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믿음으로 말미암아

롬 1:16-17 하나님의 의 2018.02.01
갈 3:10-14 믿음으로 말미암아 성령의 약속을 받게 하심 2017.04.25

롬 1:16-17 하나님의 의

2018. 2. 1. 14:12

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The Righteous Shall Live by Faith

16 For dI am not ashamed of the gospel, for it is ethe power of God for salvation to everyone who believes, to the Jew ffirst and also to gthe Greek. 17 For in it hthe righteousness of God is revealed ifrom faith for faith,5 jas it is written, “The righteous shall live by faith.”6

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 1:16–17.

본문은 로마서 전체, 신약 전체에서 매우 중요한, 중추적인 역할을 하는 구절이라고 할 수 있다. 복음은 능력이다라는 표현은 바로 복음 메시지 의 역동성을 의미한다고 볼 수 있다. 복음은 모든 사람들을 향한 하나님의 사랑을 말해주나. 이는 삶과 무관한 메시지가 아니라 믿음으로 응답하며 살아가는 모든 이들과 함께하며 반향하는 소리이다. 복음을 듣기 위해서는 반드시 하나님의 임재를 경험해야 한다.

- Verses 16–17 are pivotal verses in the New Testament. They state concisely and with unusual clarity a fundamental tenet of the Christian faith. The heart of v. 16 is that the gospel is the saving power of God. Salvation is not only initiated by God but is carried through by his power. To say that the gospel is “power” is to acknowledge the dynamic quality of the message. In the proclamation of the gospel God is actively at work in reaching out to the hearts of people. The gospel is God telling of his love to wayward people. It is not a lifeless message but a vibrant encounter for everyone who responds in faith. Much religious discourse is little more than words and ideas about religious subjects. Not so the gospel. The gospel is God at work. He lives and breathes through the declaration of his redemptive love for people. To really hear the gospel is to experience the presence of God. The late evangelist Dwight L. Moody commented that the gospel is like a lion. All the preacher has to do is to open the door of the cage and get out of the way!

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 70.

16절) 복음을 부끄러워하지 않을 수 있는 이유는 바로 이 복음이 모든 믿는 자에게 구원을 주시는 하나님의 능력이 되기 때문이다. 그런데 이 복음, 구원의 계획에 유대인들이 매우 중요한 지위를 가지고 있다는 것을 '먼저는 유대인에게요'라고 표현하고 있다. 이는 유대인이 첫째이고 다른 헬라인, 이방인이 둘째라는 의미가 아니다. 하나님의 구원 역사속에 유대인이 먼저 선택을 받았다는 것을 강조하는 것이고 로마서는 이 부분에 대해서 이후 9-11장에서 이를 깊이 다루고 있다.

- salvation. Not only conversion but also ultimate deliverance from sin, death, and judgment (5:9–10; 13:11). everyone who believes. Salvation is offered to all people on the same grounds. An important theme in Romans is including Gentiles as equal participants with Jews in God’s new covenant (3:23–24, 29–30; 4:9–12, 16–17; 9:24–26, 30–31; 10:4, 11–13; 15:8–12). first to the Jew. Paul insists that Jews still have a prominent place in God’s plan of salvation. God directed his word to them first (3:2) and made irrevocable promises to them (9:4–5; 11:28).

Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2292.

- Why is he not ashamed? Because he knows the gospel he preaches is the divinely appointed means to bring salvation to the world. “Salvation” (soteria; see also 10:1, 10; 11:11; 13:11) and the verb “to save” (sozo; 5:9, 10; 8:24; 9:27; 10:9, 13; 11:14, 26) are important words in Romans. We sometimes use this language to describe conversion only (“When were you saved?”), but Paul more often uses it to refer to final deliverance from sin and evil that will come to the believer at death or the Parousia (see esp. 5:9–10; 13:11).

Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2000), 51.

그 복음은 단순히 능력을 나타내는 것이 아니라 구원으로 인도하는 하나님의 능력의 효과적인 작용을 말한다. 이는 목적과 방향을 가지고 있다. 바울이 말하는 구원은 단순히 죄의 용서를 넘어선다. 이는 아담의 범죄의 결과로부터 의 구원의 전 과정을 포함한다. 여기에는 칭의, 성화, 영화가 포함된다. 하나님의 자녀가 되기 위해서는 우리가 아담의 자녀라는 것으로부터의 구원이 필요하다. 이는 우리가 무엇을 자신을 위해서 할 수 있는 것이 없다. 오직 복음을 통해서 역사하는 하나님의 능력이 필요한 것이다.

복음은 인간의 자유의지를 무효화 하지 않고 모든 믿는 자를 위한 하나님의 능력이 된다. 하나님께서는 자신을 위해서 인간들이 그들의 의지를 거부하도록 촉구하시지 않으신다. 구원의 능력이 구원에 효과를 미치려면 청자들이 믿음으로 반응해야만 한다. 우리의 믿음은 가치있는 것이 아니지만 믿음이 없이는 개인적인 구원은 있을 수 없습니다.

- The gospel is not simply a display of power but the effective operation of God’s power leading to salvation. It has purpose and direction.44 The salvation Paul spoke of is more than forgiveness of sin. It includes the full scope of deliverance from the results of Adam’s sin. It involves justification (being set right with God), sanctification (growth in holiness), and glorification (the ultimate transformation into the likeness of Christ; cf. 1 John 3:2). The gospel serves the eternal purposes of God, who before the creation of the world chose to create for himself a people who would respond to his love. Becoming a child of God requires deliverance from what we are as children of Adam. It is not something we can do for ourselves. It requires the power of God himself working through the gospel.

The gospel does not negate a person’s free will but is God’s power for “everyone who believes.”45 God does not force himself upon people against their will. For the power of the gospel to effect salvation, the hearer must respond in faith. Our faith is in no way meritorious, but without faith there can be no individual salvation.46 Paul noted the universal nature of salvation by faith when he added “first for the Jew, then for the Gentile.” Historically God worked through his people Israel. They were first. Now the message goes out to everyone everywhere.47

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 71.

본문에서 헬라인이라는 표현은 문자 그대로 헬라말이나 문화를 사용하는 사람을 한정하는 말이 아니다. 이는 유대인을 제외한 다른 모든 사람을 통칭하는 말이다. 그래서 본문을 다시 번역한다면 '첫째는 유대인에게요 그리고 유대인이 아닌 다른 이들에게로다'라고 할 수 있다.

- Paul equates the gospel (see vv. 1–2) with God’s power to save all who believe (in Jesus Christ). Historically this message was proclaimed first to the Jews, but also to the Gentiles (literally “Greeks”). In this context “Greeks” does not refer to those who were Greek by nationality or culture, but to all persons other than Jews, and for this reason the TEV renders the term Gentiles. (See comments on v. 14.) In many languages the most appropriate term for Gentiles is “those who are not Jews”; hence, the last phrase of verse 16 may rendered as “first the Jews and then those who are not Jews.”

Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 19.

- Strangely, Paul goes on to define everyone further as first for the Jew, then for the Gentile. It is difficult to understand this demarcation, but it must in some way be connected to Paul’s own practice during his missionary journeys, when he went to the synagogues before ministering to the Gentiles (e.g., Acts 13:5, 14; 14:1; 17:1, 10, 17). Since the Jewish people were the chosen ones of God (see Rom 9) and since they still have a future (see Rom 11:26–27), they must be given some priority in the proclamation of the gospel. In a sense this anticipates Paul’s lengthier discussion of the place of the Jewish people in God’s salvation in chapters 9–11. It is debated how extensively this priority of Jewish evangelism is binding on the church today. But the reasoning behind Paul’s statement here still applies in our day, so this priority should still stand. It does not mean, however, that every Christian is to go to the synagogue first. Rather, Jewish mission must have visibility and emphasis in the mission of the church worldwide, in terms both of prayer and of action.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 41.

복음은 모든 믿는 자를 구원하는 하나님의 능력이다. 그렇다면 이 구원이 의미하는 바가 무엇인가?이는 육체적인 위험으로부터 벗어나게 하는 것으로부터 죄의 영향력으로부터 벗어나는 것을 포함한다. 복음의 가증 큰 능력은 바로 구원의 능력이다. 구원은 헬라어로 '소테리아'라고 하는데

Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 19.

17절) 본문 17절을 다양한 번역본으로 보면 다음과 같다.

(롬 1:17, 개정) 『복음에는 하나님의 의가 나타나서 믿음으로 믿음에 이르게 하나니 기록된 바 오직 의인은 믿음으로 말미암아 살리라 함과 같으니라』

(롬 1:17, 새번역) 『하나님의 의가 복음 속에 나타납니다. ⑥이 일은 오로지 믿음에 근거하여 일어납니다. 이것은 성경에 기록한 바 ⑦"의인은 믿음으로 살 것이다" 한 것과 같습니다. / ⑥또는 '이것은 믿음에서 출발하며 믿음을 목표로 합니다.' ⑦합 2:4』

(롬 1:17, 공동) 『복음은 하느님께서 인간을 당신과 올바른 관계에 놓아주시는 길을 보여주십니다. 인간은 오직 믿음을 통해서 하느님과 올바른 관계를 가지게 됩니다. 성서에도 "믿음을 통해서 하느님과 올바른 관계를 가지게 된 사람은 살 것이다." 하지 않았습니까?』

(롬 1:17, 쉬운) 『하나님께서 주시는 의가 복음에 계시되어 있습니다. 성경에 “의인은 믿음으로 인하여 살 것이다” 라고 기록되어 있듯이, 하나님께로부터 오는 의는 처음부터 끝까지 믿음으로 얻을 수 있는 것입니다.』

(Rm 1:17, NIV11) 『For in the gospel the righteousness of God is revealed - a righteousness that is by faith from first to last,* just as it is written: “The righteous will live by faith.”** / *Or is from faith to faith / **Hab. 2:4』

(Rm 1:17, ESV) 『For in it the righteousness of God is revealed from faith for faith, as it is written, "The righteous shall live by faith.”』

(롬 1:17, NASB) 『For in it the righteousness of God is revealed from faith to faith; as it is written, "BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.”』

(Rm 1:17, GNT) 『For the gospel reveals how God puts people right with himself： it is through faith from beginning to end. As the scripture says, "The person who is put right with God through faith shall live.”』

(Rm 1:17, MSG) 『God's way of putting people right shows up in the acts of faith, confirming what Scripture has said all along： "The person in right standing before God by trusting him really lives."』

한글 개역개정의 경우에 복음에 나타난 하나님의 의가 믿음으로 믿음에 이르게 한다라고 표현했는데 반해서 쉬운성경이나 다른 번역본들은 하나님의 의는 오직 처음부터 끝까지 믿음으로만 얻을 수 있는 것이다라고 표현하고 있다. 하박국의 표현과의 논리의 일치를 위해서도 하나님의 의를 얻을 수 있는 방법, 하나님의 의가 표현되는 것이 바로 믿음을 통해서라는 사실을 기억해야 한다.

복음이 능력이 있는 것은 그 안에 하나님의 의가 담겨있기 때문이고 그 하나님의 의가 드러남으로 말미암아 믿음으로 믿음에 이르게 되는 것이다. 구약 하박국은 이에 대해서 '오직 의인은 믿음으로 말미암아 살리라(합 2:4; 갈 3:11; 히 10:38)'라고 표현했다.

- A key concept in Romans (3:5, 21, 22, 25, 26; 10:3 [twice]; cf. Matt 6:33; 2 Cor 5:21; Jas 1:20). Paul takes this language from the OT, where “righteousness of God” denotes God doing what is right or acting to put things right (e.g., 1 Sam 12:7; Pss 7:9; 145:17; Jer 9:24; 11:20; Mic 6:5; see note on Rom 3:21). In dependence on some key prophetic texts (see especially Isa 46:13; 51:5–8), Paul uses the phrase in the latter sense here. In the OT God promised that he would put right, or vindicate, his people Israel (Deut 32:35, 43; Pss 79:10; 135:14; Jer 51:36); now, Paul announces, anyone who believes (v. 16) can experience God’s vindication. This vindication is a forensic, or judicial, act that confers on believers the status of “righteousness.” While God acts in the gospel of Christ to put people in the right, they experience the benefits of God’s activity only when they respond in faith.

본문이 말하는 하나님의 의는 어떤 의미인가? 이에 대한 여러가지 의견들이 있다. 이는 하나님의 속성이라고 보기도 하고, 두번째는 하나님의 의가 믿음으로 그에게 돌아서는 자를 의롭다고 선언하시는 하나님의 행동이라고 본다. 크랜필드의 견해는 하나님의 의가 하나님의 의롭게하시는 행동으로 기인한 인간의 의로운 상태라고 정의한다. 이러한 견해는 바울이 그의 서신서에 지속적으로 의에 대해서 표현하느것을 볼때, 17절 하반설에서 사용된 믿음이 하나님의 행동이라기 보다 사람에게 수여된 상태라는 것을 볼 수 있다. 하박국의 표현또한 그러하다.

본성적으로 우리는 우리 자신의 가치있는 행동으로 의로운 무엇가를 성취할 수 있다고 본다. 하지만 하나님의 의는 완전히 다르다. 이는 하나님 앞에 바르게 서는 것으로 인간의 노력과는 하등의 관계가 없다. 이는 오진 믿음로 받는 것이다.

- Cranfield’s view is that the righteousness of God refers to humans’ righteous status that results from God’s justifying activity. He argues (1) that a number of occurrences of “righteousness” in Paul’s letters support that view (e.g., Rom 5:17; 10:3; Phil 3:9; 1 Cor 1:30; 2 Cor 5:21), (2) the emphasis on faith in v. 17b favors the view that righteousness is a status conferred on persons rather than an activity of God, (3) the quotation from Habakkuk focuses attention on the one justified and not on God’s justifying activity, and (4) the structure of the argument that lays p 73 heavy emphasis on the status of one who has received God’s gift of justification.54

Of the four possibilities listed, I believe Cranfield’s position is the most persuasive. It may be, however, that the three positions are not mutually exclusive. There is no question that righteousness is an attribute of God, and God clearly is actively involved in declaring righteous those who turn to him in faith. The result is that people of faith are declared to be righteous. They have laid hold of the “righteousness from God.”55 With the major emphasis remaining on the status of the one declared to be righteous, there is no reason to deny that the other two aspects are integrally related and should not be excluded from the larger view of the issue.56

By nature we view righteousness as something we can achieve by our own meritorious action, the result of what we do. The righteousness of God is totally different. It is a right standing before God that has nothing to do with human merit. It is received by faith.

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 72–73.

하나님의 의(디카이오쉬네 데오)에 대한 일반적인 견해들

더글라스 무는 이에 대해서 세가지 견해를 제시한다. 첫번째는 하나님의 속성으로서의 의인데 이 경우 불순종하는 죄인들이 하나님의 정의를 배우는 것은 그들에게 좋은 소식일 수 없다는 것이다. 둘째로 하나님으로 부터 온 의인데 이는 하나님에 의해 사람들에게 주어진 상태, 신분을 표현하는 것이다. 일반적으로 개혁주의라인에서 이를 따른다. 세번째는 하나님에 의해 이루어진 의로 하나님의 바른 길로 향하는 행위로 하나님에 의해 이루어진 것을 의미한다. 이는 의에 대한 역동적인 감각을 부여한다. 그분의 창조에 잘못 되어진 것을 바로 잡으려는 하나님의 개입을 말한다.

Why does the gospel transmit salvation to those who believe? Paul explains this in verse 17, turning to the language of “righteousness” to make his point. The niv’s “a righteousness from God” reflects one possible interpretation of a debated phrase. The Greek is simply dikaiosyne theou, literally, “righteousness of God.” Paul uses the phrase only nine times in his letters (see also 3:5, 21, 22, 25, 26; 10:3 [2x]; 2 Cor. 5:21). Since eight of them come in Romans, clearly the phrase is significant for the argument of this letter. Each occurrence must be examined in its own context, but most agree that the references here, in 3:21–22, and in 10:3 have the same meaning and are key to the letter. Three interpretations are popular.

(1) “God’s righteousness”—an attribute of God. “Righteousness” can refer to God’s justice, but as Luther discovered long ago, it is hardly good news to disobedient sinners to learn about God’s justice. Thus it is more likely, if an attribute of God is in view, that the reference is to God’s faithfulness.1

(2) “Righteousness from God”—a status given to people by God. This interpretation was championed by the Reformers and is the traditional view among Protestant theologians.2 When God “justifies” (the Gk. verb is dikaioo, cognate to the word for “righteousness”) the sinner, God gives that person a new legal standing before him—his or her “righteousness.”

(3) “Righteousness done by God”—an action of “putting in the right” being done by God. This view, held by a growing number of scholars, gives a dynamic sense to “righteousness.”3 It is God’s intervention to set right what has gone wrong with his creation.

The context does not point clearly in one direction. The verb “reveal,” which has a dynamic sense (come into being, manifest; see 1:18) favors the third view. But the fact that this righteousness, as Paul goes on to say, is based on faith, favors the second view. Perhaps the most important consideration, however, is the use of the language “righteousness of God” in the Old Testament. Here we find that key prophetic texts use this phrase to denote God’s eschatological saving activity (see Bridging Contexts section). We think, then, that Paul announces the arrival in history of this saving activity of God. But in the context of his larger teaching and qualified as it is here by human faith, this saving activity takes a specific form: the act by which God puts people who believe in right relationship with himself.

Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2000), 51–52.

하나님의 의가 나타났다는 표현은 매우 중요하다. 이는 그저 생각속에서 표현되는 것이 아니라 역사의 현장에 직접 타나났음을 강조하는 것이다. 본문에서 하나님의 의는 매우 중요한데 하나님의(of God)를 소유격, 주격 혹은 출처나 기원을 나타내는 것으로 설명하기도 한다. 출처나 기원의 경우에 이는 법정적 표현이 된다. 우리의 죄를 위해 십자가에 달려 죽으신 그리스도의 희생으로 말미암아 우리를의롭다 칭하시는 하나님의 법정적 선언, 결정이 내려진 것으로 보는 것이다. 이러한 방식으로 하나님께서는 믿는자에게, 말하자면 지금 하나님의 자녀가 된 이들에게 새로운 상태, 신분을 부여하신 것이다.

- Moo (1996:69, following Ridderbos 1975:47) emphasizes the historical dimension of the concept, that it does not just speak of a cognitive revealing of knowledge but “actually makes manifest, or brings into existence, the ‘righteousness of God.’ ” The major debate, however, is on the meaning of righteousness of God. The importance of this phrase is seen in that it is central to the two thesis sections of the book, 1:16–17 and 3:21–26. There are three major views of this phrase: (a) Of God could be possessive, thus indicating that righteousness of God refers to an attribute of God describing his character, either his justice or his faithfulness, perhaps both (so Williams 1979:241–90). (b) Of God could be subjective, referring to God’s activity in making people righteous. This gives a spiritual or moral dimension to the concept, describing God’s saving power in bringing people to himself and transforming them. Käsemann (1980:25–30) speaks of his “covenant faithfulness” in drawing a fallen world to himself (see also Dodd 1932:38–39; Dunn 1988a:40–42). (c) Of God can refer to source or origin, giving the phrase a forensic or legal aspect referring to God’s judicial decision to “declare us righteous” on the basis of Christ’s sacrifice on the cross for our sins. In this way God imparts a new status to believers, namely, that they are now the children of God. This was Luther’s view, and it has been highly influential in Protestantism (so Bultmann 1964b:12–16; Cranfield 1975:95; Stott 1994:63–64).

While the balance of interpretation rests solidly on the side of the forensic approach, it is becoming increasingly apparent that this is not really an either-or situation (see Moo 1996:71–75; Schreiner 1998:63–70). Moo (1996:79–89) has an excellent excursus on “righteousness language” in the Old Testament and Paul, centering on his definition that it refers to “the act by which God brings people into right relationship with himself” (1996:74). In the Old Testament the terms clearly point to the active side, as God intervenes on behalf of his people and delivers them (Ps 51:14; Mic 6:5; 7:9; Is 46:13; 51:5–8). Micah and Isaiah especially connect this with God’s eschatological deliverance, and other texts connect this liberation with God’s righteous character (Ps 31:1; 35:24; Is 38:19; 63:7). In Paul righteousness is expressed through a noun, an adjective and a verb. With the verb especially, the forensic aspects predominate, as shown ably by Morris (1965:224–74) and Schrenk (1964:215–16), referring to the justification of the repentant sinner (Rom 3:22; 4:5; 8:33). When God justifies, he makes a legal acquittal and a declaration of innocence. The picture is of God sitting on his judgment seat accepting the believer as free from guilt. It is also clear in Paul that this is based not on works but on the faith of the sinner. It is a gift from God (Eph 2:8, 9), called in Romans 5:17 “the gift of righteousness.” The noun and the adjective can refer to the forensic or nonforensic (ethical righteousness) aspects depending on the context. In short, the primary force of righteousness in Paul and here centers on the legal act of God whereby the repentant sinner is declared right by God and brought into a right relationship with him, resulting in right living.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 41–43.

믿음으로 믿음에 이르게 한다라는 표현은 'from faith for(to) faith'이다. 이는 하나님의 신실함으로 기인하고 인간의 믿음의 결과에 이르는 것을 말한다. 시작부터 끝까지의 믿음을 말한다.

- Through faith, from beginning to end represents a rather ambiguous phrase in Greek, literally “from faith to faith.” This expression is taken by some to mean “originating in God’s faithfulness and resulting in man’s faith,” but it is more likely that it means “faith from start to finish.” The NEB renders this as “starts from faith and ends in faith.” In order to render satisfactorily the expression through faith, from beginning to end it may be necessary to recast rather radically the sets of semantic components—for example, “all this happened because people believed,” “this is just a matter of people’s believing,” or “all that God does depends upon people’s trusting throughout.”

Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 20.

- 하박국 선지자는 이 믿음을 '에므나'라는 단어로 표현한다. 이는 성실함, 견딤이라는 의미로 내적인 안정감으로부터 흘러나오는 행동이다. 그래서 이 에므나는 순서함, 신뢰 그리고 양심적인 성실함으로 특징지워지는 행동들을 말한다.

The message to Habakkuk referred to the righteous person living by faithfulness—an important Old Testament term describing loyalty as well as truth and trust. Jepsen demonstrated that “faithfulness” (ʾĕmûnâ) is a way of acting that flows from inner stability. It indicated one’s “own inner attitude and the conduct it produces.” Thus it is a type of behavior characterized by genuineness, reliability, and conscientiousness. Jepsen used the terms “sincerity,” “faithfulness,” “reliability,” and “stability” to describe the righteous person who lives by faithfulness.183 The NIV, along with most other English translations, uses “faith” in the translation, probably to emphasize the importance of the text to the New Testament. “Habakkuk was not to wait with folded hands and bated breath for all this to happen. He was to live a life of faithfulness.”184

Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 325–326.

하박국 2:4은 히브리어 구약성경과 헬라어 구약(70인역)의 표현이 조금 다르다. 히브리어 구약 성경에서는 "the righteous will by his faith"로 표현되는데 70인역에서는 "the righteous shall live by mt faitnfulness"로 표현하고 있다. 히브리 구약에서는 자기 자신을 믿는 사람과 하나님을 전적으로 믿는 의인을 대조하고 있다. 70인역은 다른 대명사를 사용해서 하나님을 그 중심에 위치시킨다. 하지만 바울은 여기서 대명사를 생략해서 이 이중적인 의미가 모두 가능하도록 쓰고 있다. 본문은 이처럼 의도적인 이중성을 보여준다. 또한 바울은 의를 가진 사람이 의를 표현함으로 생명을 찾게 된다고 하는데 이는 또한 믿음으로 사는 이들이 생명을 찾게된다고 볼 수도 있다. 여기 생명(live)또한 이중적인 의미로 현재와 영원한 생명을 나타낸다고 볼 수있다.

- Paul anchors this with a quote from Habakkuk 2:4. This is interesting because of the movement from the Hebrew Old Testament to the Greek Old Testament (lxx) to Paul. The Hebrew Old Testament includes a pronoun, centering on the individual: “the righteous will live by his faith.” In Habakkuk there is a contrast between the one who trusts only in self, and the righteous one who trusts entirely in God. The Greek Old Testament includes a different pronoun, thus centering on God: “the righteous shall live by my faithfulness.” Paul (here and in Gal 3:11) has the most generic: the righteous shall live by faith. Paul, by omitting both pronouns, seems to seek a middle ground. Yet what does he mean, and how does it fit the context? As one would expect, there are many interpretations. We can discard those theories that say God or Christ is the subject. The entire context is the righteousness of the person, not of the Godhead. But an important issue is identification of the word that by faith modifies: does it refer to the noun (the one who is righteous through faith will live; so Nygren 1949; Barrett 1957; Bruce 1985, Cranfield 1975; Stott 1994; Moo 1996) or to the verb (the one who is righteous will live by faith; so Godet 1969; Sanday and Headlam 1902; Michel 1966; Murray 1968; Schreiner 1998)? Or should we see here a deliberate ambiguity and a thrust in both directions (Dunn 1988a)? In the immediate context the connection between righteous and faith is so great that it seems likely that by faith modifies the noun, but yet we must remember that Paul is being deliberately ambiguous, so the double meaning is viable. Paul would be saying that those whose righteousness is expressed in faith (i.e., absolute trust in God, not just lives of faithfulness) will truly find life. In other words, they live by faith and therefore find life. There is also double meaning in live: both life now and eternal life, i.e., salvation now as well as final salvation. Finally, Watts (1999:21) sees a further ambiguity in which the “faithfulness of God” (Hab 2:4 lxx) leads to our faith.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 43–44.

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갈 3:10-14 믿음으로 말미암아 성령의 약속을 받게 하심

2017. 4. 25. 11:46

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The Righteous Shall Live by Faith

10 For all who rely on works of the law are munder a curse; for it is written, n“Cursed be everyone who does not oabide by all things written in the Book of the Law, and do them.” 11 Now it is evident that pno one is justified before God by the law, for q“The righteous shall live by faith.”4 12 But the law is not of faith, rather r“The one who does them shall live by them.” 13 Christ sredeemed us from the curse of the law by becoming a curse for us—for it is written, t“Cursed is everyone who is hanged uon a tree”— 14

so that in Christ Jesus the blessing of Abraham might vcome to the Gentiles, so that wwe might receive xthe promised Spirit5 through faith.

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 3:10–14.

10절) 바울은 자신의 신학을 갈라디아 교인들에게 설명하면서 다양한 대립명제들을 사용한다. 그리스도와 십자가에 죽음/하나님과의 삶, 믿음을 들음/공적을 행함, 성령안에서의 시작/육체안에서의 마지막, 약속/성취 등등. 본문 속에서는 앞서 9절에서 믿음을 가진 자들과 율법을 따르는 자를 대조하는데 전자는 복을 맏을 것이라고 말하고 반면에 후자는 저주를 받을 것이다라고 말한다.

- As we have seen throughout Galatians, Paul frequently assembled an argument from contraries and developed his theology in terms of antitheses: crucified with Christ/alive to God, the hearing of faith/the doing of works, beginning in the Spirit/ending in the flesh, promise/fulfillment, and so on.45 Just so, there are two decisive contrasts in vv. 9 and 10 that provide a connection for what would otherwise be a rather abrupt transition in Paul’s train of thought.46 Verse 9 is about “those who have faith,” while v. 10 concerns those who observe the law; the former are said to be blessed, while the latter are cursed.

45 So Luther: “It is the mark of an intelligent man to discern the antitheses in Scripture and to be able to interpret Scripture with their help” (ibid.).

46 R. B. Hays has noted that “the blessing/curse opposition in that subtext [i.e., Gen 12:3] sublimely smooths the otherwise abrupt transition” (Echoes of Scriptures in the Letters of Paul [New Haven: Yale University Press, 1989], 109). See also Wright, Climax of the Covenant, 142.

Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 229.

본문은 신 27-28장에서 그리심산과 에발산에서 축복과 저주의 선포를 노래하는 것을 연상시킨다.

약 2:10에서도 모든 율법을 지키다가 한가지를 지키지 못하면 모두 지키지 못한자가 된다라고 말한다.

본문에서 바울은 유대인이 아니라 갈라디아 교인, 이방인을 염두에 두고 기록하고 있다. 율법 아래 있는 자들은 유대인들 뿐만 아니라 이방인들도 포함된다.

- While the national and corporate character of the curse truly belongs to the background of this text, we must not allow this fact to blind us to the deeper doctrinal truth Paul was presenting here. What happened outside the gates of Jerusalem just a few decades before Paul wrote Galatians was not merely another episode in the history of Israel. It was an event of universal human, indeed cosmic, significance. While Paul posed the problem, as he had to, in Jewish terms of blessing and curse, law and faith, it is clear from Abraham on that God’s dealings with Israel had paradigmatic meaning for all peoples everywhere. As Paul argued in Rom 1–3, both Jews and Gentiles are “under the law,” albeit in very different ways.54 Thus when Paul spoke of the curse of the law he was not thinking merely of Jews, anymore than when he showed how one becomes a true child of Abraham through faith he had only Gentiles in mind. Thus the “us” of 3:13—those whom Christ has redeemed from the curse of the law—are not merely Jewish Christians but instead all the children of God, Jews and Gentiles, slaves and freed ones, males and females, who are Abraham’s seed and heirs according to the promise because they belong to Christ through faith (3:26–29).55

54 See esp. Rom 2:14–15. Paul applied the law to unconverted Gentiles even more explicitly in Col 2:13–15. See the discussion by R. Melick, Philippians, Colossians, Philemon, NAC (Nashville: Broadman, 1991), 262–66. Wright, arguing that Col 2:14–15 is “not such an easy passage as to provide a basis for the exegesis of Galatians or Romans,” restricts the “us” of 3:13 to Jews and the “we” of 3:14 to Jewish-Christians (Climax of the Covenant, 143). Later he seems to waver on the latter text, allowing that the “we” there could quite well be inclusive—“all we Christians” (p. 154).

55 Cf. Ebeling’s perceptive comment: “The Gentiles must deal with the Old Testament tradition in the specifically Jewish problems that grow out of it; the Jews must likewise draw on the example of the Gentiles to comprehend what the gospel free of the law implies. In Christ both have grown together into a single body so as to serve each other” (Truth of the Gospel, 174). See also R. Y. K. Fung, “The curse of the law is envisaged in Gal 3:10 as resting, not exclusively on Jews, but on Gentiles as well, so that when Christ is said to have redeemed “us” from the curse of the law “by becoming for our sake an accursed thing,” the first person plural pronouns are most naturally understood as referring to both Jews and Gentiles” (“Cursed, accursed, anathema,” DPL, 199).

Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 233.

이 본문을 해석하면서 새 관점이 등장하는데 샌더스는 바울이 율법을 완전하게 지키는 것이 불가능하다고 가르치지 않았다고 주장한다. 또한 N.T. 라이트와 티엘맨은 본문을 해석하면서 갈라디아서의 저주는 이스라엘의 언약신학과 연관이 있다고 제안한다.

- The answer to such objections has to do with both the universality and radicality of human sinfulness as seen from the perspective of the cross. As the Epistle of Hebrews explains in graphic detail, cultic sacrifices of the Old Testament were never intended to expiate the guilt of sin from any transgressor. They were instituted as a way of “announcing the gospel in advance” to the chosen people who lived before the advent of the Messiah, the true Lamb of God, who took away the sin of the world (John 1:29). The repetition of the temple sacrifices was a daily reminder of their provisionality and inherent inadequacy. For Paul, Christ was the “end” (telos) of the law precisely because he brought to fruition and completion what the law itself could not do (Rom 10:4). This he did by bearing the curse of the law that had justly fallen on everyone who had not fulfilled “everything written the book of the law.” Thus only in the light of Jesus Christ can we understand either the true nature of humanity as God intended it to be or the radical character of human rebellion in this fallen world. It is not so much that we must paint the world as dark as possible in order to illuminate the glory of Christ; rather it is only in the light of Calvary that we grasp fully, insofar as God grants to us mortals the ability to understand such mysteries, the holiness of God, the horror of sin, and the depth of divine grace that caused all three to meet in a man on a tree.51

More recently, N. T. Wright and F. Thielman have suggested a different line of interpretation for this passage, one that connects the “curse” of Galatians to the covenant theology of Israel.52 According to this view, the curses of Deuteronomy had already been fulfilled in the history of the Jewish people. Not merely individual Jews but Israel as a whole had failed in its mission to bring light to the nations. The entire history of Israel from the exodus to the exile was a commentary on the unleashing of the curses predicted in Deuteronomy—plagues, military defeat, national disgrace, anxiety, slavery, and dispersion. One of the curses of Deuteronomy declared that God would bring a nation “from far away, from the ends of the earth, like an eagle sweeping down, a nation whose language you will not understand” (Deut 28:49) to devour the land and subjugate the people. Could any patriotic Jew of Paul’s day walk through Jerusalem and see the Roman eagle ensconced near the temple precincts without thinking of that prophecy and its dire fulfillment? Thus in Gal 3:10 Paul was “reminding the Galatian ‘agitators’ of something which they, of all people, should know: the attempt to keep the law—to do its ‘works’—in Israel’s history had only led to failure and to the curse which the law pronounces on those who fail to do it.”53

51 Among others, E. P. Sanders has argued that Paul did not teach that it was impossible to keep the law perfectly (Paul, the Law, and the Jewish People [Philadelphia: Fortress, 1983], 17–29). He argues that Paul’s polemic was not against Judaism, which did not teach that salvation could be merited by good deeds anyway, but rather against fellow Christian missionaries who were insisting that circumcision was a necessary entrance rite into the covenanted people of God. The OT citations in Gal 3:10–13 were thus intended to demonstrate that God justifies the Gentiles by faith, not that the law was unfulfillable. Having concluded on other grounds that salvation came only through Christ, Paul had no choice but to oppose justification by means of the law. Thus he argues “from solution to plight,” stitching together various proof texts to bolster a position reached on dogmatic rather than exegetical grounds. In two important articles T. R. Schreiner has offered a conclusive refutation of Sanders: “Is Perfect Obedience to the Law Possible? A Re-examination of Galatians 3:10,” JETS 27 (1984): 151–60; “Paul and Perfect Obedience to the Law: An Evaluation of the View of E. P. Sanders,” WTJ 47 (1985): 245–78. The importance of Sanders’ work for the “new perspective” on Paul should not be underestimated. Especially influential has been his definition of Palestinian Judaism as a religion of nonlegalistic “covenantal nomism,” the idea that participation in the covenanted community was based on God’s grace, not human merit, although remaining in the covenant did presuppose continuing obedience. Hardly anyone can deny that Sanders’ work has been an important corrective to earlier stereotypical and monolithic perspectives on Second Temple Judaism. On the other hand, Sanders’ view that Paul “abandoned Judaism simply because it was not Christianity” is less than satisfying as is his depiction of Pauline theology in general. See the summary article by S. J. Hafemann, “Paul and His Interpreters,” DPL, 666–79.

52 F. Thielman, From Plight to Solution (Leiden: Brill, 1989), 65–72; Wright, Climax of the Covenant, 144–56.

53 Thielman, From Plight to Solution, 69. According to Wright, the climax of the exile, and hence the beginning of restoration, had taken place when Jesus, the representative Messiah, took on himself the curse that hung over Israel through his death on the cross. “Because the Messiah represents Israel, he is able to take on himself Israel’s curse and exhaust it. Jesus dies as the King of the Jews, at the hands of the Romans whose oppression of Israel is the present, and climactic form of the curse of exile itself. The crucifixion of the Messiah is, one might say, the quintessence of the curse of exile, and its climactic act” (Climax of the Covenant, 151).

Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 231–232.

율법책, 성경에 기록된 대로 모든 일을 지키지 않는 자는 저주 아래 있는 것이다. 여기에서 은혜가 필요하다. 우리는 우리의 노력으로 은혜, 구원을 얻기 원해 노력하지만 그 노력은 절대로 이루어질 수 없다. 왜냐하면 모든 사람이 죄인이기 때문이다. 어떤 이는 노력해서 100가지 중에 99가지를 성공하고 지킨다 해도 한가지를 실패하면 모든 것을 실패한 것이나 다름이 없다. 그런데 우리는 그렇게 생각하지 않기 때문에 문제가 생긴다. 90가지를 지킨 내가 10가지만 지키고 있는 저 사람보다는 훨씬 낫다고 생각하기 때문이다. 이러한 영적인 비교의식과 우월감이 우리로 하여금 공로주의에 빠지게 하고, 은혜의 복음을 누리기 보다는 우리의 노력을 추구하게 만든다. 하나님을 온전히 믿음으로 그 하나님을 기쁘시게 하기 위해서 노력하는 것은 반드시 필요하고 하나님이 원하시는 것이지만 그 순서가 뒤바뀐다면 우리의 수고와 노력은 의미 없는것이 되어 버린다.

11-12절) 11절은 합 2:4을, 12절 본문은 레 18:5을 인용하고 있다. “의인은 믿음으로 살리라” vs “율법을 행하는 자는 그 가운데서 살리라”이 두가지 명제는 상반되 보이지만 바울의 복음을 설명하는데 매우 중요한 역할을 한다. 문제는 율법을 완전하게 지킬 수 있는 능력이 인간에게 결여되어 있기 때문이다.

합 2:4은 롬 1:17, 갈 3:11, 히 10:37에서 인용된다.

레 18:5은 예수님의 사마리아인 비유와 갈 3:12에서 인용된다.

- The curse of the law, announced in v. 10, will find a remedy in the countercurse of v. 13, Christ’s redeeming death on the cross. In between Paul sandwiched two verses both containing a quotation from the Old Testament, the first from the Prophets (Hab 2:4) and the second from the Law (Lev 18:5), two texts that seem on the surface to offer two alternative ways of salvation. The two quotations are linked by a common verb, “will live,” but the two subjects form another of Paul’s antitheses: the one who is righteous by faith versus the one who does the things of the law. How do these two verses relate to the central theme of the pericope, our redemption from the curse by Christ?

Habakkuk 2:4 is quoted three times in the New Testament, once again by Paul in Rom 1:17, a key text in Luther’s “discovery” of the doctrine of justification, and in Heb 10:37, where the Old Testament prophecy is set forth as an antidote to discouragement in light of the delayed return of Christ. C. H. Dodd believed that Hab 2:4 was frequently used in primitive Christian times as a testimonium both to the certainty of Christ’s coming and as a confirmation of salvation by faith.56 Clearly Paul intended the latter sense in Galatians with “the righteous one” (dikaios) understood in a forensic sense, that is, “the one regarded by God as righteous will live by faith.”57 Significantly, both here and in Rom 1:17 Paul omitted the possessive pronoun that is found in variant forms both in the MT (“The righteous one will live through his faith”) and the preferred LXX reading (“The righteous one will live through my [God’s] faith/faithfulness”).58 While the inclusion of the possessive pronoun in either form would have done no damage to Paul’s argument, he obviously regarded them as superfluous to his purpose here. In the overall context of Paul’s argument, Hab 2:4 is a critical text because it links together three key terms already introduced in 2:20–21: righteousness- faith-life. Although the declarative aspect of justification is paramount in Gal 3, it can never be divorced from that new life in the Spirit with which Paul began his appeal to the Galatians in the opening verses of this chapter (cf. also 5:5).

No doubt there were some people in Paul’s day, as there are in ours, who held that justification by faith was a good idea so long as it was not taught to the exclusion of justification by works. “God helps those who help themselves” is a maxim of theology as well as economics. Paul, however, would tolerate no such theory because, as he said, “the law is not based on faith.” In support of this statement, he quoted from Lev 18:5. He introduced this verse with a strong adversative, alla, “on the contrary,” “but,” in order to show that the method of justification called for by the law is wholly at variance with that established through faith. “The one who does these things, that is, the works of the law mentioned earlier in 2:16; 3:2, 10, will live by them.” In connection with v. 10 this statement can be understood as a hypothetical contrary-to-fact condition: if someone really were to fulfill the entire corpus of Pentateuchal law, with its 242 positive commands and 365 prohibitions (according to one rabbinic reckoning), then indeed such a person could stand before God at the bar of judgment and demand admittance to heaven on the basis of his or her performance. Yet where on earth can such a flawless person be found?

Leviticus 18:5 is in fact quoted two other times in the New Testament, and both of these references shed light on its use by Paul in Gal 3. The first instance is the prologue to the parable of the good Samaritan when Jesus encountered an expert in the law who asked him what he could do to inherit eternal life. Jesus replied, “What is written in the law?” The lawyer replied by correctly reciting the two great commandments about love of God and neighbor. Jesus replied: “You have answered correctly. Do this and you will live” (Luke 10:25–28). Immediately the man began “to justify himself,” a dead giveaway that his own life record was far from spotless. Then, in response to his question, “Who is my neighbor?” Jesus told the story of the good Samaritan—not to show how much our good works and charitable deeds resemble those of the good Samaritan and so to encourage the self-justifying attitude of the lawyer, but rather to indicate how radically different his act of total self-expenditure was from the best efforts we can put forth.

If Paul had given a sermon on this parable, he would have encouraged his hearers to identify not with the good Samaritan, or even with the priest and Levite, but instead with the damaged man in the ditch. Unlike the lawyer whose question prompted the story, this man knew that he could not “justify himself” but had to receive a new standing and a new life from a source outside of himself.59

The second citation of Lev 18:5, more closely paralleling Gal 3:12, is found in the heart of Paul’s great discourse on salvation and election in Rom 9–11. Having just declared that Christ is the end of the law, he set up another antithesis: “Moses describes in this way the righteousness that is by the law: ‘the man who does these things will live by them’ ” (10:5). He then showed how the way of justification by faith has been opened up for Jew and Gentile alike since “the same lord is lord of all and richly blesses [i.e., justifies)] all who call on him” (10:12).

K. Barth, followed by C. E. B. Cranfield, has argued that Paul’s citation of Lev 18:5 both in Romans and Galatians is a veiled reference to Christ himself. Thus rather than assuming the unfulfillability of the law, Paul was pointing by means of this text to the one person in human history who has indeed obeyed the law completely and fulfilled it perfectly, qualifying thereby to bear the curse of the law for others.60 While the exegesis behind this interpretation seems strained, the instinct to focus on Jesus Christ as the perfect fulfiller of the law is sound. Apart from Jesus’ perfect obedience of the law, what happened at Calvary would have had no more redemptive significance than the brutal crucifixion of thousands of other young Jews before, during, and after the earthly life of Christ.61

(2) Redemption Through the Cross (3:13–14)

56 C. H. Dodd, According to the Scriptures (London: Nisbet, 1952), 50–51. The Hebrew text of Hab 2:4 also occurs in the literature of Qumran (1 QpHab). The context of the Qumran text declares that God will save all doers of the law because of their faithfulness to the Teacher of Righteousness who guarantees the correct exposition and proclamation of the Torah. E. Käsemann has suggested that Paul took over this text “from the Jewish-Christian mission, which found in Hab 2:4 a prophecy of salvation by faith in the Messiah just as Qumran found salvation and commitment to the Teacher of Righteousness” (Romans, 31).

57 Beginning with Theodore Beza in the sixteenth century, a number of exegetes have read ἐκ πίστεως as modifying Ὁ δίκαιος rather than the verb ζήσεται. The KJV and NIV follow the traditional interpretation while the RSV and NEB reflect the revisionist reading. Thus “he who through faith is righteous shall live” (RSV). As J. Brown observed, the traditional rendering better captures the intention of Paul both in Galatians and Romans: “The man who is the object of God’s favorable regard in consequence of his faith, that man shall live, or be happy” (An Exposition of the Epistle to the Galatians [Marshallton, Del.: Sovereign Grace, 1970), 126). For a review of this issue in recent scholarship, see H. C. C. Cavallin, “ ‘The Righteous Shall Live By Faith’: A Decisive Argument for the Traditional Interpretation,” ST 32 (1978): 33–43.

MT Masoretic Text

LXX Septuagint

58 Less preferable is this reading from the Septuagint: ὁ δε δίκαιος μου ἐκ πίστεως ζήσεται, “my righteous one will live by faith.”

59 On the quotation of Lev 18:5 in Luke 10:28, see Bruce, Galatians, 163. On the parable of the good Samaritan see the interpretation of A. C. McGill, Suffering: A Test of Theological Method (Philadelphia: Westminster, 1982), 99–111. W. C. Kaiser, Jr., has argued that the law was never intended as an alternative method of obtaining salvation or righteousness, not even hypothetically; see his “Leviticus 18:5 and Paul: ‘Do This and You Shall Live’ (Eternally?),” JETS 14 (1971): 19–28.

60 C. E. B. Cranfield, Romans, ICC, 2 vols. (Edinburgh: T & T Clark, 1975, 1979), 521; “The man who accomplishes the righteousness which is of the Law, i.e., the merciful will of God expressed in the law, is the One to whom the statement basically refers as the One whom God means and wills in his law, for the sake of whom he has placed Israel under this law, who from the first has secretly been the meaning, fulfillment and authority of the law, and who has now been revealed as all this—the messiah of Israel … since he is the meaning, the authority, the fulfiller and the way to the fulfillment of the law, he is himself the righteousness before God, the divine justification that everyone is to receive and can receive through faith” (K. Barth, Church Dogmatics II/2 [Edinburgh: T & T Clark, n.d.], 245).

61 F. Thielman has shed new light on Paul’s citation of the Habakkuk and Leviticus texts by placing them in the broader framework of the history and hope of Israel (From Plight to Solution, 65–72). Thus Habakkuk, who prophesied in a time of national disaster, encouraged his readers to trust in the faithfulness of God for deliverance and salvation. Paul wanted the Galatians to know that the eschatological deliverance promised by Habakkuk had come to pass through the death of Christ on the cross. That no one can obey the law perfectly and so receive life on this basis (Lev 18:5) is demonstrated on a national scale by Israelites who, no less than the Canaanites, had polluted the holy land and had been expelled therefrom because of their sin. Thus both of these texts point to Israel’s historical plight and God’s eschatological solution as the context for Paul’s presentation of the work of Jesus Christ.

Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 233–236.

레 18:5

- 18:5 if a person does them, he shall live by them. Two interrelated interpretative issues arise here. First, what is the meaning of “live”? Does it refer simply to retaining bodily life, or does it refer to life in God’s pleasure, or does it refer to eternal life? Second, what is the connection between “doing” and “living”? In particular, does this verse imply that the doing earns the life (as the questioner in Luke 10:25 seems to imply)? In answer to the first question, when the Pentateuch speaks of “living” by keeping God’s statutes and rules, it refers to enjoying life under God’s pleasure (cf. Deut. 4:1; 8:1). In answer to the second question, when the OT stresses “doing,” it always sees this as the right response to God’s grace that provides both covenant relationship and moral instruction; it never presents obedience as the way of gaining that grace (it is the same as the NT in this respect: cf. Gal. 5:6; 1 John 2:3). Leviticus 18:5 is thus describing how the genuinely faithful guide their “walk” so that they can “abide in God’s love” (cf. John 15:10). The echoes of this text in Deut. 4:1; 8:1; Neh. 9:29; Ezek. 20:11, 13, 21 all appear to assume this reading of the text. In Luke 10:25 (“Teacher, what shall I do to inherit eternal life?”) the lawyer is taking the words of Lev. 18:5 to describe the way of earning eternal life. Jesus has him summarize the law (you must love the Lord and your neighbor), and then urges him, “Do this, and you will live” (Luke 10:28). Since the man wanted to “justify himself” (Luke 10:29), it is best to read this as Jesus’ challenge to all who would use the law (improperly) as a means to earn life: they must obligate themselves to unswerving loving obedience in order to gain their righteousness, or else give up in despair. On the question of how Paul uses the text in Rom. 10:5 and Gal. 3:12, see notes there. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 240.

13절) 모든 사람이 죄의 노예로 율법의 저주아래 고통을 받는다. “누가 구원을 얻을 수 있는가?”라는 질문을 할 수 있다. 만약 바울이 말한 대로 죄의 무게와 심판이 확실하다는 것이 사실이라면 인간은 절망의 상태에 있을 수 밖에 없다. 마치 시지프스 신화에 나오는 것처럼 매일 언덕위로 거대한 돌을 굴려서 올려놓지만 그것이 다시 굴러내려와 그를 머리를 짓누르는 상태와 같다. 이것에 대해서 바울은 이렇게 대답한다. “이제 그리스도께서 우리를 위해서 자신을 저주로 내어주심으로 우리를 율법의 저주로 부터 구속하셨다.” 갈라디아서에서 처음 redeemed라는 단어가 사용된다. 속량하다라는 단어는 ‘아고라’라는 단어에서 나왔는데 장터에서 값을 지불하고 자유롭게 하는 것을 의미한다.

- Verses 10–12 have painted a very grim picture of the human situation. The law requires a life of perfect obedience in order to be right with God. Yet no person can meet such a high standard. Consequently, everyone in the world has become “a prisoner of sin” (3:22), suffering the just condemnation of the curse of the law. Given this state of affairs, we are prompted to ask with the disciples, “Who then can be saved?” (Luke 18:26). If what Paul said about the gravity of sin and the certainty of judgment is true, then human beings can only despair of ever obtaining divine favor. Like the character of Sisyphus in Greek mythology, they are forever consigned to rolling a huge boulder up a mountain only to have it come crashing down upon their heads again and again. Now this is precisely the situation of all persons who are under the curse of the law, a verdict that is universal in scope including, as we have seen, Jews and Gentiles.62

Paul’s answer to the dilemma he had just posed came in the form of a confessional statement that may well have circulated in early Jewish Christian communities as a kind of shorthand summary of the gospel itself: “Now Christ has redeemed us from the curse of the law by himself becoming a curse for us.”63 This is the first time in Galatians Paul used the word “redeemed,” although the idea of rescue and deliverance through the self-sacrifice of Christ has been presupposed from the beginning (1:4; also 2:20). The word “redeemed” means literally “to buy off,” “to set free by the payment of a price.” The root word for redemption in Greek is agora, “marketplace,” the site of the slave auction where everyday in ancient Rome human beings were put up for sale to the highest bidder.64 The word “redemption” declares that we have been bought with a price. “We are not saved by the Lord Jesus Christ by some method that cost him nothing.”65 The “ransom” for our sins was nothing less than the very life blood of the Son of God himself.

62 In Rom 3:9–24 Paul showed in greater detail how the ill effects of the law apply equally to Jews and Gentiles. Note esp. Rom 3:19: “We know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.” On the idea that outside of Christ Gentiles as well as Jews are ὑπο νόμον, see B. L. Martin, Christ and the Law in Paul (Leiden: Brill, 1989), 100–104. Commentators are rather equally divided on this pivotal point with Bruce (Galatians, 166–67), D. Guthrie (Galatians, NCB [Grand Rapids: Eerdmans, 1973], 102–4), and H. Schlier (Der Breif an der Galater, KEK 7, 10th ed. [Göttingen: Vandnehoeck & Ruprecht], 136–37) arguing for the more inclusive meaning, while Burton (Galatians, 169), Betz (Galatians, 148), and G. S. Duncan (The Epistle of Paul to the Galatians, MNTC [London: Hodder & Stoughton, 1934], 99–102) restrict both the curse and the redemption procured by Christ in v. 13 to the Jewish people.

63 On the idea that this statement may have originated as a pre-Pauline, Jewish Christian confession, see Longenecker, Galatians, 121–22. The Apocryphon of James preserves, independently of Paul, a similar statement that is placed in the mouth of Christ: “I have given myself up for you under the curse, in order that you might be saved” (cf. Betz, Galatians, 150, n. 120).

64 B. B. Warfield’s classic study, “The New Testament Terminology of ‘Redemption,’ ” is still unsurpassed in perception and depth. See his Biblical Doctrines (New York: Oxford University Press, 1929), 327–72. See also L. Morris, “Redemption,” DPL, 784–86.

65 Machen, Machen’s Notes on Galatians, 180.

Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 237–238.

* 그리스도의 죽음에 대한 바울의 이해

1) 그리스도는 저주를 받았다.

2) 그리스도는 하나님에 의해 저주를 받았다.(신 21:23)

3) 그리스도는 우리들을 위해 하나님의 의해 저주를 받았다.

- Bringing several of these strands of thought together, we can summarize Paul’s understanding of Christ’s death in this passage in three affirmations.

1. Christ was cursed. As we have seen, Paul related the curse of the law to the specific prophecy concerning a criminal who had been “hung on a tree.” However, the curse in this context assumes an almost personified form (like “Scripture” in v. 8), indicating the totality of God’s righteous judgment and wrath that finally will be displayed in the blazing fire and eternal punishment of those “who do not know God” and reject “the gospel of our Lord Jesus” (2 Thess 1:7–9). Throughout the Old Testament the curse is associated with human rebellion and disobedience, from the curse on Adam and Eve in Gen 3 to the very last threatening word of the Old Testament, “Else I will come and strike the land with a curse” (Mal 4:6). As we have seen, this curse has fallen on all peoples everywhere, for “all have sinned and come short of the glory of God” (Rom 3:23). As Paul would explain shortly, the curse of the law for Jews had resulted in their bondage to the Mosaic legislation; for Gentiles the curse had resulted in their slavery to the principalities and powers who hold sway in “this present evil age.” In both cases the curse of the law is damning, irrevocable, and inescapable.

2. Christ was cursed by God. Some scholars have made much of the fact that Paul omitted the words “by God” in his quotation of Deut 21:23.74 However, the curse of the law that he bore was the curse of God’s law. Although he was put to death by wicked men in a horrible miscarriage of justice, this happened, as we have seen, in accordance with the eternal purpose and predetermined plan of God. Thus Gal 3:13 should be interpreted in the light of 2 Cor 5:21: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” From the perspective of salvation history, then, the curse Christ bore upon the cross was not a curse that wrongly rested upon him; it was a curse that rightly rested upon him as the sinless substitutionary sacrifice “sent” by the Father for this very purpose.75

3. Christ was cursed by God for us. As we have seen, the dilemma of v. 10—all are under a curse—is resolved by the remedy of v. 13—Christ redeemed us from the curse. Put otherwise, the curse of Deut 27:26, quoted in v. 10, has been cancelled by the countercurse of Deut 21:23, cited in v. 13. Paul was working here with the idea of an “exchange curse” by which the sin, guilt, and hell of lost men and women are placed upon Christ while his righteousness, blessing, and merit are imputed to those in whose place he stands. Luther spoke of this atoning transaction as “a happy exchange.” It was an exchange that involved a fierce struggle with the powers of darkness in which “not only my sins and yours, but the sins of the entire world, past, present, and future, attack him, try to damn him, and do in fact damn him.”76 Yet Christ emerged victorious over sin, death, and the eternal curse. This he did “for us.” For this reason the doctrine of atonement can never be merely a matter of cool theologizing or dispassionate discourse. For us the Son of God became a curse. For us he shed his precious blood. For us he who from all eternity knew only the intimacy of the Father’s bosom came “to stand in that relation with God which normally is the result of sin, estranged from God and the object of his wrath.”77 All this—for us! What response can we offer except that of wonder, devotion, and trust!

74 Thus Longenecker (Galatians, 122): “Also he omits ὑπὸ θεοῦ (“by God”) after Ἐπικατάρατος [LXX, κεκατηραμένος], either to avoid saying directly that Christ was cursed by God—though, of course, ‘the curse of the law’ is another way of saying ‘cursed by God’—or to highlight the absolute nature of the curse itself.”

75 Calvin quoted from Augustine’s commentary on John to show how the propitiation offered by Christ to the Father was grounded in God’s prior love: “God’s love is incomprehensible and unchangeable. For it was not after we were reconciled to him through the blood of his son that he began to love us. Rather, he has loved us before the world was created, that we might also be his sons along with his only-begotten son—before we became anything at all. The fact that we were reconciled through Christ’s death must not be understood as if his son reconciled us to him that he might now begin to love those whom he had hated. Rather, we have already been reconciled to him who loves us, with whom we were enemies on account of sin.… Therefore, he loved us even when we practiced enmity toward him and committed wickedness. Thus in a marvelous and divine way he loved us even when he hated us” (Institutes 2.16.4). Cf. Calvin’s further comment along this same line: “For, in some ineffable way, God loved us and yet was angry toward us at the same time, until he became reconciled to us in Christ” (Institutes 2.17.2).

76 LW 26.281.

77 C. K. Barrett, The Second Epistle to the Corinthians (London: Harper & Row, 1957), 180.

Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 241–242.

14절) 본문은 이제 믿음으로 의롭다 함을 받는 것과 성령의 약속을 받는 것을 연결시키고 있다.

- The other notable thing about this verse is the way Paul carefully intertwined the status of justification and the reception of the Holy Spirit. In vv. 1–5 Paul appealed to his Galatian converts to recall how the Holy Spirit was poured out upon them when they first heard the preaching of the cross. In vv. 6–13 he has shown how on the basis of Christ’s redemptive work God reckons as righteous those who have faith. Here he linked the two, being justified and receiving the Spirit, in the closest possible way. As S. Williams has put it: “The experience of the Spirit and the status of justification are, for the apostle, inconceivable apart from each other. Each implies the other. Those persons upon whom God bestows the Spirit are justified; the persons whom God reckons righteous have the Spirit poured out upon them.”78

78 S. K. Williams, “Justification and the Spirit in Galatians,” JSNT 29 (1987): 97.

Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 243.

바울이 말하는 구원론의 세가지 주요개념

1) 칭의(justification) : 그리스도께서 우리의 유죄판결을 용서하고 방면해주심

2) 구속(redemption) : 죄와 죽음의 세력으로부터 자유케하심

3) 신생, 부흥(trgeneration) : 우리에게 성령안에서 새 생명을 주심

- Indeed, we can say that here in v. 14 Paul brought together three key soteriological concepts that will dominate the later discussion in Galatians: justification, redemption, and regeneration. Each represents a distinct dimension of the salvation effected by Christ. Through pardon and acquittal Christ has removed our condemnation (justification). He has also set us free from the power of sin and death (redemption) and bestowed upon us a new life in the Spirit (regeneration). The good news of how this has happened and what it means Paul called “gospel” and “blessing.” Now for the first time he introduced a new word, “promise,” which both reaches back to the gospel of grace revealed in the blessing of Abraham and looks forward to the new life of liberty and love to which those who are in Christ have been called. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 243.

그리스도 예수 안에서 이제 유대인, 아브라함에게 임했던 복이 이방인에게 미치게 되고 또한 믿음으로 말미암아 약속의 성령을 받게 하신다. 율법의 행위가 아니라 믿음으로 말미암아 복을 누릴 수 있게 하신 것이다.

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하나님나라를 꿈꾸며(Kingdom of God)