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7 gYou were running well. Who hindered you from obeying hthe truth? 8 This persuasion is not from ihim who calls you. 9 jA little leaven leavens the whole lump. 10 kI have confidence in the Lord that you will ltake no other view, and mthe one who is troubling you will bear the penalty, whoever he is. 11 But if I, brothers,2 still preach3 circumcision, nwhy am I still being persecuted? In that case othe offense of the cross has been removed. 12 I wish pthose who unsettle you would emasculate themselves!
7절) 바울은 우리의 신앙을 달리기로 표현한다. 이는 단거리 경주가 아니라 장거리 마라톤과 같다. 처음 출발은 의욕적으로 했으나 그 경주의 끝까지 흔들리지 않고 완주하여 승리하는 것이 중요하다. 그런데 문제는 사단이 이 경주의 중간에 불법적으로 들어와서 우리의 레이스를 방해한다는 것이다. 방해가 있더라도 포기하지 않고 끝까지 완주하는 것이 필요하다. 또한 복음의 진리는 믿어야 할 뿐만 아니라 순종해야만 하는 것이다.
- Three important applications can be garnered from this verse: (1) The Christian life is a marathon, not a hundred-yard dash. Paul wanted the Galatians who began so well also to finish well. Ministers have a special responsibility to disciple and nurture young believers so that they may stay the course and not be deterred by the hinderers who will surely come. (2) Paul did not give up on the Galatians even though many of them had shifted their loyalty from him to the usurpers and, to all outward appearances, appeared to be lost to the cause of God and truth. From God’s omniscient perspective, of course, no person who has been genuinely regenerated will ever utterly or finally fall away from the faith (cf. John 10:28; Eph 1:4–6; Rom 8:29). From our limited point of view, however, persons who appear as bona fide Christians do abandon the truth of the gospel (cf. 1 John 2:19; Rom 11:22–23). Paul had “confidence” that the Galatians could be won back and thus labored strenuously to that end. So must every minister of the gospel who counsels with those who may be tempted to abandon the race they have begun. (3) The “truth of the gospel” is not only something to be believed but also something to be obeyed. Having forsaken the solid theological foundation Paul had laid for them, the Galatians soon found themselves awash in immorality and debauchery of all kinds. By undermining their confidence in sound doctrine, Satan seduced them into loose living. Nowhere do we see more clearly the correlation between theological integrity and spiritual vitality. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 364.
8-9절) 당시 거짓 교사들은 매력적인 언변으로 갈라디아의 교인들을 미혹했다. 그들은 은혜의 복음을 저버리고 인간의 수고와 노력을 통해서 구원에 이를 수 있다고 가르쳤다. 이에 대해서 바울은 이러한 권면이 우리를 부르신 이, 그리스도로 부터 나온 것이 아님을 분명히 하고 있다.
“단 한개의 썩은 사과가 온 바구니를 망친다.” 대적자들은 몸된 교회와 성도들의 모든 부분을 목표로 삼는 것이 아니다. 단지 한 영역, 예를 들면 할례와 같이 육체의 표지를 자랑하고 의지할 것을 가르침을 통해서 은혜로 얻는 구원을 망각하게 함으로 주님의 몸된 교회를 넘어뜨리고 있는 것이다.
- In v. 8 Paul was concerned with the methodology of the false teachers; in v. 9 he turned to consider the end result of their meddlesome interference. He did this by quoting a proverbial saying from the world of breadmaking: “It takes only a little yeast to make the whole batch of dough rise,” as they say (GNB). This is a commonsense saying similar to our own English maxim, “Just one rotten apple spoils the whole barrel.” Paul’s point is clear: His opponents had not overturned the whole system of Christian teaching but were only making a seemingly minor adjustment to it—the imposition of the harmless rite of circumcision. But even a seemingly slight deviation on such a fundamental matter of the faith can bring total ruin to the Christian community. Just a little poison, if it is toxic enough, will destroy the entire body. Implicit in Paul’s words is a warning to every church, denomination, and theological institution. Any community of faith that is unwilling to recognize and to reject perversions of the gospel when they crop up in its midst has lost its right to bear witness to the transforming message of Jesus Christ, who declared himself to be not only the Way and the Life but also the Truth, the only truth that leads to the Father (John 14:6). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 365–366.
10절) 바울은 이런 상황에 있는 갈라디아 교인들을 향해서 “너희가 아무 다른 마음을 물지 않을 줄을 주안에서 내가 확신한다”라고 고백하고 있다. 이는 그저 의례적인 인사가 아니라 하나님의 은혜의 복음에 대한 강력한 신뢰의 주장이다. 바울의 확신은 살후 3:5에서의 주장처럼 하나님의 사랑과 그리스도의 인내로부터 나오는 것이다. 이것이 우리로 하여금 성도의 견인을 가능하게 한다. 그러면서 동시에 갈라디아 성도들을 시험에 빠뜨리는 자들은 누구든지 심판을 받을 것임을 선언한다.
11절) 할례에 대한 바울의 주장은 명확하다. 고전 7:18-19에서 부름을 받을때 할례자는 무할례자가 되지 말고 부름을 받을때 무할례자는 할례를 받으려고 하지 말라. 할례냐 무할례냐는 아무것도 아니다라고 주장한다. 유대인들에게 있어서 할례는 포기할 수 없는 중요한 율법이었지만 은혜의 복음안에서 이것은 아무것도 아니라는 것이다. 그것이 잘못되었거나 무익한 것도 아니고 그렇다고 구원에 필수불가결한 요소도 아니라는 것이다. 바울은 자신을 반대하는 유대인들의 마음을 얻기 원했다면 그냥 할례를 인정하고 그것을 강조했을 것이지만 그렇게 하지 않았다는 것이다. 하나님의 자녀로 교회의 일원이 되기 위해서 이방인이 유대인이 될 필요도 없고 유대인이 이방인이 될 필요도 없다.
- Circumcision or the cross must now join the set of antitheses Paul had been developing throughout Galatians: the gospel of Christ versus a “different” gospel, faith versus works, grace versus merit, promise versus the law, Hagar-Ishmael-the present Jerusalem versus Sarah-Isaac-the heavenly Jerusalem, the Spirit versus the flesh, freedom versus bondage. The word skandalon, “offense,” literally means “a trap, a source of embarrassment, a stumbling block that inevitably provokes a negative reaction.”
In 1 Cor 1:18–31 Paul developed his understanding of the stumbling block of the cross with reference to both the received traditions of Judaism and the elitist culture of Greco-Roman civilization. The Jews, Paul said, demanded miraculous signs. They wanted to see a divine show-and-tell, something spectacular, something dazzling.46 The cross is a scandal to this kind of signs-and-wonders theology because it is the prime example of God’s using something weak and despicable, yea something shameful and cursed, to display his overcoming grace and redemptive victory. And the cross was no less scandalous to the Romans, with their love of power, and the Greeks, who were infatuated with intellectual achievement, paideia, that is, salvation through education. To this philosophy of life, even more pervasive in our own modern Enlightenment culture than in Paul’s day, the cross is sheer folly. By trimming his message Paul could have removed the offense of a crucified Christ, but a crossless Christianity, then as now, leaves men and women helpless in the face of sin and death.
46 This signs-and-wonders theology is represented by King Herod’s challenge to Jesus in the musical Jesus Christ Superstar to prove himself by walking across a swimming pool.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 370–371.
12절) 본문은 바울의 발언중에 가장 무자비한 발언이다. 그는 갈라디아 교회를 어지럽히는 이들을 거세해 버리기를 원한다고 말하고 있다. 당시 시벨의 사제들은 매년 자신들이 섬기는 여신 아티스의 죽음과 부활을 위해서 금식하고 기도하고 아티스의 죽음을 애도하면서 예식을 드리는 중에 거세를 하기도 했다.
본문에 대해서 다양한 번역과 해석이 있다. 하지만 본문을 문자적으로 해석해서 바울이 대적자 들에 대해서 육체적인 보복을 원했다고는 생각되지 않는다 앞서 10절에서 심판이 그리스도께 있음을 그는 인정하고 있기 때문이다. 하지만 또한 그가 극도로 대적자들에게 공격을 당하는 상황에서 이러한 외침은 어떤 의미에서 인간적으로 보인다.
- However we translate the verse, we must not imagine that Paul meant any literal, physical harm to his opponents. He did not fight with carnal weapons but rather with “the sword of the Spirit, which is the word of God” (Eph 6:17). He also knew that vengeance belonged to the Lord and had just declared in v. 10 that there would be a day of reckoning for all evildoers. But that day, and that judgment, was in the hands of God not those of Paul or any other earthly church leaders.
We are tempted to read this verse through the lenses of modern psychoanalysis. Paul, after all, had been severely attacked by these people. His apostolicity had been denied, his ministry defamed, and his church field invaded. What would be more natural than for him to lash out in anger against the rabble-rousers? Perhaps this unseemly remark about castration was a cry for help, the howl of a wounded bear, or a fitful scowl masking inner fear and depression. But this line of interpretation, however amenable to modern sensitivities, totally misses the mark. What was at stake in the Galatian crisis was something much larger than Paul and the personal offense he must surely have felt at the ill-treatment he had received. What was at stake was the gospel itself. Paul had been commissioned by Jesus Christ to proclaim his good news especially among the Gentiles. Now that message was being systematically attacked and undermined by facile preachers in the service of the Evil One.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 372–373.
이처럼 바울이 외친 저주를 보면서 저주를 퍼붓는 것이 기독교인에게 정당한가라는 질문을 하게 된다. 루터는 이에 대해서 가능하지만 항상, 모든 이유에서 가능한 것은 아니라고 말한다. 베드로가 마술사 시몬을 저주하기도 했다.(행 8:20)
- In this emergency situation Paul summoned the courage to utter a word of imprecation. It had to be said, and it was right for him to say it because a lesser rebuke would have signaled an unconscionable compromise and retreat. Let no one ever utter such words lightly, unadvisedly, or in a spirit of personal aggravation and revenge. Those kinds of statements are likely to return upon the one who pronounces them with all the reciprocal force of a boomerang. Luther’s comment on Gal 5:12 spoke to this issue: “Here the question arises whether Christians are permitted to curse. Yes, they are permitted to do so, but not always and not for just any reason. But when things come to the point where the Word is about to be cursed or its teaching—and, as a consequence, God himself—blasphemed, then you must invert your sentence and say: ‘Blessed be the Word and God! And cursed be anything apart from the Word and from God, whether it be an apostle or an angel from heaven!’ ”51 Thus Peter answered Simon the sorcerer who thought to obtain spiritual power for money: “You and your money can go to hell!” (Acts 8:20, Cotton Patch). Karl Barth was surely right when he said: “If we do not have the confidence of damnamus, we ought to omit credimus, and go back to doing theology as usual.”52
51 LW 27.45.
52 Barth, Church Dogmatics I/1.630.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 373.
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