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21 Is the law then contrary to the promises of God? Certainly not! For mif a law had been given that could give life, then righteousness would indeed be by the law. 22 But the Scripture nimprisoned everything under sin, so that othe promise by faith in Jesus Christ might be given pto those who believe.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 3:21–22.
갈라디아서 3장의 세가지 질문
1) 2절, 율법을 순종함으로 성령을 받았느냐 아니면 네가 들을 바를 믿음으로 받았느냐?
2) 19절, 그렇다면 율법의 목적은 무엇인가?
3) 율법이 하나님의 약속과 반대되는가?
- We come now to the third question Paul posed in Galatians 3. He opened the chapter by asking the Galatians, “Did you receive the Spirit by observing the law, or by believing what you heard?” (3:2). It was a question they could answer for themselves based on their experience of God’s working in their midst. The second query, “What, then, was the purpose of the law?” (v. 19), could not be so self-evidently answered and thus required a fuller explanation from the apostle. The third question, “Is the law, therefore, opposed to the promises of God?” elicits an immediate and indignant response, “Absolutely not!” Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 258.
21절) The law is certainly not contrary to the promises of God: Paul regards the law as “holy and righteous and good” (Rom. 7:12). But because of human sinfulness, the law was never able to give life (see Rom. 8:3). Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2251.
문제는 율법 자체에 있는 것이 아니라 우리의 악한 불순종의 모습니다. 율법은 우리가 얼마나 참담한 상태에 있는지를 알려주는 역할을 하고 있는 것이다. 하지만 이것이 우리를 하나님의 관심과 사랑에서 끊을 수 없다.
- But by this line of argument had not Paul fallen into the very dualism from which he had just recoiled in horror and shock? No, and for two reasons. First, he insisted that there was no defect in the law; rather, it was “holy, righteous, and good” (Rom 7:12). The problem is not the law but our sinful disobedience that the law brings to light and further exacerbates in order to show us how hopeless we are apart from the interposition of divine grace. Second, none of this has caught God off guard or taken him by surprise. From the beginning God knew and intended for the law to function in just this way. Thus E. P. Sanders sums up the thrust of Paul’s argument in Gal 3:21–25 in this way: “God always intended to save by faith, apart from law. God gave the law, but he gave it in order that it would condemn all and thus prepare negatively for redemption on the basis of faith (3:22, 24, the purpose clauses conveying God’s intention). The law was not given to make alive (3:21).”115
115 E. P. Sanders, Paul, the Law, and the Jewish People (Philadelphia: Fortress, 1983), 68. Sanders’ exegesis of Rom 7 is less satisfying given his thesis of Paul’s general inconsistency throughout that epistle. See the critique of Thielman, From Plight to Solution, 87–116.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 260–261.
22절) 성경이(율법이) 모든 것을 죄 아래에 가둔 이유는 심판이 목적이 아니라 예수 그리스도를 믿음으로 말미암는 약속을 믿는 자들에게 주기 위함이다. 우리는 어린 시절 부모님이나 선생님들의 가르침, 훈계, 징계를 받는다. 누구도 그 영향력을 벗어나서는 안된다. 그리고 그러한 훈계의 이유는 훈계를 통해서 자녀들은 상처주거나 아프게 하기 위함이 아니라는 사실을 안다. 이는 그 자녀가 건강하고, 바르게 자라게 하기 위함이다. 율법을 통해서 죄인된 사실을 깨닫고 인지하지 못한다면 우리에게는 구원의 가능성은 멀어진다. 모든이가 죄가운데 있기에 구원이 필요하다는 사실을 알게 되는 것이고, 바로 그분을 믿을때 구원의 약속을 받게 되는 것이다.
- The law (the Scripture), instead of giving “life” (v. 21) with God, imprisoned everything under sin (cf. Rom. 3:9–20). So rather than enabling all Israelites to have access to what was promised, the law was given so that the single “offspring,” Christ, would receive the blessing. The blessing is obtained by faith, not by their own obedience. God was certainly not surprised by the fact that the Israelites were unable to obey the law. In fact, at the end of the giving of the law, Moses foretold that the Israelites would not obey it (Deut. 31:24–29). Thus the law confirmed the promise to Abraham, that justification would come only by faith (Gal. 3:6–9, 14, 18). Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2251.
우리는 율법을 통하지 않고는 아브라함에게서 그리스도로, 약속에서 성취로 나아갈 수 없다. 그러나 하나님의 구원의 경륜석에서 율법은 이차적이고 종속적임에도 불구하고 반드시 필요하고 대체불가능한 역할을 한다. 이에 루터는 이렇게 말했다. “하나님께서 고치시기 위해서 상처입으셨고 살리시기 위해서 죽이신다."
- Thus we cannot move from Abraham to Christ, from promise to fulfillment, without going through the law after all. However secondary and subordinate in God’s overall economy of salvation, the law nonetheless has a necessary and irreplaceable role to play. For, as Luther said, “God wounds in order to heal; he kills in order to make alive.”121
121 LW 26.348.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 264.
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