaust the full penalty of our whole race's violation of it. This constitutes the significance of His circumcision, His being presented in the temple ( Luke 2:21 ; Luke 2:22 ; Luke 2:27 ; compare Matthew 5:17 ), and His baptism by John, when He said ( Matthew 5:17- : ), "Thus it becometh us to fulfil all righteousness. " return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-4

Source

"때가 차매, 하나님께서 자기 아들을 보내셨으니" — 하나님의 섭리 안에서 지정된 시간이 왔다. 로마의 통치(평화와 도로망), 헬라어의 보편화, 유대교의 메시아 대망 등 역사적 조건들이 복음 전파에 최적화된 시점이었다. "그분은 여자에게서 나셨고 율법 아래에 나셨습니다" — 성자께서는 성육신하여 완전한 인간이 되셨으며(여자에게서 남), 율법의 모든 요구를 다 이루시기 위해 율법 아래 나셨다.

원주석

5절 카드 ↗

5. To — Greek, " That He might redeem. " them . . . under the law —primarily the Jews: but as these were the representative people of the world, the Gentiles, too, are included in the redemption ( Galatians 3:13 ). receive —The Greek implies the suitableness of the thing as long ago predestined by God. "Receive as something destined or due" ( Luke 23:41 ; 2 John 1:8 ). Herein God makes of sons of men sons of God, inasmuch as God made of the Son of God the Son of man [AUGUSTINE on Psalm 52]. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-5

Source

"이는 율법 아래에 있는 사람들을 속량하시고, 우리로 하여금 자녀의 자격을 받게 하려 하심이었습니다" — 그리스도 오심의 이중 목적이다. 첫째, 율법의 저주 아래 있는 자들을 속량함. 둘째, 그들을 하나님의 자녀로 입양함. '자녀의 자격'(헬라어 '휘오테시아')은 입양을 의미하는 법적 용어이다.

원주석

6절 카드 ↗

6. because ye are sons —The gift of the Spirit of prayer is the consequence of our adoption. The Gentile Galatians might think, as the Jews were under the law before their adoption, that so they, too, must first be under the law. Paul, by anticipation, meets this objection by saying, YE ARE sons, therefore ye need not be as children ( :- ) under the tutorship of the law, as being already in the free state of "sons" of God by faith in Christ ( :- ), no longer in your nonage (as "children," :- ). The Spirit of God's only Begotten Son in your hearts, sent from, and leading you to cry to, the Father, attests your sonship by adoption: for the Spirit is the "earnest of your inheritance" ( Romans 8:15 ; Romans 8:16 ; Ephesians 1:13 ). "It is because ye are sons that God sent forth" (the Greek requires this translation, not " hath sent forth") into OUR (so the oldest manuscripts read for "your," in English Version ) hearts the Spirit of His son, crying, "Abba, Father" ( John 1:12 ). As in Galatians 4:5 he changed from "them," the third person, to "we," the first person, so here he changes from "ye," the second person, to "our," the first person: this he does to identify their case as Gentiles, with his own and that of his believing fellow countrymen, as Jews. In another point of view, though not the immediate one intended by the context, this verse expresses, "Because ye are sons (already in God's electing purpose of love), God sent forth the Spirit of His Son into your hearts," c.: God thus, by sending His Spirit in due time, actually conferring that sonship which He already regarded as a present reality ("are") because of His purpose, even before it was actually fulfilled. So Galatians 4:5- : , where "the children" are spoken of as existing in His purpose, before their actual existence. the Spirit of his Son —By faith ye are one with the Son, so that what is His is yours His Sonship ensures your sonship; His Spirit ensures for you a share in the same. "If any man have not the Spirit of Christ, he is none of His" ( Romans 8:9 ). Moreover, as the Spirit of God proceeds from God the Father, so the Spirit of the Son proceeds from the Son: so that the Holy Ghost, as the Creed says, "proceedeth from the Father and the Son." The Father was not begotten: the Son is begotten of the Father; the Holy Ghost proceeding from the Father and the Son. crying —Here the SPIRIT is regarded as the agent in praying, and the believer as His organ. In Romans 8:15 , "The Spirit of adoption" is said to be that whereby WE cry, "Abba, Father"; but in Romans 8:15- : , "The SPIRIT ITSELF maketh intercession for us with groanings which cannot be uttered." The believers' prayer is His prayer: hence arises its acceptability with God. Abba, Father —The Hebrew says, " Abba " (a Hebrew term), the Greek, "Father" (" Pater, " a Greek term in the original), both united together in one Sonship and one cry of faith, "Abba, Father." So "Even so (' Nai, ' Greek ) Amen ( Hebrew )," both meaning the same ( Romans 8:15- : ). Christ's own former cry is the believers' cry, "Abba, Father" ( Mark 14:36 ). return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-6

Source

"여러분이 자녀이므로, 하나님께서 자기 아들의 성령을 우리 마음 가운데 보내시어 '아바, 아버지!'라고 부르짖게 하셨습니다" — 자녀 됨이 성령 받음의 원인이다. 성령은 자녀 됨의 확증이며, 그 성령은 우리로 하여금 하나님을 '아바, 아버지'라고 부르짖게 한다. '아바'는 아람어로 친밀한 부성(父性)을 표현하는 말이다.

원주석

7절 카드 ↗

7. Wherefore —Conclusion inferred from Galatians 4:4-6 . thou —individualizing and applying the truth to each. Such an individual appropriation of this comforting truth God grants in answer to them who cry, "Abba, Father." heir of God through Christ —The oldest manuscripts read, "an heir through God." This combines on behalf of man, the whole before-mentioned agency, of THE TRINITY: the Father sent His Son and the Spirit; the Son has freed us from the law; the Spirit has completed our sonship. Thus the redeemed are heirs THROUGH the Triune GOD, not through the law, nor through fleshly descent [WINDISCHMANN in ALFORD]; ( Galatians 4:4-48.4.6- : confirms this). heir —confirming Galatians 4:4-48.4.6- : ; compare Romans 8:17 . return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-7

Source

"그러므로 여러분은 더 이상 종이 아니라 아들입니다. 아들이면 또한 그리스도를 통하여 하나님의 상속자입니다" — 신분의 변화가 선언된다. 종에서 아들로, 그리고 아들이기 때문에 상속자로. 이 모든 것이 그리스도를 통해 이루어진 것이다.

원주석

8절 카드 ↗

8-11. Appeal to them not to turn back from their privileges as free sons, to legal bondage again. then —when ye were "servants" ( Galatians 4:7 ). ye knew not God —not opposed to Romans 1:21 . The heathen originally knew God, as Romans 1:21- : states, but did not choose to retain God in their knowledge, and so corrupted the original truth. They might still have known Him, in a measure, from His works, but as a matter of fact they knew Him not, so far as His eternity, His power as the Creator, and His holiness, are concerned. are no gods —that is, have no existence, such as their worshippers attribute to them, in the nature of things, but only in the corrupt imaginations of their worshippers (see on Romans 1:21- : ; Romans 1:21- : ; 2 Chronicles 13:9 ). Your "service" was a different bondage from that of the Jews, which was a true service. Yet theirs, like yours, was a burdensome yoke; how then is it ye wish to resume the yoke after that God has transferred both Jews and Gentiles to a free service? return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-8

Source

"그때에는 여러분이 하나님을 알지 못하여, 본질상 신이 아닌 것들에게 종노릇 하였습니다" — 개종 이전 이방인의 상태를 묘사한다. 그들은 참 하나님을 몰랐고, 실제로는 신이 아닌 것들(우상들)에게 종노릇했다. 이것은 완전한 노예 상태였다.

원주석

9절 카드 ↗

9. known God or rather are known of God — They did not first know and love God, but God first, in His electing love, knew and loved them as His, and therefore attracted them to the saving knowledge of Him ( Matthew 7:23 ; 1 Corinthians 8:3 ; 2 Timothy 2:19 ; compare Exodus 33:12 ; Exodus 33:17 ; John 15:16 ; Philippians 3:12 ). God's great grace in this made their fall from it the more heinous. how —expressing indignant wonder at such a thing being possible, and even actually occurring ( Galatians 1:6 ). "How is it that ye turn back again?" weak —powerless to justify: in contrast to the justifying power of faith ( Galatians 1:6- : ; compare Hebrews 7:18 ). beggarly —contrasted with the riches of the inheritance of believers in Christ ( Hebrews 7:18- : ). The state of the "child" ( Hebrews 7:18- : ) is weak, as not having attained manhood; "beggarly," as not having attained the inheritance. elements —"rudiments." It is as if a schoolmaster should go back to learning the A, B, C'S [BENGEL]. again —There are two Greek words in the original. "Ye desire again, beginning afresh, to be in bondage." Though the Galatians, as Gentiles, had never been under the Mosaic yoke, yet they had been under "the elements of the world" ( Hebrews 7:18- : ): the common designation for the Jewish and Gentile systems alike, in contrast to the Gospel (however superior the Jewish was to the Gentile). Both systems consisted in outward worship and cleaved to sensible forms. Both were in bondage to the elements of sense, as though these could give the justification and sanctification which the inner and spiritual power of God alone could bestow. ye desire —or "will." Will-worship is not acceptable to God ( Colossians 2:18 ; Colossians 2:23 ). return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-9

Source

"이제는 하나님을 알게 되었고, 더 정확히 말하면 하나님께 알려진 바 되었는데, 어찌하여 다시 그 약하고 천한 기초적인 원리들로 돌아가 또다시 거기에 종노릇 하려 합니까?" — 바울은 '하나님을 아는 것'을 '하나님께 알려진 것'으로 수정한다. 우리의 하나님 지식은 하나님께서 먼저 우리를 아신 데서 비롯된다. 이방인들이 세상의 초보 원리들로 돌아가려 한다면, 그것은 우상 숭배만큼이나 심각한 후퇴이다.

원주석

10절 카드 ↗

10. To regard the observance of certain days as in itself meritorious as a work, is alien to the free spirit of Christianity. This is not incompatible with observing the Sabbath or the Christian Lord's day as obligatory, though not as a work (which was the Jewish and Gentile error in the observance of days), but as a holy mean appointed by the Lord for attaining the great end, holiness. The whole life alike belongs to the Lord in the Gospel view, just as the whole world, and not the Jews only, belong to Him. But as in Paradise, so now one portion of time is needed wherein to draw off the soul more entirely from secular business to God ( Colossians 2:16 ). "Sabbaths, new moons, and set feasts" ( 1 Chronicles 23:31 ; 2 Chronicles 31:3 ), answer to "days, months, times." "Months," however, may refer to the first and seventh months, which were sacred on account of the number of feasts in them. times — Greek, "seasons," namely, those of the three great feasts, the Passover, Pentecost, and Tabernacles. years —The sabbatical year was about the time of writing this Epistle, [BENGEL]. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-10

Source

"여러분은 날과 달과 절기와 해를 지키고 있습니다" — 이것은 유대교의 절기력 준수를 가리킨다. 안식일, 월삭, 유월절, 초막절, 안식년 같은 것들이다. 이런 것들을 지키는 것은 율법주의로의 복귀를 나타낸다.

원주석

11절 카드 ↗

11. lest — Greek, "lest haply. " My fear is not for my own sake, but for yours. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-11

Source

"나는 여러분을 위하여 내가 수고한 것이 헛될까 두렵습니다" — 바울은 갈라디아인들을 위한 자신의 수고가 허사로 돌아갈까 진지하게 우려한다. 이 두려움은 그들에 대한 깊은 사목적 관심을 보여 준다.

원주석

12절 카드 ↗

12. be as I am —"As I have in my life among you cast off Jewish habits, so do ye; for I am become as ye are," namely, in the non-observance of legal ordinances. "The fact of my laying them aside among Gentiles, shows that I regard them as not at all contributing to justification or sanctification. Do you regard them in the same light, and act accordingly." His observing the law among the Jews was not inconsistent with this, for he did so only in order to win them, without compromising principle. On the other hand, the Galatian Gentiles, by adopting legal ordinances, showed that they regarded them as needful for salvation. This Paul combats. ye have not injured me at all —namely, at the period when I first preached the Gospel among you, and when I made myself as you are, namely, living as a Gentile, not as a Jew. You at that time did me no wrong; "ye did not despise my temptation in the flesh" ( :- ): nay, you "received me as an angel of God." Then in Galatians 4:16 , he asks, "Have I then, since that time, become your enemy by telling you the truth?" return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-12

Source

"내가 여러분처럼 되었으니, 여러분도 나처럼 되십시오" — 바울은 이방인들에게 유대 율법의 멍에를 지우지 않으려고 스스로 율법에서 자유로운 이방인처럼 살았다(고전 9:21). 이제 갈라디아인들도 유대 율법의 속박에서 벗어나 그처럼 자유롭게 살기를 간청한다.

원주석

13절 카드 ↗

13. how through infirmity —rather, as Greek, "Ye know that because of an infirmity of my flesh I preached," c. He implies that bodily sickness, having detained him among them, contrary to his original intentions, was the occasion of his preaching the Gospel to them. at the first —literally, "at the former time" implying that at the time of writing he had been twice in Galatia. See my :- also see on Galatians 4:16 , and Galatians 4:16- : . His sickness was probably the same as recurred more violently afterward, "the thorn in the flesh" ( Galatians 4:16- : ), which also was overruled to good ( 2 Corinthians 12:9 ; 2 Corinthians 12:10 ), as the "infirmity of the flesh" here. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-13

Source

"내가 육신의 약함 때문에 처음으로 여러분에게 복음을 전하게 되었습니다" — 바울이 갈라디아에서 처음 복음을 전하게 된 것은 신체적 질병 때문이었다. 그의 계획에는 없었으나 하나님께서 그 약함을 통해 갈라디아에서의 사역을 열어 주셨다.

원주석

14절 카드 ↗

14. my temptation —The oldest manuscripts read, "your temptation." My infirmity, which was, or might have been, a "temptation," or trial, to you, ye despised not, that is, ye were not tempted by it to despise me and my message. Perhaps, however, it is better to punctuate and explain as LACHMANN, connecting it with Galatians 4:13 , "And (ye know) your temptation (that is, the temptation to which ye were exposed through the infirmity) which was in my flesh. Ye despised not (through natural pride), nor rejected (through spiritual pride), but received me," &c. "Temptation does not mean here, as we now use the word, tendency to an evil habit, but BODILY TRIAL." as an angel of God —as a heaven-inspired and sent messenger from God: angel means "messenger" ( Galatians 4:13- : ). Compare the phrase, Galatians 4:13- : , a Hebrew and Oriental one for a person to be received with the highest respect ( Zechariah 12:8 ). An angel is free from the flesh, infirmity, and temptation. as Christ —being Christ's representative ( Zechariah 12:8- : ). Christ is Lord of angels. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-14

Source

"내 육신에 여러분을 시험하게 할 만한 것이 있었으나, 여러분은 그것을 업신여기거나 거부하지 않고, 도리어 나를 하나님의 천사처럼, 곧 그리스도 예수처럼 영접하였습니다" — 바울의 신체적 약함(아마도 눈병, 15절 참조)은 청중에게 거부감을 줄 수 있었다. 그러나 갈라디아인들은 그럼에도 불구하고 바울을 하나님의 천사처럼, 그리스도의 사자처럼 영접했다.

원주석

15절 카드 ↗

15. Where, c.— Of what value was your congratulation (so the Greek for "blessedness" expresses) of yourselves, on account of your having among you me, the messenger of the Gospel, considering how entirely you have veered about since? Once you counted yourselves blessed in being favored with my ministry. ye would have plucked out your own eyes —one of the dearest members of the body—so highly did you value me: a proverbial phrase for the greatest self-sacrifice ( Matthew 5:29 ). CONYBEARE and HOWSON think that this particular form of proverb was used with reference to a weakness in Paul's eyes, connected with a nervous frame, perhaps affected by the brightness of the vision described, Acts 22:11 2 Corinthians 12:1-7 . "You would have torn out your own eyes to supply the lack of mine." The divine power of Paul's words and works, contrasting with the feebleness of his person ( 2 Corinthians 12:1-47.12.7- : ), powerfully at first impressed the Galatians, who had all the impulsiveness of the Celtic race from which they sprang. Subsequently they soon changed with the fickleness which is equally characteristic of Celts. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-15

Source

"할 수만 있었다면 여러분은 자기 눈이라도 빼어 내게 주었을 것입니다" — 이 표현은 갈라디아인들의 처음 헌신의 깊이를 보여 준다. 동시에 눈 관련 언급은 바울의 질병이 안과 관련된 것이었음을 암시한다.

원주석

16절 카드 ↗

16. Translate, "Am I then become your enemy (an enemy in your eyes) by telling you the truth" ( Galatians 2:5 ; Galatians 2:14 )? He plainly did not incur their enmity at his first visit, and the words here imply that he had since then, and before his now writing, incurred it: so that the occasion of his telling them the unwelcome truth, must have been at his second visit ( Galatians 2:14- : , see my Galatians 2:14- : ). The fool and sinner hate a reprover. The righteous love faithful reproof ( Psalms 141:5 ; Proverbs 9:8 ). return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-16

Source

"내가 여러분에게 진리를 말하였다고 해서 여러분의 원수가 되었습니까?" — 바울이 이 편지에서 날카롭게 책망하자 갈라디아인들이 그를 적대시하게 된 상황을 가리키는 것 같다. 혹은 바울의 이전 방문에서 그들이 환영하지 않을 말을 했을 수도 있다.

원주석

17절 카드 ↗

17. They —your flatterers: in contrast to Paul himself, who tells them the truth. zealously —zeal in proselytism was characteristic especially of the Jews, and so of Judaizers ( Galatians 1:14 ; Matthew 23:15 ; Romans 10:2 ). affect you —that is, court you ( 2 Corinthians 11:2 ). not well —not in a good way, or for a good end. Neither the cause of their zealous courting of you, nor the manner, is what it ought to be. they would exclude you —"They wish to shut you out" from the kingdom of God (that is, they wish to persuade you that as uncircumcised Gentiles, you are shut out from it), "that ye may zealously court them, " that is, become circumcised, as zealous followers of themselves. ALFORD explains it, that their wish was to shut out the Galatians from the general community, and attract them as a separate clique to their own party. So the English word "exclusive," is used. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-17

Source

"그들이 여러분을 열심히 찾는 것은 좋은 뜻에서가 아닙니다" — 유대주의자들이 갈라디아인들에게 열정적으로 접근하는 것은 그들을 위한 것이 아니라 자신들의 무리를 늘리기 위한 것이다. "그들은 여러분을 갈라놓아 여러분이 자기들을 따르게 하려는 것입니다" — 유대주의자들은 갈라디아인들을 바울과 갈라놓아 자신들의 추종자로 만들려 한다.

원주석

18절 카드 ↗

18. good to be zealously affected —rather, to correspond to "zealously court" in Galatians 4:18 , "to be zealously courted." I do not find fault with them for zealously courting you, nor with you for being zealously courted: provided it be "in a good cause" (translate so), "it is a good thing" ( Galatians 4:18- : ). My reason for saying the "not well" ( Galatians 4:18- : ; the Greek is the same as that for "good," and "in a good cause," in Galatians 4:18- : ), is that their zealous courting of you is not in a good cause. The older interpreters, however, support English Version (compare Galatians 1:14 ). always —Translate and arrange the words thus, " At all times, and not only when I am present with you." I do not desire that I exclusively should have the privilege of zealously courting you. Others may do so in my absence with my full approval, if only it be in a good cause, and if Christ be faithfully preached ( Galatians 1:14- : ). return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-18

Source

"좋은 일에 열심을 내는 것은 언제나 좋은 일이니" — 열심 자체는 좋은 것이다. 그러나 그 열심이 올바른 것을 향해야 한다. 유대주의자들의 열심은 방향이 잘못된 것이다.

원주석

19절 카드 ↗

19. My little children — ( 1 Timothy 1:18 ; 2 Timothy 2:1 ; 1 John 2:1 ). My relation to you is not merely that of one zealously courting you ( Galatians 4:17 ; Galatians 4:18 ), but that of a father to his children ( 1 Corinthians 4:15 ). I travail in birth —that is, like a mother in pain till the birth of her child. again —a second time. The former time was when I was "present with you" ( 1 Corinthians 4:15- : ; compare Note, see on 1 Corinthians 4:15- : ). Christ be formed in you —that you may live nothing but Christ, and think nothing but Christ ( 1 Corinthians 4:15- : ), and glory in nothing but Him, and His death, resurrection, and righteousness ( Philippians 3:8-10 ; Colossians 1:27 ). return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-19

Source

"그리스도께서 여러분 안에 형성되기까지 내가 다시 여러분을 위하여 해산의 고통을 겪고 있습니다" — 바울은 어머니가 자녀를 낳을 때의 해산 고통을 그리스도의 형상이 그들 안에 형성될 때까지 경험하고 있다고 표현한다. 이 비유는 바울의 목양적 깊이를 보여 준다.

원주석

20절 카드 ↗

20. Translate as Greek, "I could wish." If circumstances permitted (which they do not), I would gladly be with you [M. STUART]. now —as I was twice already. Speaking face to face is so much more effective towards loving persuasion than writing ( 2 John 1:12 ; 3 John 1:13 ; 3 John 1:14 ). change my voice —as a mother ( Galatians 4:19 ): adapting my tone of voice to what I saw in person your case might need. This is possible to one present, but not to one in writing [GROTIUS and ESTIUS]. I stand in doubt of you —rather, "I am perplexed about you," namely, how to deal with you, what kind of words to use, gentle or severe, to bring you back to the right path. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-20

Source

"지금 여러분과 함께 있어 내 어조를 바꾸기를 바라는 것은, 내가 여러분에 대하여 당황하고 있기 때문입니다" — 편지보다 직접 대면이 더 효과적일 것이기 때문이다. 바울은 상황에 따라 부드럽게도, 엄하게도 말할 수 있기를 원한다.

원주석

21절 카드 ↗

21. desire —of your own accord madly courting that which must condemn and ruin you. do ye not hear —do ye not consider the mystic sense of Moses' words? [GROTIUS]. The law itself sends you away from itself to Christ [ESTIUS]. After having sufficiently maintained his point by argument, the apostle confirms and illustrates it by an inspired allegorical exposition of historical facts, containing in them general laws and types. Perhaps his reason for using allegory was to confute the Judaizers with their own weapons: subtle, mystical, allegorical interpretations, unauthorized by the Spirit, were their favorite arguments, as of the Rabbins in the synagogues. Compare the Jerusalem Talmud [ Tractatu Succa, cap. Hechalil ]. Paul meets them with an allegorical exposition, not the work of fancy, but sanctioned by the Holy Spirit. History, if properly understood contains in its complicated phenomena, simple and continually recurring divine laws. The history of the elect people, like their legal ordinances, had, besides the literal, a typical meaning (compare 1 Corinthians 10:1-4 ; 1 Corinthians 15:45 ; 1 Corinthians 15:47 ; Revelation 11:8 ). Just as the extra-ordinarily-born Isaac, the gift of grace according to promise, supplanted, beyond all human calculations, the naturally-born Ishmael, so the new theocratic race, the spiritual seed of Abraham by promise, the Gentile, as well as Jewish believers, were about to take the place of the natural seed, who had imagined that to them exclusively belonged the kingdom of God. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-21

Source

"율법 아래에 있기를 원하는 여러분, 내게 말해 보십시오. 여러분은 율법의 말을 듣지 못합니까?" — 율법으로 돌아가려는 갈라디아인들에게 바울은 율법 자체가 무엇을 가르치는지 들어 보라고 도전한다.

원주석

22절 카드 ↗

22. ( Genesis 16:3-16 ; Genesis 21:2 ). Abraham —whose sons ye wish to be (compare Genesis 21:2- : ). a bond maid . . . a free woman —rather, as Greek, "the bond maid . . . the free woman." return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-22

Source

"아브라함에게 두 아들이 있었으니, 하나는 여종에게서, 하나는 자유로운 여인에게서 났습니다" — 이스마엘(하갈의 아들)과 이삭(사라의 아들)이다. 이 역사적 사실이 알레고리적 해석의 기초가 된다.

원주석

23절 카드 ↗

23. after the flesh —born according to the usual course of nature: in contrast to Isaac, who was born "by virtue of the promise" (so the Greek ), as the efficient cause of Sarah's becoming pregnant out of the course of nature ( Romans 4:19 ). Abraham was to lay aside all confidence in the flesh (after which Ishmael was born), and to live by faith alone in the promise (according to which Isaac was miraculously born, contrary to all calculations of flesh and blood). return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-23

Source

"여종에게서 난 아들은 육신을 따라 났고, 자유로운 여인에게서 난 아들은 약속을 따라 났습니다" — 이스마엘은 아브라함이 자연적 방법으로 낳은 아들이었다. 이삭은 하나님의 초자연적 약속을 통해 나이 많은 부모에게서 태어난 아들이었다. 육신의 원리와 약속의 원리의 대조이다.

원주석

24절 카드 ↗

24. are an allegory —rather, "are allegorical," that is, have another besides the literal meaning. these are the two covenants —"these [women] are (that is, mean; omit 'the' with all the oldest manuscripts) two covenants." As among the Jews the bondage of the mother determined that of the child, the children of the free covenant of promise, answering to Sarah, are free; the children of the legal covenant of bondage are not so. one from —that is, taking his origin from Mount Sinai. Hence, it appears, he is treating of the moral law ( :- ) chiefly ( Hebrews 12:18 ). Paul was familiar with the district of Sinai in Arabia ( Hebrews 12:18- : ), having gone thither after his conversion. At the gloomy scene of the giving of the Law, he learned to appreciate, by contrast, the grace of the Gospel, and so to cast off all his past legal dependencies. which gendereth —that is, bringing forth children unto bondage. Compare the phrase ( Acts 3:25 ), " children of the covenant which God made . . . saying unto Abraham." Agar —that is, Hagar. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-24

Source

"이것들은 비유를 담고 있으니, 이 두 여인은 두 언약을 가리킵니다. 하나는 시내 산에서 난 것으로, 종될 자녀를 낳으니, 이는 곧 하갈입니다" — 두 여인은 두 언약을 상징한다. 하갈은 시내산 언약, 즉 율법을 상징하며 이 언약은 종을 낳는다.

원주석

25절 카드 ↗

25. Translate, "For this word, Hagar, is (imports) Mount Sinai in Arabia (that is, among the Arabians— in the Arabian tongue )." So CHRYSOSTOM explains. Haraut, the traveller, says that to this day the Arabians call Sinai, "Hadschar," that is, Hagar, meaning a rock or stone. Hagar twice fled into the desert of Arabia ( Genesis 16:1-16 ; Genesis 21:9-21 ): from her the mountain and city took its name, and the people were called Hagarenes. Sinai, with its rugged rocks, far removed from the promised land, was well suited to represent the law which inspires with terror, and the spirit of bondage. answereth —literally, "stands in the same rank with"; "she corresponds to." Jerusalem which now is —that is, the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spiritual Jerusalem of the Gospel, which in germ, under the form of the promise, existed ages before, and shall be for ever in ages to come. and —The oldest manuscripts read, " For she is in bondage." As Hagar was in bondage to her mistress, so Jerusalem that now is, is in bondage to the law, and also to the Romans: her civil state thus being in accordance with her spiritual state [BENGEL]. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-25

Source

"이 하갈은 아라비아에 있는 시내 산이며, 지금 있는 예루살렘에 해당하니, 그가 자기 자녀들과 함께 종노릇 하고 있기 때문입니다" — 하갈/시내산/현재 예루살렘은 모두 같은 원리, 즉 율법과 종노릇의 원리를 나타낸다. 현재 예루살렘에 있는 유대교는 여전히 율법의 종노릇 상태에 있다.

원주석

26절 카드 ↗

26. This verse stands instead of the sentence which we should expect, to correspond to :- , "One from Mount Sinai," namely, the other covenant from the heavenly mount above, which is (answers in the allegory to) Sarah. Jerusalem . . . above — ( Hebrews 12:22 ), "the heavenly Jerusalem." "New Jerusalem, which cometh down out of heaven from my God" ( Revelation 3:12 ; Revelation 21:2 ). Here " the Messianic theocracy, which before Christ's second appearing is the Church, and after it, Christ's kingdom of glory" [MEYER]. free —as Sarah was; opposed to "she is in bondage" ( Revelation 21:2- : ). all —omitted in many of the oldest manuscripts, though supported by some. "Mother of us," namely, believers who are already members of the invisible Church, the heavenly Jerusalem, hereafter to be manifested ( Hebrews 12:22 ). return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-26

Source

"위에 있는 예루살렘은 자유로우니, 그가 곧 우리 모두의 어머니입니다" — 반면 하늘의 예루살렘은 사라를 상징하며 자유와 약속의 원리를 나타낸다. 이 자유로운 어머니에게서 태어난 자녀들이 바로 그리스도 안의 믿는 자들이다.

원주석

27절 카드 ↗

27. ( :- ). thou barren —Jerusalem above: the spiritual Church of the Gospel, the fruit of "the promise," answering to Sarah, who bore not "after the flesh": as contrasted with the law, answering to Hagar, who was fruitful in the ordinary course of nature. Isaiah speaks primarily of Israel's restoration after her long-continued calamities; but his language is framed by the Holy Spirit so as to reach beyond this to the spiritual Zion: including not only the Jews, the natural descendants of Abraham and children of the law, but also the Gentiles. The spiritual Jerusalem is regarded as "barren" while the law trammeled Israel, for she then had no spiritual children of the Gentiles. break forth —into crying. cry —shout for joy. many more —Translate as Greek, "Many are the children of the desolate (the New Testament Church made up in the greater part from the Gentiles, who once had not the promise, and so was destitute of God as her husband), more than of her which hath an ( Greek, 'THE') husband (the Jewish Church having GOD for her husband, Isaiah 54:5 ; Jeremiah 2:2 )." Numerous as were the children of the legal covenant, those of the Gospel covenant are more so. The force of the Greek article is, "Her who has THE husband of which the other is destitute." return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-27

Source

"'잉태하지 못하는 너 임신 못 하는 여인아, 즐거워하라'" — 이사야 54:1의 인용이다. 오랫동안 자녀를 낳지 못하던 사라가 결국 약속의 아들을 낳은 것처럼, 처음에는 작아 보이던 교회(자유로운 어머니의 자녀들)가 결국 율법주의의 자녀들보다 훨씬 많아진다.

원주석

28절 카드 ↗

28. we —The oldest manuscripts and versions are divided between "we" and "ye." "We" better accords with :- , "mother of us. " children of promise —not children after the flesh, but through the promise ( Galatians 4:23 ; Galatians 4:29 ; Galatians 4:31 ). "We are " so, and ought to wish to continue so. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-28

Source

"이제 우리는 이삭과 같이 약속의 자녀입니다" — 갈라디아인들(그리스도인들)은 이삭처럼 약속을 따라 태어난 자녀들이다. 이것은 율법의 행위가 아니라 하나님의 초자연적 약속과 성령의 역사로 말미암은 것이다.

원주석

29절 카드 ↗

29. persecuted —Ishmael "mocked" Isaac, which contained in it the germ and spirit of persecution ( Genesis 21:9 ). His mocking was probably directed against Isaac's piety and faith in God's promises. Being the older by natural birth, he haughtily prided himself above him that was born by promise: as Cain hated Abel's piety. him . . . born after the Spirit —The language, though referring primarily to Isaac, born in a spiritual way (namely, by the promise or word of God, rendered by His Spirit efficient out of the course of nature, in making Sarah fruitful in old age), is so framed as especially to refer to believers justified by Gospel grace through faith, as opposed to carnal men, Judaizers, and legalists. even so it is now — ( Galatians 5:11 ; Galatians 6:12 ; Galatians 6:17 ; Acts 9:29 ; Acts 13:45 ; Acts 13:49 ; Acts 13:50 ; Acts 14:1 ; Acts 14:2 ; Acts 14:19 ; Acts 17:5 ; Acts 17:13 ; Acts 18:5 ; Acts 18:6 ). The Jews persecuted Paul, not for preaching Christianity in opposition to heathenism, but for preaching it as distinct from Judaism. Except in the two cases of Philippi and Ephesus (where the persons beginning the assault were pecuniarily interested in his expulsion), he was nowhere set upon by the Gentiles, unless they were first stirred up by the Jews. The coincidence between Paul's Epistles and Luke's history (the Acts) in this respect, is plainly undesigned, and so a proof of genuineness (see PALEY, Horæ Paulinæ ). return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-29

Source

"그때에 육신을 따라 난 자가 성령을 따라 난 자를 박해한 것 같이, 지금도 그러합니다" — 이스마엘이 이삭을 박해했던 것처럼(창 21:9), 지금 율법주의자들이 그리스도인들을 박해한다. 이것은 역사의 반복이다.

원주석

30절 카드 ↗

30. Genesis 21:10 ; Genesis 21:12 , where Sarah's words are, "shall not be heir with my son, even with Isaac. " But what was there said literally, is here by inspiration expressed in its allegorical spiritual import, applying to the New Testament believer, who is antitypically "the son of the free woman." In John 8:35 ; John 8:36 , Jesus refers to this. Cast out —from the house and inheritance: literally, Ishmael; spiritually, the carnal and legalists. shall not be heir —The Greek is stronger, " must not be heir," or "inherit." return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gal-4-30

Source

"'여종과 그 아들을 내쫓으라. 여종의 아들이 자유로운 여인의 아들과 함께 상속받지 못하리라'" — 창 21:10의 인용이다. 율법 원리(하갈과 이스마엘)는 복음 원리(사라와 이삭)와 공존할 수 없다. 율법주의는 결국 쫓겨나야 한다.

원주석

31절 카드 ↗

31. So then —The oldest manuscripts read, "Wherefore." This is the conclusion inferred from what precedes. In Galatians 3:29 ; Galatians 4:7 , it was established that we, New Testament believers, are "heirs." If, then, we are heirs, "we are not children of the bond woman (whose son, according to Scripture, was 'not to be heir,' Galatians 4:7- : ), but of the free woman (whose son was, according to Scripture, to be heir). For we are not "cast out" as Ishmael, but accepted as sons and heirs. return to ' Top of Page ' Galatians Gal 3 Galatians Gal Galatians Gal 5 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Galatians 4". 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bible-text/gal-4-31

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"우리는 여종의 자녀가 아니라 자유로운 여인의 자녀입니다" — 4장 전체 논증의 결론이다. 그리스도인들은 율법의 종이 아니라 약속의 자녀들이다. 이 자유는 다음 장에서 더 발전된다.

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