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11 See with what large letters I am writing to you jwith my own hand. 12 kIt is those who want to make a good showing in the flesh lwho would force you to be circumcised, and only min order that they may not be persecuted for the cross of Christ. 13 For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. 14 But far be it from me to boast nexcept in the cross of our Lord Jesus Christ, by which2 the world ohas been crucified to me, and I to the world. 15 For pneither circumcision counts for anything, nor uncircumcision, but qa new creation. 16 And as for all who walk by this rule, rpeace and mercy be upon them, and upon sthe Israel of God. 17 From now on let no one cause me trouble, for I bear on my body the marks of Jesus. 18 
tThe grace of our Lord Jesus Christ be uwith your spirit, brothers. Amen.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 6:11–18.

11절) 바울이 직접 쓴 큰 글자, 아마도 바울의 서신이 다른 필사자에 의해서 대필 혹은 받아쓰기가 되었는데 이제 이 서신을 마치면서 마지막 본문을 바울이 직접 쓰고 있다는 사실을 강조하고 있는 것으로 보인다. 
- Paul probably has been dictating the letter to a scribe (see also Rom. 16:22).   p 2256  Now, however, he adds his “signature” to the letter (see 2 Thess. 3:17)—a postscript in his own handwriting, which entailed large letters! Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2255–2256.
- It was a common convention of Hellenistic letter writing that a secretary or amanuensis would prepare the main body of the letter while the sender would append his signature and perhaps a few closing words of benediction as a way of attesting the contents of the letter and assuring the reader of his full endorsement. We follow much the same practice today when an attorney or legal secretary draws up an official document that requires the signature of a client for validation. We gather from other comments in Paul’s letters that it was customary for him to dictate his letters orally to an amanuensis and then add a personal postscript and signature in his own hand at the end of the epistle (cf. 1 Cor 16:21; 2 Cor 10:1; 2 Thess 3:17; Col 4:18). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 430.
왜 마지막 친필 사인, 인사를 하면서 큰 글자로 썼을까? 그의 시력이 약해져서, 심한 고문으로 필력이 떨어져서, 계속되는 장막 깁는 일, 노동으로 인해서, 복잡한 헬라 문장보다 자신의 모국어인 셈족 언어를 강조하기 위해서 etc. 

12-13절) 바울은 서신을 마무리하면서 다시 한번 갈라디아 교회의 신자들에게 구원의 필수조건으로 할례를 받아야 한다는 거짓된 주장에 대하여 방점을 찍고 있는 것이다. 행 15:1의 주장처럼 많은 유대 신자들은 할례를 구원의 필수조건으로 여겼다. 하지만 바울은 할례가 유의미하지만 꼭 필요한 것은 아니라고 여겼다. 유대인들은 많은 이방인들이 개종하여 유대인이 되었다는 외부적인 증거를 얻기 위해서 할례를 주장한 것이다. 이러한 의도는 정당하지 않다는 것을 지적하고 있는 것이다. 
육체의 모양을 내는 것이 바로 할례인데, 이방인이 할례를 받았다는 이러한 것으로 자랑하려는 것이 그들의 동기였던 것이다. 이는 마치 선교사들이 선교대회때 개종자들의 사진을 보여준다던지 그들을 데려와서 보여주는 것과 같다. 이는 마치 삼상 18장에 미갈을 아내로 얻기 위해서 다윗이 200명의 블레셋 남자들을 죽이고 그들의 포피를 사울에게 바친것과 같다. 바울의 대적자들은 이방인들의 포피를 바치는 것을 자신들의 승리, 자랑으로 여긴 것이다.
- Paul’s opponents evidently were Jewish Christian missionaries who were waging an aggressive evangelistic campaign of their own. It is not far-fetched to imagine that they had strong ties to the “Mother Church” at Jerusalem, especially to the ultralegalistic wing in it—the same group that gave Paul such a hassle upon his subsequent return to the city of his early adulthood (cf. Acts 21–22). This party was well represented at the Jerusalem Council, where they argued (unsuccessfully) for the adoption of their policy toward Gentiles who wanted to become Christians: “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved” (Acts 15:1). There is no doubt that this view was deeply and sincerely held by many Jewish Christians who were alarmed at the large number of Gentiles being brought into the church through the ministry of Paul and his coworkers. Paul did not deny that there was an element of sincere conviction among his opponents, but he did claim that there was a more sinister and self-serving motivation at work as well. They wanted to boast and brag about how many Gentile Christians they had converted into Jewish proselytes. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 433.
- A gruesome story from the Old Testament provides an analogy for the Judaizers’ activity. In 1 Sam 18 we read of David’s negotiations with Saul concerning Michal, Saul’s daughter, whom David desired to marry. The “price” Saul proposed for this marital dispensation was “a hundred Philistine foreskins.” Thus “David and his men went out and killed two hundred Philistines. He brought their foreskins and presented the full number to the king so that he might become the king’s son-in-law. Then Saul gave him his daughter Michal in marriage” (1 Sam 18:27). Figuratively, Paul’s opponents were doing the same thing David and his soldiers had done of old: presenting Gentile “foreskins” as a mark of their own success and ingenuity as representatives of the Jewish Christian establishment. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 433–434.
이러한 육체의 자랑이라는 독의 해독제는 바로 날마다 십자가앞으로 나아가는 것이다.(5:24)

할례를 요구하는 것이 그리스도의 십자가로 말미암는 박해를 면하게 한다는 것은 무슨 의미인가? 오직 은혜로 얻는 구원이라는 복음의 가치를 타협하지 않고 전할때 많은 핍박이 있었다. 하지만 여기서 할례를 병행한다면 대적자들의 핍박을 면할 수 있지 않는가라는 것이다. 
- Paul suggested one additional motivation for the insistence of his Jewish Christian opponents that the Gentile Christians of Galatia undergo circumcision. They did this, he said, in order to “avoid being persecuted for the cause of Christ.” But how could the circumcision of Gentile believers in Galatia result in the nonpersecution of these itinerant missionaries? The most natural interpretation is to assume that Paul was here simply applying his own experience of persecution to the agitators. In other words, he was saying in effect: Sure, I could have avoided persecution too had I been willing to compromise the message of salvation by grace alone. By insisting on the circumcision of Gentile believers, the Judaizers could cast themselves in a favorable light with the local synagogue authorities: they were simply recruiting more Jewish proselytes for the nation of Israel, thereby mitigating, to some extent at least, the scandal of the cross with its particularistic emphasis on salvation through Jesus Christ alone. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 434.
실제로 주후 40-50년대에 열심당들이 율법을 따르지 않는 이방 그리스도인들을 핍박했다. 이러한 핍박을 피하기 위해서 할례를 택하도록 한 것이다. 
- Whatever the exact historical referent Paul had in mind, the theological meaning of his statement is clear: to follow Jesus Christ faithfully and to proclaim his gospel unflinchingly is to invite persecution. The Galatian Christians knew this from their own experience (cf. 3:4). By using the motivation of the Judaizers as a foil, Paul was here reminding them of how much they had already suffered for the cause of Christ and encouraging them to remain steadfast in their discipleship. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 435.



14절) 세상이 나에 대해서 십자가에 못박히고 나 또한 세상에 대하여 못박혔다. 이는 하나님에 대항하는 모든 세상의 제도가 더이상 자신에게 영향을 주지 못하게 되었음을 말하면서 동시에 바울또한 자신이 예수 그리스도를 섬김으로 세상에 대한 기대, 바램에 대하여 죽었음을 이야기하는 것이다. ‘주인 바꾸기’에 성공한 사람은 더이상 자신의 주인이 아닌 것에 대해서 영향을 주거나 받지 않는다는 것이다. 문제는 우리가 양다리를 걸치려고 한다는 것이다. 
- the world has been crucified to me. Paul is saying that the entire world system in all its glory, but in opposition to God, is dead or destroyed in its power to attract him; it has no influence or power over Paul, no appeal to him. and I to the world. Paul is (similarly) dead to the desires and attractions of the world, for he serves Christ as his new master. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2256.

십자가는 당시에 극혐의 단어이자 사형의 도구여서 로마인들마저 십자가라는 단어를 사용하기를 꺼려했다. 하지만 그리스도의 십자가의 죽음은 너무나도 명백한 사실이어서 이를 숨길수가 없자 이를 약화시키기 위해서 이렇게 말한다. “예수가 십자가에 못박힌 것은 사실이다. 이것이 하나님의 크신 사랑의 표현임에 틀림없다. 하지만 네가 진정한 이스라엘이 되기를 원한다면 뭔가 특별한 것을 해야한다”라고 가르쳤다. 
- The false teachers Paul confronted in Galatia, not unlike many contemporary theologians today, found the cross a matter of severe embarrassment. They could not deny that the Messiah had in fact been impaled on a Roman cross. That was too palpable and public an event for anyone to try to hide. But if they could not deny the cross, they would certainly de-emphasize it. They would conceal the full meaning of atonement by arrogating unto sinful human beings a share in their own salvation. Their argument might have run something like this: “Yes, of course, Jesus died on the cross, and that is a great example of God’s love. But if you want to be saved and really belong to the true Israel, then you must do something more than merely rely on that past event. Yes, Jesus was the Messiah, and he did a lot for us. But now it is up to you to complete what he began.”
Over against this kind of truncated gospel, Paul declared that what happened on the cross was more than a prolegomenon to salvation. “God was reconciling the world to himself in Christ,” for “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Cor 5:19, 21). What was true in Paul’s day is no less true in ours: where the doctrine of the cross is not received, Jesus Christ is not received. It has been well said that a person might preach with great knowledge and zeal upon everything in the Bible except the cross, and his preaching will have been in vain, for the message of the cross is the power of God unto salvation to all who believe (1 Cor 1:18).

 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 436–437.

본문은 십자가에 못박히신 그리스도, 세상, 그리스도인을 말한다. 그리스도께서 단번에 그 십자가에 달려 죽으셨고 죽음의 순간 온 피조 세계가 이에 반응했다. 땅이 흔들리고 태양이 빛을 잃고 무덤이 터졌다. 이는 사단의 세력이 이제 무력화 되었다는 것을 보여주시는 것이다. 사단은 여전히 자신이 피조세계를 다스린다고 외치지만 이제 운명을 다했음을 보여주신 것이다. 여기서 세상은 단순히 시간과 공간을 의미하는 물리적 체계라기 보다는 세상의 질서를 의미한다고 볼 수 있다. 그리스도의 십자가로 하나님 나라가 이땅에 이미 임했음을 선포하고 있는 것이다. 

15절) 본문은 앞서 5:6과 같다. 바울은 할례나 무할례는 아무것도 아니고 사랑으로 역사하는 믿음이 중요하다고 강조했다. 본문은 이제 새로운 피조물이 되는 것이 중요하다고 강조하고 있다. 
- In 2 Cor 5:17 Paul expressed this idea in fuller terms: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” The new creation, then, involves the whole process of conversion: the regenerating work of the Holy Spirit leading to repentance and faith, the daily process of mortification and vivification, continual growth in holiness leading to eventual conformity to the image of Christ. The new creation implies a new nature with a new system of desires, affections, and habits, all wrought through the supernatural ministry of the Holy Spirit in the life of the believer. No spiritual gymnastics, no twelve-step program on the deeper life, no quick-fix “How-to-Be-a-Better-Christian” seminar can produce this kind of transformation. Paul’s emphasis was on the act of God in effecting a new thing. This is the result of faith working by love leading to holiness culminating in a life filled with the Spirit. As Paul had done throughout the letter, so too here in these closing lines he reiterated the central thesis he had developed from numerous perspectives: no one is made right with God on the basis of external ceremonies or human efforts of any kind but only through the unilateral action of God in the cross and resurrection of Jesus Christ, the object of the believer’s trust and the One whose Spirit liberates and empowers all those whose sins are forgiven. Put otherwise, justification by faith is not a legal fiction but a living reality that manifests itself in the new creation. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 438–439.

16절) 이 규례를 행하는 자와 하나님의 이스라엘에게 평강과 긍휼을 빌고 있다. 여기서 규례를 행하는 자와 하나님의 이스라엘이 누구인가가 질문이다. 앞서 바울은 계속해서 유대인이나 이방인이나, 할례자나 무할례자나 오직 그리스도의 십자가를 자랑하는 자가 새로운 피조물이라고 말하고 있다. 바로 그 사람들, 그 교회가 하나님의 이스라엘이 되는 것이다. 

17절) 바울이 몸에 가지고 있던 예수의 흔적, ‘스티그마’가 무엇인가? 여러 이견이 있지만 그가 복음을 전하는 동안 받았던 많은 핍박(구타, 돌에 맞음, 채찍질)으로 인해 몸에 남은 상처일 것이다. 행 14:19-2-은 그가 루스드라에서 처음 복음을 전하고 당한 핍박을 묘사한다. 그렇다면 왜 바울은 이 서신의 마지막에 예수의 흔적을 이야기하고 있는가? 
- Why did Paul mention the brand marks here at the very end of his letter, as a kind of climactic conclusion to all that he had written? He did so for two reasons at least. First, Paul’s readers immediately would have identified the branding of the flesh with slavery, for slaves in the ancient world frequently were marked with the insignia of their master as a badge of identification. In addition, certain devotees of the mystery religions also tattooed themselves as a way of showing their devotion and loyalty to a particular cult or deity. So, in effect, Paul would have been saying: Look, I too have been branded! I am a slave of my faithful Savior Jesus Christ. If you care to look for yourselves, here is his insignia imprinted in my very flesh. I am no fair-weather Christian but one who has come to know his Lord in the fellowship of his sufferings as well as the power of his resurrection. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 442.

이 흔적을 그리스도인의 세례로 보기도 한다. 
- The baptized Christian has ceased to belong to the world and is no longer its slave. He belongs to Christ alone, and his relationship with the world is mediated through him.… The old man and his sin are judged and condemned, but out of this judgment a new man arises, who has died to the world and to sin. Thus this death is not the act of an angry Creator finally rejecting his creation and his wrath, but the gracious death which had been won for us by the death of Christ; the gracious assumption of the creature by his creator. It is death in the power and fellowship of the cross of Christ. He who becomes Christ’s own possession must submit to his cross, and suffer and die with him.… It is a death full of grace. The cross to which we are called is a daily dying in the power of the death which Christ died once and for all. In this way baptism means sharing in the cross of Christ.175
175
D. Bonhoeffer, The Cost of Discipleship (New York: Macmillan, 1968), 257–58.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 443.

18절) 그의 마지만 인사, 이는 1:3의 인사와 대구를 이룬다. 



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6 yLet the one who is taught the word share all good things with the one who teaches. 7 zDo not be deceived: God is not mocked, for awhatever one sows, that will he also reap. 8 For bthe one who sows to his own flesh cwill from the flesh reap corruption, but dthe one who sows to the Spirit will from the Spirit reap eternal life. 9 And elet us not grow weary of doing good, for in due season we will reap, fif we do not give up. 10 So then, gas we have opportunity, let us hdo good to everyone, and especially to those who are iof the household of faith.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 6:6–10.

6절) 바울은 정기적으로 사례를 받지 않고 텐트 만드는 일을 통해서 자신의 사역을 지속하였다. 하지만 그는 자신이 세운 교회들에 지속적으로 사역자와 선생들에게 재정적인 지원을 할 것을 권면한다. 
- It is well known that Paul himself did not receive a regular stipend from his churches (although he did receive with gratitude a personal gift of money from the Philippians) but rather used his skills as a leather worker to make and sell tents for a living. However, he never held himself up as an example to others in this regard. To the contrary, he persistently encouraged the churches he had founded to provide material support for the pastors and teachers in their midst (cf. 1 Cor 9; 2 Cor 11:7–11; 1 Thess 2:7–10). It may well be, as someone has suggested, that Paul had “a gentlemanly dislike for talking about money.”133 Still, he fully recognized that financial stewardship was an indispensable element of faithful service to Christ and his church. Repeatedly he exhorted believers to give regularly, generously, and joyfully both to his special collection for the poor saints in Jerusalem and to the regular maintenance of godly teachers in their midst.134
133 Bligh, Galatians, 483.
134 J. G. Strelan has interpreted the entire motif of burden bearing in this passage in terms of Paul’s appeal for the Galatians to support his collection for the Jerusalem Christians. See his “Burden-Bearing and the Law of Christ: A Re-examination of Galatians 6:2,” JBL 94 (1975): 266–76. On the whole question of the collection, see K. F. Nickle, The Collection: A Study in Pauline Strategy (Naperville: Allenson, 1967), and D. Georgi, Die Geschichte der Kollekte des Paulus für Jerusalem (Hamburg-Bergstedt: H. Reich, 1965).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 419–420.

- Does a verse like this have anything to say to us today? Much in every way! First, the primary responsibility of pastors is to teach and preach the Word of God. All other aspects of the ministry, however worthy, must be subordinate to this fundamental task, for God has chosen “the foolishness of preaching to save them that believe” (1 Cor 1:21, KJV). Second, there is a special relationship between those who dispense instruction in the Word of God and those who hear and receive it. A workman is still worthy of his keep, and faithful pastors should not be taken for granted but rather recognized as a special gift from the Lord, one worthy of unstinted and generous support. Finally, in receiving such support from their people, pastors should guard against two temptations. On the one hand pastors who are richly blessed with material goods can forget the basic purpose of their ministry and become seduced by “the love of money [which] is the root of all evil” (1 Tim 6:10, KJV). On the other hand, it is possible for a pastor to become so inured to a comfortable living that he functions as a mere hireling, forgetting that one day he must stand before Christ to give an account of the ministry to which he was called and the message he was privileged to preach.136
136 There is considerable discussion about whether the “all good things” those receiving instruction are to share with their teachers includes spiritual blessings as well as material benefits. Most commentaries follow the interpretation set forth in the translation of the Jerusalem Bible: “People under instruction should always contribute something to the support of the man who is instructing them.” While this seems to be the purport of Paul’s meaning here, the command to provide material support for ministers of the Word does not preclude a wider sharing of spiritual blessings, especially those related to the fruit of the Spirit. W. Perkins held that Paul added this word of instruction because the churches of Galatia were especially neglectful of caring for their ministers, a situation he saw replicated in his own day: “There are so many needy, poor wandering Levites, which would gladly serve for a morsel of bread, or a suit of raiment, it is a pregnant proof that there is very small devotion in men for the maintenance of religion; especially in those which are so straightlaced and short-sleeved in bestowing anything for the good of the ministry, and yet in keeping of hounds and hawks, and worse matters, in maintaining players, jesters, fools, and such like, are very lavish and profuse, to their great cost” (Galatians, 479).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 421.

7-8절) 7절은 당시 헬라시대의 중요한 3가지 격언을 통합시킨 문장이다. 속이지 말라, 하나님은 업신여김을 받지 않는다. 심는대로 거둘 것이다. 
본문의 업신여김이라는 단어는 ‘미크테리제인’으로 신약에서는 본문에서만 유일하게 사용되는 단어로 조롱이나 경멸하는 의미로 코를 올리는 것을 의미한다. 
- The Greek verb myktērizein is found nowhere else in the New Testament, although it is well attested in the Septuagint. It means literally to “turn up the nose in mockery or contempt.” The Old Testament references are mostly to the mocking of God’s prophets; only once is this graphic word applied to a blasphemous mocking of God himself. In Ezek 8:17 the Lord asked the prophet a series of questions: “Have you seen this, son of man? Is it a trivial matter for the house of Judah to do the detestable things they are doing here? Must they also fill the land with violence and continually provoke me to anger? Look at them putting the branch to their nose!”  Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 422.
이제 8절에서 바울은 심고 거두는 이 변하지 않는 원리를 갈라디아 교회에 적용하면서 육체와 성령으로 심고 거두는 것에 대해서 가르치고 있다. 

- Like a chalk artist, Paul painted a vivid portrait of the dark side of reality—the certainty of judgment, the harvest of destruction and death, the inescapable and eternal outcome of sowing to the flesh. But the counterdestiny of those who sow to the Spirit is just as glorious as that of unrepentant sinners is horrible. If the works of the flesh issue in corruption and death, the fruit of the Spirit yields the harvest of eternal life. Although “eternal life” as a theological motif is more typically associated with the Johannine writings, it does occur at a number of strategic points in Paul’s letters as well (cf. Rom 2:7; 5:21; 6:22–23; 1 Tim 1:16; Titus 1:3; 3:7). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 424.

9-10절) 개인적인 책임과 상호 책무(personal accountability and mutual responsibility)
바울은 선을 행하되 낙심하지 말것을, 그리고 포기하지 말 것을 명령한다. 왜나하면 때가 이르면 거두게 될 것이기 때문이다. 이는 농부의 일상이다. 농부는 봄에 씨를 뿌리고, 가뭄과 병충해, 태풍등의 어려움을 통과해야 한다. 이 과정에서 낙심하여 포기하면 열매를 거둘 수 없는 것이다. 하지만 그 때가 이르면, 그 때가 이를때까지 농부가 포기하지 않고 잡초를 뽑고, 논에 물을 대고, 넘어진 줄기들을 세워주는 일들을 소망을 가지고 지속해야 하는 것이다. 본문의 때는 바로 ‘카이로스’이다. 인간적인, 물리적 시간이 아니라 하나님의 시간인 것이다. 농사를 위한 달력으로 추수의 때를 계산할 수 있다. 하지만 하나님의 사역에 있어서 그 때는 하나님만이 정하실 수 있는 것이다. 
- In the last part of v. 9 Paul added a word of motivation to this urgent reminder: “For at the proper time we will reap a harvest if we do not give up.” The word for “the proper time” is kairos, the same word Paul used in 4:4 to describe the opportune moment, the fullness of time, in which God sent his Son into the world. The same expression is used in 1 Tim 6:15 to describe the parousia or second advent of Christ—“which God will bring about in his own time.” At this point Paul’s metaphor of the spiritual life as a process of sowing and reaping breaks down. When a farmer plants a crop in the springtime, he can calculate with reasonable accuracy the time of the harvest. Of course, there are always variables to be taken into consideration, matters such as changing weather patterns, a swarm of destructive insects, and the like. Still, with the aid of the Farmer’s Almanac or more scientific agricultural techniques, the wise farmer can usually depend on the expected timetables of seedtime and harvest. Not so in the spiritual life. One of the greatest frustrations in the Christian ministry, and a principal cause for “weariness in well doing,” is the inability to calculate the spiritual outcome of faithful labors in the work of the Lord. For this reason we must be cautious in putting too much stock in what we often call “visible results.” We serve a Sovereign God who has promised that his Word will not return void. The ultimate harvest is assured, but it will only come “at the proper time,” that is, in God’s own good time. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 425–426.

윌리엄 캐리의 예
- William Carey arrived in India in 1793 with a burden to preach the gospel of Jesus Christ to those who had never heard the name. For seven years he proclaimed the gospel message faithfully week after week, month after month, with not a single native of India converted to Christ. Through years of struggle and doubt, Carey was often discouraged but never defeated. To his sisters back home in England he wrote:I feel as a farmer does about his crop: sometimes I think the seed is springing, and thus I hope; a little blasts all, and my hopes are gone like a cloud. They were only weeds which appeared; or if a little corn sprung up, it quickly dies, being either chocked with weeds, or parched up by the sun of persecution. Yet I still hope in God, and will go forth in his strength, and make mention of his righteousness, even of his only.142

On December 28, 1800, Carey baptized in the Ganges River his first Hindu convert, a carpenter named Krishna Pal. William Ward, who witnessed the dramatic deliverance of this man from the grip of paganism into the glorious truth of the gospel, wrote in his diary: “Ye gods of stone and clay, did ye not tremble, when in the Triune Name one soul shook you from his feet as dust?”143 This was the beginning of a mighty harvest of souls that God granted to Carey and his coworkers at the Serampore Mission in India.

142
George, Faithful Witness, 116.
143 Ibid., 132.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 426.

10절의 기회도 바로 카이로스라는 단어이다. 
- The word kairos is used in both verses, and the connection between them may be understood as follows: Just as the time of reaping will come “at the proper time,” so now we must make good use of the present “opportunity” to sow to the Spirit rather than to the flesh. Paul’s words should certainly not be understood as an endorsement for a lackadaisical approach to ethical living, as if he were saying: “Let us do good to others from time to time as the occasion may present itself.” No, the kairos Paul spoke of in this verse is the divinely given opportunity for fulfilling the law of Christ, the unique dispensation of service granted to every born-again believer through the providential ordering of God. Paul here bore witness to the limitations of human life. The freedom of the Christian is a freedom of service in the moment of opportunity. The life of every person rushes toward its appointed end (Heb 9:27). The time for harvest is irretrievably set in the divine date book. Because this is true, consequently, therefore as we have opportunity (cf. “as opportunity offers,” NEB), let us faithfully fulfill the ministry God has given us to do. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 427.

우리 그리스도인들은 모든이에게 선을 행해야 하면서 동시에 특별히 믿음의 가족들에게 선을 행할 것을 명령받고 있다. 그리고 우리는 먼저 가까이 있는 믿음의 가족들에게 선을 행하는 노력을 통해서 모든 이에게 선을 행할 수 있게 된다. 
- As Paul summarized it in this verse, Christian ethics has a dual focus: one is universal and all-embracing, “Let us do good to all people”; the other is particular and specific, “especially to those who belong to the family of believers.” Paul’s universalistic appeal was based on the fact that all persons everywhere are created in the image of God and are thus infinitely precious in his sight. Whenever Christians have forgotten this primary datum of biblical revelation, they have inevitably fallen victim to the blinding sins of racism, sexism, tribalism, classism, and a thousand other bigotries that have blighted the human community from Adam and Eve to the present day.146
146 Cf. Betz’s comment on this verse: “Since before God there is no partiality, there cannot be partiality in the Christian’s attitude toward his fellowman” (Galatians, 311).

 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 427–428.


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Bear One Another’s Burdens
6 Brothers,1 oif anyone is caught in any transgression, pyou who are spiritual should restore him in qa spirit of gentleness. Keep watch on yourself, lest you too be tempted. 2 rBear one another’s burdens, and sso fulfill tthe law of Christ. 3 For uif anyone thinks he is something, vwhen he is nothing, he deceives himself. 4 But let each one wtest his own work, and then his reason to boast will be in himself alone and not in his neighbor. 5 
For xeach will have to bear his own load.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 6:1–5.

1절) 신령한 너희는, 본문에서 말하는 신령한 이들은 누구를 말하는가? 여러가지 해석이 있는데 첫번째는 갈라디아 교회안의 영지주의자들이라고 말하기도 하고 두번째는 비꼬는 형태로 ‘신령한 자들’이라고 말한다고 보기도 한다. 앞서 말한대로 교만하고 헛된 영광을 구하며 서로 질투하는 자들에게 비꼬는 말을 하고 있다는 것이고 세번째는 긍정적인 의미로 말그대로 신령한, 성숙한 이들로 영적 어린아기가 아니라 장성하여 자신의 일에 책임을 질줄 아는 이들을 향해 말하고 있다고 보기도 한다. 어떤 교파는 성도들을 추구자, 구원받은 자, 성화된 자(the seeker, the saved, the sanctified)로 구분하기도 했다. 중요한 것은 교회안에 영적으로 성숙한 이들은 성령의 열매의 지도하에 인도함을 받는 삶을 살아야 한다. 그렇기에 교회안에 연약한 자들이나 범죄한 자들에 대해서 주도적으로 이들을 회복시키고 화해시키기 위해서 노력할 책임을 가지고 있다. 
- Paul addressed his advice to “those who are spiritual,” the pneumatikoi. Again, there has been much scholarly debate about who these “spirituals” were. W. Schmithals, among others, has argued on the basis of this word that Paul was addressing here an incipient party of Gnostics whose disruptive activities among the Galatians had occasioned Paul’s letter in the first place.115 Although later Gnostics did use the word pneumatikoi as a term of self-designation, there is no reason to believe that Paul was here addressing such a self-conscious heretical group. Another, more plausible interpretation has been set forth by those who detect a note of irony and sarcasm in Paul’s use of this term in the Galatian context. Given the picture that has already emerged of a group of fractious Christians consumed by arrogance, conceit, and selfish ambition, we can well imagine that a group of “Holy Joes” and “Pious Pollys” had formed themselves into a cadre of moral watchdogs and were self-righteously lording it over their less “advanced” brothers and sisters. If we accept this interpretation, then Paul would, in effect, have been saying: “Listen to me, those of you who think you’re so ‘spiritual.’ You talk as though you’ve swallowed the Holy Ghost, feathers and all! If you’re so ‘spiritual,’ then demonstrate your spirituality by acting responsibly and lovingly with your fallen brothers and sisters.”116
It seems best, however, to understand the “spirituals” in the same kind of positive sense Paul used it in 1 Cor 2:15–3:4. There the apostle contrasted the “spiritual” believers at Corinth with those who were sarkikoi, “fleshly,” worldly minded, that is, those who had to be fed on milk instead of meat because they were spiritually immature. They were, so to say, baby Christians more concerned with status and self-gratification than with the mind of Christ or service toward others.117
In Gal 6:1, then, “those who are spiritual” are identical with those Christians who walk in the Spirit, are led by the Spirit, and keep in step with the Spirit. Some early Methodist church registers contained three columns for listing those persons who attended services of worship: the seekers, the saved, and the sanctified. Paul was not here dividing the body of Christ into a two- or three-tiered society. However, he was acknowledging the fact that believers can and do sin and fall. While all sin is detestable before God and should be resisted as the plague, certain transgressions are especially hurtful to the fellowship of the church and must be dealt with according to the canons of Christian discipline. Those who are spiritually minded, that is, those whose lives give evidence of the fruit of the Spirit, have a special responsibility to take the initiative in seeking restoration and reconciliation with those who have been caught in such an error.

115 See W. Schmithals, Paul and the Gnostics (Nashville: Abingdon, 1972), 46–51. E. Pagels indicates how later Gnostics actually interpreted Gal 6:1: “Paul directs the pneumatics specifically to restore the psychics who are caught in sin and need (6:1–2). In doing this ‘fulfill the law of Christ,’ the only law the pneumatics recognized, the ‘law of love’ (5:14)” (Gnostic Paul [Philadelphia: Fortress, 1975], 111).
116 The ironic interpretation has been favored by H. Schlier, Der Breif an der Galater, KEK 7, 10th ed. (Göttingen: Vandenhoeck & Ruprecht, 1899), 270, and R. A. Cole, The Epistle of Paul to the Galatians, TNTC (Grand Rapids: Eerdmans, 1965), 172.
117 See C. H. Talbert, Reading Corinthians (New York: Crossroad, 1989), 4–11. See also B. Pearson, The Pneumatikos-Psychikos Terminology in 1 Corinthians (Missoula: Scholars Press, 1973).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 409–410.

본문에서 바로잡다라고 번역된 단어는 ‘카타르티조’라는 단어로 문자적으로 질서를 세우다, 원래의 상태로 회복시키다라는 의미이다. 마 4:21; 막 1:19에서 그물을 깁는데 사용된 단어이다. 또한 의학적인 단어로 ‘부러지거나 어긋난 뼈를 맞추다’라는 의미로 사용되었고 고전 1:10에서 바울은 윤리적 문제, 분쟁속에서 화합할 것을 요구하는데 사용하였다. 
- But how is this to be done? The lapsed brother or sister should be “restored gently.” The word for “restore” is katartizō, literally “to put in order,” “to restore to its former condition.” Elsewhere in the New Testament (cf. Matt 4:21; Mark 1:19) this same word is used for the mending or overhauling of fishnets. It was also a part of the medical vocabulary of ancient Greece, where it meant “to set a fractured or dislocated bone.” In 1 Cor 1:10 Paul used the same word in an ethical sense exhorting the strife-torn Corinthian believers to put aside their dissensions so that they may be “restored” to unity in thought and purpose. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 411.

본문은 마 18장에서 형제의 죄를 처리하는 방법을 떠오르게 한다. 처음에는 1:1로, 나아가 두세사람이 증참하고 이도 듣지 않으면 교회의 이름으로 말하고 마지막에는 출교시키는 것이다. 갈라디아 교회를 향한 바울의 이러한 가르침은 예방적인 차원의 조치라고 볼 수 있다. 교회안에서 이러한 범죄한 일이 없어야 하겠지만 사후 조치도 필요하고 예방적인 차원에서 미연에 이러한 일들을 대비할 필요가 있다. 본문에서 이러한 일을 처리하는데 중요한 원리는 바로 온유한 심령이다. 이는 그저 눈감아주는 것도 아니며 원칙만을 내세우며 재단하는 방식도 아니다. 이러한 화해의 프로세스는 반드시 민감함과 심사숙고하는 이해심을 가지고 접근해야만 한다. 

2-3절) 짐(burden)은 ‘바로스’로 문자적으로 무거운 무게 혹은 돌로 어떤 이에게 먼거리를 옮기게 요구하는 것을 의미한다.(마 20:12) 
- 짐의 실제 : 유혹, 시험의 짐도 있고 도덕적 실수의 결과로 요구되는 짐이 있다. 육체적 질병, 정서적 장애, 가족들의 위기, 실업, 사탄의 압제등이 있을 수 있다. 죄로 인해 창조의 실제가 파괴되었기에 신자들도 울부짖는다. 
 - 자만의 신화(The myth of self-sufficiency) 
- 상호관계의 명령(The imperative of mutuality)
- 그리스도의 법을 따르는 삶(Living by the law of Christ)

4절) 살피다는 ‘도키마조’라는 단어로 뜨거운 불로 금의 순도를 결정하기 위해서 테스트 하는 것을 말한다. 
- The word for “test” is dokimazō, which is the word used for the fiery testing of gold so as to determine its purity. This verse has important implications for Christian spirituality, and we do well to heed its message in our own individual lives. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 417.

자기를 돌아보는 것과 자기반성은 다르다. 
- First, there is a great difference between introspection and self-examination. The former can easily devolve into a kind of narcissistic, spiritual navel-gazing that has more in common with types of Eastern mysticism than with classic models of the devotional life in historic Christianity. True self-examination is not merely taking one’s spiritual pulse beat on a regular basis but rather submitting one’s thoughts, attitudes, and actions to the will of God and the mind of Christ revealed in Holy Scripture. To “test” or “prove” something presupposes that there is some external standard or criterion by which the quality or purity of the object under scrutiny can be measured with accuracy. No higher or better standard can be found for this important exercise than the law of Christ Paul had just extolled. This does not mean, of course, that we should not seek the assistance of fellow believers in the process of self-examination. An important part of bearing one another’s burdens is to offer spiritual guidance and friendship to one another, holding each other accountable to the high calling of God in our lives. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 417.

자기 반성은 크리스찬의 삶에서 서로 경쟁하며 자랑하는 것과 관계 있다. 고린도 교회안에서 영적인 은사가 발현되었는데 이것을 자랑하면서 자신들처럼 영적 은사를 가지지 못한 자들과 비교하고 평가하였다. 그런 자들을 향해서 각각 자기 자신을 시험하라고 바울은 요구하고 있는 것이다. 앞서 우리에게 제시된 성령의 은사라는 기준속에서 자신을 평가할때 이전보다 더욱 온유해졌는지? 더욱 충성스럽고 정직하고 더 사랑하며 오래참고 있는지를 시험하라는 것이다. 이렇게 정직하게 자신을 살필때 경쟁이 아니라 자기 고백을, 자만이 아니라 겸손을 낳게 될 것이다. 

5절) 본문에서는 각각 자기의 짐을 질것을 요청한다. 이는 2절에서 서로의 짐을 지라고 요청하는 것과 배치되는 것처럼 보인다. 하지만 각각의 구절에 사용된 동사를 살펴보면 그 의미를 이해할 수 있다. 2절에서의 짐은 혼자 지기에는 무거운 짐으로 이를 함께 질 것을 요청 한 것이고 본문 5절에서의 짐은 ‘포션’으로 선박에 싣는 짐, 병사의 배낭, 나그네의 짐을 의미하는 것으로 마땅히 스스로 감당해야할 무게의 짐을 말한다. 우리의 인생속에서 홀로 질 수 없어서 반드시 함께 나누어 져야하는 짐이 있는가 하면 다른 사람이 대신 져 줄 수 없는, 홀로 감당해야할 무게의 짐이 있다. 
- On first blush it seems that Paul had flatly contradicted himself within the space of three short verses. In 6:2 he instructed the Galatians to “carry each other’s burdens.” Now in 6:5 he said that each one “should carry his own load.” This apparent discrepancy is easily resolved when we realize that Paul was using two different words to refer to two disparate situations. The word translated “burdens” in v. 2 (barē) refers, as we have seen, to a heavy load, an oppressive weight, which one is expected to carry for a long distance. But the word for “load” in v. 5 is phortion, which is used elsewhere to refer to a ship’s cargo (cf. Acts 27:10), a soldier’s knapsack, or a pilgrim’s backpack.129 J. Stott correctly delineates the difference between the two “loads” in Gal 6: “So we are to bear one another’s ‘burdens’ which are too heavy for a man to bear alone, but there is one burden which we cannot share—indeed do not need to because it is a pack light enough for every man to carry himself—and that is our responsibility to God on the day of judgment. On that day you cannot carry my pack and I cannot carry yours.”130
On several occasions throughout this commentary we have had occasion to note that Galatians, while not laden with apocalyptic imagery or extensive discourses on last things, nonetheless presupposes a strong eschatological orientation. Here in v. 5 Paul placed the verb in the future tense (bastasei) to indicate that he was thinking not merely of an individual’s carrying his own weight or bearing his own responsibility here in this life but more particularly the future reckoning that every Christian must make before the judgment seat of Christ.

129 Moffatt translates this verse, “Everyone will have to bear his own load of responsibility.” Burton correctly notes that no sharp distinction can be drawn between these two words as such (Galatians, 334). However, the context in Gal 6 clearly shows that Paul had two distinct meanings in mind.
130 Stott, Only One Way, 159–60. Cole has suggested that Paul may be here taking one final glance toward the Judaizers, reminding them that they should be less concerned with “counting scalps” than with their own standing before God on the coming day of judgment (Galatians, 175).

 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 418.


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16 But I say, vwalk by the Spirit, and you will not gratify wthe desires of the flesh. 17 For xthe desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, yto keep you from doing the things you want to do. 18 But if you are zled by the Spirit, ayou are not under the law. 19 Now bthe works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, cdivisions, 21 envy,4 drunkenness, orgies, and things like these. I warn you, as I warned you before, that dthose who do5 such things will not inherit the kingdom of God. 22 But ethe fruit of the Spirit is flove, joy, peace, patience, gkindness, goodness, faithfulness, 23 hgentleness, iself-control; jagainst such things there is no law. 24 And those who belong to Christ Jesus khave crucified the flesh with its lpassions and desires. 25 If we live by the Spirit, mlet us also keep in step with the Spirit. 26 
nLet us not become conceited, provoking one another, envying one another.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 5:16–26.

16절) 성령을 따라 행한다는 것이 무엇인가? 성령의 인도함을 따라서 우리 인생의 중요한 선택과 결정을 내리는 것을 말한다. 
- Having contrasted the flesh with love (vv. 13–14), Paul now sets it against the Spirit. The only way to conquer the flesh is to yield to the Spirit. Walk by the Spirit implies both direction and empowerment; that is, making decisions and choices according to the Holy Spirit’s guidance, and acting with the spiritual power that the Spirit supplies. To “walk” in Scripture regularly represents the pattern of conduct of all of one’s life. The desires of the flesh would mean not just bodily cravings but all of the ordinary desires of fallen human nature Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2254.

그리스도안에서의 자유로의 부름은 계속적으로 율법주의와 도덕폐기론자들로부터 공격을 받았다. 진정한 그리스도인의 자유를 이러한 양극단속에서 이웃을 사랑으로 섬기며 기쁘게 하나님의 율법의 완성을 표현하며 살아가는 것을 말한다. 
승리하는 그리스도인의 삶을 위해 반드시 필요한 자질은 무엇인가? 이 시대는 다양한 것들을 이야기한다. 쾌활한 성격, 내적 자질들, 고차원의 신학적 학위, 높은 차원의 교육, 사회 활동주의, 영적 정신요법등등. 하지만 본문은 오직 하나님의 성령만이 우리를 죄로부터 자유케하고 새로운 삶을 살수 있도록 한다라고 강조하고 있다. 
본문속에서 4개의 동사가 강조된다. 성령을 따라 행함(16), 성령의 인도(18), 성령으로 살다(25) 그리고 성령으로 행함(25)

- True Christian liberty avoids these dangerous extremes by expressing itself in loving service to the neighbor and joyful fulfillment of the law of God.
But where does the believer acquire the resources for this kind of victorious Christian living? Modern religious pedagogy offers many answers: a winsome personality, one’s innate abilities, advanced degrees in theological education, special seminars on the higher Christian life, social activism, spiritual psychotherapy, and others. Paul’s answer is the Holy Spirit. Only the Spirit of God who has made us free from sin and given us new life in regeneration can keep us truly free as we experience through walking in him the power of sanctification.
Here in Gal 5 Paul used four distinct verbs to designate the Spirit-controlled life of the believer, all of which are roughly equivalent in meaning: to walk in the Spirit (v. 16), to be led by the Spirit (v. 18), to live by the Spirit (v. 25a), and to keep in step with the Spirit (v. 25b). Each of these verbs suggests a relationship of dynamic interaction, direction, and purpose. The present tense of the imperative peripateite, “walk,” also indicates a present activity now in progress. Paul had earlier reminded the Galatians of how they received the Holy Spirit upon hearing him preach the message of Christ and his cross (3:1–3). Here he was exhorting them to continue the walk they had begun on that occasion. If they continued to walk in the Spirit, they would not be halted by the fleshly appeals of the Judaizers, their own libertine tendencies, or the debilitating disputes within their churches. Although this is the only place in Galatians where the word “walk” is used in this sense, it is a common Pauline designation for one’s daily conduct or lifestyle. In its wider usage the Greek word means not only “to walk” in a general sense but “to walk around after someone or to walk in a particular direction.” For example, the students of Aristotle were known as the Peripatetics because of their habit of following the philosopher around from place to place as he dispensed his teachings. In Paul’s vocabulary, to walk in the Spirit or be led by the Spirit means to go where the Spirit is going, to listen to his voice, to discern his will, to follow his guidance.73

73 The RSV incorrectly translates the second part of v. 16 as another imperative: “Do not gratify the desires of the flesh.” However, as Burton observed, the aorist subjunctive with a double negative expresses a note of promise and assurance (Galatians, 299). Paul was making a strong assertion that once the Galatians allowed the Spirit to guide them, then they would “never satisfy the passions of the flesh” (Moffatt). See Translator’s Handbook, 134.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 385–386.
사도 바울이 사용한 단어들 속에서 성령을 따라 행한다 혹은 성령의 인도함을 받는다는 의미는 성령이 가는 곳을 가고, 그분이 바라보시는 것을 바라보고, 그분이 눈물흘리시는 곳을 바라보며 함께 눈물 흘리고, 그분의 음성을 듣고, 그분의 뜻을 분별하고 그분의 인도함을 따라 간다는 것을 의미한다. 이러할 때, 우리의 삶이 성령으로 충만할때 육체의 욕심을 이룰 여지는 없어지게 된다. 우리의 인생속에 계속해서 육체의 욕심, 소욕이 자리잡고 작동하는 이유는 성령 충만하지 못함, 영적인 공백 상태가 있기 때문이다. 육체의 소욕이 자리할 여지를 만들어주지 않는것이 필요하다. 

17절) 이미 앞서서 성령과 육체(3:3), 하갈과 사라(4:29)의 대조를 사용했고 본문에서 성령과 육체를 대조하고 있다. 본문에서의 육체는 단지 신체적인 것을 말하는 것이 아니라 하나님을 대적하는 반대편의 모든 것을 의미한다고 볼 수 있다. 
“어떤 그리스도인들도 영적으로 충분히 강하고 성숙해서 바울의 경고가 필요하지 않은 사람이 없고 또한 누구도 너무 약하고 우유부단해서 성령의 능력을 통해서 육체의 소욕으로부터 자유롭게되지 못할 사람들도 없다.”
- Yet Paul’s words were addressed to the entire believing community. No Christians are so spiritually strong or mature that they need not heed his warning, but neither are any so weak or vacillating that they cannot be free from the tyranny of the flesh through the power of the Spirit. As Betz has put it, “In the battle between the forces of flesh and Spirit there is no stalemate, but the Spirit takes the lead, overwhelms, and thus defeats evil.”77
77 Betz, Galatians, 281.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 388.

18절) 성령의 인도함을 받는 것과 육체의 소욕을 따르는 것은 함께 공존할 수 없는 것이다. 우리의 삶의 영역속에서 성령의 인도하시는 부분이 많아질 수록 육법아래 있는 것, 육체의 소욕을 따르는 부분은 줄어들게 되고 반대로 우리가 많은 영역에서 율법아래 거할 수록 우리의 삶의 영역에서 성령이 인도하시는 영역은 줄어들게 되는 것이다. 과연 우리는 지금 누구의 인도함을 받고 있는가? 

바울은 본문에서 육체의 일(the works of the flesh)과 성령의 열매(the fruit of the Spirit)를 대조한다. 이 육체의 일은 인간의 타락한 본성의 영향을 받는 것인데 반하여 성령의 열매는 과수원의 과일을 풍성하게 맺기 위해서 농부가 수고해야하는 것처럼 그 열매를 위해서 이를 보호하고 키워야하는 수고로움이 요구되는 것이다. 또한 본문에서 육체의 일은 복수인데 반하여 성령의 열매는 단수로 표현된다. 

19-21절) 15가지의 육체의 일 : 음행, 더러운 것, 호색, 우상 숭배, 주술, 원수맺는 것, 분쟁, 시기, 분냄, 당 짓는 것, 분열함, 이단, 투기, 술취함, 방탕함
왜 다른 죄악들보다 음행과 같은 것을 우선시 했을까? 이러한 죄악이 더욱 악해서라기보다는 음행의 죄악들이 하나님을 거부하고 자기중심성을 극명하게 보여주기 때문이다. 
- Why this prioritizing of sexual immorality? It is not because these sins are more intrinsically heinous than the others but rather because they display more graphically the self-centeredness and rebellion against God’s norm that mark all of the others as well. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 392.
본문의 15가지 죄악의 목록은 4부류로 나눠짐을 볼 수 있다. 
첫번째는 음행의 죄, 두번째는 우상숭배의 죄, 세번째는 증오의 죄, 네번째는 무절제의 죄이다. 

호색(sensuality, debauchery) : 사람이 자신의 행동에 대해서 하나님이나 사람들이 관심을 가지는 것을 중지하고 무모하게 죄를 사랑하는 것이다. 

주술(witchcraft, sorcery) : 이것의 원어는 ‘파마케이아’로 약을 나타낸다. 주술적인 목적으로 약을 사용하는 것을 의미하는 것으로 신비적인 의식속에 사용되는 것을 의미한다. 또한 낙태를 이유로 약을 사용하는 유아살해가 이것에 포함되기에 살인으로 간주되어질 수 있는 행동이라고 할 수 있다. 
- Witchcraft (pharmakeia). At the root of this word is pharmakon, literally “drug,” from which we derive our English word “pharmacy.” In classical Greek pharmakeia referred to the use of drugs whether for medicinal or more sinister purposes, e.g., poisoning. In the New Testament, however, it is invariably associated with the occult, both here in Galatians and in Revelation, where it occurs twice (Rev 9:21; 18:23). English translations usually render pharmakeia as “witchcraft” (KJV, NIV) or “sorcery” (RSV, NEB). These words correctly convey the idea of black magic and demonic control, but they miss the more basic meaning of drug use. In New Testament times pharmakeia in fact denoted the use of drugs with occult properties for a variety of purposes including, especially, abortion. As J. T. Noonan has written, “Paul’s usage here cannot be restricted to abortion, but the term he chose is comprehensive enough to include the use of abortifacient drugs.”86 In the early church both infanticide, often effected through the exposure of newborn babies to the harsh elements, and abortion, commonly brought about by the use of drugs, were regarded as murderous acts. Both are flagrant violations of Jesus’ command to “love your neighbor as yourself.”
86 J. T. Noonan, Jr., “An Almost Absolute Value in History,” in The Morality of Abortion: Legal and Historical Perspectives (Cambridge: Harvard University Press, 1970), 9. That φαρμακεία was a common term for abortion-inducing drugs is borne out by its recurrence in other early Christian writings. Thus the Didache includes the following list of negative imperatives Christians were expected to obey: “You shall not kill. You shall not commit adultery. You shall not corrupt boys. You shall not fornicate. You shall not steal. You shall not make magic. You shall not practice medicine (φαρμακεία). You shall not slay the child by abortions (φθορα). You shall not kill what is generated. You shall not desire your neighbors wife” (Did. 2.2). See further T. George, “Southern Baptist Heritage of Life” (Nashville: Christian Life Commission of the SBC, 1993).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 394.

시기(jealousy) : 시기, 질투는 하나님의 성품으로 표현되기도 한다. 하지만 본문은 부정적인 표현으로 사용된다. 

이단(divisions, factions) : 새번역은 이를 파당으로 번역한다. 이는 ‘고르다, 선택하다’의 의미를 가진 단어인데 원어는 ‘헤어레세이스’로 ‘heresy, 이단’이라는 단어로 사용된다. 다양한 신앙의 원리가운데 의도적으로 어떤 것을 선택하는 것을 의미하는데 이러한 의도적인 선택이 이기적인 자만심이나 질투로 이어질때 이단이 되고 나뉘어지게 되는 것이다. 
- Factions (haireseis). This word too finds only one other occurrence in the Pauline corpus, in 1 Cor 11:19, where Paul spoke of the various factions in the church at Corinth. The basic meaning of this word derives from the verb “to choose” (from which we also get our English word “heresy,” a deliberately chosen doctrine at variance with the rule of faith). This verse reminds us the divisive tendency so evident in many congregations is the result of intentional choices to walk in the way of selfish pride, envy, and bickering rather than the royal road of love, forgiveness, and magnanimity.88
88 See H. Schlier, “ἁιρεσις,” TDNT 1.180–83.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 396.

방탕함 : 이는 술취함의 결과로 남편의 정절을 지키지 못하게 하고 아이들이나 배우자를 함부로 대하게 하여 가정 생활을 망가뜨린다. 나아가 사회를 망가지게 한다. 

바울은 15가지의 육체의 일의 항목을 열거하면서 이러한 것을 추구하고 행하는 이들은 하나님 나라를 유업으로 받지 못한다고 말한다. 

22-23절) 9가지 성령의 열매
앞서 15가지의 육체의 일들은 무질서하고, 혼란스럽고 완전하지 못하며 충동적인 죄의 속성들이라면 이제 나오는 성령의 열매는 조화롭고, 균형잡히고 구조적이며 의도적으로 연관되고 성령으로 충만하고 거룩한 아름다움으로 평형을 이룬 삶을 보여준다. 
- After listing fifteen specific misdeeds, fifteen one-word illustrations of the works of the flesh, Paul turned to consider the contrasting graces of the Spirit-controlled life. The listing of the sinful acts in the catalog of evil was disorderly, chaotic, and incomplete, corresponding to the random and compulsive character of sin itself. In stark contrast now, the character traits contained in the catalog of grace appear in beautiful harmony, balanced and symmetrical, corresponding to the purposeful design and equilibrium of a life filled with the Spirit and lived out in the beauty of holiness. Paul grouped these nine graces into three triads that give a sense of order and completion, although here too there is no attempt to provide an exhaustive list of the Christian virtues: Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 399.

사랑, 희락, 화평(Love, joy, peace)
오래참음, 자비, 양선(Patience, kindness, goodness)
충선, 온유, 절제(Faithfulness, gentleness, self-control)
이 세가지 분류를 삼위일체를 연상하기도 한다. 라이트풋은 위의 구분을 이렇게 설명한다. 첫번째는 그리스도인의 생각, 둘째는 사회적인 교류와 이웃에 대한 관심을, 세번째는 그리스도인의 행실을 인도하는 원리로 설명한다. 존 스토트는 더욱 심플하게 설명하는데 첫째는 하나님에 대한 신자의 태도, 둘째는 다른 사람들에 대한 태도, 마지막은 자신에 대한 태도로 설명을 한다. 

Various interpretations have been given about the meaning of this threefold structure of threes. Three, of course, is the number of the divine Trinity, signifying in this case the perfect unity and loving reciprocity that has existed from all eternity among Father, Son, and Holy Spirit. Lightfoot suggested the following categorization of the nine graces: the first three comprising habits of the Christian mind, the second reflecting social intercourse and neighborly concern, and the third exhibiting the principles that guide a Christian’s conduct. More simply still, J. Stott has described this list as a cluster of nine Christian graces that portray the believer’s attitude to God, to other people, and to himself.94 While these are all helpful ways of analyzing this description of the kind of ethical character produced in those who walk according to the Spirit, we should not press any of these subdivisions too far. Each of the nine qualities flows into one another, mutually enriching and reinforcing the process of sanctification in the life of the believer.

94 Lightfoot, Galatians, 212; Stott, Only One Way, 148. See also the excellent article and literature cited in D. S. Dockery, “Fruit of the Spirit,” DPL, 316–19.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 399.

본문에서 바울이 이를 열매로 비유하는 것을 주목할 필요가 있다. 구약에서도 자주 이스라엘을 주님의 포도원으로 비유했다. 물가에 심은 나무가 시절을 좇아 과실을 맺는것이다. 우리가 주님안에 심겨져있을때 우리가 살아있는 나무라면 반드시 성장하고 열매를 맺어야 하는 것이다. 
- The concept of fruitfulness is well attested in Paul’s other writings as well as throughout the Old Testament. Israel, for example, is frequently referred to as the “vineyard” of the Lord (cf. Isa 5:2–4; Hos 14:6). Likewise the man who delights in the law of the Lord and walks in his way is compared to “a tree planted by streams of water, which yields its fruit in season” (Ps 1:3). As we saw earlier, Paul deliberately contrasted the fruit (singular) of the Spirit with the works (plural) of the flesh. The former results from God’s supernatural reshaping and transforming of human life, whereas the latter are contrived and manufactured out of the old sinful nature. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 399–400.

희락(joy, 기쁨)은 은혜와 같은 어원이다. ‘카라’로 이는 은혜, 소망과 깊은 관련이 있다. 세상의 기쁨은 주변의 환경의 영향을 받는다. 하지만 그리스도인의 기쁨은 환란과 고통가운데도 주어진다. 이는 하나님의 궁극적 승리에 대한 기대로 그분이 흑암과 죄의 권세를 십자가에 달려 죽으시고 부활하심으로 이기신 것에서 기인한다. 따라서 우리의 어떠함에 기초한 것이 아니기에 고통가운데서도 진정으로 기뻐할 수 있는 것이다. 
- Joy (chara). Paul repeatedly stressed the divine origin of joy, encouraging believers to rejoice “in the Lord” (Phil 3:1; 4:4), “rejoice in God” (Rom 5:11), and to realize that the kingdom of God is not “a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit” (Rom 14:17).99 The Greek root for joy (char-) is the same as that for “grace,” charis. Obviously, there is a close connection between the two concepts. “Those who have come to experience God’s grace, as Paul had done, know that, by standing firm in their faith (2 Cor 1:24), they can continue to celebrate the Christian life as a festival of joy (1 Cor 5:8), in perfect freedom from all anxious worries and fears.”100 Joy is also closely related to hope, a word Paul did not list in his catalog of the Spirit’s fruit. Hope is that element of Christian joy that differentiates it from secular happiness. In the Aristotelian morphology of human virtues, joy was defined as finding the ideal mean between the excesses of pleasure (satiety) and pain (suffering). Joy in this sense depends upon an environment of pleasant circumstances. Christian joy, however, is lived out in the midst of suffering. Christian joy is marked by celebration and expectation of God’s ultimate victory over the powers of sin and darkness, a victory actualized already in the death and resurrection of Jesus Christ, who “for the joy set before him endured the cross” (Heb 12:2) but now has been exalted to the right hand of the Father whence he will come in power and great glory. The joyful cry of the believer is “Maranatha!” “Lord, come quickly!”
99 See W. G. Morrice, “Joy,” DPL, 511–12; H. Conzelmann, “χαίρω,” TDNT 9.359–72.
100 Morrice, “Joy,” 512.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 401–402.

화평 : 믿음으로 의롭다함을 통한 결과로 주어지는 하나님과의 평화와 인간의 이해를 초월한 하나님의 평화를 기억하라. 
사랑과 희락과 화평은 마치 믿음과 소망과 사랑처럼 그리스도인의 전 존재의 영역속에 중요한 슬로건이다. 

충성은 갈라디아서에서 믿음(피스티스)이라는 단어로도 사용하였다. 복음을 받아들임으로 구원자이신 그리스도에게 헌신하는 것의 의미로도 사용되고 또한 본문에서 처럼 성령의 열매로 충성, 진실함, 진정성, 믿음직함등의 의미로도 사용되었다. 
- Faithfulness (pistis). The word pistis bears several distinct meanings in the New Testament, three of which are represented in Galatians. First, there is faith in the sense of the basic content of the Christian message, the faith once delivered to the saints. Paul used pistis in this sense in Gal 1:23, where he spoke of the report that circulated about him following his dramatic conversion: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” More commonly, pistis refers to one’s acceptance of this gospel message and the committal of oneself to Christ as Savior and Lord. Throughout Galatians Paul had spoken repeatedly of being justified by faith in this sense of the word. As an aspect of the fruit of the Spirit, pistis has yet a further meaning: faithfulness, fidelity, that is, the quality of being true, trustworthy, and reliable in all one’s dealings with others. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 403.

온유를 힘이 없고 열정이 없는 상태가 아니라 통제된 힘으로 사랑으로 섬기고 존중하는 행동을 하기위해서 멍에를 쓴 상태를 의미한다. 온유한 사람은 자만함으로 다른 이들을 밀어붙이지 않고 자발적으로 상대방에게 복종하는 태도를 보인다. 하지만 이 온유함이 우유부단함을 의미하는 것은 아니다. 예수님께서 성전을 강도의 굴혈로 만든이들앞에서 행하신 행동을 보라. 
- Gentleness (prätēs). This word connotes a submissive and teachable spirit toward God that manifests itself in genuine humility and consideration toward others. It is regrettable that the English word “gentleness” has come to have the popular connotation of a wimpish weakness and nonassertive lack of vigor. As an expression of the fruit of the Spirit, gentleness is strength under control, power harnessed in loving service and respectful actions. One who is gentle in this sense will not attempt to push others around or arrogantly impose one’s own will on subordinates or peers. But gentleness is not incompatible with decisive action and firm convictions. It was after all “gentle Jesus meek and mild” who expelled the mercenaries from the temple with a scourge because of their obstinate defilement of his Father’s house. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 404.

절제는 자신의 욕망과 열정을 통제한 상태를 말한다. 또한 바울은 이 절제를 성적인 부분을 통제하는 것으로 설명했다. 도한 그는 운동선수의 이미지를 통해서 이 단어를 설명한다.(고전 8:24-27) 절제하지 못하면 행방없이 달음질 하는 것과 같고 또한 허공을 치는 복싱선수와 같다. 
- Self-control (enkrateia). This word refers to the mastery over one’s desires and passions. In 1 Cor 7:9 Paul used this expression in a context related to the control of sexual impulses and desires. That idea is certainly included here as well, although self-control as a Christian virtue cannot be restricted to matters of sexuality. Paul’s athletic imagery for the Christian life helps us to interpret this word. In 1 Cor 9:24–27 he compared Christians to athletes who must undergo strict training in order to compete as a runner or boxer. A Christian without self-control, he intimates, is like a racer who runs aimlessly from one side of the course to the other or a boxer who merely pummels the air, never landing a blow. In contrast, Paul said, “I discipline and subdue my own body so that, after I have preached to others, I myself will not be disqualified for the prize.” The fact that self-control appears last in Paul’s list may indicate its importance as a summation of the preceding virtues. It would also have particular relevance for the Galatian setting: Antinomians veering out of control desperately needing the discipline of self-control reinforced by a new respect for God’s moral law. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 404.

- The Spirit fights against sin not merely in defense but also in attack by producing in Christians the positive attributes of godly character, all of which are evident in Jesus in the Gospels. Love appears first because it is the greatest quality (1 Cor. 13:1–13; 2 Pet. 1:5–7) in that it most clearly reflects the character of God. Joy comes in at a close second, for in rejoicing in God’s salvation Christians show that their affections are rightly placed in God’s will and his purpose (see John 15:11; 16:24; Rom. 15:13; 1 Pet. 1:8; Jude 24; etc.). Peace is the product of God having reconciled sinners to himself, so that they are no longer his enemies, which should result in confidence   p 2255  and freedom in approaching God (Rom. 5:1–2; Heb. 4:16). Patience shows that Christians are following God’s plan and timetable rather than their own and that they have abandoned their own ideas about how the world should work. Kindness means showing goodness, generosity, and sympathy toward others, which likewise is an attribute of God (Rom. 2:4). Goodness means working for the benefit of others, not oneself; Paul mentions it again in Gal. 6:10. Faithfulness is another divine characteristic; it means consistently doing what one says one will do. Gentleness is a quality Jesus attributes to himself in Matt. 11:29; it enables people to find rest in him and to encourage and strengthen others. Self-control is the discipline given by the Holy Spirit that allows Christians to resist the power of the flesh (cf. Gal. 5:17). Against such things there is no law, and therefore those who manifest them are fulfilling the law—more than those who insist on Jewish ceremonies, and likewise more than those who follow the works of the flesh surveyed in vv. 19–21. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2254–2255.

24절) 그리스도 예수의 사람들은 육체와 함께 그 정욕과 탐심을 십자가에 못박았다. 본문은 2:20절의 표현과 유사하다. 하지만 2:20절이 수동형이라면 본문은 능동형이다. 우리 그리스도인은 성화의 과정에서 그 십자가의 대사로 살아가는 것이다. 본문은 우리에게가 아니라 우리가 무언가를 행하는 것을 설명하고 있다. 그리스도인의 영적인 승리, 성화의 길에 지름길이란 없다. 
- Many commentators interpret these verses in terms of Paul’s earlier testimony of having been crucified with Christ and made alive through faith (2:20). The language in these two passages is strikingly similar, but there is a noticeable difference in meaning. In Gal 2:20 the verb is passive, “I have been crucified with Christ.” This refers to a past act, a fait accompli, something done to the Christian and for the Christian by someone else. We have been crucified with Christ in that he died in our place on the cross and on the basis of which we are declared righteous by God through faith. In 5:24, however, the passive voice has given way to an active construction. Crucifixion of the flesh is described here not as something done to us but rather something done by us. Believers themselves are the agents of this crucifixion. Paul was here describing the process of mortification, the daily putting to death of the flesh through the disciplines of prayer, fasting, repentance, and self-control. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 405.

25절) 만일 우리가 성령으로 살면 또한 성령으로 행하라. (If we live by the Spirit, let us also keep in step with the Spirit) 본문의 keep in step with는 군대에서 사용되는 단어로 발을 맞추어, 열을 맞추어 행진하는 것을 의미한다. 헬라적인 의미로는 어떤 이의 철학적인 원리를 따라 살아가는 것을 의미한다. 그러므로 앞서 옛 육체의 일을 십자가에 못박고 성령을 따라서 우리의 삶의 태도, 행실을 새롭게 해야 한다. 

26절) 갈라디아서는 특정한 지역의 교회를 향해서 기록한 서신이다. 하지만 이 본문의 지적은 지금 이시대에도 동일하게 적용된다. 많은 목회자와 교회, 신학교, 총회에서 얼마나 헛된 영광을 구하기 위해서 서로 경쟁하며 서로를 노엽게 하고 질투하는지… 성령께서 이러한 모습을 보시고 슬퍼하신다. 우리는 마땅히 그분을 슬프게 해서는 안되고 그분을 기쁘시게 하기 위해서 그분이 원하시는 것이 무엇인지를 고민하면서 오직 그분의 영광을 위해서 나아가야 할 것이다. 





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13 For you were called to freedom, brothers. qOnly do not use your freedom as an opportunity for the flesh, but through love rserve one another. 14 For sthe whole law is fulfilled in one word: t“You shall love your neighbor as yourself.” 15 But if you ubite and devour one another, watch out that you are not consumed by one another.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 5:13–15.

13절) 자유로 부름받은 형제들, 바울은 자신이 이 부름의 주체가 아니라 하나님 자신이 불렀음을 밝힌다. 우리의 자유는 우리의 어떠함 때문이 아니라 하나님께서 우리를 선택하시고, 사랑하시고, 확증해심으로 부르셨기 때문이다. 우리가 그분을 사랑해서가 아니라 하나님이 우리를 사랑하셨다는 것이다. 
- Several times in his letter Paul referred to the calling of the Galatians (1:6; 5:8). Paul did not think of himself as the one who called them, although he was the human instrument divinely chosen to extend the outward call to them through his faithful preaching of the gospel (cf. 3:1–3). But the one who called them was God himself. The freedom to which they had been called, then, was not the result of some natural right or the product of a human campaign for liberation. Christians are free because they have been called by God—affirmed and loved and elected by God. This means that Christians are known by God before they know him just as they are loved by God before they love him (4:9; 1 John 4:10). Thus Paul could say, “By the grace of God I am what I am” (1 Cor 15:10). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 376.

본문의 기회로 번역된 ‘아포르메’는 도약대, 작전기지의 의미이다. 
육체는 ‘사륵스’로 다양한 의미로 사용되는데 인생의 물질적 측면, 신체적 몸들을 상징하고 또한 영적인, 신적인 것과 반대되는 의미로 사용되기도 한다. 본 갈 5-6장에서는 윤리적 측면에서 부정적인 의미로 사용되고 있다. 
- The word “flesh” (sarx) in Paul is a complex term meaning various things depending on the context in which it is used.55 Elsewhere in Galatians Paul used the word “flesh” to refer to human life in its material dimension, our physical body, or to that which is merely human as opposed to spiritual or divine (2:20; 4:29). However, throughout Gal 5–6 flesh is used as an ethical term with a decidedly negative connotation. Flesh refers to fallen human nature, the center of human pride and self-willing. Flesh is the arena of indulgence and self-assertion, the locale in which “the ultimate sin reveals itself to be the false assumption of receiving life not as the gift of the Creator but procuring it by one’s own power, of living from one’s self rather than from God.”56 Thus we cannot restrict the term “flesh” to human physicality, although the “works of the flesh” Paul will shortly describe (5:19–21) seem to find their most lurid manifestations in connection with bodily life. It is God’s intention for the believer in this present life to be “in the flesh” (en sarki: 2:20; 2:14; 6:7–10), but not “of” or “according to the flesh” (kata sarka: 2 Cor 1:17; 5:16). To live according to the flesh is to take the flesh as one’s norm, that is, “to trust in one’s self as being able to procure life by the use of the earthly and through one’s own strength and accomplishment.”57 Paul warned the Galatians that they must not turn their freedom into license or use it as an occasion to gratify their fleshly desires.
55 R. J. Erickson recognizes six distinct meanings for this Pauline term: physical matter, the human body, the human person or human race, a morally neutral sphere, a morally negative sphere, and rebellious human nature (“Flesh,” DPL, 303–6). The discussion of R. Bultmann, Theology of the New Testament, 1, 232–46, is still helpful. On the concept of flesh in the Qumran community, see K. G. Kuhn, “New Light on Temptation, Sin and Flesh in the New Testament,” in The Scrolls and the New Testament, ed. K. Stendahl (New York: Harper, 1957), 94–113.
56 Bultmann, Theology, 232.
57 Ibid. For a critique of the ἐν σαρκί/κάτα σαρκα distinction, see Barclay, Obeying, 191–202; R. Jewett, Paul’s Anthropolical Terms: A Study of Their Use in Conflict Settings (Leiden: Brill, 1971).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 377–378.

사랑으로 종노릇 하라라는 이 표현은 언뜻 보면 어울리지 않는 것처럼 보인다. 사랑과 종 노릇이라니… 하지만 이 서로 배타적으로 보이는 단어가 서로 긴밀하게 어울리면서 아름 다운 그림을 이루어갈 수 있다. 중요한 것은 우리가 무엇의 종이 되느냐와 또한 무엇을 위한 자유인지를 알아야 한다. 
- Thus freedom and slavery are not simply mutually exclusive terms; they stand in the closest possible relationship to one another and can only be adequately defined in terms of object and goal: what we are slave to and what we are free for. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 378.

- “A Christian is free and independent in every respect, a bond servant to none. A Christian is a dutiful servant in every respect, owning a duty to everyone.” Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 378.

일 종노릇의 완성은 바로 예수그리스도의 성육신과 그분의 십자가의 죽음이다. 그분은 스스로 종이 되셨다. 바울이 말하는 이 진정한 자유는 십자가에 달리신 그리스도에 기초해 있다. 
- Jesus was equal with the Father from all eternity yet freely chose to humble himself, becoming a slave (doulos) in his humiliation and death on the cross. For Paul true freedom and true theology were centered in the crucified Christ. In his description of the Christian life Paul never lost sight of this fact, which will surface again near the end of the letter as the only legitimate basis for Christian boasting (6:14). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 379.

14절) 본문은 레 19:18절의 인용이면서 동시에 예수님께서 말씀하신 율법의 완성(마 5:43; 22:34-40)을 기억나게 한다. “네 이웃을 네 몸과 같이 사랑하라’라는 이 율법을 순종하는 것이 율법의 완성이라고 하신 것이다. 이러한 율법에 대한 순종은 구원의 수단이 될수는 없지만 성도의 삶에 있어서 결정적인 요소임은 분명하다. 
- When Paul says the whole law is fulfilled in the commandment to “love your neighbor as yourself,” and when he uses that command as the reason why the Galatians are to “serve one another” (v. 13), he implies that Christians still have a moral obligation to follow the moral standards found in God’s “law” in Scripture. Obedience is not a means of justification, but it is a crucial component of the Christian life. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2254.

- E. P. Sanders has also offered a framework for correlating Paul’s negative statements about the law in Gal 1–4 with his more positive appropriation of the law in 5:6. In the early part of Galatians Paul had denied that the law was a means for “getting in,” that is, for obtaining a position of righteousness before God. “Getting in” was entirely a matter of grace, that is, justification by faith. However, “staying in” was based upon obedience to the law, and thus Paul’s statement in 5:14 that it was incumbent on Christians to fulfill the whole law reflects his acceptance of “covenantal nomism” with its two-tiered soteriology.62 Sanders’ distinction between “getting in” by faith alone and “staying in” by faith plus works is strikingly similar to the later Roman Catholic distinction between first and final justification. For Paul to have adopted this position, however, would have meant that he was rejecting his confidence in the triumph of grace from first to last and adopting the posture of a semi-Judaizer himself.
62 Sanders, Paul, the Law, 93–114. See also the discussion in Longenecker, Galatians, 242.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 380.

이웃 사랑을 말씀하신 이유, 하나님은 보이지 않으시지만 보이는 이웃을 사랑하는 것을 통해서 하나님을 두려워하고 사랑하는 것을 나타내게 되기 때문이다. 
- “God is invisible; but he represents himself to us in the brethren and in their persons demands what is due to himself. Love to men springs only from the fear and love of God.”63
63 Calvin, CNTC 11.101.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 381.

As Jesus said to his disciples, “If you love me, you will keep my commandments” (John 14:15, RSV). And again, “If you keep my commandments, you shall abide in my love, even as I have kept my Father’s commandments and abide in his love” (John 15:10, RSV). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 383.

15절) 본문에 사용된 세가지 부정적인 동사(물고, 먹고, 멸망하다.)는 당시 헬라 문화에서 야생의 동물들의 투쟁에 사용되는 단어이다. 









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7 gYou were running well. Who hindered you from obeying hthe truth? 8 This persuasion is not from ihim who calls you. 9 jA little leaven leavens the whole lump. 10 kI have confidence in the Lord that you will ltake no other view, and mthe one who is troubling you will bear the penalty, whoever he is. 11 But if I, brothers,2 still preach3 circumcision, nwhy am I still being persecuted? In that case othe offense of the cross has been removed. 12 I wish pthose who unsettle you would emasculate themselves!

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 5:7–12.

7절) 바울은 우리의 신앙을 달리기로 표현한다. 이는 단거리 경주가 아니라 장거리 마라톤과 같다. 처음 출발은 의욕적으로 했으나 그 경주의 끝까지 흔들리지 않고 완주하여 승리하는 것이 중요하다. 그런데 문제는 사단이 이 경주의 중간에 불법적으로 들어와서 우리의 레이스를 방해한다는 것이다. 방해가 있더라도 포기하지 않고 끝까지 완주하는 것이 필요하다. 또한 복음의 진리는 믿어야 할 뿐만 아니라 순종해야만 하는 것이다. 
- Three important applications can be garnered from this verse: (1) The Christian life is a marathon, not a hundred-yard dash. Paul wanted the Galatians who began so well also to finish well. Ministers have a special responsibility to disciple and nurture young believers so that they may stay the course and not be deterred by the hinderers who will surely come. (2) Paul did not give up on the Galatians even though many of them had shifted their loyalty from him to the usurpers and, to all outward appearances, appeared to be lost to the cause of God and truth. From God’s omniscient perspective, of course, no person who has been genuinely regenerated will ever utterly or finally fall away from the faith (cf. John 10:28; Eph 1:4–6; Rom 8:29). From our limited point of view, however, persons who appear as bona fide Christians do abandon the truth of the gospel (cf. 1 John 2:19; Rom 11:22–23). Paul had “confidence” that the Galatians could be won back and thus labored strenuously to that end. So must every minister of the gospel who counsels with those who may be tempted to abandon the race they have begun. (3) The “truth of the gospel” is not only something to be believed but also something to be obeyed. Having forsaken the solid theological foundation Paul had laid for them, the Galatians soon found themselves awash in immorality and debauchery of all kinds. By undermining their confidence in sound doctrine, Satan seduced them into loose living. Nowhere do we see more clearly the correlation between theological integrity and spiritual vitality. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 364.

8-9절) 당시 거짓 교사들은 매력적인 언변으로 갈라디아의 교인들을 미혹했다. 그들은 은혜의 복음을 저버리고 인간의 수고와 노력을 통해서 구원에 이를 수 있다고 가르쳤다. 이에 대해서 바울은 이러한 권면이 우리를 부르신 이, 그리스도로 부터 나온 것이 아님을 분명히 하고 있다. 
“단 한개의 썩은 사과가 온 바구니를 망친다.” 대적자들은 몸된 교회와 성도들의 모든 부분을 목표로 삼는 것이 아니다. 단지 한 영역, 예를 들면 할례와 같이 육체의 표지를 자랑하고 의지할 것을 가르침을 통해서 은혜로 얻는 구원을 망각하게 함으로 주님의 몸된 교회를 넘어뜨리고 있는 것이다. 
- In v. 8 Paul was concerned with the methodology of the false teachers; in v. 9 he turned to consider the end result of their meddlesome interference. He did this by quoting a proverbial saying from the world of breadmaking: “It takes only a little yeast to make the whole batch of dough rise,” as they say (GNB). This is a commonsense saying similar to our own English maxim, “Just one rotten apple spoils the whole barrel.” Paul’s point is clear: His opponents had not overturned the whole system of Christian teaching but were only making a seemingly minor adjustment to it—the imposition of the harmless rite of circumcision. But even a seemingly slight deviation on such a fundamental matter of the faith can bring total ruin to the Christian community. Just a little poison, if it is toxic enough, will destroy the entire body. Implicit in Paul’s words is a warning to every church, denomination, and theological institution. Any community of faith that is unwilling to recognize and to reject perversions of the gospel when they crop up in its midst has lost its right to bear witness to the transforming message of Jesus Christ, who declared himself to be not only the Way and the Life but also the Truth, the only truth that leads to the Father (John 14:6). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 365–366.

10절) 바울은 이런 상황에 있는 갈라디아 교인들을 향해서 “너희가 아무 다른 마음을 물지 않을 줄을 주안에서 내가 확신한다”라고 고백하고 있다. 이는 그저 의례적인 인사가 아니라 하나님의 은혜의 복음에 대한 강력한 신뢰의 주장이다. 바울의 확신은 살후 3:5에서의 주장처럼  하나님의 사랑과 그리스도의 인내로부터 나오는 것이다. 이것이 우리로 하여금 성도의 견인을 가능하게 한다. 그러면서 동시에 갈라디아 성도들을 시험에 빠뜨리는 자들은 누구든지 심판을 받을 것임을 선언한다. 

11절) 할례에 대한 바울의 주장은 명확하다. 고전 7:18-19에서 부름을 받을때 할례자는 무할례자가 되지 말고 부름을 받을때 무할례자는 할례를 받으려고 하지 말라. 할례냐 무할례냐는 아무것도 아니다라고 주장한다. 유대인들에게 있어서 할례는 포기할 수 없는 중요한 율법이었지만 은혜의 복음안에서 이것은 아무것도 아니라는 것이다. 그것이 잘못되었거나 무익한 것도 아니고 그렇다고 구원에 필수불가결한 요소도 아니라는 것이다. 바울은 자신을 반대하는 유대인들의 마음을 얻기 원했다면 그냥 할례를 인정하고 그것을 강조했을 것이지만 그렇게 하지 않았다는 것이다. 하나님의 자녀로 교회의 일원이 되기 위해서 이방인이 유대인이 될 필요도 없고 유대인이 이방인이 될 필요도 없다. 

- Circumcision or the cross must now join the set of antitheses Paul had been developing throughout Galatians: the gospel of Christ versus a “different” gospel, faith versus works, grace versus merit, promise versus the law, Hagar-Ishmael-the present Jerusalem versus Sarah-Isaac-the heavenly Jerusalem, the Spirit versus the flesh, freedom versus bondage. The word skandalon, “offense,” literally means “a trap, a source of embarrassment, a stumbling block that inevitably provokes a negative reaction.”
In 1 Cor 1:18–31 Paul developed his understanding of the stumbling block of the cross with reference to both the received traditions of Judaism and the elitist culture of Greco-Roman civilization. The Jews, Paul said, demanded miraculous signs. They wanted to see a divine show-and-tell, something spectacular, something dazzling.46 The cross is a scandal to this kind of signs-and-wonders theology because it is the prime example of God’s using something weak and despicable, yea something shameful and cursed, to display his overcoming grace and redemptive victory. And the cross was no less scandalous to the Romans, with their love of power, and the Greeks, who were infatuated with intellectual achievement, paideia, that is, salvation through education. To this philosophy of life, even more pervasive in our own modern Enlightenment culture than in Paul’s day, the cross is sheer folly. By trimming his message Paul could have removed the offense of a crucified Christ, but a crossless Christianity, then as now, leaves men and women helpless in the face of sin and death.

46 This signs-and-wonders theology is represented by King Herod’s challenge to Jesus in the musical Jesus Christ Superstar to prove himself by walking across a swimming pool.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 370–371.

12절) 본문은 바울의 발언중에 가장 무자비한 발언이다. 그는 갈라디아 교회를 어지럽히는 이들을 거세해 버리기를 원한다고 말하고 있다. 당시 시벨의 사제들은 매년 자신들이 섬기는 여신 아티스의 죽음과 부활을 위해서 금식하고 기도하고 아티스의 죽음을 애도하면서 예식을 드리는 중에 거세를 하기도 했다. 
본문에 대해서 다양한 번역과 해석이 있다. 하지만 본문을 문자적으로 해석해서 바울이 대적자 들에 대해서 육체적인 보복을 원했다고는 생각되지 않는다 앞서 10절에서 심판이 그리스도께 있음을 그는 인정하고 있기 때문이다. 하지만 또한 그가 극도로 대적자들에게 공격을 당하는 상황에서 이러한 외침은 어떤 의미에서 인간적으로 보인다. 
- However we translate the verse, we must not imagine that Paul meant any literal, physical harm to his opponents. He did not fight with carnal weapons but rather with “the sword of the Spirit, which is the word of God” (Eph 6:17). He also knew that vengeance belonged to the Lord and had just declared in v. 10 that there would be a day of reckoning for all evildoers. But that day, and that judgment, was in the hands of God not those of Paul or any other earthly church leaders.
We are tempted to read this verse through the lenses of modern psychoanalysis. Paul, after all, had been severely attacked by these people. His apostolicity had been denied, his ministry defamed, and his church field invaded. What would be more natural than for him to lash out in anger against the rabble-rousers? Perhaps this unseemly remark about castration was a cry for help, the howl of a wounded bear, or a fitful scowl masking inner fear and depression. But this line of interpretation, however amenable to modern sensitivities, totally misses the mark. What was at stake in the Galatian crisis was something much larger than Paul and the personal offense he must surely have felt at the ill-treatment he had received. What was at stake was the gospel itself. Paul had been commissioned by Jesus Christ to proclaim his good news especially among the Gentiles. Now that message was being systematically attacked and undermined by facile preachers in the service of the Evil One.

 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 372–373.

이처럼 바울이 외친 저주를 보면서 저주를 퍼붓는 것이 기독교인에게 정당한가라는 질문을 하게 된다. 루터는 이에 대해서 가능하지만 항상, 모든 이유에서 가능한 것은 아니라고 말한다. 베드로가 마술사 시몬을 저주하기도 했다.(행 8:20)
- In this emergency situation Paul summoned the courage to utter a word of imprecation. It had to be said, and it was right for him to say it because a lesser rebuke would have signaled an unconscionable compromise and retreat. Let no one ever utter such words lightly, unadvisedly, or in a spirit of personal aggravation and revenge. Those kinds of statements are likely to return upon the one who pronounces them with all the reciprocal force of a boomerang. Luther’s comment on Gal 5:12 spoke to this issue: “Here the question arises whether Christians are permitted to curse. Yes, they are permitted to do so, but not always and not for just any reason. But when things come to the point where the Word is about to be cursed or its teaching—and, as a consequence, God himself—blasphemed, then you must invert your sentence and say: ‘Blessed be the Word and God! And cursed be anything apart from the Word and from God, whether it be an apostle or an angel from heaven!’ ”51 Thus Peter answered Simon the sorcerer who thought to obtain spiritual power for money: “You and your money can go to hell!” (Acts 8:20, Cotton Patch). Karl Barth was surely right when he said: “If we do not have the confidence of damnamus, we ought to omit credimus, and go back to doing theology as usual.”52
51 LW 27.45.
52 Barth, Church Dogmatics I/1.630.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 373.



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Christ Has Set Us Free
5 For sfreedom Christ has tset us free; ustand firm therefore, and do not submit again to va yoke of wslavery. 2 Look: I, Paul, say to you that xif you accept circumcision, yChrist will be of no advantage to you. 3 I testify again to every man who accepts circumcision that zhe is obligated to keep the whole law. 4 You are asevered from Christ, byou who would be justified1 by the law; cyou have fallen away from grace. 5 For through the Spirit, by faith, we ourselves eagerly dwait for the hope of righteousness. 6 For in Christ Jesus eneither circumcision nor uncircumcision counts for anything, but fonly faith working through love.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 5:1–6

1절) 본 절은 갈라디아서 전체를 대표하는 가장 중요한 구절이라고 할 수 있다. 앞서 하갈과 사라의 예에서 자유와 종에 대해서 강조하였기에 본절의 의미는 더욱 강조된다. 본문은 직설법/명령법의 병렬 구조로 되어 있다.(5:13 참조)
- The structure of the indicative/imperative formula in Paul also relates to the salvation-historical situation of the believer who must live out the Christian life in the eschatological tension between the No Longer and the Not Yet of this “present evil age” (1:4). We have seen Paul struggling with this tension throughout Galatians, and it continues to shape his ethical instructions in Gal 5–6. As W. Grundmann has put it: “The Christian stands in the tension of a double reality. Basically freed from sin, redeemed, and reconciled … he is actually at war with sin, threatened, attacked and placed in jeopardy by it.”11 The fact of justification propels the Christian into a world of struggle, an in-between time bounded by the great accomplishment of redemption in Christ’s finished work on the cross on the one hand and the yet-to-be-realized consummation of God’s salvific purposes at the second advent of Christ on the other. In this real world of struggle and temptation, the sham gods of this present evil world, ta stoicheia tou kosmou, war against the people of God, ever seeking to subject them “again” (palin) to the yoke of bondage.
11 W. Grundmann, “ἁμαρτάνω,” TDNT 1.313. Grundmann also describes the believer’s status in Christ as “sinless.” However, as R. Fung has noted, this statement can only be applied to one’s positional sanctification in Christ (Galatians, 283, n. 24). See 1 John 3:4–6.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 353.

율법과 자유를 고민하면서 우리는 잘못하면 율법주의 혹은 상대주의의 양극단으로 치우칠 수 있다. 그렇기에 우리의 경계를 그릴때 주의해야 한다. 이 경계를 잘 그리기 위해서 그래서 궁극적으로 우리가 이 혼란속에 길을 잃지 않기 위해서 우리는 먼저 예수 그리스도와의 관계에 기초해야하고 동시에 믿음의 공동체와 함께 해야 한다. 
- Christian freedom is the precious birthright of every believer, “An inestimable blessing,” Calvin called it, “for which we should fight even to the death. For we are not talking here about our hearths but about our altars.”14 Yet no word in the Christian vocabulary has been more misunderstood or abused than this one. What did Paul mean by freedom? First, he was not talking about political freedom. However much we Americans may believe on the basis of natural law that God has endowed all persons with certain inalienable rights, including that of political liberty, Paul provided no basis for the kind of philosophy articulated in our Declaration of Independence. Still less was Paul referring to freedom in a psychological sense. Emotional health is a desirable goal, and certain therapeutic techniques developed in the modern world may be quite compatible with New Testament Christianity. However, Christian freedom is not “an innate quality or state of being which the individual discovers (or recovers) by sorting out past experiences and relationships. It is a gift bestowed as a result of Good Friday and Easter.”15 Finally, Paul did not understand by Christian freedom the right to advocate theological anarchy within the confines of the believing community. A church that is unable to define and maintain the doctrinal boundaries of its own fellowship or, even worse, that no longer thinks this is a task worth doing, is a church that has lost its soul. The proclamation of the whole counsel of God involves identifying and saying no to those forms of teaching that, if carried out consistently, would threaten the truth of divine revelation itself.16 This is one of the most serious issues facing the contemporary church today. We can err either by drawing the boundaries too tightly or by refusing to draw them at all. On the one hand, we lapse into legalism; on the other, into relativism.
14 J. Calvin, CNTC 11.92.
15 Cousar, Galatians, 109.
16 See T. George, “The Priesthood of All Believers and the Quest for Theological Integrity,” in P. Basden and D. S. Dockery, eds., The People of God: Essays on the Believers’ Church (Nashville: Broadman, 1991), 85–95.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 353–354.

- We will not go astray if we remember that for Paul, Christian liberty was always grounded on the believer’s relationship with Jesus Christ on the one hand and with the community of faith on the other. Outside of Jesus Christ, human existence is characterized as bondage—bondage to the law, bondage to the evil elements dominating the world, bondage to sin, the flesh, and the devil. God sent his Son into the world to shatter the dominion of these slaveholders. Now God has sent his Spirit into the hearts of believers to awaken them to new life and liberation in Christ. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 354.

이 자유는 이후 모든 성령의 열매에 배여있는 가치이다. 
- When the Galatians first received the Spirit of God, they also received the gift of freedom, as Paul made clear in 2 Cor 3:17, “The Lord is the Spirit; and where the Spirit of the Lord is, there is freedom.” When Paul listed the various graces included in the “fruit of the Spirit” (5:22–23), freedom was not included among these desirable virtues. This is because freedom is already presupposed in each one of them. Thus the fruit of the Spirit is freedom—freedom to love, to exude joy, to manifest peace, to display patience, and so on. It is for freedom that Christ has set us free. This means that Christian liberty is freedom for others, freedom that finds its true expression not in theological privatism (“I am free to believe anything I choose”) or spiritual narcissism (“I am free to be myself no matter what”) but rather freedom to love and serve one another in the context of the body of Christ. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 354–355.

2절) 바울이 생각하기에 할례를 받으면 그리스도께서 너희에게 아무 유익이 없다라고 말하고 있다. 만약 이방의 가르침을 따른다면 이는 십자가를 통해서 예수 그리스도를 믿음으로 주어지는 하나님의 구원의 섭리의 충족성을 거부하는 것이 된다. 
- For the Galatians to accept this heretical theology and the practice derived from it would mean that they had rejected God’s all-sufficient provision for salvation through faith in Jesus Christ and his finished work on the cross. This would be equivalent to their assuming “again” (palin, v. 1) the old yoke of bondage. In Gal 3–4 Paul drew a parallel between Jewish servitude under the Mosaic law and Gentile slavery to evil elements of the world. The same analogy still applies in the present context. For the Galatians to reject the cross of Christ by going “forward” into Judaism by accepting circumcision as a means of salvation would be the same as their sliding “backwards” into the paganism of their former life. For Paul, Jesus Christ was all or nothing. If you reject him now, he warned the Galatians, then he will be (future tense) of no use to you at all on the Day of Judgment.21
21 Longenecker denies that ὠφελήσει has any reference to the future eschaton, referring instead to the present alienation from Christ that a rejection of his redemptive work would imply (Galatians, 226). Betz (Galatians, 258–59), however, sees here a reference to the Parousia and Last Judgment. Cf. Rom 2:25–27.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 357.

3-4절) 바울은 율법을 받은 사람의 경우에는 율법 전체를 행해야할 의무를 가지고 있다고 말하고 있다. 율법의 의로 구원을 얻기 위해서는 하나도 빠짐없이 그 율법을 지켜야만 하는데 이것은 거의 불가능하다. 마치 거대한 맹수를 율법이라는 사슬로 묶어두었는데 그 고리중에 하나라도 끊어지면 맹수는 우리를 공격할 것이다. 그렇게 율법안에서 의롭다 함을 얻으려하는 자는 결국 그리스도에게서 끊어지고 은혜에서 떨어져 멀어지게 되는 것이다. 반대로 우리가 그리스도의 구원의 은혜를 힘입어 서 있을때 우리의 어떠함에 의해서가 아니라 그리스도의 은혜와 사랑이 우리를 구원하는 것이다. 
할례를 받는 다는 것은 율법의 모든 순종을 위한 첫 걸음으로 보는 것이다. 

5-6절) 성령으로, 믿음을 따라 의의 소망을 기다림
- “By the Spirit” and “through faith” recall two of the major emphases over which Paul had labored throughout the epistle. The Spirit was first introduced in 3:1–5 in the context of Paul’s reminder to the Galatians of their conversion to Christ and the great difference it had made in their lives. In Gal 4:6 Paul further linked the sending of the Spirit into the hearts of God’s children with the sending of the Son into the world to accomplish his redemptive mission. In Gal 4:29 Isaac, representing believers in Jesus Christ, was described as “the son born by the power of the Spirit.” The mention of the Spirit in this present verse anticipates the increasingly prominent role Paul would assign to the Spirit in his depiction of the Christian life in the closing two chapters of the letter. Similarly, the catchword “by faith” has been close to the center of Paul’s doctrinal exposition since its initial appearance in the summary definition of justification in 2:15–16. Paul’s rehearsing of the Abraham story in particular focused on the patriarch’s faith which God “credited to him as righteousness” (3:6). Faith is also directly connected with baptism and the unity of the church associated therewith (3:26–29). Here in Gal 5–6 faith is intimately connected with love, so much so that Paul could say, “The only thing that counts is faith expressing itself through love” (5:6). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 360.

골 3:11에 따르면 "거기에는 헬라인이나 유대인이나 할례파나 무할례파나 야만인이나 스구디아인이나 종이나 자유인이 차별이 있을 수 없나니 오직 그리스도는 만유시요 만유 안에 계시니라”라고 말한다. 과거 구약의 관점에서 할례는 대단히 중요한 부분이었지만 신약에 와서 이는 지엽적인 문제가 된 것이다. 

구원의 은혜는 오직 믿음을 통해서 이다. 과거 카톨릭 신학에서 '사랑으로 만들어지는 믿음’을 강조했는데 칭의의 관점에서 이는 오해의 소지가 있다. 바울은 칭의를 말할때 믿음과 사랑을 함께 말하지 않는다. 오직 믿음으로만 구원을 얻게 되는 것을 강조한다. 그러므로 사랑을 구원을 얻는데 있어서 추가적인 선결조건이 될 수 없다. 하지만 본문이 말하는 것처럼 사랑으로써 역사하는 믿음 매우 중요하다. 







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Example of Hagar and Sarah
21 Tell me, you who desire to be under the law, do you not listen to the law? 22 For it is written that Abraham had two sons, eone by a slave woman and fone by a free woman. 23 But gthe son of the slave was born according to the flesh, while hthe son of the free woman was born through promise. 24 Now this may be interpreted allegorically: these women are two icovenants. jOne is from Mount Sinai, bearing children for slavery; she is Hagar. 25 Now Hagar is Mount Sinai in Arabia;5 she corresponds to the present Jerusalem, for she is in slavery with her children. 26 But kthe Jerusalem above is free, and she is our mother. 27 
For it is written,
l“Rejoice, O barren one who does not bear;
break forth and cry aloud, you who are not in labor!
For the children of the desolate one will be more
than those of the one who has a husband.”
28 Now you,6 brothers, mlike Isaac, nare children of promise. 29 But just as at that time he who was born according to the flesh opersecuted him who was born according to the Spirit, pso also it is now. 30 But what does the Scripture say? q“Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.” 31 
So, brothers, we are not children of the slave but rof the free woman.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 4:21–31.


21절) 율법 아래 있고자 하는 자들은 율법의 행위를 통해서 의롭게 될 수 있다고 가르치는 거짓 선생들이다. 그들을 향해 진정한 율법의 내용, 의미가 무엇인지를 하갈과 사라의 이야기를 통해서 설명하려고 하는 것이다. 
- In one sentence Paul used the word “law” in two disparate senses. When he spoke of those desiring to be “under the law,” he doubtless meant the law of Moses, the legislation given to the people of Israel at Mount Sinai along with the attendant regulations and prescriptions related thereto. But in his question, “Do you not hear the law?” Paul was referring to the Old Testament Scriptures, especially to the Pentateuch from which he would draw the principal argument concerning Abraham’s two sons. This statement is similar to Paul’s earlier declaration in Gal 2:19, “For through the law I died to the law so that I might live for God.” In Galatians, no less than in Romans, the law is holy, righteous, and good; for it was given by a holy, righteous, and perfectly good God. But the law was never intended by God to serve as a means of justification. The law of Moses, properly understood, points beyond itself both backwards toward the Abrahamic covenant and forward toward its final fulfillment in Jesus Christ. To “hear” the law clearly, however, required more than traditional rabbinic exegesis as filtered through the lenses of the Judaizers’ theology. Paul now offered his counterinterpretation of the Hagar-Sarah story. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 335.

22-23절) 여종 하갈에게서 난 육신의 자녀 이스마엘과 자유있는 여자인 사라에게서 난 약속의 자녀 이삭.
- The birth of Ishmael was the result of the outworking of the philosophy that God helps those who help themselves. Both Abraham and Sarah were childless in their old age, and it appeared that they would die that way. So they decided to “help God” fulfill his promise. The result was the birth of Ishmael, who was a source of contention and suffering for the rest of his life. Then fourteen years later God’s promise was at last fulfilled in the birth of Isaac, so called because of the laughter, first of unbelief and then of joy, which greeted his birth. Ishmael was Abraham’s son by proxy, according to the flesh; Isaac was his son by promise, a living witness to divine grace. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 338.

24절) 하갈과 사라에 대한 비유, 비유(알레고리)의 의미
- We now come to one of the most difficult and controversial words in the entire epistle. Referring to the historical summary he had just given in vv. 22–23, Paul here declared, “These things may be taken figuratively.” The word translated “figuratively” in the NIV is a participial form of the verb allegoreō, which literally means “to speak in an allegory” or “to interpret allegorically.” But what is an allegory? In its root meaning, to speak in an allegory means to “say something else.” Allegorical interpretation seeks to discern a hidden meaning in a given story or text, a meaning that may be entirely divorced from the historical referent alluded to in the narrative itself.248 A good example of an allegory in English literature is John Bunyan’s The Pilgrim’s Progress. This famous story is a Christian fantasy that Bunyan said came to him “under the similitude of a dream” and in which he depicted the various stages of the Christian life through a series of coded characters, events, and places—Pliable, Faithful, Hopeful, Giant Despair, Doubting-Castle, Hill Difficulty, City Beautiful, and so on. Allegorical exegesis was a common form of literary analysis in the Hellenistic world. The ancient stories of Homer had been allegorized by the Greeks just as the Old Testament texts were treated in a similar fashion by Jewish scholars of the diaspora, the most notable of whom was Philo of Alexandria.
248 See the excellent study by D. S. Dockery, Biblical Interpretation: Then and Now (Grand Rapids: Baker, 1992), 27–41, 75–102. See also the article and literature cited in M. Silva, “Old Testament in Paul,” DPL, 630–42.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 338–339.
이 비유는 두 어머니, 두 아들, 두 언약, 두 산, 두 도시를 상징한다. 
- The entire analogy involves five sets of twos: two mothers, two sons, two covenants, two mountains (Mount Sinai versus Mount Zion, the latter being understood, but not expressed), and two cities (the present Jerusalem and the heavenly one). The two mothers, Hagar and Sarah, stand for two covenants, one derived from Mount Sinai and capable of bearing children destined only to be slaves; the other, the covenant of grace sealed in the blood of Christ, the only foundation for real freedom and release from sin and death. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 340.

25절) 본문은 하갈과 시내산, 지금의 예루살렘을 같은 곳으로 보며 그 자녀인 이스마엘이 종노릇 한다라고 설명하는데 이는 예루살렘을 중심으로 율법 준수를 통해서 하나님앞에서 의로움을 추구하는 자들이 바로 종노릇하고 있다는 것을 의미한다. 
- Hagar equals Mount Sinai, which corresponded to the present Jerusalem, because just as Hagar and Ishmael were both slaves so also were all those who sought to be made right with God on the basis of the law-observant system centered in Jerusalem in a state of spiritual servitude. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 341.

바울이 아라비아에 있는 시내산을 예로 든 이유는 바로 이곳에서 모세가 율법을 수여 받은 곳으로, 하갈이 아들과 추방된 장소와 가까운 곳이기 때문이다. 바울은 지금 지리적인 정확성을 필요로하는 여행 가이드나 지도에 대한 설명을 하는 것이 아니다. 또한 하갈이라는 이름이 셈족 언어의 바위라는 단어와 발음이 유사하다고 한다. 
- In this case the actual meaning of Paul’s typology is more evident than the historical referent that lies behind it. On what basis could Paul equate Hagar with Mount Sinai, and why did he make the seemingly gratuitous allusion to Arabia? After all, Paul was not giving a geography lesson or writing a travel guide for visitors to the Holy Land. Some have pointed to the similarity in sound between the name Hagar and a similar Semitic word meaning “rock” or “crag.” It is more likely, however, that Paul was here reflecting a certain geographical orientation acquired during his earlier sojourn in Arabia (cf. 1:17). According to Gen 25 (vv. 6, 18), Hagar and Ishmael were expelled to “the land of the East,” that is, to the region later known as Arabia. The name Hagar also appears in other Old Testament texts (cf. 1 Chr 5:10, 19–20; Ps 83:6) to describe the geographical locality south of the Dead Sea and north of the Arabian peninsula. The word “Hagar” itself is still preserved in the name of the modern city of Chegra, located in what is today the extreme northwestern section of Saudi Arabia. According to certain ancient traditions, the mountain range near this vicinity was believed to be the site of Mount Sinai, where Moses received the law. Assuming that Paul had a certain local familiarity with this region and was cognizant of the popular traditions linking both the expulsion of Hagar and the giving of the law to this particular region, it is not surprising that he would have found a certain typological congruence in the identification of Hagar and Mount Sinai.258 By emphasizing that Mount Sinai is in Arabia, the land of the Ishmaelites, Paul was preparing his readers for the dramatic reversal he was about to make in the received interpretation of the Sarah-Hagar analogy.
258 See the discussion in D. Lührmann, Galatians (Minneapolis: Fortress, 1992), 90–91. A subsidiary theme, pointed to by some commentators, relates to the fact that Arabia is outside the promised land, signifying that the law was given at a time when the people of Israel were still wandering in the wilderness prior to their entrance into the place of promise.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 341.


26절) 위에 있는 예루살렘은 새 예루살렘으로 천국, 하늘에 있는 예루살렘을 의미한다. 지금 바울은 종말론적인 시각으로 하갈과 사라를 대조하며 이야기를 전개하고 있다. 
- Paul mingled temporal and spatial imagery in contrasting the “present city of Jerusalem” with the “Jerusalem that is above.” The concept of the heavenly Jerusalem, or the New Jerusalem, is deeply rooted in the Jewish apocalyptic tradition that forms the background of Paul’s entire theological outlook. After the Babylonians had destroyed the first temple in 586 b.c., the prophet Ezekiel envisioned the building of a new temple on a grand scale in the renovated city of Jerusalem (cf. Ezek 40–48). The New Testament also looks forward to the coming age in which the New Jerusalem will come down out of heaven from God, “prepared as a bride beautifully dressed for her husband” (Rev 21:2). By contrasting the present Jerusalem with the one that is above, Paul here indicated that Christians have entered the last days. Even though they participate fully in the “groanings” of the fallen creation about them, they are really citizens of another commonwealth from which they await in hope the coming Lord of glory (Phil 3:21). As the writer of Hebrews said of faithful Abraham, “For he was looking forward to the city with foundations, whose architect and builder is God” (Heb 11:10).
The “Jerusalem that is above” is “our mother,” Paul said, drawing perhaps on the statement of 4 Ezra 10:7, where Zion is called “the mother of us all.”261 The heavenly Jerusalem is the counterpart of Sarah, the freeborn wife of Abraham, just as the earthly, temporal Jerusalem corresponds to Hagar the bond woman. When Paul wrote these words to the churches of Galatia, the “present … Jerusalem” was indeed a city of servitude, held in bondage by the Roman occupation forces. In a.d. 70, just a few years after Paul’s own death, the city of Jerusalem and its temple would be completely destroyed and the Jewish people deprived of a national identity for nearly two thousand years. Paul, however, looked beyond the transience of this present age toward the eschatological renewal God had promised for his people.

261 In Ezra’s vision the new, heavenly Jerusalem is compared to a mourning mother whose sorrow gives way to joy in the eschatological deliverance God brings to pass: “And I looked, and behold, the woman was no longer visible to me, but there was an established city, and a place of huge foundations showed itself (4 Ezra 10:27)” (see Thielman, From Plight to Solution, 84–86).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 342–343.

27절) 이 상황에서 바울은 사 54:1을 인용하고 있다. 이 본문은 남편과 자녀 없이 재를 쓰고 예루살렘 성문에 앉아 있는 여일의 이야기이다. 이러한 정망적인 상황속에 하나님께서 이렇게 말씀하신다. “잉태하지 못한 여인이여 즐거워 하라. 잉태하는 고통을 경험하지 못한 여인이여 기뻐하며 외치라. 왜냐하면 버려진 네가 이후에 남편이 있는 여인의 자녀보다 더 많은 자녀를 가지게 될것이기 때문이다.”라고 말씀하신 것이다. 그렇다면 왜 이 본문에서 갑자기 이 이사야서의 본문을 이용한 것인가? 
1) 먼저 잉태하지 못한이라는 이 상황이 창세기의 사라의 이야기를 떠오르게 한다. 바랄 수 없는 상황가운데 하나님께서 개입하심으로 믿음으로 얻게 되는 믿음의 자손 이삭은 바로 이후의 메시야, 예수님을 상징한다. 
2) 희망없고 절망적인 이 여인을 향해서 기뻐하고 즐거워하라고 요청하시는 것은 바로 하나님께서 당신의 교회를 새롭게하실 것에 대한 그림을 보여주는 것이다. 이방에 잉태하지 못한 상태의 교회에 당신의 사역자, 선교사들을 통해서 많은 이들을 구원하실 것을 상징한다. 
3) 기독교와 유대교사이의 경쟁적 관계
4) 사라의 자녀 없음은 이후에 약속의 자녀를 얻음으로 회복되고 성취된다. 바울은 이처럼 교회가 회복될 것을 말하고 있다. 
바울은 이 인용(자녀 없음에서 많은 자녀를 주심, 절망에서 기쁨, 황폐함에서 은혜)을 통해서 우리의 칭의와 자유, 소망의 근원이 되시는 하나님의 은혜의 주권성과 무한한 사랑을 설명하고 있는 것이다. 

- Again Paul used the standard formula “It is written” to introduce a scriptural quotation, this one from Isa 54:1. This famous passage of Scripture likens the city of Jerusalem to a barren widow sitting at the gates of Jerusalem. She is covered in sackcloth and ashes because her husband has been carried away into captivity and she has no children to care for her in her old age. In the midst of this desperate situation, the voice of God breaks in: “Be happy, you childless woman! Shout and cry with joy, you who never felt the pains of childbirth! For the woman who was deserted will have more children than the woman whose children never left her.” 
How did Paul apply this famous text to the situation in Galatia? Several lines of interpretation have been put forth in response to this question. (1) Although the prophet Isaiah made no explicit reference to the Genesis narrative, the word “barren” suggests a possible linkage to the Sarah motif. Just as Sarah, who was formerly barren and childless, broke into hilarious laughter and shouts of joy at the birth of Isaac, so Christians have reason to rejoice because they are the true children of Abraham through faith in the one who was the antitype of Isaac, Jesus the Messiah. (2) The experience of the Christians to whom Paul wrote seemed to conform to the sullen image painted by Isaiah: a barren widow, bereft of her husband, with no offspring to give hope or cheer. Yet the prophet called for rejoicing, not lamentation; for celebration, not sorrow. The promise is this: God is about to restore the church, and his work will be extraordinary and wonderful. Many have seen this as a reference to the ingathering of Gentile believers through the worldwide missionary labors of the apostle Paul. The time would come when the children of the formerly barren woman, Sarah, that is, the Christian church, would outnumber the progeny of the one who was formerly so productive, Hagar, that is, Judaism. (3) A variation on the preceding view places the contrast not so much between Christianity and Judaism as between Paul’s mission to the Gentiles and the competing activity of his Judaizing rivals.263 (4) C. H. Cosgrove has pushed the analogy with Sarah even further, noting that, typologically, Sarah remained barren throughout history until the coming of her child, that is, Christ, the true “Seed” of Abraham, through whom many other children have been begotten. Thus, “if Isa 51:1, in speaking of Sarah-Jerusalem, implies that her barrenness extends until the eschatological time of fulfillment, then the law has given Sarah no children. And with this point Paul reinforces in the strongest possible terms the repeated accent in Galatians that life (the Spirit, the realization of the promise, access to the inheritance, the blessing of Abraham) is not to be found in the Torah.”264
263 See J. L. Martyn, “A Law-Observant Mission: The Background of Galatians,” MQR 22 (1983): 221–36.
264 Cosgrove, “The Law Has Given Sarah No Children,” 231.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 344–345.

29절) 육체를 따라 난 자가 성령을 따라 난 자를 박해한 것, 이는 하갈이 사라를, 이스마엘이 이삭을 멸시한 것처럼 불신자나 유대인들이 기독교인들을 멸시하고 박해할 것이라는 사실을 말하는 것이다. 
- Just as Ishmael persecuted Isaac (not explicitly mentioned in the OT, but suggested by Gen. 21:9), so now the Jews who seek justification by human effort are persecuting Christians who trust God’s promise of justification by faith. In Gen. 16:4, when Hagar conceived, “she looked with contempt on her mistress.” This too is mirrored in the fact that now non-Christian and pseudo-Christian Jews are persecuting Christians like Paul (as seen in Gal. 6:17). History is repeating itself. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2253.
- Luther’s comment on this text is very much to the point: “As soon as the word of God appears, the devil becomes angry; and in his anger he employs every power and wile to persecute it and wipe it out completely. Therefore it cannot be otherwise than that he should stir up endless sects and offenses, persecution and slaughter, for he is the father of lies and a murderer (John 8:44); he plants his lies in the world through false teachers, and he murders men through tyrants.… If someone does not want to endure persecution from Ishmael, let him not claim that he is Christian.”268
268 LW 26.455, 451.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 347.

30절) 성경이 말하는 바는 여종과 그 아들(하갈과 이스마엘)을 내쫓으라는 것이다. 이스마엘이 이삭과 더불어 유업을 얻지 못하기 때문이다. 율법의 속박과 복음의 자유는 함께 공존할 수 없다. 

31절) 본절은 갈 3-4장의 결론에 해당한다. 누가 아브라함 혈통의 진정한 구성원인가?
- He first pointed the Galatians back to Abraham, who was declared righteous before God by faith alone (3:6–9). Next he demonstrated by means of a long parenthesis the primary purpose and true function of the law (3:10–25). What was true of the Jews was no less true of the Gentiles, although their servitude was expressed as bondage to the elemental spirits rather than to the Mosaic covenant (3:26–4:11). On the basis of his personal love and intimacy toward them, Paul pleaded with the Galatians to “become like him” in their reliance on God’s grace as the only basis for their salvation (4:12–20). Finally, he developed the analogy of Hagar and Sarah, doubtless an example familiar to the Galatians from the use already made of it by the false teachers. He had set forth two parallel lists of complementary items derived from this famous passage in Genesis. Sarah-Isaac-the New Covenant-Mount Zion-Jerusalem Above stand together over against Hagar-Ishmael-the Old Covenant-Mount Sinai-Jerusalem that Now Is. Paul’s inversion of the traditional interpretation of the analogy shows that the true descendants of Isaac are those who are justified by grace through faith on the basis of God’s unfailing promise, while the offspring of Ishmael are those, like the Judaizers, who seek to justify themselves “according to the flesh” (vv. 23, 29, RSV). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 348.





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갈 4:1-7 기독론-구원론-성령론  (0) 2017.05.16
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12 Brothers,3 tI entreat you, become as I am, for I also have become as you are. uYou did me no wrong. 13 You know it was vbecause of a bodily ailment that I preached the gospel to you wat first, 14 and though my condition was a trial to you, you did not scorn or despise me, but received me xas an angel of God, yas Christ Jesus. 15 What then has become of your blessedness? For I testify to you that, if possible, you would have gouged out your eyes and given them to me. 16 Have I then become your enemy by ztelling you the truth?4 17 They make much of you, but for no good purpose. They want to shut you out, that you may make much of them. 18 It is always good to be made much of for a good purpose, and anot only when I am present with you, 19 bmy little children, cfor whom I am again in the anguish of childbirth until Christ dis formed in you! 20 I wish I could be present with you now and change my tone, for I am perplexed about you.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 4:12–20.

12절) 갈라디아의 형제들을 향해서 나와 같이 될 것을 간청하는 바울. 본문은 갈라디아서에 처음으로 나오는 명령형 문장이다. 
바울은 고전 4:14-16, 11:1, 빌 3:17. 살전 1:6에서 자신을 본받을 것을 말한다. 그런데 앞서 다른 본문에서는 ‘내가 그리스도를 본받는 것처럼 나를 본받으라’라고 말하지만 갈 4:12에서는 ‘내가 너희와 같이 되었기에 너희도 나와 같이 되라’라고 말하고 있다. 복음으로 사람들을 인도하기 위해서 그들과 같이 되는 이것이 바로 선교사들이 갖추어야할 상황화의 모형이라고 할 수 있다. 우리가 나를 본받으라고 말하기전에 그들과 같이되고 그들을 본받아야만 한다는 것이다. 나는 내가 사랑하는 대상에 대해 제대로, 바르게 이해하고 있는가? 상대방에게 일방적으로 변화를 강요하고 있지는 않는가?

- In Gal 4:12, however, Paul was saying something rather different—not “become like me, for I have become like Christ” but instead “become like me, for I became like you” (italics added). Perhaps the closest parallel to this verse is the statement Paul made to King Agrippa in Acts 26:28–29. Upon hearing Paul’s testimony, the king asked, “Do you think that in such a short time you can persuade me to be a Christian?” Paul replied, “Short time or long—I pray God that not only you but all who are listening to me today may become what I am, except for these chains.” In effect Paul was saying to King Agrippa: “Even though you possess the power to judge and condemn, I, a fettered prisoner, am really much better off than you. Why? Because I have met the Lord of glory who has forgiven my sins, opened my eyes, and delivered me from the tyranny of Satan. In this respect, I wish that you could become what I am.” Just so, Paul was saying to the Galatians: “Look at what has happened to me. I was once a zealous devotee of the Mosaic law, stricter than any of you in careful observance of its many requirements. But Christ has delivered me from bondage to the law. I now live by faith in him who loved me and gave himself for me (Gal 2:20). Now I long for you to become like me, living in the liberty of those who are truly the children of Abraham and of God through faith in Jesus Christ.”
“For I became like you” (lit., “for I also like you) recalls 1 Cor 9:19–23, where Paul described his missionary strategy in terms of cultural accommodation without compromise of conviction for the sake of a wider gospel witness. Though he himself was a free citizen of Rome, he would forego his political prerogatives and live as a slave in order “to win over as many as possible.” And to those without the law, for example, the Gentile inhabitants of Galatia, he became anomos, like one not having the law so as to win those who were aliens to the commonwealth of Israel.
Paul was a pioneer in what we call today contextualization, the need to communicate the gospel in such a way that it speaks to the total context of the people to whom it is addressed. Insofar as we are able to separate the heart of the gospel from its cultural cocoon, to contextualize the message of Christ without compromising its content, we too should become imitators of Paul. In the words of John Stott: “In seeking to win other people for Christ, our end is to make them like us, but the means to that end is to make ourselves like them. If they are to become one with us in Christian conviction and experience, we must first become one with them in Christian compassion.”215

215 Stott, Only One Way, 113.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 321–322.

13-14절) 바울이 가지고 있던 육체의 약함은? 이것에 대해서 초대교부인 제롬은 성적 욕망이라고 했고, 루터는 핍박으로 인한 육체의 흔적이라고 여겼다. 이후에 말라리아, 간질, 안질등 여러가지 의견이 있지만 분명한 것은 없다. 하지만 이것으로 인해서 업신여김을 받을만한 것이었다는 것을 알 수 있다. 하지만 바울은 도리어 이 연약함을 복음을 전하는 도구로 사용하였고, 갈라디아인들도 이러한 약함에 관계없이 그를 영접했다. 
당시의 상황에서 바울에게 있었던 육체의 가시, 연약함은 사람들의 눈쌀을 찌푸리게 했고 또한 이것이 저주라고 생각했을 것이다. 
- In the early church Jerome interpreted Paul’s affliction to have been the temptation of sexual desire that he identified with the “thorn in the flesh” (Latin: stimulus carnis) of 2 Cor 12:7. During the Reformation Luther dismissed this interpretation entirely regarding the “weakness of the flesh” as a reference to the suffering and affliction Paul bore as the result of the persecutions he endured. “It is impossible for anyone afflicted with these profound trials to be troubled by sexual desire.”217 In recent years, however, most commentators have discarded both of these traditional interpretations in favor of the idea that Paul was referring here to some actual bodily illness that affected his missionary labors. Three major theories have emerged about what the nature of this illness may have been:
Malaria. This theory was advanced by W. Ramsay, who surmised that Paul may have contracted malaria when he first came into the swampy region of Pamphylia in southern Asia Minor. This was the occasion when John Mark became disillusioned with missionary life and returned home to Paul’s great consternation (Acts 13:13). It may have been that Paul’s original plan was to travel westward toward Ephesus and Greece but that he was redirected because of his illness toward the higher terrain around Pisidian Antioch. There, high above sea level, he found a more congenial place to recuperate. On this theory Paul may still have been in the grips of a terrible fever when he first began his preaching mission in Galatia.
4:14 Epilepsy. The verb in v. 14 translated “you did not … scorn” literally means, “you did not spit out” (ekptuō). A common belief was that the evil demon that caused epilepsy could be exorcised or at least contained by spitting at the one thus possessed.218 On this reading, Paul was commending the Galatians for receiving him with courtesy and favor even though they may have witnessed the unpleasant sight of his epileptic seizures.
Ophthalmia. In v. 15 Paul praised the Galatians for their willingness to tear out their own eyes and give them to him. This, together with Paul’s reference in 6:11 concerning writing such “large letters” in his own hand, have led many scholars to believe that Paul’s illness was some kind of serious eye disorder. But as F. F. Bruce has noted, “there can be no certain diagnosis” of Paul’s ailment here, nor of his “thorn in the flesh,” assuming the two are not to be identified.219
Whether Paul’s illness was malaria, epilepsy, ophthalmia, or something quite different, it is important to see in this reference indirect evidence of the overriding providence of God in the mission of his church.220 Paul did not say exactly how his illness became the occasion for his Galatian mission, but we can be sure that from his perspective this was no mere accidental happening. Just as the Son had come forth from the Father “when the time had fully come” (4:4), just so Paul, the apostle of Christ, had been sent to the Galatians in accordance with God’s foreordained wisdom and plan. Paul’s thorn in the flesh, though inflicted through the instrumentality of “a messenger of Satan,” was intended to yield a redemptive purpose—Paul’s realization of the sufficiency of grace (2 Cor 12:7–10). Time and again God has used the adversities of life—sickness, persecution, poverty, even natural disasters and inexplicable tragedies—as occasions to display his mercy and grace and as a means to advance the gospel.221
Whatever the nature of Paul’s physical affliction, it must have resulted in some kind of bodily disfigurement or obviously unpleasant symptoms so that his condition was a “trial” to the Galatians. In the culture of the times, such infirmity and weakness was commonly seen as a sign of divine displeasure and rejection. Paul would have stood in stark contrast to the strong, good-looking “superapostles” who boasted in their physical prowess, rhetorical eloquence, and academic achievements. The Galatians would have been tempted to reject scornfully one of whom it was said, quite apart from his physical malady, that “his actual presence is feeble and his speaking beneath contempt” (2 Cor 10:10, Phillips). But to their credit the Galatians had not yielded to this temptation. On the contrary, they had received Paul “as an angel of God, as … Christ Jesus.” Some have seen in this expression a reference to the incident of Acts 14:8–18 when Paul and Barnabas were mistaken by the people of Lystra for the Greek gods Zeus and Hermes. On that occasion the two missionaries tore their garments and cried, “Men, why are you doing this?” However, here in Gal 4:14, Paul did not criticize the Galatians for their exaggerated devotion to a human preacher; rather, he commended them for their ability to recognize and receive him as a true apostle of the Lord Jesus Christ.

217 LW 26.420.
218 See H. Schlier, “ὲκπτυω” TDNT 2.448–49. While the act of spitting had demonological associations in the Hellenistic era, by the time of Paul it was more commonly viewed merely as a gesture of disrespect, hence the derived meaning “despise.” Galatians 4:13–14 is frequently cited as evidence by those who identified Paul’s physical ailment with epilepsy (C. J. Klausner’s, From Jesus to Paul [London: SCM, 1944], 325–30).
219 Bruce, Galatians, 209.
220 Cf. the comment of F. Mussner, Galaterbrief, 307: “For a man like Paul everything became a kairos [“favorable time”] when the gospel was to be proclaimed.”
221 The expression εὐηγγελισαμην ὺμῖν τὸ πρότερον has been taken by some scholars to mean “when I preached the gospel to you on the former occasion” rather than when “I first preached the gospel to you,” as the NIV has it. However, as Bruce has noted, “In Hellenistic Greek πρότερος has surrendered the meaning ‘the first of two’ to πρότος and now means ‘earlier’ ” (Galatians, 209). Even if we insist on a literal translation, this does not rule out an early dating of the epistle, realizing that Paul and Barnabas first traveled eastward through the cities of South Galatia and then retraced their steps over the same terrain. See the discussion on the date of Galatians in the Introduction.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 322–324.

주님은 세번에 걸쳐서 자신을 대표하는 이들을 영접하는 것은 나(주님)를 영접하는 것이라고 하셨다.(마 10:40; 눅 10:16; 요 13:20)

15-16절) 본문이 말하는 복은 ‘마카리스모스’로 산상수훈에서 주님께서 말씀하신 복과 같은 의미이다. 이는 하나님과의 올바른 관계로 인한 온전한 상태를 의미한다. 지금 이들은 자신의 눈을 빼서 바울에게 줄 정도로 바울을 사랑했다고 바울이 증언한다. 
사랑안에서 참된것을 말하는(엡 4:15) 것이야 말로 거짓 가르침으로부터 이들을 지키고 그리스도의 몸된 교회를 바로 세우는 방법이 된다. 
사역자에게 중요한 것은 인기를 구하는 것이 아니라 하나님앞에 신실해지는 것이다. 
- When pastors become estranged from their people for whatever reason, it is always appropriate for them to try to win back the former affection and goodwill of their flock, just as Paul was doing here with the Galatians. But we must remember that the pastor is not called to be popular but to be faithful. He has been commissioned by the Lord of heaven to preach the Word of God in season and out of season; he must not fail in this divine assignment whether he be applauded warmly or shunned as a leper. For the man of God there is an arena of approval infinitely superior to the opinion of his congregation, or the applause of his peers, or the approval of some denominational bureaucracy. As the Scottish preacher John Brown put it, “The hosannahs of the crowd are dearly purchased at the expense of one pang of conscience, one frown of the Savior.”225
225 Brown, Galatians, 217–18.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 326.

17-18절) 그들(거짓 선생들)이 갈라디아 교인들을 위해서 열심을 내는 것은 형제들을 이간시켜서 거짓 진리에 열심을 내게 하려는 것이다. 

19-20절) 사도는 매우 친근한 어저로 이들을 부른다. ‘나의 자녀들아’ 그리고 이들과의 관계에 대한 애정을 표현하는 은유로 해산하는 수고를 하는 어머니의 모습을 그린다. 살전 2:7에서 유모의 비유가 있기는 하다. 그리고 대부분 바울은 아버지로 비유하는 것과 대조적이다.(고전 4:15; 딤후 1:2; 몬 10)
- Throughout the letter Paul had admonished the Galatians to move beyond such infantile behavior and to claim the full inheritance that was theirs as the children of God through faith in Jesus Christ. In the present context he showed how deeply invested he himself was in their spiritual struggles. This he did by comparing himself to a mother who must go again through the pangs of childbirth for the sake of her children. This is a striking metaphor without parallel in any other Pauline writing. A similar motif occurs in 1 Thess 2:7, where Paul likened himself to a nurse (trophos) caring for her little children. More common still is the image of Paul as a father begetting sons and daughters in Christ through the preaching of the gospel (cf. 1 Cor 4:15; 2 Tim 1:2; Phlm 10). Only here in Galatians does he appear in the role of a mother, a mother who willingly undergoes the ordeal of pregnancy and delivery all over again in order to secure the well-being of her children. This image bears witness to the deep personal anguish Paul was experiencing over the defection of his spiritual offspring in Galatia. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 329.

지금 바울이 느끼는 고통은 육체적인 핍박과 같은 외적인 고통이 아니라 갈라디아 교인들이 그리스도의 복음의 진리에서 떠나 거짓 진리를 좇으려고 하는 것때문이다. 바울의 고통은 롬 8:18-28에서 언급된 대로 종말론적인 신음, 열망에서 나오는 고통이다. 
- The verb “to suffer the pains of childbirth” (ōdinein) occurs only two other times in the New Testament, once again in this same chapter (4:27) and a final time in Rev 12:2. In an insightful exegetical study of this concept, B. Gaventa has observed that “Odinein … never refers to the mere fact of a birth, but always to the accompanying anguish.” With reference to Gal 4:19, she argues that “Paul’s anguish, his travail, is not simply a personal matter or a literary convention … but reflects the anguish of the whole created order as it awaits the fulfillment of God’s action in Jesus Christ.”228 If this interpretation is correct, then Paul’s distress over the Galatians was part of the eschatological groaning referred to in Rom 8:18–28, the groaning of a broken creation awaiting the consummation of all things that will take place at the return of Christ in glory. Paul’s groanings, though unique to his own apostolic vocation, have been echoed again and again throughout the history of the church in the faithful witness of martyrs and missionaries, reformers and evangelists, pastors and prophets who have risked their lives for the sake of the gospel. Writing to the believers at Colosse, Paul described the divine commission of such Christians in terms of a theology of the cross: “I myself have been made a minister of the same gospel, and though it is true at this moment that I am suffering on behalf of you who have heard the gospel, yet I am far from sorry about it. Indeed, I am glad, because it gives me a chance to complete in my own sufferings something of the untold pains which Christ suffers on behalf of his body, the church” (Col 1:23–24, Phillips).
228 B. R. Gaventa, “The Maternity of Paul: An Exegetical Study of Galatians 4:19,” in The Conversation Continues: Studies in Paul and John in Honor of J. Louis Martyn, ed. R. T. Fortna and B. Gaventa (Nashville: Abingdon, 1990), 192–94. Also see the discussion in Matera, Galatians, 161–62.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 329–330.

본문은 목회 윤리와 목회자와 성도들간의 올바른 관계가 무엇인지를 밝힌다. 



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8 Formerly, when you ldid not know God, you mwere enslaved to those that by nature nare not gods. 9 But now that you have come to know God, or rather oto be known by God, phow can you turn back again to qthe weak and worthless elementary principles of the world, whose slaves you want to be once more? 10 rYou observe days and months and seasons and years! 11 I am afraid sI may have labored over you in vain.
l
 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 4:8–11.

8절) 그러나 너희가 하나님을 알지 못했을 때 본질상 신이 아닌 것들에게 종노릇 하였다. 바울은 본문을 통해서 그리스도인이 되기 이전의 갈라디아 신자들의 상태와 현재 하나님의 자녀가 된 상태에 대한 극단적인 대조를 하고 있다. 
- Conversion to Christ meant breaking completely with the idolatrous religion and false gods of the surrounding culture. The centrality and finality of Jesus Christ is at the heart of the Christian message. Modern liberal Protestantism, infatuated with the ideologies of pluralism and syncretism, has tended to forget this essential evangelical truth. For some, evangelism has become a dirty word not to be used in polite company, or, worse, it has been redefined as the effort to help the adherence of non-Christian religions to discover the best in their own traditions in hopes that a general fellowship of the various world religions will eventually emerge. Sadly, even some evangelicals have downplayed the doctrine of hell, the necessity of conversion, and the preaching of the cross in favor of the implicit universalism of many contemporary theologies. In many circles “sinners in the hands of an angry God” has been displaced by a truncated God in the hands of angry sinners. But Paul would have none of this. He knew, as Jonathan Edwards later wrote, that personal faith in Jesus Christ was “the only remedy which God has provided for the miserable, brutish blindness of mankind.… It is the only means that the true God has made successful in his providence, to give the nations of the world the knowledge of himself; and to bring them off from the worship of false gods.”195
195 The Works of Jonathan Edwards (Carlisle, Pa.: Banner of Truth, 1984), 2.253. See also T. A. Schafer, “Jonathan Edwards and Justification by Faith,” Church History 20 (1951): 55–67. On the plurality of views among evangelicals concerning the destiny of the unevangelized, see J. Sanders, ed., No Other Name (Grand Rapids: Eerdmans, 1992). In 1993 the Southern Baptist Convention adopted a resolution on “The Finality of Jesus Christ as Sole and Sufficient Savior.” This statement opposed “the false teaching that Christ is so evident in world religions, human consciousness or the natural process that one can encounter Him and find salvation without the direct means of the gospel, or that adherents of the nonchristian religions and world views can receive this salvation through any means other than personal repentance and faith in Jesus Christ, the only Savior” (SBC Annual, 1993, 94).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 311.

9절) 이제 하나님을 알뿐 아니라 하나님에 의해서 알게 되었다. 이 앎에 대해서 구약은 ‘야다’라는 표현으로 설명한다. 
-  Paul’s concept of knowledge was more closely related to the Hebrew verb yādaʿ, which is frequently used in the Old Testament to refer to the kind of personal intimacy associated with sexual intercourse, as in Gen 4:1, “Now Adam knew Eve his wife, and she conceived and bore Cain.” “To know” God in this kind of experiential intensity implies a divine-human encounter in which the total self, not merely the mind or thought processes, is claimed and transformed. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 313.
본문은 우리가 하나님을 아는 것과 하나님께서 주도적으로 자신을 드러내신 것을 함께 이야기한다. 이 선택의 주도권이 주님께 있음을 말하는 것이다. 
- Paul’s insistence upon the divine initiative in salvation excludes both moralism and mysticism. We can neither keep God’s commandments nor love him purely apart from his overcoming grace and prevenient favor toward us. “This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins” (1 John 4:10). Nor can human beings ever “find God” no matter what sort of religious techniques or spiritual exercises they may employ. We are like blinded rats lost in the labyrinth of sin until by God’s amazing grace we who were all lost in the maze of self-justification are truly and everlastingly “found.” Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 314.
당시의 갈라디아 교인들은 거짓 가르침에 노출되어 있었다. 그리스도만으로는 충분하지 않기에 다른 율법적인 요구들 혹은 초등학문을 요구한 것이다. 하나님의 은혜를 맛보고도 다시금 옛 자리, 약하고 천박한 초등학문을 따르는 자리로 돌아가 죄의 종노릇을 할 수 있다는 것이다. 

10절) 날, 달, 절기, 해
- Paul linked four measurements of time, each of which likely refers to certain aspects of the Jewish system of religious feasts. Thus days could refer to the weekly Sabbath observance as well as to other feasts celebrated for only a day; months, to the new moon rituals mentioned in Num 10:10; seasons, to the great annual feasts such as Passover, Pentecost, and Tabernacles (cf. 2 Chr 8:13; Zech 8:19); and years, to the Year of Jubilee, the Sabbatical Year, and the New Year celebrations. Burton probably is correct in claiming that the four terms without mutual exclusiveness cover all kinds of ritual celebrations and calendar dates the Jews observed at that time.207
207 Burton, Galatians, 234. It is quite possible, of course, that the expression “days, months, seasons and years” was a kind of double entendre referring at once to Jewish calendar dates and pagan cultic observances. Thus Paul would be have been saying to the Galatians, “If you fall prey to the lure of the Judaizers, you will find yourselves just as captivated by the oppression of the astral deities as ever you were under the old paganism.” W. Schmithals has put forth the view that Paul is here “employing a current familiar list which was not widespread in Jewish orthodoxy but which frequently occurs above all in the apocryphal or Gnostic or gnosticizing literature” (Paul and the Gnostics [Nashville: Abingdon, 1972], 44–46). G. Bertram also relates this listing of sacred times and seasons to the general astrological superstitions that were widely followed in the Hellenistic world (“ἐπιστρέφω, TDNT, 7, 726). He also discerns in this allusion a hint of the moral apostasy that apparently characterized some of the Galatians (cf. 2 Pet 2:21).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 317.

11절) 바울이 두려워하는 이유. 갈라디아 교인들을 위한 사역이 무의미해질것에 대한 두려움. 우리의 사역에도 이와같은 경우들이 많이 있다. 복음을 듣고 하나님을 알지만 세상의 유혹에 빠져 본문에서 날, 달, 절기, 해로 대변되는 율법, 세상의 초등학문을 지키려고할때 우리의 수고가 헛될까 두려워하게 되는 것이다. 


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