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I commend to you our sister Phoebe, a servant1of the church at pCenchreae, 2 that you qmay welcome her in the Lord in a way worthy of the saints, and help her in whatever she may need from you, for she has been a patron of many and of myself as well.
1Or deaconess
pActs 18:18
qPhil. 2:29
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 16:1–2.
1절) 바울은 겐그레아 교회의 일군, 여집사인 뵈뵈를 로마의 교회에 추천한다. 그녀는 고린도의 항구도시인 겐그레아 교회의 일군으로 바울의 편지를 로마에 전달하는 역할을 했던 것으로 보인다.
당시 이러한 편지를 전달하는 것은 매우 어려운 일이었다. 대중교통이 발달하지 않은 상황에서 때로 전혀 만난적이 없는 사람들의 도움에 의존해야만 했다. 만약 사람들이 잘 알고 있는 유력한 이의 추천이 있다면 여행자들이 이러한 도움을 받는 것이 더욱 용이했을 것이다.
겐그레아 : Cenchreaewas a port town just 6.5 miles (10.5 km) east of Corinth (see note on Acts 18:18).
바울은 뵈뵈를 소개하면서 우리 자매, 교회의 일군(집사)라고 소개한다. 본문에서 일꾼으로 번역된 단어는 ‘디아코노스’로 집사라는 단어인데 음식을 서빙하는 사람(웨이터), 주인의 종, 영적 파워를 가진 종등의 의미로 사용된다.
- 1. “The waiter at a meal,” Jn. 2:5, 9.
- 2. “The servant of a master,” Mt. 22:13: ὀ βασιλεὺς εἶπεν τοῖς διακόνοις. In this sense the Christian is a servant of Christ, Jn. 12:26. It is part of his task, however, to serve his fellows, Mk. 9:35; 10:43; Mt. 20:26; 23:11.
- 3. In the figurative sense, “the servant of a spiritual power,” whether good or evil, 2 C. 11:14 f.: τοῦ σατανᾶ, τῆς δικαιοσύνης; Eph. 3:6 f. and Col. 1:23:1τοῦ εὐαγγελίου; Gl. 2:17: τῆς ἁμαρτίας; R. 15:8: περιτομῆς; 2 C. 3:6: καινῆς διαθήκης. The action of the servant is to the benefit of the magnitude which he serves.
- When it is said in R. 15:8 that Christ is a servant of the circumcision, this simply means, of course, that His work is on behalf of Israel.
- More difficult is Gl. 2:17: “If, then, we who are accounted righteous in Christ are found to be sinners, is Christ a servant of sin? By no means.” “Servant” here might be rendered “promoter.” This would give us the following line of argument. In Jewish eyes everyone who does not keep the Law is a sinner (→ ἁμαρτωλός, I, 322; 325); this applies to all Gentiles, with whom Jews may not hold table fellowship. Thus, if Christ causes the Jews who follow Him to renounce the provisions of the Law, He is extending the domain of sin which embraces all the Gentiles.—Yet it is not impossible to keep to the stronger expression “servant of sin.” If we do, we must interpret the saying in the light of Gl. 2:20. Christ Himself lives and acts in the man who trusts in Him. If this man is found a sinner, this applies to the Lord Himself dwelling within him, as though He were enslaved to sin. The absurdity of the conclusion naturally illustrates the falsity of the presupposition, namely, the Jewish view of sin.2
- 4. As διακονος τοῦ εὐαγγελίουthe apostle (→ἀπόστολος, I, 437) is διάκονος Χριστοῦ(2 C. 11:23) and διάκονος θεοῦin a very special sense, with all the troubles and sufferings and with all the responsibility of this office (2 C. 6:3 ff.). In his description of himself from this standpoint, Paul usually prefers the term δοῦλος(R. 1:1 etc.; Tt. 1:1), which expresses far more clearly the fact that he belongs wholly and utterly to Christ or to God.
- 5. Timothy is a “servant of God” to the degree that with the preaching of the Gospel he confirms and admonishes the faith of the Thessalonians (1 Th. 3:1–3).3Timothy is also called a true servant of Jesus Christ (1 Tm. 4:6). Epaphras is σύνδουλοςof the apostles and διάκονος τοῦ Χριστοῦ(Col. 1:7). Tychicus is διάκονος ἐν κυρίῳ(Eph. 6:21; Col. 4:7).
- 6. Heathen authorities can also be called the servants of God in the discharge of their office, since they are appointed by God and have the task of maintaining God’s order in the world (R. 13:1–4).
- 7. Paul describes himself in Col. 1:25 as a “servant of the Church” (ἐκκλησίας) in virtue of his divinely given commission. Paul and Apollos are no more than servants of both God and the Church as they use their gifts to bring the latter to faith (1 C. 3:5).
- 1It is not quite certain, of course, whether the accompanying clause οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος refers τὸ εὐαγγέηιον or to the Son of God, who controls the whole line of thought from v. 13. It is worth noting that אand P have κῆρυξ καὶ ἀπόστολος instead of διάκονος, while other MSS combine the expressions.
- 2Cf. H. W. Beyer in NT Deutsch, II (1933), 453 f.
- 3There are several variants of the phrase διάκονον τοῦ θεοῦ (1 Th. 3:2). D* de 33 Ambst have σύνεργον τοῦ θεοῦ, Β σύνεργον alone, and there are many combinations of διάκονος and σύνεργος. For their interrelationship, cf. Dib. Th., ad loc.
- Hermann Wolfgang Beyer, “Διακονέω, Διακονία, Διάκονος,”ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament(Grand Rapids, MI: Eerdmans, 1964–), 88–89.
뵈뵈는 동료 신자이며 이방인이고 고린도 인근의 겐그레아에 있었다. 고린도로부터 10km정도 떨어진 도시였는데, 바울이 고린도에서 18개월동안 머물렀는데 이 과정속에서 바울과의 친분이 두터웠을 것이다. 이곳에서 바울이 로마서를 썼고 이를 뵈뵈에게 맡긴 것으로 보인다.
- Letters of commendation were common in the ancient world.2People who were traveling in an age with few public facilities often depended on the assistance of people they had never met; and this assistance was easier to be had if the traveler could produce a letter of introduction from someone known to the potential host/assistant. So Paul writes to “commend”3Phoebe to the Roman Christians. She is a fellow believer,4probably a Gentile,5and comes from Cenchreae. Paul would have had plenty of opportunity to get to know her, for Cenchreae6is only eight miles from Corinth, where Paul spent 18 months at one point (cf. Acts 18:1–18; cf. v. 11) and is now staying as he writes to the Romans.
- 2See C.-H. Kim, Form and Structure of the Familiar Greek Letter of Recommendation(SBLDS 4; Missoula, MT: Scholars Press, 1972).
- 3Gk. συνίστημι. The word is not common in Greek letters of introduction, but it does occur (cf. 2 Macc. 9:25; MM; BAGD). Paul uses the word in this sense also in 2 Cor. 3:1; 5:12; 6:4; 10:12, 18.
- 4Gk. ἀδελφή, “sister,” used only rarely in the NT in this sense (cf. also 1 Cor. 7:15; 9:5; Phlm. 2; Jas. 2:15).
- 5Her Gentile background is suggested by her name, Φοίβη, which is taken from Greek mythology.
- 6Corinth itself lies inland several miles from the sea (the Gulf of Corinth to the northwest and the Saronic Gulf to the northeast). Cenchreae was a seaport on the Saronic Gulf and was connected to Corinth by a series of forts (D. H. Madvig, ISBEI, 772). Paul, like other travelers taking ship for the east, left from Cenchreae after his first stay in Corinth (cf. Acts 18:18). Note that 2 Corinthians is addressed to “all the saints who are in the whole of Achaia.”
- Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 913.
그녀의 역할이 일반적인 섬김인지 교회안의 공식적인 역할이 있었는지 분명하지 않지만 일반적으로 후자로 보는 견해가 많다. 당시에 여인들도 집사로서의 역할을 했고 어떤 이들은 목사의 역할이다라고 말하는 이들도 있다. 보통 집사는 공동체 안의 어려운 이들을 돌보거나 재정적인 것을 돌보는 역할을 했다.
- This is the only place in the New Testament where Phoebe (a Gentile by name) is mentioned, but she was a leader in the church at Cenchrea (the port city of Corinth) and was probably the bearer of this letter to Rome. So Paul is authenticating her and the letter she carries. Moo says such commendations were common then (1996:913): “People who were traveling in an age with few public facilities often depended on the assistance of people they had never met; and this assistance was easier to be had if the traveler could produce a letter of introduction from someone known to the potential host/assistant.” She is first our sister,meaning a fellow believer. Then she is a “deacon” (niv, servant) of the church in Cenchrea, which could refer to a general service to the church (niv; nasb; Romaniuk 1990:132–34) or an official office in the church (nrsv; reb; nlt; Cranfield 1979; Dunn 1988b; Morris 1988; Moo 1996; Schreiner 1998). Most accept the latter, for the term referred to that office (Phil 1:1; 1 Tim 3:8, 12), and women at times did hold the office (1 Tim 3:11). Moreover, this is the masculine noun (diakonos),and if it did indicate a general “serving,” one would have expected the feminine diakonia. In fact, some have concluded that she was the pastor of the congregation (Schüssler Fiorenza 1986:425–26; Jewett 1988:148–50), but there is too little evidence that this term was used of the position of pastor or “overseer” in the first century. Most likely she held the office of “deacon,” but there is little evidence regarding what this office entailed (Dunn 1988b thinks it a “ministry of hospitality,” but it was certainly more than that). Most likely deacons dealt with the practical needs of the church, for example, caring for the needy (Cranfield 1979) and financial oversight (Moo 1996).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 402–403.
2절) 바울은 주안에서 합당한 성도들의 예절로 그녀를 영접하고 어떤 것이든지 그녀가 필요로 하는 것을 도와줄 것을 요청한다. 그 이유는 그녀가 많은 이들과 바울의 보호자, 후원자였기 때문이다.
(롬 12:13, 개정) 『성도들의 쓸 것을 공급하며 손 대접하기를 힘쓰라』
성도들을 대접하고 돕는 것은 성도들의 마땅한 바이다. 이처럼 손대접하는 것은 성도들에게 요구되는 덕목이었는데 지도자들에게는 이러한 것이 더 요구되었다. 바울은 로마의 성도들을 향해서 뵈뵈가 필요로하는 것을 무엇이든지 도와줄 것을 요청하는데 이것이 무엇일까? 일반적인 의미에서의 손대접, 오랜 여정에 지친 나그네를 대접하는 것일 수도 있고 좀더 나아가서 법률적인 도움을 의미하는 것으로도 본다. 왜냐하면 그녀가 로마에 법적인 대리인으로 가고 있기 때문이다. 하지만 이에 대한 근거는 불분명하다.
바울은 그녀가 여러사람과 나의 보호자가 되었다라고 말한다. 여기서의 보호자라는 표현은 후원자, ‘프로스타티스’라는 단어로 여성후원자라는 의미이다. 이 단어는 부유한을 통해서 재정적인 후원을 하는 것을 의미한다. 말하자면 그녀는 교회의 일군, 지도자로 빌립보의 루디아와 같은 역할을 한것으로 보인다. 이시대와 마찬가지로 당시에도 여성들이 교회안에서 중요한 역할들을 감당했다. 말하자면 그녀는 겐그레아 교회의 지도자로 로마교회의 모든 도움을 받을 자격이 있는 여인이라는 것이다.
- So Paul asks the Roman church to receive her in the Lord,meaning to welcome her and give her lodging. In the Lordadds a spiritual dimension; they receive her as fellow believers. The added in a way worthy of the saintsbuilds on in the Lordand means simply to accept her the way the saints should. In other words, hospitality is generally expected of all saints (Rom 12:13; Heb 13:2; 1 Pet 4:9; but especially of leaders, 1 Tim 3:2; Tit 1:8). Moreover, they should give her any help she may need,which could be legal assistance (as in 1 Cor 6:12; so Michel 1966; Dunn 1988b; Fitzmyer 1993b), meaning she would be coming to Rome as a litigant in a case. But there is little hint in the context for this, and it is a lot to read into the term “help” (pragma, “matter”). So Paul is simply asking them to help her in any need she might have. Paul then commends her further, saying she has been a great help [“patron”] to many people, including me.Some think this means simply that she has “helped” people (nasb; niv; nlt; Käsemann 1980), but the term often referred to a person of wealth who gave assistance to a group as a “patron” (similar to the way the women in Lk 8:1–3 “were helping to support” the apostolic band). In a sense this means she was a leader of the church there in a manner similar to Lydia at Philippi (so Bruce 1985; Fitzmyer 1993b), though not the leader or president (as argued by Schulz 1990:124–26). Dunn (1988b:888–89) provides a great deal of evidence of leadership positions held by women in both the Hellenistic and Jewish worlds (such as ruler of a synagogue or patron of a collegium). In short, she was a patron/leader in the church at Cenchrea and worthy of all the assistance the Roman church could render her.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 403.
- Paul’s purpose12in commending Phoebe is twofold. First, he wants the Roman Christians to “receive her in the Lord in a manner worthy of the saints.” “Receiving” includes, of course, welcoming Phoebe into fellowship. But it would also mean assisting her to find lodging, food, and the like.13The qualification “in the Lord”/“in Christ” is typical of the personal greetings and references in this chapter.14We should avoid seeking some exact nuance for the phrase; by it Paul simply means that the Roman Christians are to give Phoebe a “Christian” welcome. The additional qualification, “in a manner worthy of the saints,” expands on this same point.15Paul’s second purpose in commending Phoebe is that the Roman Christians would “assist16her in the matter in which17she has need of you.” The “matter” on which Phoebe requires assistance cannot be determined, although it is possible that a legal dispute is involved.18
- 12The verse begins with ἵνα. Moule (Idiom Book,p. 145) suggests that this might be an “imperatival” ἵνα.
- 13The verb is προσδέχομαι, different from the verb Paul uses in 14:1 and 15:7 (προσλαμβάνω). For the meaning of προσδέχομαι here, see also Luke 15:2; Phil. 2:29 (BAGD; Käsemann).
- 14“In the Lord” occurs seven times (cf. also vv. 8, 11, 12 [twice], 13, 22); “in Christ” four times (vv. 3, 7, 9, 10). There is no difference in meaning between them here.
- 15The debate about whether this phrase highlights the one to be received or the ones doing the receiving (e.g., Murray) is probably misguided: the phrase modifies the verb and includes both those who receive and those who are received.
- 16The Greek verb is παρίστημι. It has a variety of meanings in the NT; cf. 2 Tim. 4:17 for the closest parallel (BAGD).
- 17The Greek is awkward, with the antecedent of the relative pronoun ᾧ coming after the pronoun (πράγματι; cf. Turner, 265).
- 18The Greek word is πράγμα, a very general term meaning “act, deed, matter.” But in 1 Cor. 6:1 it is used to describe a legal dispute; and this meaning would fit this context well (cf. Gifford; Michel; Dunn; Fitzmyer). On the other hand, the indefinite construction Paul uses—ἄν with the subjunctive χρῄζῃ (“have need of”)—might point to the general meaning (cf., e.g., Käsemann; Schlier; Cranfield). The indefinite construction also tells against the suggestion of Jewett (“Paul, Phoebe, and the Spanish Mission,” pp. 150–51), that the “matter” was Phoebe’s sponsorship of Paul’s mission to Spain.
- Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 915.
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