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25 jNow to him who is able to strengthen you kaccording to my gospel and the preaching of Jesus Christ, laccording to the revelation of the mystery mthat was kept secret for nlong ages 26 but ohas now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, pto bring about the obedience of faith— 27 to qthe only wise God rbe glory forevermore through Jesus Christ! Amen.
jEph. 3:20; Jude 24
kSee ch. 2:16
l1 Cor. 2:1; 4:1; Eph. 1:9; 3:3–5; 5:32; 6:19
m[1 Cor. 2:7]
n2 Tim. 1:9; Titus 1:2
oCol. 1:26; 2 Tim. 1:10; Titus 1:3
p[Col. 1:6]; See ch. 1:5
q1 Tim. 1:17; 6:16
rSee ch. 11:36
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 16:25–27.
(롬 16:25-27, 개정) 『[25] 나의 복음과 예수 그리스도를 전파함은 영세 전부터 감추어졌다가 [26] 이제는 나타내신 바 되었으며 영원하신 하나님의 명을 따라 선지자들의 글로 말미암아 모든 민족이 믿어 순종하게 하시려고 알게 하신 바 그 신비의 계시를 따라 된 것이니 이 복음으로 너희를 능히 견고하게 하실 [27] 지혜로우신 하나님께 예수 그리스도로 말미암아 영광이 세세무궁하도록 있을지어다 아멘』
(롬 16:25-27, 새번역) 『[25] ⑪[하나님께서는 내가 전하는 복음 곧 예수 그리스도에 관한 선포로 여러분을 능히 튼튼히 세워주십니다. 그는 오랜 세월 동안 감추어 두셨던 비밀을 계시해 주셨습니다. / ⑪사본에 따라 16:25-27이 없기도 하고; 14:23 뒤에나 15:33 뒤에 붙어 있기도 함 [26] 그 비밀이 지금은 예언자들의 글로 환히 공개되고, 영원하신 하나님의 명을 따라 모든 이방 사람들에게 알려져서, 그들이 믿고 순종하게 되었습니다. [27] 오직 한 분이신 지혜로우신 하나님께, 예수 그리스도로 말미암아 영광이 영원무궁 하도록 있기를 빕니다. 아멘.]』
(롬 16:25-27, 쉬운말) 『[25] ○ 오랜 세월 동안 감추어져 있었던 비밀이 드러남에 따라, 내가 전하는 복음 곧 예수 그리스도에 관한 선포의 말씀으로 여러분의 믿음을 능히 굳세게 세워 주시는 하나님께, [26] 또한 영원하신 하나님의 명령에 따라 예언자들의 글을 통해 이제는 그 비밀이 밝히 드러나고 알려져서, 모든 민족이 믿고 순종하게 된 하나님께, [27] 그리고 오직 한 분이시며 지혜로우신 그분 하나님께, 예수 그리스도로 말미암아 영광이 영원무궁토록 함께하기를 빕니다. 아멘.』
Paul ends his majestic letter to the Romans with a doxology in praise of the God who has in the gospel of Jesus Christ revealed the climax of salvation history. Paul deliberately echoes in these verses the language and themes of the letter, and particularly its opening section:
“Who is able” (power) cf. 1:4, 16
“Strengthen you” 1:11
“[my] gospel” 1:1, 9, 16; cf. 2:16
“revelation”/“manifested” 1:17; 3:21
“prophetical writings” 1:2; 3:21
“obedience of faith” 1:5
“all the nations (Gentiles)” 1:5; passim
“only God” 3:29–30
“wise God” 11:33–36
Prominent here again is the theme of the revelation of the gospel as the pinnacle of salvation history and as a message of universal applicability. Paul ends as he began.3Paul clearly intends to stimulate the Roman Christians’ praise of God by reminding them of what he has told them of God’s wonderful plan for their salvation in Jesus Christ.
Paul uses a repeated threefold structure to enhance the liturgical tone of the doxology: note “gospel,” “preaching,” and “revelation” in v. 25b, the three participial modifiers of revelation—“kept secret,” “manifested,” and “made known.” Perhaps it is the very complexity of this arrangement that lands Paul in syntactical difficulties; for vv. 25–27 are one long incomplete sentence.4
3See, e.g., Bengel, 3.197; Michel, 486; Stuhlmacher, 256.
4E.g., an “anacolouthon.” See Denney, 725. Attempts to avoid this conclusion by supplying a verb (e.g., Godet, 506) are neither necessary nor persuasive. See further the notes on v. 27.
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), 937–938.
이 송영은 로마서 전체의 주제를 아주 간략하게 요약한다. 그 주제는 바로 그리스도를 통한 하나님의 구원 계시이다.
바울은 3중의 구조로 송영의 톤을 강조한다.
복음과 전파함과 계시
계시를 꾸미는 3개의 분사구문 : 감추어졌다가, 나타내신바 됨, 알게 하신 바
본문의 개역개정의 해석은 본문의 구조적 의미를 반감시킨다.
Now to him who is able to strengthen you
according to my gospel and the preaching of Jesus Christ,
according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations,
according to the command of the eternal God, to bring about the obedience of faith
to the only wise God be glory forevermore through Jesus Christ! Amen.
본문의 according to의 3개의 절이 우리를 강하게 하실분, 하나님을 꾸미고 있다,.
나의 복음과 예수 그리스도를 전파함을 따라
영세전부터 감추어졌던, 그러나 이제는 드러나고 선지자들의 글을 통해서 모든 나라들에게 알려진 신비의 계시를 따라
믿음으로 순종케 하는 영원한 하나님의 명령을 따라
이제 너희를 강하게 하실 수 있는 분.
오직 지혜로우신 하나님께 예수 그리스도를 통해서 영광이 영원히 있을지어다. 아멘.
이 송영은 우리의 찬양을 받으시기에 합당하신 하나님이, 우리를 강하게 하실 하나님이 어떤 분이신지, 우리를 위해서 무슨 일을 하셨는지를 설명하고 있다.
25절) 바울은 하나님만이 우리를 강하게 하실 수 있다라고 말한다. 이 힘은 바로 우리가 그리스도인으로서 유혹과 시험을 극복하고 거룩하게 살아갈 힘을 의미한다. 이처럼 우리를 강하게 할 두가지는 바로 나의 복음 곧 예수 그리스도를 전파하는 것과 오래전 부터 감추어졌던 계시의 비밀이 이제 드러나는 것이다.
26절) 그 감추어졌던 신비, 비밀이 이제는 하나님의 백성에게, 모든 민족에게 드러났다. 여기서 신비는 예수 그분의 오심이다. 본문에서 신비는 첫번째로 ‘영세전부터 감추어졌다가’로 묘사된다. 이는 과거에는 이스라엘에게 이것이 완전히 이해되지 않았다는 것이다. 이스라엘을 메시야를 고대했지만 예수가 메시야임을 몰랐다. 둘째로 그 신비는 드러났고 선지자들의 글을 통하여 모든 민족이 알게 되었다. 신비는 감추어진 것이면서 동시에 드러난 것이기도 하다. 그렇기에 어떤 이들에게는 감추어졌고 들을귀가 있는 자들을 그것을 듣고 반응했다. 예수의 오심이 그러했다. 태초부터 영원한 신비속에서 하나님의 섭리속에 이루어진 이 일을 모두가 깨닫지는 못한 것이다. 예를 들어 유대인들, 몇몇 제자들을 포함해서, 이들은 예수가 섬기고 고난받는 종이 아니라 왕으로서 군림하기를 원했다. 세번째로 그 신비는 영원한 하나님의 명령을 따라 온 것이다. 이 구원 계획은 창세 전에 시작되었다.
- This extended doxological ending is used by Paul to sum up the implications of the gospel as well. In fact, it recapitulates the central motifs of the letter and is especially close to the introduction (1:1–7), thereby framing the letter with the theme of the revelation of God’s salvation in Jesus. Paul begins the same way he does in Ephesians 3:20 (cf. Jude 24), Now to him who is able to,referring to the fact that only God has the power to accomplish these things. So when Paul says God is “able to strengthen” us (niv, establish), he means that our strength comes only via his strength. This is the strength to live the Christian life and to overcome temptation and trials. The twofold basis of this strength is Paul’s gospel and the proclamation of Jesus Christ,though all agree that these are not separate but a single item, for it means that his gospel is proclaiming Christ. He is saying that the basis of strength for serving the Lord is found in the very gospel he has presented (primarily in 3:21–8:39), because in his gospel he is “preaching Jesus Christ” (better the preaching “about” Jesus than the preaching “by” Jesus for the proclamation of Jesus Christ), who is the sole source for Christian strength. Paul’s gospel is further linked with the revelation of the mystery.In it God has revealed or made known his hidden mystery, which, as discussed in 11:25, is a salvation-historical event unknown before but now revealed to God’s people. Here that mysteryis the coming of Jesus Christ himself, which is further described in three ways. First it is hidden for long ages past,*meaning that full understanding was not given to Israel in the past. They knew that their Messiah was coming, but they did not know the full significance of his coming. This is said well in 1 Peter 1:10–11, relating how the prophets “searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow.” They only knew partly what was to happen, and they longed to experience the reality. Second, the mystery is now revealed and made known through the prophetic writings.In one sense there is a contradiction, because this says that the mystery was both concealed and revealed in the prophecies. The solution is that the truths were indeed both revealed and hidden in the prophecies. Part was revealed, but a great deal was hidden. The fact of his coming and many details were made known, but a lot was not, and other aspects were made known but not understood until Christ actually came. Paul reflects that tension here. For instance, the Jewish people (including the disciples) expected a conquering king rather than a suffering servant. Also, God had said in the Abrahamic covenant that all nations would be blessed, but the equal place of the Gentiles in the divine plan was not understood. Third, the mystery has come by the command of the eternal God. It is the divine will that is behind the mystery of the gospel, and it has come to pass as the result of his decree. Since he is the eternal God,this plan was set before the world began (cf. Eph 1:4; Heb 4:3).
- *16:25–27The majority of scholars argue that this doxology was added to the original letter (Dodd 1932; Barrett 1957; M. Black 1973; Bruce 1985; Cranfield 1979; Käsemann 1980; Wilckens 1982; Dunn 1988b; Munro 1990; Fitzmyer 1993b; Byrne 1996), possibly by a final editor when he compiled the Pauline corpus. The text-critical evidence is problematic. This passage is completely missing in several western manuscripts (F, G, 629 and others), placed after 14:23 in the Majority Text and others (Θ, 0209 and others), after 15:33 in p46, after both 14:23 and 15:33 in 1506, and after both 14:23 and 16:23 in A, P, 33, 104 and others. However, it is found in its present position in p61, א, B, C, D, 81, 365, and several other manuscripts, and Metzger (1994:470–73) argues for its authenticity on the strength of those who place it after 16:23. Most who doubt it, however, do so on its non-Pauline character, arguing that phrases like hidden for long ages pastor the eternal Godor mysteryare unlike Paul and similar to the language of later epistles like Ephesians or Colossians. However, that is only valid if one accepts the non-Pauline authorship of those epistles. Moreover, as Moo has shown (1996:937), the language is quite similar to the rest of Romans, especially to the opening verses (1:1–17). Therefore, many (Godet 1969; Lenski 1945; Murray 1968; Nygren 1949; Hendriksen 1981; Hurtado 1981:185–99; Stuhlmacher 1994; Morris 1988; Stott 1994; Moo 1996; Schreiner 1998) accept the authenticity of the doxology and place it here. While one cannot be certain, it is more likely that the doxology does indeed belong in its present spot at the end of Romans.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 417–419.
이 영원한 신비의 계시의 목적은 바로 모든 민족이 믿어 순종케 되는 것이다. 이는 로마서 전체의 주요 주제로 그리스도께서 바로 모든 나라와 백성들을 위해서 오신 것이다. 유대인이나 이방인이나 모두 하나님의 은혜가 필요한 죄인들이다. 그리스도께서 죽으심으로 믿음을 통해서 모든 이들이 의롭다 칭합을 받게 되는 것이다. 이것은 롬 1:5절에 분명히 나타난다. 칭의는 성화의 첫단계, 출발점이다. 올바른 믿음은 하나님과 올바른 관계로 이끌고, 이는 하나님을 위한 올바른 삶으로 이끈다.
27절) 지혜로우신 하나님께 예수 그리스도로 말미암아 영광이 영원무궁할 지어다. 아멘
바울신학, 바울의 서신에 있어서 하나님의 지혜는 매우 중요한 내용으로 그는 고전 1:17-2:16과 3:18-20에서 강조한바 있다. 여기에서 그는 하나님의 지혜와 세상의 지혜를 대조한다. 바울의 강조점은 오직 하나님만이 지혜로우시며 그분의 백성은 지혜의 원천으로 오직 그분만을 따라야 한다는 것이다. 바울에게 있어서 지혜는 잠언에서 말하는 지혜와 유사하다. 잠언에서 지혜즌 하나님의 세계에서 하나님의 원리에 따라서 살아가는 삶을 말한다. 이것은 언제나 하나님 중심적이다. 그래서 바울은 영원토록 하나님을 찬양하며 본 서신을 마무리한다.
- Paul concludes his epistle with praise to the only wise God, which could mean “to the only and wise God” but more likely means “to God who alone is wise” (so Cranfield 1979). In 11:33 Paul talked about “the depth of the riches of the wisdom and knowledge of God.” The wisdom of God is certainly a major biblical emphasis. Paul focuses on the divine wisdom especially in 1 Corinthians 1:17–2:16 and 3:18–20, where he contrasts the wisdom of God with the so-called wisdom of the world. Paul’s point here is similar—God alone is wise, and his people must seek only him as the source of wisdom. Wisdom in Paul is similar to the meaning of wisdom in Proverbs, where wisdom means living life in God’s world by God’s rules. It is always God-centered. So Paul ascribes God glory forever,meaning he deserves eternal praise. As the Westminster Confession says, God created us to “glorify him and enjoy him forever.” It is our sacred privilege to give him the glory forever. In fact, that is how Revelation 7:15 pictures our eternal destiny: we will be “before the throne of God and serve him day and night in his temple” (see also Rev 22:3). Heaven will in one sense be an eternal worship service, with the difference being that God will be physically present with us, and we will look on his face for the first time since Adam sinned. Moreover, this praise is only possible through Jesus Christ.This is a fitting end to this epistle that teaches that all salvation is possible only through Jesus Christ. It was his act of love (5:8), his atoning sacrifice (3:25), that has brought all this about, and our faith in him (3:21–4:25) that brings us justification to eternal life (4:25; 6:23).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 419–420.
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