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20 If with Christ tyou died to the uelemental spirits of the world, vwhy, as if you were still alive in the world, do you submit to regulations— 21 w“Do not handle, Do not taste, Do not touch” 22 (xreferring to things that all perish as they are used)—according to yhuman precepts and teachings? 23 These have indeed an appearance of wisdom in zpromoting self-made religion and asceticism and severity to the body, but they are aof no value in stopping the indulgence of the flesh.
tSee Rom. 6:2
uver. 8
v[Gal. 4:9]
wver. 16; 1 Tim. 4:3
x1 Cor. 6:13
yIsa. 29:13; Matt. 15:9; [Titus 1:14]
zver. 18
a[1 Tim. 4:8]
The Holy Bible: English Standard Version(Wheaton, IL: Crossway Bibles, 2016), 골 2:20–23.
20-21절) 세상의 초등학문은 우리로 하여금 붙잡지도 말고 맛보지도 말고 만지지도 말라고 요구한다. 우리가 그리스도와 함께 죽었는데 어찌 세상에 속한 것 같이 규례에 순종하느냐.
우리 믿는 자들은 그리스도와 함께 죽었으므로 세상에 속한 자들이 아니라 하늘에 속한 자들이기에 이 세상의 규례를 따를 필요가 없다는 것이다.
앞선 2:8절의 내용을 주목하라.
(골 2:8, 개정) 『누가 철학과 헛된 속임수로 너희를 사로잡을까 주의하라 이것은 사람의 전통과 세상의 초등학문을 따름이요 그리스도를 따름이 아니니라』
바울은 다시금 이 철학과 헛된 속임수, 사람의 전통과 세상의 초등학문과 함께 너희가 그리스도와 함께 죽었음을 선포한다. 그리스도와 합하여 세례를 받음으로 죄에 대하여 죽은 우리들, 또한 그리스도와 함께 의에 대하여 살아났기에 더이상 세상의 초등학문의 굴레와 요구는 무력화 되었다.
세상의 초등학문은 우리로 하여금 고행과 규정을 준수할 것을 촉구하지만 중요한 것은 그리스도와의 관계이다.
당시 골로새에서는 영적인 성숙은 변화된 관계보다는 신자의 자기중심적 고행에 의해서 더 많이 반영된다고 가르쳐왔다. 이것은 더 나아가서 어떤 음식을 먹지 않고 만지지도 않으며 어떤 행동들을 하지 않는 것으로 나아갔다. 바울에게 있어서 종교적인 고행을 행하는 것 자체가 큰 문제는 아니었다. 하지만 그의 우선적인 관심은 우리의 삶을 구성하는 종교적인 동기가 무엇인가였다. 바울은 신자들로 하여금 그리스도와 이웃들과의 관계를 중요시했다. 바울이 이러한 행동, 규례에 대해서 우려를 표명하는 이유는 이러한 규례에 순종하는 것이 도리어 그리스도의 구속의 사역을 약화시키고 신자들간에 위화감이 양산되기 때문이었다.
- Colosse’s spiritual umpire has been teaching that spiritual maturity is reflected more by the believer’s self-centered asceticism than by transformed relationships. Logically, Christians who place greatest priority on otherworldly experiences will tend to deny the value of this world, even (ironically) to emphasize its denial. In Colosse, where some equate spiritual maturity with otherworldly visions of angels, certain religious behaviors give concrete expression to their world-denying orientation. Thus, it is claimed, the mature believer will abstain from certain foods (2:16) or activities (compare 3:5–11): Do not handle! Do not taste! Do not touch!Such are those who are not yet liberated from the basic principlesby affirming in practice the lordship of Christ over earth and its elements.
Paul may well be mocking actual prohibitions used at Colosse, probably to express religious (do not tastecertain foods) and social (do not touchcertain people) commitments. While the background of these prohibitions is not known, it is not difficult to find similar sayings in both Jewish and pagan literature of Paul’s day (for these see O’Brien 1983:149–50). Again, the problem for Paul is not really the idea of religious asceticism; he even encourages certain ascetic practices on occasion (compare 1 Cor 7). Rather, his primary concern is what religious motivation prompts this lifestyle and whether it ultimately enhances the believer’s relationship with Christ and neighbor. Clearly, he believes that submission to these moral codes tends to denigrate Christ’s redemptive work and promote enmity between believers. They simply do not have much spiritual cash value.
Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 2:20.
바울은 그리스도와 함께 죽었음을 강조하며(갈 2:19) 세례를 통해서 우리를 붙잡고 있던 죄와 단절이 일어났음을 말하고 있는 것이다.
- The idea of the believer’s dying with Christ appears in earlier Pauline letters. Paul puts it most emphatically when he says of himself, “I have been crucified with Christ” (Gal. 2:19).150In Rom. 6:1–14 the proposal that believers should continue in sin, to give God’s grace further opportunity of displaying itself in its superabundance, is refuted by the argument that those who have died to sin can no longer live in sin. Baptism proclaims the believer’s death with Christ: “all of us who were baptized into Christ Jesus were baptized into his death” (Rom. 6:3). The finality of that death-with-Christ has been confirmed by their burial-with-Christ—a burial from which they are now risen-with-Christ to begin a new life-in-Christ.151As death severs the bond which binds a slave to his master, so their death-with-Christ has severed the bond which bound them to sin.152As death severs the bond which binds a wife to her husband, so their death-with-Christ has severed the bond which bound them to legal ordinances.153Here the argument presented to the Colossian Christians is that, as death severs the bond which binds a subject to his ruler, so their death-with-Christ has severed the bond which bound them to the service of the principalities and powers. Why then should they go on submitting to the rules154imposed by these powers? All these rules and regulations belong to the sphere of the “flesh”155—the old, pre-Christian life—and only in that sphere do they have any binding validity. Those who live “not according to the flesh, but according to the Spirit” (Rom. 8:4) are under no further obligation to obey them.
150Cf. also 2 Cor. 4:10–12; 2 Tim. 2:11.
151Cf. Col. 2:11–12.
152Rom. 6:16–23.
153Rom. 7:1–6; cf. Gal. 2:19.
154Gk. τί … δογματίζεσθε? Similarly the calendrical rules to which the Galatian churches were disposed to submit were part of the domain of the στοιχεῖα according to Gal. 4:8–10, where those forces are described as τοῖς φύσει μὴ οὖσιν θεοῖς (so-called gods that are really no gods at all).
155For this use of σάρξ see Rom. 7:5, 14–25; 8:3–4; Gal. 3:3; Eph. 2:11; cf. E. Schweizer, TDNT7, pp. 125–38 (s.v.σάρξ); A. Sand, Der Begriff “Fleisch” in den paulinischen Hauptbriefen(Regensburg, 1967). See further on v. 23 below (pp. 128–29).
F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 125–126.
우리는 어렸을때 아이들에게 “— 하지 마”라고 이야기한다. 아직 아이들이 무엇이 옳고 그른지, 위험한지를 분별할 수 없기 때문이다. 하지만 아이가 자라면 더이상 그런 요구를 하지 않는다. 우리는 자라가면서 마땅히 이러한 금지 명령을 분별할 줄 알아야 한다. 바울은 골로새 교인들로 하여금 그리스도안에서의 자유를 누리기를 원하고 있다. 분명한 것은 무엇을 하지 않는 것이 우리를 위험으로 부터 지킬 수는 있지만 이것이 우리를 성숙하고 자라게 하지는 않는다는 것이다. 그래서 우리는 신앙이 자람에 따라서 처음에는 무언가를 행하지 않는 신앙에서 이제 나아가 무언가를 행하는 신앙으로 나아가야 한다.
- What sort of regulations are these which the elemental forces impose? Completely negative ones: “Don’t, don’t, don’t.” There may be a stage in children’s development when they must be told not to do this and not to touch that, before they can understand the reasons for such prohibitions. But when they come to years of discretion and can appreciate their parents’ point of view, they are able to look at life from a responsible angle and do what is proper without having to conform to a list of prohibitions such as are suitable and necessary for the years of infancy. These would-be guides were trying to keep the Colossian Christians in leading strings; Paul encourages them to enjoy the liberty with which Christ has set them free.156The imposition of prohibitions from without can do nothing to create or develop new life within. “Merely negative rules do not avail for the maintenance and growth of Christian life, for life is not offered merely to our acceptance, it is offered to our acquisition.
156Compare Paul’s argument in Gal. 3:23–4:7.
F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 126.
22-23절) 사람의 명령과 가르침을 따르는 것은 자의적 숭배와 겸손과 몸을 괴롭게 하는데는 지혜있는 모양이지만 오직 육체를 따르는 것을 금하는데는 조금도 유익이 없다.
무엇보다 21절에 언급된 것과 같은 금지에 근거한 믿음의 법은 그것들이 썩어 없어질 것들에 근거하기에 효과적이지 않다. 일시적인 것이 어찌 영원한 것을 좌지우지 할 수 있겠는가? 우상도 마찬가지다. 창조된 것이 어찌 창조주를 대체할 수 있단 말인가? 또한 이와 같은 고행의 규칙들은 인간의 명령과 가르침에 근거하고 있다. 말하자면 이것은 썩어 없어질 것들이며 인간들이 규정한 것이기에 절대적이지 않다는 것이다. 그리스도 없는 어떤 인간적인 노력도 우리를 구원으로 인도할 수 없기에 그것은 무의미한 것이다.
- Paul further justifies his criticism of Christian asceticism through a twofold appeal to common sense. First of all, he says, any rule of faith that is based on prohibitions such as those listed in verse 21 could not possibly be effective, because they are based on things (such as food) that perish.Why determine the eternal by the temporal? This seems as foolish as idolatry, which substitutes what is created for its Creator. Further, perishable items lack eschatological value, since they belong to the world order that will perish at Christ’s return. Second, this same ascetic rule of faith is based on human commands and teachings.Not only are the prohibited commodities perishable, but their disposition is determined by human patterns (“dogma”) of consumption (such as etiquette), whether ascetic or hedonistic.
To conclude his polemic against the champions of Colossian philosophy, Paul returns to his initial concern (2:4) over any purportedly wise teaching in a cultural environment that responds favorably to “fine-sounding arguments.” When one scratches the surface of such teaching and finds that it fails to insist on the Lord Christ’s singular importance, Paul asserts, the church must condemn it as “hollow and deceptive” (2:8). Any Christless version of truth has no redemptive value. Likewise, the regulationsof ascetic piety have no redemptive value because they too are based on human commands and teachings(2:21–22; compare 2:8) rather than on Christ. They too have an appearance of wisdom(compare 2:4) in a religious environment where self-denial is honored, but in reality they lack any value in restraining sensual indulgence.
Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 2:22.
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