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26 Likewise the Spirit helps us in our weakness. For bwe do not know what to pray for as we ought, but cthe Spirit himself intercedes for us with groanings too deep for words. 27 And dhe who searches hearts knows what is ethe mind of the Spirit, because7the Spirit fintercedes for the saints gaccording to the will of God. 28 And we know that for those who love God all things work together hfor good,8for ithose who are called according to his purpose. 29 For those whom he jforeknew he also kpredestined lto be conformed to the image of his Son, in order that he might be mthe firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also njustified, and those whom he justified he also oglorified.
b[Matt. 20:22; James 4:3]
cZech. 12:10; Eph. 6:18; See John 14:16
d1 Sam. 16:7; 1 Chr. 28:9; Prov. 15:11; 17:3; Jer. 11:20; 17:10; Luke 16:15; 1 Thess. 2:4
eSee ver. 6
7Or that
f[ver. 34]
g[1 John 5:14]
hEzra 8:22; [Eccles. 8:12]
8Some manuscripts God works all things together for good, or God works in all things for the good
ich. 9:24; 1 Cor. 1:9; 7:15, 17; Gal. 1:15; 5:8; Eph. 4:1, 4; 2 Tim. 1:9
jch. 11:2; 1 Pet. 1:2
k1 Cor. 2:7; Eph. 1:5, 11; [ch. 9:23]
lPhil. 3:21; [1 Cor. 15:49; Col. 3:10]; See 1 John 3:2
mCol. 1:15, 18; Heb. 1:6; Rev. 1:5
n1 Cor. 6:11
oJohn 17:22; [Heb. 2:10]
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), Ro 8:26–30.
26절) 이와 같이 성령도 우리의 연약함을 도우신다. 우리가 마땅히 기도할 바를 알지 못할 지라도 오직 성령이 말할 수 없는 탄식으로 우리를 위하여 친히 간구하신다.
여기서 성령의 기도는 말로 하는 기도를 의미하는 것이 아니다. 때로 우리는 너무 깊은 고통가운데 무슨 기도를 해야할 지 조차 알지 못하는 경우가 있다. 하지만 이때에라도 성령께서 하나님과 우리 사이의 중재자가 되셔서 우리를 위하여 친히 간구하신다는 것이다.
- Although Christians do not always know God’s will in prayer, the Spirit himself intercedesfor them in and through their unspeakable groans (cf. v. 23). This does not refer to speaking in tongues, since what Paul says here applies to all Christians and, according to 1 Cor. 12:30, only some Christians speak in tongues.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2171.
- Paul gives one specific instance of this weakness: we do not know what to pray for as we should(better than niv). As Cranfield points out (1975:421), this is not discussing how we should pray or the general content of our prayer but rather the specific content, the very thing we are praying for, namely, our troubles. As we shouldconnotes praying according to divine necessity, that is, praying according to the will of God (note the parallel with the Spirit interceding “in accordance with God’s will” in v. 27). O’Brien (1987:67–68) says there are two aspects of this: we do not know what to ask for in accordance with the will of God, and even when we know what we want we cannot know whether it is in line with his purposes. When I pray for healing, financial aid, social relationships and so on, I do not know what is the actual will of the Lord in the circumstance. This is a very important qualification, especially for those who think that faith always gets its request from God. God is clearly sovereign over our prayers and knows when to say no to them. In fact, from the perspective of true faith, God’s no is actually a yes, for it is an affirmation of his love in giving us what we need rather than what we want. This is essentially the message of Hebrews 12:5–11, in which trials are said to be the result of a loving Father who disciplines us “for our good, that we may share in his holiness” (v. 10).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 216–217.
- But the most wonderful thing about our finite prayers is that we are not alone. What a joyful truth this is! When we feel that somehow God has forgotten us, when we complain as Israel did in Isaiah 40:27 (“My way is hidden from the Lord; my cause is disregarded by my God”), at that very moment the Spirit is closer to us than at any other time. As we groan in our infirmities, the Spirit himself intercedes for us with groans that words cannot express.*Far from being unaware of our troubles, at that very moment the Spirit is entreating or petitioning God more deeply than we ever could! Far from being an uncaring God, the Spirit is groaning along with us! These intercessory groans are an expression of the Spirit’s deep love and concern for us, and they are the Spirit’s own, words that in a sense are “too deep for human utterance.” Our own prayers are insufficient, for they are finite and ignorant of God’s true plan. But that is the very source of our greatest comfort. While we do not know, the Spirit does, and he is praying for us more deeply than we are praying for ourselves. Moo quotes Luther here (1996:526 n.): “It is not a bad but a very good sign if the opposite of what we pray for appears to happen. Just as it is not a good sign if our prayers eventuate in the fulfillment of all we ask for. This is so because the counsel and will of God far excel our counsel and will.” O’Brien goes a step further (1987:70, 73): Our very weakness in prayer is part of the main idea of verses 18–30, the glory to come. Our inadequacy points forward to the intercessory power of the Spirit, and that very intercession is a foretaste of the future glory that will be ours.
- *8:26Some scholars (Käsemann 1971:122–37; 1980:239–41; Fee 1994:580–85) interpret the intercedes for us with groans that words cannot expressas praying in tongues. They argue that the language is similar to glossolalic prayers in 1 Corinthians 14:14–15 and Ephesians 6:18 and that tongues best explain how the Spirit groanswith our Spirit, namely, as he inspires the charismatic prayer. However, most (Cranfield 1975; Wilckens 1980; Dunn 1988a; Morris 1988; Moo 1996; Schreiner 1998) do not see a reference here to speaking in tongues. For one thing, glossolalia is a charismatic gift given to those chosen by the Spirit (1 Cor 12:11, 30) while these are the prayers of all believers. Moreover, “without words” does not necessarily mean apart from human speech (i.e., tongues) but is closer to inaudible speech, that is, unspoken groanings. Also, while some believe it likely that the Spirit is interceding through our prayers (e.g., Murray 1968; Morris 1988; Stott 1994; neb “through our inarticulate groans”), that is not stated here. These are the Spirit’s groans not ours (see Hendriksen 1981:275–76), and they would naturally not be uttered in audible words. This groaning is metaphorical and expresses the Spirit’s deep concern for our needs.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 217–218.
27절) 하나님께서는 성령의 요구에 항상 긍정적으로 대답하신다. 왜냐하면 성령은 언제나 하나님의 뜻에 따라 기도하기 때문이다. 우리의 기도가 응답되기 위해서는 우리가 하나님의 뜻대로 기도해야 한다. 나의 욕망의 충족을 위한 수단으로 기도가 사용되는 것이 아니라 하나님의 뜻을 이루어드리기 위해서 우리의 기도가 사용될때 그 기도는 응답받는 기도이고 위대한 기도가 될 것이다.
- God always answers the requests of the Spirit in the affirmative, since the Spirit always prays in accord with God’s will
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2171.
28절) 하나님을 사랑하는 자 곧 그 뜻대로 부르심을 입은 자들에게는 모든 것이 합력하여 선을 이룬다.
본문 28절은 초대교회의 전통적인 가르침일뿐만 아니라 오늘 우리의 삶에 계속 경험되는 실재이다. 우리는 어떻게 기도해야 하는 지 모른다. 그러므로 하나님께서는 우리의 기도뿐만 아니라 성령의 중보를 들으시고 역사하신다. 하나님의 일하심의 결과로 그 모든 상황은 우리에게 최선으로 변한다. 본문에서 모든 것이 합력하여 선을 이룬다고 했는데 이는 우리의 죄까지도 하나님에 의해서 선을 위하여 바뀐다는 것이다. 이는 그분의 주권안에서 우리의 실수도 극복하신다는 것이다. 우리를 대신하여 성령님의 부르짖음에 응답하시는 하나님의 주권은 최선으로 모든 것을 바꾸십니다. 마지막으로 선은 이미와 아직의 긴장 관계속에서 이해되어야 합니다. 그것은 현재적인 선으로 하나님의 뜻과 성령안에서 새로운 우리의 삶에 따른 것이며 또한 우리가 그리스도와 함께 영원토록 가질 마지막 기쁨과 평안이기도 합니다. 게다가 선은 우리가 항상 원하는 것을 의미하는 것이 아니라 우리에게 최선의 것이 주어진다는 것을 의미합니다.
- The result (v. 28)*is one of the most famous passages in Scripture. Paul begins with the by now familiar and we know(cf. 2:2; 3:19; 6:6; 7:14; 8:22) pointing to common knowledge of a key truth. This truth is not only a traditional early church teaching but it is experienced on a regular basis in their lives. While many believe this starts a new paragraph, it follows so closely with the previous section on the Spirit’s intercession that it is more likely a continuation of that thought. The progression of these verses is illuminating. We do not know how to pray. But as we struggle in prayer in the midst of our difficulties, the Spirit is groaning in intercession more deeply than we are, and he does know the will of God. Therefore, God hears our prayer as well as the Spirit’s intercession, and so he acts. As a result of that action, the entire situation turns out for the best. Moreover, we must take all thingsseriously. While the phrase most closely refers to “all[a word not present in niv] our present sufferings” (v. 18), it may even include our sins as turned around by God for good; that is, in his sovereignty he overcomes our errors (so Cranfield 1975; Moo 1996). The sovereignty of God responding to the Spirit’s cry on our behalf turns everything around for the best. The verb workscould mean that all events “work together with” each other in producing the good, but that is too complex and not fitting with God’s sovereignty in this context. Finally goodmust be understood in terms of the already-not yet tension of the whole chapter. It is the present good,that which is in accordance with God’s will and with our new life in the Spirit, and it is also the final joy and peace that we will have with Christ in eternity. Moreover, gooddoes not mean we will always get what we want; rather we will be given what is best for us.
- *8:28The key difficulty in this verse is the implied subject of “all things work together for good.” This is hardly a statement of chance or blind luck, as if somehow everything worked out fine in the end. The question is whether the Spirit or God (as in the niv) is the implied force behind the guarantee. From verses 26–27 it could well be the Spirit, saying that on the basis of the Spirit’s intercession for us, the third member of the Trinity made certain that it all worked out (so M. Black 1962:169–72; Bruce 1985; Fee 1994:588–90; neb). But from verses 29–30 the subject could also be God, and indeed several ancient manuscripts (p46as well as codices Vaticanus and Alexandrinus) place Godafter the verb (so Sanday and Headlam 1902). However, it is more likely that later scribes added Godto clarify the uncertainty and that the original had “all things” for its subject (the verb normally is intransitive, that is, without an object). Still, of the two options, it is better to take God as the active force. An intercessor does not normally provide the response, and it is better to see God as answering the petition of the Spirit.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 219–220.
하나님의 뜻은 그분의 우리를 향한 사랑과 우리를 위한 그분의 계획의 결과이다. 이러한 신적인 계획은 우리를 위한 최선을 보장한다. 우리가 우리의 삶가운데 안정감을 누릴 수 있는 것은 실수하고 변하고 문제 있는 우리에게 있지 않고 선하시고 불변하시고 능력많으신 그분의 뜻안에 있기 때문이다. 우리가 하나님 안에 우리의 소망을 둘때 하나님의 능력은 우리의 실수와 연약함에도 불구하고 우리를 보호할 것이다.
본문은 하나님의 선이 누구에게 대하여 이루어지는가를 설명한다. 그것은 바로 하나님의 뜻대로 부르심을 받은 자들로 하나님을 사랑하는 자들이다.
29절) 하나님이 미리 아신 자들을 아들의 형상을 볻받게 하기 위하여 미리 정하셨으니 이는 그로 많은 형제중에서 맏아들이 되게 하려 하심이다.
본문은 그리스도를 믿는 사람들이 모든 것을 합력하여 선을 이룬다는 것을 설명한다. 하나님께서는 그들을 위해서 언제나 선을 행하시고 창세 전에 이미 그 일을 시작하시고, 그들의 회심의 때에 이를 지속하시고 그리스도가 다시 오실때 까지 행하신다. 미리 아심은 구약의 내용 속에서 하나님의 특별한 선택을 의미한다.
- Verses 29–30 explain why those who believe in Christ can be assured that all things work together for good: God has always been doing good for them, starting before creation (the distant past), continuing in their conversion (the recent past), and then on to the day of Christ’s return (the future). Foreknewreaches back to the OT, where the word “know” emphasizes God’s special choice of, or covenantal affection for, his people (e.g., Gen. 18:19; Jer. 1:5; p 2172 Amos 3:2). See Rom. 11:2, where “foreknew” functions as the contrast to “rejected,” showing that it emphasizes God’s choosing his people (see also 1 Pet. 1:2, 20). God also predestined(i.e., predetermined) that those whom he chose beforehand would become like Christ.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2171–2172.
30절) 또 미리 정하신 그들을 부르시고 부르신 그들을 또한 의롭다 하시고 의롭다 하신 그들을 또한 영화롭게 하셨다.
본문에서 예정-부르심-칭의-영화의 구원의 모든 단계가 나온다.
- The chain that begins with the word “foreknew” in v. 29 cannot be broken. Those who are predestinedby God are also calledeffectively to faith through the gospel (see 2 Thess. 2:14). And all those who are called are also justified(declared to be right in God’s sight). Because not all who are invited to believe are actually justified, the “calling” here cannot refer to merely a general invitation but must refer to an effective call that creates the faith necessary for justification (Rom. 5:1). All those who are justified will also be glorified(receive resurrection bodies) on the last day. Paul speaks of glorification as if it were already completed, since God will certainly finish the good work he started (cf. Phil. 1:6).
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2172.
본문 29-30절에서는 하나님께서 어떻게 당신의 백성을 영광에 이르게 하시는지에 대한 다섯가지의 단계로 설명한다.
첫번째는 하나님이 미리 정하셔서 미리 아신 자들.
두번째는 많은 아들중에 맏아들이 되게하신 그분의 아들을 본받도록 예정하심
세번째는 그분이 미리 정하신 자들을 그분이 또한 부르심
네번째는 그분이 부른 자들을 그분이 또한 의롭다 하심
다섯째는 그분이 의롭다하신 자들을 그분이 또한 영화롭게 하심
본문 속에서 그 아들의 형상을 본받는 다는 것은 최종적인 영화뿐만 아니라 지금 여기 고난과 순종속에서 그리스도를 닮아 자라가는 것을 의미한다.
- a. Those God foreknew he also predestined.The verb is connected to the Hebrew yada(Gen 18:19; Ps 1:6; 18:43; Jer 1:5) for God’s loving knowledge of his people, but it adds the idea of “knowing beforehand,” referring to God’s eternal foreknowledge of all events. This is the key term in the Calvinist-Arminian debate over the doctrine of election. The majority of commentators (Murray 1968; Cranfield 1975; Hendriksen 1981; Bruce 1985; Morris 1988; Stott 1994; Moo 1996; Schreiner 1998) take “foreknew” as virtually equivalent to “predestined” on several grounds: (1) The relational love inherent in “foreknew” goes further than mere knowledge of choices and means “to determine to enter a relationship,” that is, God’s choice or election (as in Rom 11:2; 1 Pet 1:2, 20); (2) it relates to his preordained plan from verse 28; (3) it is a foreknowledge that determines rather than just knows what is to happen; (4) the emphasis is on the second verb, predestined,and the first verb simply prepares for it; (5) it connotes that God knew his people, not just about what they would decide to do; (6) since it refers to a prior intimate knowledge of believers, it by nature becomes synonymous with God’s choice “before the creation of the world” (Eph 1:4; 1 Pet 1:20). This is very impressive, even persuasive, for it fits the emphasis on divine sovereignty throughout this passage (leading into chaps. 9–11). Yet one wonders if it is the most natural understanding of the verb. For one thing, none of the other five stages are virtually equivalent (even predestinedand calledare different stages); rather, each one prepares for the next. Why should the first two be synonymous? Moreover, God’s knowledge here is certainly of believers, for they are the subject of 8:9–39. But that does not mean God determines their decisions beforehand. Also, the other passages using foreknowledge,especially 1 Peter 1:2 (“chosen according to the foreknowledge of God the Father,” where the choosing is based on the foreknowing; see below on 11:2), also probably separate it from predestination. And the passages on knowing “before the creation of the world” more naturally would connote God’s foreknowledge of who would make a faith decision. Therefore, it is better to link this with the emphasis on faith decision in 3:21–4:25 (seventeen times) and interpret it as God’s knowledge regarding those who would respond in faith to his call (see Godet 1969; Lenski 1945; Cottrell 1975:57–62; Marshall 1969:93; Osborne 1975:178). Marshall says (1969:93), “But justification in Paul is always by faith,and therefore the completion of this chain of blessings applies only where men have faith.” So it means that on the basis of divine foreknowledge of each one’s faith decision, God chooses those who turn to Christ to be his children. Several have taken this corporately of the choosing of the church rather than individuals (Shank 1970:45–55; W. W. Klein 1990:163–64), but it is hard to see why such a distinction should be maintained. God has chosen individuals who form the church. The corporate includes the individual.
- b. Predestined to be conformed to the likeness[= image] of his Son, that he might be the firstborn among many brothers.Marshall (1975:140–42) believes that election language in the New Testament does demonstrate that God takes the initiative and calls people to himself, but this is not effectual. Rather, it places people in a position to accept or reject that call. In this context, in fact, the election deals more with sanctification than with justification, with conformity more than conversion. The purpose of predestination here is for Christ-likeness. It is debated whether this deals with present spiritual growth (Hodge 1950; Käsemann 1980; Fitzmyer 1993b) or with final conformity to Christ’s eschatological glory at the end of this earthly order (Murray 1968; Barrett 1957; Byrne 1996; Dunn 1988a; Moo 1996). Yet in light of the already-not yet teaching throughout, Cranfield (1975:432) says it best, “Paul is here thinking not only of their final glorification but of their growing conformity to Christ here and now in suffering and in obedience” (so also Sanday and Headlam 1902; Schreiner 1998). Kinghorn (1997:66–67) calls this a shared union with Christ and believes it is the essential core of true holiness, a corporate event in which believers become members together in the family of Christ. Life in the Spirit is stated well in 2 Corinthians 3:18, “And we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit” (also Col 3:10). It is difficult to imagine a verse that more closely catches the thrust of verses 29–30. Humanity was created in the image of God (Gen 1:26–27), but as a result of Adam’s sin that image was lost. Christ through his atoning sacrifice has restored that image, and in him we are conformed once more to it. In this progressive conformity, then, Christ will become the firstborn among many brothersand sisters. Schreiner (1998:453–54) sees the manyas a fulfillment of the Abrahamic covenant, as “all peoples” are blessed in Abraham (Gen 12:3). As Israel was the firstborn of God (Ex 4:22), Christ is the firstborn who brings many other children into God’s family (so Rom 8:15–18).
- c. Those he predestined he also called.*Again the issue is whether this is an effectual call (= irresistible grace, for which see Pyne 1993:211–15) or a call to faith decision. On the basis of the above argument, it is more likely the latter. Fitzmyer (1993b:524) says it means “called by God’s plan to be followers of Christ his Son and now stand in that vocation.” It is definitely an elective call, but it is resistible, as seen also in the next stage of justification, in light of the centrality of “justified by faith” in 3:21–4:25. God calls us to salvation, but we must respond.
- d. Those he called, he also justified.Many from the time of Luther have called this the central theme in Romans, perhaps in all of Paul. While that is an overstatement, there is no denying the centrality of the theme of justification in the soteriology of Romans. Yet once more, the emphasis is on the balance between the divine and the human in “justified by faith” (3:30; 4:11–13, 16, 25). As Moo says (1996:535), “Paul’s focus on the divine side of salvation in no way mitigates the importance of human response. It is, indeed, God who ‘justifies’; but it is the person who believes who is so justified.”
- e. Those he justified, he also glorified.The final stage is another of the major themes of this section, glory (vv. 18, 21). Again, there is an inaugurated sense, for the final glory we will enjoy in eternity with Christ has already begun in that we have been adopted as God’s children and joint heirs with Christ. It is difficult to think that Paul would leap from the emphasis on justification to final glory here with no thought of the present glory of the believer (again, see 2 Cor 3:18; Col 3:10). Those who take this as future fail to note that the tense of glorified is aorist, the same as the other verbs in the series. So it describes a process that has already begun and will be consummated at Christ’s return. God is in control, and the believer’s security is anchored in his divine intention to bring his people to glory, a process that is firmly established in the fact that the Holy Spirit is our “seal” and “deposit” guaranteeing our future inheritance (Eph 1:13, 14).
- *8:28Theologians constantly debate the question of whether the callhere is effectual (meaning it cannot be resisted; so Augustine; Moo 1996; Schreiner 1998) or it implies choice on the part of the individual (so Origen; Chrysostom; Theodoret). Neither side is implied in the text. It is certainly speaking of a Christian being called here, but Paul is clearly not speaking of the process of coming to salvation (i.e., conversion) in this context. That is outside this text (it may be inferred from v. 29) and must be decided on the basis of the whole counsel of God. Fitzmyer (1933b:524) takes this not as individual predestination but as corporate, the complement to those who love him.For myself, I believe faith decision is too essential to the New Testament (see for example the Gospel of John) to allow for the doctrine of irresistible grace (see Osborne 1975). See especially the discussion of verse 29 below (a major argument for the effectual calling position) as well as the discussion of chapters 9–11.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 221–224.
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