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3 For fby the grace given to me I say to everyone among you gnot to think of himself more highly than he ought to think, but to think with sober judgment, heach according to ithe measure of faith that God has assigned. 4 For jas in one body we have many members,5and the members do not all have the same function, 5 so we, kthough many, lare one body in Christ, and individually mmembers one of another. 6 nHaving gifts that differ according to the grace given to us, let us use them: if oprophecy, pin proportion to our faith; 7 if qservice, in our serving; the one who teaches, in his teaching; 8 the one who exhorts, in his exhortation; the one who contributes, in generosity; rthe one who leads,6with zeal; the one who does acts of mercy, with scheerfulness.
fSee ch. 1:5
gver. 16; ch. 11:20
h1 Cor. 7:17
iEph. 4:7
j1 Cor. 12:12–14; Eph. 4:4, 16
5Greek parts; also verse 5
k1 Cor. 10:17, 33
l1 Cor. 12:20; Eph. 4:13; See John 17:11
mEph. 4:25; [1 Cor. 6:15; 12:27]
n1 Cor. 12:4; 1 Pet. 4:10, 11; [1 Cor. 7:7; 12:7–11]
o1 Cor. 12:10; See Acts 13:1
p[2 Tim. 2:15]
qSee Acts 6:1
r1 Tim. 5:17; [1 Cor. 12:28]
6Or gives aid
s2 Cor. 9:7
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 12:3–8.
우리의 마음이 새롭게 됨으로 변화를 받았다면 자기 자신의 유익만을 위해서 힘쓰는 것은 불가능하다. 대신 우리는 겸손히 우리의 은사와 능력을 서로를 섬기는데 사용하게 된다. 성령의 새롭게 하심을 경험하지 못했다면 우리는 생각할 이상을 생각하며 자신을 높였을 것이다. 하지만 성령이 우리를 변화시켰기에 우리는 마땅히
분수에 맞게, 지혜롭게 생각해야 한다.
바울은 신자들의 어떤 그룹안에 자만심이 가지는 파괴적인 결과를 알고 있었다. 그래서 그는 로마에 있는 그리스도인들에게 그들이 해야할 것보다 더 높은 것을 생각하지 말고(3절) 그들이 모두 한몸의 지체임을 상기시켰고(4-5절) 그들이 모든 교회의 유익을 위해서 그들 자신의 은사를 활용할 것을 격려했다.(6-8절)
- Paul was fully aware of the devastating consequences of pride in any group of believers. So he cautioned the Christians at Rome not to think of themselves more highly than they ought (v. 3), reminded them that they were all members of the one body (vv. 4–5), and encouraged them to utilize their individual gifts for the benefit of the entire church (vv. 6–8).15
- 15The view that these verses are directed exclusively toward leaders in the church cannot be sustained. Although those in positions of authority may be especially prone to pride, the need for humility extends to every member of the church.
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 233.
본문을 관통하는 주제는 바로 ‘다양성 속에서의 일치’인데 이 하나됨은 그리스도안에 있어야만 가능한 것이다. 그리스도안에 있는다는 이야기는 바로 그들이 믿음으로 그리스도의 한 몸을 이루는 일부가 되는 것이다. 나아가 각각의 구성원은 다른 모든 이들에게 속하게 되는 것이다. 기독교 신앙은 필연적으로 연합의 경험이다.
3절) 본문에서 지혜롭게 생각하라는 말은 ‘think with sober judgment’이다. 이는 ‘소프로네오’라는 단어로 이는 어떤 사람의 열정이나 욕망을 통제하는 가운데 지혜롭게 생각하고 생활하는 것을 의미한다.
본문에서 생각한다라는 말이어떤 것을 바라보는 방식 자체로서의 지적 활동이 아니라 그리스도인들이 교회안에서 존경심을 가지고 그들 자신을 고려하는 방식이라고 Moo는 말한다. 그래서 본문에서 높게 생각한다, 생각할 그 이상의 생각을 품는다는 것은 자신의 중요성을 과대평가하는 것을 의미한다. 지혜롭게 생각하는 것은 바로 하나님의 관점을 가지는 것인데 이는 우리가 하나님의 종임과 서로의 종임을 알고 또한 우리 자신을 다른 이들의 위가 아니라 다른 이들을 섬기는 자리에 두어야 함을 의미한다.
- Since their minds have been renewed, their judgmentmust be changed as well. If they are conformed to this world (v. 2) they will think … more highlyof themselves than they ought,but if the Spirit has transformedthem (v. 2), they will think with sober judgment.As Moo points out (1996:760), the meaning of thinkis not so much the intellectual process itself as the way one views something. It connotes the way the Christians consider themselves with respect to others in the church. So to think too highly is to have an overly inflated view of our own importance. To think soberly is to have the divine perspective—we are slaves to God (Rom 6:16, 18, 22) and to one another (Gal 5:13), so we place ourselves under others rather than above them (compare Phil 2:3–4).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 323.
본문에서 말하는 믿음의 분량은 어떤 의미인가? 본문의 분량이라는 단어를크게 두가지로 해석한다. 이 단어는 ‘메트론’이라는 단어인데 분량, 측량 자, 기준이라는 의미를 가진다. 첫번째는 기준이라는 의미로 두번째는 분량이라는 의미로 볼 수 있다.
- The basis of this proper estimate of ourselves is the measure of faith God has given(literally, “God has measured the measure of faith”). There are two ways of looking at this. The measurecould be the “standard” by which we judge ourselves, namely, our shared faith; thus we look at ourselves on the basis of that common faith God’s grace has allotted to each of us (so Cranfield 1979; Wilckens 1982; Morris 1988; Fitzmyer 1993b; Harrisville 1980; Moo 1996). On the other hand, it could be that different “measure” or “apportionment” given to each believer as God wills and as accepted by faith(so Michel 1966; Murray 1968; M. Black 1973; Käsemann 1980; Dunn 1988b; Schreiner 1998). It is a difficult decision, for faith(as that given equally to all believers) favors the first and measure(referring to the different things apportioned) favors the second. The answer must be found in the context, specifically in verses 4–8 and the spiritual gifts given to each believer. Murray shows (1968:118–19) how this relates to “distinct endowments distributed among the members of the Christian community,” called “the measure of faith in the restricted sense of the faith that is suited to the exercise of this gift.” This makes best sense of the whole context: different members in the church having different gifts(vv. 4–6) provides a good parallel with the measure of faithsufficient for each to discover his or her gift and therefore function(v. 4) in the community. This is also in keeping with the near parallel in 2 Corinthians 10:13 (“the field God has assigned to us”; cf. 1 Cor 7:17; 12:7–11, all texts written near the time when Romans was composed). So Paul is saying that we will have a proper humility when we examine ourselves in keeping with the different gifts God has apportioned to us. There can be no pride, for all gifts are equally important to God and must be received by faith.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 323–324.
4-5절) 한몸에 여러 지체, 기관을 가지고 있다. 모든 기관이 같은 역할을 수행하는 것이 아닌것과 같이 우리모두가 그리스도안에서 한몸을 이루고 있기에 서로 다른 지체, 기관으로 각자의 은사에 따른 역할을 수행해야 한다.
본문은 교회의 다양성과 하나됨을 인간의 몸으로 비유하고 있다. 인간의 몸이 하나이지만 여러가지 기관으로 이루어져 있는 것처럼 교회도 여러 지체들이 연합하여 하나를 이루고 있는 것이다.
우리는 수직적으로 하나님께, 그리스도께 속해있고 수평적으로 서로에게 속해 있는 존재들이다.
우리의 몸은 다양한 기관으로 이루어져 있다. 한 몸이 건강하게 활동하기 위해서는 모든 기관이 유기적으로 작동해야 한다. 어떤 기관은 전혀 보이지 않고 인식되지 않지만 그것이 문제가 생겼을때 전체가 쓰러지게 된다. 심장은 계속해서 피를 내보내야 하고 폐를 통해서는 숨을 쉬고 위와 장은 음식을 소화시키고 뇌는 지속적으로 여러가지를 판단하고 움직이도록 명령을 내려야 한다. 우리의 눈은 보고 귀는 듣고 코는 냄새를 맡고 입은 음식을 먹고 말을 하는 것이다. 손이 발더러 내가 더 중요한 역할을 하고 있다라고 말할 수 없는 것이다. 어떤 연구에 의하면 일반적인 교회에서 15%만이 열심히 일하고 나머지는 일하지 않는다고 한다. 만약에 우리의 몸의 여러 기관중에 15%만이 작동하고 나머지는 멈춰있다면 즉시 죽거나 코마상태에 빠지게 될 것이다. 그러므로 우리는 그분안에서 한몸을 이루었다라는 사실을 인정하고 겸손하게 하지만 최선을 다해서 나에게 주어진 역할을 감당함으로 하나됨, 연합을 이루어가야 한다.
- The human body is composed of many membersthat do not all have the same function.The body is a whole mechanism and yet depends on each one of its members to function properly. If all the body parts tried to function other than the way they were intended, the body would be crippled. And also if any one member failed to function properly, the body would be crippled. That is exactly Paul’s point. The church as a body parallels this exactly. We,the manymembers of the church, do indeed form one body,*and as such are dependent on each other. Yet together each member belongs to all the others.There is unity and diversity in the church. We are not meant to be “rugged individualists”; rather we are intended to think of ourselves as part of one body.Vertically, we are “not our own” but belong to Christ (1 Cor 6:19–20). Horizontally, we belong to each other. This is the principle of the many and the one. We are many members but form one body and so are interdependent. Our different gifts*are the way we blend into one body. That is, each of us has a critical part to play in the oneness that is the church; we need each other. In the eyes of God no one gift is more important than any other; there is no place for pride, for none of us can function properly without the whole. Studies have shown that in the average church, 15 percent are truly active both in terms of working in the church and in terms of giving. If only 15 percent of our body parts functioned, we would be virtually comatose. In the same way, our churches are crippled by the unwillingness of so many members to use their gifts to minister to each other (Eph 4:12). Yet this is only possible when we recognize we are one body… in Christ.It is only in union with him that we can gain the humility and the strength to function in unity.
- *12:4–5Dunn (1988b:722–23) gives valuable insight into the background of the bodyconcept: (1) It flows out of the corporate expression of the gospel, that is, the communal character of salvation. (2) There may be some background in the Hellenistic idea of the polis(city) as a “body” or in the concept of Christ as the “eschatological Adam” (cf. 5:12–21) or the eucharist as a communal celebration, but the major origin/background must be the experience of community in worship and fellowship as a whole. (3) Therefore, the major point is not its origin but its meaning in the experience of the church as the body of Christ (v. 5; cf. Eph 1:22–23; Col 1:18).
- *12:6There is some question whether the first half of verse 6 is part of the sentence in verses 4–5 (so nrsv; Dunn 1988b), making the list of gifts that follows purely descriptive (“if serving, on their service”), or whether it begins a new sentence (so nasb; niv; njb; nlt; Sanday and Headlam 1902; Murray 1968; Barrett 1957; Cranfield 1979; Fitzmyer 1993b), making the list of gifts imperatival (“if serving, let them serve”). The latter makes more sense, for Paul is exhorting the believers throughout this section.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 324–325.
이처럼 4-5절이 하나됨을 강조한다면 6-8절을 다양성을 보여준다.
높게 생각하는, 자만심은 보통 초대교회내에서 성령의 은사의 영역에서 보여진다.
은사를 생각하면서 우리가 마땅히 기억해야할 사실은 바로 1) 우리 모두가 은사를 가지고 있다는 것 2) 그 은사들은 바로 우리들 가운데 있다는 것 3) 모든 은사는 하나님으로부터 왔다는 사실을 알아야 한다. 본문의 7가지의 은사중에 2가지만이(예언과 가르침) 다른 은사의 목록에 등장한다.
존 스토트는 은사에 대해서 이런 흥미로운 견해를 제시한다. 로마서 12장에서 은사의 원천은 바로 성부 하나님이시고 엡 4장에서는 성자 하나님, 고전 12장에서는 성령 하나님이 은사의 원천이 되신다라고 말한다. 이는 삼위일체 은혜의 선물인 것이다.
6절) 우리에게 주신 은혜에 따라서 가지고 있는 은사가 서로 다르다. 예언이면 믿음의 분수대로 하라고 가르친다. 예언하는 이는 그들이 믿음으로 혹은 성령이 그들에게 드러낼 것을 진정으로 보여주는 것에 대한 확신이 있을때 말해야 한다. 하나님이 주신 믿음을 넘어서서 다른 이들에게 영향을 주기 위해서 해서는 안된다.
- 1. Prophesying.It is popular today to link this with preaching or teaching, but that was not its use in the early church (note that teachingis the third on the list here and thus a different gift). This was one of the important offices in the early church (second on the lists in 1 Cor 12:28; Eph 4:11 after apostles). Prophets were the divinely chosen means by which God gave specific revelations to the church regarding specific needs (so Cranfield 1979; Käsemann 1980; Grudem 1982; Dunn 1988b; Moo 1996; Schreiner 1998). It is important to realize that these revelations are not canonical but occasional, as in the case of Agabus, whose two revelations are in the canon only because Luke wrote them down in Acts 11:28 and 21:10–11. Prophets are to exercise their gift in proportion to [their] faith,meaning either according to the standards established by true doctrine (“the faith” as the content of our faith; so Cranfield 1979; Morris 1988; Stott 1994; Fitzmyer 1993b; Moo 1996) or according to the faith God has given them to use their gift properly (so Sanday and Headlam 1902; Barrett 1957; Murray 1968; Dunn 1988b; Schreiner 1998). On the basis of the discussion regarding “measure of faith” in verse 3, the latter is more likely. Paul is then saying that they must use their prophetic gift to serve God and the church rather than to serve themselves.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 326.
7-8절) 섬기는 일이면 섬기는 일로 / 가르치는 자면 가르치는 일로 / 위로하는 자면 위로하는 일로 / 구제하는 자는 성실함으로 / 다스리는 자는 부지런함으로 / 긍휼을 베푸는 자는 즐거움으로 하라.
바울은 특별한 은사를행사하는데 필요한 세가지 태도를 강조한다. 1) 다른 사람을 재정적으로 돕는 특별한 은사를 가진 사람들은 절대로 억지로 주어서는 안되고 관대하게 줘야 한다. 2) 자주 이끄는 사람들은 그들이 설명해야할 사람이 없으므로 게으름을 주의해야 한다. 3) 상처받은 이들에게 자비를 베푸는 이들은 지치지 않고 즐겁게 계속해서 봉사해야 한다.
- Thus Paul spotlights three attitudes necessary in exercising particular gifts: (1) those who have a special gift of helping others financially should never give grudgingly but always generously; (2) those who lead often have no one to whom they are accountable, and hence they must beware of laziness; (3) those who show mercy to the hurting must not grow weary but continue to minister with gladness.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2179.
가르침이 전통적인 성경의 진리를 설명하는 것이라면 예언의 은사는 하나님으로부터 특별한 메시지를 주는 것이다.
- 2. Serving.This could be the kind of servingassociated with the specific ministry of a deacon (so Cranfield 1979; Moo 1996). But more likely this refers to ministry in general, not just the purview of the pastoral office but of all believers. In Ephesians 4:12, the pastors “prepare God’s people for works of service, so that the body of Christ may be built up.” This would refer to a wide range of services, like discipleship, youth work, children’s ministry and so on. Paul is saying that those called to ministry are to give themselves wholly to that task, realizing that it is a high calling and a privilege to serve the church in any way.
- 3. Teaching.This gift is also mentioned in 1 Corinthians 12:28 and Ephesians 4:11 (cf. also Acts 2:42, where it is one of the four pillars of the early church). In the pastoral epistles the teaching office is stressed more than any other thing as the essential component of church ministry. In 1 Timothy 3:2 one of the criteria for leadership is “able to teach,” and in 2 Timothy 2:2 the proper process is passing on the sound doctrine to others who also “teach others.” Teachers are different from prophets in the sense that they explain the traditional biblical truths while prophets give specific messages from God. Like prophets, teachers are to dedicate themselves to their ministry. The pastor is also a teacher according to Ephesians 4:11 and the pastorals. It was a critical area in the early church because of the problem with false teachers, and it is even more critical today (there are now thousands of cults worldwide). Studies have shown that biblical illiteracy is on the rise in churches, and theology is on the wane. We desperately need to ground people in the Word and turn them into Berean Christians who “examine the Scriptures every day” (Acts 17:11) and care deeply for biblical truth.
- 4. Encouraging.This is better translated “exhorter” because of its place after teaching,and in keeping with its use in 12:1, where niv translates it as urge(contra Morris 1988; Stott 1994). Of course, exhortation includes comfort and consolation but cannot be restricted to these ministries (the word means “exhort, encourage” and even “admonish” [my preference for Heb 3:13]). It refers to the practice of verbal care in general. Cranfield (1979:623–24) says the purpose of teaching was to instruct or explain truth while that of exhortation was “to help Christians to live out their obedience to the gospel.” So it concerns the “pastoral application” of these truths to the practical lives and needs of believers.
- 5. Contributing to the needs of others.The steward of this gift could be one who shares his own possessions with others (so Godet 1969; Murray 1968; Cranfield 1979; Dunn 1988b; Morris 1988) or an official who distributes the church’s resources (as in Acts 6:1–7; so Calvin 1979; Käsemann 1980). Yet the more common use of the language would favor the former. Paul is asking those who give to the needy to do so generouslyor perhaps “simply” in the sense that there should be no self-serving ulterior motives (so Godet 1969; Cranfield 1979; Moo 1996). When Christians give to help others, the goal is simply to provide for their needs rather than to gain credit from others or from God (cf. Acts 2:44–45; 4:32–34).
- 6. Leadership.It is interesting that this category appears so far down the list. One would expect it to be near the prophets and teachers at the head of the list. However, it is doubtful that Paul has any hierarchy of gifts in mind, so it is not necessary to try to read the term in a secondary (but possible) sense of someone who “comes to the aid” of others (as do Michel 1966; Cranfield 1979; Dunn 1988b, based on its placement between the one who gives to the needy and the one who shows mercy). Everywhere else in Paul’s writings (and commonly elsewhere in literature) the Greek word refers to leadership (see 1 Thess 5:12; 1 Tim 3:4–5, 12; 5:17; Tit 3:8, 14), and that is more likely here. The concept may be broader than just church leadership and include managing the home (so 1 Tim 3:4–5, 12), but in this context of church ministry it more likely refers to those in charge of the church. Still, in the modern framework this would fit many aspects of church leadership, not just the pastoral staff. At any rate, they are to govern diligently,meaning with “zeal” or “eagerness.” Leadershipdemands a willingness to work hard, to give our best effort.
- 7. Showing mercy.Most agree that this is a general category of caring for people in difficult circumstances, whether it be economic troubles, illness, old age, depression or any other misfortune. This is very close to contributing to the needs of others,though that probably implies financial aid while this is helping others in any way. Those “able to help others” (1 Cor 12:28) should do it cheerfully,a term used in 2 Corinthians 9:7 in the phrase “cheerful giver.” In short, those who help the needy must never do so in a grudging or gloomy manner but must feel the joy of the Lord in their hearts, recognizing the great privilege of helping others. Cranfield (1979:627) says it well—this comes “naturally to one who knows the secret that in those needy and suffering people whom he is called to tend the Lord is himself present (cf. Mt 25:31ff), for he will recognize in them Christ’s gracious gift to him and to the congregation … of an opportunity to love and thank Him who can never be loved and thanked enough.”
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 326–329.
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