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No Other Gospel
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.
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.
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.
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.
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.
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.
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.
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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