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What shall we say then? mAre we to continue in sin that grace may abound? 2 By no means! How can nwe who died to sin still live in it? 3 Do you not know that all of us owho have been baptized pinto Christ Jesus were baptized into his death? 4 We were qburied therefore with him by baptism into death, in order that, just as rChrist was raised from the dead by sthe glory of the Father, we too might walk in tnewness of life.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 6:1–4.
1-2절) 앞서 5:20을 통해서 죄가 더한 곳에 은혜가 더했다라는 내용으로 인해서 사람들은 이렇게 생각하기도 했다. 은혜를 더하게 하려고 죄에 거하겠느냐?라고 묻는 이들을 향해서 바울은 "그럴수 없느니라"라고 단언한다. 왜냐하면 그리스도안에 거하는 사람은 죄에 대하여 죽었기 때문이다.
3절) 그리스도와 합하여 세례를 받은 우리는 그의 죽으심과 합하여 세례를 받은 것이다.
그리스도인은 그리스도와 합하여 세례를 받았을때 죄에 대하여 죽었다. 바울은 본문을 통해서 세례가 마술적으로 죄의 힘을 파괴한다고 주장하는 것이 아니다. 세례는 외적으로 물리적이고 신체적인 상징이고 내적으로는 그리스도인의 회심의 영적인 상징이다.
- Christians died to sin when they were baptized into Christ. Paul is not arguing that baptism magically destroys the power of sin. Baptism is an outward, physical symbol of the inward, spiritual conversion of Christians.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2167.
죄에 대한 신자의 죽음은 죄의 통제로부터 신자를 분리시킵니다. 중요한 것은 세례를 통해서 죄 자체가 죽는 것이 아니다. 단지 죄와의 관계를 끊는 것을 의미한다. 오리겐은 이렇게 말했다. "죄의 갈망에 순종하기 위해서 죄에 대해서 살아나야 한다. 그러나 죄의 갈망에 순종하지 않거나 그 의지에 굴복하지 않기 위해서 죄에 대해서 죽어야 한다." 죄는 계속해서 신자들의 삶을 지배하려고 시도한다. 하지만 그리스도 안에서 세례를 받은 신자들은, 그것의 의미는 그리스도의 죽음 안에서 세례를 받은 것을 의미한다. 죄를 위한 그리스도의 죽음은 죄에 대한 우리의 죽음을 가져왔다. 죄의 세력이 더이상 우리를 주장하지 못하도록 한 것이다.
- Death separates. Death to sin removes the believer from the control of sin. This truth finds expression throughout Paul’s writings (Rom 6:6, 11; Col 3:5; cf. 1 Pet 2:24). The text does not say that sin dies to the believer; it is the believer who has died to sin. Origen, the most influential theologian of the ante-Nicene period, described death to sin in this way: “To obey the cravings of sin is to be alive to sin; but not to obey the cravings of sin or succumb to its will, this is to die to sin.”6 Sin continues in force in its attempt to dominate the life and conduct of the believer. But the believer has been baptized into Christ,7 and that means to have been baptized into Christ’s death as well.8 Christ’s death for sin becomes our death to sin. Sin lies on the other side of the grave for those who have in Christ died to it. Paul asked incredulously, How can we who have died to sin “breathe its air again?” (Knox).9
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 149.
4절) 우리가 예수님의 죽으심과 합하여 세례를 받음으로 그와 함께 장사되었다. 이는 아버지 하나님의 영광으로 그리스도를 죽은 자 가운데서 살리신 것과 같이 또한 우리를 새생명 가운데서 살아가도록 하기 위함이다.
세례는 물에 들어가 죽고 다시 살아나는 것을 상징한다. 다시 살아나기 위해서는 반드시 죽음이 전제되어야 하기에 세례속에서는 그 의미가 드러나야만 한다.
- baptism. Could refer to “baptism” (i.e., “immersion”) in the Spirit (perhaps, e.g., 1 Cor 12:13) but probably refers to the widespread early Christian practice of water baptism. This may suggest that baptism has the symbolic value of picturing the believer’s death to sin (entering the water) and rising again to new life (coming up from the water). Or baptism may function here as shorthand for the conversion experience since the NT closely associates water baptism with conversion (Acts 2:38; 1 Pet 3:21). In any case, Paul is clear that faith, not baptism, is what effects the transfer from the old life to the new. glory of the Father. God’s glory is often closely associated with his power (Ps 145:11; Col 1:11; 1 Pet 4:11). we too may live a new life. As our identification with Christ’s death in baptism sets us free from sin’s power, so our identification with Christ in his resurrection (vv. 5, 8) enables us to live according to God’s will and the Spirit’s direction (7:6).
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), 2302.
죽음과 장사지냄이 이 이야기의 끝이 아니다. 하나님의 구속 계획인 장사지냄에는 부활이 뒤따랐다. 그리스도께서 아버지의 영광스러운 능력을 타나냄으로부 죽음으로부터 살아나신 것처럼 우리들도 완전히 새로운 삶의 방식으로 살아났다. 십자가는 행동의 변화로서 윤리적 목적을 가지고 있습니다. '새 생명'으로 번역된 헬라어 표현은 '생명이 되는 새로운 영역'으로 표현하는 것이 좋습니다. 그리스도를 떠나서 사람들은 그들의 죄 가운데 죽었습니다. 그러나 그리스도 안에서 믿음을 통해 죽은자 가운데 살리심으로 그들은 완전히 새로운 존재의 영역으로 들어가게 됩니다. 예수님은 "내가 온것 은 그들로 생명을 얻게하고 더 풍성이 얻게하려함이라'라고 약속하셨습니다. 현대에는 '거듭남'이라는 단어를 사용하는 경향이 있지만 그리스도 안에서의 새 생명의 역동적인 실재는 여전히 영적인 출생의 비유를 통해서 생생하게 묘사됩니다. 신자들의 삶은 죽음으로부터 오는 회심 이전의 삶의 날과는 다를 것입니다.
- The believer has been “buried with [Christ] through baptism into death.”10 Burial certifies the reality of death. Baptism is the ritual act that portrays this burial.11 That Paul did not speak of faith at this point is immaterial. He was using the ritual act of baptism as a symbol of the complete redemptive event that finds its effectual cause in the death of Christ and its completion in the faith of those who believe.
But death and burial are not the end of the story. In God’s redemptive p 150 plan burial is followed by resurrection.12 As Christ was raised from the dead in a manifestation of the Father’s glorious power, so also are we raised to an entirely new way of living.13 The cross has as its ethical purpose a change in conduct. The Greek expression translated “a new life” is better rendered “a new sphere which is life.” Apart from Christ people are dead in their sins (Eph 2:1). But raised from the dead through faith in Christ, they enter an entirely new sphere of existence. They are alive in Christ. As Jesus promised, “I have come that they may have life, and have it to the full” (John 10:10). Although contemporary use has tended to trivialize the expression “born again,” the vibrant reality of new life in Christ is still portrayed most graphically by the metaphor of spiritual birth. The lives of believers are to be as different from their preconversion days as life is from death.14
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 149–150.
- When missionaries move to a new country, they attempt to enter that new culture. They take language classes, spend as much time as they can with the people, and slowly alter their patterns of life to match those of the new culture. This is what Paul is talking about in this chapter. The new believer has entered a new realm of existence and therefore begins the process of changing old habits and patterns to fit the new way of life he or she has chosen. But here the analogy of the missionary is insufficient, for the believer has also changed citizenship and joined the commonwealth of heaven (Phil 3:20; Eph 2:19). The believer has experienced justification (been declared righteous by God) and now enters a life of sanctification (the process of being set apart for God via living by the Spirit). At the outset, a misconception must be corrected. It has been thought by many that the process of sanctification begins at some point after justification has occurred. This chapter will show that to be a false premise. In actuality, justification is the first moment of sanctification; it launches the process. In the same way that accepting Jesus as savior begins the process of knowing him as Lord, the gift of justification begins the process of sanctification.
Let us recapitulate the development of Paul’s thought thus far. In 1:18–3:20 the universality of sin and guilt was proven; all stand equally before God without excuse for their wickedness. In response to this human dilemma, Christ became the atoning sacrifice that made it possible for people to be justified and redeemed from their sins (3:21–26). Abraham became the primary example of this (4:1–25); his faith was “credited to him as righteousness.” Thus it is clear that we participate in the grace-gift from God via faith. The results are explored in 5:1–11—peace, hope, eternal salvation—all made possible because Christ died for us and reconciled us with God. Finally, the cosmic process is explored, as Christ is contrasted with Adam in 5:12–21. Through Adam sin came and brought death to all humankind, but Christ has reversed that and brought life to the “many” who come to faith. Sin no longer reigns, for grace reigns and brings with it eternal life. Chapter 6 now explores the process by which sin is defeated in the life of the believer. It tells how the grace of chapter 5 accomplishes the triumph over sin. The saints are no longer under the power of sin but have entered a new realm, the kingdom of grace. Moo captures it well (1996:352): “By using this imagery of a transfer of realms, or ‘dominions,’ with its associations of power and ruling, Paul makes clear that the new status enjoyed by the believer (justification) brings with it a new influence and power that both has led and must lead to a new way of life (sanctification).”
Romans 6:1–23 has two major sections centering on the rhetorical questions of verses 1 and 15. The first section (vv. 1–14) reiterates that we have died to sin and are now alive to God in Christ. The second (vv. 15–23) explains that we have been liberated from enslavement to sin and are now slaves to righteousness. It is clear, however, that the believer is not totally free from sin, for while sin is no longer our master, it is still a power in our lives. Thus sanctification is a process by which we grow in our dependence on God, in our holiness, as we live more and more in the new life Christ has made possible.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 147–148.
세례의 중요성은 바로 그리스도와의 연합이다. 우리가 그의 죽음과 함께 세례를 받았다는 것은 바로 우리가 그리스도와 연합함으로 우리의 옛 본성, 죄된 본성에 대해서 죽었음을 의미한다. 우리는 더이상 죄의 영향력 가운데 살지 않게 되었다는 것이다. 이는 그리스도의 죽음과 함께 장사지낸바 됨으로 우리가 새로운 실체, 영역으로 들어갔음을 말한다.
세례가 우리의 구원의 수단인 것은 아니다. 도리어 이것은 구원의 경험을 보증하고 믿음의 경험이 우리에게 묵상되어지기 위한 수단이다. 다른 말로 하면 회심과 세례는 연합의 경험으로 여기에서 언급되어지는 것이다. 던은 이렇게 말했다. "마지막 아담과의 자기 동일성과 헌신의 심리학적 탁월한 표현으로서의 세례" 세례는 구원의 수단이 아니다. 바울에게서는 그리스도의 속죄의 사역에 대한 우리의 믿음이 그 수단입니다. 하지만 그것은 죄에 대한 우리의 죽음과 그리스도안에서 살아남, 그리고 그리스도가 성취한 것안에서 실제적인 참여를 나타냅니다.
- Paul concludes this argument in verse 4 (therefore), saying that we were buried with him through baptism* and then also were united with him in his resurrection. If one follows the basic connotation of baptizō as “immerse” and sees the imagery as building on the idea of immersion in water (as I do), then the death would signify the going down into the water and our being raised like Christ would signify the coming up out of the water. There is a great deal of debate about whether baptism is understood sacramentally here, that is, as an actual presence of Christ in baptism (so Légasse 1991). This is unlikely, however, for as Moo points out (1996:363–64) the subject of baptism is dropped after this verse. Its purpose is not to tell how we are buried with Christ but to tell that we are buried with Christ. The emphasis is not on baptism but on our death and resurrection in Christ. A further question is what Paul means when he says we are buried through baptism. In some sense it is the instrument or means by which burial with Christ is accomplished. This is seen also in 1 Peter 3:21, where we are told that “baptism … now saves you,” with the process further defined as “the pledge for a good conscience” (better than the niv, “of a good conscience”). It does not mean baptism is the instrument of our salvation; rather it seals the salvation experience and is the means by which the faith experience is mediated to us. In other words, conversion and baptism are spoken of here as a unified experience, a being with Christ. Dunn (1988a:314) speaks of “baptism as the psychologically climactic expression of commitment to and self-identification with the last Adam.” Baptism is not the means of salvation; in Paul our faith in Christ’s atoning work is the means. But it represents our death to sin and rising in Christ, and it is a very real participation in what Christ has accomplished.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 151–152.
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