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■ 에베소서 6장
1. 자녀들아 너희 부모를 주 안에서 순종하라 이것이 옳으니라
Children , obey your parents in the Lord : for this is right .
2. 네 아버지와 어머니를 공경하라 이것이 약속 있는 첫 계명이니
Honour thy father and mother ; (which is the first commandment with promise ;)
3. 이는 네가 잘 되고 땅에서 장수하리라
That it may be well with thee , and thou mayest live long on the earth .
4. 또 아비들아 너희 자녀를 노엽게 하지 말고 오직 주의 교양과 훈계로 양육하라
And , ye fathers , provoke not your children to wrath : but bring them up in the nurture and admonition of the Lord .
5. 종들아 두려워하고 떨며 성실한 마음으로 육체의 상전에게 순종하기를 그리스도께 하듯 하여
Servants , be obedient to them that are your masters according to the flesh , with fear and trembling , in singleness of your heart , as unto Christ ;
6. 눈가림만 하여 사람을 기쁘게 하는 자처럼 하지 말고 그리스도의 종들처럼 마음으로 하나님의 뜻을 행하여
Not with eyeservice , as menpleasers ; but as the servants of Christ , doing the will of God from the heart ;
7. 단 마음으로 섬기기를 주께 하듯 하고 사람들에게 하듯 하지 말라
With good will doing service , as to the Lord , and not to men :
8. 이는 각 사람이 무슨 선을 행하든지 종이나 자유하는 자나 주에게 그대로 받을 줄을 앎이니라
Knowing that whatsoever good thing any man doeth , the same shall he receive of the Lord , whether he be bond or free .
9. 상전들아 너희도 저희에게 이와 같이 하고 공갈을 그치라 이는 저희와 너희의 상전이 하늘에 계시고 그에게는 외모로 사람을 취하는 일이 없는 줄 너희가 앎이니라
And , ye masters , do the same things unto them , forbearing threatening : knowing that your Master also is in heaven ; neither is there respect of persons with him .
10. 종말로 너희가 주 안에서와 그 힘의 능력으로 강건하여지고
Finally , my brethren , be strong in the Lord , and in the power of his might .
11. 마귀의 궤계를 능히 대적하기 위하여 하나님의 전신 갑주를 입으라
Put on the whole armour of God , that ye may be able to stand against the wiles of the devil .
12. 우리의 씨름은 혈과 육에 대한 것이 아니요 정사와 권세와 이 어두움의 세상 주관자들과 하늘에 있는 악의 영들에게 대함이라
For we wrestle not against flesh and blood , but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places.
13. 그러므로 하나님의 전신 갑주를 취하라 이는 악한 날에 너희가 능히 대적하고 모든 일을 행한 후에 서기 위함이라
Wherefore take unto you the whole armour of God , that ye may be able to withstand in the evil day , and having done all , to stand .
14. 그런즉 서서 진리로 너희 허리띠를 띠고 의의 흉배를 붙이고
Stand therefore , having your loins girt about with truth , and having on the breastplate of righteousness ;
15. 평안의 복음의 예비한 것으로 신을 신고
And your feet shod with the preparation of the gospel of peace ;
16. 모든 것 위에 믿음의 방패를 가지고 이로써 능히 악한 자의 모든 화전을 소멸하고
Above all , taking the shield of faith , wherewith ye shall be able to quench all the fiery darts of the wicked .
17. 구원의 투구와 성령의 검 곧 하나님의 말씀을 가지라
And take the helmet of salvation , and the sword of the Spirit , which is the word of God :
18. 모든 기도와 간구로 하되 무시로 성령 안에서 기도하고 이를 위하여 깨어 구하기를 항상 힘쓰며 여러 성도를 위하여 구하고
Praying always with all prayer and supplication in the Spirit , and watching thereunto with all perseverance and supplication for all saints ;
19. 또 나를 위하여 구할 것은 내게 말씀을 주사 나로 입을 벌려 복음의 비밀을 담대히 알리게 하옵소서 할 것이니
And for me , that utterance may be given unto me , that I may open my mouth boldly , to make known the mystery of the gospel ,
20. 이 일을 위하여 내가 쇠사슬에 매인 사신이 된 것은 나로 이 일에 당연히 할 말을 담대히 하게 하려 하심이니라
For which I am an ambassador in bonds : that therein I may speak boldly , as I ought to speak .
21. 나의 사정 곧 내가 무엇을 하는지 너희에게도 알게 하려 하노니 사랑을 받은 형제요 주 안에서 진실한 일꾼인 두기고가 모든 일을 너희에게 알게 하리라
But that ye also may know my affairs , and how I do , Tychicus , a beloved brother and faithful minister in the Lord , shall make known to you all things :
22. 우리 사정을 알게 하고 또 너희 마음을 위로하게 하기 위하여 내가 특별히 저를 너희에게 보내었노라
Whom I have sent unto you for the same purpose , that ye might know our affairs , and that he might comfort your hearts .
23. 아버지 하나님과 주 예수 그리스도에게로부터 평안과 믿음을 겸한 사랑이 형제들에게 있을지어다
Peace be to the brethren , and love with faith , from God the Father and the Lord Jesus Christ .
24. 우리 주 예수 그리스도를 변함 없이 사랑하는 모든 자에게 은혜가 있을지어다
Grace be with all them that love our Lord Jesus Christ in sincerity . Amen . Written from Rome unto the Ephesians by Tychicus .
■ 주석 보기
【엡6:1 JFB】엡6:1-24. Mutual Duties of Parents and Children: Masters and Servants: Our Life a Warfare: The Spiritual Armour Needed against Spiritual Foes. Conclusion.
1. obey—stronger than the expression as to wives, "submitting," or "being subject" (엡5:21). Obedience is more unreasoning and implicit; submission is the willing subjection of an inferior in point of order to one who has a right to command.
in the Lord—Both parents and children being Christians "in the Lord," expresses the element in which the obedience is to take place, and the motive to obedience. In 골3:20, it is, "Children, obey your parents in all things." This clause, "in the Lord," would suggest the due limitation of the obedience required (행5:29; compare on the other hand, the abuse, 막7:11-13).
right—Even by natural law we should render obedience to them from whom we have derived life.
【엡6:1 CWC】[APPLICATION TO THE THREE CLASSES OF THE SOCIAL ORDER]
In the last lesson Paul spoke of the Christian's "walk" in general terms, but now applies the thought particularly (a), to wives and husbands (5:22-33); (b), children and parents (6:1-4); (c), servants and masters (vv. 5-9), summing up the whole in verses 10-18. The epistle concludes with a brief reference to his personal affairs (vv. 19-22), and a benediction (vv. 23-24).
Speaking of the application to the three classes of the social order, it is noticeable that the apostle begins with the duties of the inferior or subjected party in each case, an arrangement not accidental, as may be judged by comparing 골3:18-4:1, as well as 벧전2:18, and the subsequent verses. As another suggests, "one reason for this may be that the duties of submission and obedience are so incomparably important to all the interests of human life." Furthermore all these duties are here seen in special connection with the believer's standing in Christ.
In the instance of wives and husbands, we are not to suppose that there is anything derogatory to the former in their submission, "since subordination and order are the great characteristics of God's workmanship." Christ is equal to God and yet as the Son He is submissive to the Father. Is that derogatory to Him? Of course, the reference here is to the saved woman, and one who so appreciates her stand in Christ as to feel the fitness of things resulting therefrom. -- Bishop W. R. Nicholson. Moreover, as the same spiritual teacher says, husbands are not directed to command but to love their wives. The right to command is implied but not enforced. The husband's love, on the other hand, includes every attention to his wife, the reposing of his confidence in her, and the enjoyment with her of their oneness in Christ. Under these reciprocal conditions submission is likely to be a delight. Verses 30 and 31 of this section are quoted from 창2:23, 24, which suggests a beautiful type of the Church as the bride as well as the body of Christ (고후11:2, 3).
In the instance of children and parents, observe that the former are addressed as though they were present in the church assemblies where this letter was read, and expected to give their personal attention to it, to understand it, and obey its teachings the same as their adult associates. Observe too, that they were saved children, and able to appreciate their obligation to obey their parents because with them they were "in the Lord." One such inspired declaration as this is an all-sufficient answer to much of that newer pedagogy in our Sunday schools which leaves the supernatural almost out of account.
Children need the Word of God as much as their parents do, and if it be given to them clear and simple, the Holy Ghost is able to illuminate it to their understandings and apply it to their hearts. They who are substituting something else in its place in our Sunday schools are assuming a responsibility from which the wise may well shrink. Observe finally, in this connection, that fathers are not to be unduly severe with their children, but to temper and qualify their government as becometh them that are in the Lord.
In the instance of servants and masters, the former are to be understood as slaves, but not necessarily of an inferior race. They may have been captives taken in war, and in many respects the equal of their masters, and yet they were to be obedient, "as unto Christ." They were in Him just as their masters were, but this would not alter the relation they bore to them, for 갈3:28 has reference to salvation in Christ, and does not contravene the established relations of life. But there are obligations for the Christian masters also (v. 9).
In the previous lesson we dwelt on the Christian's walk, but now we come, in the summing up of the article, to the Christian's warfare (5:10-18). The Scofield Bible divides these verses thus: the warrior's power (v. 10); the warrior's armor (v. 11); the warrior's foes (vv. 12-17), and the warrior's resource (v. 18).
【엡6:1 MHCC】The great duty of children is, to obey their parents. That obedience includes inward reverence, as well as outward acts, and in every age prosperity has attended those distinguished for obedience to parents. The duty of parents. Be not impatient; use no unreasonable severities. Deal prudently and wisely with children; convince their judgements and work upon their reason. Bring them up well; under proper and compassionate correction; and in the knowledge of the duty God requires. Often is this duty neglected, even among professors of the gospel. Many set their children against religion; but this does not excuse the children's disobedience, though it may be awfully occasion it. God alone can change the heart, yet he gives his blessing to the good lessons and examples of parents, and answers their prayers. But those, whose chief anxiety is that their children should be rich and accomplished, whatever becomes of their souls, must not look for the blessing of God.
【엡6:2 JFB】2. Here the authority of revealed law is added to that of natural law.
which is … promise—The "promise" is not made the main motive to obedience, but an incidental one. The main motive is, because it is God's will (신5:16, "Honor thy father and mother, as the Lord thy God hathCOMMANDEDthee"); and that it is so peculiarly, is shown by His accompanying it "with a promise."
first—in the decalogue with a special promise. The promise in the second commandment is a general one. Their duty is more expressly prescribed to children than to parents; for love descends rather than ascends [Bengel]. This verse proves the law in the Old Testament is not abolished.
【엡6:3 JFB】3. long on the earth—In 출20:12, "long upon the land which the Lord thy God giveth thee," which Paul adapts to Gospel times, by taking away the local and limited reference peculiar to the Jews in Canaan. The godly are equally blessed in every land, as the Jews were in the land which God gave them. This promise is always fulfilled, either literally, or by the substitution of a higher blessing, namely, one spiritual and eternal (욥5:26; 잠10:27). The substance and essence of the law are eternally in force: its accidents alone (applying to Israel of old) are abolished (롬6:15).
【엡6:4 JFB】4. fathers—including mothers; the fathers are specified as being the fountains of domestic authority. Fathers are more prone to passion in relation to their children than mothers, whose fault is rather over-indulgence.
provoke not—irritate not, by vexatious commands, unreasonable blame, and uncertain temper [Alford]. 골3:21, "lest they be discouraged."
nurture—Greek, "discipline," namely, training by chastening in act where needed (욥5:17; 히12:7).
admonition—training by words (신6:7; "catechise," 잠22:6, Margin), whether of encouragement, or remonstrance, or reproof, according as is required [Trench]. Contrast 삼상3:13, Margin.
of the Lord—such as the Lord approves, and by His Spirit dictates.
【엡6:5 JFB】5. Servants—literally, "slaves."
masters according to the flesh—in contrast to your true and heavenly Master (엡6:4). A consolatory him that the mastership to which they were subject, was but for a time [Chrysostom]; and that their real liberty was still their own (고전7:22).
fear and trembling—not slavish terror, but (See on 고전2:3; 고후7:15) an anxious eagerness to do your duty, and a fear of displeasing, as great as is produced in the ordinary slave by "threatenings" (엡6:9).
singleness—without double-mindedness, or "eye service" (엡6:6), which seeks to please outwardly, without the sincere desire to make the master's interest at all times the first consideration (대상29:17; 마6:22, 23; Lu 11:34). "Simplicity."
【엡6:5 MHCC】The duty of servants is summed up in one word, obedience. The servants of old were generally slaves. The apostles were to teach servants and masters their duties, in doing which evils would be lessened, till slavery should be rooted out by the influence of Christianity. Servants are to reverence those over them. They are to be sincere; not pretending obedience when they mean to disobey, but serving faithfully. And they must serve their masters not only when their master's eye is upon them; but must be strict in the discharge of their duty, when he is absent and out of the way. Steady regard to the Lord Jesus Christ will make men faithful and sincere in every station, not grudgingly or by constraint, but from a principle of love to the masters and their concerns. This makes service easy to them, pleasing to their masters, and acceptable to the Lord Christ. God will reward even the meanest drudgery done from a sense of duty, and with a view to glorify him. Here is the duty of masters. Act after the same manner. Be just to servants, as you expect they should be to you; show the like good-will and concern for them, and be careful herein to approve yourselves to God. Be not tyrannical and overbearing. You have a Master to obey, and you and they are but fellow-servants in respect to Christ Jesus. If masters and servants would consider their duties to God, and the account they must shortly give to him, they would be more mindful of their duty to each other, and thus families would be more orderly and happy.
【엡6:6 JFB】6. (골3:22). Seeking to please their masters only so long as these have their eyes on them: as Gehazi was a very different man in his master's presence from what he was in his absence (왕하5:1-18).
men-pleasers—not Christ-pleasers (compare 갈1:10; 살전2:4).
doing the will of God—the unseen but ever present Master: the best guarantee for your serving faithfully your earthly master alike when present and when absent.
from the heart—literally, soul (시111:1; 롬13:5).
【엡6:7 JFB】7. good will—expressing his feeling towards his master; as "doing the will of God from the heart" expresses the source of that feeling (골3:23). "Good will" is stated by Xenophon [Economics] to be the principal virtue of a slave towards his master: a real regard to his master's interest as if his own, a good will which not even a master's severity can extinguish.
【엡6:8 JFB】8. any man doeth—Greek, "any man shall have done," that is, shall be found at the Lord's coming to have done.
the same—in full payment, in heaven's currency.
shall … receive—(고후5:10; 골3:25; but all of grace, Lu 17:10).
bond or free—(고전7:22; 12:13; 갈3:28; 골3:11). Christ does not regard such distinctions in His present dealings of grace, or in His future judgment. The slave that has acted faithfully for the Lord's sake to his master, though the latter may not repay his faithfulness, shall have the Lord for his Paymaster. So the freeman who has done good for the Lord's sake, though man may not pay him, has the Lord for his Debtor (잠19:17).
【엡6:9 JFB】9. the same things—Mutatis mutandis. Show the same regard to God's will, and to your servants' well-being, in your relation to them, as they ought to have in their relation to you. Love regulates the duties both of servants and masters, as one and the same light attempers various colors. Equality of nature and faith is superior to distinctions of rank [Bengel]. Christianity makes all men brothers: compare 레25:42, 43; 신15:12; 렘34:14 as to how the Hebrews were bound to treat their brethren in service; much more ought Christians to act with love.
threatening—Greek, "the threatening" which masters commonly use. "Masters" in the Greek, is not so strong a term as "despots": it implies authority, but not absolute domination.
your Master also—The oldest manuscripts read, "the Master both of them and you": "their Master and yours." This more forcibly brings out the equality of slaves and masters in the sight of God. Seneca [Thyestes, 607], says, "Whatever an inferior dreads from you, this a superior Master threatens yourselves with: every authority here is under a higher above." As you treat your servants, so will He treat you.
neither … respect of persons—He will not, in judging, acquit thee because thou art a master, or condemn him because he is a servant (행10:34; 롬2:11; 갈2:6; 골3:25; 벧전1:17). Derived from 신10:17; 대하19:7.
【엡6:10 JFB】10. my brethren—Some of the oldest manuscripts omit these words. Some with Vulgate retain them. The phrase occurs nowhere else in the Epistle (see, however, 엡6:23); if genuine, it is appropriate here in the close of the Epistle, where he is urging his fellow soldiers to the good fight in the Christian armor. Most of the oldest manuscripts for "finally," read, "henceforward," or "from henceforth" (갈6:17).
be strong—Greek, "be strengthened."
in the power of his might—Christ's might: as in 엡1:19, it is the Father's might.
【엡6:10 MHCC】Spiritual strength and courage are needed for our spiritual warfare and suffering. Those who would prove themselves to have true grace, must aim at all grace; and put on the whole armour of God, which he prepares and bestows. The Christian armour is made to be worn; and there is no putting off our armour till we have done our warfare, and finished our course. The combat is not against human enemies, nor against our own corrupt nature only; we have to do with an enemy who has a thousand ways of beguiling unstable souls. The devils assault us in the things that belong to our souls, and labour to deface the heavenly image in our hearts. We must resolve by God's grace, not to yield to Satan. Resist him, and he will flee. If we give way, he will get ground. If we distrust either our cause, or our Leader, or our armour, we give him advantage. The different parts of the armour of heavy-armed soldiers, who had to sustain the fiercest assaults of the enemy, are here described. There is none for the back; nothing to defend those who turn back in the Christian warfare. Truth, or sincerity, is the girdle. This girds on all the other pieces of our armour, and is first mentioned. There can be no religion without sincerity. The righteousness of Christ, imputed to us, is a breastplate against the arrows of Divine wrath. The righteousness of Christ implanted in us, fortifies the heart against the attacks of Satan. Resolution must be as greaves, or armour to our legs; and to stand their ground or to march forward in rugged paths, the feet must be shod with the preparation of the gospel of peace. Motives to obedience, amidst trials, must be drawn from a clear knowledge of the gospel. Faith is all in all in an hour of temptation. Faith, as relying on unseen objects, receiving Christ and the benefits of redemption, and so deriving grace from him, is like a shield, a defence every way. The devil is the wicked one. Violent temptations, by which the soul is set on fire of hell, are darts Satan shoots at us. Also, hard thoughts of God, and as to ourselves. Faith applying the word of God and the grace of Christ, quenches the darts of temptation. Salvation must be our helmet. A good hope of salvation, a Scriptural expectation of victory, will purify the soul, and keep it from being defiled by Satan. To the Christian armed for defense in battle, the apostle recommends only one weapon of attack; but it is enough, the sword of the Spirit, which is the word of God. It subdues and mortifies evil desires and blasphemous thoughts as they rise within; and answers unbelief and error as they assault from without. A single text, well understood, and rightly applied, at once destroys a temptation or an objection, and subdues the most formidable adversary. Prayer must fasten all the other parts of our Christian armour. There are other duties of religion, and of our stations in the world, but we must keep up times of prayer. Though set and solemn prayer may not be seasonable when other duties are to be done, yet short pious prayers darted out, always are so. We must use holy thoughts in our ordinary course. A vain heart will be vain in prayer. We must pray with all kinds of prayer, public, private, and secret; social and solitary; solemn and sudden: with all the parts of prayer; confession of sin, petition for mercy, and thanksgiving for favours received. And we must do it by the grace of God the Holy Spirit, in dependence on, and according to, his teaching. We must preserve in particular requests, notwithstanding discouragements. We must pray, not for ourselves only, but for all saints. Our enemies are mighty, and we are without strength, but our Redeemer is almighty, and in the power of his mighty we may overcome. Wherefore we must stir up ourselves. Have not we, when God has called, often neglected to answer? Let us think upon these things, and continue our prayers with patience. (Eph 6:19-24)
【엡6:11 JFB】11. the whole armour—the armor of light (롬13:12); on the right hand and left (고후6:7). The panoply offensive and defensive. An image readily suggested by the Roman armory, Paul being now in Rome. Repeated emphatically, 엡6:13. In 롬13:14 it is, "Put ye on the Lord Jesus Christ"; in putting on Him, and the new man in Him, we put on "the whole armor of God." No opening at the head, the feet, the heart, the belly, the eye, the ear, or the tongue, is to be given to Satan. Believers have once for all overcome him; but on the ground of this fundamental victory gained over him, they are ever again to fight against and overcome him, even as they who once die with Christ have continually to mortify their members upon earth (롬6:2-14; 골3:3, 5).
of God—furnished by God; not our own, else it would not stand (시35:1-3). Spiritual, therefore, and mighty through God, not carnal (고후10:4).
wiles—literally, "schemes sought out" for deceiving (compare 고후11:14).
the devil—the ruling chief of the foes (엡6:12) organized into a kingdom of darkness (마12:26), opposed to the kingdom of light.
【엡6:12 JFB】12.Greek, "For our wrestling ('the wrestling' in which we are engaged) is not against flesh," &c. Flesh and blood foes are Satan's mere tools, the real foe lurking behind them is Satan himself, with whom our conflict is. "Wrestling" implies that it is a hand-to-hand and foot-to-foot struggle for the mastery: to wrestle successfully with Satan, we must wrestle with God in irresistible prayer like Jacob (창32:24-29; 호12:4). Translate, "The principalities … the powers" (엡1:21; 골1:16; see on 엡3:10). The same grades of powers are specified in the case of the demons here, as in that of angels there (compare 롬8:38; 고전15:24; 골2:15). The Ephesians had practiced sorcery (행19:19), so that he appropriately treats of evil spirits in addressing them. The more clearly any book of Scripture, as this, treats of the economy of the kingdom of light, the more clearly does it set forth the kingdom of darkness. Hence, nowhere does the satanic kingdom come more clearly into view than in the Gospels which treat of Christ, the true Light.
rulers of the darkness of this world—Greek, "age" or "course of the world." But the oldest manuscripts omit "of world." Translate, "Against the world rulers of this (present) darkness" (엡2:2; 5:8; Lu 22:53; 골1:13). On Satan and his demons being "world rulers," compare 요12:31; 14:30; 16:11; Lu 4:6; 고후4:4; 요일5:19, Greek, "lieth in the wicked one." Though they be "world rulers," they are not the ruler of the universe; and their usurped rule of the world is soon to cease, when He shall "come whose right it is" (겔21:27). Two cases prove Satan not to be a mere subjective fancy: (1) Christ's temptation; (2) the entrance of demons into the swine (for these are incapable of such fancies). Satan tries to parody, or imitate in a perverted way, God's working (고후11:13, 14). So when God became incarnate, Satan, by his demons, took forcible possession of human bodies. Thus the demoniacally possessed were not peculiarly wicked, but miserable, and so fit subjects for Jesus' pity. Paul makes no mention of demoniacal possession, so that in the time he wrote, it seems to have ceased; it probably was restricted to the period of the Lord's incarnation, and of the foundation of His Church.
spiritual wickedness—rather as Greek, "The spiritual hosts of wickedness." As three of the clauses describe the power, so this fourth, the wickedness of our spiritual foes (마12:45).
in high places—Greek, "heavenly places": in 엡2:2, "the air," see on 엡2:2. The alteration of expression to "in heavenly places," is in order to mark the higher range of their powers than ours, they having been, up to the ascension (계12:5, 9, 10), dwellers "in the heavenly places" (욥1:7), and being now in the regions of the air which are called the heavens. Moreover, pride and presumption are the sins in heavenly places to which they tempt especially, being those by which they themselves fell from heavenly places (사14:12-15). But believers have naught to fear, being "blessed with all spiritual blessings in the heavenly places" (엡1:3).
【엡6:13 JFB】13. take … of God—not "make," God has done that: you have only to "take up" and put it on. The Ephesians were familiar with the idea of the gods giving armor to mythical heroes: thus Paul's allusion would be appropriate.
the evil day—the day of Satan's special assaults (엡6:12, 16) in life and at the dying hour (compare 계3:10). We must have our armor always on, to be ready against the evil day which may come at any moment, the war being perpetual (시41:1, Margin).
done all—rather, "accomplished all things," namely, necessary to the fight, and becoming a good soldier.
【엡6:14 JFB】14. Stand—The repetition in 엡6:11, 14, shows that standing, that is, maintaining our ground, not yielding or fleeing, is the grand aim of the Christian soldier. Translate as Greek, "Having girt about your loins with truth," that is, with truthfulness, sincerity, a good conscience (고후1:12; 딤전1:5, 18; 3:9). Truth is the band that girds up and keeps together the flowing robes, so as that the Christian soldier may be unencumbered for action. So the Passover was eaten with the loins girt, and the shoes on the feet (출12:11; compare 사5:27; Lu 12:35). Faithfulness (Septuagint, "truth") is the girdle of Messiah (사11:5): so truth of His followers.
having on—Greek, "having put on."
breastplate of righteousness—(사59:17), similarly of Messiah. "Righteousness" is here joined with "truth," as in 엡5:9: righteousness in works, truth in words [Estius] (요일3:7). Christ's righteousness inwrought in us by the Spirit. "Faith and love," that is, faith working righteousness by love, are "the breastplate" in 살전5:8.
【엡6:15 JFB】15. Translate, "Having shod your feet" (referring to the sandals, or to the military shoes then used).
the preparation—rather, "the preparedness," or "readiness of," that is, arising from the "Gospel" (시10:17). Preparedness to do and suffer all that God wills; readiness for march, as a Christian soldier.
gospel of peace—(compare Lu 1:79; 롬10:15). The "peace" within forms a beautiful contrast to the raging of the outward conflict (사26:3; 빌4:7).
【엡6:16 JFB】16. Above all—rather, "Over all"; so as to cover all that has been put on before. Three integuments are specified, the breastplate, girdle, and shoes; two defenses, the helmet and shield; and two offensive weapons, the sword and the spear (prayer). Alford translates, "Besides all," as the Greek is translated, Lu 3:20. But if it meant this, it would have come last in the list (compare 골3:14).
shield—the large oblong oval door-like shield of the Romans, four feet long by two and a half feet broad; not the small round buckler.
ye shall be able—not merely, "ye may." The shield of faith will certainly intercept, and so "quench, all the fiery darts" (an image from the ancient fire-darts, formed of cane, with tow and combustibles ignited on the head of the shaft, so as to set fire to woodwork, tents, &c.).
of the wicked—rather "of the EVIL ONE." Faith conquers him (벧전5:9), and his darts of temptation to wrath, lust, revenge, despair, &c. It overcomes the world (요일5:4), and so the prince of the world (요일5:18).
【엡6:17 JFB】17. take—a different Greek word from that in 엡6:13, 16; translate, therefore, "receive," "accept," namely, the helmet offered by the Lord, namely, "salvation" appropriated, as 살전5:8, "Helmet, the hope of salvation"; not an uncertain hope, but one that brings with it no shame of disappointment (롬5:5). It is subjoined to the shield of faith, as being its inseparable accompaniment (compare 롬5:1, 5). The head of the soldier was among the principal parts to be defended, as on it the deadliest strokes might fall, and it is the head that commands the whole body. The head is the seat of the mind, which, when it has laid hold of the sure Gospel "hope" of eternal life, will not receive false doctrine, or give way to Satan's temptations to despair. God, by this hope, "lifts up the head" (시3:3; Lu 21:28).
sword of the Spirit—that is, furnished by the Spirit, who inspired the writers of the word of God (벧후1:21). Again the Trinity is implied: the Spirit here; and Christ in "salvation" and God the Father, 엡6:13 (compare 히4:12; 계1:16; 2:12). The two-edged sword, cutting both ways (시45:3, 5), striking some with conviction and conversion, and others with condemnation (사11:4; 계19:15), is in the mouth of Christ (사49:2), in the hand of His saints (시149:6). Christ's use of this sword in the temptation is our pattern as to how we are to wield it against Satan (마4:4, 7, 10). There is no armor specified for the back, but only for the front of the body; implying that we must never turn our back to the foe (Lu 9:62); our only safety is in resisting ceaselessly (마4:11; 약4:7).
【엡6:18 JFB】18. always—Greek, "in every season"; implying opportunity and exigency (골4:2). Paul uses the very words of Jesus in Lu 21:36 (a Gospel which he quotes elsewhere, in undesigned consonance with the fact of Luke being his associate in travel, 고전11:23, &c.; 딤전5:18). Compare Lu 18:1; 롬12:12; 살전5:17.
with all—that is, every kind of.
prayer—a sacred term for prayer in general.
supplication—a common term for a special kind of prayer [Harless], an imploring request. "Prayer" for obtaining blessings, "supplication" for averting evils which we fear [Grotius].
in the Spirit—to be joined with "praying." It is he in us, as the Spirit of adoption, who prays, and enables us to pray (롬8:15, 26; 갈4:6; Jude 20).
watching—not sleeping (엡5:14; 시88:13; 마26:41). So in the temple a perpetual watch was maintained (compare Anna, Lu 2:37).
thereunto—"watching unto" (with a view to) prayer and supplication.
with—Greek, "in." Persevering constancy ("perseverance") and (that is, exhibited in) supplication are to be the element in which our watchfulness is to be exercised.
for all saints—as none is so perfect as not to need the intercessions of his fellow Christians.
【엡6:19 JFB】19. for me—a different Greek preposition from that in 엡6:18; translate, therefore, "on my behalf."
that I may open my mouth boldly—rather, "that there may be given to me 'utterance,' or 'speech' in the opening of my mouth (when I undertake to speak; a formula used in set and solemn speech, 욥3:1; 단10:16), so as with boldness to make known," &c. Bold plainness of speech was the more needed, as the Gospel is a "mystery" undiscoverable by mere reason, and only known by revelation. Paul looked for utterance to be given him; he did not depend on his natural or acquired power. The shortest road to any heart is by way of heaven; pray to God to open the door and to open your mouth, so as to avail yourself of every opening (렘1:7, 8; 겔3:8, 9, 11; 고후4:13).
【엡6:19 MHCC】The gospel was a mystery till made known by Divine revelation; and it is the work of Christ's ministers to declare it. The best and most eminent ministers need the prayers of believers. Those particularly should be prayed for, who are exposed to great hardships and perils in their work. Peace be to the brethren, and love with faith. By peace, understand all manner of peace; peace with God, peace of conscience, peace among themselves. And the grace of the Spirit, producing faith and love, and every grace. These he desires for those in whom they were already begun. And all grace and blessings come to the saints from God, through Jesus Christ our Lord. Grace, that is, the favour of God; and all good, spiritual and temporal, which is from it, is and shall be with all those who thus love our Lord Jesus Christ in sincerity, and with them only.
【엡6:20 JFB】20. For—Greek, as in 엡6:19, "On behalf of which."
an ambassador in bonds—a paradox. Ambassadors were held inviolable by the law of nations, and could not, without outrage to every sacred right, be put in chains. Yet Christ's "ambassador is in a chain!" The Greek is singular. The Romans used to bind a prisoner to a soldier by a single chain, in a kind of free custody. So 행28:16, 20, "I am bound with this chain." The term, "bonds" (plural), on the other hand, is used when the prisoner's hands or feet were bound together (행26:29); compare 행12:6, where the plural marks the distinction. The singular is only used of the particular kind of custody described above; an undesigned coincidence [Paley].
【엡6:21 JFB】21. that ye also—as I have been discussing things relating to you, so that ye also may know about me (compare 골4:7, 8). Neander takes it, "Ye also," as well as the Colossians (골4:6).
my affairs—Greek, "the things concerning me."
how I do—how I fare.
Tychicus—an Asiatic, and so a fit messenger bearing the respective Epistles to Ephesus and Colosse (행20:4; 딤후4:12).
a beloved brother—Greek, "the beloved brother"; the same epithet as in 골4:7.
minister—that is, servant.
in the Lord—in the Lord's work.
【엡6:22 JFB】22. for the same purpose—Greek, "for this very purpose." 골4:8 is almost word for word the same as this verse.
our affairs—Greek, "the things concerning us," namely, concerning myself. "Aristarchus, my fellow prisoner, and Marcus, sister's son to Barnabas" (골4:10).
【엡6:23 JFB】23. love with faith—Faith is presupposed as theirs; he prays that love may accompany it (갈5:6).
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.