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■ 갈라디아서 3장
1. 어리석도다 갈라디아 사람들아 예수 그리스도께서 십자가에 못 박히신 것이 너희 눈 앞에 밝히 보이거늘 누가 너희를 꾀더냐
O foolish Galatians , who hath bewitched you , that ye should not obey the truth , before whose eyes Jesus Christ hath been evidently set forth , crucified among you ?
2. 내가 너희에게 다만 이것을 알려 하노니 너희가 성령을 받은 것은 율법의 행위로냐 듣고 믿음으로냐
This only would I learn of you , Received ye the Spirit by the works of the law , or by the hearing of faith ?
3. 너희가 이같이 어리석으냐 성령으로 시작하였다가 이제는 육체로 마치겠느냐
Are ye so foolish ? having begun in the Spirit , are ye now made perfect by the flesh ?
4. 너희가 이같이 많은 괴로움을 헛되이 받았느냐 과연 헛되냐
Have ye suffered so many things in vain ? if it be yet in vain .
5. 너희에게 성령을 주시고 너희 가운데서 능력을 행하시는 이의 일이 율법의 행위에서냐 듣고 믿음에서냐
He therefore that ministereth to you the Spirit , and worketh miracles among you , doeth he it by the works of the law , or by the hearing of faith ?
6. 아브라함이 하나님을 믿으매 이것을 그에게 의로 정하셨다 함과 같으니라
Even as Abraham believed God , and it was accounted to him for righteousness .
7. 그런즉 믿음으로 말미암은 자들은 아브라함의 아들인 줄 알지어다
Know ye therefore that they which are of faith , the same are the children of Abraham .
8. 또 하나님이 이방을 믿음으로 말미암아 의로 정하실 것을 성경이 미리 알고 먼저 아브라함에게 복음을 전하되 모든 이방이 너를 인하여 복을 받으리라 하였으니
And the scripture , foreseeing that God would justify the heathen through faith , preached before the gospel unto Abraham , saying, In thee shall all nations be blessed .
9. 그러므로 믿음으로 말미암은 자는 믿음이 있는 아브라함과 함께 복을 받느니라
So then they which be of faith are blessed with faithful Abraham .
10. 무릇 율법 행위에 속한 자들은 저주 아래 있나니 기록된 바 누구든지 율법 책에 기록된 대로 온갖 일을 항상 행하지 아니하는 자는 저주 아래 있는 자라 하였음이라
For as many as are of the works of the law are under the curse : for it is written , Cursed is every one that continueth not in all things which are written in the book of the law to do them .
11. 또 하나님 앞에서 아무나 율법으로 말미암아 의롭게 되지 못할 것이 분명하니 이는 의인이 믿음으로 살리라 하였음이니라
But that no man is justified by the law in the sight of God , it is evident : for , The just shall live by faith .
12. 율법은 믿음에서 난 것이 아니라 이를 행하는 자는 그 가운데서 살리라 하였느니라
And the law is not of faith : but , The man that doeth them shall live in them .
13. 그리스도께서 우리를 위하여 저주를 받은 바 되사 율법의 저주에서 우리를 속량하셨으니 기록된 바 나무에 달린 자마다 저주 아래 있는 자라 하였음이라
Christ hath redeemed us from the curse of the law , being made a curse for us : for it is written , Cursed is every one that hangeth on a tree :
14. 이는 그리스도 예수 안에서 아브라함의 복이 이방인에게 미치게 하고 또 우리로 하여금 믿음으로 말미암아 성령의 약속을 받게 하려 함이니라
That the blessing of Abraham might come on the Gentiles through Jesus Christ ; that we might receive the promise of the Spirit through faith .
15. 형제들아 사람의 예대로 말하노니 사람의 언약이라도 정한 후에는 아무나 폐하거나 더하거나 하지 못하느니라
Brethren , I speak after the manner of men ; Though it be but a man’s covenant , yet if it be confirmed , no man disannulleth , or addeth thereto .
16. 이 약속들은 아브라함과 그 자손에게 말씀하신 것인데 여럿을 가리켜 그 자손들이라 하지 아니하시고 오직 하나를 가리켜 네 자손이라 하셨으니 곧 그리스도라
Now to Abraham and his seed were the promises made . He saith not , And to seeds , as of many ; but as of one , And to thy seed , which is Christ .
17. 내가 이것을 말하노니 하나님의 미리 정하신 언약을 사백삼십 년 후에 생긴 율법이 없이 하지 못하여 그 약속을 헛되게 하지 못하리라
And this I say , that the covenant , that was confirmed before of God in Christ , the law , which was four hundred and thirty years after , cannot disannul , that it should make the promise of none effect .
18. 만일 그 유업이 율법에서 난 것이면 약속에서 난 것이 아니리라 그러나 하나님이 약속으로 말미암아 아브라함에게 은혜로 주신 것이라
For if the inheritance be of the law , it is no more of promise : but God gave it to Abraham by promise .
19. 그런즉 율법은 무엇이냐 범법함을 인하여 더한 것이라 천사들로 말미암아 중보의 손을 빌어 베푸신 것인데 약속하신 자손이 오시기까지 있을 것이라
Wherefore then serveth the law ? It was added because of transgressions , till the seed should come to whom the promise was made ; and it was ordained by angels in the hand of a mediator .
20. 중보는 한 편만 위한 자가 아니니 오직 하나님은 하나이시니라
Now a mediator is not a mediator of one , but God is one .
21. 그러면 율법이 하나님의 약속들을 거스리느냐 결코 그럴 수 없느니라 만일 능히 살게 하는 율법을 주셨더면 의가 반드시 율법으로 말미암았으리라
Is the law then against the promises of God ? God forbid : for if there had been a law given which could have given life , verily righteousness should have been by the law .
22. 그러나 성경이 모든 것을 죄 아래 가두었으니 이는 예수 그리스도를 믿음으로 말미암은 약속을 믿는 자들에게 주려 함이니라
But the scripture hath concluded all under sin , that the promise by faith of Jesus Christ might be given to them that believe .
23. 믿음이 오기 전에 우리가 율법 아래 매인 바 되고 계시될 믿음의 때까지 갇혔느니라
But before faith came , we were kept under the law , shut up unto the faith which should afterwards be revealed .
24. 이같이 율법이 우리를 그리스도에게로 인도하는 몽학선생이 되어 우리로 하여금 믿음으로 말미암아 의롭다 함을 얻게 하려 함이니라
Wherefore the law was our schoolmaster to bring us unto Christ , that we might be justified by faith .
25. 믿음이 온 후로는 우리가 몽학선생 아래 있지 아니하도다
But after that faith is come , we are no longer under a schoolmaster .
26. 너희가 다 믿음으로 말미암아 그리스도 예수 안에서 하나님의 아들이 되었으니
For ye are all the children of God by faith in Christ Jesus .
27. 누구든지 그리스도와 합하여 침례를 받은 자는 그리스도로 옷 입었느니라
For as many of you as have been baptized into Christ have put on Christ .
28. 너희는 유대인이나 헬라인이나 종이나 자주자나 남자나 여자 없이 다 그리스도 예수 안에서 하나이니라
There is neither Jew nor Greek , there is neither bond nor free , there is neither male nor female : for ye are all one in Christ Jesus .
29. 너희가 그리스도께 속한 자면 곧 아브라함의 자손이요 약속대로 유업을 이을 자니라
And if ye be Christ’s , then are ye Abraham’s seed , and heirs according to the promise .
■ 주석 보기
【갈3:1 JFB】갈3:1-29. Reproof of the Galatians for Abandoning Faith for Legalism. Justification by Faith Vindicated: The Law Shown to Be Subsequent to the Promise: Believers Are the Spiritual Seed of Abraham, Who Was Justified by Faith. The Law Was Our Schoolmaster to Bring Us to Christ, that We Might Become Children of God by Faith.
1. that ye should not obey the truth—omitted in the oldest manuscripts.
bewitched—fascinated you so that you have lost your wits. Themistius says the Galatians were naturally very acute in intellect. Hence, Paul wonders they could be so misled in this case.
you—emphatical. "You, before whose eyes Jesus Christ hath been graphically set forth (literally, in writing, namely, by vivid portraiture in preaching) among you, crucified" (so the sense and Greek order require rather than English Version). As Christ was "crucified," so ye ought to have been by faith "crucified with Christ," and so "dead to the law" (갈2:19, 20). Reference to the "eyes" is appropriate, as fascination was supposed to be exercised through the eyes. The sight of Christ crucified ought to have been enough to counteract all fascination.
【갈3:1 CWC】[JUSTIFICATION BY FAITH]
1. Having established his authority as an apostle, and his right to expound the Gospel he had received; Paul now enters upon the elucidation of the latter, or rather proceeds to the defense of its cardinal teaching. This is the doctrine that man is justified only by faith in Jesus Christ without the works of the law. The same doctrine was enlarged upon in Romans, only there he was expressing the Divine side of its truth while here he is showing the human side. There he taught that God justified man by giving him a Tightness or righteousness that satisfied His justice, here he teaches that man receives this blessing simply by believing on Jesus Christ. The false teachers had denied this and had led some of the Galatians back to the law of Moses both as (in part at least), the ground of their justification and the means of their perfection in holiness. Paul shows the untruthfulness and futility of this in the following way:
1. By their own experience of the effects of faith in the Gospel, 3:1-5.
2. By the history of Abraham the founder of the Jewish Nation, 6-9.
3. By the teachings of Old Testament Scriptures, 10-12.
4. By the nature of the work of Christ, 13, 14.
2. The first might be called the "argumentum ad hominem." It was evident to these Galatian Christians that they had received the Holy Spirit. But how had they come to receive Him, through observing the Mosaic law or the preaching of the Gospel? The answer, of course, was foreseen. It was as the result of Paul's preaching and not the observance of circumcision or anything else. Why then did they need to supplement the work of the Spirit by that of the flesh?
The second argument is well adapted to refute the Judaizing teachers, since Abraham was the founder of their faith. And yet Abraham clearly was justified by believing on God and before he was circumcised.
The argument from the teachings of Scripture requires no explanation, since the passages quoted plainly state that if one elects to be saved by the law and not by grace, he can only be save by keeping the whole of it. Circumcision nor ceremonialism of any kind were not enough.
The work of Christ did away with all these things which only foreshadowed Him. He hath redeemed us from the curse of the law, why then dishonor His work and put ourselves voluntarily under that curse a second time? The whole argument is clear and convincing.
3. But at this point the apostle supplements his argument by a brief disquisition on the
Relation of the Law to the Promise.
He anticipates a possible objection to his argument. It were as though some one should say: Granted that God saved Abraham or accounted him righteous on the ground of his belief in His promise; is it not true that 430 years after that promise to Abraham He gave the law to Moses? And was not this law to take the place of that promise as a ground of human righteousness? Paul answers. No. (Verses 15-18). His imaginary interlocutor then inquires, Why was the law given ? What purpose does it serve? Paul's reply discloses two points: -- (1), the law was given because of transgressions, etc., verse 19. As the transgressions of men multiplied and became aggravated, God was obliged to come to His people in an entirely new way, in a more distant revelation than existed in the time of the patriarchs. "The law was given, not so much in order to prevent transgressions, as to bring men under a more strict accountability for them, and a more plainly expressed curse." This brings us to (2), the law was our schoolmaster to bring us to Christ, verse 24. The Greek word for schoolmaster here means a faithful slave entrusted with the care of a boy from his tender years till puberty to keep him from physical and moral evil, and accompany him to his studies and amusements. He approached his charge with commands and prohibitions, and in a sense with limitations of his freedom. All this as a means to an end, viz: that the boy might be trained for mature age, and the assumption of that higher grade of life for which he was destined. (Lange). Thus the law leads men to Christ. It restrains and rebukes us, it shows us our sin and danger, it condemns us, and thus makes us feel the need of a Redeemer and prepares us to receive Him when presented to our faith. Compare 롬10:4.
4. Paul continues this general subject throughout chapter four, climaxing the whole in the allegory of Sarah and Hagar, (21-31). This is not to say that the story of Sarah and Hagar was not historical in Genesis, but only that the apostle uses the fact in an accommodated or allegorical sense for illustration. The design seems to be to show the effect of being under bondage of the Jewish law as compared with the liberty of the Gospel. Hagar and her son were treated with severity, cast out and persecuted, and became a fit representation of Jerusalem as it was in the time of Paul. Sarah and Isaac enjoyed freedom and sonship, and became correspondingly a fit representation of the New Jerusalem or the true kingdom of God. Which would these Galatian Christians choose, to remain under the freedom of the Gospel, or voluntarily put themselves into the bondage and under the yoke of Judaism?
"The allegory is addressed to justified but immature believers, who, under the influence of legalistic teachers, "desire to be under the law," and has therefore no application to a sinner seeking justification. It raises and answers for the fifth time in this epistle, the question: Is the believer under the law?" -- Scofield Bible.
【갈3:1 MHCC】Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord's supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to trust in a crucified Saviour. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.
【갈3:2 JFB】2. "Was it by the works of the law that ye received the Spirit (manifested by outward miracles, 갈3:5; 막16:17; 히2:4; and by spiritual graces, 갈3:14; 갈4:5, 6; 엡1:13), or by the hearing of faith?" The "only" implies, "I desire, omitting other arguments, to rest the question on this alone"; I who was your teacher, desire now to "learn" this one thing from you. The epithet "Holy" is not prefixed to "Spirit" because that epithet is a joyous one, whereas this Epistle is stern and reproving [Bengel].
hearing of faith—Faith consists not in working, but in receiving (롬10:16, 17).
【갈3:3 JFB】3. begun—the Christian life (빌1:6).
in the Spirit—Not merely was Christ crucified "graphically set forth" in my preaching, but also "the Spirit" confirmed the word preached, by imparting His spiritual gifts. "Having thus begun" with the receiving His spiritual gifts, "are ye now being made perfect" (so the Greek), that is, are ye seeking to be made perfect with "fleshly" ordinances of the law? [Estius]. Compare 롬2:28; 빌3:3; 히9:10. Having begun in the Spirit, that is, the Holy Spirit ruling your spiritual life as its "essence and active principle" [Ellicott], in contrast to "the flesh," the element in which the law works [Alford]. Having begun your Christianity in the Spirit, that is, in the divine life that proceeds from faith, are ye seeking after something higher still (the perfecting of your Christianity) in the sensuous and the earthly, which cannot possibly elevate the inner life of the Spirit, namely, outward ceremonies? [Neander]. No doubt the Galatians thought that they were going more deeply into the Spirit; for the flesh may be easily mistaken for the Spirit, even by those who have made progress, unless they continue to maintain a pure faith [Bengel].
【갈3:4 JFB】4. Have ye suffered so many things—namely, persecution from Jews and from unbelieving fellow countrymen, incited by the Jews, at the time of your conversion.
in vain—fruitlessly, needlessly, since ye might have avoided them by professing Judaism [Grotius]. Or, shall ye, by falling from grace, lose the reward promised for all your sufferings, so that they shall be "in vain" (갈4:11; 고전15:2, 17-19, 29-32; 살후1:5-7; 2Jo 8)?
yet—rather, "If it be really (or 'indeed') in vain" [Ellicott]. "If, as it must be, what I have said, 'in vain,' is really the fact" [Alford]. I prefer understanding it as a mitigation of the preceding words. I hope better things of you, for I trust you will return from legalism to grace; if so, as I confidently expect, you will not have "suffered so many things in vain" [Estius]. For "God has given you the Spirit and has wrought mighty works among you" (갈3:5; 히10:32-36) [Bengel].
【갈3:5 JFB】5. He … that ministereth—or "supplieth," God (고후9:10). He who supplied and supplies to you the Spirit still, to the present time. These miracles do not prove grace to be in the heart (막9:38, 39). He speaks of these miracles as a matter of unquestioned notoriety among those addressed; an undesigned proof of their genuineness (compare 고전12:1-31).
worketh miracles among you—rather, "IN you," as 갈2:8; 마14:2; 엡2:2; 빌2:13; at your conversion and since [Alford].
doeth he it by the works of the law—that is, as a consequence resulting from (so the Greek) the works of the law (compare 갈3:2). This cannot be because the law was then unknown to you when you received those gifts of the Spirit.
【갈3:6 JFB】6. The answer to the question in 갈3:5 is here taken for granted, It was by the hearing of faith: following this up, he says, "Even as Abraham believed," &c. (창15:4-6; 롬4:3). God supplies unto you the Spirit as the result of faith, not works, just as Abraham obtained justification by faith, not by works (갈3:6, 8, 16; 갈4:22, 26, 28). Where justification is, there the Spirit is, so that if the former comes by faith, the latter must also.
【갈3:6 MHCC】The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. This he does from the example of Abraham, whose faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. Those only are just or righteous who are freed from death and wrath, and restored into a state of life in the favour of God; and it is only through faith that persons become righteous. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. Christ redeemed us from the curse of the law; being made sin, or a sin-offering, for us, he was made a curse for us; not separated from God, but laid for a time under the Divine punishment. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.
【갈3:7 JFB】7. they which are of faith—as the source and starting-point of their spiritual life. The same phrase is in the Greek of 롬3:26.
the same—these, and these alone, to the exclusion of all the other descendants of Abraham.
children—Greek, "sons" (갈3:29).
【갈3:8 JFB】8. And—Greek, "Moreover."
foreseeing—One great excellency of Scripture is, that in it all points liable ever to be controverted, are, with prescient wisdom, decided in the most appropriate language.
would justify—rather, "justifieth." Present indicative. It is now, and at all times, God's one way of justification.
the heathen—rather, "the Gentiles"; or "the nations," as the same Greek is translated at the end of the verse. God justifieth the Jews, too, "by faith, not by works." But he specifies the Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles.
preached before the gospel—"announced beforehand the Gospel." For the "promise" was substantially the Gospel by anticipation. Compare 요8:56; 히4:2. A proof that "the old fathers did not look only for transitory promises" [Article VII, Church of England]. Thus the Gospel, in its essential germ, is older than the law though the full development of the former is subsequent to the latter.
In thee—not "in thy seed," which is a point not here raised; but strictly "in thee," as followers of thy faith, it having first shown the way to justification before God [Alford]; or "in thee," as Father of the promised seed, namely, Christ (갈3:16), who is the Object of faith (창22:18; 시72:17), and imitating thy faith (see on 갈3:9).
all nations—or as above, "all the Gentiles" (창12:3; 18:18; 22:18).
be blessed—an act of grace, not something earned by works. The blessing of justification was to Abraham by faith in the promise, not by works. So to those who follow Abraham, the father of the faithful, the blessing, that is, justification, comes purely by faith in Him who is the subject of the promise.
【갈3:9 JFB】9. they—and they alone.
of faith—(See on 갈3:7, beginning).
with—together with.
faithful—implying what it is in which they are "blessed together with him," namely, faith, the prominent feature of his character, and of which the result to all who like him have it, is justification.
【갈3:10 JFB】10. Confirmation of 갈3:9. They who depend on the works of the law cannot share the blessing, for they are under the curse "written," 신27:26, Septuagint.Perfectobedience is required by the words, "in all things." Continualobedience by the word, "continueth." No man renders this obedience (compare 롬3:19, 20). It is observable, Paul quotes Scripture to the Jews who were conversant with it, as in Epistle to the Hebrews, as said or spoken; but to the Gentiles, as written. So Matthew, writing for Jews, quotes it as "said," or "spoken"; Mark and Luke, writing for Gentiles, as "written" (마1:22; 막1:2; Lu 2:22, 23) [Townson].
【갈3:11 JFB】11. by the law—Greek, "IN the law." Both in and by are included. The syllogism in this verse and 갈3:12, is, according to Scripture, "The just shall live by faith." But the law is not of faith, but of doing, or works (that is, does not make faith, but works, the conditional ground of justifying). Therefore "in," or "by the law, no man is justified before God" (whatever the case may be before men,롬4:2)—not even if he could, which he cannot, keep the law, because the Scripture element and conditional mean of justification is faith.
The just shall live by faith—(롬1:17; 합2:4). Not as Bengel and Alford, "He who is just by faith shall live." The Greek supports English Version. Also the contrast is between "live by faith" (namely, as the ground and source of his justification), and "live in them," namely, in his doings or works (갈3:12), as the conditional element wherein he is justified.
【갈3:12 JFB】12. doeth—Many depended on the law although they did not keep it; but without doing, saith Paul, it is of no use to them (롬2:13, 17, 23; 10:5).
【갈3:13 JFB】13. Abrupt exclamation, as he breaks away impatiently from those who would involve us again in the curse of the law, by seeking justification in it, to "Christ," who "has redeemed us from its curse." The "us" refers primarily to the Jews, to whom the law principally appertained, in contrast to "the Gentiles" (갈3:14; compare 갈4:3, 4). But it is not restricted solely to the Jews, as Alford thinks; for these are the representative people of the world at large, and their "law" is the embodiment of what God requires of the whole world. The curse of its non-fulfilment affects the Gentiles through the Jews; for the law represents that righteousness which God requires of all, and which, since the Jews failed to fulfil, the Gentiles are equally unable to fulfil. 갈3:10, "As many as are of the works of the law, are under the curse," refers plainly, not to the Jews only, but to all, even Gentiles (as the Galatians), who seek justification by the law. The Jews' law represents the universal law which condemned the Gentiles, though with less clear consciousness on their part (롬2:1-29). The revelation of God's "wrath" by the law of conscience, in some degree prepared the Gentiles for appreciating redemption through Christ when revealed. The curse had to be removed from off the heathen, too, as well as the Jews, in order that the blessing, through Abraham, might flow to them. Accordingly, the "we," in "that we might receive the promise of the Spirit," plainly refers to both Jews and Gentiles.
redeemed us—bought us off from our former bondage (갈4:5), and "from the curse" under which all lie who trust to the law and the works of the law for justification. The Gentile Galatians, by putting themselves under the law, were involving themselves in the curse from which Christ has redeemed the Jews primarily, and through them the Gentiles. The ransom price He paid was His own precious blood (벧전1:18, 19; compare 마20:28; 행20:28; 고전6:20; 7:23; 딤전2:6; 벧후2:1; 계5:9).
being made—Greek, "having become."
a curse for us—Having become what we were, in our behalf, "a curse," that we might cease to be a curse. Not merely accursed (in the concrete), but a curse in the abstract, bearing the universal curse of the whole human race.So 고후5:21, "Sin for us," not sinful, but bearing the whole sin of our race, regarded as one vast aggregate of sin. See Note there. "Anathema" means "set apart to God," to His glory, but to the person's own destruction. "Curse," an execration.
written—(신21:23). Christ's bearing the particular curse of hanging on the tree, is a sample of the "general" curse which He representatively bore. Not that the Jews put to death malefactors by hanging; but after having put them to death otherwise, in order to brand them with peculiar ignominy, they hung the bodies on a tree, and such malefactors were accursed by the law (compare 행5:30; 10:39). God's providence ordered it so that to fulfil the prophecy of the curse and other prophecies, Jesus should be crucified, and so hang on the tree, though that death was not a Jewish mode of execution. The Jews accordingly, in contempt, call Him Tolvi, "the hanged one," and Christians, "worshippers of the hanged one"; and make it their great objection that He died the accursed death [Trypho, in Justin Martyr, p. 249] (벧전2:24). Hung between heaven and earth as though unworthy of either!
【갈3:14 JFB】14. The intent of "Christ becoming a curse for us"; "To the end that upon the Gentiles the blessing of Abraham (that is, promised to Abraham, namely, justification by faith) might come in Christ Jesus" (compare 갈3:8).
that we might receive the promise of the Spirit—the promised Spirit (Joe 2:28, 29; Lu 24:49). This clause follows not the clause immediately preceding (for our receiving the Spirit is not the result of the blessing of Abraham coming on the Gentiles), but "Christ hath redeemed us," &c.
through faith—not by works. Here he resumes the thought in 갈3:2. "The Spirit from without, kindles within us some spark of faith Whereby we lay hold of Christ, and even of the Spirit Himself, that He may dwell within us" [Flacius].
【갈3:15 JFB】15. I speak after the manner of men—I take an illustration from a merely human transaction of everyday occurrence.
but a man's covenant—whose purpose it is far less important to maintain.
if it be confirmed—when once it hath been ratified.
no man disannulleth—"none setteth aside," not even the author himself, much less any second party. None does so who acts in common equity. Much less would the righteous God do so. The law is here, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. The promise is everlasting, and more peculiarly belongs to God. The law is regarded as something extraneous, afterwards introduced, exceptional and temporary (갈3:17-19, 21-24).
addeth—None addeth new conditions "making" the covenant "of none effect" (갈3:17). So legal Judaism could make no alteration in the fundamental relation between God and man, already established by the promises to Abraham; it could not add as a new condition the observance of the law, in which case the fulfilment of the promise would be attached to a condition impossible for man to perform. The "covenant" here is one of free grace, a promise afterwards carried into effect in the Gospel.
【갈3:15 MHCC】The covenant God made with Abraham, was not done away by the giving the law to Moses. The covenant was made with Abraham and his Seed. It is still in force; Christ abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the gospel. The promises of the law are made to the person of every man; the promises of the gospel are first made to Christ, then by him to those who are by faith ingrafted into Christ. Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let Christ be always before our eyes, as a sure argument for the defence of faith, against dependence on human righteousness.
【갈3:16 JFB】16. This verse is parenthetical. The covenant of promise was not "spoken" (so Greek for "made") to Abraham alone, but "to Abraham and his seed"; to the latter especially; and this means Christ (and that which is inseparable from Him, the literal Israel, and the spiritual, His body, the Church). Christ not having come when the law was given, the covenant could not have been then fulfilled, but awaited the coming of Him, the Seed, to whom it was spoken.
promises—plural, because the same promise was often repeated (창12:3, 7; 15:5, 18; 17:7; 22:18), and because it involved many things; earthly blessings to the literal children of Abraham in Canaan, and spiritual and heavenly blessings to his spiritual children; but both promised to Christ, "the Seed" and representative Head of the literal and spiritual Israel alike. In the spiritual seed there is no distinction of Jew or Greek; but to the literal seed, the promises still in part remain to be fulfilled (롬11:26). The covenant was not made with "many" seeds (which if there had been, a pretext might exist for supposing there was one seed before the law, another under the law; and that those sprung from one seed, say the Jewish, are admitted on different terms, and with a higher degree of acceptability, than those sprung from the Gentile seed), but with the one seed; therefore, the promise that in Him "all the families of the earth shall be blessed" (창12:3), joins in this one Seed, Christ, Jew and Gentile, as fellow heirs on the same terms of acceptability, namely, by grace through faith (롬4:13); not to some by promise, to others by the law, but to all alike, circumcised and uncircumcised, constituting but one seed in Christ (롬4:16). The law, on the other hand, contemplates the Jews and Gentiles as distinct seeds. God makes a covenant, but it is one of promise; whereas the law is a covenant of works. Whereas the law brings in a mediator, a third party (갈3:19, 20), God makes His covenant of promise with the one seed, Christ (창17:7), and embraces others only as they are identified with, and represented by, Christ.
one … Christ—not in the exclusive sense, the man Christ Jesus, but "Christ" (Jesus is not added, which would limit the meaning), including His people who are part of Himself, the Second Adam, and Head of redeemed humanity. 갈3:28, 29 prove this, "Ye are all ONE in Christ Jesus" (Jesus is added here as the person is indicated). "And if ye be Christ's, ye are Abraham's SEED, heirs according to the promise."
【갈3:17 JFB】17. this I say—"this is what I mean," by what I said in 갈3:15.
continued … of God—"ratified by God" (갈3:15).
in Christ—rather, "unto Christ" (compare 갈3:16). However, Vulgate and the old Italian versions translate as English Version. But the oldest manuscripts omit the words altogether.
the law which was—Greek, "which came into existence four hundred thirty years after" (출12:40, 41). He does not, as in the case of "the covenant," add "enacted by God" (요1:17). The dispensation of "the promise" began with the call of Abraham from Ur into Canaan, and ended on the last night of his grandson Jacob's sojourn in Canaan, the land of promise. The dispensation of the law, which engenders bondage, was beginning to draw on from the time of his entrance into Egypt, the land of bondage. It was to Christ in him, as in his grandfather Abraham, and his father Isaac, not to him or them as persons, the promise was spoken. On the day following the last repetition of the promise orally (창46:1-6), at Beer-sheba, Israel passed into Egypt. It is from the end, not from the beginning of the dispensation of promise, that the interval of four hundred thirty years between it and the law is to be counted. At Beer-sheba, after the covenant with Abimelech, Abraham called on the everlasting God, and the well was confirmed to him and his seed as an everlasting possession. Here God appeared to Isaac. Here Jacob received the promise of the blessing, for which God had called Abraham out of Ur, repeated for the last time, on the last night of his sojourn in the land of promise.
cannot—Greek, "doth not disannul."
make … of none effect—The promise would become so, if the power of conferring the inheritance be transferred from it to the law (롬4:14).
【갈3:18 JFB】18. the inheritance—all the blessings to be inherited by Abraham's literal and spiritual children, according to the promise made to him and to his Seed, Christ, justification and glorification (갈4:7; 롬8:17; 고전6:9).
but God, &c.—The Greek order requires rather, "But to Abraham it was by promise that God hath given it." The conclusion is, Therefore the inheritance is not of, or from the law (롬4:14).
【갈3:19 JFB】19. "Wherefore then serveth the law?" as it is of no avail for justification, is it either useless, or contrary to the covenant of God? [Calvin].
added—to the original covenant of promise. This is not inconsistent with 갈3:15, "No man addeth thereto"; for there the kind of addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. The law, though misunderstood by the Judaizers as doing so, was really added for a different purpose, namely, "because of (or as the Greek, 'for the sake of') the transgressions," that is, to bring out into clearer view the transgressions of it (롬7:7-9); to make men more fully conscious of their "sins," by being perceived as transgressions of the law, and so to make them long for the promised Saviour. This accords with 갈3:23, 24; 롬4:15. The meaning can hardly be "to check transgressions," for the law rather stimulates the corrupt heart to disobey it (롬5:20; 7:13).
till the seed—during the period up to the time when the seed came. The law was a preparatory dispensation for the Jewish nation (롬5:20; Greek, "the law came in additionally and incidentally"), intervening between the promise and its fulfilment in Christ.
come—(Compare "faith came," 갈3:23).
the promise—(롬4:21).
ordained—Greek, "constituted" or "disposed."
by angels—as the instrumental enactors of the law [Alford] God delegated the law to angels as something rather alien to Him and severe (행7:53; 히2:2, 3; compare 신33:2, "He came with ten thousands of saints," that is, angels, 시68:17). He reserved "the promise" to Himself and dispensed it according to His own goodness.
in the hand of a mediator—namely, Moses. 신5:5, "I stood between the Lord and you": the very definition of a mediator. Hence the phrase often recurs, "By the hand of Moses." In the giving of the law, the "angels" were representatives of God; Moses, as mediator, represented the people.
【갈3:19 MHCC】If that promise was enough for salvation, wherefore then serveth the law? The Israelites, though chosen to be God's peculiar people, were sinners as well as others. The law was not intended to discover a way of justification, different from that made known by the promise, but to lead men to see their need of the promise, by showing the sinfulness of sin, and to point to Christ, through whom alone they could be pardoned and justified. The promise was given by God himself; the law was given by the ministry of angels, and the hand of a mediator, even Moses. Hence the law could not be designed to set aside the promise. A mediator, as the very term signifies, is a friend that comes between two parties, and is not to act merely with and for one of them. The great design of the law was, that the promise by faith of Jesus Christ, might be given to those that believe; that, being convinced of their guilt, and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe on Christ, and so obtain the benefit of the promise. And it is not possible that the holy, just, and good law of God, the standard of duty to all, should be contrary to the gospel of Christ. It tends every way to promote it.
【갈3:20 JFB】20. "Now a mediator cannot be of one (but must be of two parties whom he mediates between); but God is one" (not two: owing to His essential unity not admitting of an intervening party between Him and those to be blessed; but as the One Sovereign, His own representative, giving the blessing directly by promise to Abraham, and, in its fulfilment, to Christ, "the Seed," without new condition, and without a mediator such as the law had). The conclusion understood is, Therefore a mediator cannot appertain to God; and consequently, the law, with its inseparable appendage of a mediator, cannot be the normal way of dealing of God, the one, and unchangeable God, who dealt with Abraham by direct promise, as a sovereign, not as one forming a compact with another party, with conditions and a mediator attached thereto. God would bring man into immediate communion with Him, and not have man separated from Him by a mediator that keeps back from access, as Moses and the legal priesthood did (출19:12, 13, 17, 21-24; 히12:19-24). The law that thus interposed a mediator and conditions between man and God, was an exceptional state limited to the Jews, and parenthetically preparatory to the Gospel, God's normal mode of dealing, as He dealt with Abraham, namely, face to face directly; by promise and grace, and not conditions; to all nations united by faith in the one seed (엡2:14, 16, 18), and not to one people to the exclusion and severance from the One common Father, of all other nations. It is no objection to this view, that the Gospel, too, has a mediator (딤전2:5). For Jesus is not a mediator separating the two parties in the covenant of promise or grace, as Moses did, but One in both nature and office with both God and man (compare "God in Christ," 갈3:17): representing the whole universal manhood (고전15:22, 45, 47), and also bearing in Him "all the fulness of the Godhead." Even His mediatorial office is to cease when its purpose of reconciling all things to God shall have been accomplished (고전15:24); and God's ONENESS (Z전14:9), as "all in all," shall be fully manifested. Compare 요1:17, where the two mediators—Moses, the severing mediator of legal conditions, and Jesus, the uniting mediator of grace—are contrasted. The Jews began their worship by reciting the Schemah, opening thus, "Jehovah our God is ONE Jehovah"; which words their Rabbis (as Jarchius) interpret as teaching not only the unity of God, but the future universality of His Kingdom on earth (습3:9). Paul (롬3:30) infers the same truth from the ONENESS of God (compare 엡4:4-6). He, as being One, unites all believers, without distinction, to Himself (갈3:8, 16, 28; 엡1:10; 2:14; compare 히2:11) in direct communion. The unity of God involves the unity of the people of God, and also His dealing directly without intervention of a mediator.
【갈3:21 JFB】21. "Is the law (which involves a mediator) against the promises of God (which are without a mediator, and rest on God alone and immediately)? God forbid."
life—The law, as an externally prescribed rule, can never internally impart spiritual life to men naturally dead in sin, and change the disposition. If the law had been a law capable of giving life, "verily (in very reality, and not in the mere fancy of legalists) righteousness would have been by the law (for where life is, there righteousness, its condition, must also be)." But the law does not pretend to give life, and therefore not righteousness; so there is no opposition between the law and the promise. Righteousness can only come through the promise to Abraham, and through its fulfilment in the Gospel of grace.
【갈3:22 JFB】22. But—as the law cannot give life or righteousness [Alford]. Or the "But" means, So far is righteousness from being of the law, that the knowledge of sin is rather what comes of the law [Bengel].
the scripture—which began to be written after the time of the promise, at the time when the law was given. The written letter was needed SO as PERMANENTLY to convict man of disobedience to God's command. Therefore he says, "the Scripture," not the "Law." Compare 갈3:8, "Scripture," for "the God of the Scripture."
concluded—"shut up," under condemnation, as in a prison. Compare 사24:22, "As prisoners gathered in the pit and shut up in the prison." Beautifully contrasted with "the liberty wherewith Christ makes free," which follows, 갈3:7, 9, 25, 26; 5:1; 사61:1.
all—Greek neuter, "the universe of things": the whole world, man, and all that appertains to him.
under sin—(롬3:9, 19; 11:32).
the promise—the inheritance promised (갈3:18).
by faith of Jesus Christ—that is which is by faith in Jesus Christ.
might be given—The emphasis is on "given": that it might be a free gift; not something earned by the works of the law (롬6:23).
to them that believe—to them that have "the faith of (in) Jesus Christ" just spoken of.
【갈3:23 JFB】23. faith—namely, that just mentioned (갈3:22), of which Christ is the object.
kept—Greek, "kept in ward": the effect of the "shutting up" (갈3:22; 갈4:2; 롬7:6).
unto—"with a view to the faith," &c. We were, in a manner, morally forced to it, so that there remained to us no refuge but faith. Compare the phrase, 시78:50, Margin;시31:8.
which should afterwards, &c.—"which was afterwards to be revealed."
【갈3:23 MHCC】The law did not teach a living, saving knowledge; but, by its rites and ceremonies, especially by its sacrifices, it pointed to Christ, that they might be justified by faith. And thus it was, as the word properly signifies, a servant, to lead to Christ, as children are led to school by servants who have the care of them, that they might be more fully taught by Him the true way of justification and salvation, which is only by faith in Christ. And the vastly greater advantage of the gospel state is shown, under which we enjoy a clearer discovery of Divine grace and mercy than the Jews of old. Most men continue shut up as in a dark dungeon, in love with their sins, being blinded and lulled asleep by Satan, through wordly pleasures, interests, and pursuits. But the awakened sinner discovers his dreadful condition. Then he feels that the mercy and grace of God form his only hope. And the terrors of the law are often used by the convincing Spirit, to show the sinner his need of Christ, to bring him to rely on his sufferings and merits, that he may be justified by faith. Then the law, by the teaching of the Holy Spirit, becomes his loved rule of duty, and his standard for daily self-examination. In this use of it he learns to depend more simply on the Saviour.
【갈3:24 JFB】24. "So that the law hath been (that is, hath turned out to be) our schoolmaster (or "tutor," literally, "pedagogue": this term, among the Greeks, meant a faithful servant entrusted with the care of the boy from childhood to puberty, to keep him from evil, physical and moral, and accompany him to his amusements and studies) to guide us unto Christ," with whom we are no longer "shut up" in bondage, but are freemen. "Children" (literally, infants) need such tutoring (갈4:3).
might be—rather, "that we may be justified by faith"; which we could not be till Christ, the object of faith, had come. Meanwhile the law, by outwardly checking the sinful propensity which was constantly giving fresh proof of its refractoriness—as thus the consciousness of the power of the sinful principle became more vivid, and hence the sense of need both of forgiveness of sin and freedom from its bondage was awakened—the law became a "schoolmaster to guide us unto Christ" [Neander]. The moral law shows us what we ought to do, and so we learn our inability to do it. In the ceremonial law we seek, by animal sacrifices, to answer for our not having done it, but find dead victims no satisfaction for the sins of living men, and that outward purifying will not cleanse the soul; and that therefore we need an infinitely better Sacrifice, the antitype of all the legal sacrifices. Thus delivered up to the judicial law, we see how awful is the doom we deserve: thus the law at last leads us to Christ, with whom we find righteousness and peace. "Sin, sin! is the word heard again and again in the Old Testament. Had it not there for centuries rung in the ear, and fastened on the conscience, the joyful sound, "grace for grace," would not have been the watchword of the New Testament. This was the end of the whole system of sacrifices" [Tholuck].
【갈3:25 JFB】25. "But now that faith is come," &c. Moses the lawgiver cannot bring us into the heavenly Canaan though he can bring us to the border of it. At that point he is superseded by Joshua, the type of Jesus, who leads the true Israel into their inheritance. The law leads us to Christ, and there its office ceases.
【갈3:26 JFB】26. children—Greek, "sons."
by—Greek, "through faith." "Ye all" (Jews and Gentiles alike) are no longer "children" requiring a tutor, but SONS emancipated and walking at liberty.
【갈3:26 MHCC】Real Christians enjoy great privileges under the gospel; and are no longer accounted servants, but sons; not now kept at such a distance, and under such restraints as the Jews were. Having accepted Christ Jesus as their Lord and Saviour, and relying on him alone for justification and salvation, they become the sons of God. But no outward forms or profession can secure these blessings; for if any man have not the Spirit of Christ, he is none of his. In baptism we put on Christ; therein we profess to be his disciples. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so we should die unto sin, and walk in newness and holiness of life. The putting on of Christ according to the gospel, consists not in outward imitation, but in a new birth, an entire change. He who makes believers to be heirs, will provide for them. Therefore our care must be to do the duties that belong to us, and all other cares we must cast upon God. And our special care must be for heaven; the things of this life are but trifles. The city of God in heaven, is the portion or child's part. Seek to be sure of that above all things.
【갈3:27 JFB】27. baptized into Christ—(롬6:3).
have put on Christ—Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [Bengel]. Gataker defines a Christian, "One who has put on Christ." The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it answers to its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God (롬13:14). Christ alone can, by baptizing with His Spirit, make the inward grace correspond to the outward sign. But as He promises the blessing in the faithful use of the means, the Church has rightly presumed, in charity, that such is the case, nothing appearing to the contrary.
【갈3:28 JFB】28. There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles (롬10:12; 고전12:13; 골3:11).
bond nor free—Christ alike belongs to both by faith; whence he puts "bond" before "free." Compare Note, see on 고전7:21, 22; 엡6:8.
neither male nor female—rather, as Greek, "there is not male and female." There is no distinction into male and female. Difference of sex makes no difference in Christian privileges. But under the law the male sex had great privileges. Males alone had in their body circumcision, the sign of the covenant (contrast baptism applied to male and female alike); they alone were capable of being kings and priests, whereas all of either sex are now "kings and priests unto God" (계1:6); they had prior right to inheritances. In the resurrection the relation of the sexes shall cease (Lu 20:35).
one—Greek, "one man"; masculine, not neuter, namely "one new man" in Christ (엡2:15).
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