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By Faith, or by Works of the Law?
3 O foolish Galatians! Who has bewitched you? zIt was before your eyes that Jesus Christ was publicly aportrayed as crucified. 2 Let me ask you only this: bDid you receive the Spirit by works of the law or by chearing with faith? 3 Are you so foolish? dHaving begun by the Spirit, are you now being perfected by1 the flesh? 4 eDid you suffer2 so many things in vain—if indeed it was in vain? 5 Does he who supplies the Spirit to you and fworks miracles among you do so gby works of the law, or by hearing with faith—
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 3:1–5.
3 O foolish Galatians! Who has bewitched you? zIt was before your eyes that Jesus Christ was publicly aportrayed as crucified. 2 Let me ask you only this: bDid you receive the Spirit by works of the law or by chearing with faith? 3 Are you so foolish? dHaving begun by the Spirit, are you now being perfected by1 the flesh? 4 eDid you suffer2 so many things in vain—if indeed it was in vain? 5 Does he who supplies the Spirit to you and fworks miracles among you do so gby works of the law, or by hearing with faith—
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 3:1–5.
1절) 바울은 어리석은 갈라디아 교인들을 향해서 매우 중요한 포인트를 지적한다. 첫째로 그는 예수 그리스도에게 집중하고 있다. 둘째로 그 분이 눈앞에 밝히 보인다고 말하고 마지막으로 그 십자가의 최종적 능력을 말한다. 본문에 못박히신 것은 완료시제로 그리스도께서 십자가 상에서 ‘다 이루었다’라고 선포하시는 것과 관련이 있다. 하물며 지금을 살아가는 우리에게 그리스도의 십자가와 죽음, 그리고 부활의 완전성을 알고 있음에도 어리석게 유혹에 빠지는 우리들은 갈라디아 교인들보다 더욱 어리석은 자들이다.
- Everything else Paul said in Galatians 3 and 4 was predicated on the message he first preached to the Galatians, which he summarized in this familiar formula. Each of the three elements in this sermon summary are worthy of close attention. First, Paul preached Jesus Christ. It has been well said that “the universe of Paul’s thought revolved around the Son of God, Jesus Christ.”8 Before his encounter with the risen Christ on the road to Damascus, Paul had regarded Jesus as a failed messiah, a foolish rabbi who deceived himself and others. All of this was changed when “God was pleased to reveal his Son in me” (1:16). The prominent Christological titles Paul attributed to Jesus—Christ, Lord, Son of God, Savior—reflect his belief that Jesus was fully divine and thus a proper object of worship and prayer. In Rom 9:5 Paul could speak of “Christ, who is God over all, forever praised!”9 Paul’s doctrine of justification makes no sense apart from the high Christological assumptions on which it is based.
Second, Paul said that Jesus Christ “was clearly portrayed before your eyes.” The word “portrayed” (prographō) can mean either “write before hand” (in a temporal sense) or “portray publicly” (the prefix pro as locative, not temporal). The former sense in terms of predictive prophecy is consonant with Paul’s use of the Old Testament especially in the present context (cf. 3:8, where we read, “The Scripture foresaw [proidousa] that God would hand” (in a temporal sense) or “portray publicly” (the prefix pro as locative, not temporal). The former sense in terms of predictive prophecy is consonant with Paul’s use of the Old Testament especially in the present context (cf. 3:8, where we read, “The Scripture foresaw [proidousa] that God would justify the Gentiles by faith, and announced the gospel in advance [proeuēngelisato] to Abraham”). When we read Luke’s account of Paul’s preaching among the Galatians in Acts 13–14, we find him quoting freely from the Prophets and the Psalms, declaring to the people, “We tell you the good news: what God promised our fathers, he has fulfilled for us” (Acts 13:32). However, in 3:1 the word prographō more likely carries the locative meaning, “to display publicly as on a placard.” Paul likely was referring to the vivid, unforgettable way in which he first presented the story of Jesus’ suffering and death to the Galatians. In effect, he was saying to them, “How can you have been so deceived by these heretics when in your mind’s eye Jesus was, as it were, impaled on the cross of Calvary right before you? Yes, you have actually seen Christ crucified plastered on a billboard; how could you ever lose sight of that?” Of course, it is not merely the gruesome facts about Jesus’ death but rather the supreme truth that “God was in Christ, reconciling the world unto himself” (2 Cor 5:19, KJV) that gives power to such portrayals of the crucifixion.
Finally, Paul put special stress on the finality of the cross. He proclaimed Jesus Christ as estaurōmenos, literally, as having been crucified. This perfect participle relates to Jesus’ cry from the cross, “It is finished!” The work of redemption was completely accomplished through that perfect atoning sacrifice.
Complete atonement Christ has made,
And to the utmost farthing paid
whate’er his people owed;
How then can wrath on me take place,
If sheltered in his righteousness,
and sprinkled with his blood?10
8 B. Witherington, III, “Christology,” DPL, 103.
9 Paul usually prefers functional to ontological language in referring to Christ, but the former is directly dependent on the latter. On the controverted interpretation of the Romans text, see B. M. Metzger, “Punctuation of Rom 9:5,” in Christ and the Spirit in the New Testament, ed. B. Lindars and S. S. Smalley (Cambridge: Cambridge University Press, 1973), 95–112.
10 Quoted, G. S. Bishop, Grace in Galatians (Swengel, Pa.: Reiner, 1968), 25.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 208–209.
Second, Paul said that Jesus Christ “was clearly portrayed before your eyes.” The word “portrayed” (prographō) can mean either “write before hand” (in a temporal sense) or “portray publicly” (the prefix pro as locative, not temporal). The former sense in terms of predictive prophecy is consonant with Paul’s use of the Old Testament especially in the present context (cf. 3:8, where we read, “The Scripture foresaw [proidousa] that God would hand” (in a temporal sense) or “portray publicly” (the prefix pro as locative, not temporal). The former sense in terms of predictive prophecy is consonant with Paul’s use of the Old Testament especially in the present context (cf. 3:8, where we read, “The Scripture foresaw [proidousa] that God would justify the Gentiles by faith, and announced the gospel in advance [proeuēngelisato] to Abraham”). When we read Luke’s account of Paul’s preaching among the Galatians in Acts 13–14, we find him quoting freely from the Prophets and the Psalms, declaring to the people, “We tell you the good news: what God promised our fathers, he has fulfilled for us” (Acts 13:32). However, in 3:1 the word prographō more likely carries the locative meaning, “to display publicly as on a placard.” Paul likely was referring to the vivid, unforgettable way in which he first presented the story of Jesus’ suffering and death to the Galatians. In effect, he was saying to them, “How can you have been so deceived by these heretics when in your mind’s eye Jesus was, as it were, impaled on the cross of Calvary right before you? Yes, you have actually seen Christ crucified plastered on a billboard; how could you ever lose sight of that?” Of course, it is not merely the gruesome facts about Jesus’ death but rather the supreme truth that “God was in Christ, reconciling the world unto himself” (2 Cor 5:19, KJV) that gives power to such portrayals of the crucifixion.
Finally, Paul put special stress on the finality of the cross. He proclaimed Jesus Christ as estaurōmenos, literally, as having been crucified. This perfect participle relates to Jesus’ cry from the cross, “It is finished!” The work of redemption was completely accomplished through that perfect atoning sacrifice.
Complete atonement Christ has made,
And to the utmost farthing paid
whate’er his people owed;
How then can wrath on me take place,
If sheltered in his righteousness,
and sprinkled with his blood?10
8 B. Witherington, III, “Christology,” DPL, 103.
9 Paul usually prefers functional to ontological language in referring to Christ, but the former is directly dependent on the latter. On the controverted interpretation of the Romans text, see B. M. Metzger, “Punctuation of Rom 9:5,” in Christ and the Spirit in the New Testament, ed. B. Lindars and S. S. Smalley (Cambridge: Cambridge University Press, 1973), 95–112.
10 Quoted, G. S. Bishop, Grace in Galatians (Swengel, Pa.: Reiner, 1968), 25.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 208–209.
본문에서 성령에 대한 언급을 처음 한다. 성령은 믿는 자들을 인도하고 그들의 죄에 대해서 슬퍼한다. 복음의 신비를 밝히고 기도를 통해서 성도와 교통한다. 그는 그리스도인들에게 세례를 베풀고, 내주하고 인치시며 충만케 하시고 능력을 주심으로 하나님을 기쁘시게 하는 삶을 살도록 도우신다. 무엇보다 성령은 교회로 하여금 예수를 그리스도로 고백할 수 있게 한다.
- In these verses the term “Spirit” is introduced for the first time in Galatians. It appears again at critical junctures throughout the book (3:14; 4:6, 29; 5:5; 6:8) and is central to Paul’s description of the life of freedom and love to which every believer is called (5:16–26). When Paul spoke of the Spirit, he was talking about the Holy Spirit of God to whom he attributed the personal characteristics of deity. The Holy Spirit leads believers and may be grieved by their sin; he reveals the mystery of the gospel and intercedes for the saints in prayer; he baptizes, indwells, seals, fills, and empowers Christians to live a life pleasing to God. Above all, the Holy Spirit enables the church to confess Jesus as Lord (1 Cor 12:3). Without his vivifying presence these words are but an empty slogan. Thus here, and also later in Galatians, the Holy Spirit is introduced in the context of the doctrine of the Trinity. Paul had just spoken of his proclamation of the cross of Christ; in 3:5 he would refer to the Father who gave his Spirit to the Galatians. While Paul had in mind the observable manifestation of miracles at this point, he would later refer to the more fundamental gift of divine sonship the Holy Spirit bestows on all who trust in Christ. “Because you are sons, God sent the Spirit of his Son into our hearts” (4:6).11
11 T. Paige, “Holy Spirit,” DPL, 404–13. See also J. D. G. Dunn, Jesus and the Spirit (Philadelphia: Westminster, 1975), and E. Schweizer, “πνεῦμα, πνευματικός,” TDNT 6.396–451. On the function of the Holy Spirit in Paul’s argument in Gal 3, see the important article by S. K. Williams, “Justification and the Spirit in Galatians,” JSNT 29 (1987): 91–100.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 210.
11 T. Paige, “Holy Spirit,” DPL, 404–13. See also J. D. G. Dunn, Jesus and the Spirit (Philadelphia: Westminster, 1975), and E. Schweizer, “πνεῦμα, πνευματικός,” TDNT 6.396–451. On the function of the Holy Spirit in Paul’s argument in Gal 3, see the important article by S. K. Williams, “Justification and the Spirit in Galatians,” JSNT 29 (1987): 91–100.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 210.
바울은 언제나 건전한 교리와 거룩한 삶의 연관성을 강조했다. 그는 이런 공식을 주장한다.
경험-신학=왜곡된 영성 / 신학-경험=죽은 정통
- In 3:1–5 Paul asked the Galatians a series of six rapid-fire questions, all of which he expected them to answer on the basis of their Christian experience. He had just spoken of the placarding of Christ “before their eyes.” In a moment he would remind them of their “hearing of faith.” Paul was reminding the Galatians of something they could not deny: the reality of the new life they had received in Jesus Christ. Still, we might think that Paul had entered a slippery slope by appealing so blatantly to the experience of the Galatians. Was not this the very thing that had gotten them into trouble? Weren’t they so entranced by their spiritual experiences that they had lost their theological footing? In any event, an appeal to mere experience was invariably a dangerous method of deciding a theological issue.
To this line of reasoning two responses can be made. First, Paul always promoted the coherence of sound doctrine and holy living. While it is true that experience minus theology will surely lead to a distorted spirituality, it is also true that theology minus experience can only issue in a dead orthodoxy. Paul anticipated what he would say about the life of the Spirit in Gal 5–6 by referring to the outpouring of the Spirit in the Galatians’ early Christian experience.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 210.
To this line of reasoning two responses can be made. First, Paul always promoted the coherence of sound doctrine and holy living. While it is true that experience minus theology will surely lead to a distorted spirituality, it is also true that theology minus experience can only issue in a dead orthodoxy. Paul anticipated what he would say about the life of the Spirit in Gal 5–6 by referring to the outpouring of the Spirit in the Galatians’ early Christian experience.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 210.
2절) 바울은 갈라디아 사람들을 향해서 두가지 상반되는 질문을 던진다. 그것은 성령을 받은 것이 율법의 행위인지 아니면 듣고 믿음으로 말미암은 것인지? 이것은 의심의 여지가 없다. 앞서 1절에서 밝힌대로 그리스도의 십자가를 통해 구원을 받았고 은혜를 경험해싸. 본문에서 성령을 받는 것의 주체가 내가 아니라 하나님께서 수여하시는 것임을 기억해야 한다. 만약 나의 노력을 받은 것이라면 인간을 이를 자랑할 것이다. 그러면 이 성령을 받는 것은 바로 들음을 통한 것이다. 무엇을 듣는지 그 복음의 내용이 중요한 것이 사실이다.(롬 10:17) 이 들음도 수동형이다. 그분이 들려주셔서 들을 수 있는 것이다. 물론 이것은 물리적인 들음을 말하는 것은 아니다. 믿음에 깨어 있어서 복음의 말씀을 듣고 깨닫는 것이다. / 이 시대에 성령을 받기 위해서 우리의 행위와 노력이 중요하다는 많은 시도들이 있다. 이렇게 행하고 노력하고 기도하는 것이 하나님이 들으시는 것이다. 그리고 그 노력에 응답하셔서 은혜를 부으신다고 말하는 이러한 이야기들은 그 순서가 뒤바뀐 것이다. 물론 하나님을 사랑하고 그분의 은혜를 경험해서 신앙적인 행위, 봉사 헌신을 할 수 있지만 그 헌신과 희생이 우리에게 구원을 보장하거나 은혜를 반드시 받게 보장하는 것이 아님을 기억해야 할 것이다 .
- Paul posed here the one question (which he repeated in a slightly expanded form in v. 5) that could decisively settle the whole dispute: “Did you receive the Spirit by observing the law, or by believing what you heard?” This question brings into sharp antithesis two prepositional phrases, each of which represents an alternative way for the Galatians to interpret their initial reception of the Holy Spirit. Did this happen by the works of the law (ex ergōn nomou) or by the hearing of faith (ex akoēs pisteōs)? The implied answer to this question was undisputed for one reason: the Galatians had been saved and blessed with the Spirit as a result of Paul’s preaching of “Christ crucified” long before the Judaizing disturbers of their faith had appeared in their midst.
Two key words in Paul’s question underscore the theology of grace that characterized his doctrine of the Spirit. The first is the simple verb “received” (elabete). This word occurs again in 3:14, where Paul referred to receiving by faith the promise of the Spirit. “To receive” in these texts does not refer to a self-prompted taking but rather to a grateful reception of that which is offered. The same verb occurs in 1 Cor 4:7, where Paul posed this penetrating question to the Corinthians: “What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?” This verse had a powerful effect on Augustine in opening up for him the mystery of God’s grace; later it was a crucial weapon in his struggle against the Pelagians.12 Thus the Galatians received the Holy Spirit as an unfettered gift from the sovereign God quite apart from any contribution of good works or human merit on their part.
And how did this marvelous outpouring of the divine Spirit come about? It happened, Paul said, through the hearing of faith. Much has been written on this expression, which could mean variously “the faculty or organ of hearing,” or “the act of hearing,” or “the content of what is heard.”13 However, while the content of what is heard is crucial, Paul was rather thinking here of the process by which one comes within the orbit of God’s saving grace. As Paul said elsewhere, faith comes by hearing and hearing by the Word of God (Rom 10:17). The term “hearing” refers to the passive posture of the recipient. Thus Luther could write that the only organs of a Christian man are his ears. The focus is not merely on the physical faculty of hearing but on the awakening of faith that comes through the preaching of the gospel. Thus the contrast Paul was drawing was between doing works and believing in Christ. However, these are not merely two kinds of human activities but rather alternative ways of approaching God.14
12 See Augustine’s treatise “On the Spirit and the Letter,” chaps. 57–61 in NPNF 5.108–11. Cf. the essay by J. M. Rist, “Augustine on Freewill and Predestination,” in Augustine: A Collection of Critical Essays, ed. R. A. Markus (New York: Doubleday, 1972), 218–52.
13 Longenecker, Galatians, 103. See also S. K. Williams, “The Hearing of Faith: ΑΚΟΗ ΠΙΣΤΕΩΣ,” NTS 35 (1989): 82–93.
14 F. Matera, Galatians, Sacra Pagina (Collegeville: Liturgical, 1993), 116. Cf. Betz’s comment on this passage: “The phrase ex akoēs pisteōs may be constructed in antithesis to ex ergōn nomou; while the Torah requires man to do ‘works of [the] law,’ the Christian message ‘gives’ Spirit and faith to man (cf. 3:21–22; Rom 10:8–18)” (Galatians, 133).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 211–212.
Two key words in Paul’s question underscore the theology of grace that characterized his doctrine of the Spirit. The first is the simple verb “received” (elabete). This word occurs again in 3:14, where Paul referred to receiving by faith the promise of the Spirit. “To receive” in these texts does not refer to a self-prompted taking but rather to a grateful reception of that which is offered. The same verb occurs in 1 Cor 4:7, where Paul posed this penetrating question to the Corinthians: “What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?” This verse had a powerful effect on Augustine in opening up for him the mystery of God’s grace; later it was a crucial weapon in his struggle against the Pelagians.12 Thus the Galatians received the Holy Spirit as an unfettered gift from the sovereign God quite apart from any contribution of good works or human merit on their part.
And how did this marvelous outpouring of the divine Spirit come about? It happened, Paul said, through the hearing of faith. Much has been written on this expression, which could mean variously “the faculty or organ of hearing,” or “the act of hearing,” or “the content of what is heard.”13 However, while the content of what is heard is crucial, Paul was rather thinking here of the process by which one comes within the orbit of God’s saving grace. As Paul said elsewhere, faith comes by hearing and hearing by the Word of God (Rom 10:17). The term “hearing” refers to the passive posture of the recipient. Thus Luther could write that the only organs of a Christian man are his ears. The focus is not merely on the physical faculty of hearing but on the awakening of faith that comes through the preaching of the gospel. Thus the contrast Paul was drawing was between doing works and believing in Christ. However, these are not merely two kinds of human activities but rather alternative ways of approaching God.14
12 See Augustine’s treatise “On the Spirit and the Letter,” chaps. 57–61 in NPNF 5.108–11. Cf. the essay by J. M. Rist, “Augustine on Freewill and Predestination,” in Augustine: A Collection of Critical Essays, ed. R. A. Markus (New York: Doubleday, 1972), 218–52.
13 Longenecker, Galatians, 103. See also S. K. Williams, “The Hearing of Faith: ΑΚΟΗ ΠΙΣΤΕΩΣ,” NTS 35 (1989): 82–93.
14 F. Matera, Galatians, Sacra Pagina (Collegeville: Liturgical, 1993), 116. Cf. Betz’s comment on this passage: “The phrase ex akoēs pisteōs may be constructed in antithesis to ex ergōn nomou; while the Torah requires man to do ‘works of [the] law,’ the Christian message ‘gives’ Spirit and faith to man (cf. 3:21–22; Rom 10:8–18)” (Galatians, 133).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 211–212.
3절) 본문은 시작과 마침, 성령과 육체를 대조한다. 성령안에서 구원을 받고 그 은혜속에서 강하게 자라가야함에도 불구하고 갈라디아 교인들은 다른 복음을 듣고 미혹되어 성령안에서의 삶으로 나아가지 못하고 육체로 실패한 것이다. 본문에서 육체는 좁게는 할례를 지칭한다고 볼 수도 있고 넓게는 성령을 따르지 않고 개인의 능력과 성취를 따르는 것으로 볼 수 있다.
- Paul told the Philippians that “he who began a good work in you will carry it on to completion” (Phil 1:6). The Galatians, however, having begun so well with their life in the Spirit, were being tempted to turn back to those weak and miserable principles which dominated their existence before they became Christians in the first place. By turning to a different gospel, they have not advanced forward in the life of the Spirit but, on the contrary, lapsed into the realm of the flesh. While the word “flesh” in this context may refer, as many commentators believe, to the issue of circumcision, it also has the wider meaning of “an independent reliance on one’s own accomplishments over against a spirit of dependance upon and submission to his rule.”15
15 R. J. Erickson, “Flesh,” DPL, 306. See also R. Jewett, Paul’s Anthropological Terms: A Study of Their Use in Conflict Settings (Leiden: Brill, 1971).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 212.
15 R. J. Erickson, “Flesh,” DPL, 306. See also R. Jewett, Paul’s Anthropological Terms: A Study of Their Use in Conflict Settings (Leiden: Brill, 1971).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 212.
4-5절) 너희가 받은 고통이 정말 의미 없는 것이냐라고 묻고 또한 성령을 주시고 능력을 행하시는 분의 일이 율법의 행위인가 아니면 듣고 믿음으로 인가를 묻는다.
- In v. 2 Paul mentioned the Holy Spirit’s work at the beginning of the Galatians’ Christian lives; here he mentions an ongoing, day-by-day work of the Spirit. Though Paul had long ago left these churches, and there were no other apostles present, the Holy Spirit was still present and was still working miracles in their midst. By hearing with faith is not only the way to start the Christian life but is also the way to continue it day by day.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2249.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2249.
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