롬 16:3-7 바울의 인사

3 Greet rPrisca and Aquila, my fellow workers in Christ Jesus, 4 who risked their necks for my life, to whom not only I give thanks but all the churches of the Gentiles give thanks as well. 5 Greet also sthe church in their house. Greet my beloved Epaenetus, who was tthe first convert2to Christ in Asia. 6 Greet Mary, who has worked hard for you. 7 Greet Andronicus and Junia,3my kinsmen and my ufellow prisoners. They are well known to the apostles,4and they were in Christ before me. 8 Greet Ampliatus, my beloved in the Lord. 9 Greet Urbanus, our fellow worker in Christ, and my beloved Stachys. 10 Greet Apelles, who is approved in Christ. Greet those vwho belong to the family of Aristobulus. 11 Greet my kinsman Herodion. Greet those in the Lord who belong to the family of Narcissus. 12 Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord. 13 Greet Rufus, chosen in the Lord; also his mother, who has been a mother to me as well. 14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers5who are with them. 15 Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16 wGreet one another with a holy kiss. All the churches of Christ greet you. 

rSee Acts 18:2

s1 Cor. 16:19; [Col. 4:15; Philem. 2]

t[1 Cor. 16:15]

2Greek firstfruit

3Or Junias

uCol. 4:10; Philem. 23

4Or messengers

v1 Cor. 1:11

5Or brothers and sisters; also verse 17

w1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26; [1 Pet. 5:14]

 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 16:3–16.

바울은 로마를 방문한 적이 없다. 하지만 그의 지중해 동쪽의 선교 사역을 통해서 많은 그리스도인을 만났고 그들에게 문안하고 있는 것이다. 고대 세계에서 이름은 그들의 출신이나 사히적인 상태를 알려주는 중요한 신호의 역할을 했다. 여기에 26명의 이름이 등장하는데 로마 기독 공동체는 매우 다양한 집단, 예를 들어 남자와 여자, 유대인과 이방인, 고위층이나 낮은 이들로 모두 함께 구성되어 있었다. 이중에 가정교회가 분명하게 나타나는 것이 3곳, 10절과 11절도 포함하면 5곳이나 된다. 대부분이 이방식 이름이고 히브리 출신으로 추정되는 이름이 미리아와 헤로디온이다. 이중에 9명의 여인이 등장하는데 당시 초대교회안에 많은 여인들이 유력한 역할을 했던 것으로 보인다. 이 여인들 중에 두명 뵈뵈는 집사로 유니아는 사도들에게 존중히 여김을 받는 유력한 위치에 있었고 브리스가는 바울의 동역자였다. 게다가 마리아, 드루배나, 드루보사, 버시에 대해서는 주안에서 많이 수고한 이들이라고 불렀다. 

• Although Paul has never visited Rome, he has encountered many of the Christians who live there in the course of his ministry in the eastern Mediterranean. The names of people in the ancient world often signaled their ethnic origin or social status. The 26 names in these verses reveal that the Roman Christian community was very diverse, with men and women, Jews and Gentiles, and people from both the upper and lower classes (Gal 3:28).
•  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), 2321.

• There are twenty-six people at Rome Paul wants to greet as well as three house churches (five if we consider the householdsof vv. 10, 11 to be churches). This may well be everyone he can think of. His purpose may partly have been to enlist their help when he came (so Käsemann 1980; Moo 1996), but it was also to show that he had extensive knowledge of the Roman church and so wrote his epistle from a standpoint of personal involvement (so Schreiner 1998). Most of these are Gentile names, with two (Mary and Herodion) of Hebrew origin. There are nine women, which demonstrates the high view that Paul and the early church had of women in the church. Two are named as holding offices (Phoebe the deacon and Junia the apostle), and another (Priscilla) is called a “coworker.” Moreover, four (Mary, Tryphena, Tryphosa and Persis) are said to work hard in the Lord.Clearly, women made a real difference in the early church. Moreover, most of the twenty-five names (one is simply called his [Rufus’s] mother) are from the class of slaves, freedmen and craftsmen, the lower classes (so Fitzmyer 1993b; Moo 1996). It is also possible that Paul did not know several people but rather mentioned also those he had heard of, as seen in the more impersonal greetings (Schreiner 1998 lists the houses of Aristobulus and Narcissus as well as Tryphena, Tryphosa, Asyncritus, Phlegon, Hermes, Patrobas, Hermas, Philologus, Julia, Nereus and his sister, and Olympas in this category). Several have suggested three groups of names (Stuhlmacher 1994; Schreiner 1998), and I will follow that organization here.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 403–404.

3-4절) 브리스가와 아굴라에게 문안하는 바울. 그들은 바울을 위해서 자기들의 목까지도 내놓았다. 이들은 바울과 선교 사역의 열정을 함께 나누고 섬겼을 뿐만 아니라 가죽을 깊은 일을 함께 하였다. 

• Prisca and Aquilaare well-known from elsewhere in the NT (cf. 1 Cor. 16:19; 2 Tim. 4:19). Prisca is given the diminutive name Priscilla in Acts (Acts 18:2–3, 18, 26). Scholars have suggested many reasons why Prisca is named first (was it her prominence, or social standing, or that she was converted first, or was it out of courtesy, or a mere stylistic variation?) though there is insufficient evidence to know the answer. Paul also names her first in 2 Tim. 4:19, but second in 1 Cor. 16:19.
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2184.

브리스가와 아굴라. 아내인 브리스가의 이름이 먼저 등장하는 것으로 보아서 초대교회안에서 좀더 중요한 역할을 했던 것으로 보인다. 이들은 바울의 동역자로 바울의 선교팀에 함께 합류했는데 부유했던 것으로 보인다. 그들은 여러 도시에 여러 사람이 모일만한 큰 집을 가지고 있었고 바울이 어려움을 당할때 그를 도왔을 뿐만 아니라 아볼로가 세례에 대해서 오해하고 있을때 이를 교정해 주기도 했다.(행 18:26) 

• a. Priscilla(Greek Prisca) and Aquila(vv. 3–4) are called my fellow workers in Christ Jesus,with “coworker” possibly being a semitechnical term for early church leaders who deserve pay (1 Cor 9:14) as well as respect and obedience (1 Cor 16:16, 18; see Ellis 1993:183). These two are major figures from Paul’s mission, seen in the fact that they are named first in 16:3–16 (the order of names often indicates status). That Priscilla is named first (four of the six times the two are mentioned in the New Testament) may indicate she has higher social status or that she had a more significant ministry in the church. Paul met them in Corinth after they had been expelled from Rome by the emperor Claudius in a.d. 49 over the riots between Jews and Christians. They were fellow Jews and were also tentmakers/leatherworkers. Since they were probably wealthy (in virtually every city they have a home large enough for a house church), Paul stayed with them and worked alongside them (Acts 18:1–3). Aquila was Jewish (18:2), and Priscilla may have been as well. When Paul went to Ephesus, they traveled with him (Acts 18:18). He then stayed there a while and used their home for a house church (1 Cor 16:19). They also had a significant ministry and on one occasion took Apollos aside, corrected his misunderstanding about baptism and “explained to him the way of God more adequately” (Acts 18:26).
• Yet now they are back in Rome, perhaps partly as an advance team for Paul’s visit. Claudius died in a.d. 54, and this allowed many to move back to Rome. Some think their movements indicate wealthy entrepreneurs with businesses in more than one city, but that cannot be proven. It is just as likely that they were free to move because they had a mobile business. At any rate, they obviously had become members of the Pauline team and major leaders in the early church. Probably in every city they used their (large?) home for a house church. Paul says here that they risked their lives for me,which means they used their status and influence to help Paul in a time of crisis, possibly saving his life at risk of their own. The most likely reference is to the riot in Ephesus (Acts 19:23–41) about a year earlier, undoubtedly a dangerous situation (cf. 1 Cor 15:32, “I fought wild beasts in Ephesus,” a metaphor for extreme opposition). He then adds that not only I but all the churches of the Gentiles are grateful to them.This gratitude could be for rescuing Paul or for all the significant ministry they had in Corinth, Ephesus and Rome. The latter seems more likely (so Sanday and Headlam 1902; Bruce 1985; Dunn 1988b; Fitzmyer 1993b; contra Cranfield 1979).
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 404–405.

5절) 브리스가와 아굴라의 집에서는 교회 모임이 이루어졌다. 에베소에서 그들이 로마로 쫓겨날때까지(AD 49) 그들의 집을 교회로 사용했다. 콘스탄틴 시대까지 그리스도인들은 독립적인 건물을 짓지 못했다. 

• b. The church that meets at their house(v. 5). As at Ephesus, their home was used as a house church. They could well have used their home for a house church before they were expelled from Rome in a.d. 49. Christians did not construct separate buildings for worship until after Constantine. This means that the largest congregations probably consisted of about fifty people. At any rate, they have quickly established themselves again as major Christian leaders in the Roman church.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 405.

에배네도는 아시아의 첫 회심한 열매였다. 당시 이렇게 회심한 이들은 교회의 지도자가 되었다. 아마도 그는 이 지역의 다른 많은 회심자들이 생기는 촉진제 역할을 했을 것이다. 

• c. My Dear Friend Epenetus(v. 5). A close friend of Paul’s (though Paul tries to speak positively about everyone on the list, so this could be a semiformal compliment; see Cranfield 1979; Moo 1996), Epenetus is not mentioned anywhere else in the New Testament; he was the first convert(literally “firstfruits”). This probably means he was converted by Priscilla and Aquila, for Paul left them at Ephesus while he completed the second missionary journey (Acts 18:19). As often happens, the early converts become leaders in the church (Cranfield 1979). It could also mean his conversion “sparked the conversion of many others in the province” and that he traveled to Rome with Priscilla and Aquila (Fitzmyer 1993b).
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 405–406.

6절) 이름으로 보아 유대 그리스도인으로 보인다. 이를 향해 많이 수고했다라고 말하고 있고 그녀를 문안할 것을 명령한다. 신약에는 마리아라는 인물이 여러번 등장한다. 이중에 누구인지는 정확하지 않은데 요한과 마가의 어머니 마리아의 경우 초대가정교회중 하나가 이곳에 있었다.(행 12:12) 

• d. Mary(v. 6). She was probably a Jewish Christian, though sometimes Gentiles also had this name (the feminine form of Marius). Obviously, we have no way of knowing whether this is any Mary in the New Testament (e.g., the mother of Jesus, Mary Magdalene, Mary and Martha). That is unlikely, for one would expect Paul to say more if she was one of those who had known Jesus. The same is true of Mary the mother of John Mark (who wrote the Second Gospel), whose home was one of the earliest house churches (Acts 12:12). She is thus an unknown leader who worked very hardfor the Roman church. The term workdoes not indicate any specific task (some have tried to read it as a semitechnical term for apostolic ministry as in 1 Cor 15:10 and others) but means that she labored mightily on behalf of the Roman church. Still, she is the first to be noted by Paul in this way (see also v. 12), so she did play an important role in the life of the church there.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 406.

7절) 바울의 친척이요 함께 갇혔던 안드로니고와 유니아에게 문안하라. 그들은 사도들에게 존중히 여겨지고 나보다 먼저 그리스도안에 있는 자들이다. 안드리니고는 헬라식 이름으로 그가 헬라 유대인인 것을 의미한다. 그런데 유니아라는 이름에 대해서 의견이 분분하다. 일반적으로 여성이라고 알려져있지만 그래서 안드로니고의 아내일  것으로 여겨지기도 하지만 분명하지는 않다. 언제 그들이 바울과 함께 감옥에 있었는지는 분명치 않다. 로마에 가기전 감옥에 있던 기록은 빌립보 감옥(행 16:24-34)인데 고후 11:23에서는 그가 여러번 갇혔다라고 기록하고 있다. 그들이 감옥에 함께 있었다는 것에 대한 다른 해석으로 주안에 함께 갇힌 자들이라고 보는 견해와 바울과 함께 옥에 갇힌 것이 아니라 그들도 옥에 갇힌 경험이 있다는 것으로도 해석 가능하다. 후자가 더 신빙성이 있다. 

• Andronicus and Junia(v. 7; niv has the masculine Junias;*tniv has the feminine Junia). These are Jewish Christians who have great stature in the early church. Paul calls them his relatives,which could mean his actual blood relations (so Murray 1968) but more likely refers to fellow Jews (so “kinsfolk” is a better translation). Andronicusis a Greek name and probably means he was a Hellenistic Jew. The name Juniais debated, but the feminine is most likely. She was probably the wife of Andronicus (like Priscilla and Aquila in v. 3). It is difficult to know when they were in prison withPaul. The only one recorded imprisonment before Romans was written was the short stay in Philippi (Acts 16:24–34), but Paul in 2 Corinthians 11:23 mentions that he has been in prison “frequently.” Many scholars believe he was in prison for a while in Ephesus (possibly referred to in 1 Cor 15:32; 2 Cor 1:8–9). If that was true, it would provide a plausible occasion. Clement (1 Clement5:6) says that there were seven imprisonments in all, and we can hardly know which one this refers to. Yet two other possibilities must be mentioned: this could be metaphorical for “prisoners of the Lord,” but that does not seem viable here. It could also mean that they were imprisoned like Paul was rather than imprisoned with him, and this is a real possibility. There is no way to know for sure whether they were actually with Paul or not (the Greek simply says “fellow prisoners”).
• *16:7The name Paul uses, Iounian, could be either the masculine form of the masculine Juniasor the feminine Junia.The accent would be different, but ancient manuscripts did not use accents, so that does not help. Until the twelfth century it was commonly believed to refer to the wife of Andronicus (see Fitzmyer’s lengthy discussion [1993b]). Then from the thirteenth century until the middle of the twentieth century the masculine was generally preferred (Godet 1969; Sanday and Headlam 1902; Lenski 1945; Barrett 1957; Murray 1968; Michel 1966), meaning that the two were a missionary team. However, most recent commentators prefer the feminine (Cranfield 1979; Wilckens 1982; Dunn 1988b; Stott 1994; Fitzmyer 1993b; Moo 1996; Schreiner 1998; see especially the strong arguments in Thorley 1996). The problem with the masculine interpretation is the absence of evidence for Juniasused as a shortened form of Junianus. In contrast, Juniawas a very common name, so it is most likely this was a woman.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 406–407.

본문에서 사도들에게 존중히 여겨지고라는 표현은 이견이 존재한다. 이들을 사도로 존중히 여기라는 것으로도 또한 사도들이 그들을 존중히 여기라는 것으로도 해석할 수 있다. 사도성을 어느정도까지 확대할 것인지가 중요하다. 일반적으로 열두 제자와 바나바와 바울 정도까지를 인정한다. 그런데 초대교회 당시 순회 선교사들에게 이 ‘아포스톨로스’라는 단어를 사용한 기록도 있다. 

• Paul next mentions that they were outstanding among the apostles,and that too has occasioned debate. It could mean that they were highly esteemed “by the apostles” or “among the apostles.” If the former, they were not apostles; if the latter, they were. While “by” is technically possible, the general consensus is that among the apostlesfits much better; they were probably two of the group of apostles named in 1 Corinthians 15:5 and 7 (Jesus appeared “to the Twelve” and then later “to all the apostles”). It is hard to know what use of apostleis meant in 1 Corinthians 5:7 and here. There are the Twelve and a few others like Paul and Barnabas, but there is also a use of the term apostolosfor wandering missionaries, a use it had in the second-century Didache (11:3–6). This could well be the use in Acts 14:4 and 14, where Paul and Barnabas were doing missionary work as “apostles” (cf. 2 Cor 8:23; Phil 2:25, where it is translated “representative” and “messenger,” respectively), and that may be the meaning here (so Godet 1969; Cranfield 1979; Fitzmyer 1993b; Moo 1996). Still, this would have been an office in the church, and Junia with her husband is an outstandingexample of such a leader. Finally, they were in Christ before [Paul] was,meaning they had been converted before him. If they were among the “apostles” of 1 Cor 15:7, that would mean they had probably been followers of the Lord himself. However, they could also have been among the Hellenistic Christians in Jerusalem at the time of Acts 6–7. So they had been leaders/apostles for some time.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 407–408.