갈 5:13-15 자유로의 부르심

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.