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4 I mean that the heir, as long as he is a child, is no different from a slave,1 though he is the owner of everything, 2 but he is under guardians and managers until the date set by his father. 3 In the same way we also, when we were children, cwere enslaved to the elementary principles2 of the world. 4 But dwhen the fullness of time had come, God sent forth his Son, eborn fof woman, born gunder the law, 5 hto redeem those who were under the law, so that we might receive iadoption as sons. 6 And because you are sons, God has sent jthe Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave, but a son, and if a son, then kan heir through God.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 4:1–7.
앞서 바울은 율법을 감옥의 간수와 교사로 비유하다가 본문에서는 후견인과 청지기로 비유한다. 지금 이 서신을 받고 있는 갈라디아 교인들은 종교적인 신비주의와 이방의 우상으로부터 회심한 이들이다. 이러한 이들에게 더이상 이세상의 초등학문의 지배아래 종 노릇하지 않고 하나님의 아들이 된다는 것을 말하고 있는 것이다.
1-2절) 본문에서 바울은 유업을 이을 상속자에 대해서 말한다. 하지만 그가 아직 어렸을때는 아버지가 정한 때까지 후견인과 청지기의 보호와 지도하에 종과 다름없이 생활하게 된다는 것이다. 당시 로마사회안에서 14세가 될때까지 지도를 받고 25살이 되어서야 완전히 법적인 성인으로 인정을 받게 되었다. 본문의 어렸을 동안은 헬라어 ‘네피오스’로 유아(infant)를 의미한다.(고전 3:1)
- Paul based his analogy on the legal practice of guardianship. As Longenecker describes it, “the picture he draws is of a boy in a home of wealth and standing who is legally the heir and so the ‘young master’ (kurios, literally ‘lord’ or ‘owner’) of the family estate, but who is still a minor (nēpios) and so lives under rules very much like a slave (doulos).”167 It is difficult to reconstruct the precise legal background of the scenario Paul had in mind. Some have argued that he was thinking of an orphaned heir whose father had died, leaving his son under the care of a tutor until he came of age at fourteen, from which time he would be supervised by a curator, who would oversee his affairs until he reached the age of legal majority at twenty-five.
However, there are two arguments against locating Paul’s analogy in this kind of legal context. First, there is no indication in Paul’s example that the father is deceased. It stretches the bounds of credulity to imagine that Paul could have constructed an analogy where the father, representing God, was dead—the rantings of modern “death-of-God” theologians to the contrary notwithstanding. Just as important, in Paul’s example the date for the heirs’ entrance into his inheritance depends solely on the predetermined decision of the Father, not on a chronological age fixed by statute. The “young master” of the estate is subject to guardians and trustees “until the time set by his father.” Paul was making a crucial theological point with these words. God is the primary actor in the drama of salvation. He alone determined the appropriate time for the sending of Christ (4:4). Similarly, he had foreordained the sending of the Holy Spirit into our hearts (4:6). In describing the movement of the Gentiles from slavery into freedom, from servanthood into sonship, Paul said that it is not only a matter of their coming to know God, the truth of salvation, but also their being known by God, the sovereign purpose of salvation in the grace of election (4:9).168
167 Longenecker, Galatians, 162.
168 Burton, Galatians, 213, has suggested that Paul may have had in mind the kind of situation described in 1 Macc 3:32–33; 6:17 and 2 Macc 10–14 where the Syrian king Antiochus IV (Epiphanes) appointed Lysias as the guardian of his son Antiochus V (Eupator) when he himself was away from the Seleucid kingdom. Should Antiochus IV have died in battle, Lysias was to become the protector and actual governor of the realm during the minority of Antiochus V, much as the Duke of Somerset did for Edward VI who in 1546 became the king of England at age nine, succeeding his father Henry VIII. On the legal background of Gal 4:1–2, see J. D. Hester, Paul’s Concept of Inheritance: A Contribution to the Understanding of Heilsgeschichte (Edinburgh: Oliver & Boyd, 1968).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 293–294.
본문의 후견인과 청지기는 앞선 초등교사(몽학선생)의 역할과는 조금 상이하다. 앞서 초등교사(파이다고고스)는 어린이의 일상의 삶을 호되게 훈련시키는 역할을 맡았다면 후견인과 청지기는 재산과 재정을 맡아 관리하는 역할이라고 할 수 있다.
- While the legal background of these opening verses may be difficult to reconstruct, Paul’s general meaning is clear enough. Before a minor comes of age, he has no legal rights at all. He is a nēpios, literally an “infant,” a word Paul used elsewhere (1 Cor 3:1) to describe spiritual immaturity but which here refers to the status of legal incompetence and dispossession. To be in this condition is no different from being a slave, Paul declared. The “guardians and trustees” who supervise the estate of the child during the time of his minority are comparable to the paidagōgos of 3:24, although their function is different in the life of their client. The paidagōgos was a harsh disciplinarian charged with supervising daily activities; the administrators and managers referred to here control the property and finances of the minor depriving him of all independent action so that in reality his liberty is reduced to that of a slave. In itself this image is benign enough. Guardians can be wise and trustworthy stewards fulfilling a necessary role on behalf of someone else. However, a more sinister shadow falls across the page in the next verse, where Paul identified these custodians with the elemental spirits that hold sway in this present evil world. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 294–295.
3절) 이 세상의 초등학문 / 이와 같이, 우리도 어릴 때에는, a세상의 유치한 교훈 아래에서 종노릇을 하였습니다.(a 세상의 원소들, 세상의 세력들, 세상의 자연력, 우주의 원소들의 힘, 기초적 원리들, 자연숭배, 원시종교 등등으로도 번역할 수 있음)-새번역
- This expression, ta stoicheia tou kosmou, is found four times in Paul’s writings, twice in this chapter (4:3, 9), and twice in Col 2 (vv. 8, 20). The ambiguity inherent in this term is seen in the various translations that have been suggested for it: “the elemental spirits of the universe” (RSV); “the elemental things of the world” (NASB); “the authority of basic moral principles” (Phillips); “the basic principles of the world” (NIV). Three central lines of interpretation have emerged concerning the meaning of this technical term in Paul’s writings.169
169 In addition to the standard commentaries on Galatians and Colossians, the following studies are worthy of note: G. Delling, “στοιχεῖον,” TDNT 7.670–83; D. G. Reid, “Elements/Elemental Spirits of the World,” DPL, 229–33; A. J. Bandstra, The Law and the Elements of the World (Kampen: Kok, 1964); B. Reicke, “The Law and the World according to Paul: Some Thoughts Concerning Gal 4:1–11,” JBL 70 (1951): 259–76; E. Schweizer, “Slaves of the Elements and Worshippers of Angels: Gal 4:3, 9 and Col 2:8, 18, 20,” JBL 107 (1988): 455–68; C. E. Arnold, Powers of Darkness: Principalities and Powers in Paul’s Letters (Downers Grove: InterVarsity, 1992).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 295.
- elementary principles. Both here and in v. 9 the expression refers to the elementary principles the Galatians previously followed, which for Jews would be the Mosaic law and for Gentiles the basic concepts of their pagan religions. But the additional overtones of demonic bondage in this phrase should not be ignored; they were, in terms of their mind-set and life situation, under a legalistic system and enslaved, and Paul explains in v. 8 that this enslavement was “to those that by nature are not gods.” Legalistic superstition and demonic domination are closely linked. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2251.
영적인 힘 또한 하나님의 손안에 있음을 기억해야 한다. 우리는 어둠의 세력이 외계인이나 중세 미술에 등장하는 혐오스러운 모습으로 나가오지 않는다는 사실을 기억해야 한다. 이 어둠의 세력은 앞서 3:28절에 등장한 것처럼 민족주의, 성평등, 물질적 축복의 삶의 세 차원으로 등장하여 폭력과 착취, 죽음의 영역으로 바뀐다. 우리 그리스도인은 평생의 삶을 통해서 이 어둠의 세력과 투쟁하며 살아야하는 것이 사실이지만 주님께서 이미 승리하신 싸움을 산다는 사실을 기억해야 한다.
- First, we should not imagine that Paul had fallen prey to the kind of radical metaphysical dualism that earlier characterized the Persian religion of Zoroaster and found a later reincarnation in Manichaeism. The spiritual powers also belong to God’s creation (Rom 8:39). There is no independent realm of devilish darkness existing apart from God’s creative act and permissive will. Thus in the New Testament, as in the Old, God can make use of Satan in order to accomplish a greater good (2 Cor 12:7). As in the end time Satan will again be “loosed a little season” (Rev 20:3), so too in this present age his destructive capacity is limited by God’s foreordained purpose: “The prince of darkness grim, we tremble not for him; his rage we can endure, for lo! his doom is sure, one little word shall fell him.”174
Second, the “elemental spirits” march under the orders of a personal devil and are themselves actual spiritual beings totally devoted to the victimizing energies of darkness and death. However, we should not imagine that these malevolent creatures always assume the forms attributed to them in medieval art or modern Aliens movies. The essence of the demonic is to twist, contort, and impersonate. Paul knew that Satan himself could masquerade as an angel of light (2 Cor 11:14). The early Christians saw demonic forces behind the astral deities represented by the zodiac, the pagan gods of Greece and Rome, as well as the national and tribal deities who were believed to superintend the political destiny of every distinctive ethnic group in the world. As we have seen, the three polarities of Gal 3:28 represent dimensions of human life—ethnicity, sexuality, and material blessing—that, though good in themselves, have been turned by demonic onslaught into arenas for violence, exploitation, and death. The shape of the demonic may change from age to age, but believers today, no less than in New Testament times, are called to spiritual warfare against “the unseen power that controls this dark world, and spiritual agents from the very headquarters of evil” (Eph 6:12, Phillips).175
Finally, while Jesus Christ has dethroned the powers of darkness through his triumphant death and resurrection so that true believers are no longer subjected to their tyrannical domination, Christians are nonetheless engaged in a continual, lifelong struggle against the evil designs of these elemental spirits. This is true because the Christian life even after conversion continues to be lived out on the conflicted plane of history. Thus the “powers” come upon the Christian “in the vicissitudes of his particular lot, that is, in his ‘tribulation’ and ‘distresses,’ etc. (Rom 8:35; cf. 1 Thess 2:18: ‘Satan hindered us’).… They also come upon him in his temptations; Satan is the ‘tempter’ (1 Thess 3:5) against whom one must be on guard (1 Cor 7:5; 2 Cor 2:11).”176 Galatians actually is a book about spiritual warfare. What Jesus said to Peter, Paul could have declared to the Galatians: “Satan has asked to sift you as wheat” (Luke 22:31). Paul, however, like a mother fighting for her threatened child (cf. 4:19), had entered the lists, attired in the full armor of God, to do battle against the powers of darkness on behalf of his spiritual progeny.
174 Martin Luther, “A Mighty Fortress Is Our God,” A New Hymnal for Colleges and Schools, ed. J. Rowthorn and R. Schulz-Widmar (New Haven: Yale University Press, 1992), 460–61.
175 For an insightful interpretation of the demonic in contemporary life, see A. C. McGill, Suffering: A Test of Theological Method (Philadelphia: Geneva, 1963). On Luther’s development of this theme, see H. A. Oberman, Luther: Man between God and the Devil (New Haven: Yale University Press, 1989).
176 R. Bultmann, Theology of the New Testament 1:258.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 298–299.
4-5절) 때가 차매, 기한이 찼을 때에
- when the fullness of time had come. God sent his Son at the right moment in human history, when God’s providential oversight of the events of the world had directed and prepared peoples and nations for the incarnation and ministry of Christ, and for the proclamation of the gospel. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2251.
본문안에서 우리는 4가지 핵심 사상을 발견하게 된다. 첫번째 시간의 소개로 ‘때가 차매’, 이 구절은 아버지 하나님의 미리 예정된 시간에 성자가 들어오는 것으로 표현된다. 두번째 예수 그리스도의 사명에 하나님의 초자연적인 개입이 있다라고 표현된다. ‘하나님이 그 아들을 보내사’, 세번째로 아들의 상태와 지위를 설명하는 두개의 평행 구조가 등장하는데 이는 ‘여자에게서 나게 하시고’와 ‘율법 아래 나게 하신 것’으로 표현된다. 마지막으로 5절에서 그리스도의 재림에 대한 이유와 신자가 신앙을 통해 얻는 유익을 설명한다. 이는 ‘율법 아래 있는 자들을 속량하기 위해서’ 또한 ‘우리로 아들의 명분을 얻게 하시기 위해서’이다.바울은 이 구절에서 하나님의 은혜로운 계획과 신성한 목적의 통제 하에서 복음 교리의 주요 두개의 축, 기독론과 구원론을 하나로 통합시켰다.
- When we analyze these verses in terms of their structure, we find four central ideas brought together within a single literary unit. To begin with, there is a temporal introduction, “but when the time had fully come,” an expression that connects this passage to the illustration of the minor heir entering into his full inheritance at the father’s preappointed time. Next there is the announcement of God’s supernatural intervention in the mission of Jesus Christ, “God sent his Son.” This sending formula is followed immediately by two parallel participial constructions describing the condition and status of the incarnate Son: He was “born of woman” and “born under the law.” Finally, in v. 5, two purpose/result clauses, both introduced by hina (“in order that”), describe the reason for the coming of Christ and the great benefit believers receive through faith in him (literally): “in order that he might redeem those who are under law” and “in order that we might receive the adoption as sons.” Thus in a remarkable way Paul brought into focus here both the person and work of Jesus Christ. Christology and soteriology can never be separated; where one is inadequate, the other will always be deficient. In this passage Paul united these twin peaks of evangelical doctrine under the controlling rubric of God’s gracious initiative and divine purpose. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 300.
아들을 보내신 이 사건은 단지 갈릴리에서 예루살렘으로 혹은 구유에서 십자가로 보내신 것이 아니고 하늘에서 땅으로 보내신 것이다. 이것을 인간의 언어로 완전히 이해하는 것은 불가능하다. 예수를 보내실때 하나님은 대체물이나 대리인을 보내신 것이 아니라 바로 그 자신이 오신 것이다.
- God sent his Son not just from Galilee to Jerusalem, nor just from the manger to the cross, but all the way from heaven to earth. The full implications of this text can hardly be grasped in human language. In sending Jesus, God did not send a substitute or a surrogate. He came himself. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 302.
여자에게서 났다는 것은 육체를 입으셨다는 것, 진정한 인성을 소유하셨다는 것을 의미한다. 율법아래 나셨다라는 것은 유대인으로 오셔서 8일만에 할례를 받으시고 토라를 읽고 하늘의 아버지에게 기도하고 회당을 다니시는등 모든 율법의 요구를 행하셨다는 것을 의미한다.
이제 5절에서 바울은 기독론에서 구원론으로 방향을 전환한다. 하나님의 아들이 인간이 되시고 율법아래 놓이신 것은 율법아래 있는 자들을 속량하기 위해서 또한 우리로 하나님의 아들이 되게하시기 위해서 이다.
- If redemption implies a basically negative background—we are redeemed from the curse of the law, from the slave market of sin, from the clutches of the hostile elemental spirits—Paul went on to show the positive purpose for Christ’s sacrificial suffering and death. The Son of God was born of woman and put under the law in order to redeem us from the law so that we might receive “the full rights of sons.” The Greek word translated “full rights of sons” in the NIV is huiothesia, literally “adoption.” Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 304.
당시 로마의 양자법
- Adoption was a commonly known legal procedure in the Hellenistic world, the most famous example being Julius Caesar’s adoption of his great-nephew Octavius, who later succeeded him as the emperor Caesar Augustus.188 The Roman process of adoption would certainly have been known to Paul’s Gentile converts in Galatia. They could well have identified with the idea of chosen and instated as new members of God’s family given their own former life as idolaters and devotees of false gods.
188 C. Roebuck, The World of Ancient Times (New York: Scribners, 1966), 560–61.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 305.
바울이 말하는 아들의 명분을 얻게 하는 것, 양자됨이 로마의 것인지 유대 전통이던지 상관없이 이는 하나님과의 관게에서 매우 엄청난 관계의 변화를 말하는 것이다. 하나님의 주도적인 은혜로 우리는 종에서 아들이 되었고, 죄의 멍에와 죄로 인한 파괴적인 영향력에서 하나님의 자녀의 은혜로운 자유로 옮겨진 것이다. 이러한 급진적인 변화는 이제 우리 안에 성령이 내주하시는 것으로 설명된다.
6-7절) 바울은 이제 기독론에서 구원론, 성령론으로 나아간다.
하나님의 아들된 우리는 이제 아들의 영을 받은 자로 아빠 아버지라고 부를 수 있게 된다. 하나님을 아버지라고 부르는 우리들은 이제 종이 아니요 아들로 하나님의 유업을 받을 자들이다.
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