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Justified by Faith
15 We ourselves are Jews by birth and not mGentile sinners; 16 yet we know that na person is not justified2 by works of the law obut through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, pbecause by works of the law no one will be justified.
17 But if, in our endeavor to be justified in Christ, we too were found qto be sinners, is Christ then a servant of sin? Certainly not! 18 For if I rebuild what I tore down, I prove myself to be a transgressor. 19 For through the law I rdied to the law, so that I might slive to God. 20 I have been tcrucified with Christ. It is no longer I who live, but Christ who lives uin me. And the life I now live in the flesh I live by faith in the Son of God, vwho loved me and wgave himself for me. 21 I do not nullify the grace of God, for xif righteousness3 were through the law, ythen Christ died for no purpose.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 2:15–21.
15 We ourselves are Jews by birth and not mGentile sinners; 16 yet we know that na person is not justified2 by works of the law obut through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, pbecause by works of the law no one will be justified.
17 But if, in our endeavor to be justified in Christ, we too were found qto be sinners, is Christ then a servant of sin? Certainly not! 18 For if I rebuild what I tore down, I prove myself to be a transgressor. 19 For through the law I rdied to the law, so that I might slive to God. 20 I have been tcrucified with Christ. It is no longer I who live, but Christ who lives uin me. And the life I now live in the flesh I live by faith in the Son of God, vwho loved me and wgave himself for me. 21 I do not nullify the grace of God, for xif righteousness3 were through the law, ythen Christ died for no purpose.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 2:15–21.
본문이 이신칭의, 갈라디아서에서 바울이 가장 강조하기 원하는 부분이다. 그것은 바로 구원, 하나님에 받아들여지는 것은 다른 어떤 것이 아니라 예수 그리스도를 믿는 단순한 행동을 통해서 영향을 받는다. 유대 그리스도인들은 율법의 행위를 통해서, 공로를 통해서 구원받는 것을 강조했다. 하지만 바울은 지금 안디옥의 그리스도인들을 향해서, 또한 베드로를 향해서 믿음으로 의롭게 되어진다라는 사실을 힘주어 선포하고 있는 것이다.
- We should remember that the problem in Galatia was not the overt repudiation of the Christian faith by apostates who formerly professed it but rather the dilution and corruption of the gospel by those who wanted to add to the doctrine of grace a dangerous admixture of “something more.” In order to counter this tendency, Paul developed a series of daring contrasts throughout this passage.169 Thus “Jews by birth” are contrasted to “Gentile sinners”; justification “by observing the law” is contrasted to justification “by faith in Jesus Christ.” The rebuilding of the old structures of salvation by works is contrasted to their destruction by the gospel. And, finally, Paul’s “dying to the law” is contrasted to his “living for God.” All of this was intended to impress upon the Galatians the radical choice that confronted them. This is the reason Paul immediately, without so much as a break in his narrative, extrapolated the doctrine of justification from the incident at Antioch.
169 D. B. Bronson, “Paul, Galatians and Jerusalem,” JAAR 35 (1967): 119–28.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 188.
169 D. B. Bronson, “Paul, Galatians and Jerusalem,” JAAR 35 (1967): 119–28.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 188.
15-16절) 우리 자신들은 이방 죄인들이 아니라 날때 부터 유대인들이다. 우리는 사람이 율법의 행위가 아니라 예수 그리스도를 믿음을 통해서 의롭다 칭함을 받는 다는 것을 안다. 그래서 우리는 율법의 행위가 아니라 그리스도를 믿음을 통한 칭의를 받기 위해서 예수 그리스도를 믿는다. 왜냐하면 율법의 행위로는 그 누구도 의롭다 함을 얻지 못하기 때문이다.
유대인들은 자신들이 하나님의 율법과 구약 성경 또한 언약의 징표로서 할례를 받았다는 사실을 특권으로 여겼다. 그래서 이방인들은 기본적으로 죄인으로 여겼다.
- “Justified” means “counted righteous” or “declared righteous” by God (see ESV footnote). If people were sinless and perfectly obeyed all of God’s perfect moral standards, they could be justified or “declared righteous” on the basis of their own merits. But Paul says that this is impossible for any Gentile or even for any Jew to do (cf. Romans 1–2). we know that a person is not justified by works of the law. Paul saw that Christ had taught justification by faith, and so he called God the one “who justifies the ungodly” (Rom. 4:5). Paul will soon show that this view was taught even in the OT (see Gal. 3:6–18), though it was not the view of most of first-century Judaism. (For example, a 1st-century-b.c. Jewish writing states, “The one who does righteousness stores up life for himself with the Lord, and the one who does wickedness is the cause of the destruction of his own soul” [Psalms of Solomon 9.5]). In Gal. 2:16, “works of the law” means not only circumcision, food laws, and Sabbath, but any human effort to be justified by God by obeying a moral law. faith in Jesus Christ. Some contend that the Greek means the “faithfulness of Jesus Christ.” But “faith in Jesus Christ” seems much more likely since “faith in Jesus Christ” is synonymous with the next phrase, “we also have believed in Christ Jesus.” “But through faith in Jesus Christ” is the opposite of depending on one’s own good deeds for justification, since justification comes through faith in Christ alone. We also have believed in Christ Jesus, in order to be justified by faith in Christ implies that justification is the result of saving faith. The contrast and not by works of the law shows clearly that no human effort or merit can be added to faith as a basis for justification. (This verse was frequently appealed to in the Reformation by Protestants who insisted on “justification by faith alone” as opposed to the Roman Catholic doctrine of justification by faith plus merit gained through the “means of grace” administered by means of the Roman Catholic sacraments such as penance and the Mass.) Paul concludes decisively: by works of the law no one will be justified (cf. 3:10–14; Acts 13:39; Heb. 10:1–14). On justification, see also notes on Rom. 4:25; Phil. 3:9; James 2:21.
ESV English Standard Version
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2248.
ESV English Standard Version
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2248.
- Given all these wonderful benefits of “life under the law,” why should Jewish Christians have moved beyond the law to faith in Jesus Christ? Obviously they should have because there was a fundamental disjunction between the best that could be obtained by observing the law and the gift of salvation freely offered through Jesus Christ. This is the point Paul was making in Gal 2:15–16. We can paraphrase his argument thus: “Forget the Gentile sinners. We know they are outside the covenant and hopeless before God. But even we Jews who could claim all the privileges of the chosen people, even we had to realize that no one could be justified by observing the law. We too, no less than the Gentiles, have been accepted by God through faith in Jesus Christ.”
What Paul came to realize in coming to faith in Christ was not so much God’s judgment against his wickedness, for that was a standard assumption of rabbinic Judaism, but rather God’s indictment of Paul’s goodness. For this reason he considered as garbage that which he formerly counted as the most precious cargo of life. That which was dearest and most precious to him, he came to realize, could not produce a right standing before God.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 189–190.
What Paul came to realize in coming to faith in Christ was not so much God’s judgment against his wickedness, for that was a standard assumption of rabbinic Judaism, but rather God’s indictment of Paul’s goodness. For this reason he considered as garbage that which he formerly counted as the most precious cargo of life. That which was dearest and most precious to him, he came to realize, could not produce a right standing before God.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 189–190.
"율법의 행위로 의롭다 함을 얻을 육체가 없다.” 육체는 인간의 실존을 나타내는 표현이다. 하지만 육체 자체가 악한 것은 아니다. 왜냐하면 하나님께서 그 육체를 창조하셨기 때문이다. 하지만 죄의 결과로 우리의 본성이 악해졌고 죽음을 경험하게 된다.
1) Justification. In its most basic meaning, justification is the declaration that somebody is in the right.177 A. E. McGrath observes that in Pauline vocabulary the verb dikaioō “denotes God’s powerful, cosmic and universal action in effecting a change in the situation between sinful humanity and God, by which God is able to acquit and vindicate believers, setting them in a right and faithful relation to himself.”178 In Pauline usage the term has both forensic (from Latin forum, “law court”) and eschatological connotations. Justification should not be confused with forgiveness, which is the fruit of justification, nor with atonement, which is the basis of justification. Rather it is the favorable verdict of God, the righteous Judge, that one who formerly stood condemned has now been granted a new status at the bar of divine justice.
177 I have borrowed this definition from the fine essay by N. T. Wright, “Justification: The Biblical Basis and Its Relevance for Contemporary Evangelicalism,” in The Great Acquittal: Justification by Faith and Current Christian Thought, ed. T. Baker et al. (London: Collins).
178 DPL, 518.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 191–192.
177 I have borrowed this definition from the fine essay by N. T. Wright, “Justification: The Biblical Basis and Its Relevance for Contemporary Evangelicalism,” in The Great Acquittal: Justification by Faith and Current Christian Thought, ed. T. Baker et al. (London: Collins).
178 DPL, 518.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 191–192.
2) The works of the law. Galatians 2:16 is a stylistically convoluted verse because Paul repeated himself. Within the space of one sentence he said the same thing in three slightly different ways: We (Jewish Christians) know that a person is not justified by observing the law … for this reason even we have trusted in Christ in order that we could be justified by faith rather than by the works of the law … since (as the psalmist said) no human being can be justified by the works of the law. What did Paul mean by “the works of the law”?
The word “law” (nomos) is found 119 times in Paul’s letters, where it means variously the Old Testament Scriptures, the will of God, or a general principle or authority (cf. Rom 7:21). However, the law in Paul usually refers to “the sum of specific divine requirements given to Israel through Moses.”182 Paul claimed that the law is holy and righteous containing, as it does, the precepts of a holy and righteous God (Rom 7:12–14). However, the entire burden of Paul’s argument in Galatians was to show that the nature of the law is such that it cannot produce a right standing before God. As Paul showed in Gal 3, the law was given by God in order to play a special role in the divine economy of salvation, namely, to lead us to Christ, who is the “end [telos] of the law” (Rom 10:4). We must postpone until later a discussion of what continuing role, if any, the law has in the life of the believer. Concerning the text before us, three major interpretations have been put forth about what Paul meant here by “the works of the law.”
극단적인 율법주의에 대한 경고,
182 S. Westerholm, Israel’s Law and the Church’s Faith: Paul and His Recent Interpreters (Grand Rapids: Eerdmans, 1988), 108.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 193–194.
The word “law” (nomos) is found 119 times in Paul’s letters, where it means variously the Old Testament Scriptures, the will of God, or a general principle or authority (cf. Rom 7:21). However, the law in Paul usually refers to “the sum of specific divine requirements given to Israel through Moses.”182 Paul claimed that the law is holy and righteous containing, as it does, the precepts of a holy and righteous God (Rom 7:12–14). However, the entire burden of Paul’s argument in Galatians was to show that the nature of the law is such that it cannot produce a right standing before God. As Paul showed in Gal 3, the law was given by God in order to play a special role in the divine economy of salvation, namely, to lead us to Christ, who is the “end [telos] of the law” (Rom 10:4). We must postpone until later a discussion of what continuing role, if any, the law has in the life of the believer. Concerning the text before us, three major interpretations have been put forth about what Paul meant here by “the works of the law.”
극단적인 율법주의에 대한 경고,
182 S. Westerholm, Israel’s Law and the Church’s Faith: Paul and His Recent Interpreters (Grand Rapids: Eerdmans, 1988), 108.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 193–194.
3) Faith in Christ. This expression is a good example of the relationship between grammar and theology in the proper exegesis of a New Testament text. Paul said that we are not justified by works of the law but rather dia pisteōs Iēsou Christou, which the NIV translates “by faith in Jesus Christ.” This translation assumes the traditional view that Iēsou Christou is an objective genitive, so that the faith in question is that of those who believe in Jesus Christ. More recently, however, other scholars have argued that this expression should be read as a subjective genitive, referring to the faith or faithfulness of Jesus Christ.187 While the faithfulness of Jesus Christ is a prominent theme in Paul’s theology (cf. the kenotic hymn of Phil 2:5–11), what is being contrasted in Galatians is not divine fidelity versus human fickleness but rather God’s free initiative in grace versus human efforts toward self-salvation. Thus when Paul spoke of faith as essential for justification, he was thinking of the necessary human response to what God has objectively accomplished in the cross of Christ. At the same time, it is crucial to recognize the instrumental character of such faith. Paul always says that we are justified “by” faith (dia plus the genitive), not “on account of” faith (dia plus the accusative).188 Evangelical Christians must ever guard against the temptation to turn faith itself into one of the “works of the law.” Saving faith is a radical gift from God, never a mere human possibility (Eph 2:8–9). Faith is not an achievement that earns salvation anymore than circumcision is. Rather faith is the evidence of saving grace manifested in the renewal of the heart by the Holy Spirit.
187 The extensive literature on this hotly debated topic is summarized in Longenecker, Galatians, 87–88, who himself opts for the subjective alternative. Among other advocates of this view are E. Fuchs, “Jesu und der Glaube,” ZTK 55 (1958): 170–85; G. E. Howard, “On the ‘Faith of Christ,’ ” HTR (1967): 459–65; and especially R. B. Hays, The Faith of Jesus Christ: An Investigation of the Narrative Substructure of Galatians 3:1–4:11 (Chico, Cal.: Scholars Press, 1983), 139–224. The traditional view has been restated by E. deW. Burton (A Critical and Exegetical Commentary on the Epistle to the Galatians, ICC [Edinburgh: T & T Clark, 1921], 121); Betz (Galatians, 118). See also comments by Westerholm, Israel’s Law, 111–12.
188 See the discussion of faith in R. Bultmann, Theology of the New Testament (New York: Scribners, 1951), 314–30.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 195–196.
187 The extensive literature on this hotly debated topic is summarized in Longenecker, Galatians, 87–88, who himself opts for the subjective alternative. Among other advocates of this view are E. Fuchs, “Jesu und der Glaube,” ZTK 55 (1958): 170–85; G. E. Howard, “On the ‘Faith of Christ,’ ” HTR (1967): 459–65; and especially R. B. Hays, The Faith of Jesus Christ: An Investigation of the Narrative Substructure of Galatians 3:1–4:11 (Chico, Cal.: Scholars Press, 1983), 139–224. The traditional view has been restated by E. deW. Burton (A Critical and Exegetical Commentary on the Epistle to the Galatians, ICC [Edinburgh: T & T Clark, 1921], 121); Betz (Galatians, 118). See also comments by Westerholm, Israel’s Law, 111–12.
188 See the discussion of faith in R. Bultmann, Theology of the New Testament (New York: Scribners, 1951), 314–30.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 195–196.
이 그리스도를 믿는 믿음이 어떤 것이냐는 논란이 있다. 복음주의 그리스도인들은 믿음 자체가 율법의 행위중의 하나가 되지 않도록 주의해야 한다. 구원하는 믿음은 하나님이 주신 아주 극적인 선물로 인간의 가능성은 완전히 배제한다.
본문 16절에서 거듭 강조하는 칭의, 율법의 행위, 그리스도를 믿음은 그 자체로 매우 중요한 신학적 표현들이다. 칭의는 법정적인 선포이다. 죄인의 노력으로 자신의 죄를 용서받은 것이 아니라 그리스도를 믿음을 통한 대속이 우리를 구원한 것이다.
16절은 같은 내용을 세번에 걸쳐서 반복한다. 첫번째는 사람이 어떻게 의롭게 되는지, 율법의 행위가 아니라 예수 그리스도를 믿음으로 되는 줄을 안다. 두번째 그래서 우리가 그리스도 예수를 믿는다. 마지막으로 세번째 율법의 행위로 의롭다 함을 육체가 없다고 선포한다.
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