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23 Now before faith came, we were held captive under the law, qimprisoned until the coming faith would be revealed. 24 So then, rthe law was our sguardian until Christ came, tin order that we might be justified by faith. 25 But now that faith has come, we are no longer under a guardian, 26 for in Christ Jesus uyou are all sons of God, through faith. 27 For as many of you as vwere baptized winto Christ have xput on Christ. 28 yThere is neither Jew nor Greek, there is neither slave7 nor free, zthere is no male and female, for you are all one in Christ Jesus. 29 And aif you are Christ’s, then you are Abraham’s offspring, bheirs according to promise.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 3:23–29.
24절) 율법은 우리를 그리스도께로 인도하는 초등교사(몽학선생-고전 4:15)이다. 이 단어는 ‘파이다고고스’라는 헬라어 단어로 스승, 보호자, 가정교사 등등으로 번역된다.
- In ancient Greece and Rome wealthy parents often placed their newborn babies under the care of a wet-nurse who in turn would pass them on to an older woman, a nanny who would care for their basic needs until about the age of six. At that time they came under the supervision of another household servant, the paidagōgos, who remained in charge of their upbringing until late adolescence.123 The pedagogue took over where the nanny left off in terms of offering menial care and completing the process of socialization for his charge. For example, one of the functions of the pedagogue was to offer instruction in the basics of manners as this description from Plutarch reveals: “And yet what do tutors [hoi paidagōgoi] teach? To walk in the public streets with lowered head; to touch salt-fish but with one finger, but fresh fish, bread, and meat with two; to sit in such and such a posture; in such and such a way to wear their cloaks.”124 The pedagogues also offered round-the-clock supervision and protection to those under their care. In this regard Libanius described the pedagogues as guardians of young teenage boys who warded off unsolicited homosexual advances their charges regularly encountered in the public baths, thus becoming “like barking dogs to wolves.”125
No doubt there were many pedagogues who were known for their kindness and held in affection by their wards, but the dominant image was that of a harsh disciplinarian who frequently resorted to physical force and corporal punishment as a way of keeping his children in line. For example, a certain pedagogue named Socicrines was described as a “fierce and mean old man” because of his physically breaking up a rowdy party. He then dragged away his young man, Charicles, “like the lowest slave” and delivered the other troublemakers to the jailer with instructions that they should be handed over to “the public executioner.”126 The ancient Christian writer Theodoret of Cyrrhus observed that “students are scared of their pedagogues.”127 And well they might have been because pedagogues frequently accomplished their task by tweaking the ear, cuffing the hands, whipping, caning, pinching, and other unpleasant means of applied correction.
Thus the metaphor of the law as pedagogue is colored by the preceding image of the prison guard. The unfortunate translation of paidagōgos as “schoolmaster” (KJV) has misled many preachers and exegetes to interpret this metaphor in terms of educational advance or moral improvement. As we shall see in Galatians 5–6, the law continues to have a vital role for every believer in the process of sanctification. However, that function is clearly not within the scope of Paul’s meaning here. The fundamental error of Pelagius was to see the law, and for that matter Christ himself, as an external standard given to human beings as an incentive for self-improvement. Paul has already shown the utter folly of this approach to justification. No, in Galatians 3 the law is a stern disciplinarian, a harsh taskmaster. Yet in its very harshness there is a note of grace, for the function of discipline, as opposed to mere torture, is always remedial. “With its whippings,” Luther said, “the law draws us to Christ.”128
123 There is a large literature on Paul’s analogy of the παιδαγωγός. In addition to the standard commentaries, see especially L. G. Bertram, “παιδεύω” TDNT 5.596–625; R. N. Longenecker, “The Pedagogical Nature of the Law in Galatians 3:19–4:7,” JETS 25 (1982): 53–61; D. J. Lull, “ ‘The Law Was Our Pedagogue’: A Study in Galatians 3:19–25,” JBL 105 (1986): 481–98; L. L. Belleville, “ ‘Under Law’: Structural Analysis and Pauline Concept of Law in Galatians 3:21–4:11,” JSNT 26 (1986): 53–78; N. H. Young, “PAIDAGŌGOS: The Social Setting of a Pauline Metaphor,” NovT 29 (1987): 150–76; Westerholm, Israel’s Law, 195–97; Thielman, From Plight to Solution, 77–79.
124 Plutarch, Mor. 439f–440, cited in Young, “PAIDAGŌGOS,” 160–61.
125 Ibid., 159.
126 This incident is cited by Alciphron in EP.3.7.3–5, quoted by Lull, “ ‘The Law Was Our Pedagogue,’ ” 489–90.
127 Epistle 36; Young, “PAIDAGŌGOS,” 162, n. 138. Cf. Libanius’s likening of the pounding of the boat’s oars on the sea to the pedagogue’s lash upon a child’s back (Epistle 1188, 3–4; ibid.).
128 LW 26.346.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 265–266.
25절) 믿음이 온 후로 우리가 초등교사 아래 있지 않는다.
우리는 모두 아브라함의 자손이요 약속의 상속자들이다. 이는 믿음으로 말미암은 것이지 공로에 의한 것이 아니다. 하지만 중요한 차이가 있는데 아브라함이 멀리서 보았던 것을 우리는 가까이서 보았다. 그가 희미하게 보았던 것을 우리는 현실에서 성취하였다. 우리의 눈앞에서 분명히 예수 그리스도는 십자가에서 죽임을 당하셨다. 하나님께서 영원전에 말씀하신것, 족장이나 선지자들이 과거에 간절히 바랐던 것, 그리고 율법이 할 수 없었던 것-이는 율법에 결함이 있어서가 아니라 인간의 타락으로 약화되었기 때문(롬 8:3)으로 하나님 스스로 사실상 이를 행하셨다. 이는 이론적으로가 아니라 역사적으로 이루어졌다. 바울은 이 주제를 확장하여 어떻게 ‘믿음의 도래’가 우리를 율법으로 부터 자유케 하는지 또한 하나님의 자녀로서의 기업과 자유를 자유케 하는 지를 보여준다.
- Paul described the whole complex of events surrounding the life, death, and resurrection of Jesus as “the coming of faith.” He did not mean, of course, that the Old Testament saints were justified by works and we who live on this side of Good Friday and Easter are justified by faith. From 3:6 onward he strenuously argued the contrary: we are all the children of Abraham and heirs of the promise, by faith and not by works. Yet there is a critical difference. What Abraham glimpsed from a distance, we have seen up close; what he beheld in figures and types, we have received in fulfillment and reality. Before our very eyes Jesus Christ has been clearly portrayed as crucified (3:1). What God decreed in eternity past, what the patriarchs and prophets longed for in days gone by, and what the law was powerless to do—not because it was defective in any way but because it was “weakened” by human depravity (Rom 8:3)—God himself has in fact done. This has really happened not only theoretically but historically so that “now … we are no longer (ouketi) under the law” as a pedagogue. In the section that follows (3:26–4:11) Paul expanded on this theme to show how the “coming of faith” has set us free not only from the law but also for the inheritance and freedom of the children of God. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 267.
율법의 3가지 기능
1) 제의적 기능, 2) 시민법, 3) 도덕법
- However, if one accepts the validity of the third use of the law, it becomes immediately necessary to distinguish further various dimensions or layers of the law as found in the Old Testament. The most commonly accepted schema finds within the law a threefold distinction: the ceremonial law, which included the sacrificial cultus and other regulations such as circumcision that related to the ethnic particularism of the Jewish people; the civil law, which contained the code of behavior and penal sanctions given to Israel as a national entity; and the moral law, the eternal standard of God’s righteous rule embodied succinctly in the Ten Commandments. When we speak of the third use of the law, that is of the continuing validity of the law as a moral guide in the life of the believer, we are speaking of the moral law of God and not the law in its civil or ceremonial aspects.131 Both of these construals, the threefold use of the law and the threefold differentiation within the law, are patterns of interpretation derived from the history of exegesis. While they do reflect an accurate distillation of the overall teaching of the Scripture, they must be used with great caution when applied to a particular text.
131 Theonomists regularly include the civil along with the moral law of God in their design for restructuring contemporary society on the basis of the divine will. A plethora of literature on this topic continues to be hotly debated among evangelical theologians. See W. G. Strickland, ed., The Law, the Gospel, and the Modern Christian: Five Views (Grand Rapids: Zondervan, 1993). See also the very sensible study by W. J. Chantry, God’s Righteous Kingdom: The Law’s Connection with the Gospel (Edinburgh: Banner of Truth, 1980). On the third use of the law see the classic study by G. Ebeling, “On the Doctrine of the Triplex Usus Legis in the Theology of the Reformation,” Word and Faith (Philadelphia: Fortress, 1964), 62–78.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 268–269.
26절) 믿음으로 말미암아 그리스도 예수 안에서 하나님의 아들이 되었다.
- you are all sons of God. This is the crucial difference between old covenant and new covenant believers: life under the law was slavery; life in Christ is marked by the freedom that comes from being God’s “sons.” Both men and women are here characterized as having the rights of “sons,” because with sonship comes the right of inheritance. The Greek word huioi (“sons”) is a legal term used in the adoption and inheritance laws of first-century Rome. As used by Paul here and elsewhere in his letters (cf. 4:5–7; Rom. 8:14–16, 23), this term refers to the status of all Christians, both men and women, who, having been adopted into God’s family, now enjoy all the privileges, obligations, and inheritance rights of God’s children. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2251.
28절) 유대인이나 헬라인, 종이나 자유인, 남자나 여자 모두 그리스도 예수 안에서 하나이다.
본문은 동일함이 아니라 다양성 속에서의 일치, 하나됨, 연합을 강조하고 있다.
- neither Jew nor Greek. The fact that the Mosaic law has been left behind in the old age means that, in the new creation, the distinction between Jew and Gentile is broken down (see Eph. 2:11–22). Certainly these Galatians do not have to become Jews in order to be Christians (cf. Gal. 3:14). There is neither slave nor free, there is no male and female does not imply that there are no distinctions in how these groups should act, for Paul elsewhere commands slaves (“bondservants,” ESV footnote) and masters differently (Eph. 6:5–9), and husbands and wives differently (Eph. 5:22–33). Paul clearly is not advocating the elimination of all distinctions nor the acceptability of same-sex marriage or homosexual relations (see Rom. 1:26–27). Rather, he teaches that old divisions and wrongful attitudes of superiority and inferiority are abolished, for you are all one in Christ Jesus. He does not take away the distinction between men and women but says they are “united,” joined together in “one” body, the church. The verse teaches unity within diversity but not sameness.
ESV English Standard Version
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2251.
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