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Paul, aa servant1 of Christ Jesus, bcalled to be an apostle, cset apart for the gospel of God, 2 which dhe promised beforehand ethrough his prophets in the holy Scriptures, 3 concerning his Son, fwho was descended from David2 gaccording to the flesh 4 and hwas declared to be the Son of God iin power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 1:1–4.
2절) 이 복음은 선지자들을 통하여 성경에 미리 약속하신 것이다.
예수는 구약의 예언, 즉 다윗의 후손으로 영원히 다스릴 것이라는 메시야 예언의 성취이다.
- Jesus fulfilled the OT prophecy that a descendant of David would rule forever, and hence he is the Messiah (see 2 Sam. 7:12–16; Psalm 89; 132; Isa. 11:1–5; Jer. 23:5–6; Ezek. 34:23–24). The eternal Son of God assumed humanity to become the messianic King.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2157.
본문 2절은 이후의 16:26절과 수미 쌍관을 이룬다. '선지자들을 통하여'
복음은 약속의 완성을 통해서 이루어진다. 창세기의 여자의 후손이 뱀의 후손을 깨뜨릴 것에 대한 것이나 오실 구원자를 예표하는 시편의 표현들, 예레미야가 말한 새 언약등이 그러하다. 구약은 지속적으로 이 성취의 때가 올 것을 말한다. 하나님께서 구약안에서 당신의 선지자들을 통해서 이를 약속하셨다. 이 선지자들은 하나님이 선택하셔서 그분의 메시지를 맡긴 사람들이다. 이후에 이 메시지를 기록하여 남기게 하셨고 선지자들을 통해 기록된 것이 바로 성경이다. 본문은 하나님께서 어떻게 사람들과 소통하시느냐에 대한 간략한 설명이다. 성경은 하나님으로부터 기원한 것이다. 하나님께서는 당신의 뜻을 선지자들에게 알리셨고 그들은 이를 성취할 목적으로 하나님이 드러내시기를 원하는 바로 그 내용을 기록하였다. 그 결과 성경은 바로 거룩한 성경인 것이다.
- The gospel comes in fulfillment of a promise. In Genesis, God spoke of the heel of the woman’s offspring crushing the serpent (Gen 3:15). Messianic psalms portray the coming deliverer (Pss 45; 72). Jeremiah spoke of a new covenant (Jer 31:31–34). The Old Testament continually points beyond itself to a time of fulfillment, the age to come. God made his promise “through his prophets” in the Old Testament. He entrusted his message to men chosen to speak for him. Beyond that, he allowed his message to be written down. What the prophets wrote became “Holy Scriptures.” Here we have a brief summary of the method God chose in order to communicate with his people. Scripture originated with God. He used prophets to communicate his will, and they accomplished that purpose by writing down what God was pleased to reveal. The result was Scripture that is holy.5
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 60.
3절) 이 복음의 내용중에 아들에 관한 것으로는 그는 육신으로는 다윗의 혈통에서 나셨다. 본문의 육신이라는 표현은 '사륵스'로 인간됨의 상태를 표현하는 것이다. 이는 타락이후 인간됨을 상징하는 것으로 인간이 약하고 죄에 영향을 쉽게 받는다는 사실을 강조한다. 또한 이 단어는 하나님을 떠난 상태 혹은 하나님과 상반됨을 의미하기도 한다.
- regarding his Son. The Good News is a person: God’s Son. as to his earthly life. Could also be translated “according to the flesh.” Paul uses “flesh” (Greek sarx) to denote the state of being human, emphasizing the weakness and susceptibility to sin that typifies what it means to be human after the fall. The word sometimes has the sense of human existence apart from or even in contrast to God (e.g., 8:4–13), but at other times, as here, it refers simply to being human. descendant of David. Alludes to Jesus’ fulfilling the OT expectation of a “son of David,” a king or Messiah, who would liberate and rule God’s people (e.g., 2 Sam 7:13–16; Ps 2).
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), 2291.
무엇보다 복음의 핵심은 바로 아들, 하나님의 아들에 관한 것이다. 하나님의 아들이 바로 타락한 인간과의 회복을 위한 하나님의 방식인 것이다. 윤리나 신학 모두 이 그리스도의 사건에 종속된다. 하나님의 아들은 인간의 자손으로 역사의 장에 들어오셨다. 그분은 바로 다윗의 계보에 속했고 그의 인간 본성은 요셉과 마리아의 가족에 속함으로 비롯된 것이다. 그분은 진정한 인간이고 그분의 혈통은 다윗의 계보를 잇는다.
신학에서 예수님은 진정한 하나님이시며 동시에 인간이심을 가르친다. 본문의 3절은 예수님의 인성을, 4절은 예수님의 신정을 나타내고 있다. 무엇보다 죽은자들 가운데서 부활하신 사건은 그분의 신성을 나타내는 것이다.
- The gospel is “centered in God’s Son” (Goodspeed). In him are brought into focus all the hopes of God’s people in the Old Testament (v. 3). God’s Son is the Father’s “game plan” for the reconciliation p 61 of lost humanity. Ethics and theology are all subordinate to the Christ event. God’s Son enters6 the scene of history by natural descent. He belonged to the lineage of David.7 His human nature resulted from genuine participation in the human family.8 He was truly man. His blood line may be traced back to David. The AV inserts the final clause from v. 4 at this point, “Concerning his Son Jesus Christ our Lord.” Translators apparently were anxious to assure readers that while Jesus as to his human nature came from David, he was at the same time “Jesus Christ our Lord.” The transposition of this clause from v. 4 is grammatically allowable but weakens its place of emphasis in the Greek text.
Theology teaches that Jesus was both God and man. Verse 3 declares his humanity; v. 4 proclaims his deity.9 Jesus was designated Son of God “by his resurrection from the dead.”10 It is the resurrection that sets him apart and authenticates his claim to deity.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 60–61.
예수님의 주장은 너무나 터무니 없게 느껴진다. 그렇기에 감히 누구도 이러한 주장을 쉽게 할 수 없다. 그런데 그분은 참 인간이자 하나님이심으로 이러한 선포, 고백을 하실 수 있는 것이다.
루이스는 "만약에 어떤 사람이 예수님이 하신 것과 같은 종류의 말씀을 하셨다면 그는 위대한 도덕 선생도 될 수 없다. 그는 삶은 달걀로 부터 나왔다라는 정도의 주장을 하는 미치광이이거나 지옥의 악마일 것이다. 당신은 선택을 해야 한다. 이 사람이 하나님의 아들인지 아니면 미치광이 혹은 그것도다 더 악한 무엇인지 말이다."
C. S. Lewis wrote: “A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse.”
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 61.
복음에 대한 정의(2-4절)
바울은 그가 선포하기위해서 보냄을 받은 바로 그 복음을 본문에서 3가지로 설명하고 있다.
첫번째, 성경에(구약에) 미리 약속하신 것이다. 로마서 전체를 통해서 그는 자신이 주장하는 진리를 구약에 근거하고 있다. 본문의 약속이라는 개념은 신약에 52번 사용되는데 그중에 22번 바울이 구원의 은총을 설명할때 사용한다. 아직 만나보지 못한 로마의 교인들에게 신뢰를 주기 위해서 바울은 자신의 메시지가 구약의 약속에 근거하고 있음을 힘주어 말하고 있는 것이다. 그러므로 우리가 복음을 설명할때 통합적으로 강조할 수 있어야 한다.
두번째, 복음의 심장은 바로 하나님의 아들이 다윗의 후손으로 오셨다는 것이다. 이는 그분의 선재와 그의 육체로 오심을 강조한다. 본문의 나셨고라는 표현은 '기노마이'라는 단어로 실재가 되심이라는 의미이다.
(γίνομαι.
In the NT we have this Ionic and Hellenistic form rather than γίγνομαι.1 Usually the term has no particular religious or theological interest in the NT. Only at Jn. 8:58 is there any special distinction between γίνεσθαι and εἶναι (→ εἶναι, ὁ ὤν), though there is also an emphasis on that between death and eternal life, or between perishing and abiding. The formulation of faith and of the knowledge of God is not abstract and speculative; even Hb. 11:3 speaks of βλεπόμενον rather than γενόμενον.
Friedrich Büchsel, “Γίνομαι, Γένεσις, Γένος, Γένημα, Ἀπογίνομαι, Παλιγγενεσία,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 681–682.)
3-4절의 내용은 초대 신조의 내용에 기인한다.
세번째, 그 복음은 예수가 하나님의 신성한 아들이라는 하나님의 지정에 집중한다.
- Defining the Gospel (1:2–4) Paul now describes the gospel he has been sent to proclaim, noting three characteristics. First, he tells us it was promised beforehand in the Old Testament. Throughout Romans, Paul will be anchoring his theological points in Old Testament truth. This statement in verse 2 establishes the promise-fulfillment pattern that will dominate his use of the Old Testament. The verb is made up of two parts, promise and before, with the latter drawing out the main aspect of the promise, that it was given ahead of time through the prophets. The idea of promise is frequent in the New Testament (especially in the writings of Paul, who employs it twenty-two of the fifty-two times it is used in the New Testament) to describe the blessings of salvation (e.g., Gal 3:22; 2 Cor 7:1; Heb 4:1; 10:23). Cranfield (1975:56–57, from Barth [1959:12–13]) points out how this idea dominates the letter. Anchoring these truths in the previous revelation by God in the Old Testament gives Paul’s message special credence, providing a perfect introduction for an apostle the church had not yet met. The prophets here are undoubtedly not just those of the latter part of the Old Testament but would also include Moses (Acts 3:22) and David (Acts 2:30). It is important for us to realize that the Bible as a whole, and not just the New Testament, forms the gospel.
Second, the heart of the gospel is the Son of God as descended from David. Actually, there are two points in verse 3: his preexistence and his earthly existence. His preexistence is seen in that the Son “came into being” (genomenou—niv, was) as a human. His earthly existence shows his royal messianic status. This is part of a movement from descendant of David (v. 3)* to Son of God (v. 4)*. In fact, many believe that verses 3–4* stem from an earlier creedal statement. Yet the Davidic status of Jesus’ messiahship is also important (cf. also Rom 15:7–9). The idea goes back to 2 Samuel 7:12–16, where David was promised an eternal throne. This led to the idea of a Davidic Messiah who would deliver the nation (Ps 89:3–4; Is 11:1; Jer 23:5–6; Ezek 34:23–24), an idea recognized both in Judaism (Psalms of Solomon 17–18; Qumran: 1QM 11:1–8; 4QFlor 1:11–14) and in the early church (Mt 1:1–16; Mk 10:47; 12:35–37; Jn 7:42; 2 Tim 2:8). Jesus then is the royal Messiah who has come to assume his throne.
Third, the gospel centers on God’s designation (better than niv’s declared) of Jesus as his divine Son. The verb is similar in meaning to other terms signifying “appoint” or “assign” (Louw and Nida 1988:483). This has led some to an adoptionistic theology, claiming that Jesus was not the Son until “adopted” at his baptism or (here) at his resurrection. But that would be an overly literal interpretation of Paul here, and this merely says that at his resurrection God designated him Son. Jesus is also designated Son at his baptism (Mk 1:11 and parallels), and sonship defines his entire earthly existence. Moreover, I have already commented on his preexistence as Son in verse 3, so this simply means God has shown him to be Son in a new way at his resurrection. Schreiner (1998:42) notes that his Son in verse 3 refers to Jesus’ “messianic kingship as the descendent of David,” while in verse 4 Son of God refers to his enthronement as messianic King and Lord of all. It is better to take in power with the noun rather than the verb (contra niv’s declared with power), meaning Christ has been designated “Son-of-God-in-power” (so most recent commentaries). As Nygren points out (1949:51, in Stott 1994:50), “So the resurrection is the turning point in the existence of the Son of God. Before that he was the Son of God in weakness and lowliness. Through the resurrection he becomes the Son of God in power” (italics his). His sonship is now defined in terms of cosmic Lord with authority over heaven and earth (Mt 28:19). So the idea of power is important to the message, and it prepares for verse 5, where the gospel to the Gentiles is inaugurated by the “Son-of-God-in-power.” It is also connected with the later statement that the gospel is “the power of God for salvation” (1:16).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 29–31.
3-4절의 내용이 그리스도의 두 본성을 단순히 묘사하는 것이 아니라 그의 존재에서 두 단계를 묘사하는 것으로 볼 수 있다. 본문에 중요한 두 대조가 등장하는데 그것은 육신으로는(사륵스)라는 단어와 성결의 영이라는 단어입니다. 바울의 육체와 성령의 대조는 그의 신학의 근본이며 모라서에서 지속적으로 등장합니다. 이 본문의 핵심은 바로 이러한 대조가 바울이 말하는 역사적 구원이라는 것입니다. 육체는 지나가고 오래된 시대를 나타내고 성령은 그리스도의 구속 사역에 의해서 시작된 새 시대로 강력한 하나님의 성령의 역사로 기록된 새 시대를 나타내는 것입니다.
- To put it another way, verses 3–4 do not depict two natures of Christ, but two stages in his existence. This is confirmed by one more key contrast in the verses. The word translated in the niv “human nature” is sarx (lit., flesh). “Spirit of holiness” is properly capitalized in the niv (though see niv note) to indicate a reference to the Holy Spirit. The flesh/Spirit contrast in Paul is fundamental to his theology and will appear constantly in Romans. What is key to this text is that the contrast is usually a salvation-historical one in Paul. “Flesh” represents the old era that is passing away; “Spirit” denotes the new era inaugurated by Christ’s work of redemption and marked by a new, powerful work of God’s Spirit.3
Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2000), 37.
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