728x90
Example of Hagar and Sarah
21 Tell me, you who desire to be under the law, do you not listen to the law? 22 For it is written that Abraham had two sons, eone by a slave woman and fone by a free woman. 23 But gthe son of the slave was born according to the flesh, while hthe son of the free woman was born through promise. 24 Now this may be interpreted allegorically: these women are two icovenants. jOne is from Mount Sinai, bearing children for slavery; she is Hagar. 25 Now Hagar is Mount Sinai in Arabia;5 she corresponds to the present Jerusalem, for she is in slavery with her children. 26 But kthe Jerusalem above is free, and she is our mother. 27
For it is written,
l“Rejoice, O barren one who does not bear;
break forth and cry aloud, you who are not in labor!
For the children of the desolate one will be more
than those of the one who has a husband.”
28 Now you,6 brothers, mlike Isaac, nare children of promise. 29 But just as at that time he who was born according to the flesh opersecuted him who was born according to the Spirit, pso also it is now. 30 But what does the Scripture say? q“Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.” 31
So, brothers, we are not children of the slave but rof the free woman.
21절) 율법 아래 있고자 하는 자들은 율법의 행위를 통해서 의롭게 될 수 있다고 가르치는 거짓 선생들이다. 그들을 향해 진정한 율법의 내용, 의미가 무엇인지를 하갈과 사라의 이야기를 통해서 설명하려고 하는 것이다.
- In one sentence Paul used the word “law” in two disparate senses. When he spoke of those desiring to be “under the law,” he doubtless meant the law of Moses, the legislation given to the people of Israel at Mount Sinai along with the attendant regulations and prescriptions related thereto. But in his question, “Do you not hear the law?” Paul was referring to the Old Testament Scriptures, especially to the Pentateuch from which he would draw the principal argument concerning Abraham’s two sons. This statement is similar to Paul’s earlier declaration in Gal 2:19, “For through the law I died to the law so that I might live for God.” In Galatians, no less than in Romans, the law is holy, righteous, and good; for it was given by a holy, righteous, and perfectly good God. But the law was never intended by God to serve as a means of justification. The law of Moses, properly understood, points beyond itself both backwards toward the Abrahamic covenant and forward toward its final fulfillment in Jesus Christ. To “hear” the law clearly, however, required more than traditional rabbinic exegesis as filtered through the lenses of the Judaizers’ theology. Paul now offered his counterinterpretation of the Hagar-Sarah story. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 335.
22-23절) 여종 하갈에게서 난 육신의 자녀 이스마엘과 자유있는 여자인 사라에게서 난 약속의 자녀 이삭.
- The birth of Ishmael was the result of the outworking of the philosophy that God helps those who help themselves. Both Abraham and Sarah were childless in their old age, and it appeared that they would die that way. So they decided to “help God” fulfill his promise. The result was the birth of Ishmael, who was a source of contention and suffering for the rest of his life. Then fourteen years later God’s promise was at last fulfilled in the birth of Isaac, so called because of the laughter, first of unbelief and then of joy, which greeted his birth. Ishmael was Abraham’s son by proxy, according to the flesh; Isaac was his son by promise, a living witness to divine grace. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 338.
24절) 하갈과 사라에 대한 비유, 비유(알레고리)의 의미
- We now come to one of the most difficult and controversial words in the entire epistle. Referring to the historical summary he had just given in vv. 22–23, Paul here declared, “These things may be taken figuratively.” The word translated “figuratively” in the NIV is a participial form of the verb allegoreō, which literally means “to speak in an allegory” or “to interpret allegorically.” But what is an allegory? In its root meaning, to speak in an allegory means to “say something else.” Allegorical interpretation seeks to discern a hidden meaning in a given story or text, a meaning that may be entirely divorced from the historical referent alluded to in the narrative itself.248 A good example of an allegory in English literature is John Bunyan’s The Pilgrim’s Progress. This famous story is a Christian fantasy that Bunyan said came to him “under the similitude of a dream” and in which he depicted the various stages of the Christian life through a series of coded characters, events, and places—Pliable, Faithful, Hopeful, Giant Despair, Doubting-Castle, Hill Difficulty, City Beautiful, and so on. Allegorical exegesis was a common form of literary analysis in the Hellenistic world. The ancient stories of Homer had been allegorized by the Greeks just as the Old Testament texts were treated in a similar fashion by Jewish scholars of the diaspora, the most notable of whom was Philo of Alexandria.
248 See the excellent study by D. S. Dockery, Biblical Interpretation: Then and Now (Grand Rapids: Baker, 1992), 27–41, 75–102. See also the article and literature cited in M. Silva, “Old Testament in Paul,” DPL, 630–42.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 338–339.
이 비유는 두 어머니, 두 아들, 두 언약, 두 산, 두 도시를 상징한다.
- The entire analogy involves five sets of twos: two mothers, two sons, two covenants, two mountains (Mount Sinai versus Mount Zion, the latter being understood, but not expressed), and two cities (the present Jerusalem and the heavenly one). The two mothers, Hagar and Sarah, stand for two covenants, one derived from Mount Sinai and capable of bearing children destined only to be slaves; the other, the covenant of grace sealed in the blood of Christ, the only foundation for real freedom and release from sin and death. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 340.
25절) 본문은 하갈과 시내산, 지금의 예루살렘을 같은 곳으로 보며 그 자녀인 이스마엘이 종노릇 한다라고 설명하는데 이는 예루살렘을 중심으로 율법 준수를 통해서 하나님앞에서 의로움을 추구하는 자들이 바로 종노릇하고 있다는 것을 의미한다.
- Hagar equals Mount Sinai, which corresponded to the present Jerusalem, because just as Hagar and Ishmael were both slaves so also were all those who sought to be made right with God on the basis of the law-observant system centered in Jerusalem in a state of spiritual servitude. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 341.
바울이 아라비아에 있는 시내산을 예로 든 이유는 바로 이곳에서 모세가 율법을 수여 받은 곳으로, 하갈이 아들과 추방된 장소와 가까운 곳이기 때문이다. 바울은 지금 지리적인 정확성을 필요로하는 여행 가이드나 지도에 대한 설명을 하는 것이 아니다. 또한 하갈이라는 이름이 셈족 언어의 바위라는 단어와 발음이 유사하다고 한다.
- In this case the actual meaning of Paul’s typology is more evident than the historical referent that lies behind it. On what basis could Paul equate Hagar with Mount Sinai, and why did he make the seemingly gratuitous allusion to Arabia? After all, Paul was not giving a geography lesson or writing a travel guide for visitors to the Holy Land. Some have pointed to the similarity in sound between the name Hagar and a similar Semitic word meaning “rock” or “crag.” It is more likely, however, that Paul was here reflecting a certain geographical orientation acquired during his earlier sojourn in Arabia (cf. 1:17). According to Gen 25 (vv. 6, 18), Hagar and Ishmael were expelled to “the land of the East,” that is, to the region later known as Arabia. The name Hagar also appears in other Old Testament texts (cf. 1 Chr 5:10, 19–20; Ps 83:6) to describe the geographical locality south of the Dead Sea and north of the Arabian peninsula. The word “Hagar” itself is still preserved in the name of the modern city of Chegra, located in what is today the extreme northwestern section of Saudi Arabia. According to certain ancient traditions, the mountain range near this vicinity was believed to be the site of Mount Sinai, where Moses received the law. Assuming that Paul had a certain local familiarity with this region and was cognizant of the popular traditions linking both the expulsion of Hagar and the giving of the law to this particular region, it is not surprising that he would have found a certain typological congruence in the identification of Hagar and Mount Sinai.258 By emphasizing that Mount Sinai is in Arabia, the land of the Ishmaelites, Paul was preparing his readers for the dramatic reversal he was about to make in the received interpretation of the Sarah-Hagar analogy.
258 See the discussion in D. Lührmann, Galatians (Minneapolis: Fortress, 1992), 90–91. A subsidiary theme, pointed to by some commentators, relates to the fact that Arabia is outside the promised land, signifying that the law was given at a time when the people of Israel were still wandering in the wilderness prior to their entrance into the place of promise.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 341.
26절) 위에 있는 예루살렘은 새 예루살렘으로 천국, 하늘에 있는 예루살렘을 의미한다. 지금 바울은 종말론적인 시각으로 하갈과 사라를 대조하며 이야기를 전개하고 있다.
- Paul mingled temporal and spatial imagery in contrasting the “present city of Jerusalem” with the “Jerusalem that is above.” The concept of the heavenly Jerusalem, or the New Jerusalem, is deeply rooted in the Jewish apocalyptic tradition that forms the background of Paul’s entire theological outlook. After the Babylonians had destroyed the first temple in 586 b.c., the prophet Ezekiel envisioned the building of a new temple on a grand scale in the renovated city of Jerusalem (cf. Ezek 40–48). The New Testament also looks forward to the coming age in which the New Jerusalem will come down out of heaven from God, “prepared as a bride beautifully dressed for her husband” (Rev 21:2). By contrasting the present Jerusalem with the one that is above, Paul here indicated that Christians have entered the last days. Even though they participate fully in the “groanings” of the fallen creation about them, they are really citizens of another commonwealth from which they await in hope the coming Lord of glory (Phil 3:21). As the writer of Hebrews said of faithful Abraham, “For he was looking forward to the city with foundations, whose architect and builder is God” (Heb 11:10).
The “Jerusalem that is above” is “our mother,” Paul said, drawing perhaps on the statement of 4 Ezra 10:7, where Zion is called “the mother of us all.”261 The heavenly Jerusalem is the counterpart of Sarah, the freeborn wife of Abraham, just as the earthly, temporal Jerusalem corresponds to Hagar the bond woman. When Paul wrote these words to the churches of Galatia, the “present … Jerusalem” was indeed a city of servitude, held in bondage by the Roman occupation forces. In a.d. 70, just a few years after Paul’s own death, the city of Jerusalem and its temple would be completely destroyed and the Jewish people deprived of a national identity for nearly two thousand years. Paul, however, looked beyond the transience of this present age toward the eschatological renewal God had promised for his people.
261 In Ezra’s vision the new, heavenly Jerusalem is compared to a mourning mother whose sorrow gives way to joy in the eschatological deliverance God brings to pass: “And I looked, and behold, the woman was no longer visible to me, but there was an established city, and a place of huge foundations showed itself (4 Ezra 10:27)” (see Thielman, From Plight to Solution, 84–86).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 342–343.
27절) 이 상황에서 바울은 사 54:1을 인용하고 있다. 이 본문은 남편과 자녀 없이 재를 쓰고 예루살렘 성문에 앉아 있는 여일의 이야기이다. 이러한 정망적인 상황속에 하나님께서 이렇게 말씀하신다. “잉태하지 못한 여인이여 즐거워 하라. 잉태하는 고통을 경험하지 못한 여인이여 기뻐하며 외치라. 왜냐하면 버려진 네가 이후에 남편이 있는 여인의 자녀보다 더 많은 자녀를 가지게 될것이기 때문이다.”라고 말씀하신 것이다. 그렇다면 왜 이 본문에서 갑자기 이 이사야서의 본문을 이용한 것인가?
1) 먼저 잉태하지 못한이라는 이 상황이 창세기의 사라의 이야기를 떠오르게 한다. 바랄 수 없는 상황가운데 하나님께서 개입하심으로 믿음으로 얻게 되는 믿음의 자손 이삭은 바로 이후의 메시야, 예수님을 상징한다.
2) 희망없고 절망적인 이 여인을 향해서 기뻐하고 즐거워하라고 요청하시는 것은 바로 하나님께서 당신의 교회를 새롭게하실 것에 대한 그림을 보여주는 것이다. 이방에 잉태하지 못한 상태의 교회에 당신의 사역자, 선교사들을 통해서 많은 이들을 구원하실 것을 상징한다.
3) 기독교와 유대교사이의 경쟁적 관계
4) 사라의 자녀 없음은 이후에 약속의 자녀를 얻음으로 회복되고 성취된다. 바울은 이처럼 교회가 회복될 것을 말하고 있다.
바울은 이 인용(자녀 없음에서 많은 자녀를 주심, 절망에서 기쁨, 황폐함에서 은혜)을 통해서 우리의 칭의와 자유, 소망의 근원이 되시는 하나님의 은혜의 주권성과 무한한 사랑을 설명하고 있는 것이다.
- Again Paul used the standard formula “It is written” to introduce a scriptural quotation, this one from Isa 54:1. This famous passage of Scripture likens the city of Jerusalem to a barren widow sitting at the gates of Jerusalem. She is covered in sackcloth and ashes because her husband has been carried away into captivity and she has no children to care for her in her old age. In the midst of this desperate situation, the voice of God breaks in: “Be happy, you childless woman! Shout and cry with joy, you who never felt the pains of childbirth! For the woman who was deserted will have more children than the woman whose children never left her.”
How did Paul apply this famous text to the situation in Galatia? Several lines of interpretation have been put forth in response to this question. (1) Although the prophet Isaiah made no explicit reference to the Genesis narrative, the word “barren” suggests a possible linkage to the Sarah motif. Just as Sarah, who was formerly barren and childless, broke into hilarious laughter and shouts of joy at the birth of Isaac, so Christians have reason to rejoice because they are the true children of Abraham through faith in the one who was the antitype of Isaac, Jesus the Messiah. (2) The experience of the Christians to whom Paul wrote seemed to conform to the sullen image painted by Isaiah: a barren widow, bereft of her husband, with no offspring to give hope or cheer. Yet the prophet called for rejoicing, not lamentation; for celebration, not sorrow. The promise is this: God is about to restore the church, and his work will be extraordinary and wonderful. Many have seen this as a reference to the ingathering of Gentile believers through the worldwide missionary labors of the apostle Paul. The time would come when the children of the formerly barren woman, Sarah, that is, the Christian church, would outnumber the progeny of the one who was formerly so productive, Hagar, that is, Judaism. (3) A variation on the preceding view places the contrast not so much between Christianity and Judaism as between Paul’s mission to the Gentiles and the competing activity of his Judaizing rivals.263 (4) C. H. Cosgrove has pushed the analogy with Sarah even further, noting that, typologically, Sarah remained barren throughout history until the coming of her child, that is, Christ, the true “Seed” of Abraham, through whom many other children have been begotten. Thus, “if Isa 51:1, in speaking of Sarah-Jerusalem, implies that her barrenness extends until the eschatological time of fulfillment, then the law has given Sarah no children. And with this point Paul reinforces in the strongest possible terms the repeated accent in Galatians that life (the Spirit, the realization of the promise, access to the inheritance, the blessing of Abraham) is not to be found in the Torah.”264
263 See J. L. Martyn, “A Law-Observant Mission: The Background of Galatians,” MQR 22 (1983): 221–36.
264 Cosgrove, “The Law Has Given Sarah No Children,” 231.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 344–345.
29절) 육체를 따라 난 자가 성령을 따라 난 자를 박해한 것, 이는 하갈이 사라를, 이스마엘이 이삭을 멸시한 것처럼 불신자나 유대인들이 기독교인들을 멸시하고 박해할 것이라는 사실을 말하는 것이다.
- Just as Ishmael persecuted Isaac (not explicitly mentioned in the OT, but suggested by Gen. 21:9), so now the Jews who seek justification by human effort are persecuting Christians who trust God’s promise of justification by faith. In Gen. 16:4, when Hagar conceived, “she looked with contempt on her mistress.” This too is mirrored in the fact that now non-Christian and pseudo-Christian Jews are persecuting Christians like Paul (as seen in Gal. 6:17). History is repeating itself. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2253.
- Luther’s comment on this text is very much to the point: “As soon as the word of God appears, the devil becomes angry; and in his anger he employs every power and wile to persecute it and wipe it out completely. Therefore it cannot be otherwise than that he should stir up endless sects and offenses, persecution and slaughter, for he is the father of lies and a murderer (John 8:44); he plants his lies in the world through false teachers, and he murders men through tyrants.… If someone does not want to endure persecution from Ishmael, let him not claim that he is Christian.”268
268 LW 26.455, 451.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 347.
30절) 성경이 말하는 바는 여종과 그 아들(하갈과 이스마엘)을 내쫓으라는 것이다. 이스마엘이 이삭과 더불어 유업을 얻지 못하기 때문이다. 율법의 속박과 복음의 자유는 함께 공존할 수 없다.
31절) 본절은 갈 3-4장의 결론에 해당한다. 누가 아브라함 혈통의 진정한 구성원인가?
- He first pointed the Galatians back to Abraham, who was declared righteous before God by faith alone (3:6–9). Next he demonstrated by means of a long parenthesis the primary purpose and true function of the law (3:10–25). What was true of the Jews was no less true of the Gentiles, although their servitude was expressed as bondage to the elemental spirits rather than to the Mosaic covenant (3:26–4:11). On the basis of his personal love and intimacy toward them, Paul pleaded with the Galatians to “become like him” in their reliance on God’s grace as the only basis for their salvation (4:12–20). Finally, he developed the analogy of Hagar and Sarah, doubtless an example familiar to the Galatians from the use already made of it by the false teachers. He had set forth two parallel lists of complementary items derived from this famous passage in Genesis. Sarah-Isaac-the New Covenant-Mount Zion-Jerusalem Above stand together over against Hagar-Ishmael-the Old Covenant-Mount Sinai-Jerusalem that Now Is. Paul’s inversion of the traditional interpretation of the analogy shows that the true descendants of Isaac are those who are justified by grace through faith on the basis of God’s unfailing promise, while the offspring of Ishmael are those, like the Judaizers, who seek to justify themselves “according to the flesh” (vv. 23, 29, RSV). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 348.
'성경묵상 > 갈라디아서' 카테고리의 다른 글
| 갈 5:7-12 거짓 누룩을 제거하라 (0) | 2017.06.20 |
|---|---|
| 갈 5:1-6 사랑으로써 역사하는 믿음 (0) | 2017.06.19 |
| 갈 4:12-20 갈라디아 교회를 염려하는 바울 (0) | 2017.06.13 |
| 갈 4:8-11 누구의 종입니까? (0) | 2017.05.19 |
| 갈 4:1-7 기독론-구원론-성령론 (0) | 2017.05.16 |