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Paul Accepted by the Apostles
2 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. 2 I went up because of a revelation and set before them (though privately before those lwho seemed influential) the gospel that mI proclaim among the Gentiles, nin order to make sure I was not running or had not orun in vain. 3 But even Titus, who was with me, pwas not forced to be circumcised, though he was a Greek. 4 qYet because of false brothers secretly brought in—who rslipped in to spy out sour freedom that we have in Christ Jesus, tso that they might bring us into slavery— 5 to them we did not yield in submission even for a moment, so that uthe truth of the gospel might be preserved for you. 6 And from those vwho seemed to be influential (what they were makes no difference to me; wGod shows no partiality)—those, I say, who seemed influential xadded nothing to me. 7 On the contrary, when they saw that I had been yentrusted with zthe gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised 8 (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), 9 and when James and Cephas and John, vwho seemed to be apillars, perceived the bgrace that was given to me, they cgave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. 10 Only, they asked us to remember the poor, dthe very thing I was eager to do.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 2:1–10.

1-2절) 14년 후에 내가 다시 예루살렘에 바나바와 디도를 동행하여 올라갔다. 나는 계시 때문에 올라갔습니다. 또한 나는 이방인 중에서 선포하던 복음을 유력해 보이는 그들에게 개인적으로 전했습니다.  이는 내가 달리지 않고 있고 또한 내가 달리는 것이 헛되지 않다는 것을 확실히 하기 위해서이다. 
14년만에 바나바와 디도와 함께 예루살렘을 방문한 본 사건이 과연 행 15장의 예루살렘 공의회를 의미하는지에 대해서 의견이 분분하다. 예루살렘 공의회는 이방인에게 할례를 행하는 것이 꼭 필요한가에 대한 교회의 공식적인 입장인데 반해서 갈 2장은 공의회의 내용을 담지 않고 도리어 사사로이 쓴 내용이라고 밝히고 있기에 두 사건이 동일한 사건이 아닌것으로 보인다. 

본문에 등장하는 세 부류가 있는데 첫번째는 바울의 일행(바나바와 디도)이고 두번째는 거짓 형제들로 율법의 준수를 고집하는 부류이다. 세번째는 예루살렘 교회의 지도자들로 야고보와 베드로와 요한이다. 
바울은 본문의 예루살렘 방문에 세가지 중요한 동기를 가지고 있다. 첫번째는 계시를 따라 올라갔다라고 말한다. 이는 이러한 행동이 개인적인 의도나 계획으로 이루어진 것이 아니라는 사실을 밝히는 것이다. 두번째로 이방 가운데 자신이 선포하는 복음을 제시하고자 한 것이다. 
- Paul’s second motivation in convening the conference is succinctly expressed: “I went … to set before them the gospel that I preach among the Gentiles.” The verb anethemēn, “set before them,” means literally “to declare, communicate, advocate, propound.”
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 139.
세번째로 이 공회의 주도권이 자신에게 있음을 밝히고 있다. 바울 자신이 공회에 소환당한 것이 아니라 이러한 문제를 해결하기 위해서 주도적으로 모임을 소집했음을 밝힌다. 
- The Jerusalem Council in Acts 15 also was a public event, one fraught with great tension and controversy. Yet in the providence of God that public airing and resolution of the question of Christian liberty was a necessary antidote against the destructive teachings of those who would have reduced the Christian faith to a small sect within Judaism. How do we know when to seek private counsel and when to take a public stand? When is it right to swallow our scruples and yield to a fellow Christian on a matter of secondary importance? Conversely, when is it wrong to sit still and keep the peace when our speaking out could make a difference about whether our church or our denomination will remain faithful to the gospel? There is a time to speak and a time to keep silent. Every Christian must seek the wisdom of the Holy Spirit to know which is appropriate at a given time.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 140.

3-5절) 나와 함께 한 디도는 그가 헬라인이었음에도 불구하고 억지로 할례를 받도록 하지 않았다. 하지만 그리스도안에서 우리가 가지고 있는 자유를 엿보기 위해서 몰래 들어온 거짓 형제들은 우리를 종으로 삼으려고 했다. 그들에게 우리가 잠시도 복종하지 않았는데 이는 복음의 진리가 너희를 주장하게 하기 위해서이다. 
- Later, in his Letter to Titus, Paul addresses him as “my true son in our common faith” (Titus 1:4). Titus was probably won to Christ through the witness of Paul himself and thus became one of his most trusted coworkers (2 Cor 8:23).94 Titus is nowhere mentioned in Acts but he appears frequently in Paul’s letters serving as the apostle’s confidential agent especially in the gathering and administration of the love offering the Gentile churches were collecting for the poor saints in Jerusalem (2 Cor 8:20; 12:17). It has been well said that Titus “possessed considerable people skills … and was a man of unquestioned integrity, especially with regard to financial resources.”95
94 E. E. Ellis, “Paul and His Co-workers,” NTS 17 (1971): 437–52. See also C. K. Barrett, “Titus,” Essays on Paul (Philadelphia: Westminster, 1982), 118–31, and B. Reicke, “Chronologie der Pastoral briefe,” TLZ 101 (1976): 82–94.
95 T. D. Lea and H. P. Griffin, Jr., 1, 2 Timothy, Titus, NAC (Nashville: Broadman, 1992), 273.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 141.

왜 바울이 디도와 동행했을까? 모 교회인 예루살렘 교회에 시리아의 이방 교회에서 회심하여 돌아온 이를 통해서 이방인에게 전해진 복음이 얼마나 놀라운 것인지를 직접 보여주고자 했다. 또한 이방인에 대한 할례에 대한 논쟁을 위해서 동행했을수도 있다. 
Why did Paul take Titus with him to Jerusalem? If, as we have argued, this visit was made for the purpose of delivering famine relief to the Christians of Judea, then it would be perfectly natural for a Gentile member of the church at Antioch to be sent along as an expression of solidarity between the predominantly Gentile church in Syria and the largely Jewish mother congregation at Jerusalem. However, there is also the possibility that Paul may deliberately have included Titus in the delegation to have a living example of a Gentile convert on hand when he “set forth” his gospel to the church leaders there. He surely knew that Titus was uncircumcised, and he may well have anticipated the controversy over this issue.
On this reading, then, Paul took Titus with him as a test case for the principle of Christian freedom. In some sense this was a deliberate act of provocation although, as John Stott has said, “It was not in order to stir up strife that he brought Titus with him to Jerusalem, but in order to establish the truth of the gospel. This truth is that Jews and Gentiles are accepted by God on the same terms, namely, through faith in Jesus Christ, and must therefore be accepted by the church without any discrimination between them.”96
Here for the first time in Galatians we encounter the issue of circumcision. It will be mentioned again later in this same chapter and also in the closing section of the book (2:7–9, 12; 5:1–11; 6:12–15). Controversy over circumcision was not limited to the Galatian context. It dogged Paul wherever he went as can be seen from his discussions of it in Romans (2:25–29; 3:1, 20; 4:9–12; 15:8), Philippians (3:3–5), 1 Corinthians (7:18–20), and Colossians (2:9–15; 3:10–11). In Gal 2:12 Paul identified the troublemakers in Antioch as “those who belonged to the circumcision group.” The same expression recurs in his Letter to Titus (1:10), where the apostle warned his younger colleague against “many rebellious people” who oppose sound doctrine, “mere talkers and deceivers, especially those of the circumcision group.” In order for us to understand more clearly what was at stake in the episode over Titus at Jerusalem, and indeed in the Galatian crisis generally, we must review briefly the role of circumcision both within Judaism and early Christianity.

96 J. Stott, Only One Way: The Message of Galatians (Downers Grove: InterVarsity, 1968), 42. Cf. also Barrett’s comment: “Paul could see that trouble was blowing up (the next few verses will show how near it was), and went to lay his cards on the table.… Perhaps what he wanted was a showdown, and he took Titus with him as a deliberate provocation. Jerusalem was evidently a divided church, for we leave the authorities and come first to the false brothers (2:4), that is, people who looked like Christians, and claimed to be Christians, but (in Paul’s view) were not Christians. It was these men who required that Titus, the Greek, should be circumcised, evidently taking the line that this was the only way into the Christian body, the people of God. Paul would not have it” (Freedom and Obligation, 11)
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 141–142.

창 17장에 아브라함으로부터 시작된 할례는 하나님의 선택된 백성의 징표로 생후 8일에 행하도록 했다. 이후 이 할례는 회개와 여호와에 대한 완전한 헌신을 의미하는 것으로 확장되었다. 이후 헬라시대에 할례는 유대인을 상징하는 매우 중요한 징표가 되었다. 
- Circumcision is the act of removing the foreskin of the male genital, a rite practiced among various peoples of the ancient world as a sign of initiation at puberty or marriage.97 Among the Jewish people, however, circumcision originated in the special covenant God made with Abraham (Gen 17:1–27) whereby every male child, whether freeborn Israelite or household slave, would be circumcised on the eighth day after birth as a sign of participation in the chosen people of God. In the tradition of the great prophets of Israel circumcision is extended metaphorically to refer to the act of repentance and total consecration demanded by the Lord. Thus Jeremiah could deliver this word from the Lord for the people of his day, “Circumcise yourselves, and take away the foreskins of your heart” (Jer 4:4, KJV). Obviously the children of Israel were guilty of overreliance on the external rite of circumcision and the sacrificial system of the temple to the neglect of what Jesus would call “the more important matters of the law—justice, mercy, and faithfulness” (Matt 23:23). There may well be, as some scholars have claimed, a line of continuity between Jeremiah’s spiritualizing of circumcision in terms of a genuine response of the heart and Paul’s use of the term as a metaphor for the Christian life.98
In the Hellenistic Roman period, circumcision became more and more prominent as a distinguishing mark of Jewish identity as the people of Israel found themselves in a political environment that grew increasingly hostile. According to the Maccabean literature, the reign of terror unleashed by Antiochus IV (175–163 b.c.), included a prohibition of circumcision and a policy by which babies who had been circumcised were put to death along with the mothers who had submitted them to this sign of the covenant.

97 The following summary is based on the article by R. Meyer, “Περιτέμνω,” TDNT 6.72–84. Also see J. B. Polhill, “Circumcision,” MDB. Also worthy of note are N. J. McEleney, “Conversion, Circumcision and Law,” NTS 20 (1974): 319–41, and J. M. Sasson, “Circumcision in the Ancient Near East,” JBL 85 (1966): 473–76.
98 See, e.g., Paul’s comment in Phil 3:3: “For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh.” Similarly, Paul can say to the Colossians that in Christ we have received a circumcision made without hands. This has happened through a putting off of the old life in the circumcision of Christ, evidently a reference to the experience of forgiveness secured by the cross and the inner transformation of the believer wrought thereby (Col 2:12–13). For Paul, regeneration, not baptism, is the New Testament antitype for which literal circumcision in the OT was the type. On how this issue has fared in recent baptismal controversies, see T. George, “The Reformed Doctrine of Believers’ Baptism,” Int 47 (1993): 242–54.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 142–143.

- Thus, during the period of the New Testament, circumcision was regarded by devout Jews as an indispensable precondition and seal of participation in God’s covenant community. The strictest Jews insisted that even proselytes be circumcised as a rite of initiation into the special people of God. When Paul listed among his preconversion bragging points the fact that he had been “circumcised on the eighth day” (Phil 3:5), he was giving witness to the powerful emotional and ideological force this ancient rite conveyed to Jewish people everywhere.100
100 In the rabbinic Judaism of the post-NT era, this high view of circumcision was maintained. If the circumcision day fell on a Sabbath, “the duty of circumcision took precedence of the law of the Sabbath.” The circumcision ceremony was a high moment of family ritual including a series of benedictions and concluding with a feast. A major contributing factor to the Bar Kochba revolt of a.d. 135 was an imperial ban on circumcision promulgated by the emperor Hadrian. This ban was lifted by his successor Antoninus Pius (Meyer, “Περιτέμνω,” 79–81).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 144.

바울에게 있어서 할례자인가 무할례자인가가 아니라 하나님의 말씀을 지키느냐, 새로운 피조물이 되었느냐가 중요한 것이었다. 
- As he wrote to the Corinthians: “This is the rule I lay down in all the churches. Was a man already circumcised when he was called? He should not become uncircumcised. Was a man uncircumcised when he was called? He should not be circumcised. Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts” (1 Cor 7:17–19). He explained the same principle somewhat differently in Gal 6:15: “Neither circumcision nor uncircumcision means anything; what counts is a new creation.”
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 144–145.

할례를 중요시 여기는 유대주의자들은 할례를 받지 않으면 구원을 받지 못한다라고 주장했다.(행 15:1) 바울은 할례의 행위 자체가 아니라 이처럼 복음의 진리를 왜곡시키거나 부정하는 이들의 주장을 반박하고 있는 것이다. 예수그리스도의 십자가의 죽음을 통해서 완성된 복음은 개인이 이를 믿음을 통해서 이루어지는 것이지 할례의 행위여부로 이루어지는 것이 아님을 분명히 하고 있다. 만약 율법의 행위로 구원을 얻는다면 예수님의 십자가의 죽음과 부활이 아무 의미가 없어지는 것이 되는 것이다. 
- Then why all the fuss over Titus? If circumcision is after all a matter of indifference, then why not submit Titus, a Gentile believer, to this harmless ritual in order to keep peace with the more scrupulous element of the Jerusalem church? The answer relates to the claims for circumcision advanced by the Judaizing party, “Unless you are circumcised … you cannot be saved” (Acts 15:1). To accept this verdict is to renounce the truth of the gospel, that salvation is by divine grace manifested in Jesus’ completed work on the cross, the benefit of which is received through personal faith in the Redeemer, and that alone. In this case, for a Gentile believer to submit to circumcision is to “make Christ of no value to you” (Gal 5:2). Those to whom Christ is of no value are still under the curse of the law, without God and without hope in this world and the next.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 145.

이처럼 디도는 할례를 받는 것을 거부했지만 디모데가 할례를 받는 것은 반대하지 않았다. 이는 디도의 경우 이방인으로 구원을 받기 위해서 할례를 받을 것을 요구받았지만 디모데의 경우는 어머니가 유대인으로 유대 전통을 따라 행하는 것으로 구원의 문제와는 관계가 없었기 때문이다. 
- Why would Paul be so adamant in refusing to have Titus circumcised when he was later so concessive in submitting Timothy to the same rite? The answer, of course, is that Timothy was not Titus. We know that Timothy had a Jewish mother, which, then as now, was a recognized criterion of Jewish identity. Moreover, the two situations were quite different. Titus, a Gentile, was being pressured to be circumcised in order to receive salvation and full membership in the church. Timothy, however, could submit to the ancestral traditions of his mother’s family without compromising the cardinal doctrine of salvation by grace. He did so with Paul’s full blessing in order to enhance their missionary witness among the Jews.104
To summarize: during Paul’s visit to Jerusalem, perhaps even during the course of his private meeting with the church leaders, certain “false brothers” made a big deal over the fact that he had brought with him an uncircumcised Gentile Christian, Titus, whom they insisted should undergo this sacred Jewish rite. Paul resisted, and their scheme came to naught: Titus was not compelled to be circumcised.

104 On the circumcision of Timothy see the perceptive comments of J. B. Polhill (Acts, NAC [Nashville: Broadman, 1992], 341–43: “Many scholars have argued that Paul would never have asked Timothy to be circumcised, since he objected so strenuously to that rite in Galatians. That, however, is to overlook the fact that Galatians was written to Gentiles and Timothy was considered a Jew. There was no question of circumcising Gentiles.… The converse was also true: Jews would not be required to abandon their Jewishness in order to become Christians. There is absolutely no evidence that Paul ever asked Jews to abandon circumcision as their mark of membership in God’s covenant people.… To have had a member of his entourage be of Jewish lineage and yet uncircumcised would have hampered his effectiveness among the Jews. It was at the very least a matter of missionary strategy to circumcise Timothy (1 Cor 9:20). It may have been much more. Paul never abandoned his own Jewish heritage. He may well have wanted Timothy to be true to his (cf. Rom 3:1f.).” See also W. O. Walker “The Timothy-Titus Problem Reconsidered,” ExpTim 92 (1981): 231–35.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 146–147.

가만히 들어왔다라는 의미는 둘사이를 갈라놓기 위한 악의적인 의도를 나타내는 단어이다. 
- The verb Paul used is a kindred word, pareiserchomai, “to slip in,” “infiltrate.” It deepens the idea of a conspiratorial activity carried out for sinister purposes. True, this word can mean simply “to come in between or intercept.” Paul himself used it this way in Rom 5:20 to describe the unique purpose of the “intrusion” of the law into salvation history, “The law was added so that the trespass might increase.” The Galatian context, however, points unmistakably to the unworthy motives of these infiltrators. This is spelled out in the third word Paul used to describe what they did: kataskopeō, “to spy on, to destroy in a sneaky manner.” The word kataskopē is closely related to another Greek word, episkopē, “oversight,” a word Paul used in a positive sense to describe pastoral authority in the governance of a New Testament congregation. Perhaps Paul was here making a deliberate contrast between the proper oversight of a godly pastor and the arrogant usurpation of ecclesiastical power the false brothers had assumed for themselves.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 147–148.

거짓 형제들의 특징
1) The false brothers were not what they seemed to be.
2) The false brothers were secretive in their work of disruption. 
3) The false brothers carried out their destructive mission step-by-step.
4) The false brothers demonstrated the connection between false teaching and unworthy behavior. 
5) The heretical trajectory of false teaching.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 148–150.

결국 본문에서 디도와 거짓 형제들의 이야기는 우리들에게 자유와 진리라는 두가지의 매우 중요한 개념을 이야기해주고 있다. 결국 거짓 형제들은 그리스도안에서 우리가 누리는 자유를 파괴하려고 한다. 
- The parenthetical paragraph on Titus and the false brothers concludes with the introduction of two concepts that will dominate the remainder of Galatians: freedom and truth. The underhanded efforts of the false brothers were aimed at subverting “the freedom we have in Christ Jesus,” a phrase that sums up the central theme of the entire letter. To submit to their demands would have been to abrogate the No Longer of Christ’s finished work on the cross and the present reality of the Holy Spirit, who had been poured out in the lives of the Galatian believers. Paul used the example of Titus to encourage the Galatians to resist the same kind of bondage that was being urged upon them by equally subversive interlopers who had intruded into their midst. Later in the letter he would reiterate this theme: “Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery” (5:1).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 151.









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18 Then gafter three years I went up to Jerusalem to visit Cephas and remained with him fifteen days. 19 But I saw none of the other apostles except James hthe Lord’s brother. 20 (In what I am writing to you, ibefore God, I do not lie!) 21 jThen I went into the regions of Syria and Cilicia. 22 And I was still unknown in person to kthe churches of Judea that are in Christ. 23 They only were hearing it said, “He who used to persecute us is now preaching the faith he once tried to destroy.” 24 And they glorified God because of me. 

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 1:18–24.

18절) 3년 후에 내가 게바를 방문하기 위해서 예루살렘으로 올라갔다. 그리고 그와 15일동안 머물렀을때
본문에서 3년이 어떤 시간인가? 일반적으로 아라비아로부터 다메섹으로 돌아간 시간이후라기보다는 바울이 예수님을 만나고 회심을 경험한 이후라고 생각한다. 그가 회심이후 3년간의 시간을 가지고 나서 예루살렘으로 올라가 게바(베드로)를 만나 그와 교제하였다. 무엇보다 바울이 베드로를 만난 이유가 무엇일까? 바울은 회심이후 바로 복음을 전할 정도의 성경에 대한 지식과 예수님께서 직접 그에게 다메섹 도상에 나타나셔서 부르셨다는 확신을 가지고 있었다. 하지만 그가 궁금해 했던 것은 예수님이 이땅에서 공생애를 지내시면서 어떤 삶을 사셨고 어떤 이적과 가르침을 주셨는지를 알기 원했던 것이다. 누구보다 이것을 잘 알고 있는 제자가 바로 베드로였다. 가장 근거리에서 예수님과 교제하며 주님을 부인하기도 했고 부활하신 주님께서 다시 나타나셔서 그를 일으켜주셨기 때문이다. 
- Paul said that he went up to Jerusalem “to get acquainted with Peter.” The verb historēsai, “to get personally acquainted with,” “to visit,” is rare in biblical Greek, occurring only here and in the Apocryphal Book of 1 Esdras (1:31). While this word can mean “to inquire of,” it more often means “to visit with the purpose of coming to know someone,” as it evidently does here.75
For fifteen days Paul was a house guest of Peter in Jerusalem. How we would like to have been a fly on the wall during their dinner conversations! Paul did not need to be taught the gospel from Peter (1:12); he had already received this message along with his commission from the risen Christ himself. Still, he must have been vitally interested in Peter’s account of the earthly life of Jesus, his miracles and teachings, his death and resurrection. According to church tradition, Peter was the primary source for the material that was later incorporated into the Gospel of Mark.

75 Cf. Cole, Galatians, 55; G. D. Kilpatrick, “Galatians 1:18 ISTORESAI KEPHAN,” in New Testament Essays, ed. A. J. B. Higgins (Manchester: University of Manchester Press, 1959), 144–49.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 127.

19-20절) 그러나 나는 예수님의 형제 야고보를 제외하고 다른 제자들을 보지 못했다. 내가 너희에게 쓰는 이것은 하나님 앞에서 내가 거짓말을 하는 것이 아니다.
바울이 예루살렘에 올라가 사도들을 만난 장면은 행 9장에 나온다. 이때 만난 사도들은 본문에 따르면 베드로와 야고보(예수님의 형제)이다. 
- None of the other apostles except James almost certainly implies that James is counted among “the apostles,” even though he was not one of the original 12 (see note on 1 Cor. 9:4–5). Acts 9:27 refers to Barnabas introducing Paul to “the apostles” in Jerusalem. Paul’s statement here means that “the apostles” in Acts 9:27 refers to Peter and James.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2246.

성경에 3명의 야고보가 나온다. 세배데의 아들 야고보, 알패오의 아들 야고보, 예수의 형제 야고보. 본문은 세번째 예수의 형제 야고보이다. 그는 예수 생전에 그의 형 예수가 메시야임을 인정하지 않았다. 하지만 주님의 부활이후 오순절 성령의 임재를 경험하고 초대교회의 지도자로서 중요한 역할을 한다. 
- Who was James? Three figures in the New Testament bear the name of James. First, there is James, the brother of John and the son of Zebedee. He was the James who was put to death by the sword at the command of Herod Agrippa I (Acts 12:1–4). James, the son of Alphaeus, was also one of Jesus’ Twelve Apostles (Mark 3:18). He is also known as James the Less based on a description of him in Mark 15:40. We know nothing of his later life. Calvin believed that this was the James referred to in Gal 1:19.78 The third James, the one most likely referred to in this text, is listed among the brothers of Jesus in Mark 6:3. He is one of the most important and fascinating characters in the history of the early church although there is much about him that we do not know. However, the following facts are firmly established: (1) James was not a follower of Jesus during his earthly life. With the exception of his mother, apparently none of Jesus’ earthly relatives accepted his claim to be the Messiah prior to the resurrection (John 7:5). (2) Jesus made a special resurrection appearance to James, and thus he is listed among the witnesses to the resurrection in 1 Cor 15:7. (3) James became a member of the church at Jerusalem and was among the one hundred twenty who witnessed the outpouring of the Holy Spirit on the Day of Pentecost (Acts 1:14; 2:1). (4) James quickly rose to a position of leadership within the Jerusalem church, in some sense taking the place of Peter after the latter’s departure from the city (Acts 12:16–17). (5) James was known as “the Just” obviously because of his personal piety and strict observance of Jewish customs. (6) In all likelihood James wrote the general epistle that bears his name. Some have argued that this is the earliest writing of the New Testament, antedating the controversy over Paul’s law-free gospel. (7) In a.d. 62 James was put to death through the conniving of the Sadducees who administrated the temple.79 This is the first of three references to James in Galatians. We will encounter him again in chap. 2, first as one of the “pillars” Paul conferred with and then as the point of reference for “certain men” who instigated controversy in the church at Antioch (2:9, 12).
78 John Calvin, CNTC 11.22. Calvin argued that in this passage Paul consistently used the word “apostle” to refer to the highest order in the church and therefore would not have applied it to a person who was not one of the Twelve. However, as we have seen, the title apostle is not used exclusively for the Twelve but is sometimes applied to others who were sent forth for specific missionary tasks (cf. Rom 16:7; Phil 2:25; 2 Cor 8:23). To accept Calvin’s reading of “apostle” in the strictest sense requires a loose interpretation of the word “brother.” James, the son of Alphaeus, was not the brother of Jesus except in the general sense that all true believers share this privileged status.
79 See D. H. Little, “The Death of James the Brother of Jesus” (Ph.D. diss., Rice University, 1971). Cf. also the excursus on James in Betz, Galatians, 78–79.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 128–129.

바울은 본문 20절에서 자신의 주장을 반대하는 여러 사람들을 향해서 힘주어 자신의 주장이 진실임을 맹세하고 있다. 그가 이처럼 사도들을 만나는 이유가 자신의 사도성, 자신의 발언의 진실성을 확증하기 위한 것이었다. 

21절) 그리고 나서 나는 시리아와 시실리아 지방으로 갔다. 
바울은 예루살렘의 일정을 단지 게바와 야고보를 만난 것으로 아주 간략하게 본문에서 기록하고 있지만 실제로 행 9:26-30을 보면 이 15일동안 여러가지 일들이 있었던 것을 알 수 있다. 바울의 출현에 제자들은 처음에는 그 진실성을 의심해서 만나주지 않았고 바나바의 보증으로 만나게 되었고 그곳에서 복음을 전하게 되었다. 
- Here Paul introduced the second of the “then” clauses to show the independence of his ministry and missionary activity. In Paul’s terse account of his first visit to Jerusalem, he presented only one reason for his journey to that city: to get personally acquainted with Peter. However, we know from Acts 9:26–30 that those fifteen days were filled with other activities as well. Indeed, it seems likely that Paul may well have intended to stay in Jerusalem for more than two weeks. We know that he “tried to join the disciples” there, but they rejected him, being as yet unconvinced of the sincerity of his Christian profession (Acts 9:26). Barnabas, we are told, befriended him and introduced him to the apostles, that is, to Peter and James. Paul preached freely throughout the city, as he had done in Damascus before, speaking boldly in the name of the Lord. His debates with the Hellenistic Jews led to their efforts to put him to death.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 129–130.

(행 9:26-30, 개정) 『[26] 사울이 예루살렘에 가서 제자들을 사귀고자 하나 다 두려워하여 그가 제자 됨을 믿지 아니하니 [27] 바나바가 데리고 사도들에게 가서 그가 길에서 어떻게 주를 보았는지와 주께서 그에게 말씀하신 일과 다메섹에서 그가 어떻게 예수의 이름으로 담대히 말하였는지를 전하니라 [28] 사울이 제자들과 함께 있어 예루살렘에 출입하며 [29] 또 주 예수의 이름으로 담대히 말하고 헬라파 유대인들과 함께 말하며 변론하니 그 사람들이 죽이려고 힘쓰거늘 [30] 형제들이 알고 가이사랴로 데리고 내려가서 다소로 보내니라』

왜 이곳으로 갔는가? 명확하지 않지만 다소가 바울의 고향으로 길리기아의 수도였고 소아시아 남동지역을 차지하고 있었다. 사도행전의 기록과 비교하면 이곳에서 그는 복음의 열매를 맺었다.(행 15:23-41) 이곳에서의 시간은 분명히 이후 선교 여행을 위한 신적 준비기간이었음에 틀림없다. 하나님께서는 그의 사람들을 부르셔서 때로 어려운 상황과 장소에 두시고 이후 당신의 사역을 위해서 준비시키신다. 바울도 마찬가지로 이곳에서의 10여년의 시간이 없었더라면 로마서를 쓰는 지혜도, 문제많은 고린도교인들을 다루기 위한 평정심도, 예루살렘에서의 체포와 로마에서의 순교를 직면할 인내도 없었을 것이다. 
- Tarsus, Paul’s home city, was the capital of Cilicia, which covered the southeastern region of Asia Minor.
What was the result of Paul’s ministry in these places? We cannot say for sure, but it is clear from later references in Acts that Paul’s witness bore fruit in the conversion of new believers and the planting of several churches. The Jerusalem Council addressed its letter “to the Gentile believers in Antioch, Syria and Cilicia.” We also read of a later journey of Paul and Silas, who “went through Syria and Cilicia, strengthening the churches” (Acts 15:23–41).
Apart from these brief references we have no clue about where Paul went or what he did during these years. Perhaps it was during this time that he experienced some of the hardships he later chronicled for the Corinthians: his scourgings in the Jewish synagogues, his beatings, shipwrecks, imprisonments, and other sufferings (2 Cor 11:23–29). These years, no less than his earlier journey to Arabia and his preaching efforts in Damascus and Jerusalem, were part of a divine preparation for his later, more extensive missionary labors. God sometimes calls his servants to labor in obscure places and under difficult circumstances in order to make them ready for some particular task or assignment unknown to them at the time. It may well be that Paul would not have had the wisdom to write Romans, or the equanimity to deal with the fractious Corinthians, or the courage to withstand the false teachers of Galatia, or the endurance to face arrest in Jerusalem and martyrdom in Rome had it not been for the ten years or so he spent laboring in little-known places with results difficult to quantify.81

81 On Paul’s labors in Syria and Cilicia, see W. R. Ramsay, A Historical Commentary on Saint Paul’s Commentary to the Galatians (Grand Rapids: Baker, 1965), 275–80.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 130–131.

22-24절) 나는 여전히 유대의 그리스도안에 있는 교회들의 교인들에게 알려지지 않았다. 그들은 “그가 이전에 우리를 핍박하던 사람인데 이제는 그가 전에 파괴하려던 믿음을 증거하고 있다”라는 것을 듣고 그들이 나로 인해서 하나님께 영광을 돌렸다. 
바울의 회심은 매우 급진적이었다. 그래서 처음에는 그의 회심을 의심하는 사람들이 있었지만 그가 계속해서 ‘그 믿음’, 자신의 믿음이나 교회의 믿음이 아니라 바로 예수 그리스도의 복음을 전하였기에 사람들이 그를 신뢰하고 그의 가르침에 귀를 기울이게 되었다. 
- In our own day the dramatic turnaround in the life of such a person as Charles Colson can only be explained by a divine intervention from above. While many were at first wary of Colson’s “born-again” experience, no objective observer, not even his detractors, can gainsay the sincerity of his commitment to Christ after so many years of consistent Christian living and his positive witness for the gospel in word and deed. So it was with Paul. What Paul, the former persecutor, now proclaimed was “the faith,” not merely his faith, not yet the church’s faith, but “the” faith. Paul would use this expression again in an absolute sense in Gal 3:23, 25 to describe the objective content of the Christian message. This is “the faith” for which Jude urges believers to contend, the faith “that was once for all entrusted to the saints” (Jude 3). If the Pauline expression “faith in Jesus Christ,” which occurs later in Gal 3:22, is really an objective genitive as some have claimed, then Paul’s effort to destroy the faith was in effect a campaign to destroy Christ himself.87 This was the shattering insight that led to the disillusion of Paul’s former life and his newfound zeal as an evangelist and advocate for the faith he once tried to destroy.
87 R. B. Hays, The Faith of Jesus Christ: An Investigation of the Narrative Substructure of Galatians 3:1–4:11, SBLDS 56 (Chico, Cal.: Scholars Press, 1983).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 132–133.

24절의 송영은 앞선 5절의 송영과 화음을 이룬다. 앞선 송영이 하나님께서 예수 그리스도의 대속의 죽음과 부활의 승리를 통한 찬양이었다면 이 두번째 송영은 바울을 향한 부르심과 사도직안에서 보여지는 승리에 대한 감사의 찬양이라고 할 수 있다. 
- This verse carries us back to the worship of the early Judean Christians as they praised God for his stupendous work in the life of Paul. The chorus of praise here at the end of chap. 1 echoes the earlier doxology at the conclusion to the introduction (1:5). The first doxology is a hymn of praise for what God has done through the atoning death and triumphant resurrection of Jesus Christ. The second doxology celebrates that same victory as seen in the calling and apostolic ministry of Paul. The common thread running through both anthems of praise is the triumph of God. Against the machinations of Satan, who dominates this present evil age, against the insinuations and plots of the false teachers who would pervert the true gospel, against heresy and schism, against persecution and hardship, against all of this—our God reigns! God’s kingdom, God’s eternal will, God’s purpose in grace, God’s plan of salvation, God’s building up of the church, God’s transforming work in the life of every sinner, even so notorious a one as Paul the persecutor, for all of this we too, along with worshiping Christians of every age and place, can lift up our hearts in praise, adoration, and triumphant hope.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 133.

바울이 이 부분을 강조하는 이유는 초대 기독교가 잘못된 문제제기를 하는 뿌리가 여기에 있기 때문이다. 바울은 예루살렘 교회로부터 자신의 복음이 독립적인 사실을 강조한다. 
- Why was it necessary for Paul to make such a point? The crisis Paul was facing in Galatia likely had its roots in a certain type of Jewish Christianity that claimed allegiance to the primitive Christian community in Jerusalem, its leaders, and its ethos. Paul wanted to show that from the beginning it was not so. The Jerusalem church leaders welcomed him as a colleague and blessed his ministry. The churches of Judea, including some Paul himself had formerly persecuted, rejoiced in the great reversal they heard about in Paul’s life. While Paul wanted to assert as strongly as possible his independence from the Jerusalem church, he also wanted to claim a vital partnership with them in the service of a shared gospel and a common Lord.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 133–134.

바울은 본문 1장에서 자신의 회심이후의 여정을 설명한다. 다메섹 도상에서 직접 주님의 부르심을 받고 그는 사람들과 의논하거나 먼저 사도된 이들을 만나기 위해서 예루살렘으로 가지도 않고 아라비아를 거쳐 다메섹으로 돌아갔다. 그리고 3년후에 게바를 만나기 위해서 예루살렘으로 가서 보름의 시간을 그와 보내고 나서 시리아와 길리기아 지방으로 갔다. 그리고 그 유대 지방의 교회들안에 그 믿음을 전했고 이로 인해서 사람들은 이전에 교회를 핍박하던 이가 그 믿음, 복음을 전하는 것을 보고 하나님께 영광을 돌렸다. 



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10 For am I now seeking the approval of man, or of God? Or am I trying sto please man? If I were still trying to please man, I would not be a tservant2 of Christ.
11 For uI would have you know, brothers, that vthe gospel that was preached by me is not man’s gospel.3 12 wFor I did not receive it from any man, nor was I taught it, but I received it xthrough a revelation of Jesus Christ. 13 For you have heard of ymy former life in Judaism, how zI persecuted the church of God violently and tried to destroy it. 14 And I was advancing in Judaism beyond many of my own age among my people, so extremely azealous was I for bthe traditions of my fathers. 15 But when he cwho had set me apart dbefore I was born,4 and who ecalled me by his grace, 16 was pleased to reveal his Son to5 me, in order fthat I might preach him among the Gentiles, I did not immediately consult with anyone;6 17 nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 1:10–17.

10절) 이제 내가 사람들의 인정을 구하는가 그렇지 않으면 하나님의 인정을 구하는가? 아니면 내가 사람을 기쁘게 하려고 하는가? 만약 내가 여전히 사람을 기쁘게 하기위해서 노력한다면 나는 그리스도의 종이 아니다. 
- 본문에서 두가지 질문을 던진다. 첫번째는 사람이나 하나님의 인정을 구하는가? 두번째는 사람을 기쁘게 하기 위해서 노력하는가?이다. 이후 13-14절을 보면 바울은 하나님의 교회를 박해하고 멸하기 위해서 열심이 특심한 인물이었다. 모세의 율법을 따르며 사람들의 인정을 받기 위해서 노력하던 인물이었던 것이다. 그는 모세의 율법을 지킴을 통해서 하나님 앞에서 자신을 정당화 했을 뿐만 아니라 자신의 야망을 성취하기 위해서 노력하던 인물이었다. 그런 그가 다메섹 도상에서 주님을 만나고 삶의 방향이 완전히 바뀌게 된것이다. 본절에서 말하는 것처럼 사람들의 인정을 받고 기쁘게 하기위했던 자가 이제 그리스도의 종으로 하나님을 기쁘시게 하고 그분의 인정을 받는것을 최우선의 가치로 여기게 된 것이다. 

시장경제에 익숙한 우리들, 이러한 가치를 가지고 많은 교회가 회중들의 입맛에 맞추어서 복음을 변질시키는 것은 옳지 않다. 
- We might put the question this way: What is the constituency for our ministry? In a market-driven age we are accustomed to think of every church having a special niche, of every visitor as a prospective customer, and every aspect of worship designed to satisfy the consumers. Paul was reminding the Galatians that the gospel was not a product to be peddled on the marketplace of life. It has no need of shrewd salesmen to make it more palatable to modern tastes. The gospel has its own self-generating, dynamic authority and need not be propped up by artificial means, however sophisticated or alluring. One day every person called to the ministry of the word of God must give an account for the stewardship of that office. On that day we will either be “disqualified for the prize” or hear those coveted words, “Well done, faithful servant.” God, not any human audience, is our true constituency.
In another sense, of course, Paul was indeed seeking to win the approval and thus the hearts of those to whom he preached. He said so explicitly: “Since, then, we know what it is to fear the Lord, we try to persuade men” (2 Cor 5:11). Within the limits of his calling and convictions, he tried “to please everybody in every way” (1 Cor 10:33). To the Jews he became a Jew, to the Greeks a Greek; he was made all things to all people that he might “by all means save some.” In fact, Paul could be remarkably flexible and tolerant about many things.37 He agreed for Timothy to be circumcised even though he was only half-Jewish by birth; he conveyed the decision of the Council at Jerusalem to the churches he had founded in Asia Minor despite certain reservations he may have harbored concerning the wisdom of that agreement; he submitted to the purification rites for entering the temple at Jerusalem; he even rejoiced when certain rival missionaries preached Christ out of envy and ambition while he sat in chains (Acts 16:2–5; 21:26; Phil 1:15–18). He was willing, if not always happy, to make such adjustments and concessions whenever the missionary situation required that kind of flexibility so long as the foundational principles of the gospel were not being compromised. When that did occur, however, he was adamantine in his resistance—not budging an inch in his dispute with the false brothers, opposing Peter to his face in a painful confrontation (Gal 2:5, 11–14).

37 For an excellent discussion of this principle in Paul’s life and ministry, see R. N. Longenecker, Paul: Apostle of Liberty (New York: Harper & Row, 1964), 230–44.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 100–101.

11-12절) 형제들아 나는 너희에게 내가 너희에게 전한 복음이 사람의 복음이 아님을 알게 하겠다. 왜냐하면 나는 이를 어떤 사람으로부터 받거나 배운 것이 아니라 예수 그리스도의 계시로 말미암아 받은 것이기 때문이다. 
바울은 특히 갈라디아서에서 자신의 복음이 사람의 뜻으로 말미암은 것이 아님을 힘주어 강조한다. 그는 다른 복음서에서 처녀들에 대한 교훈이나 삼층천에 대한 이야기는 개인적인 이야기임을 밝히기도 하는데 본문에서는 강력하게 예수 그리스도의 계시로 인한 것임을 이야기한다. 
- Despite his reputation for making overweening pronouncements, Paul could on occasion speak with great tentativeness and hesitation. For example, concerning the status of virgins in the church at Corinth, Paul frankly confessed, “I have no command from the Lord” (1 Cor 7:25). Again, concerning his own translation into the third heaven, he was uncertain about whether or not this experience was corporeal (2 Cor 12:2). But here in Galatians, Paul was not dealing with a matter of secondary importance. He was defending the very heart of the Christian faith against a sinister and subversive attack upon it.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 108.
- J. Bligh comes close to the correct sense of this expression in his paraphrase of the verse: “My gospel (and my preaching of the gospel) do not belong to the purely human level of existence: the gospel message did not come to me through human channels—it was not mediated to me through any man; and my preaching of the gospel has not been guided by human motives and ambitions.”44
44 Bligh, Galatians, 124.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 108.

바울은 자신의 이 복음이 사람의 뜻, 전통에 의한 것이 아니고 일반적인 가르침의 수단을 통해서 배운것도 아님을 힘주어 밝힌다. 랍비들의 가르침이 자신의 복음의 기원이 아니라는 것이다. 

바울은 예수 그리스도의 계시로 다메섹 도상에서 직접 복음을 받았다. 그는 이 사건이 자신을 사도로 부르신 가장 결정적인 순간으로 본다. 
- Paul received the gospel through a revelation of Jesus Christ on the Damascus road (see Acts 9:1–19a; 22:3–21; 26:12–23).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2246.

그렇다고 해도 바울이 다메섹 도상에서 예수님을 만나기전에 복음의 내용을 전혀 몰랐던 것은 아니다. 그는 열심으로 하나님의 교회를 박해다던 자로 그들이 믿는바가 무엇인지 분명히 알았을 것이다. 예수의 십자가의 죽음과 부활의 이야기를 들었지만 그것을 믿을수가 없었을 것이다. 그런데 바로 그분을 다메섹 도상에서 만나고 이제 그분을 믿게 된 것이다. 
- But was Paul really as independent as he claimed in this text? J. T. Sanders, among others, claims to have found “an absolute contradiction” in what Paul claimed in Gal 1:11–12 and his statement in 1 Cor 15:3, where he said that he passed on to the Corinthians the gospel that he too had received.46 Both verses employ the same Greek word for “receive” (paralambanein), a technical term for the transmission of religious tradition. In the early church the Gnostic exegetes had a field day with Paul’s claim in Gal 1:12 that his gospel was independent of the teaching and tradition of the other apostles. Earlier, they said, Paul had indeed preached “what I also received” (1 Cor 15:3) in common with the other apostles; but in Galatians he disclosed that the true gospel (i.e., the Gnostic one) had been secretly revealed to him alone. For this reason the Gnostics frequently cited Paul as the progenitor of their own interpretation of the Christian faith while rejecting the other apostles and writings of the New Testament as defective and tainted with Judaism.47
However, what Paul was arguing in Galatians was not that his gospel was different from that of the other apostles but rather that he had received it independently of them. Indeed, as we will see, he went to great lengths to demonstrate the basic consistency of his message and theirs. Even when he confronted Peter in Antioch (2:11–14), it was not because Peter was preaching a different gospel from Paul but rather that he had acted inconsistently with the one gospel they both accepted and proclaimed. What, then, was the basic meaning of Paul’s claim to absolute independence of all prior teaching and tradition?
It is certain that Paul knew a great deal about the Christian faith even before his conversion. It is inconceivable that he would have invested so much energy in trying to stamp out a movement he knew nothing about. No doubt the very Christians he persecuted witnessed to him of their faith in Jesus as the Messiah, God’s anointed one who had been cruelly crucified but then raised from the dead by the power of the Father. Only the appearance of Christ on the road to Damascus convinced Paul that their testimony was true. He received the gospel through this firsthand encounter with the risen Christ and not from anyone else. It does not follow, however, that Paul remained ignorant or aloof from the teaching tradition of the early church. Through his contacts with Ananias and other believers in Damascus, not to mention his later visit to Peter and James in Jerusalem, Paul would have had ample opportunity to absorb the early Christian tradition as it was crystallizing in confessional statements (1 Cor 15:1–3), liturgical formulas (1 Cor 11:23–26), and hymns of praise to Christ (Phil 2:5–11). Paul’s point in Galatians is not that he was opposed to or ignorant of this developing Christian tradition, but simply that he was not dependent upon it for his knowledge of Christ. The Jesus traditions which he later learned, incorporated into his letters, and passed on to his churches only served to confirm what he already knew by direct revelation to be true.48

46 J. T. Sanders, “Paul’s ‘Autobiographical’ Statements in Galatians 1–2,” JBL 85 (1966): 335–43.
47 Pagels, Gnostic Paul, 102.
48 Cf. F. F. Bruce’s statement: “He [sc. Paul] must have distinguished in his own mind the sense in which the gospel came to him by direct revelation from that in which it came to him by tradition.… His explanation might be that the essence of the gospel, ‘Jesus is the risen Lord,’ was communicated to him from heaven on the Damascus Road: it was no human testimony that moved him to accept it.… But the historical details of the teaching of Jesus, the events of Holy Week, the resurrection appearances and so forth were related to him by those who had firsthand experience of them” (quoted in R. Y. K. Fung, “Revelation and Tradition: The Origins of Paul’s Gospel,” EvQ 57 [1985]: 39). In addition to Fung’s excellent study, see also G. E. Ladd, “Revelation and Tradition in Paul,” in Apostolic History and the Gospel, ed. W. W. Gasque and R. P. Martin (Exeter: Paternoster, 1970), 223–30, and P. H. Menoud, “Revelation and Tradition: The Influence of Paul’s Conversion on His Theology,” Int 7 (1953): 131–41.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 109–110.

- The word for “revelation” (apokalypsis) literally means “unveiling, a laying bare, the removal of that which conceals or obscures, a disclosure.” It is used only once in the Greek Old Testament (1 Sam 20:30) but occurs frequently in the New Testament, where it carries at least three nuances: (1) the coming or manifestation of a person, especially the coming of Christ (1 Cor 1:7; 2 Thess 1:7); (2) the disclosure of the true character of a person or truth (Luke 2:32; Rom 2:5); (3) the content of that which is unveiled or manifested (1 Cor 14:6; Eph 1:17).
Which of these three meanings is meant in Gal 1:12 depends on whether we read the phrase “from Jesus Christ” as an objective or subjective genitive. If it is subjective, then it means the revelation Jesus Christ himself disclosed, the revelation by Christ; if objective, then it means the revelation whose content is Jesus Christ, that is, the disclosure about Christ. Neither reading does grammatical or theological violence to the text, and some have taken it as both subjective and objective, the ambiguity perhaps being intended by Paul himself.49 Clearly both are true. On the Damascus Road, Jesus Christ himself appeared to Paul as the revealing one; what he disclosed was the true nature of the gospel, the content of the message Paul was commissioned to preach.

49 See, for example, the comment of W. Grundmann: “The expression describes Jesus Christ as the One who has revealed Himself and made him His apostle, this revelation being an act of God’s grace. Jesus Christ is the One through whom God acts” (“Χριστός,” TDNT 9.551). Also see discussion in Burton, Galatians, 433–35.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 110–111.

이제 자신의 복음이 사람을부터 온것이 아님을 증명하기위해서 이후 5가지의 역사적 증거를 대고 있다. 
- Having set forth his thesis of the nonhuman origin of the gospel in the two preceding verses, Paul began a demonstration of its truth in terms of five historical proofs derived from his own life and ministry: (1) Nothing in Paul’s religious background could account for his acceptance of the gospel (1:13–17). (2) Paul was not commissioned by the Jerusalem church (1:18–20). (3) Those Paul formerly persecuted glorified God because of the change wrought in him (1:21–24). (4) Paul’s apostolic work was recognized by church leaders at Jerusalem (2:1–10). (5) Paul defended the gospel against Peter’s vacillation at Antioch (2:11–14). Following this extensive historical excursus, Paul summarized the central theme of his letter (2:15–21) and then reminded the Galatians of how God had worked among them at his first preaching of the gospel in their midst (3:1–5).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 113.

13-14절) 내가 이전에 유대교에 있을때 얼마나 하나님의 교회를 핍박하고 이를 무너뜨리기 위해서 노력했는지 너희가 들었을 것이다. 그리고 내가 우리 백성 동연배들중 누구보다 유대교를 깊이 믿었고 그래서 우리 조상의 전통에 대해 열광적이었다. 
이 복음은 바울 자신이 가지고 있던 과거의 배경, 율법에 대한 지식이나 이를 지키려는 열심에 기인한 것이 아님을 증명하는 것이다. 
그러면 왜 바울이나 기존의 유대교는 그리스도인들을 이토록 열광적으로 핍박하고 죽이려고 했을까? 당시 기독교는 아주 연약한 상황에서 예수의 십자가와 죽음과 부활의 메시지는 유대교안에 받아들여지지 않았다. 메시야가 십자가에 못박힌 다는 것은 하나님의 저주의 상징이기에 바리새적 유대교에서 받아들일 수 없는 내용이었던 것이다. 당시 마카비왕조에서 성전과 언약, 고향을 지키기 위해서 외적에 대항하는 상황속에서 이러한 열심은 매우 중요한 덕목이었다. 구약의 성경에도 이러한 열심이 등장한다. 

15-17절) 그러나 내가 태어나기 전에 이미 나를 택정하신 하나님이 그분의 은혜로 나를 부르셨고 그의 아들을 나에게 나타내시기를 기뻐하셨는데 이는 내가 예수님을 이방인들에게 전하게 하기 위해서이다. 나는 누구와도 이것에 대해서 의논하지 않았고 나보다 앞서 사도가 된 이들을 만나려고 예루살렘으로 올라가지 않았고 아라비아로 갔고 다시 다메섹으로 돌아왔다. 
바울은 자신이 사도롤 부르심을 받은 것의 주도권이 하나님께 있음을 힘주어 강조하고 있다. 이를 세가지로 묘사한다. 
1) 바울을 택정하셨다. 
 - Paul was set apart. Paul used the word “set apart” also in Rom 1:1, where he described himself as being “set apart for the gospel of God.” Literally the word means “to determine beforehand,” “to fix a boundary, a frontier, to cordon off for a special purpose.” The rendering of the KJV, “God, who separated me from my mother’s womb,” conveys the idea of a physical procedure related to the birth process. But Paul had in mind something far antecedent to the occasion of his birth, namely, God’s eternal predestination and good pleasure by which “he chose us in Christ before the creation of the world” (Eph 1:4). Thus we may paraphrase the expression in this way, “God, who set me apart, devoted me to a special purpose from before my birth, and before I had any impulses or principles of my own.”60
60 K. S. Wuest, Wuest’s Word Studies from the Greek New Testament (Grand Rapids: Eerdmans, 1966), 1:49.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 117.
2) 바울이 부름을 받았다. 
- Paul was called. Not only was Paul chosen from eternity and set apart from his mother’s womb, but he also was called by God at a specific point in his life. In Rom 1:1 his calling is mentioned before his predestination, following the sequence of the usual experiential appropriation of God’s grace. But here in Galatians, where Paul was stressing the priority of the divine initiative, the calling is placed after the setting apart, indicating that Paul’s coming to Christ was the consequence of God’s electing grace. As an early Baptist confession of faith expressed it, “Election is God’s gracious choice of certain individuals unto eternal life in consequence of which they are called, justified, sanctified and glorified.”65 “Calling,” then, refers to that whole complex of events, including repentance and faith, by which a lost sinner is converted to Christ. In this sense Paul could refer to all the Christians in Rome as those who had been “called to be saints,” just as Peter could admonish believers to “be all the more eager to make your calling and election sure” (Rom 1:7; 2 Pet 1:10).
65 These words are from the Abstract of Principles, the confessional standard of The Southern Baptist Theological Seminary, Louisville, Kentucky. On this doctrinal point they echo almost verbatim the Second London Confession of 1689. See W. L. Lumpkin, Baptist Confessions of Faith (Valley Forge: Judson, 1959).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 118–119.
3) 하나님께서 그의 아들을 바울에게 드러내셨다. 
- God revealed his Son through Paul. What is referred to by the revelation of God’s Son in Paul? Many commentators believe that Paul was here again referring to his encounter with the risen Christ on the road to Damascus. Thus “to reveal his Son in me” is just another way of describing the call Paul received at this decisive juncture of his life.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 119.

하나님께서 바울을 부르신 이유가 바로 하나님의 아들, 예수 그리스도의 복음을 이방인들에게 전하게 하기 위한 것임을 분명히 밝히고 있다. 바울은 자신을 이방인의 사도라 칭했다.(롬 11:13; 딤전 2:7; 행 9:15)
- Paul was converted in order to preach primarily to non-Jews (cf. Acts 9:15). This was revolutionary because God’s dealings in the OT had been focused on Israel as his chosen nation. Now, with the coming of Christ, there was no distinction (Gal. 3:28): all must come to faith in Christ.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2246.

바울에게 알려졌던 복음의 5가지 중요한 요소
- We will have to return to this theme as Paul develops his argument throughout Galatians, but let us note here five essential elements of the gospel made known to Paul. (1) God has raised from the dead Jesus, the crucified Messiah, vindicating his claim to be one with the Father. (2) Jesus has been exalted to the right hand of the Father but is still vitally connected to his people on earth. The shattering insight Paul saw on the Damascus Road was this: in persecuting the Christians, he was in reality torturing Christ himself. Paul’s doctrine of the church as the body of Christ undoubtedly grew out of this profound insight. (3) The risen Christ will come again in power and glory to fulfill all the messianic prophecies of the old covenant, bringing history to a climactic closure in a display of divine judgment and wrath. (4) In the meantime, God has opened the door of salvation for Gentiles as well as Jews. Paul himself had been commissioned to herald this good news to all persons, but especially to the Gentiles. (5) The basis for acceptance with God, for Jews and Gentiles alike, is justification by faith apart from the works of the law. The futility of legal righteousness is seen in a true appreciation of Christ’s atoning death on the cross. The revelation of Jesus as Messiah requires a radical reorientation in how the law is seen and applied in this “dispensation of the fullness of times.”
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 112.

바울이 전한 복음의 6가지 측면
- J. A. Fitzmyer has listed six characteristic aspects of the gospel Paul proclaimed: apocalyptic, dynamic, kerygmatic, normative, promissory, and universal.68 All six of these characteristically Pauline emphases are evident throughout Galatians.
First, the gospel is an apocalyptic revelation, the unveiling of good news previously unknown in the same way it has now been manifested. The whole argument of Galatians is in essence an unpacking of the confessional statement with which Paul opened the book: Christ “gave himself for our sins to rescue us from the present evil age” (1:4). The revelation “through” Paul is an integral part of the rescue mission of Christ himself.
Second, the gospel is a dynamic force in human history, not merely a doctrinal formula to be memorized or a code of ethics to be obeyed. The gospel has a life of its own, so to speak: it relativizes the old structures of human existence, liberates believers from the principalities and powers that tyrannize them, and creates a new community of love and forgiveness.
Third, the gospel is not merely a personal testimony but a kerygmatic message that conveys the good news of God’s salvific work in Christ. Several confessional texts are imbedded in Galatians reflecting the liturgical practice and worship patterns of the early church (cf. Gal 1:3–5; 3:26–29; 4:4; 6:18).
Fourth, the gospel had a normative role in Paul’s thinking as can be seen from the dreadful adjuration he hurled against those who would pervert it (1:7–9). The gospel is not information to be politely presented as one option among many. The gospel is to be listened to, welcomed, obeyed, followed, and lived out. For this reason it can brook no rivals and will not tolerate adulteration, contamination, or dilution.
Fifth, the gospel of Christ revealed through Paul, while truly a new unveiling, was not invented out of thin air. The promissory nature of the gospel is a major theme in Galatians as Paul showed in his discussion of the Abraham narrative and the Hagar and Sarah allegory.
Sixth, the gospel Paul proclaimed was universal in scope, not restricted to any one class, nationality, race, gender, or social grouping. “You are all sons of God through faith in Christ Jesus” (3:26). The heart of the controversy in Galatia was related to this very characteristic. Paul stubbornly refused to accept that any one culture had a monopoly on the gospel or that any particular ritual, such as circumcision, could be made a prerequisite to its reception. The salvation Jesus has brought is intended for Jew and Gentile alike.

68 J. A. Fitzmyer, To Advance the Gospel (New York: Crossroad, 1981), 149–61.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 120–121.

바울이 예루살렘이 아니라 아리비아로 갔다가 다메섹으로 간 사건을 기록하는 본 갈라디아서의 기록과 사도행전을 기록한 누가는 모두 매일의 여정을 기록한 것이 아니라 각각의 목적을 가지고 여정에 대한 기록을 하고 있음을 기억해야 한다. 사도행전의 경우 교회의 세계 선교에 대한 그의 전략적인 역할을 강조했다면 갈라디아서는 바울의 사도적 사역이 하나님으로부터 유래했다는 것과 이것이 독립적이다라는 사실을 강조한다. 
- Some modern critics have cast aspersion on the historical accuracy of Luke’s account because he nowhere mentioned Paul’s journey to Arabia. However, it is important to recognize that both Luke and Paul wrote their distinctive accounts with a clearly defined purpose in mind. Neither Acts nor Galatians was intended to be a day-by-day journal of Paul’s activities; each is a selective account of what Paul said and did, designed to show, in the case of Acts, his strategic role in the worldwide mission of the church and, in the case of Galatians, the divine derivation and independence of his apostolic mission. It is possible to affirm the total truthfulness and accuracy of the Bible in everything it describes without assuming that it purports to be totally exhaustive in every detail.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 123–124.

바울이 아라비아로 간 이유는 크게 두가지로 본다. 먼저는 사도직을 수행하기 이전에 기도와 묵상, 돌아봄을 통해서 영적인 준비를 하기 위해서라고 보기도 하고 둘째는 다메섹에서 이미 시작한 설교 사역을 아라비아에서 행하기 위해서라고도 본다. 


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6 I am astonished that you are lso quickly deserting mhim who called you in the grace of Christ and are turning to na different gospel— 7 onot that there is another one, but pthere are some who trouble you and want to distort the gospel of Christ. 8 But even if we or qan angel from heaven should preach to you a gospel contrary to the one we preached to you, rlet him be accursed. 9 As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, rlet him be accursed.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 1:6–19.

6절) 너희를 그리스도의 예수안에서 부르신 분을 그렇게 속히 떠나서 다른 복음을 향한 것에 내가 매우 놀랐다. 

- Paul used a strong word to describe the crisis that had befallen the churches of Galatia. The word translated “deserting” in the NIV is metatithesthai, which means literally “to bring to another place.”22 The word is used in this literal sense in Heb 11:5 to describe Enoch’s translation from earth to heaven. It occurs eighteen times in the Greek Old Testament, where it translates a variety of Hebrew words meaning “to transplant,” “to set in another place,” “to alter or change.” From these meanings it was extended metaphorically to one who had changed allegiance from one country to another, a political traitor, or one who had switched sides in an armed conflict, a military deserter. Paul claimed the Galatians were spiritual turncoats! That he used this verb in the sense of a continuous present, “you are deserting,” “you are in the process of leaving,” indicates that their apostasy is not yet complete. Obviously the false teachers had made great inroads among them; the situation was desperate, but not beyond hope. Paul was “hard pressed on every side, but not crushed; perplexed, but not in despair” (2 Cor 4:8). Later in the letter he expressed confidence that they could be recovered, and he reminded them that they would “reap a harvest if [they] do not give up” (Gal 5:10; 6:9).
22 See C. Maurer, “Μετατίθημι,” TDNT 8.161–62.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 91.

그리스도의 은혜로 너희를 부르신 이가 누구인가에 대한 여러 견해가 있다. 먼저 바울, 예수님, 하나님으로 설명된다. 
- What is the referent of the expression “the one who called you”? Three answers to this question have been given in the history of interpretation.
It could refer, of course, to Paul himself since he, along with Barnabas, was the human instrument God used to awaken faith in the Galatians. Yet as Paul would make abundantly clear in v. 8, he himself was not the standard by which the situation in Galatia was to be judged. Something far greater than personal prerogative or pastoral loyalty was at stake in this struggle. Another possible interpretation, adopted by Calvin and many scholars since, holds that “the one who called” refers to Jesus Christ. This is certainly a possible reading since many of the earliest and best manuscripts do not contain the qualifying genitive “of Christ,” following the word “grace” in the next phrase.23 It is true that by following the way of the false teachers the Galatians had contradicted the finished work of Christ, making him and his cross “of no value to you at all” (5:2). However, as drastic as that error may be, Paul linked it to an even more serious one: the Galatians were guilty of nothing less than deserting God himself. In Paul’s writings “he who calls” is synonymous with God, as can be seen in Paul’s two other uses of it in Galatians (1:15; 5:8; but see also Rom 4:17; 9:12; 1 Thess 2:12; 5:24). The Galatians were deserting the God who calls—the God who called the world into existence by his creative power, the God who raised Jesus from the dead, the God who wrought the miracle of conversion in the Galatians themselves. True, they also were deserting Christ, Paul, and the gospel he had preached

23 See B. M. Metzger, A Textual Commentary on the Greek New Testament (London: United Bible Societies, 1971), 589–90.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 91–92.

사도바울이 강조하는 은혜, 이 은혜가 보라 갈라디아서 전체를 관통하는 중요한 주제이다. 
- Already we have encountered the word “grace” in the salutation (1:3); it is the operative concept in Galatians and runs like a scarlet thread throughout the epistle from start to finish (1:15; 2:9; 2:21; 3:18; 5:4; 6:18).
There is not a wasted syllable in Galatians; we must not imagine that Paul here threw in one of his favorite words as a kind of theological grace note to soften his otherwise harsh rebuke. No, grace is what Galatians is all about. Both here and in Romans, Paul set grace and faith together over against law and works as the basis of justification (Rom 6:14; 11:6; Gal 2:21; 5:4).24 At the end of his explication of the doctrine of justification by faith, Paul would summarize his verdict against the Galatians thus: “You who are trying to be justified by law have been alienated by Christ; you have fallen away from grace” (5:4). Here at the beginning of the letter he wanted them to realize that the God who called them out of pagan idolatry to salvation and new life in Jesus Christ did so on no other basis than his own good pleasure and gratuitous favor. To forget this is worse than betraying an army or a country; it is to betray the true and living God.

24 H. Conzelmann, “Χάρις,” TDNT 9.372–415. Cf. also D. P. Fuller, Gospel and Law: Contrast or Continuum? (Grand Rapids: Eerdmans, 1980).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 92–93.

본문의 다른 복음을 말할때 6절과 7절에 사용된 헬라어 단어가 다르다. 6절에서는 ‘헤테로스’가 7절에서는 ‘알로스’라는 단어가 사용된다. 
- This is a difficult expression to translate into English as the awkward wording in most modern versions indicates. The AV reads “another gospel, which is not another.” However, Paul used two separate words in Greek for “another.” The first is heteros, which connotes a difference in kind between one thing and another. For example, Heb 7:11 poses the question of why, if perfection were possible through the Levitical priesthood, there still was need for another (heteron) priest to come, that is, a priest of a different class or kind from that of the old order of Aaron. The other word, allos, on the other hand, means “another one of the same kind.” We are familiar enough with this usage from everyday life; it is used when the waitress asks whether we would like another cup of coffee, meaning a second (or third) installment of our original drink.
So here in Galatians Paul asserted that his fickle followers had embraced a heteros gospel, one drastically different in kind from that they had received from him, for there is, in fact, no other (allos) genuine gospel to be placed alongside the real thing. Perhaps the NEB comes closest to the original: “I am astonished to find you … following a different gospel. Not that it is in fact another gospel.”25

25 While heteros and allos carry the distinction referred to above in the Galatian passage under review, they are sometimes used synonymously (cf. Matt 16:14; 1 Cor 12:10). See the discussion in E. deW. Burton, A Critical and Exegetical Commentary on the Epistle to the Galatians, ICC (Edinburgh: T & T Clark, 1921), 420–22. See also J. H. Thayer, Greek-English Lexicon of the New Testament (Grand Rapids: Associated, 1963), 254. For the adverbial use of heteros meaning “otherwise, differently,” see Phil 3:15.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 93.

7절) 다른 복음은 없고 어떤 이들이 너희를 어렵게해 그리스도의 복음에서 멀어지게 하려고 하는 것이다. 
바울은 갈라디아 교인들을 혼란케 하는 것과 복음을 변질시키고 전복시키려는 것이 거짓 교사들의 문제이다라고 말한다. 
- Paul leveled two charges against them: one, with reference to their disturbance of the Galatians; the other, relating to their subversion of the gospel. The Greek verb translated “to throw into confusion” (tarassō) means to “shake,” “agitate,” or “to excite to the point of perplexity and fear.” Here again is an indication of how vulnerable the new Christians of Galatia were to evidently impressive presentations of the false teachers. Paul’s second charge against them was that they were perverting, or rather, wanted to pervert, the gospel of Christ. As J. Stott has wisely observed: “These two go together. To tamper with the gospel is always to trouble the church. You cannot touch the gospel and leave the church untouched, because the church is created and lives by the gospel. Indeed the church’s greatest troublemakers (now as then) are not those outside who oppose, ridicule and persecute it, but those inside who try to change the gospel.”28
28 J. R. W. Stott, Only One Way: The Message of Galatians (Downers Grove: InterVarsity, 1968), 23.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 94–95.

갈라디아 교인들이 다른 복음에 관심을 보인 이유가 무엇일까? 바울이 그들에게 전한 복음 자체에는 문제가 없었다. 하지만 그가 떠난 이후에 아직 말씀에 깊이 뿌리 내리지 못한 이들에게 거짓 교사들이 찾아와 복음에 무언가를 덧붙이기 시작한 것이다. 복음을 말하지만 결국 거기에 그들의 전통과 율법을 첨가하기 시작했고 결국 그것은 다른 복음이 된 것이다. 
- We know that most of the Christians in the churches of Galatia came from a Gentile background, though some were likely Jews and others “God-fearers” attached to the local synagogues. Some may have dabbled in the mystery religions that were well represented in the cities of Southern Galatia, while others perhaps bowed at the shrine of the imperial deity.
In any event, there was likely a deep hunger and thirst for spiritual reality that the religious marketplace of “this present evil age” could not satisfy. To these people Paul and Barnabas preached the good news of salvation through Jesus Christ. The Holy Spirit was poured out in miraculous power, the new believers were baptized, local churches were formed, and the missionaries departed. Soon thereafter, before the first wave of enthusiastic ardor had been dampened, the false teachers arrived with their new message of how the Galatians could perfect the good beginning they made and so move on toward complete salvation.
Christ was still prominent in their preaching, but only as an adjunct to the law. Grace was a word they used as well, but grace for them meant simply one’s natural ability to obey the laws and rites required in the Torah. This kind of “gospel” Paul saw as a total perversion. But the Galatian Christians, naive and immature, were intrigued by its promise of an even more elevated spiritual status. What the false teachers offered the Galatians was a way to enhance and elevate their already robust spirituality. Luther masterfully captured the genius of their appeal in his summary of their message: “ ‘Christ’s a fine master. He makes the beginning, but Moses must complete the structure.’ The devil’s nature shows itself therein: if he cannot ruin people by wronging and persecuting them, he will do it by improving them.”31

31 Ibid., 54. cf. LW 26.50.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 96.

8-9절) 그러나 우리 혹은 하늘로 부터 온 천사라도 너희에게 우리가 너희에게 전한 것 에 반하는 복음을 전한다면 그는 저주를 받을 것이다. 우리가 말한 것처럼 지금 내가 다시 말한다. 만약 누군가가 너희에게 너희가 받은 그 복음에 반하는 어떤 복음을 전하면 그는 저주를 받을 것이다. 
가장 단순하고 순전한 복음, 예수 그리스도의 십자가와 부활, 이것을 믿는 것 외에 다른 어떤 것들을 첨가하고 전하는 것은 바로 다른 복음을 전하는 행위가 된다. 그렇기에 바로 그 복음을 바르게 아는 것이 무엇보다 중요하다. 







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1 Paul, an aapostle—bnot from men nor through man, but cthrough Jesus Christ and God the Father, dwho raised him from the dead— 2 and all ethe brothers1 who are with me,
To fthe churches of Galatia:
3 gGrace to you and peace hfrom God our Father and the Lord Jesus Christ, 4 iwho gave himself for our sins to deliver us from the present jevil age, according to the will of kour God and Father, 5 to whom be the glory forever and ever. Amen.

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

1-2절) 사람들로부터나 사람을 통해서도 아니고 예수 그리스도와 그를 죽은자들 가운데서 살리신 아버지 하나님을 통해서 사도된 바울은 나와 함께한 모든 형제들과 갈라디아의 교회들에게...
바울은 지금 서신서를 시작하면서 가장 기본적인 서신 양식을 취하고 있다. 그것은 발신자와 수신자, 인사말로 시작하는 것이다. 1절에서 바울은 자신을 소개하면서 그의 사도됨의 권위가 어디로부터 오는지를 매우 강조해서 밝히고 있다. 당시 갈라디아 교회 안에 많은 문제를 일으키던 거짓 선생들을 의식해서 그의 사도됨이 사람들을 통해서 온것 아니라 신적인 부름으로 부터 온 것임을 명확히 한다. 
사도는 ‘보냄을 받은자’라는 의미로 그렇다면 누구로부터 보냄을 받았는지를 명확히 밝히고 아는 것이 중요하다. 
- This indicates Paul’s authority as one commissioned by God (“apostle,” lit., “one who is sent”) and entrusted with the sacred deposit of the gospel. On apostleship, see notes on Matt. 10:2; Acts 1:20; Rom. 1:1. Paul’s apostleship is especially important in Galatians because the false teachers have evidently raised questions about whether he should really be called an apostle (Gal. 2:7–9). not from men nor through man. Paul stresses both here and in 1:11–12, 16–17, 19 that he received the gospel directly from the Lord, not secondhand.
lit. literally
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2245.

- The title apostle designated one who was given authority to represent another. This title was used in the early church in a broad sense to designate missionary leaders (see Acts 14:14). The title was also used in a narrow sense for those who had been given unique authority from Christ to be his representatives and the founders of the church (see Acts 1:21–26). In Galatians 1 Paul claims the title for himself in the narrow sense.
 G. Walter Hansen, Galatians, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1994), 갈 1:1.

- Paul called himself “an apostle.” This was his favorite term of self-designation and occurs in the salutation of eight of the twelve New Testament letters that bear his name. He also referred to himself as a prisoner (in Philemon) or a slave (Philippians, Romans, Titus) of Jesus Christ. Indeed, he also claimed the title “servant of Christ” in Galatians as well but not until 1:10. The second word in the epistle is apostolos—an indication that Paul’s apostolic office and his right to bear its name would figure prominently in the Galatian letter.
The word “apostle” had a rich and varied history prior to its assuming a New Testament meaning.4 As the noun form of the verb apostellein, meaning “to send” or “to dispatch,” an apostle is literally an envoy or ambassador, one who has been sent in the service of another. In classical Greek the term was actually used of a naval expedition, perhaps deriving from the apo prefix, indicating “to send away from,” that is, to send off on a long and arduous mission.

4 See the classic discussion in E. deW. Burton, A Critical and Exegetical Commentary on the Epistle to the Galatians, ICC (Edinburgh: T & T Clark, 1921), 363–84. Also helpful is J. B. Lightfoot’s earlier treatment, “The Name and Office of an Apostle,” in his Saint Paul’s Epistle to the Galatians (1890; reprint, London: Macmillan, 1986), 92–101. Cf. also K. H. Rengstorf, “Απόστολος,” TDNT 1.407–45.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 78.

1절에서 사도바울이 자신을 소개하면서 강조하는 것은 사람과 예수그리스도의 차별성, 다름을 또한 예수 그리스도와 하나님의 연합, 즉 한분이심을 이야기한다. 

신약에서 교회는 여러 의미로 사용된다. 먼저는 모든 세대와 지역의 구속받은 무리들로 시공간속에 확장된 그리스도의 몸을 의미한다. 또한 세례를 받은 지역 교회의 일원으로 정규적으로 예배와 증거를 위해서 모이는 이들을 의미한다. 
- The word “church” is used in two senses in the New Testament. Sometimes it refers to the whole company of all the redeemed of all ages and places, the body of Christ extended throughout time as well as space. Thus Paul spoke to the Ephesian elders of “the church of God, which he bought with his own blood” (Acts 20:28). To the same believers Paul wrote this doxology: “To [God] be glory in the church and in Christ Jesus throughout all generations, for ever and ever!” (Eph 3:21). More often, however, the word “church” is used as it is here in Galatians to refer to local congregations of baptized believers who regularly meet for worship and witness.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 83.

3절) 하나님 우리 아버지와 주 예수 그리스도로부터 임한 은혜와 평강이 있기를 원하노라. 
은혜(카리스)와 평강(에이레네)는 성경 전체에 매우 중요한 주제이다. 이 은혜와 평강을 주시는 분이 바로 하나님과 예수 그리스도인데 바울은 이것이 누구로부터 오는지를 매우 분명하게 언급하는 것이다. 
- Each of Paul’s letters begins with a reference to “grace and peace.” Chrysostom relates these two words to the special situation in which the Galatians found themselves: “For since they were in danger of falling from grace, he prays that they may recover it again, and since they had become at war with God, he beseeches God to restore them to the same peace.”12
As a matter of fact, “grace and peace” are a succinct summary of the entire Christian message. Grace (charis) is closely related to the common Greek word for “hello” (chaire).13 For Paul, grace was virtually synonymous with Jesus Christ since he nowhere conceived of it as an impersonal force or quantity. Grace is God’s unmerited goodwill freely given and decisively effective in the saving work of Jesus Christ. Peace (eirenē; cf. Heb. šālôm), on the other hand, denotes a state of wholeness and freedom that the grace of God brings. Both concepts are deeply rooted in the Old Testament Scriptures and are beautifully brought together in the Aaronic blessing in Num 6:24–26, “The Lord bless you and keep you; the Lord make his face shine upon you and be gracious to you; the Lord turn his face toward you and give you peace.”
This double blessing is attributed to a single source—the one God who knows himself as Father, Son, and Holy Spirit. While Paul’s trinitarian thinking would only become explicit in chaps. 3 and 4, the soteriological focus of the greeting already presupposes the regenerating ministry of the Holy Spirit (cf. “God sent the Spirit of his Son into our hearts,” 4:6). Here grace and peace are said to be “from God our Father and the Lord Jesus Christ.” Just as in 1:1 the Father and Son were linked together by a single preposition (dia), so too in 1:3 Paul used another solitary preposition (apo) to convey the equality and deity of both divine persons. The true deity of Christ is seen in the fact that he is associated indissolubly with the Father in all the mighty acts of salvation.14

12 Chrysostom, “Homilies on Galatians,” 4.
13 H. Conzelmann, “Χάρις,” TDNT 9.393–96.
14 Cf. Luther’s comment: “The true deity of Christ is proved by this conclusion: Paul attributes to him the ability to grant the very same things that the Father does—grace, peace of conscience, the forgiveness of sins, life, and victory over sin, death, the devil, and hell. This would be illegitimate, in fact, sacrilegious, if Christ were not true God. For no one grants peace unless he himself has it in his hands” (LW 26. 31).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 85.

4-5절) 그분은 우리의 아버지 하나님의 뜻을 따라 죄악된 이 세대로부터 우리를 구원하시려고 우리의 죄를 위해 자신을 주셨다. 그에게 영원 영원히 영광이 있을지어다. 아멘.
우리의 죄를 위해서 그 자신을 내어주신 예수님, 본문은 고난받는 종의 모습을 우리에게 분명히 보여준다. 또한 그 하나님의 아들의 죽음이 아니고는 해결 될 수 없는 죄의 심각성을 우리에게 상기시키기도 한다. 죄악된 이 세상에서 우리를 구원하기 위해서 다른 어떤 것도 유효하지 않다. 오직 하나님의 아들의 희생이 요구되는 것이다. 
- Just as Paul already had referred to the resurrection in v. 1, so here he brought into view the suffering and death of Christ on the cross, “who gave himself for our sins.” The NEB translates the expression “who sacrificed himself for our sins.” This recalls Jesus’ own description of his mission in Mark 10:45, “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” Behind this language stands the image of the Suffering Servant in Isa 53 who bore our iniquities and carried our sorrows through being smitten and crushed by God’s righteous judgment. Paul here emphasized the voluntary character of Jesus’ self-offering, “He gave himself.” This theme is further developed in the kenotic hymn in Phil 2:5–11, “He made himself nothing … he humbled himself and became obedient to death—even death on a cross!” Jesus’ death was not a fortuitous accident. He willingly submitted himself to the divine purpose of his Father, saying “Here I am, I have come to do your will” (Heb 10:9).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 86.

본문은 계속해서 우리를 구원하시는 하나님, 예수님의 희생의 구속이 개인에 한정된 구원이 아님을 명백히 한다. 이 악한 세대가운데 우리를 건지신다고 말하는데 이는 유대인들뿐만 아니라 이방인 모두를 향한 하나님의 구원을 말한다. 이신칭의의 교리가 개인적인 구원의 영역으로 한정되는 것은 하나님의 구원을 축소시키는 행위이다. 
- Christ “gave himself for our sins,” Paul said, “to rescue [or deliver] us from the present evil age.” Here Paul described what Jesus’ death accomplished not only in terms of our personal salvation but also in regard to God’s redemptive purpose in the wider historical and cosmic arenas. Interpreters of Galatians have been divided over whether Paul’s concern in this book was strictly for the salvation of individuals through justification by faith alone apart from dependence on human works or whether its focus was more communal and eschatological, that is, concerned with how Gentile believers could be included within the community of Israel’s Messiah, an issue with important implications for understanding salvation history and the divine consummation of all things.17 The former view, that Galatians is about individual salvation and justification by faith, was given classic expression by Martin Luther in the Reformation and has found modern champions in such diverse interpreters as R. Bultmann, H. Hübner, and J. Stott. The latter view, that Galatians is about a first-century problem with corporate and eschatological implications, has been advanced by a host of recent scholars including J. Munck, K. Stendahl, and E. P. Sanders. However, by juxtaposing so closely in Gal 1:4 the personal and historical dimensions of salvation, Paul indicated the inherent unity between these two dimensions of Christ’s work. That Christ died for our sins and justifies us by faith should not be reduced to a subjective, existentialist interpretation. As Paul will argue at length in Galatians, what God has done in Christ is directly related to his covenant promises to Israel as well as to the final salvation of all the redeemed.
17 See the helpful survey of “Galatian debates” by J. M. G. Barclay, Obeying the Truth: A Study of Paul’s Ethics in Galatians (Edinburgh: T & T Clark, 1988), 1–8. Two other helpful reviews of this voluminous literature are F. Thielman, From Plight to Solution (Leiden: Brill, 1989), 1–27, and S. Westerholm, Israel’s Law and the Church’s Faith: Paul and His Recent Interpreters (Grand Rapids: Eerdmans, 1988), 1–101.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 87.

본문은 하나님의 구원의 사건이 이미 이루어졌을 뿐만 아니라 장래도 포함하는 것으로 말한다. 주님이 자신을 주신 사건은 이미 이루어진 일이다. 그리고 그 사건이 현재 악한 세대(갈라디아 교회 당시)에 속한 이들을 구원할 뿐만 아니라 지금 이 시간, 이 세악한 세대를 위해서도 유효한 것이다. 우리는 계속되는 이미와 아직 사이에 있는 것이다. 

- Christ has rescued us from this present evil age through justifying us by faith and pouring out his Spirit in our lives. This is an accomplished fact, and we must not be drawn back into “a yoke of slavery” (Gal 5:1). But while Christ has rescued us from this evil age, he has not taken us out of it. Thus our liberty must not degenerate into license nor the gift of the Spirit be abused by selfish carnal behavior (Gal 5:16–26).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 88.
- Christ has rescued us from this present evil age through justifying us by faith and pouring out his Spirit in our lives. This is an accomplished fact, and we must not be drawn back into “a yoke of slavery” (Gal 5:1). But while Christ has rescued us from this evil age, he has not taken us out of it. Thus our liberty must not degenerate into license nor the gift of the Spirit be abused by selfish carnal behavior (Gal 5:16–26).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 88.

- We study the Bible and the great doctrines of the Christian faith not out of vain curiosity, nor merely to increase our intellectual acumen and historical knowledge but rather that we might come more fully to love and enjoy the gracious God who delights in our praise. As Calvin put it so well, “So glorious is this redemption that it should ravish us with wonder.”20
20 Calvin, CNTC 11.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 88.


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Author and Title
저자가 사도 바울이라는 것에대해서는 큰 이견이 없다. 명칭은 갈라디아 교회를 향해 쓴 편지인데 어떤 갈라디아가 말하는가에 이견들이 있다.
The first word of the letter to the Galatians is “Paul,” and there has been widespread agreement by scholars down through the ages that Paul is indeed the author. The title in most Greek editions of the NT is “To the Galatians,” and the main body of the letter mentions the addressees as “the churches of Galatia” (1:2) and “foolish Galatians!” (3:1). The only debate is, which Galatians? (See Purpose, Occasion, and Background.)

Date
앞서 어떤 갈라디아냐에 따라서 저작 시기를 가늠하는데 차이가 생긴다. 이방인의 할례에 대해서 논한 행 15장의 예루살렘 공회를 통해서 볼때 이 공회가 48-49년에 개최되었고 바울이 남 갈라디아에서 47-48년경에 복음을 전했기에 아마도 48년이 본 갈라디아서를 쓴 시기로 추정된다. 
Although the question of the date of Galatians is related to this question of “which Galatians,” some clues can probably be found in the letter itself. The main indicator is the lack of reference to the Jerusalem council (Acts 15). Although this is an argument from silence, many commentators have regarded this as a “deafening silence.” It would have been enormously helpful to Paul’s argument if he could have mentioned the decision of the council that Gentiles should not be circumcised: this, after all, appears to be a major point of contention between Paul and the false teachers influencing the Galatians. Since the council took place in a.d. 48/49, and Paul evangelized South Galatia in a.d. 47/48, some time around a.d. 48 is a plausible date for the composition of Galatians. However, determining dates in Paul’s life is always somewhat uncertain, and so one cannot place too much weight on the date in the interpretation of the letter.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2241.

Theme
예수의 죽음은 새언약의 시대를 오게했다. 이제 신자들은 유대인이 되거나 모세율법의 표면적 예식을 따를 필요가 없다. 이러한 것을 요구하는 것은 복음의 핵심을 거부하는 것이다. 칭의는 오직 믿음으로 이루어지는 것이지 율법을 순종함으로 이루어지는 것이 아니다. 새시대의 그리스도인들은 성령의 인도하심과 그 능력안에 살아야 한다. 
Christ’s death has brought in the age of the new covenant (3:23–26; 4:4–5, 24), in which believers do not have to become Jews or follow the outward ceremonies of the Mosaic law (2:3, 11–12, 14; 4:10). To require these things is to deny the heart of the gospel, which is justification by faith alone, not by obedience to the law (2:16; cf. 1:6–7). In this new age, Christians are to live in the guidance and power of the Spirit (chs. 5–6).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2241.

Literary Features
본 서신은 일반적인 바울 서신의 형식을 따른다. 그런데 처음 감사인사없이 바로 논쟁으로 들어가는데 이는 현재 갈라디아의 상황을 얼마나 바울이 심각하게 여기고 있었는지를 보여준다. 갈라디아서는 특별히 여러 주제의 대조를 통해서 논점을 설명한다. 예를 들면 참 복음과 거짓 복음, 믿음과 공로, 율법과 은혜, 자유와 형식, 자녀됨과 노예됨, 성령의 은사와 육체의 소욕을 대조한다. 
Like the rest of the Pauline letters, Galatians follows the conventions of letter writing in NT times. There is a salutation, a body, a paraenesis (set of moral exhortations), greetings, and a benediction. There is no initial thanksgiving, however, which indicates Paul’s agitation and alarm over the theological situation in Galatia.   p 2243  Paul gets right to the point, which is that the Galatians are in danger of turning to a different gospel, thereby risking the everlasting ruin of their souls. The main argument of the epistle is advanced by the use of autobiography, example, allegory, satiric rebuke, and exhortation.
The doctrinal thrust of Galatians gives it a strong internal unity. In one way or another, everything in the epistle is related to Paul’s defense of justification by faith alone. The letter is also unified by the apostle’s intensity of tone, which comes through as strongly here as it does in any of his writings—especially in his intolerance of false doctrine and his indignation with people who promote it. Stylistically, Galatians finds literary coherence in its thematic contrasts: the true gospel vs. a false gospel, faith vs. works, law vs. grace, liberty vs. legalism, sonship vs. slavery, and the fruit of the Spirit vs. the desires of the flesh.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2242–2243.

Ancient Galatia
“Galatia” was originally a Celtic region in north central Asia Minor (modern Turkey). It became a client kingdom of Rome under Pompey (mid-1st century b.c.). With the death of the client king Amyntas (d. 25 b.c.) an expanded Galatia came under a Roman governor. In Paul’s day the province of Galatia included parts of Pontus and Paphlagonia to the east and north and encompassed portions of Phrygia, Pisidia, Isauria, Lycaonia, and Cilicia to the south. Thus many of the cities of Paul’s first missionary journey (Acts 13–14) were considered part of the province of Galatia (or at least near its sphere of influence). Starting with territorial alterations under the emperor Vespasian (end of the 1st century a.d.), the province changed shape; thus the other ethnic territories were gradually drawn off, back to their earlier affiliations, and the province of Galatia returned to its more ethnically defined northern boundaries. Some contend that these subsequent reductions to the province of Galatia influenced the later church fathers to assume that Paul wrote his epistle to residents of northern Galatia. Archaeological evidence indicates a combination of Hellenistic, Celtic, and Roman influences in the province of Paul’s time.

The Setting of Galatians
(c. a.d. 48)
Paul’s letter to the Galatians was likely written to the churches he had established during his first missionary journey (Acts 13:1–14:28). He probably wrote the letter from his home church in Antioch in Syria, sometime before the Jerusalem council (Acts 15:1–31).

d. died
c. about, approximately
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2243.

다른 바울의 서신과는 달리 갈라디아서는 열정과 풍자, 분노를 표출하고 있다. 
- Jerome once said that when he read the letters of the apostle Paul he could hear thunder. Nowhere in the Pauline corpus is such stormy dissonance more evident than in the Epistle to the Galatians. Though written from prison, Philippians is a love letter on the theme of joy. Romans reflects the considered objectivity of a master theologian reveling in the doctrines of grace. Ephesians is an uplifting commentary on the body of Christ. Even the Corinthian correspondence, though obviously written out of great personal anguish and pain, revolves around the great triad of faith, hope, and love, with Paul’s hardships and concerns set over against his greater confidence in the God of all comfort who causes his children to triumph. In 2 Cor 13:12 Paul could admonish the believers in Corinth to greet one another with a holy kiss.
But Galatians is different. From beginning to end its six chapters of 149 verses bristle with passion, sarcasm, and anger. True, there is a touch of tenderness as well; once in the midst of the letter Paul referred to the Galatians as his “dear children” (4:19). As the context reveals, though, this was the tearing tenderness of a distraught mother who must endure all over again the pains of childbirth because her children, who should have known better, were in danger of committing spiritual suicide. Paul was astonished and “perplexed” by their departure from the truth of the gospel. He feared that they had been “bewitched” and deceived. In frustration he dubbed them, as J. B. Phillips translates it, “my dear idiots” (3:1).

 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 21–22.

  • 갈라디아 교회의 위기
사도바울이 처음 갈라디아에서 복음을 전할때 그들은 열린 마음으로 그의 메시지를 받아들였다. 십자가에 달린 예수그리스도의 복음을 믿었을때 그들은 하나님의 성령을 받았다.(3:1-2) 성령의 임재는 그들중에 기적을 행했고 하나님을 아바 아버지라고 경배하게 했으며 하나님의 은혜를 새로운 이방인 신자들에게 확증했다. 하지만 얼마 지나지 않아서 몇몇 거짓 선생들이 새신자들로 하여금 하나님의 축복을 받기 위해서 할례를 행하고 절기와 음식을 지켜야 한다고 주장했다. 아브라함의 할례를 예로 들면서 할례를 통해 유대인의 표징을 받지 않으면 언약의 축복에 함께 할 수 없다고 가르쳤고 그래서 바울은 예루살렘 공회에 이를 판단해 줄 것을 상정한 것이다. 
당시 갈라디아에서 바울의 복음을 듣고 신앙을 가진 사람들은 여러 위기들을 겪었다. 사회적으로 기존의 이방 신전이나 유대의 회당에서 쫓겨나게 된 것이다. 그래서 그들은 유대인들과 동일시 하기 위한 어떤 증거가 필요했다. 모세의 율법의 규율아래 있다는 것이 그들로 하여금 사회적인 안정감을 제공했을 뿐 아니라 악을 이기기 위한 능력을 부여받는다고 생각한 것이다. 그들은 거짓 선지자들의 매우 인상적인 가르침에 매혹되었고 이후에 본서인 바울의 갈라디아서를 통해서 그 마법이 풀리게 된 것이다. 
- When Paul first preached the gospel in Galatia, a number of Galatians accepted him and his message with open hearts (4:13–15). When they believed the gospel of Christ crucified, they received the Spirit of God (3:1–2). The presence of the Spirit, who did miracles among them (3:5) and led them in their worship of God as “Abba, Father” (4:6), confirmed the blessing of God on these new Gentile believers.
But not long after Paul planted the churches in Galatia, some Jewish Christians taught these new believers that it was necessary to belong to the Jewish people in order to receive the full blessing of God. Therefore they required the marks of identity peculiar to the Jewish people: circumcision, sabbath observance and kosher food (see 2:12–14; 4:10; 5:2–3; 6:12–13). No doubt they used the story of Abraham’s willingness to be circumcised to persuade the Galatian believers that without membership in the Jewish people by circumcision they could not participate in the covenantal blessings promised to Abraham. Evidently they also preempted Paul’s authority by claiming support from the higher authority of the original apostles in the Jerusalem church. They probably pointed out that the mother church in Jerusalem still faithfully followed Jewish customs.
The message of the rival teachers struck a responsive chord in the Galatian churches. The Galatian converts may have been feeling a loss of social identity, since their new faith in Christ excluded them from both the pagan temples and the Jewish synagogues. So they sought identification with the Jewish people—God’s people—by observing the law. Apparently they were also convinced that if they came under the discipline of the Mosaic law, the law could empower them to overcome evil. Mesmerized by the message of the impressive teachers of the law, they became disenchanted with Paul.
Their focus shifted from union with Christ by faith and dependence on the Spirit to identification with the Jewish nation and observance of the law.

 G. Walter Hansen, Galatians, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1994).

갈라디아서의 이신칭의 교리가 개인구원에 치중되어서 서구에서 과도한 개인주의와 과도한 권리의식 문제가 생겼다고 주장하기도 한다. 
- Tu Wei-Ming, a Harvard Confucist scholar, asserts that the Protestant doctrine of justification has led to an excessive individualism: “The Protestant dispenses with all intermediaries between God and himself. He relates directly to God from the secret recesses of his heart and in his inner separateness from his fellowmen.… The Protestant ethic has led to all kinds of problems such as excessive individualism and excessive rights-consciousness” (1984:74–75, 86).
 G. Walter Hansen, Galatians, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1994), 갈 4:13.



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