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25 whom God jput forward as ka propitiation lby his blood, to be received by faith. This was to show God’s righteousness, because in mhis divine forbearance he had passed over nformer sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. 
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 3:25–26.

25절) 하나님께서 예수를 그의 피로 믿음으로 말미암는 화목제물로 세우셨습니다. 이는 하나님의 의로우심을 나나태는 것입니다. 왜냐하면 하나님의 길이 참으심으로 이전의 죄를 간과하셨기 때문입니다.
본문에서 믿음으로를 어떻게 해석하느냐가 다양하다.
(롬 3:25, 개정) 『이 예수를 하나님이 그의 피로써 믿음으로 말미암는 화목제물로 세우셨으니 이는 하나님께서 길이 참으시는 중에 전에 지은 죄를 간과하심으로 자기의 의로우심을 나타내려 하심이니』
(롬 3:25, 개역) 『이 예수를 하나님이 그의 피로 인하여 믿음으로 말미암는 화목제물로 세우셨으니 이는 하나님께서 길이 참으시는 중에 전에 지은 죄를 간과하심으로 자기의 의로우심을 나타내려 하심이니』
(롬 3:25, 새번역) 『하나님께서는 이 예수를 속죄제물로 내주셨습니다. 그것은 그의 피를 믿을 때에 유효합니다. 하나님께서 이렇게 하신 것은, 사람들이 이제까지 지은 죄를 너그럽게 보아주심으로써 자기의 의를 나타내시려는 것이었습니다.』
(롬 3:25, 바른) 『하나님께서 이 예수님을 그분의 피를 믿음으로 말미암는 속죄 제물로 세우셨으니, 이는 하나님께서 오래 참으시며 이전에 지은 죄를 간과하시어 자신의 의를 나타내시려는 것이다.』
(롬 3:25, 쉬운) 『하나님께서 예수님을 화목 제물로 내어 주셨으며, 누구든지 예수님의 피를 믿음으로 죄를 용서받게 됩니다. 하나님은 이전에 살았던 사람들이 지은 죄에 대해 오래 참으심으로 심판하지 않으셨습니다. 이렇게 하여 하나님께서는 그분의 의로우심을 보이셨습니다.』
(Rm 3:25, NIV11) 『God presented Christ as a sacrifice of atonement,* through the shedding of his blood - to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished - / *The Greek for sacrifice of atonement refers to the atonement cover on the ark of the covenant (see Lev. 16:15,16).』
(Rm 3:25, ESV) 『whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins.』
(롬 3:25, NASB) 『whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed;』
(Rm 3:25, NLT) 『For God presented Jesus as the sacrifice for sin. People are made right with God when they believe that Jesus sacrificed his life, shedding his blood. This sacrifice shows that God was being fair when he held back and did not punish those who sinned in times past,』
(롬 3:25, KJV) 『Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;』

하나님의 거룩하심은 죄인을 사하심에 있어서 타협하지 않으신다. 그래서 예수의 피는 하나님의 진노를 화해시키거나 충족시키킨다. 본문속에서 화목제물로 번역된 단어는 propitiation으로 타셥, 화해, 중재를 의미한다. 그래서 어떤 학자들은 이 단어보다 expiation로 번역해야 한다고 주장한다. 이는 죄를 씻어냄이라는 의미이다. 하지만 본문의 화목제물은 단지 죄를 씻어내는 것의 의미 뿐만 아니라 하나님의 진노를 잠재우고 충족시키는 것으로도 해석할 수 있다. 하나님의 의로운 분노는 죄를 사하기 전에 반드시 화해, 해결되어야 한다. 그래서 하나님께서는 당신의 사랑하시는 아들을 보내심으로 죄룰 거부하는 하나님의 거룩한 분노를 충족시키신 것이다. 이것으로 하나님의 의로우심을 드러내신 것이다. 그런데 이 과정에서 의로우신 하나님이 이전 죄를 간과하실 수 있느냐는 질문이 제기된다. 다른 말로 하면 완전히 거룩하신 하나님이 어떻게 즉각적으로 인간을 심판하지 않으시고 참으시는가 말이다. 바울의 대답은 바로 하나님께서 십자가의 예수를 바라보셨다는 것이다. 십자가에서 예수는 죄인들을 위하여 죽으셨고 죄가 만들어내는 죄책에 대해서 완전한 지불을 하셨다.
이 십가가는 바로 하나님의 공의와 사랑이 만나는 지점이다. 죄로 죽을 수 밖에 없는 우리들을 길이 참으신 것은 바로 예수의 십자가 때문이었다.
- Jesus’ blood “propitiated” or satisfied God’s wrath (1:18), so that his holiness was not compromised in forgiving sinners. Some scholars have argued that the word propitiation should be translated expiation (the wiping away of sin), but the word cannot be restricted to the wiping away of sins as it also refers to the satisfaction or appeasement of God’s wrath, turning it to favor (cf. note on John 18:11). God’s righteous anger needed to be appeased before sin could be forgiven, and God in his love sent his Son (who offered himself willingly) to satisfy God’s holy anger against sin. In this way God demonstrated his righteousness, which here refers particularly to his holiness and justice. God’s justice was called into question because in his patience he had overlooked former sins. In other words, how could God as the utterly Holy One tolerate human sin without inflicting full punishment on human beings immediately? Paul’s answer is that God looked forward to the cross of Christ where the full payment for the guilt of sin would be made, where Christ would die in the place of sinners. In the OT, propitiation (or the complete satisfaction of the wrath of God) is symbolically foreshadowed in several incidents: e.g., Ex. 32:11–14; Num. 25:8, 11; Josh. 7:25–26.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2163.

- At the heart of the discussion is whether the term means “propitiation” (an appeasing of wrath) or   p 117  “expiation” (a covering for sin).17
Some scholars feel that since the appeasing of divine wrath is a pagan concept, it would not be appropriate to apply it to the God of the Judeo-Christian faith. Morris, a major proponent of the view that propitiation is the correct understanding, presents two major reasons for rejecting the arguments of those with that position: (1) the meaning of the word (“the removal of wrath”) and (2) the context (1:18–3:20) show that all are sinners and under the wrath of God. And if the term does not mean the removal of wrath, everyone is still under it.18 If the idea of the wrath of God does not necessarily carry with it any of the negative connotations of human anger, there should be no particular reason why the appeasing of divine wrath cannot be understood in the same way.
Although the term “propitiation” may not be the best translation, the Greek term is best understood as the placating of God’s wrath against sin.19 Thus Jesus Christ is the one set forth20 by God as a propitiatory sacrifice to be received through faith. That sacrifice involved the death of his Son.   p 118  Grammatically, “in his blood” may go with “sacrifice of atonement” or may complete the phrase “through faith.” Although the former probably is correct, in either case the meaning of the verse remains essentially the same.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 116–118.

본문의 화목제물은 '힐라스테리온'으로 속죄소, 시은좌를 말한다. 이것은 법궤를 덥는 뚜껑으로 지성소 안에 있는 것이다. 바로 이곳에서 대속죄일에 하나님께서 인간들의 죄를 속하셨다. 바로 십자가 위해서 주님께서 이 일을 이루신 것이다.
- Greek hilastērion, which refers to the “atonement cover” in Heb 9:5 and most of its occurrences in the Greek OT. This “atonement cover” was a plate that covered the ark of the covenant law in the inner sanctuary (the Most Holy Place) of the OT tabernacle. It figures prominently in the Day of Atonement ritual (Lev 16:2, 13–15) and came to signify the place where God deals with his people’s sins. Christ, on the cross, is now the final and definitive “place” where God deals with the sins of his people. As in the OT ritual, Christ’s sacrifice is propitiatory; i.e., it functions, among other things, to satisfy God’s wrath against sin (1:18; 2:5; 1 John 2:2).
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), 2297.

본문의 세우셨다라는 표현은 제공하다. 공개적으로 나타내다, 계획하다라는 의미이다. 또한 그의  피는 바로 예수님의 희생적인 죽음을 의미한다.
- “God offered Christ so that he would become the one by whom men’s sins are forgiven. Christ would do this by his death. By people’s faith in Christ they would experience forgiveness,” or “God offered Christ so that because Christ died he would cause men to have their sins forgiven; they would have their sins forgiven because they had faith in Christ.”
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), 68.

26절) 이는 그분의 의로움을 지금 나타내려는 것입니다. 그래서 그분이 의로우시며 또한 예수를 믿는 자를 의롭다라고 하시는 분이심을 보여주려 하십니다.
예수의 희생 적 죽음, 십자가 사건을 통해서 하나님께서는 자신이 거룩하심, 의로우심을 타나내시고 동시에 예수를 믿는 죄인들 또한 의롭다고 하셨다. 십자가 위에서 하나님의 의와 인간의 의가 동일하게 성취된 것이다.
25절과 26절은 연결선 상에서 봐야 한다. 전에 지은 죄에 대해서는 간과하심으로 의로우심을 나타내셨고 이제는 십자가에서 그분의 의로우심을 나타내신 것이다.
- The redemptive work of God through his Son Christ Jesus is the most amazing event in the history of the universe. Never would such a plan have risen in the human mind. God brings a just sentence of death upon all, for all have sinned. He then provides a sinless sacrifice, his only Son, to atone for the unrighteousness of the wayward human race. From God’s standpoint forgiveness is freely offered. All that remains is for people to accept that forgiveness. The obligation is to believe, to trust in the redemptive work of Christ. The good news is good only to those who receive it. God offers his righteousness to those who will receive it, not as something to supplement their own good works but as a gift that alone can place them in a right standing with God.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 118.


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하나님나라를 꿈꾸며(Kingdom of God)peterjoy 님의 블로그입니다.
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Peter Confesses Jesus as the Christ
27 oAnd Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, “Who do people say that I am?” 28 And they told him, p“John the Baptist; and others say, qElijah; and others, one of the prophets.” 29 And he asked them, “But who do you say that I am?” Peter answered him, r“You are sthe Christ.” 30 tAnd he strictly charged them to tell no one about him.
Jesus Foretells His Death and Resurrection
31 uAnd he began to teach them that vthe Son of Man must wsuffer many things and xbe rejected by the elders and the chief priests and the scribes and be killed, and yafter three days rise again. 32 And he said this zplainly. And Peter took him aside and began to rebuke him. 33 But turning and seeing his disciples, he rebuked Peter and said, a“Get behind me, Satan! For you bare not setting your mind on the things of God, but on the things of man.”
34 And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him cdeny himself and dtake up his cross and follow me. 35 For dwhoever would save his life4 will lose it, but whoever loses his life for my sake eand the gospel’s will save it. 36 fFor what does it profit a man to gain the whole world and forfeit his soul? 37 For gwhat can a man give in return for his soul? 38 For hwhoever is ashamed of me and of my words in this iadulterous and sinful generation, of him will the Son of Man also be ashamed jwhen he comes in the glory of his Father with kthe holy angels.”

o For ver. 27–29, see Matt. 16:13–16; Luke 9:18–20
p ch. 6:14; Matt. 14:2; Luke 9:7
q Luke 9:8; [ch. 9:11; Matt. 17:10; John 1:21]
r John 11:27
s ch. 14:61, 62; See Matt. 1:17
t Matt. 16:20; Luke 9:21; See Matt. 12:16
u For ch. 8:31–9:1, see Matt. 16:21–28; Luke 9:22–27
v ch. 10:33; [Luke 13:33]
w ch. 9:30, 31; Matt. 17:12, 22, 23; Luke 24:7
x Luke 17:25; 1 Pet. 2:4; [ch. 12:10]
y ch. 10:34; Matt. 27:63; [Matt. 12:40]; See John 2:19
z John 16:25
a [Matt. 4:10]
b Rom. 8:5; Phil. 3:19; Col. 3:2; [Phil. 2:5]
c [2 Tim. 2:12, 13]
d See Matt. 10:38, 39
d [See ver. 34 above]
4 The same Greek word can mean either soul or life, depending on the context; twice in this verse and once in verse 36 and once in verse 37
e ch. 10:29; [1 Cor. 9:23; 2 Tim. 1:8; Philem. 13]
f [Luke 12:20]
g [Ps. 49:7, 8]
h Rom. 1:16; 2 Tim. 1:8, 12, 16; Heb. 11:16; 1 John 2:28; [Matt. 10:33]
i Isa. 57:3; Matt. 12:39; James 4:4
j Dan. 7:10, 13; Zech. 14:5; Matt. 24:30; 25:31; 26:64; Acts 1:11; 1 Thess. 1:10; 4:16; Jude 14; Rev. 1:7; [Deut. 33:2]
k Acts 10:22; Rev. 14:10; [Matt. 13:41; 16:27]
 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Mk 8:27–38.

27절) 예수님께서 앞서 벳세다에서 가이사랴 빌립보라는 지역으로 가시면서 제자들에게 말씀하신다. 가이사랴 빌립보는 갈릴리 호수에서 약 40km정도 북쪽에 있는 마을로 바알 숭배의 중심지였고 헬라의 신들을 섬기는 곳이면서 또한 황제 숭배의 도시였다. 이 이름은 빌립보 황제의 이름을 따서 지은 도시였다. 이처럼 황제의 도시, 우상의 도시에서 주님은 제자들에게 묻고 계시는 것이다. 먼저는 “사람들이 나를 누구라고 하느냐?”라고 물으신다. 
- Caesarea Philippi constituted a rebuilding and enlargement of the ancient city of Paneas by Philip the tetrarch. Paneas was the site of a grotto dedicated to the god Pan. When Herod the Great acquired Iturea, he built a temple in Paneas and dedicated it to the emperor Augustus. When Herod died and Philip succeeded him as the Roman client-king, he renamed the city for the emperor and for himself. The qualification “of Philip” was a necessity in order to distinguish the city, which was about twenty-five miles north of Lake Galilee, from the Caesarea on the Mediterranean Sea, which was built by Herod the Great and also named for Augustus. The city enjoyed a most beautiful setting at the foot of Mt. Hermon and beside some gushing springs that constitute one of the sources of the Jordan River.
The Greek expression “on the way” appears seven times in this division (also 9:33, 34; 10:17, 32, 46, 52) and only twice elsewhere (8:3; 11:8). It characterizes the division and perhaps even sets forth a theme of the division. Some describe the entire division as a journey to Jerusalem, but that journey does not begin until 10:1. The entire division is, however, a journey to discipleship.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 134.

28절) 이에 제자들은 “세례 요한, 더러는 엘리야, 더러는 선지자중에 한 분입니다”라고 대답했다. 이 대답은 앞서 막 6:14-15절에 나왔던 내용으로 예수님은 이 사람들이 자신이 누구인지에 대답했던 이 대답에 만족하지 못하고 계신다. 

29절) 이에 예수님께서는 무리들이 나에 대해서 이야기하는 것 말고 그러면 너희 제자들은 나를 누구라고 생각하느냐라고 물으신다. 이에 제자들중에 베드로가 나서서 “주는 그리스도이십니다”라고 대답한다. 이 그리스도라는 단어는 헬라어 메시야에 상응하는 단어이다. 그렇다면 지금 베드로가 고백한 그리스도라는 고백은 과연 어떤 의미의 고백인가? 의심의 여지없이 베드로는 유대인들이 메시야에 대해서 가지고 있었던 일반적인 이해, 즉 로마의 압제로부터 유대인들을 해방시키는 해방자로서의 메시야를 기대했을 것이다. 초기 기독교시대에 고난받는 메시야에 대한 이해가 있었는지는 불분명하다. 지금 베드로의 고백은 옳은 고백이지만 충분한 고백은 아닌 것이다. 이 고백은 어떤 의미에서 앞선 무리들의 고백과 닮았을 뿐만 아니라 앞서 벳세다에서 처음 불완전한 치유를 보여주었던 맹인의 사건을 연상케 한다. 
- In the Greek text the word translated “you” is emphatic because it is the first word in the clause. The NIV evidently tries to bring that out by inserting “But what about you?” Peter functioned as the spokesman for the group so that the confession was as much theirs as it was his. The term “Christ” has not appeared since 1:1. “Christ” is the Greek equivalent of the Hebrew “Messiah.” It is translated “Messiah” here by the NRSV, NEB, REB, and GNB.
The account provides another instance of Mark’s use of irony. On the one hand, Peter’s confession went beyond that of the crowds. Jesus was the promised Messiah/Christ. On the other hand, the sequel shows that Peter and the other disciples did not understand what kind of Messiah Jesus was. No doubt Peter had a typical Jewish understanding of a military conqueror who would free the Jews from foreign domination. There is no evidence that any Jew in pre-Christian times thought in terms of a suffering Messiah. The confession, although correct, was also inadequate.1 For this reason Mark did not indicate that Jesus either accepted or rejected it (cf. Matt 16:17–19). The confession resembles the first, incomplete phase of the previous healing.

NIV New International Version
1 Following the word “Christ,” a few textual witnesses, including one very good one, add “the son of God” or “the Son of the living God”; but this is clearly an assimilation to Matt 16:15, where the words are authentic (cf. also Luke 9:20).
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 134–135.

30절) 예수님께서는 자기의 일을 아무에게도 알리지 말라고 경고하셨다. 예수님께서 이를 경고하신 이유는 대중들이 메시야의 본질과 역할을 오해하고 있었고 또한 그 예수님을 오직 메시야로 규정하는 것은 이런 오해를 불러일으킬수 있기 때문이다. 물론 예수님은 앞서 이야기한대로 해방자로서 오신 것이 사실이지만 이 역할이 그분의 메시야로서의 모든 역할이 아니라는 사실을 대중들이나 제자들은 제대로 깨닫지 못하고 있었기에 이러한 오해를 더 확산시키지 않기 위해서 주님께서는 이런 이야기를 사람들에게 이야기하는 것을 경고하신 것이다. 그런데 본문에서 경고하다라는 단어가 뒤에 33절에 나오는 꾸짖다라는 ‘에피티마오’와 같은 단어이다. 
- Understanding why Jesus would command silence about a healing or exorcism is relatively easy, but why he would attempt to prevent further confession of his identity is relatively difficult. The answer has to do both with the popular misconception of the nature and role of the Messiah and with the insufficiency of identifying Jesus only as the Messiah. The verb translated “warned” ordinarily means to rebuke (previously in 1:25; 3:12; 4:39 and in vv. 32–33 following, although the first two are obscured in the NIV). The association of this term with demons and Satan (1:25; 3:12; 8:33) suggests that the popular conception of messiahship is not only inadequate but erroneous.
NIV New International Version
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 135.

- The Three Major Passion Predictions in Mark
Three times in Mark 8–10 Jesus predicts his death, the disciples fail to understand or to respond appropriately, and he then teaches them about discipleship.
Announcement of Jesus’ DeathFailure on the Part of the DisciplesJesus Teaches on Discipleship
Jesus will suffer, be rejected, killed, and will rise after three days (8:31)Peter rebukes Jesus (8:32–33)Jesus commands them to deny themselves, take up their cross, and follow him (8:33–9:1)
Jesus will be delivered, killed, and will rise after three days (9:30–31)The disciples do not understand the saying and are afraid to ask him about it (9:32)Jesus teaches that the first must be last and that those who receive children in his name receive him (9:33–50)
Jesus will be delivered, condemned, mocked, flogged, killed, and will rise after three days (10:33–34)James and John ask that they may sit next to Jesus in his glory (10:35–37)Jesus teaches that, to be great, they must become servants; to be first, they must become slaves; and that he came to serve by giving his life as a ransom for many (10:38–45)
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1910.

31절) 이제 베드로의 신앙고백이후에 비로서 제자들에게 주님께서는 자신이 많은 고난을 받고 장로들과 대제사장들과 서기관들에게 죽임을 당하고 사흘 만에 살아나실 것을 가르치셨다. 이 본문속에서 제자들은 아직 주님에 대한 이해가 완벽하지 않다는 것을 보여주고 있다. 보아도 보지 못하는, 들어도 그것이 무엇을 의미하는지 깨닫지 못하는 상태의 제자들을 향해서 주님께서 가르치고 계신다. 자신과의 관계속에 다른 사람들이 고백하는 것보다 한발더 나아온 베드로의 고백위에 이제 자신의 고난과 죽음과 부활에 대해서 가르치시고 계신 것이다.
- Only here did Mark suggest a reason for the “messianic secret.” The expression “began to teach” suggests that the teaching was new. The term “Son of Man” was used previously only in 2:10, 28 with reference to Jesus’ ministry in Galilee. In the last half of the Gospel, it is used more frequently with reference to Jesus’ suffering and death (here; 9:9, 12, 31; 10:33, 45; 14:21, 41) and his glorious return (8:38; 13:26; 14:62). A comparison of Mark 8:29, 31 clearly shows that Jesus preferred the term “Son of Man” to “Messiah/Christ.”
The verb translated “must” (dei) suggests divine necessity, probably as it is indicated in the Scriptures. The most obvious Scripture is Isa 52:13–53:12, which also avoids the title “Messiah.” The word “elders” refers to the Jewish leaders in general. The New Testament is not the only work to use the plural “chief priests.” In Josephus it includes the chief priest, former chief priests, and members of the aristocratic families who had important positions in the priestly hierarchy. As before, “teachers of the law” is the NIV’s paraphrase of the term that traditionally has been translated “scribes.”

NIV New International Version
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 136.

32-33절) 예수님께서 자신의 고난과 죽음에 대해서 공개적으로 말씀하시자 베드로가 예수님을 옆으로 데려와 꾸짖었다. 이에 예수님께서 다시 제자들을 보시며 베드로를 꾸짖으셨다. “사탄아 내 뒤로 물러가라. 네가 하나님의 일을 생각하지 아니하고 도리어 사람의 일을 생각하고 있구나”라고 말씀하셨다. 베드로는 지금 예수님께서 정치적인 메시야로 오셔서 자신들을 구원해주실 것을 기대했는데 도리어 주님은 무리들 앞에서 자신의 죽음과 고난을 이야기하신 것이다. 이에 베드로는 예수님을 따로 이끌고와서 그분에게 그러시면 안됩니다라고 꾸짖고 있는 것이다. 하지만 주님께서는 이런 베드로를 향해서 마치 사탄을 대적하고 꾸짖듯이 그를 꾸짖고 계신다. 눈앞의 사탄을 꾸짖으시며 내 앞에서 물러갈것을 명하신다. 이는 시야에서 사라지라는 의미인 동시에 유혹을 그칠 것을 명하고 계신 것이다. 이는 제자들로 하여금 그분의 고난에 동참할 것과 제자도의 길에 동참할 것을 촉구하시는 것이다. 

34절) 예수님께서는 무리와 제자들을 부르셔서 “누구든지 나를 따라 오려거든 자기를 부인하고 자기 십자가를 지고 나를 따르라”고 말씀하신다. 주님을 따른다는 것을 바로 주님의 제자가 된다는 것이다. 자기를 부인하는 것은 단지 금욕주의나 자기를 미워하는 것을 의미하는 것이 아니다. 이는 자기중심성에 대한 포기를 의미하는 것이다. 나의 삶의 주재권이 내가 아니라 내가 따르는 주인에게 있다는 것을 고백하는 것을 의미한다. 나의 의지를 포기하고 하나님의 뜻을 따르는 것, 그리스도의 사랑이 나의 삶을 채우는 것을 말한다. 
- To deny oneself is not to do without something or even many things. It is not asceticism, not self-rejection or self-hatred, nor is it even the disowning of particular sins. It is to renounce the self as the dominant element in life. It is to replace the self with God-in-Christ as the object of affections. It is to place the divine will before self-will.
In the first Christian century an admonition to take up a cross could only have been an admonition to martyrdom. It reflected the practice of compelling a condemned person to carry the horizontal piece of the cross on which he was going to die. Evidently Jesus was too weak to carry his (15:21) or at least to do so all the way (cf. John 19:17), but he died nonetheless. That is what Jesus called on his followers to be willing to do. Many of his early followers did in fact die by crucifixion and in other ways. When martyrdom ceased to be common, cross bearing properly became a symbol of following Jesus in sacrificial service. The concept should never be cheapened by applying it to enduring some irritation or even a major burden. It is closely related to self-denial, involving a willingness to give up everything dear in life and even life itself for the sake of Jesus. It is a willingness to suffer for Jesus and for others. Such a concept of discipleship is so radical that many contemporary Christians in the West have difficulty relating to it.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 137.

35-37절) 누구든지 자기 목숨(프쉬케)을 구원하고자 하면 잃을 것이요 누구든지 나와 복음을 위하여 자기 목숨을 잃으면 복음이 우리의 목숨을 구원할 것이다. 본문에서는 목숨에 대한 역설을 이야기한다. 이땅에서의 자기 중심적인 삶을 추구할때 하나님과의 영원한 관계에서의 생명을 잃을 것이고 반대로 하나님과 적대적인 자기 중심적인 삶을 포기하고 그리스도와 복음을 위하여 자신의 삶을 드릴때 반대로 영원한 하나님과의 관계안에서의 생명을 찾게 된다는것이다. 
- Jesus’ paradoxical statement demands two different senses of the word   p 1911  “life”: whoever lives a self-centered life focused on this present world (i.e., would save his life) will not find eternal life with God (will lose it); whoever gives up his self-centered life of rebellion against God (loses his life) for the sake of Christ and the gospel will find everlasting communion with God (will save it; see v. 38).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1910–1911.
본문의 목숨으로 번역된 프쉬케는 때때로 영혼으로 번역되는데 헬라 문화권에서는 육체와 분리된 인간의 독립적인 본질, 상태를 의미한다. 하지만 이것을 성경의 개념이 아니다. 성경은 이 단어를 통해서 인간안에 하나됨, 총체성을 강조한다. 
- The word translated “life” (psychē) in v. 35 is sometimes translated “soul,” as in vv. 36–37 of the NIV. Generally, when people read or hear the word “soul,” they think in Greek terms of an independent element in human nature that is separate from the physical body. This is not a biblical concept. The biblical emphasis in the word is on the wholeness and oneness of the person or self. Therefore “life” is the best translation, and it ought also to be used in vv. 36–37, as in the RSV, NRSV, GNB, and REB.3 Of course, more is involved than mere physical life, and that probably is why some translations revert to “soul” in vv. 36–37.
NIV New International Version
3 The NEB has “self” in vv. 36–37, and this too is a good translation.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 137–138.

38절) 주님께서는 이제 이 음란하고 죄 많은 세대에 나(주님)와 나의 말을 부끄러워 하면 인자이신 주님도 아버지의 영광으로 거룩한 천사들과 오실때, 곧 재림의 때에 그를 부끄러워 하실 것이라고 말씀하신다. 본문은 제자도의 대가에 대해서 말하고 있다. 제자됨을 인정하며 나아감에 있어서 자신을 부인하고 자기의 목숨을 드리는 것이 필요하고 이 시대속에 주님을 부끄러워하지 않아야 한다는 것이다. 초대 교회에서 믿음은 바로 주님을 부끄러워하지 않는 것이었다. 그 주님의 이름을 믿고 인정하는 것이 믿음인 것이다. 그런데 주님을 부끄러워한다는 것은 바로 주님을 믿지 않는다는 것이고 주님을 믿지 않을때 우리는 주님의 재림때에 부끄러워하게 될 것이다. 
- In the first century being ashamed of Jesus and his words had particular reference to denying him in time of persecution. The idea can be applied to other situations. The background of the expression “adulterous … generation” is the Old Testament, where unfaithfulness to God is sometimes described as adultery (e.g., Jer 3:6–9; 13:27; and Hosea, where Gomer is a picture of unfaithful Israel).
Mark indicated that Jesus predicted not only his death and resurrection but also his return. Some interpreters, however, claim that Jesus here made a distinction between himself and the coming Son of Man. In view of the fact that the term “Son of Man” is often a substitute for the pronoun “I,” this claim is most unlikely.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 138.


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11 See with what large letters I am writing to you jwith my own hand. 12 kIt is those who want to make a good showing in the flesh lwho would force you to be circumcised, and only min order that they may not be persecuted for the cross of Christ. 13 For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. 14 But far be it from me to boast nexcept in the cross of our Lord Jesus Christ, by which2 the world ohas been crucified to me, and I to the world. 15 For pneither circumcision counts for anything, nor uncircumcision, but qa new creation. 16 And as for all who walk by this rule, rpeace and mercy be upon them, and upon sthe Israel of God. 17 From now on let no one cause me trouble, for I bear on my body the marks of Jesus. 18 
tThe grace of our Lord Jesus Christ be uwith your spirit, brothers. Amen.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 6:11–18.

11절) 바울이 직접 쓴 큰 글자, 아마도 바울의 서신이 다른 필사자에 의해서 대필 혹은 받아쓰기가 되었는데 이제 이 서신을 마치면서 마지막 본문을 바울이 직접 쓰고 있다는 사실을 강조하고 있는 것으로 보인다. 
- Paul probably has been dictating the letter to a scribe (see also Rom. 16:22).   p 2256  Now, however, he adds his “signature” to the letter (see 2 Thess. 3:17)—a postscript in his own handwriting, which entailed large letters! Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2255–2256.
- It was a common convention of Hellenistic letter writing that a secretary or amanuensis would prepare the main body of the letter while the sender would append his signature and perhaps a few closing words of benediction as a way of attesting the contents of the letter and assuring the reader of his full endorsement. We follow much the same practice today when an attorney or legal secretary draws up an official document that requires the signature of a client for validation. We gather from other comments in Paul’s letters that it was customary for him to dictate his letters orally to an amanuensis and then add a personal postscript and signature in his own hand at the end of the epistle (cf. 1 Cor 16:21; 2 Cor 10:1; 2 Thess 3:17; Col 4:18). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 430.
왜 마지막 친필 사인, 인사를 하면서 큰 글자로 썼을까? 그의 시력이 약해져서, 심한 고문으로 필력이 떨어져서, 계속되는 장막 깁는 일, 노동으로 인해서, 복잡한 헬라 문장보다 자신의 모국어인 셈족 언어를 강조하기 위해서 etc. 

12-13절) 바울은 서신을 마무리하면서 다시 한번 갈라디아 교회의 신자들에게 구원의 필수조건으로 할례를 받아야 한다는 거짓된 주장에 대하여 방점을 찍고 있는 것이다. 행 15:1의 주장처럼 많은 유대 신자들은 할례를 구원의 필수조건으로 여겼다. 하지만 바울은 할례가 유의미하지만 꼭 필요한 것은 아니라고 여겼다. 유대인들은 많은 이방인들이 개종하여 유대인이 되었다는 외부적인 증거를 얻기 위해서 할례를 주장한 것이다. 이러한 의도는 정당하지 않다는 것을 지적하고 있는 것이다. 
육체의 모양을 내는 것이 바로 할례인데, 이방인이 할례를 받았다는 이러한 것으로 자랑하려는 것이 그들의 동기였던 것이다. 이는 마치 선교사들이 선교대회때 개종자들의 사진을 보여준다던지 그들을 데려와서 보여주는 것과 같다. 이는 마치 삼상 18장에 미갈을 아내로 얻기 위해서 다윗이 200명의 블레셋 남자들을 죽이고 그들의 포피를 사울에게 바친것과 같다. 바울의 대적자들은 이방인들의 포피를 바치는 것을 자신들의 승리, 자랑으로 여긴 것이다.
- Paul’s opponents evidently were Jewish Christian missionaries who were waging an aggressive evangelistic campaign of their own. It is not far-fetched to imagine that they had strong ties to the “Mother Church” at Jerusalem, especially to the ultralegalistic wing in it—the same group that gave Paul such a hassle upon his subsequent return to the city of his early adulthood (cf. Acts 21–22). This party was well represented at the Jerusalem Council, where they argued (unsuccessfully) for the adoption of their policy toward Gentiles who wanted to become Christians: “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved” (Acts 15:1). There is no doubt that this view was deeply and sincerely held by many Jewish Christians who were alarmed at the large number of Gentiles being brought into the church through the ministry of Paul and his coworkers. Paul did not deny that there was an element of sincere conviction among his opponents, but he did claim that there was a more sinister and self-serving motivation at work as well. They wanted to boast and brag about how many Gentile Christians they had converted into Jewish proselytes. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 433.
- A gruesome story from the Old Testament provides an analogy for the Judaizers’ activity. In 1 Sam 18 we read of David’s negotiations with Saul concerning Michal, Saul’s daughter, whom David desired to marry. The “price” Saul proposed for this marital dispensation was “a hundred Philistine foreskins.” Thus “David and his men went out and killed two hundred Philistines. He brought their foreskins and presented the full number to the king so that he might become the king’s son-in-law. Then Saul gave him his daughter Michal in marriage” (1 Sam 18:27). Figuratively, Paul’s opponents were doing the same thing David and his soldiers had done of old: presenting Gentile “foreskins” as a mark of their own success and ingenuity as representatives of the Jewish Christian establishment. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 433–434.
이러한 육체의 자랑이라는 독의 해독제는 바로 날마다 십자가앞으로 나아가는 것이다.(5:24)

할례를 요구하는 것이 그리스도의 십자가로 말미암는 박해를 면하게 한다는 것은 무슨 의미인가? 오직 은혜로 얻는 구원이라는 복음의 가치를 타협하지 않고 전할때 많은 핍박이 있었다. 하지만 여기서 할례를 병행한다면 대적자들의 핍박을 면할 수 있지 않는가라는 것이다. 
- Paul suggested one additional motivation for the insistence of his Jewish Christian opponents that the Gentile Christians of Galatia undergo circumcision. They did this, he said, in order to “avoid being persecuted for the cause of Christ.” But how could the circumcision of Gentile believers in Galatia result in the nonpersecution of these itinerant missionaries? The most natural interpretation is to assume that Paul was here simply applying his own experience of persecution to the agitators. In other words, he was saying in effect: Sure, I could have avoided persecution too had I been willing to compromise the message of salvation by grace alone. By insisting on the circumcision of Gentile believers, the Judaizers could cast themselves in a favorable light with the local synagogue authorities: they were simply recruiting more Jewish proselytes for the nation of Israel, thereby mitigating, to some extent at least, the scandal of the cross with its particularistic emphasis on salvation through Jesus Christ alone. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 434.
실제로 주후 40-50년대에 열심당들이 율법을 따르지 않는 이방 그리스도인들을 핍박했다. 이러한 핍박을 피하기 위해서 할례를 택하도록 한 것이다. 
- Whatever the exact historical referent Paul had in mind, the theological meaning of his statement is clear: to follow Jesus Christ faithfully and to proclaim his gospel unflinchingly is to invite persecution. The Galatian Christians knew this from their own experience (cf. 3:4). By using the motivation of the Judaizers as a foil, Paul was here reminding them of how much they had already suffered for the cause of Christ and encouraging them to remain steadfast in their discipleship. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 435.



14절) 세상이 나에 대해서 십자가에 못박히고 나 또한 세상에 대하여 못박혔다. 이는 하나님에 대항하는 모든 세상의 제도가 더이상 자신에게 영향을 주지 못하게 되었음을 말하면서 동시에 바울또한 자신이 예수 그리스도를 섬김으로 세상에 대한 기대, 바램에 대하여 죽었음을 이야기하는 것이다. ‘주인 바꾸기’에 성공한 사람은 더이상 자신의 주인이 아닌 것에 대해서 영향을 주거나 받지 않는다는 것이다. 문제는 우리가 양다리를 걸치려고 한다는 것이다. 
- the world has been crucified to me. Paul is saying that the entire world system in all its glory, but in opposition to God, is dead or destroyed in its power to attract him; it has no influence or power over Paul, no appeal to him. and I to the world. Paul is (similarly) dead to the desires and attractions of the world, for he serves Christ as his new master. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2256.

십자가는 당시에 극혐의 단어이자 사형의 도구여서 로마인들마저 십자가라는 단어를 사용하기를 꺼려했다. 하지만 그리스도의 십자가의 죽음은 너무나도 명백한 사실이어서 이를 숨길수가 없자 이를 약화시키기 위해서 이렇게 말한다. “예수가 십자가에 못박힌 것은 사실이다. 이것이 하나님의 크신 사랑의 표현임에 틀림없다. 하지만 네가 진정한 이스라엘이 되기를 원한다면 뭔가 특별한 것을 해야한다”라고 가르쳤다. 
- The false teachers Paul confronted in Galatia, not unlike many contemporary theologians today, found the cross a matter of severe embarrassment. They could not deny that the Messiah had in fact been impaled on a Roman cross. That was too palpable and public an event for anyone to try to hide. But if they could not deny the cross, they would certainly de-emphasize it. They would conceal the full meaning of atonement by arrogating unto sinful human beings a share in their own salvation. Their argument might have run something like this: “Yes, of course, Jesus died on the cross, and that is a great example of God’s love. But if you want to be saved and really belong to the true Israel, then you must do something more than merely rely on that past event. Yes, Jesus was the Messiah, and he did a lot for us. But now it is up to you to complete what he began.”
Over against this kind of truncated gospel, Paul declared that what happened on the cross was more than a prolegomenon to salvation. “God was reconciling the world to himself in Christ,” for “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Cor 5:19, 21). What was true in Paul’s day is no less true in ours: where the doctrine of the cross is not received, Jesus Christ is not received. It has been well said that a person might preach with great knowledge and zeal upon everything in the Bible except the cross, and his preaching will have been in vain, for the message of the cross is the power of God unto salvation to all who believe (1 Cor 1:18).

 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 436–437.

본문은 십자가에 못박히신 그리스도, 세상, 그리스도인을 말한다. 그리스도께서 단번에 그 십자가에 달려 죽으셨고 죽음의 순간 온 피조 세계가 이에 반응했다. 땅이 흔들리고 태양이 빛을 잃고 무덤이 터졌다. 이는 사단의 세력이 이제 무력화 되었다는 것을 보여주시는 것이다. 사단은 여전히 자신이 피조세계를 다스린다고 외치지만 이제 운명을 다했음을 보여주신 것이다. 여기서 세상은 단순히 시간과 공간을 의미하는 물리적 체계라기 보다는 세상의 질서를 의미한다고 볼 수 있다. 그리스도의 십자가로 하나님 나라가 이땅에 이미 임했음을 선포하고 있는 것이다. 

15절) 본문은 앞서 5:6과 같다. 바울은 할례나 무할례는 아무것도 아니고 사랑으로 역사하는 믿음이 중요하다고 강조했다. 본문은 이제 새로운 피조물이 되는 것이 중요하다고 강조하고 있다. 
- In 2 Cor 5:17 Paul expressed this idea in fuller terms: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” The new creation, then, involves the whole process of conversion: the regenerating work of the Holy Spirit leading to repentance and faith, the daily process of mortification and vivification, continual growth in holiness leading to eventual conformity to the image of Christ. The new creation implies a new nature with a new system of desires, affections, and habits, all wrought through the supernatural ministry of the Holy Spirit in the life of the believer. No spiritual gymnastics, no twelve-step program on the deeper life, no quick-fix “How-to-Be-a-Better-Christian” seminar can produce this kind of transformation. Paul’s emphasis was on the act of God in effecting a new thing. This is the result of faith working by love leading to holiness culminating in a life filled with the Spirit. As Paul had done throughout the letter, so too here in these closing lines he reiterated the central thesis he had developed from numerous perspectives: no one is made right with God on the basis of external ceremonies or human efforts of any kind but only through the unilateral action of God in the cross and resurrection of Jesus Christ, the object of the believer’s trust and the One whose Spirit liberates and empowers all those whose sins are forgiven. Put otherwise, justification by faith is not a legal fiction but a living reality that manifests itself in the new creation. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 438–439.

16절) 이 규례를 행하는 자와 하나님의 이스라엘에게 평강과 긍휼을 빌고 있다. 여기서 규례를 행하는 자와 하나님의 이스라엘이 누구인가가 질문이다. 앞서 바울은 계속해서 유대인이나 이방인이나, 할례자나 무할례자나 오직 그리스도의 십자가를 자랑하는 자가 새로운 피조물이라고 말하고 있다. 바로 그 사람들, 그 교회가 하나님의 이스라엘이 되는 것이다. 

17절) 바울이 몸에 가지고 있던 예수의 흔적, ‘스티그마’가 무엇인가? 여러 이견이 있지만 그가 복음을 전하는 동안 받았던 많은 핍박(구타, 돌에 맞음, 채찍질)으로 인해 몸에 남은 상처일 것이다. 행 14:19-2-은 그가 루스드라에서 처음 복음을 전하고 당한 핍박을 묘사한다. 그렇다면 왜 바울은 이 서신의 마지막에 예수의 흔적을 이야기하고 있는가? 
- Why did Paul mention the brand marks here at the very end of his letter, as a kind of climactic conclusion to all that he had written? He did so for two reasons at least. First, Paul’s readers immediately would have identified the branding of the flesh with slavery, for slaves in the ancient world frequently were marked with the insignia of their master as a badge of identification. In addition, certain devotees of the mystery religions also tattooed themselves as a way of showing their devotion and loyalty to a particular cult or deity. So, in effect, Paul would have been saying: Look, I too have been branded! I am a slave of my faithful Savior Jesus Christ. If you care to look for yourselves, here is his insignia imprinted in my very flesh. I am no fair-weather Christian but one who has come to know his Lord in the fellowship of his sufferings as well as the power of his resurrection. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 442.

이 흔적을 그리스도인의 세례로 보기도 한다. 
- The baptized Christian has ceased to belong to the world and is no longer its slave. He belongs to Christ alone, and his relationship with the world is mediated through him.… The old man and his sin are judged and condemned, but out of this judgment a new man arises, who has died to the world and to sin. Thus this death is not the act of an angry Creator finally rejecting his creation and his wrath, but the gracious death which had been won for us by the death of Christ; the gracious assumption of the creature by his creator. It is death in the power and fellowship of the cross of Christ. He who becomes Christ’s own possession must submit to his cross, and suffer and die with him.… It is a death full of grace. The cross to which we are called is a daily dying in the power of the death which Christ died once and for all. In this way baptism means sharing in the cross of Christ.175
175
D. Bonhoeffer, The Cost of Discipleship (New York: Macmillan, 1968), 257–58.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 443.

18절) 그의 마지만 인사, 이는 1:3의 인사와 대구를 이룬다. 



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