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16 But I say, vwalk by the Spirit, and you will not gratify wthe desires of the flesh. 17 For xthe desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, yto keep you from doing the things you want to do. 18 But if you are zled by the Spirit, ayou are not under the law. 19 Now bthe works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, cdivisions, 21 envy,4 drunkenness, orgies, and things like these. I warn you, as I warned you before, that dthose who do5 such things will not inherit the kingdom of God. 22 But ethe fruit of the Spirit is flove, joy, peace, patience, gkindness, goodness, faithfulness, 23 hgentleness, iself-control; jagainst such things there is no law. 24 And those who belong to Christ Jesus khave crucified the flesh with its lpassions and desires. 25 If we live by the Spirit, mlet us also keep in step with the Spirit. 26
nLet us not become conceited, provoking one another, envying one another.
16절) 성령을 따라 행한다는 것이 무엇인가? 성령의 인도함을 따라서 우리 인생의 중요한 선택과 결정을 내리는 것을 말한다.
- Having contrasted the flesh with love (vv. 13–14), Paul now sets it against the Spirit. The only way to conquer the flesh is to yield to the Spirit. Walk by the Spirit implies both direction and empowerment; that is, making decisions and choices according to the Holy Spirit’s guidance, and acting with the spiritual power that the Spirit supplies. To “walk” in Scripture regularly represents the pattern of conduct of all of one’s life. The desires of the flesh would mean not just bodily cravings but all of the ordinary desires of fallen human nature Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2254.
그리스도안에서의 자유로의 부름은 계속적으로 율법주의와 도덕폐기론자들로부터 공격을 받았다. 진정한 그리스도인의 자유를 이러한 양극단속에서 이웃을 사랑으로 섬기며 기쁘게 하나님의 율법의 완성을 표현하며 살아가는 것을 말한다.
승리하는 그리스도인의 삶을 위해 반드시 필요한 자질은 무엇인가? 이 시대는 다양한 것들을 이야기한다. 쾌활한 성격, 내적 자질들, 고차원의 신학적 학위, 높은 차원의 교육, 사회 활동주의, 영적 정신요법등등. 하지만 본문은 오직 하나님의 성령만이 우리를 죄로부터 자유케하고 새로운 삶을 살수 있도록 한다라고 강조하고 있다.
본문속에서 4개의 동사가 강조된다. 성령을 따라 행함(16), 성령의 인도(18), 성령으로 살다(25) 그리고 성령으로 행함(25)
- True Christian liberty avoids these dangerous extremes by expressing itself in loving service to the neighbor and joyful fulfillment of the law of God.
But where does the believer acquire the resources for this kind of victorious Christian living? Modern religious pedagogy offers many answers: a winsome personality, one’s innate abilities, advanced degrees in theological education, special seminars on the higher Christian life, social activism, spiritual psychotherapy, and others. Paul’s answer is the Holy Spirit. Only the Spirit of God who has made us free from sin and given us new life in regeneration can keep us truly free as we experience through walking in him the power of sanctification.
Here in Gal 5 Paul used four distinct verbs to designate the Spirit-controlled life of the believer, all of which are roughly equivalent in meaning: to walk in the Spirit (v. 16), to be led by the Spirit (v. 18), to live by the Spirit (v. 25a), and to keep in step with the Spirit (v. 25b). Each of these verbs suggests a relationship of dynamic interaction, direction, and purpose. The present tense of the imperative peripateite, “walk,” also indicates a present activity now in progress. Paul had earlier reminded the Galatians of how they received the Holy Spirit upon hearing him preach the message of Christ and his cross (3:1–3). Here he was exhorting them to continue the walk they had begun on that occasion. If they continued to walk in the Spirit, they would not be halted by the fleshly appeals of the Judaizers, their own libertine tendencies, or the debilitating disputes within their churches. Although this is the only place in Galatians where the word “walk” is used in this sense, it is a common Pauline designation for one’s daily conduct or lifestyle. In its wider usage the Greek word means not only “to walk” in a general sense but “to walk around after someone or to walk in a particular direction.” For example, the students of Aristotle were known as the Peripatetics because of their habit of following the philosopher around from place to place as he dispensed his teachings. In Paul’s vocabulary, to walk in the Spirit or be led by the Spirit means to go where the Spirit is going, to listen to his voice, to discern his will, to follow his guidance.73
73 The RSV incorrectly translates the second part of v. 16 as another imperative: “Do not gratify the desires of the flesh.” However, as Burton observed, the aorist subjunctive with a double negative expresses a note of promise and assurance (Galatians, 299). Paul was making a strong assertion that once the Galatians allowed the Spirit to guide them, then they would “never satisfy the passions of the flesh” (Moffatt). See Translator’s Handbook, 134.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 385–386.
사도 바울이 사용한 단어들 속에서 성령을 따라 행한다 혹은 성령의 인도함을 받는다는 의미는 성령이 가는 곳을 가고, 그분이 바라보시는 것을 바라보고, 그분이 눈물흘리시는 곳을 바라보며 함께 눈물 흘리고, 그분의 음성을 듣고, 그분의 뜻을 분별하고 그분의 인도함을 따라 간다는 것을 의미한다. 이러할 때, 우리의 삶이 성령으로 충만할때 육체의 욕심을 이룰 여지는 없어지게 된다. 우리의 인생속에 계속해서 육체의 욕심, 소욕이 자리잡고 작동하는 이유는 성령 충만하지 못함, 영적인 공백 상태가 있기 때문이다. 육체의 소욕이 자리할 여지를 만들어주지 않는것이 필요하다.
17절) 이미 앞서서 성령과 육체(3:3), 하갈과 사라(4:29)의 대조를 사용했고 본문에서 성령과 육체를 대조하고 있다. 본문에서의 육체는 단지 신체적인 것을 말하는 것이 아니라 하나님을 대적하는 반대편의 모든 것을 의미한다고 볼 수 있다.
“어떤 그리스도인들도 영적으로 충분히 강하고 성숙해서 바울의 경고가 필요하지 않은 사람이 없고 또한 누구도 너무 약하고 우유부단해서 성령의 능력을 통해서 육체의 소욕으로부터 자유롭게되지 못할 사람들도 없다.”
- Yet Paul’s words were addressed to the entire believing community. No Christians are so spiritually strong or mature that they need not heed his warning, but neither are any so weak or vacillating that they cannot be free from the tyranny of the flesh through the power of the Spirit. As Betz has put it, “In the battle between the forces of flesh and Spirit there is no stalemate, but the Spirit takes the lead, overwhelms, and thus defeats evil.”77
77 Betz, Galatians, 281.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 388.
18절) 성령의 인도함을 받는 것과 육체의 소욕을 따르는 것은 함께 공존할 수 없는 것이다. 우리의 삶의 영역속에서 성령의 인도하시는 부분이 많아질 수록 육법아래 있는 것, 육체의 소욕을 따르는 부분은 줄어들게 되고 반대로 우리가 많은 영역에서 율법아래 거할 수록 우리의 삶의 영역에서 성령이 인도하시는 영역은 줄어들게 되는 것이다. 과연 우리는 지금 누구의 인도함을 받고 있는가?
바울은 본문에서 육체의 일(the works of the flesh)과 성령의 열매(the fruit of the Spirit)를 대조한다. 이 육체의 일은 인간의 타락한 본성의 영향을 받는 것인데 반하여 성령의 열매는 과수원의 과일을 풍성하게 맺기 위해서 농부가 수고해야하는 것처럼 그 열매를 위해서 이를 보호하고 키워야하는 수고로움이 요구되는 것이다. 또한 본문에서 육체의 일은 복수인데 반하여 성령의 열매는 단수로 표현된다.
19-21절) 15가지의 육체의 일 : 음행, 더러운 것, 호색, 우상 숭배, 주술, 원수맺는 것, 분쟁, 시기, 분냄, 당 짓는 것, 분열함, 이단, 투기, 술취함, 방탕함
왜 다른 죄악들보다 음행과 같은 것을 우선시 했을까? 이러한 죄악이 더욱 악해서라기보다는 음행의 죄악들이 하나님을 거부하고 자기중심성을 극명하게 보여주기 때문이다.
- Why this prioritizing of sexual immorality? It is not because these sins are more intrinsically heinous than the others but rather because they display more graphically the self-centeredness and rebellion against God’s norm that mark all of the others as well. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 392.
본문의 15가지 죄악의 목록은 4부류로 나눠짐을 볼 수 있다.
첫번째는 음행의 죄, 두번째는 우상숭배의 죄, 세번째는 증오의 죄, 네번째는 무절제의 죄이다.
호색(sensuality, debauchery) : 사람이 자신의 행동에 대해서 하나님이나 사람들이 관심을 가지는 것을 중지하고 무모하게 죄를 사랑하는 것이다.
주술(witchcraft, sorcery) : 이것의 원어는 ‘파마케이아’로 약을 나타낸다. 주술적인 목적으로 약을 사용하는 것을 의미하는 것으로 신비적인 의식속에 사용되는 것을 의미한다. 또한 낙태를 이유로 약을 사용하는 유아살해가 이것에 포함되기에 살인으로 간주되어질 수 있는 행동이라고 할 수 있다.
- Witchcraft (pharmakeia). At the root of this word is pharmakon, literally “drug,” from which we derive our English word “pharmacy.” In classical Greek pharmakeia referred to the use of drugs whether for medicinal or more sinister purposes, e.g., poisoning. In the New Testament, however, it is invariably associated with the occult, both here in Galatians and in Revelation, where it occurs twice (Rev 9:21; 18:23). English translations usually render pharmakeia as “witchcraft” (KJV, NIV) or “sorcery” (RSV, NEB). These words correctly convey the idea of black magic and demonic control, but they miss the more basic meaning of drug use. In New Testament times pharmakeia in fact denoted the use of drugs with occult properties for a variety of purposes including, especially, abortion. As J. T. Noonan has written, “Paul’s usage here cannot be restricted to abortion, but the term he chose is comprehensive enough to include the use of abortifacient drugs.”86 In the early church both infanticide, often effected through the exposure of newborn babies to the harsh elements, and abortion, commonly brought about by the use of drugs, were regarded as murderous acts. Both are flagrant violations of Jesus’ command to “love your neighbor as yourself.”
86 J. T. Noonan, Jr., “An Almost Absolute Value in History,” in The Morality of Abortion: Legal and Historical Perspectives (Cambridge: Harvard University Press, 1970), 9. That φαρμακεία was a common term for abortion-inducing drugs is borne out by its recurrence in other early Christian writings. Thus the Didache includes the following list of negative imperatives Christians were expected to obey: “You shall not kill. You shall not commit adultery. You shall not corrupt boys. You shall not fornicate. You shall not steal. You shall not make magic. You shall not practice medicine (φαρμακεία). You shall not slay the child by abortions (φθορα). You shall not kill what is generated. You shall not desire your neighbors wife” (Did. 2.2). See further T. George, “Southern Baptist Heritage of Life” (Nashville: Christian Life Commission of the SBC, 1993).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 394.
시기(jealousy) : 시기, 질투는 하나님의 성품으로 표현되기도 한다. 하지만 본문은 부정적인 표현으로 사용된다.
이단(divisions, factions) : 새번역은 이를 파당으로 번역한다. 이는 ‘고르다, 선택하다’의 의미를 가진 단어인데 원어는 ‘헤어레세이스’로 ‘heresy, 이단’이라는 단어로 사용된다. 다양한 신앙의 원리가운데 의도적으로 어떤 것을 선택하는 것을 의미하는데 이러한 의도적인 선택이 이기적인 자만심이나 질투로 이어질때 이단이 되고 나뉘어지게 되는 것이다.
- Factions (haireseis). This word too finds only one other occurrence in the Pauline corpus, in 1 Cor 11:19, where Paul spoke of the various factions in the church at Corinth. The basic meaning of this word derives from the verb “to choose” (from which we also get our English word “heresy,” a deliberately chosen doctrine at variance with the rule of faith). This verse reminds us the divisive tendency so evident in many congregations is the result of intentional choices to walk in the way of selfish pride, envy, and bickering rather than the royal road of love, forgiveness, and magnanimity.88
88 See H. Schlier, “ἁιρεσις,” TDNT 1.180–83.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 396.
방탕함 : 이는 술취함의 결과로 남편의 정절을 지키지 못하게 하고 아이들이나 배우자를 함부로 대하게 하여 가정 생활을 망가뜨린다. 나아가 사회를 망가지게 한다.
바울은 15가지의 육체의 일의 항목을 열거하면서 이러한 것을 추구하고 행하는 이들은 하나님 나라를 유업으로 받지 못한다고 말한다.
22-23절) 9가지 성령의 열매
앞서 15가지의 육체의 일들은 무질서하고, 혼란스럽고 완전하지 못하며 충동적인 죄의 속성들이라면 이제 나오는 성령의 열매는 조화롭고, 균형잡히고 구조적이며 의도적으로 연관되고 성령으로 충만하고 거룩한 아름다움으로 평형을 이룬 삶을 보여준다.
- After listing fifteen specific misdeeds, fifteen one-word illustrations of the works of the flesh, Paul turned to consider the contrasting graces of the Spirit-controlled life. The listing of the sinful acts in the catalog of evil was disorderly, chaotic, and incomplete, corresponding to the random and compulsive character of sin itself. In stark contrast now, the character traits contained in the catalog of grace appear in beautiful harmony, balanced and symmetrical, corresponding to the purposeful design and equilibrium of a life filled with the Spirit and lived out in the beauty of holiness. Paul grouped these nine graces into three triads that give a sense of order and completion, although here too there is no attempt to provide an exhaustive list of the Christian virtues: Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 399.
사랑, 희락, 화평(Love, joy, peace)
오래참음, 자비, 양선(Patience, kindness, goodness)
충선, 온유, 절제(Faithfulness, gentleness, self-control)
이 세가지 분류를 삼위일체를 연상하기도 한다. 라이트풋은 위의 구분을 이렇게 설명한다. 첫번째는 그리스도인의 생각, 둘째는 사회적인 교류와 이웃에 대한 관심을, 세번째는 그리스도인의 행실을 인도하는 원리로 설명한다. 존 스토트는 더욱 심플하게 설명하는데 첫째는 하나님에 대한 신자의 태도, 둘째는 다른 사람들에 대한 태도, 마지막은 자신에 대한 태도로 설명을 한다.
Various interpretations have been given about the meaning of this threefold structure of threes. Three, of course, is the number of the divine Trinity, signifying in this case the perfect unity and loving reciprocity that has existed from all eternity among Father, Son, and Holy Spirit. Lightfoot suggested the following categorization of the nine graces: the first three comprising habits of the Christian mind, the second reflecting social intercourse and neighborly concern, and the third exhibiting the principles that guide a Christian’s conduct. More simply still, J. Stott has described this list as a cluster of nine Christian graces that portray the believer’s attitude to God, to other people, and to himself.94 While these are all helpful ways of analyzing this description of the kind of ethical character produced in those who walk according to the Spirit, we should not press any of these subdivisions too far. Each of the nine qualities flows into one another, mutually enriching and reinforcing the process of sanctification in the life of the believer.
94 Lightfoot, Galatians, 212; Stott, Only One Way, 148. See also the excellent article and literature cited in D. S. Dockery, “Fruit of the Spirit,” DPL, 316–19.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 399.
본문에서 바울이 이를 열매로 비유하는 것을 주목할 필요가 있다. 구약에서도 자주 이스라엘을 주님의 포도원으로 비유했다. 물가에 심은 나무가 시절을 좇아 과실을 맺는것이다. 우리가 주님안에 심겨져있을때 우리가 살아있는 나무라면 반드시 성장하고 열매를 맺어야 하는 것이다.
- The concept of fruitfulness is well attested in Paul’s other writings as well as throughout the Old Testament. Israel, for example, is frequently referred to as the “vineyard” of the Lord (cf. Isa 5:2–4; Hos 14:6). Likewise the man who delights in the law of the Lord and walks in his way is compared to “a tree planted by streams of water, which yields its fruit in season” (Ps 1:3). As we saw earlier, Paul deliberately contrasted the fruit (singular) of the Spirit with the works (plural) of the flesh. The former results from God’s supernatural reshaping and transforming of human life, whereas the latter are contrived and manufactured out of the old sinful nature. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 399–400.
희락(joy, 기쁨)은 은혜와 같은 어원이다. ‘카라’로 이는 은혜, 소망과 깊은 관련이 있다. 세상의 기쁨은 주변의 환경의 영향을 받는다. 하지만 그리스도인의 기쁨은 환란과 고통가운데도 주어진다. 이는 하나님의 궁극적 승리에 대한 기대로 그분이 흑암과 죄의 권세를 십자가에 달려 죽으시고 부활하심으로 이기신 것에서 기인한다. 따라서 우리의 어떠함에 기초한 것이 아니기에 고통가운데서도 진정으로 기뻐할 수 있는 것이다.
- Joy (chara). Paul repeatedly stressed the divine origin of joy, encouraging believers to rejoice “in the Lord” (Phil 3:1; 4:4), “rejoice in God” (Rom 5:11), and to realize that the kingdom of God is not “a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit” (Rom 14:17).99 The Greek root for joy (char-) is the same as that for “grace,” charis. Obviously, there is a close connection between the two concepts. “Those who have come to experience God’s grace, as Paul had done, know that, by standing firm in their faith (2 Cor 1:24), they can continue to celebrate the Christian life as a festival of joy (1 Cor 5:8), in perfect freedom from all anxious worries and fears.”100 Joy is also closely related to hope, a word Paul did not list in his catalog of the Spirit’s fruit. Hope is that element of Christian joy that differentiates it from secular happiness. In the Aristotelian morphology of human virtues, joy was defined as finding the ideal mean between the excesses of pleasure (satiety) and pain (suffering). Joy in this sense depends upon an environment of pleasant circumstances. Christian joy, however, is lived out in the midst of suffering. Christian joy is marked by celebration and expectation of God’s ultimate victory over the powers of sin and darkness, a victory actualized already in the death and resurrection of Jesus Christ, who “for the joy set before him endured the cross” (Heb 12:2) but now has been exalted to the right hand of the Father whence he will come in power and great glory. The joyful cry of the believer is “Maranatha!” “Lord, come quickly!”
99 See W. G. Morrice, “Joy,” DPL, 511–12; H. Conzelmann, “χαίρω,” TDNT 9.359–72.
100 Morrice, “Joy,” 512.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 401–402.
화평 : 믿음으로 의롭다함을 통한 결과로 주어지는 하나님과의 평화와 인간의 이해를 초월한 하나님의 평화를 기억하라.
사랑과 희락과 화평은 마치 믿음과 소망과 사랑처럼 그리스도인의 전 존재의 영역속에 중요한 슬로건이다.
충성은 갈라디아서에서 믿음(피스티스)이라는 단어로도 사용하였다. 복음을 받아들임으로 구원자이신 그리스도에게 헌신하는 것의 의미로도 사용되고 또한 본문에서 처럼 성령의 열매로 충성, 진실함, 진정성, 믿음직함등의 의미로도 사용되었다.
- Faithfulness (pistis). The word pistis bears several distinct meanings in the New Testament, three of which are represented in Galatians. First, there is faith in the sense of the basic content of the Christian message, the faith once delivered to the saints. Paul used pistis in this sense in Gal 1:23, where he spoke of the report that circulated about him following his dramatic conversion: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” More commonly, pistis refers to one’s acceptance of this gospel message and the committal of oneself to Christ as Savior and Lord. Throughout Galatians Paul had spoken repeatedly of being justified by faith in this sense of the word. As an aspect of the fruit of the Spirit, pistis has yet a further meaning: faithfulness, fidelity, that is, the quality of being true, trustworthy, and reliable in all one’s dealings with others. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 403.
온유를 힘이 없고 열정이 없는 상태가 아니라 통제된 힘으로 사랑으로 섬기고 존중하는 행동을 하기위해서 멍에를 쓴 상태를 의미한다. 온유한 사람은 자만함으로 다른 이들을 밀어붙이지 않고 자발적으로 상대방에게 복종하는 태도를 보인다. 하지만 이 온유함이 우유부단함을 의미하는 것은 아니다. 예수님께서 성전을 강도의 굴혈로 만든이들앞에서 행하신 행동을 보라.
- Gentleness (prätēs). This word connotes a submissive and teachable spirit toward God that manifests itself in genuine humility and consideration toward others. It is regrettable that the English word “gentleness” has come to have the popular connotation of a wimpish weakness and nonassertive lack of vigor. As an expression of the fruit of the Spirit, gentleness is strength under control, power harnessed in loving service and respectful actions. One who is gentle in this sense will not attempt to push others around or arrogantly impose one’s own will on subordinates or peers. But gentleness is not incompatible with decisive action and firm convictions. It was after all “gentle Jesus meek and mild” who expelled the mercenaries from the temple with a scourge because of their obstinate defilement of his Father’s house. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 404.
절제는 자신의 욕망과 열정을 통제한 상태를 말한다. 또한 바울은 이 절제를 성적인 부분을 통제하는 것으로 설명했다. 도한 그는 운동선수의 이미지를 통해서 이 단어를 설명한다.(고전 8:24-27) 절제하지 못하면 행방없이 달음질 하는 것과 같고 또한 허공을 치는 복싱선수와 같다.
- Self-control (enkrateia). This word refers to the mastery over one’s desires and passions. In 1 Cor 7:9 Paul used this expression in a context related to the control of sexual impulses and desires. That idea is certainly included here as well, although self-control as a Christian virtue cannot be restricted to matters of sexuality. Paul’s athletic imagery for the Christian life helps us to interpret this word. In 1 Cor 9:24–27 he compared Christians to athletes who must undergo strict training in order to compete as a runner or boxer. A Christian without self-control, he intimates, is like a racer who runs aimlessly from one side of the course to the other or a boxer who merely pummels the air, never landing a blow. In contrast, Paul said, “I discipline and subdue my own body so that, after I have preached to others, I myself will not be disqualified for the prize.” The fact that self-control appears last in Paul’s list may indicate its importance as a summation of the preceding virtues. It would also have particular relevance for the Galatian setting: Antinomians veering out of control desperately needing the discipline of self-control reinforced by a new respect for God’s moral law. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 404.
- The Spirit fights against sin not merely in defense but also in attack by producing in Christians the positive attributes of godly character, all of which are evident in Jesus in the Gospels. Love appears first because it is the greatest quality (1 Cor. 13:1–13; 2 Pet. 1:5–7) in that it most clearly reflects the character of God. Joy comes in at a close second, for in rejoicing in God’s salvation Christians show that their affections are rightly placed in God’s will and his purpose (see John 15:11; 16:24; Rom. 15:13; 1 Pet. 1:8; Jude 24; etc.). Peace is the product of God having reconciled sinners to himself, so that they are no longer his enemies, which should result in confidence p 2255 and freedom in approaching God (Rom. 5:1–2; Heb. 4:16). Patience shows that Christians are following God’s plan and timetable rather than their own and that they have abandoned their own ideas about how the world should work. Kindness means showing goodness, generosity, and sympathy toward others, which likewise is an attribute of God (Rom. 2:4). Goodness means working for the benefit of others, not oneself; Paul mentions it again in Gal. 6:10. Faithfulness is another divine characteristic; it means consistently doing what one says one will do. Gentleness is a quality Jesus attributes to himself in Matt. 11:29; it enables people to find rest in him and to encourage and strengthen others. Self-control is the discipline given by the Holy Spirit that allows Christians to resist the power of the flesh (cf. Gal. 5:17). Against such things there is no law, and therefore those who manifest them are fulfilling the law—more than those who insist on Jewish ceremonies, and likewise more than those who follow the works of the flesh surveyed in vv. 19–21. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2254–2255.
24절) 그리스도 예수의 사람들은 육체와 함께 그 정욕과 탐심을 십자가에 못박았다. 본문은 2:20절의 표현과 유사하다. 하지만 2:20절이 수동형이라면 본문은 능동형이다. 우리 그리스도인은 성화의 과정에서 그 십자가의 대사로 살아가는 것이다. 본문은 우리에게가 아니라 우리가 무언가를 행하는 것을 설명하고 있다. 그리스도인의 영적인 승리, 성화의 길에 지름길이란 없다.
- Many commentators interpret these verses in terms of Paul’s earlier testimony of having been crucified with Christ and made alive through faith (2:20). The language in these two passages is strikingly similar, but there is a noticeable difference in meaning. In Gal 2:20 the verb is passive, “I have been crucified with Christ.” This refers to a past act, a fait accompli, something done to the Christian and for the Christian by someone else. We have been crucified with Christ in that he died in our place on the cross and on the basis of which we are declared righteous by God through faith. In 5:24, however, the passive voice has given way to an active construction. Crucifixion of the flesh is described here not as something done to us but rather something done by us. Believers themselves are the agents of this crucifixion. Paul was here describing the process of mortification, the daily putting to death of the flesh through the disciplines of prayer, fasting, repentance, and self-control. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 405.
25절) 만일 우리가 성령으로 살면 또한 성령으로 행하라. (If we live by the Spirit, let us also keep in step with the Spirit) 본문의 keep in step with는 군대에서 사용되는 단어로 발을 맞추어, 열을 맞추어 행진하는 것을 의미한다. 헬라적인 의미로는 어떤 이의 철학적인 원리를 따라 살아가는 것을 의미한다. 그러므로 앞서 옛 육체의 일을 십자가에 못박고 성령을 따라서 우리의 삶의 태도, 행실을 새롭게 해야 한다.
26절) 갈라디아서는 특정한 지역의 교회를 향해서 기록한 서신이다. 하지만 이 본문의 지적은 지금 이시대에도 동일하게 적용된다. 많은 목회자와 교회, 신학교, 총회에서 얼마나 헛된 영광을 구하기 위해서 서로 경쟁하며 서로를 노엽게 하고 질투하는지… 성령께서 이러한 모습을 보시고 슬퍼하신다. 우리는 마땅히 그분을 슬프게 해서는 안되고 그분을 기쁘시게 하기 위해서 그분이 원하시는 것이 무엇인지를 고민하면서 오직 그분의 영광을 위해서 나아가야 할 것이다.
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