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.