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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.
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.
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.
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.
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.
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.
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.
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.
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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