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9 tLet love be genuine. uAbhor what is evil; hold fast to what is good. 10 vLove one another with brotherly affection. wOutdo one another in showing honor. 11 Do not be slothful in zeal, xbe fervent in spirit,7yserve the Lord. 12 zRejoice in hope, abe patient in tribulation, bbe constant in prayer. 13 cContribute to the needs of the saints and dseek to show hospitality.
t2 Cor. 6:6; 1 Tim. 1:5; 1 Pet. 1:22
uPs. 97:10; 101:3; Amos 5:15; [1 Thess. 5:21, 22]
vSee Heb. 13:1
wch. 13:7; Phil. 2:3; 1 Pet. 2:17
xActs 18:25
7Or fervent in the Spirit
yActs 20:19
zSee ch. 5:2
aSee Heb. 10:36
bSee Acts 1:14
cch. 15:25; 1 Cor. 16:1, 15; 2 Cor. 9:1, 12; Heb. 6:10; 13:16; [1 Tim. 6:18]
dSee Matt. 25:35
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 12:9–13.
12:9-21절에는 사랑에 대한 바울의 격려가 등장한다. 이 본문은 고전 12-14장의 본문과 유사하다. 아마도 로마에 있을때 고린도 교회의 문제가 일어나서 전달받았을 것이라고 추정한다. 고린도교회안에 은사주의자들이 등장하여서 자신들이 가지고 있는 은사의 중요성을 강조하고 자고하는 모습을 경계하면서 서로 사랑할 것을 가르친다. 그리고 고전 14-15장에서는 나아가 약한자와 강한 자에 대한 내용을 전개한다. 바울은 공동체 내부와 외부를 향해서 이 내용을 쓰고 있다. 동시에 초대 교회안에서 사랑에 대한 교리적인 가르침을 정리할 목적으로 이 본문을 기록한 것으로 보인다.
- Exhortation to Love (12:9–21) The several similarities between verses 9–21 and 1 Corinthians 12–14 make some scholars believe a situation may have arisen in the Roman church (or Paul may have anticipated a problem) similar to one he had recently addressed in Corinth, namely, a group of charismatic enthusiasts who had elevated the importance of their gift and thought of themselves more highly than they should (v. 3 above). So as in 1 Corinthians 13 Paul had to address the need to love one another. Another possibility is that Paul wanted to establish the necessity of love in light of the following problem of the weak and the strong discussed in 14:1–15:13. While there may be some connections between conflicts in the two churches, they do not explain why Paul goes on to discuss several aspects of love, not only the internal need for love in the community (vv. 9–13) but also the external need to love your enemies (vv. 14–21). So several scholars believe Paul is more interested in summarizing the church’s catechetical instructions regarding love (so Wilckens 1982; Dunn 1988b; Fitzmyer 1993b; Moo 1996). There is truth in both approaches. Paul probably has the Roman situation in mind but also wants to address issues related to love in general. He draws his material from several traditions, not only from the Old Testament but also from Jesus’ teaching (see vv. 14, 17, 18, 19, 21; cf. Thompson 1991:90–110). The style is very clipped, with few conjunctions or finite verbs and a difficult structure to unlock. Several elaborate schemes involving chiasm (D. A. Black 1989 for vv. 9–13 or Schreiner 1998 for vv. 17–19) have been suggested. It is probably best to see a loose structure revolving around the two issues of internal (vv. 9–13) and external (vv. 14–21) needs. Yet there are loosely related sayings as well (e.g., vv. 11–12, 15–16) with only a partial relation to the major themes, so Paul has combined general ethical teaching with the two topics of relations with those inside and those outside the church.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 329–330.
9절) 사랑에는 거짓이 없나니(거짓 없는 사랑을 하라) 악한 것을 미워하고 선한 것을 굳게 잡으라.
원문 9절에는 동사가 없다. 그래서 이 구절을 명령으로 여긴다. 본문에 거짓이 없음이라는 단어는 ‘아니포크리토스’로 위선적인의 반대말이다. 말하자면 위선적이지 않은이라는 의미인데 위선적이라는 단어는 배우들이 가면을 쓰는 것을 의미한다. 다양한 배역을 소화해내기 위해서 가면을 쓰고 ~~인척 하는 것을 의미한다. 바울은 사랑을 하면서 가면을 쓰지 말것을 원하고다른 사람을 돕는데 있어서 포장하지 말것을 요청하는 것이다. 요한은 이처럼 서로 사랑하는 것을 “새 계명”이라고 불렀다.(요 13:34) 요한은 이것이 이전에 전혀 사용되지 않았었기 때문이 아니라 이것이 이제 새계명의 일부가 되었고 우리를 향한 그리스도의 사랑과 밀접한 관계가 있기 때문이다. 이 새로운 차원의 사랑은 먼저 하나님 아버지와 아들사이에 존재했고 그리고 나서 삼위 하나님과 우리들 사이의 사랑으로 하나님의 공동체 안에서 새로운 차원의 사랑의 관계의 기초이다.
- Verse 9 has a strange structure, for the first clause has no verb, and the other two contain participles. Most assume rightly that these should be taken as commands. The first is a kind of title for the section, Love must be sincere(literally “unhypocritical”). This means that love in the community must be genuine and not mere pretense. The term “unhypocritical” was often used of an actor’s mask, with which people could pretend to be various characters. Paul wants to make certain no one puts on a “mask” of love and pretends to care for others. John calls love for one another “a new command” (Jn 13:34), not because it had never been said before (“love your neighbor as yourself,” Lev 19:18) but because it is now part of the new covenant and bound up with Jesus’ love for us. This new love existing first between the Father and Son and then between the Godhead and us is the basis of a new degree of loving relationships in God’s community. Thus Paul could say, “And now these three remain: faith, hope and love. But the greatest of these is love” (1 Cor 13:13). In a nutshell it could be said that love is selfless giving, with selflessness being the attitude and total giving the resultant action.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 330.
10절) 형제를 사랑하는 마음으로 서로 사랑하라. 존경하기를 서로 먼저 하라.
본문을 통해서 그리스도인 공동체의 관계를 형제간의 사랑의 관계로 설명하고 있다. 신자들은 서로를 향해 전적으로 헌신된 사랑을 보여주어야 한다. 이것은 나보다 다른 이를 더욱 존경하는 것으로 표현되어야 한다. 죠이 스피릿을 잘 보여주는 구절이다. 이 시대의 가치가 이기주의적이고 자기 자신을 중요시하는 시대인데 이 가치를 거스르는 요구를 하고 있는 것이다. 이처럼 이시대가 의아해하고 어쩌면 목말라하는 것을 삶으로 보여줄때에 교회의 가르침은 더욱 능력있게 나타난 것이다.
- If love is truly genuine, it will center especially on the brothers and sisters of the Christian community, because we are devoted to one another in brotherly love.The language Paul is using here centers on the church as a loving family. Devotedoccurs only here in the New Testament but was used in the Greco-Roman world for the tender affections of family life. The Greek word this comes from (stergō) “means to love, feel affection, especially of the mutual love of parents and children” (Günther and Link 1976:539). The same is true of brotherly love,so Paul is piling up terms to demonstrate the family dimensions of love in the community. Believers are to feel the absolute devotion that families naturally have for each other. In the same way, then, Christians should honor one another above yourselves.*This is better translated “surpass one another in showing honor” and means we should all strive with all our strength to show honor or respect to each other. In other words, each of us should not be centering on our own personal status in the community but instead should go out of our way in esteeming others. This is desperately needed in an age of personal achievement when most of us feel unappreciated. To go out of our way to affirm others is one of the most powerful ministries we can have.
- *12:10There are two ways to translate the second sentence: (1) As in the nrsv, “outdo one another in showing honor” (Chrysostom; Morris 1988; Dunn 1988b; Fitzmyer 1993b; Moo 1996); or (2) as in the niv, honor one another above yourselves(so Sanday and Headlam 1902; Bruce 1985; Barrett 1957; Cranfield 1979; Schreiner 1998; compare Phil 2:3, “consider others better than yourselves”). The one emphasizes strong effort, the other preference for one another. The difficulty is that the verb occurs only here in the lxx or New Testament. It basically means to “go before someone and show the way” (Bauer et al. 1979:706). However, the idea of “preferring others” is not well attested for this verb (it does fit its cognate in Phil 2:3), and so the first must be judged slightly better.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 331.
11절) 부지런하여 게으르지 말고 성령안에서 열심을 가지고 주를 섬기라.
본문의 부지런함은 앞서 8절에서도 사용된 표현이다. 바울은 우리의 영적인 은사를 행할때 엄청난 에너지가 요구된다는 것을 강조하는 것이다. 열심을 품고라는 단어는 기름을 붓고 불을 붙이는 그림을 연상시킨다. 성령이 우리에게 임할때 마치 오순절 마가다락방에서 불의 혀가 갈라지는 듯한 역사가 일어났듯이 우리가 주를 섬기는데 있어서 불이 임하게 될 것이다. 본문은 우리에게 성령의 은사가 우리에게 임하여 불이임하듯이 성령이 임하면 그 힘을 가지고 주를 섬길 것을 말하고있는 것이다. 성령의 임재는 필연적으로 주님을 온전히 섬기는 것으로 나아가고 그런 모습이 우리가운데 드러나야 한다.
- God, we should never be lacking in zeal(v. 11)*, or more literally, “in zeal not lazy or timid.” Zealwas just used in verse 8 (there translated diligently) to describe leadership;it is the opposite of “laziness.” By using these opposite terms, Paul emphasizes the great energy needed to put our spiritual gifts to work. This was the problem with the Hebrew Christians, who were “slow to learn” or indolent in their spiritual lives (Heb 5:11; 6:12), and it was also a failure on Timothy’s part, as he failed to use the “gift of God” he received at his commissioning service because of his “timidity” (2 Tim 1:6–7). The flip side of this is to keep your spiritual fervor.This is better translated “set on fire by the Spirit” (Moo 1996) or “aglow with the Spirit” (Dunn 1988b), with the verb picturing something boiling or on fire. It tells how we maintain our love and honor above in the sight of God. There are many passages describing similar ideas of being taken over by the Spirit, such as 1 Corinthians 12:13 (“we were all given the one Spirit to drink”), Ephesians 5:18 (“filled with the Spirit”) and 1 Thessalonians 1:6 (“joy given by the Holy Spirit”). With the idea of “fire,” see Matthew 3:11 (“he will baptize you with the Holy Spirit and with fire”) and 1 Thessalonians 5:19 (“do not put out the Spirit’s fire”). The Spirit must have absolute control of each of us. There may be imagery of Pentecost, where the Spirit came with “tongues of fire” (Acts 2:3), and in Acts 18:25 it is said that Apollos was “fervent in the Spirit” (so Barrett 1998:888). When the Spirit takes over, we are set aflame for God and thus will be serving the Lord.Some (Moo 1996; Schreiner 1998) believe that Paul is correcting misunderstanding of the charismata as he does in 1 Corinthians 12–14, thus saying, “when you are on fire for the Spirit, make sure you are serving the Lord.” That may be so, but his statement goes beyond addressing potential problems to summarizing the true meaning of Christian service. When we are aglow with the Spirit, the result is always serving the Lord.And when we do serve Christ, we must be filled with the Spirit to be ultimately successful. In a sense, every aspect of verses 9–13 is Christian service, so this encompasses the whole list.
- *12:11There is a question whether it is “your spirit” (thus the niv spiritual fervor;so Sanday and Headlam 1902; Barth 1933; Murray 1968; Fitzmyer 1993b; Schreiner 1998) or “be set on fire by the Spirit” (Chrysostom; Calvin 1979; Käsemann 1980; Cranfield 1979; Dunn 1988b; Stott 1994; Moo 1996). On the basis of Romans, either is possible (Spiritis used twenty times in chap. 8 plus 9:1, while spiritis intended in 1:9 and the nearest parallel, 11:8). Perhaps Sanday and Headlam (1902) and Schreiner (1998) are correct in seeing a double reference to both human and divine “spirit/Spirit.” However, clearly the Holy Spirit is the common use in Romans, and both the “set on fire” (niv spiritual fervor) image and the parallel with serving the Lordwould favor a reference to the Holy Spirit here.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 331–332.
12절) 소망중에 즐거워하며 환난중에 참으며 기도에 항상 힘쓰라.
본문은 소망, 인내, 기도의 요소를 강조한다.
우리의 삶이 고난과 어려움으로 가득차 있기에 소망은 반드시 필요하다. 앞서 롬 5:3-5절은 환난-인내-연단-소망을 이야기했다. 이처럼 인내는 바울 서신뿐만 아니라 계시록에 있어서 진정한 신자의 중요한 표지이다. 하나님께서 우리를 안전하게 지키신다는 것은 그분이 우리를 삶의 문제로부터 보호사시는 것을 의미하지 않는다. 예수님께서 말씀하신 것처럼 복음을 위하여 집이나 전토나 가족을 버린자는 백배의 복을 받되 고난도 함께 받게 된다라고 말씀하셨다.
시험은 그리스도인의 삶에 필수적인 요소이다. 왜냐하면 믿음을 증진시키기 때문이다.그리고 또한 바울은 기도에 힘쓸것을 요청한다. 기도야말로 삶의 걱정에 대한 해독제이다. 성실한 기도의 삶이야 말로 우리의 인생의 소용돌이를 다루는 유일한 방법이다. 이것이 없다면 우리를 둘러싸서 공격해오는 여러가지 문제들에 휩싸이게 될 것이다.
- Paul continues with three spiritual exhortations in verse 12, and these admonitions are interrelated. The combination of hope, endurance and prayer is frequent in Romans. In 5:3–5 Paul explains the chain of suffering-perseverance-character-hope, and in 8:23–27 he names prayer and hope in the midst of infirmities. So first we are to be joyful in hope(which could also be “because of hope” or “by means of hope”; Dunn 1988b; Schreiner 1998 argue that these distinctions should not be pressed). Our hope in God’s control of the future makes it possible to rejoice in all circumstances. This is emphasized both in 1 Peter 1:6–7 (“In this [our salvation] you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials”; cf. Jas 1:2–4) and in Hebrews 10:23 (“Let us hold unswervingly to the hope we profess, for he who promised is faithful”). In God our hope is actualized, and our future is secure. However, like all biblical writers Paul knew that this does not mean life will be easy or simple, so he adds, patient in affliction. Hope is needed because life is filled with difficulties. Patientis actually the word “endure,” which in 5:3–5 leads to hope. In the midst of suffering, perseverance in the midst of hope is the only proper response. Endurance is a key trait of the true believer in Revelation (2:2–3, 19; 3:10; 13:10; 14:12) as well as in Paul’s writings (Rom 5:3–4; 8:24–25; 15:4–5; 1 Cor 13:7; 2 Cor 1:6; 6:4 and so on). When God keeps us secure, this does not mean that he protects us from life’s problems. As Jesus said in Mark 10:29–30, those who have to sacrifice family or home will receive a hundred homes and family members (= the church”), but with themwill come persecutions.Trials are a necessary part of the Christian life, for they stimulate faith (1 Pet 1:6, Jas 1:2–3), and so Paul calls us to be faithful in prayer.For him faithful prayer is the antidote to the worries of life (Phil 4:6–7). The verb here means to “persist” or “continue in” prayer (the term is also used with prayer in Acts 1:14; 2:42; 6:4; Eph 6:18; Col 4:2). A diligent prayer life is the only way to handle the vicissitudes of life. Without it (and the concomitant faith in God—prayer is faith in action), we would be overwhelmed by the seemingly random problems that surround us like an invading army (the imagery behind “whenever you face trials of many kinds” in Jas 1:2).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 332–334.
13절) 성도의 쓸것을 공급하며 손대접을 힘쓰라.
본문의 내용을 앞서 8절의 두가지의 은사와 관련되어 있다. 바로 구제와 궁휼을 베푸는 것이다. 본문의 공급하라라는 단어는 ‘코이노네오’라는 단어로 공유하다라는 단어이다. 여기에서 ‘코이노니아’라는 단어가 나왔다. 나눔으로 서로 교제하는 것이 바로 성경이 말하는 코이노니아이다. 이는 특히 다른이들의 필요에 재정적인 나눔을 함께 하는 것을 포함하는데 특히 행 2:42, 44-45; 4:32을 보면 알 수 있다. 초대교회는 이처럼 한마음과 한 뜻으로 그들이 가진 모든 것을 나누었다. 이러한 자세와 노력이 초대교회의 유례없는 부흥을 가져왔고 이는 특별히 오늘날 너무나도 필수적이다.
이런 재정적인 나눔과 돌봄은 일차적으로 자신들의 가정, 나아가 동료 신자들과 교회 밖의 공동체의 필요를 채우는데까지 나아가야 한다.
본문이 말하는 손대접은 환대, 영어로는 hospitality로 사랑의 결과물이라고 할 수 있다. 이처럼 환대의 은사는 교회의 지도자들에게 필수적이었다. 특히 1세기에 여관은 비싸고 비위생적이었다. 예수님의 제자파송 사역에 있어서도 이러한 손대접이 요구되었다. 오늘날 대부분의 사람들이 외롭고 다른 누군가의 관심과 돌봄이 필요하기에 이러한 은사가 매우 요구되어진다.
- The final set of instructions returns to the issue of relationships in the community (vv. 9–10). If they truly loveeach other and are devoted to one another,they will share with God’s people who are in need(v. 13). This is also related to two spiritual gifts above—contributing to the needs of others and showing mercy (v. 8). Here he uses the verb cognate of the noun koinōnia, which means to have fellowship by sharing. Here as elsewhere it refers to sharing financially in the needs of others. Probably the two most important passages are Acts 2:42, 44–45 and 4:32, where the early church was “one in heart and mind” and “shared everything they had” (cf. also Rom 15:26–27; 2 Cor 8:4; 9:13; Gal 6:6; Phil 4:15; 1 Tim 6:18; Heb 13:16). This in the New Testament was considered a natural outgrowth of true community, and it is so desperately needed today. Probably Paul did have in mind the collection for the poor he was soon to take to Jerusalem (15:25–28; cf. 1 Cor 16:1–4; 2 Cor 8–9; so M. Black 1973; Dunn 1988b; Moo 1996), but the command goes beyond that to become a general attitude all believers should have toward one another. In Paul’s teaching there is a set of three concentric circles on this ministry of helps (see Schreiner 1998): primarily to one’s own family (1 Tim 5:4, 8) then to fellow believers (here) and third to the larger community outside the church (Gal 6:10). Closely connected to this is the need to practice hospitality. Hospitalityis a natural outgrowth of love (Heb 13:2; 1 Pet 4:9) and a requirement for leaders in the church (1 Tim 3:2; 5:10; Tit 1:8). In the first century, inns were both very expensive and somewhat dangerous as well as filthy (in one Greek play the characters compared inns on the basis of which had the fewest cockroaches), so Jesus’ mission (Mk 1:29; 6:10–11; 14:3 and parallels) also demanded hospitality (cf. 2 Jn 10–11; 3 Jn 10). In our day this is needed because most people are lonely and need someone who cares. In our individualistic society there are too few willing to share their homes.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 334.
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