갈 3:15-22 율법과 약속

The Law and the Promise

15 yTo give a human example, brothers:6 zeven with a man-made covenant, no one annuls it or adds to it once it has been ratified. 16 Now athe promises were made bto Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, c“And to your offspring,” who is Christ. 17 This is what I mean: the law, which came d430 years afterward, does not annul a covenant previously ratified by God, so as eto make the promise void. 18 For if the inheritance comes by the law, it no longer comes by promise; but fGod gave it to Abraham by a promise. 19 Why then the law? gIt was added because of transgressions, huntil the offspring should come to whom the promise had been made, and it was iput in place through angels jby an intermediary. 20 Now kan intermediary implies more than one, but lGod is one. 21 Is the law then contrary to the promises of God? Certainly not! For mif a law had been given that could give life, then righteousness would indeed be by the law. 22 

But the Scripture nimprisoned everything under sin, so that othe promise by faith in Jesus Christ might be given pto those who believe.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 3:15–22.

15절) ‘형제들아’ 갈라디아 성도들을 향해서 형제들아 라고 부르는 바울. 그들이 혼란스럽고, 어리석고, 유혹되었을 뿐만 아니라 바울이 배신당하고 당황하고 버림받았다라고 느꼈을 지라도 바울은 그들을 여전히 형제들아라고 부르고 있다. 

- We are struck by the fact that Paul addressed the Galatians here as “brothers,” a term of endearment he had not used since 1:11, although it would occur again seven other times in the letter (4:12, 28, 31; 5:11, 13; 6:1, 18). Although the Galatians were confused, foolish, and bewitched, and although Paul felt betrayed, perplexed, and forlorn about them, still they were adelphoi, “brothers.” This term of relationship is especially appropriate at the beginning of a passage that will seek to answer the questions: “What makes a family a family? Who are the true children of Abraham, the heirs of the promise, and thus entitled to call one another brothers and sisters?” Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 244–245.

사람의 언약이라도 이후에 함부로 폐하거나 더할 수 없는데 하물며 하나님과 맺은 언약은 어떠하겠는가라는 논지로 이야기하고 있다. 

- The chapter began with his reminding the believers of Galatia that Christ had been portrayed as crucified before their very eyes. And just two verses before, he had inextricably linked Christ’s death on the cross with his bearing of the law’s curse. In Heb 9:15–28 Paul worked out in greater detail than he did in Galatians the role of Christ as the mediator of the new covenant whose death was a liberating ransom bringing salvation for all who believe in him. In Hebrews the contrast is between the Mosaic covenant, which required the shedding of blood for the forgiveness of sins, and the great High Priest, who obtained eternal redemption by shedding his own blood once for all. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 246.

16절) 바울이 말하고자 하는 약속들은 바로 아브라함과 그 자손(씨)에게 말씀하신 것인데 바로 한사람, 그리스도를 가리켜 약속하신 것이다라는 것이다. 그리고 그분과의 언약이 그리스도의 십자가로 완성되었다는 것을 전제로 하고 있다. 본문의 자손은 복수가 아니라 단수로 사용된다.

- As we have seen already in v. 8, Paul had interpreted this last promise to mean that the message of the gospel, that is, justification by faith, would be preached to the Gentiles as well as to Abraham’s natural descendants. However, here in v. 16 Paul’s main point was that all of these promises applied not only to one man, Abraham, but also to his “seed.” Now here is the hairsplitting point: the word “seed,” he observed, is singular, not plural; therefore in its deepest and fullest meaning it refers to one person, not to many. And that one person, Paul contended, Abraham’s true seed, is Christ himself. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 247.

- Our solidarity in Christ implies unity in the church. As N. T. Wright has shown, the oneness of the “seed” in v. 16 must be linked to the oneness of God in v. 20 and the oneness of the body of Christ in v. 28. According to this view, the original covenant with Abraham envisaged one seed, that is, a single family of faith, a unitary people of God. This is why Paul was so upset over the issue of table fellowship at Antioch. To assume that the “works of the law” have an abiding validity after Christ has come is to divide the church permanently into Jew and Gentile, not to say “Athenian and Roman, Galatian and Ephesian, African and Scythian, and so on ad infinitum.”84 Paul was not saying, of course, that such distinctions, and others we could think of (white and black, rich and poor, First World and Third World, and so on) have lost all their significance for those who are in Christ. Clearly they have not. What they have lost, however, is the ability to define absolutely, to circumscribe definitively. To be of the seed of Abraham means to belong to Christ, to have a share in the new humanity of the Last Adam, in whom there is no East or West, no South or North, “But one great fellowship of love Thro’-out the whole wide earth” (J. Oxenham).

84 Wright, Climax of the Covenant, 165.

 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 248.

17절) 430년 후에 생긴 율법, 본문의 430년은 약속으로부터 율법을 받기 까지의 애굽에서 있었던 전체 시간을 말한다. 하나님께서 아브라함을 부르시고 그에게 약속을 주신후에 430년이 지나서 모세에게 구체적으로 율법을 시내산에서 주신 것이다. 따라서 바울은 하나님께서 아브라함과 미리 정하신 언약을 이후에 하나님과 모세가 세운 율법이 폐기하거나 헛되게 할 수 없다는 것이다. 

- Paul is apparently referring to the Septuagint translation of Ex. 12:40, “The dwelling of the children of Israel … in Egypt and in Canaan was 430 years,” which would mean 430 years from Abraham to the exodus (the Hb. text does not include “and in Canaan”). Another explanation is that Paul is not counting the time from the first statement of the promise to Abraham but from the last affirmation of that promise to Jacob before he went to Egypt in Gen. 46:3–4. This method would then count the entire time in Egypt as the time from the “promise” to the “law.” If this is so, then Paul is relying on the Hebrew text of Ex. 12:40 to affirm a 430-year stay in Egypt. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2250.

18절) 바로 그 율법이 아브라함과의 약속으로 하나님께서 주신 것이다. 

19절) 율법은 무엇인가? 본문은 범법함을 인하여 더하여진 것으로 천사들을 통해 한 중보자(모세)를 통해서 베푸신 것인데 약속하신 자손(예수 그리스도)가 오시기 까지이다. 율법의 목적은 죄를 깨닫고 인간이 얼마나 죄인인지 그래서 구세주가 얼마나 필요한지를 알게 하기 위해서 일시적으로 허락하신 것이다. 

- The question then arises: If the law has no impact on God’s plan rooted in his promise, why was the law ever given? Because of transgressions might mean (1) “to provide a sacrificial system to deal temporarily with transgressions,” (2) “to teach people more clearly what God requires and thereby to restrain transgressions,” (3) “to show that transgressions violated an explicit written law,” or (4) “to reveal people’s sinfulness and need for a savior” (cf. Rom. 3:20: “through the law comes knowledge of sin”). All four senses are theologically true, but the last is probably uppermost in Paul’s mind. put in place through angels by an intermediary. Deuteronomy 33:2 talks about God coming from Sinai, where he gave the law, “from the ten thousands of holy ones,” so the angels were present with God on that occasion (cf. Acts 7:53; Heb. 2:2). Moses was God’s “intermediary” in the gift of the law to Israel (Lev. 26:46; John 1:17). The Mosaic law was part of a temporary covenant never intended to last forever. Now that Jesus has come as the true offspring of Abraham, the Mosaic law is no longer   p 2251  in force. Therefore, circumcision is no longer required, since it is part of the Mosaic covenant. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2250–2251.