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6 And from those vwho seemed to be influential (what they were makes no difference to me; wGod shows no partiality)—those, I say, who seemed influential xadded nothing to me. 7 On the contrary, when they saw that I had been yentrusted with zthe gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised 8 (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), 9 and when James and Cephas and John, vwho seemed to be apillars, perceived the bgrace that was given to me, they cgave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. 10 Only, they asked us to remember the poor, dthe very thing I was eager to do.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 2:6–10.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 2:6–10.
6절) 영향력있어 보이는 사람들중에, 그들이 어떻든지 나에게는 차이가 없으며 하나님은 공정하게 보시기에, 저 영향력있어 보이는 이들은 나에게 아무것도 더하지 못했다.
바울은 지금 갈라디아 교회 안에 있는 영향력 있는, 유력한 이들과 자신의 차별성을 강조하며 말하고 있다. 본문안에서 몇가지를 말하는데
1) “Whatever they were makes no difference.”
- -Paul did not dispute the facts in this charge, but he did vigorously deny the inference his opponents drew from them. Paul’s opponents, like some modern biblical critics, preferred the “Jesus of history” to the “Christ of faith.”120 Paul refused to divorce the two. The risen Christ who appeared to him was none other than the same Jesus who walked the dusty roads of Galilee and died on a Roman cross outside the gates of Jerusalem. While Paul doubtless knew and cherished some of the early Christian traditions about Jesus’ earthly life, his teachings, and his miracles, he refused to relegate Jesus to the realm of the past. For Paul there could not merely “historical” interest in Jesus. For Paul, Jesus could never be an absent savior whose words and deeds, like those of Socrates, could be scrutinized and analyzed with dispassionate interest. No! Jesus Christ is Victor, the ever-living King of the church and Lord of the future.
120 See the classic statement of this issue by M. Kähler, The So-called Historical Jesus and the Historic Biblical Christ (Philadelphia: Fortress, 1964).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 156.
120 See the classic statement of this issue by M. Kähler, The So-called Historical Jesus and the Historic Biblical Christ (Philadelphia: Fortress, 1964).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 156.
2) God is not impressed with external credentials.
외모로 사람을 평가하지 않으시는 하나님.
- God looks not on the outward appearance but on the heart; God does not honor outward symbols of status and privilege but rather true obedience and devotion; God expects justice to be meted out evenly to the poor and great alike (cf. Ps 51:16–17; Amos 3:13–15; Lev 19:15).
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 156.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 156.
3) No Addition to Paul’s Gospel.
7-9절) 반면에 그들은 내가 이방인들에게 복음 전함을 맡았음이 마치 베드로가 할례자에게 복음전함을 맡았음과 같이 보았다. 베드로를 통해서 그의 사도직의 사역을 할례자에게 역사하게 하신 분이 나를 통해서 이방인에게 역사하셨다. 그리고 기둥과 같은 야고보와 게바, 그리고 요한도 내게 주신 은혜를 인지하였다. 그들이 나와 바나바에게 교제의 약수를 청했다. 우리는 이방인에게로 그들은 할례자들에게로 가기로 했다.
바울은 무할례자에게, 베드로는 할례자에게 복음 전함을 맡았다는 이 주장은 베드로는 할례자를 위한 사도, 바울은 이방인을 위한 사도로 불려지게 했다. 하나님께서 바울을 그런 이유로 부르신 것이 사실이고 유력자들도 그렇게 보았고 나아가 초대교회의 기둥과 같았던 사도들, 야고보와 게바와 요한도 이를 인정한 것이다. 본 7-9절은 계속해서 이들의 사역의 대상을 구분하는 것에 집중하고 있다. 하지만 그렇다고 해서 이들이 각각의 대상에게 전하는 복음의 내용 자체가 다른 것은 아니다. 그 본질의 내용은 같으나 대상의 차이로 인한 전달의 방식은 달랐을 것이다.
- As an apostle, Paul was in no way inferior to Peter. It was merely a division of labor, with Paul assigned to evangelize the uncircumcised (Gentiles) while Peter was sent to the circumcised (Jews). What Paul wants to establish for the Galatians, however, is that his own apostleship is just as genuine as Peter’s, and therefore the Galatians should not view themselves as inferior to any other group of believers.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2247.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2247.
- Paul referred here to the positive reception given to his ministry by the Jerusalem leaders who “saw” and “recognized” (2:9) the unique role he had been called to play in expansion of the gospel message. The pluperfect tense of the verb “had been entrusted” (pepisteumai) is crucial for Paul’s argument here. Paul was not entrusted with this assignment by the twelve apostles or by the Jerusalem church. What they recognized and affirmed was something that had already occurred in Paul’s life, namely, the divine commissioning he had received from Christ himself.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 160.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 160.
- 1. The Gnostic interpretation. Many of the early Gnostic teachers latched on to Paul as their favorite apostle. In their view he had been entrusted with the “pneumatic” gospel of uncircumcision, while Peter was laden with the “psychic” gospel of the Jews. The radical dualism of Gnostic soteriology thus split the gospel into two irreconcilable parts, the true gospel being the secret gnosis conveyed by the secret writings and esoteric doctrines of the Gnostic teachers, the other gospel being the doctrine of Christ proclaimed by the orthodox Christian community and summarized in the Apostles’ Creed.
2. The Hegelian interpretation. In the nineteenth century F. C. Baur and his disciples interpreted the history of the early church in terms of the Hegelian dialectic. According to this view, Peter and the church at Jerusalem represented the traditionalist pole in early Christianity (thesis), while Paul and his circle stood at the opposite progressivist pole (antithesis), with the emergence of an orthodox Christian consensus in the second century seen as a kind of convergence between the two (synthesis). Galatians 2:7 is a key text for imposing this kind of bifurcated grid onto New Testament history.
3. The Ultradispensationalist interpretation. Dispensationalism, in its extreme forms, is a way of dividing the history of salvation into various epochs, each with its own distinct requirement of salvation. According to one dispensationalist line of argument, the gospel of circumcision that Peter preached on the Day of Pentecost was in fact a message of grace plus works (e.g., “Repent and be baptized … for the forgiveness of your sins,” Acts 2:38). However, with the calling of Paul, this message was superseded by the gospel of sola gratia. On this reading, Gal 2:7 reflects a transitional period between the dispensation of law under the old covenant and the new dispensation of sheer grace that was inaugurated primarily through the preaching of Paul.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 160–161.
2. The Hegelian interpretation. In the nineteenth century F. C. Baur and his disciples interpreted the history of the early church in terms of the Hegelian dialectic. According to this view, Peter and the church at Jerusalem represented the traditionalist pole in early Christianity (thesis), while Paul and his circle stood at the opposite progressivist pole (antithesis), with the emergence of an orthodox Christian consensus in the second century seen as a kind of convergence between the two (synthesis). Galatians 2:7 is a key text for imposing this kind of bifurcated grid onto New Testament history.
3. The Ultradispensationalist interpretation. Dispensationalism, in its extreme forms, is a way of dividing the history of salvation into various epochs, each with its own distinct requirement of salvation. According to one dispensationalist line of argument, the gospel of circumcision that Peter preached on the Day of Pentecost was in fact a message of grace plus works (e.g., “Repent and be baptized … for the forgiveness of your sins,” Acts 2:38). However, with the calling of Paul, this message was superseded by the gospel of sola gratia. On this reading, Gal 2:7 reflects a transitional period between the dispensation of law under the old covenant and the new dispensation of sheer grace that was inaugurated primarily through the preaching of Paul.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 160–161.
8절) The decision to divide the missionary task of the church into two major thrusts, one led by Peter to the Jews and the other by Paul to the Gentiles, was a matter of practical necessity and wise stewardship. It would be a mistake to press the distinction too far, as though Peter and the apostles with him would be allowed to witness to Jews only, while Paul and Barnabas could speak to Gentiles only. “It was not that the apostles said, ‘All right Paul, you preach the noncircumcision gospel to the Gentiles, but stay away from the Jews, that’s our territory.’ The language rather suggests that they said: ‘Right, Paul, you go to the Gentiles with the noncircumcision gospel, and we will go to the Jews with the circumcision gospel.’ ”129 We know in fact that the gospel had first broken through to the Gentiles through the witness of Peter in his preaching to the household of Cornelius. Likewise, Paul continued to preach to the Jews, finding in their synagogues many God-fearers and proselytes who responded to his message and who frequently became the beachhead of a new Christian community in their city. Thus the missionary strategy worked out at this conference should not be taken as a “religio-political restriction on either side.”130 It was a decision taken in the interest of the maximal fulfillment of the Great Commission that Jesus had given to the entire church.
129 G. Howard, Paul: Crisis in Galatia (Cambridge: Cambridge University Press, 1979), 40.
130 Ibid.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 162.
129 G. Howard, Paul: Crisis in Galatia (Cambridge: Cambridge University Press, 1979), 40.
130 Ibid.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 162.
9절)
- If the church is God’s temple (e.g., Eph. 2:21), some had apparently made Peter, James, and John the pillars. Significantly, these “pillars” had given the right hand of fellowship to Barnabas and Paul, signifying that they approved the message of the gospel as preached by Paul as well as his ministry to the Gentiles. Thus they validated Paul’s apostleship by putting him on an equal footing with these other apostles in Jerusalem. This is significant, because it shows that neither Paul nor the Jerusalem apostles had to change their gospel message, but they were fully in agreement, and this “right hand of fellowship” gave clear expression to that agreement.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2247.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2247.
10절) 단지 그들은 우리에게 가난한 자들을 기억해달라고 부탁했다. 그 일은 우리도 열망하던 것이었다.
사역에 대해서 입장의 차이를 보이던 이들이 가난한 자들을 돕고자 하는 일에 대해서는 같은 마음을 품고 있다. 사도들도 가난한 자들을 부탁했고 바울도 이미 이 일에 관심을 가지고 행했음을 밝히고 있다. 하나님의 일을 하면서 이렇게 다른 입장 차이를 보일 수 있지만 그러면서 또한 일치를 보여야하는 부분이 있음을 기억해야 한다. 이 부탁은 지금 우리에게도 동일하게 요청되는 내용이라고 할 수 있ㄷ.
- Verses 7–9 mark out the division of labor between Peter (to the Jews) and Paul (to the Gentiles). But there was one area of overlap: Paul was to organize collections for the poor, probably referring mainly to poor Christians in Jerusalem, who were Jewish. It is recorded elsewhere that Paul did, in fact, undertake a major relief effort on their behalf (see Rom. 15:25–26; 1 Cor. 16:1–3; 2 Corinthians 8–9). Paul’s concern for the poor as evidenced here is in accord with the broader principle demonstrated throughout Scripture that genuine preaching of the gospel in every age must be accompanied by the meeting of physical needs as well, just as Jesus healed the sick and cast out demons along with his preaching ministry.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2247.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2247.
본문은 복음의 진리와 교회의 연합이라는 매우 중요한 주제를 다룬다. 바울은 거짓 복음을 가르치는 자들과 함께 하지 않았다. 하지만 자신의 형제들, 그리스도인들과는 최선을 다해 연합을 시도한다. 우리들도 주변의 거짓복음을 전하는 자들과는 구별되면서 복음의 형제들과 함께 연합을 노력해야 한다. 또한 바울은 선교 사역을 적절하게 나누었다. 자신은 이방인의 사도로, 베드로는 유대인의 사도로 역할을 할 것을 말한다. 지금 이시대에 많은 교회와 선교사들이 자신들의 자원을 이미 복음화된 지역과 대상을 향해서 사용하고 있는 것을 보면서 최선을 다해서 같은 현장에서 싸울 것이 아니라 미답지를 향해서 나가는 것에 대한 고민을 할 필요가 있다. 미완성 과업을 성취하기 위해서 함께 우리 교회는 고민해야 한다. 마지막으로 바울은 가난한자들에 대한 관심을 표한다. 이는 복음이 명제적인 선포일뿐만 아니라 삶의 정황속에서 완성되어야 함을 말하는 것이다. 개인구원과 사회정의, 이는 복음의 양 측면으로 마땅히 함께 강조되어야 할 부분이다. 물론 한면을 강조할때 개인 구원에 치중되는 것이 사실일지라도 온전한, 총체적인 구원을 위해서 이 긴장을 늦추지 않아야 할 것이다.
- The two key themes in this passage are the truth of the gospel and the unity of the church. In a moment of crisis Paul found it necessary to stand adamantly, stubbornly, uncompromisingly against the heretical doctrine and illicit demands of the false brothers. It would have been easy for Paul to say:“Oh, come now; circumcision is no big deal. Let’s compromise on this issue in order to save face and win friends here in Jerusalem.” By such an approach he might well have spared himself a confrontation, but he would thereby have forfeited the cause of Christian freedom. At the same time, Paul greatly valued the unity of the church and sought to strengthen it in every way possible. We have much to learn from this episode in the life of the early church as we seek to be faithful stewards of the missionary challenge confronting us today.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 166–167.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 166–167.
At the same time, Paul greatly valued the unity of the church and sought to strengthen it in every way possible. We have much to learn from this episode in the life of the early church as we seek to be faithful stewards of the missionary challenge confronting us today.
First, we can develop a pattern of cooperation around the truth of the gospel. This is not an ecumenism of convenience; Paul could not work together with the false brothers, even though they claimed to be fellow Christians, because their theological position was antithetical to the gospel message itself. However, Paul was eager to work closely together with other Christian leaders who shared with him a common commitment to the good news of salvation through Jesus Christ.
Second, the apostles found it necessary to distribute the work of evangelization by a practical division of labor. Today 1.3 billion persons in the world have never heard the name of Jesus for the first time. Evangelical, Bible-believing Christians cannot afford to fight turf wars over comity agreements and missionary zones. No one person, ministry, missions agency, or denomination can cover all the necessary bases. We must be ready to stand together and work collaboratively with Great Commission Christians everywhere in the unfilled task of world evangelization.
Finally, the word about caring for the poor points to the dual necessity of both a propositional and an incarnational dimension to the life and mission of the church. Paul steadfastly refused to divorce conversion from discipleship. His mission included both a social and an evangelistic responsibility. If he gave priority to the latter over the former, it was because he sensed so keenly the eternal destiny of every person he met and shuddered to think of the dire consequences of spurning Christ’s invitation to eternal life. Still, he knew, as we must, that the gospel he preached was addressed to living persons, soul and body, in all of their broken humanity and need for wholeness.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 167.
First, we can develop a pattern of cooperation around the truth of the gospel. This is not an ecumenism of convenience; Paul could not work together with the false brothers, even though they claimed to be fellow Christians, because their theological position was antithetical to the gospel message itself. However, Paul was eager to work closely together with other Christian leaders who shared with him a common commitment to the good news of salvation through Jesus Christ.
Second, the apostles found it necessary to distribute the work of evangelization by a practical division of labor. Today 1.3 billion persons in the world have never heard the name of Jesus for the first time. Evangelical, Bible-believing Christians cannot afford to fight turf wars over comity agreements and missionary zones. No one person, ministry, missions agency, or denomination can cover all the necessary bases. We must be ready to stand together and work collaboratively with Great Commission Christians everywhere in the unfilled task of world evangelization.
Finally, the word about caring for the poor points to the dual necessity of both a propositional and an incarnational dimension to the life and mission of the church. Paul steadfastly refused to divorce conversion from discipleship. His mission included both a social and an evangelistic responsibility. If he gave priority to the latter over the former, it was because he sensed so keenly the eternal destiny of every person he met and shuddered to think of the dire consequences of spurning Christ’s invitation to eternal life. Still, he knew, as we must, that the gospel he preached was addressed to living persons, soul and body, in all of their broken humanity and need for wholeness.
Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 167.
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