롬 15:14-21 이방인의 사도 바울

14 mI myself am satisfied about you, my brothers,1that you yourselves are full of goodness, filled with nall knowledge and able to instruct one another. 15 But on some points I have written to you very boldly by way of reminder, obecause of the grace given me by God 16 to be pa minister of Christ Jesus to the Gentiles qin the priestly service of the gospel of God, so that rthe offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. 17 In Christ Jesus, then, I have sreason to be proud of tmy work for God. 18 For I will not venture to speak of anything except uwhat Christ has accomplished through me vto bring the Gentiles to obedience—by word and deed, 19 wby the power of signs and wonders, by the power of the Spirit of God—so that xfrom Jerusalem and all the way around yto Illyricum I have fulfilled the ministry of the gospel of Christ; 20 and thus I make it my ambition to preach the gospel, not where Christ has already been named, zlest I build on someone else’s foundation, 21 but as it is written, 

a“Those who have never been told of him will see, 

and those who have never heard will understand.” 

m[2 Pet. 1:12; 3:1; 1 John 2:21]

1Or brothers and sisters; also verse 30

n1 Cor. 1:5; 13:2; [1 Cor. 8:1, 7, 10; 12:8]

oSee ch. 1:5

pSee ch. 11:13

q[Mal. 1:11]

rIsa. 66:20; [Phil. 2:17]

sPhil. 3:3

tHeb. 2:17; 5:1

uActs 15:12; 21:19; Gal. 2:8

vSee ch. 1:5

w2 Cor. 12:12; [Acts 19:11]

xActs 22:17–21

y[Acts 20:1, 2]

z[2 Cor. 10:13, 15, 16]

aCited from Isa. 52:15

 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 15:14–21.

14절) 바울은 본 절에서 로마의 그리스도인들을 내 형제들아라고 친근하게 부르고 있다. 물론 교회안에 신실하지 못한 이들도 있었지만 앞선 장에서 약한 자와 강한 자가 있었던 것처럼 본 절에서는 그리스도안에서 신실하게 살아가는 이들에게 권고하고 있는 것이다. 그는 세가지 사실을 확신했다. 

1. 선함이 가득하다. 이는 친절과 관대함이라는 표현으로 다른 이들을 대하는 이들의 신실한 태도를 말한다. 
2. 모든 지식이 차서. 이는 바울이 앞서 본 서신에서 이야기하고 있는 하나님과 복음의 진리에 대한 광범위한 지식을 가지고 있다는 의미이다. 
3. 능히 서로 권하는 자들이다. 물론 약한 자와 강한 자의 문제들이 있지만 말이다. 본문의 권하다라는 단어는 ‘노우데테오’로 성내거나 괴롭히지 않고 고치기 위한 의도로 사용하는 훈계의 말이라는 의미이다. 

• Paul wants the Romans to understand why he is coming to them and also why he has presumed to write an apostolic letter to a church he has never visited. Both purposes flow out of his sense that God has called him as apostle to the Gentiles. He is also certain that they will receive the letter in the spirit in which it was written, calling them “brothers [and sisters]” and complimenting them for the depth of their walk in Christ. Some have thought him insincere here, merely trying to flatter them, but that does not fit the tone of the letter as a whole. Rather, this is courtesy shown to a church with problems but still containing many mature Christians (see Cranfield 1979; Schreiner 1998). He is convincedof three things: first, that they are full of goodness, a term referring to their kindness and generosity and perhaps also their honesty in dealing with others (Käsemann 1980; Cranfield 1979 prefer the latter). Second, they are complete in knowledge, meaning they have a comprehensive knowledge of God and the gospel truths, including all Paul has talked about in this letter. As a result, they are competent to instruct one another,certainly referring to the problem of the strong and the weak in the previous section but going beyond that to general instruction in the Christian faith. Instructis often used of “the word of admonition which is designed to correct while not provoking or embittering” (Behm 1967:1021), but here it may be more neutral, denoting imparting knowledge. Paul is saying that he knows that the Roman church has not only accepted but understood and acted upon the things he has told them in the letter.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 387.

15절) 바울은 로마의 성도들을 향해서 복음의 진리, 성경의 진리를 생각나게 하기 위해서 이를 썼다라고 말한다. 물론 바울이 말하는 이 진리를 모두 아는 사람은 없을 것이다. 분명한 것은 이러한 기본적인 진리를 계속해서 상기되도록 가르쳐져야 한다는 것이다. 사람의 본성은 선택적인 기억력을 가지고 있기 때문이다 .우리는 교회안에 관용이 필요하고 하나됨이 필요하다는 사실을 잘 알고 있다. 하지만 문제가 닥칠때 우리는 이것을 기억하지 못하고 이러한 심각한 문제때문에 자신들을 이러한 가르침에서 제외된다고 생각한다. 그래서 바울을 이를 따를 것을 담대하게 요청하고 있는 것이다. 

16절) 바울로 하여금 담대하도록 하는 이 은혜는 바울을 이방인을 향한 그리스도 예수의 일꾼으로 하나님의 복음의 제사장 직분을 맡겼고, 이방인을 제물로 드리는 것이 성령안에서 거룩하게 되어 받으실만하게 하기 위함이다. 

바울은 지금 자신이 전혀 방문해 보지 않은 이방인 교회를 향해서 이 편지를 쓰고 있는 데 이는 바로 자신을 이방인의 사도로 부르신 그분의 은혜때문이다. 바울은 본문에서 자신을 사도라 부르지 않고 이방인을 위한 일꾼이라고 부른다. 게다가 그는 제사장 직분에 사용되는 일꾼, 종이라는 표현을 사용하고 있다. 그는 제사장으로서 하나님의 복음을 이방인에게 선포하고 그들을 하나님이 받으실만한 제물로 드리는 것이 자신의 사역이라고 여기고 있는 것이다. 바울은 본문에서 자신의 사역이 하나님의 복음의 제사장으로서 이방인을 제물로 바치는 것이라고 말한다. 하나님이 받으실만한, 기쁘게 받으시는 이 제물은 바로 이방인의 회심을 의미하는 것이다. 하나님의 복음의 선포를 통해서 이방인이 회심할때 하나님께서는 이들을 제물로 받으신다는 것이다. 그런데 중요한 것은 이것이 오직 성령안에서, 성령을 통해서 가능하다는 것이다. 오직 하나님께서 그의 성령을 통해서 이방인을 거룩하게 하시고, 그들을 부정함과 죄된 상태에서 거룩한 제물로 변하게 하심으로 거룩한 하나님께 찬양과 예배를 드리기에 합당하게 하신다는 것이다. 벧전 2:9처럼 그들은 “택한 백성, 왕같은 제사장, 거룩한 나라”가 되는 것이다. 

• The reason that Paul had the boldness to write so forcefully was because of the grace God gave [him] to be a minister of Christ Jesus to the Gentiles(vv. 15–16)*. This is a statement of the authority behind the letter as a whole. Paul could write to a Gentile church he had never visited because God through his grace had made Paul “apostle to the Gentiles” (cf. Acts 22:21; 26:17–18; Rom 1:5; 1 Cor 3:10; Gal 2:9; Eph 3:2; Col 1:25). Yet it is interesting that Paul calls himself not an apostle but rather a ministerto the Gentiles. Moreover, he uses a specific term that, while it can refer to a ministeror servant, often connotes a priestly office (as in Is 61:6; Neh 10:40; Sirach 7:30), and in this context that fits very well. In his priestly work, he proclaim[s] the gospel of Godto the Gentiles and then makes them an offering acceptable to God.Lohse (1995) shows the connection between the “gospel” in 1:3–4, 16–17 and here as a summary of Paul’s message of justification in Christ. In short, he wins them to Christ through the gospel and offers them to God, who accepts them. The offering is not coming from the Gentiles; Paul metaphorically presents the Gentiles as an offering to God. The gospel is his priestly duty,and proclaiming it is the fulfillment of the Old Testament sacrifices. Moreover, the converted Gentiles are acceptable,a term that also means “well-pleasing,” used also of the acceptability of “spiritual sacrifices” in 1 Peter 2:5. God is pleased with the offering of the Gentiles, but as with Old Testament sacrifices, it is essential that those offerings be sanctifiedor “set apart” for God. This can only be done by the Holy Spirit. As Moo says (1996:891), “it is ultimately God himself, by his Holy Spirit, who ‘sanctifies’ Gentiles, turning them from unclean and sinful creatures to ‘holy’ offerings fit for the service and praise of a holy God.” Thus in the words of 1 Peter 2:9, they become “a chosen people, a royal priesthood, a holy nation.”
• *15:16Some (Barth 1933; Cranfield 1979) believe that Paul is calling himself a Levite rather than a priest, with Christ the high priest whom Paul is serving as a Levite. This is certainly possible, since the term is often used of the levitical office in the lxx (Ex 38:21; Num 1:50; 3:6; 1 Chron 6:32–33; and so on). However, the context here does not support this interpretation, and it is best to see Paul using priestly imagery for his apostolic work.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 388–389.

이방인을 제물로 드린다는 이 표현은 사 66:19-20절을 염두에 둔 발언이다. 

•  a minister of Christ Jesus to the Gentiles.Paul’s authority to write “quite boldly” (v. 15) to the Roman Christians is based on God’s own appointment of him to be “the apostle to the Gentiles” (see 11:13 and note; cf. Gal 1:15–16). the Gentiles might become an offering acceptable to God.Describing his apostolic ministry in priestly terminology, Paul identifies the offering he makes: the Gentiles themselves. Paul may have in mind the prophecy of Isa 66:19–20, which speaks of declaring God’s glory “among the nations” and of bringing people from “all the nations” to Jerusalem as an “offering to the Lord.”
• v. verse in the chapter being commented on
• cf. compare, confer
•  Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2320.

17-19절) 바울이 자랑하는 것은 그리스도 예수 안에서 하나님의 일이다. 그리스도께서 이방인들을 순종하게 하시기 위해서 바울을 회심시킨 것만을 말했다. 이렇게 하나님의 역사는 말과 행위로, 표적과 기사의 능력으로 예루살렘으로부터 일루리곤까지 전해졌다. 

바울은 이렇게 자랑하는 표현을 많이 사용했다. 하지만 이것이 본인 자신에 대한 자랑이 아니고 그를 통해서 그리스도께서 이루신 일을 자랑하는 것이다. 바울은 자신이 도구일 뿐이며 오직 그리스도만이 이 모든 일을 행하실 능력이 있으신 분임을 고백한다. 이방인들의 순종은 바울이 말하는 이방인 선교의 핵심이라고 할 수 있다. 그는 단지 회심에 그치는 것이 아니라 신자들로 하여금 계속해서 그분을 따르고 순종하는 삶으로 초청하고 있다. 순종은 그리스도와 성령에 대한 최선의 반응이다. 바울의 사역의 핵심은 단지 복음 전도가 아니라 제자화 사역이다. 사람들이 그리스도께 나왔을때 온전히 그리스도께 자신의 전 삶을 드리고, 항복하고 그분을 따라야 한다. 그러기 위해서는 말뿐이 아니라 표적과 기사의 능력이 필요하다. 바울은 신약에서 가장 유명할 뿐만 아니라 능력있는 사도, 제자였다. 그는 누구보다 복음에 정통했고 많은 기사와 이적을 베풀었다. 하지만 그는 분명하게 그의 말과 행위의 배후에 성령의 능력이 있음을, 자신에게서 이러한 능력이 나가는 것이 아님을 분명히 알았고 이를 분명히 했다. 바울은 본 절을 통해서 계속해서 하나님과 예수님, 성령을 앞세운다. 

• The thought continues in verse 18, as Paul says he would not “be so bold” (niv, venture;the cognate of boldlyin verse 15 [so Moo 1996:891]) as to speak of anything except what Christ has accomplished through me.His boasting was entirely in Christ, and it would be presumptuous to do anything else. The verb accomplishmeans to “produce” or “bring about” and looks to Christ as the active agent in accomplishing everything. Paul was the instrument (through me),but Christ was the force that produced the results. Those results are leading the Gentiles to obey God by what I have said and done(literally “in word and deed”). Obviously Paul has the Gentile mission in mind, that which was given him by the grace of God (v. 15). The obedience of the Gentiles here refers not only to their conversion but also to a lifetime of following Christ, the “obedience that comes from faith” that was the basic purpose of his mission also in 1:5. Obedience is stressed in 1:5; 5:19; 6:16; and 16:19, 26 and is the proper response to Christ and the Spirit. Paul centered not just on evangelism but discipleship; when people came to Christ, he wanted to ensure that they surrendered their lives fully to him. But he refuses to brag about his own accomplishments because he realizes none of this would have occurred without the Lord’s intervention and guidance. Paul did indeed speak and act, but behind every word was the empowering presence of Christ. With the emphasis on God, the Spirit and Christ in Paul’s mission in verses 16–17 and again in verses 18–19, there is an implicit Trinitarianism (so Murray 1968; Moo 1996).
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 389–390.

19절) 바울이 예루살렘에서 사역한 것에 대한 기록은 많이 있지만 일루리곤(지금의 크로아티아, 보스니아, 세르비아, 알바니아 지역)에서 사역한 기록은 존재하지 않는다. 바울이 의미한 바는 일루리곤 지경까지 이르는 지역에서 사역했다는 것을 의미하는 것이다. 예를 들면 마케도니아와 그리스에 이르는 지역. 

• The deeds are detailed in verse 19—by the power of signs and miracles.*“Signs and wonders” is a common phrase for miracles, occurring first at the Exodus (Ex 7:3; 10:9–10; Deut 4:34; and so on) then elsewhere in the Old Testament (Ps 78:43; Jer 32:20–21) as well as in the New Testament (Acts 2:19; 4:30; 5:12; 6:8; 7:36; 2 Thess 2:9; Heb 2:4). It is used of Paul’s miracles in Acts 14:3 and 15:12. In a sense the signsare the God-ward aspect pointing to his powerbehind it, and “wonder” is the human response to his powerful deed. The word poweris found twice, first in the powerful miracle and then in the basis of the miracle, through the power of the Spirit.The Spirit both undergirds everything Paul does, including his miracles, and brings the Gentiles into the sanctifying presence of God (v. 16).
• *15:19Some think that there is chiasm in verses 18–19: word—deed—signs and wonders—the power of the Holy Spirit(Michel 1966; M. Black 1973). But the Holy Spirit is not just connected with the words of Paul (indicating the power of Paul’s preaching), nor can the deeds be narrowed to signs and wonders. The deeds are everything Paul has done, and the Holy Spirit provides the power for the deeds as well as the words. The movement aroundfrom Jerusalem to Illyricum has led to diverse interpretations. Some think of it as a ministry “round about” the vicinity of Jerusalem (Godet 1969) or as related to the centrality of Jerusalem, referring to Paul’s mission as a “circle” building on the table of the nations in Genesis 10 and fanning out from Jerusalem to the nations (Schreiner 1998). Others conceive it as an arc or “grand sweep” by which the gospel moved out throughout the Gentile world (Lenski 1945; Cranfield 1979; Käsemann 1980; Dunn 1988b; Fitzmyer 1993b). But it most simply means that Paul has moved “around” from place to place as he brought the gospel to the nations (Sanday and Headlam 1902; Cranfield 1979; Moo 1996). The first two are too complex for this one word, and the second does not fit as well as the third.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 390.

바울은 그리스도의 복음을 편만하게 전했다라고 표현했다. 바울의 선교 전략은 거점 도시에 들어가 복음을 전하고 그 도시를 기점을 다른 지역을 향해 나아가는 것이었다. 그래서 모든 도시에 복음이 전해진 것은 아니지만 이런 표현을 한 것이다. 예루살렘은 최남단, 일루리곤은 최북단에 위치한다 바울은 본문을 통해서 이 모든 사역이 성령의 능력으로 이루어졌음을 확인하며 로마제국의 동쪽에서의 사역을 마쳤고 이제 서쪽으로 나아갔다. 

20-21절) 바울은 그리스도의 이름을 부르는 곳에는 복음을 전하지 않기를 힘썼다. 이 말은 오직 그리스도의 복음을 들어보지 못한 사람들, 지역을 우선적으로 사역했고 이미 다른 사람이 사역하고 있는 곳에서는 사역을 하지 않겠다는 것이다. 바울의 최우선의 관심을 잃어버린 자들이었다. 그는 개척선교를 목적으로 했다. 그가 자신을 이방인의 사도로 부르는 것처럼 이방 세계에 복음 전도를 그의 부르심으로 여겼다. 그리고 그는 자신을 씨를 뿌리는 자로 여겼고 또다른 지역의 개척을 위해서 이동했다. 바울은 고전 3:10에 고백한 것처럼 자신을 개척자로 여겼다. 

(고전 3:10, 개정) 『내게 주신 하나님의 은혜를 따라 내가 지혜로운 건축자와 같이 터를 닦아 두매 다른 이가 그 위에 세우나 그러나 각각 어떻게 그 위에 세울까를 조심할지니라』

• In verses 20–21*Paul then explains what he means by saying he had “completed” his mission. His desire has always been to preach the gospel where Christ was not known.That led him to cities from Jerusalem to Illyricum. As several have noted (Cranfield 1979; Dunn 1988b; Moo 1996), “ambition” is probably too strong a translation, and the term more likely means to “strive after” or “be zealous” regarding a thing. So Paul has been zealous about his intention to reach the lost. His goal has been that of a pioneer missionary who is the first to proclaim the gospel in an area. As Stott says (1994:382), “His own calling and gift as apostle to the Gentiles was to pioneer the evangelization of the Gentile world, and then leave to others, especially to local, residential presbyters, the pastoral care of the churches.” As he said to Corinth, “I planted the seed, Apollos watered it” (1 Cor 3:6). As several note (Michel 1966; Murray 1968; Käsemann 1980; Cranfield 1979; Schreiner 1998), known(literally, “named”) does not mean knowing about Christ in general but rather that no one “names Christ in worship” or “confesses his name.” Paul wants to go where no church has been established because he does not want to build on someone else’s foundation.This is the same metaphor as 1 Corinthians 3:10, “I laid a foundation as an expert builder, and someone else is building on it.” Moo uses an apt illustration (1996:896), “Paul … believed that God had given him the ministry of establishing strategic churches in virgin gospel territory; like the early American pioneers who pulled up stakes anytime they could see the smoke from another person’s cabin, Paul felt ‘crowded’ by too many Christians.”
• *15:20It is debated whether “in this manner” beginning verse 20 (omitted in the niv) explains Paul’s past mission (Cranfield 1979; Dunn 1988b; Fitzmyer 1993b; Moo 1996) or looks forward to his future plans in verses 22–23 (Sanday and Headlam 1902; Lagrange 1950; Käsemann 1980). This is somewhat of a false dichotomy. Verse 20 is transitional, both telling why he feels he has completed his mission in the east and providing the reason for the mission in the west.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 391–392.

주의 소식을 받지 못한 자들과 듣지 못한 자들이 바로 이방인들이라고 여겼고 이들이 주께로 나아와 주의 소식을 보고 깨닫게 하는 사역을 감당한 것이다. 

• This is then anchored in a citation from Isaiah 52:15 lxx, part of the best known of the Servant Songs (Is 52:13–53:12)*. Isaiah’s message is that the One who is disfigured (v. 14) will “sprinkle many nations” (Is 52:15) so that those who were not told about him will see, and those who have not heard will understand. This passage is very apropos for Paul’s purpose, for the “nations” who have not heardare the Gentiles, and the Servant of the Lord (about him)is certainly the Messiah. In the larger context, Isaiah 49:6 tells Israel, “I will make you a light for the Gentiles, that you may bring my salvation to the ends of the earth.” Paul undoubtedly saw this aspect of the Servant Songs as fulfilled in the Gentile mission. So the goal of Paul’s mission is that the Gentiles who were not told(that is, where “Christ was not known”) and who have not heardwill finally understandor “see,” implying their conversion. What Paul has “completed” then is laying the groundwork for the evangelism of the Gentile world in the eastern part of the empire; now it is time for the local pastors to come and “water” what he has “planted” (2 Cor 3:6).
• *15:21A few (Michel 1966; Dunn 1988b) believe that Paul saw himself as the Servant in the Scripture quoted from Isaiah proclaiming the message to the Gentiles, but the majority correctly identify Christ as the Servant of the Lord. Paul’s mission is to announce the gospel “about him,” that is, the Messiah.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 392–393.