728x90
8 Formerly, when you ldid not know God, you mwere enslaved to those that by nature nare not gods. 9 But now that you have come to know God, or rather oto be known by God, phow can you turn back again to qthe weak and worthless elementary principles of the world, whose slaves you want to be once more? 10 rYou observe days and months and seasons and years! 11 I am afraid sI may have labored over you in vain.
l
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 4:8–11.
8절) 그러나 너희가 하나님을 알지 못했을 때 본질상 신이 아닌 것들에게 종노릇 하였다. 바울은 본문을 통해서 그리스도인이 되기 이전의 갈라디아 신자들의 상태와 현재 하나님의 자녀가 된 상태에 대한 극단적인 대조를 하고 있다.
- Conversion to Christ meant breaking completely with the idolatrous religion and false gods of the surrounding culture. The centrality and finality of Jesus Christ is at the heart of the Christian message. Modern liberal Protestantism, infatuated with the ideologies of pluralism and syncretism, has tended to forget this essential evangelical truth. For some, evangelism has become a dirty word not to be used in polite company, or, worse, it has been redefined as the effort to help the adherence of non-Christian religions to discover the best in their own traditions in hopes that a general fellowship of the various world religions will eventually emerge. Sadly, even some evangelicals have downplayed the doctrine of hell, the necessity of conversion, and the preaching of the cross in favor of the implicit universalism of many contemporary theologies. In many circles “sinners in the hands of an angry God” has been displaced by a truncated God in the hands of angry sinners. But Paul would have none of this. He knew, as Jonathan Edwards later wrote, that personal faith in Jesus Christ was “the only remedy which God has provided for the miserable, brutish blindness of mankind.… It is the only means that the true God has made successful in his providence, to give the nations of the world the knowledge of himself; and to bring them off from the worship of false gods.”195
195 The Works of Jonathan Edwards (Carlisle, Pa.: Banner of Truth, 1984), 2.253. See also T. A. Schafer, “Jonathan Edwards and Justification by Faith,” Church History 20 (1951): 55–67. On the plurality of views among evangelicals concerning the destiny of the unevangelized, see J. Sanders, ed., No Other Name (Grand Rapids: Eerdmans, 1992). In 1993 the Southern Baptist Convention adopted a resolution on “The Finality of Jesus Christ as Sole and Sufficient Savior.” This statement opposed “the false teaching that Christ is so evident in world religions, human consciousness or the natural process that one can encounter Him and find salvation without the direct means of the gospel, or that adherents of the nonchristian religions and world views can receive this salvation through any means other than personal repentance and faith in Jesus Christ, the only Savior” (SBC Annual, 1993, 94).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 311.
9절) 이제 하나님을 알뿐 아니라 하나님에 의해서 알게 되었다. 이 앎에 대해서 구약은 ‘야다’라는 표현으로 설명한다.
- Paul’s concept of knowledge was more closely related to the Hebrew verb yādaʿ, which is frequently used in the Old Testament to refer to the kind of personal intimacy associated with sexual intercourse, as in Gen 4:1, “Now Adam knew Eve his wife, and she conceived and bore Cain.” “To know” God in this kind of experiential intensity implies a divine-human encounter in which the total self, not merely the mind or thought processes, is claimed and transformed. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 313.
본문은 우리가 하나님을 아는 것과 하나님께서 주도적으로 자신을 드러내신 것을 함께 이야기한다. 이 선택의 주도권이 주님께 있음을 말하는 것이다.
- Paul’s insistence upon the divine initiative in salvation excludes both moralism and mysticism. We can neither keep God’s commandments nor love him purely apart from his overcoming grace and prevenient favor toward us. “This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins” (1 John 4:10). Nor can human beings ever “find God” no matter what sort of religious techniques or spiritual exercises they may employ. We are like blinded rats lost in the labyrinth of sin until by God’s amazing grace we who were all lost in the maze of self-justification are truly and everlastingly “found.” Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 314.
당시의 갈라디아 교인들은 거짓 가르침에 노출되어 있었다. 그리스도만으로는 충분하지 않기에 다른 율법적인 요구들 혹은 초등학문을 요구한 것이다. 하나님의 은혜를 맛보고도 다시금 옛 자리, 약하고 천박한 초등학문을 따르는 자리로 돌아가 죄의 종노릇을 할 수 있다는 것이다.
10절) 날, 달, 절기, 해
- Paul linked four measurements of time, each of which likely refers to certain aspects of the Jewish system of religious feasts. Thus days could refer to the weekly Sabbath observance as well as to other feasts celebrated for only a day; months, to the new moon rituals mentioned in Num 10:10; seasons, to the great annual feasts such as Passover, Pentecost, and Tabernacles (cf. 2 Chr 8:13; Zech 8:19); and years, to the Year of Jubilee, the Sabbatical Year, and the New Year celebrations. Burton probably is correct in claiming that the four terms without mutual exclusiveness cover all kinds of ritual celebrations and calendar dates the Jews observed at that time.207
207 Burton, Galatians, 234. It is quite possible, of course, that the expression “days, months, seasons and years” was a kind of double entendre referring at once to Jewish calendar dates and pagan cultic observances. Thus Paul would be have been saying to the Galatians, “If you fall prey to the lure of the Judaizers, you will find yourselves just as captivated by the oppression of the astral deities as ever you were under the old paganism.” W. Schmithals has put forth the view that Paul is here “employing a current familiar list which was not widespread in Jewish orthodoxy but which frequently occurs above all in the apocryphal or Gnostic or gnosticizing literature” (Paul and the Gnostics [Nashville: Abingdon, 1972], 44–46). G. Bertram also relates this listing of sacred times and seasons to the general astrological superstitions that were widely followed in the Hellenistic world (“ἐπιστρέφω, TDNT, 7, 726). He also discerns in this allusion a hint of the moral apostasy that apparently characterized some of the Galatians (cf. 2 Pet 2:21).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 317.
11절) 바울이 두려워하는 이유. 갈라디아 교인들을 위한 사역이 무의미해질것에 대한 두려움. 우리의 사역에도 이와같은 경우들이 많이 있다. 복음을 듣고 하나님을 알지만 세상의 유혹에 빠져 본문에서 날, 달, 절기, 해로 대변되는 율법, 세상의 초등학문을 지키려고할때 우리의 수고가 헛될까 두려워하게 되는 것이다.
'성경묵상 > 갈라디아서' 카테고리의 다른 글
| 갈 4:21-31 하갈과 사라 : 여종과 자유인 : 육체와 약속 (0) | 2017.06.15 |
|---|---|
| 갈 4:12-20 갈라디아 교회를 염려하는 바울 (0) | 2017.06.13 |
| 갈 4:1-7 기독론-구원론-성령론 (0) | 2017.05.16 |
| 갈 3:23-29절 믿음으로 하나님의 아들이 되었음 (0) | 2017.05.16 |
| 갈 3:21-22절 성경이 모든 것을 죄 아래 가둔 이유 (0) | 2017.04.28 |