갈 6:11-18 우리의 자랑, 십자가

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.