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Christ Has Set Us Free
5 For sfreedom Christ has tset us free; ustand firm therefore, and do not submit again to va yoke of wslavery. 2 Look: I, Paul, say to you that xif you accept circumcision, yChrist will be of no advantage to you. 3 I testify again to every man who accepts circumcision that zhe is obligated to keep the whole law. 4 You are asevered from Christ, byou who would be justified1 by the law; cyou have fallen away from grace. 5 For through the Spirit, by faith, we ourselves eagerly dwait for the hope of righteousness. 6 For in Christ Jesus eneither circumcision nor uncircumcision counts for anything, but fonly faith working through love.
1절) 본 절은 갈라디아서 전체를 대표하는 가장 중요한 구절이라고 할 수 있다. 앞서 하갈과 사라의 예에서 자유와 종에 대해서 강조하였기에 본절의 의미는 더욱 강조된다. 본문은 직설법/명령법의 병렬 구조로 되어 있다.(5:13 참조)
- The structure of the indicative/imperative formula in Paul also relates to the salvation-historical situation of the believer who must live out the Christian life in the eschatological tension between the No Longer and the Not Yet of this “present evil age” (1:4). We have seen Paul struggling with this tension throughout Galatians, and it continues to shape his ethical instructions in Gal 5–6. As W. Grundmann has put it: “The Christian stands in the tension of a double reality. Basically freed from sin, redeemed, and reconciled … he is actually at war with sin, threatened, attacked and placed in jeopardy by it.”11 The fact of justification propels the Christian into a world of struggle, an in-between time bounded by the great accomplishment of redemption in Christ’s finished work on the cross on the one hand and the yet-to-be-realized consummation of God’s salvific purposes at the second advent of Christ on the other. In this real world of struggle and temptation, the sham gods of this present evil world, ta stoicheia tou kosmou, war against the people of God, ever seeking to subject them “again” (palin) to the yoke of bondage.
11 W. Grundmann, “ἁμαρτάνω,” TDNT 1.313. Grundmann also describes the believer’s status in Christ as “sinless.” However, as R. Fung has noted, this statement can only be applied to one’s positional sanctification in Christ (Galatians, 283, n. 24). See 1 John 3:4–6.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 353.
율법과 자유를 고민하면서 우리는 잘못하면 율법주의 혹은 상대주의의 양극단으로 치우칠 수 있다. 그렇기에 우리의 경계를 그릴때 주의해야 한다. 이 경계를 잘 그리기 위해서 그래서 궁극적으로 우리가 이 혼란속에 길을 잃지 않기 위해서 우리는 먼저 예수 그리스도와의 관계에 기초해야하고 동시에 믿음의 공동체와 함께 해야 한다.
- Christian freedom is the precious birthright of every believer, “An inestimable blessing,” Calvin called it, “for which we should fight even to the death. For we are not talking here about our hearths but about our altars.”14 Yet no word in the Christian vocabulary has been more misunderstood or abused than this one. What did Paul mean by freedom? First, he was not talking about political freedom. However much we Americans may believe on the basis of natural law that God has endowed all persons with certain inalienable rights, including that of political liberty, Paul provided no basis for the kind of philosophy articulated in our Declaration of Independence. Still less was Paul referring to freedom in a psychological sense. Emotional health is a desirable goal, and certain therapeutic techniques developed in the modern world may be quite compatible with New Testament Christianity. However, Christian freedom is not “an innate quality or state of being which the individual discovers (or recovers) by sorting out past experiences and relationships. It is a gift bestowed as a result of Good Friday and Easter.”15 Finally, Paul did not understand by Christian freedom the right to advocate theological anarchy within the confines of the believing community. A church that is unable to define and maintain the doctrinal boundaries of its own fellowship or, even worse, that no longer thinks this is a task worth doing, is a church that has lost its soul. The proclamation of the whole counsel of God involves identifying and saying no to those forms of teaching that, if carried out consistently, would threaten the truth of divine revelation itself.16 This is one of the most serious issues facing the contemporary church today. We can err either by drawing the boundaries too tightly or by refusing to draw them at all. On the one hand, we lapse into legalism; on the other, into relativism.
14 J. Calvin, CNTC 11.92.
15 Cousar, Galatians, 109.
16 See T. George, “The Priesthood of All Believers and the Quest for Theological Integrity,” in P. Basden and D. S. Dockery, eds., The People of God: Essays on the Believers’ Church (Nashville: Broadman, 1991), 85–95.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 353–354.
- We will not go astray if we remember that for Paul, Christian liberty was always grounded on the believer’s relationship with Jesus Christ on the one hand and with the community of faith on the other. Outside of Jesus Christ, human existence is characterized as bondage—bondage to the law, bondage to the evil elements dominating the world, bondage to sin, the flesh, and the devil. God sent his Son into the world to shatter the dominion of these slaveholders. Now God has sent his Spirit into the hearts of believers to awaken them to new life and liberation in Christ. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 354.
이 자유는 이후 모든 성령의 열매에 배여있는 가치이다.
- When the Galatians first received the Spirit of God, they also received the gift of freedom, as Paul made clear in 2 Cor 3:17, “The Lord is the Spirit; and where the Spirit of the Lord is, there is freedom.” When Paul listed the various graces included in the “fruit of the Spirit” (5:22–23), freedom was not included among these desirable virtues. This is because freedom is already presupposed in each one of them. Thus the fruit of the Spirit is freedom—freedom to love, to exude joy, to manifest peace, to display patience, and so on. It is for freedom that Christ has set us free. This means that Christian liberty is freedom for others, freedom that finds its true expression not in theological privatism (“I am free to believe anything I choose”) or spiritual narcissism (“I am free to be myself no matter what”) but rather freedom to love and serve one another in the context of the body of Christ. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 354–355.
2절) 바울이 생각하기에 할례를 받으면 그리스도께서 너희에게 아무 유익이 없다라고 말하고 있다. 만약 이방의 가르침을 따른다면 이는 십자가를 통해서 예수 그리스도를 믿음으로 주어지는 하나님의 구원의 섭리의 충족성을 거부하는 것이 된다.
- For the Galatians to accept this heretical theology and the practice derived from it would mean that they had rejected God’s all-sufficient provision for salvation through faith in Jesus Christ and his finished work on the cross. This would be equivalent to their assuming “again” (palin, v. 1) the old yoke of bondage. In Gal 3–4 Paul drew a parallel between Jewish servitude under the Mosaic law and Gentile slavery to evil elements of the world. The same analogy still applies in the present context. For the Galatians to reject the cross of Christ by going “forward” into Judaism by accepting circumcision as a means of salvation would be the same as their sliding “backwards” into the paganism of their former life. For Paul, Jesus Christ was all or nothing. If you reject him now, he warned the Galatians, then he will be (future tense) of no use to you at all on the Day of Judgment.21
21 Longenecker denies that ὠφελήσει has any reference to the future eschaton, referring instead to the present alienation from Christ that a rejection of his redemptive work would imply (Galatians, 226). Betz (Galatians, 258–59), however, sees here a reference to the Parousia and Last Judgment. Cf. Rom 2:25–27.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 357.
3-4절) 바울은 율법을 받은 사람의 경우에는 율법 전체를 행해야할 의무를 가지고 있다고 말하고 있다. 율법의 의로 구원을 얻기 위해서는 하나도 빠짐없이 그 율법을 지켜야만 하는데 이것은 거의 불가능하다. 마치 거대한 맹수를 율법이라는 사슬로 묶어두었는데 그 고리중에 하나라도 끊어지면 맹수는 우리를 공격할 것이다. 그렇게 율법안에서 의롭다 함을 얻으려하는 자는 결국 그리스도에게서 끊어지고 은혜에서 떨어져 멀어지게 되는 것이다. 반대로 우리가 그리스도의 구원의 은혜를 힘입어 서 있을때 우리의 어떠함에 의해서가 아니라 그리스도의 은혜와 사랑이 우리를 구원하는 것이다.
할례를 받는 다는 것은 율법의 모든 순종을 위한 첫 걸음으로 보는 것이다.
5-6절) 성령으로, 믿음을 따라 의의 소망을 기다림
- “By the Spirit” and “through faith” recall two of the major emphases over which Paul had labored throughout the epistle. The Spirit was first introduced in 3:1–5 in the context of Paul’s reminder to the Galatians of their conversion to Christ and the great difference it had made in their lives. In Gal 4:6 Paul further linked the sending of the Spirit into the hearts of God’s children with the sending of the Son into the world to accomplish his redemptive mission. In Gal 4:29 Isaac, representing believers in Jesus Christ, was described as “the son born by the power of the Spirit.” The mention of the Spirit in this present verse anticipates the increasingly prominent role Paul would assign to the Spirit in his depiction of the Christian life in the closing two chapters of the letter. Similarly, the catchword “by faith” has been close to the center of Paul’s doctrinal exposition since its initial appearance in the summary definition of justification in 2:15–16. Paul’s rehearsing of the Abraham story in particular focused on the patriarch’s faith which God “credited to him as righteousness” (3:6). Faith is also directly connected with baptism and the unity of the church associated therewith (3:26–29). Here in Gal 5–6 faith is intimately connected with love, so much so that Paul could say, “The only thing that counts is faith expressing itself through love” (5:6). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 360.
골 3:11에 따르면 "거기에는 헬라인이나 유대인이나 할례파나 무할례파나 야만인이나 스구디아인이나 종이나 자유인이 차별이 있을 수 없나니 오직 그리스도는 만유시요 만유 안에 계시니라”라고 말한다. 과거 구약의 관점에서 할례는 대단히 중요한 부분이었지만 신약에 와서 이는 지엽적인 문제가 된 것이다.
구원의 은혜는 오직 믿음을 통해서 이다. 과거 카톨릭 신학에서 '사랑으로 만들어지는 믿음’을 강조했는데 칭의의 관점에서 이는 오해의 소지가 있다. 바울은 칭의를 말할때 믿음과 사랑을 함께 말하지 않는다. 오직 믿음으로만 구원을 얻게 되는 것을 강조한다. 그러므로 사랑을 구원을 얻는데 있어서 추가적인 선결조건이 될 수 없다. 하지만 본문이 말하는 것처럼 사랑으로써 역사하는 믿음 매우 중요하다.
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