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11 Besides this you know the time, that the hour has come for you bto wake from sleep. cFor salvation is nearer to us now than when we first believed. 12 dThe night is far gone; the day is at hand. So then let us ecast off fthe works of darkness and gput on the armor of light. 13 hLet us walk properly as in the daytime, inot in orgies and drunkenness, not in sexual immorality and sensuality, jnot in quarreling and jealousy. 14 But kput on the Lord Jesus Christ, and make no provision for the flesh, lto gratify its desires.
b1 Cor. 15:34; Eph. 5:14; 1 Thess. 5:6
c[Isa. 56:1; Luke 21:28]
d[John 9:4]
eCol. 3:8
fEph. 5:11; [John 3:20]
g2 Cor. 6:7; Eph. 6:11, 13; 1 Thess. 5:8
h1 Thess. 4:12
iLuke 21:34; Gal. 5:21; 1 Pet. 4:3
jJames 3:14, 16
kGal. 3:27; [Job 29:14; Ps. 132:9; Luke 24:49; Eph. 4:24; Col. 3:10]
lGal. 5:16; 1 Pet. 2:11
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 13:11–14.
11절) 너희가 이 때를 알거니와 자다가 깰 때가 되었다. 왜냐하면 우리가 처음 믿었을 때보다 이제 우리에게 구원이 더 가까왔기 때문이다.
본문의 이 때는 바로 구원의 때를 말한다. 이 때, 시기는 ‘카이로스’로 물리적인 시간이 아니라 하나님의 결정적인 시간을 의미한다. 말 그대로 단순하게 우리가 믿었을 때보다 주님의 구원이 좀더 가까와진 것은 사실이다. 당시 더운 지중해 지역에서는 아침에 일찍 일어나 서둘로 일을 하는 것이 일 상이었다. 왜냐하면 오후의 더위를 피하기 위해서였다. 이처럼 영적인 게으름을 부릴 시간이 없다는 것을 말해주는 것이다. 이 문맥은 우리의 최종적인 구원, 즉 그리스도의 다시오심으로 이루어지는 구원의 때를 의미하고 있다. 그리스도인들은 구원받게 될 것이고 명예를 회복하게 될 것이다. 하지만 그들은 그들의 행동에 책임을 져야 한다.
- In light of this sense of imminence, the hour has come for you to wake up from your slumber.*This is similar to the hymn of salvation in Ephesians 5:14, “Wake up, O sleeper, rise from the dead, and Christ will shine on you.” There the sleepers are unbelievers and here believers. There slumber is spiritual salvation while here it is moral lethargy. Paul also uses the image in 1 Thessalonians 5:6–8 of pagans who “sleep at night” while Christians belong to the “day.” Thus Paul is charging many of the Christians with resembling pagans (compare 12:2, “Do not be conformed to this age”). They have been asleep spiritually. Moo (1996:820) points out that people then were governed by the sun and so got up at dawn. Moreover, in the hot Mediterranean climate they had to get much of their work done early in the morning before the heat of midday. So the image is particularly apt. There is no time for spiritual laziness because our salvation is nearer now than when we first believed.In this context this is certainly our final salvationthat will come when Christ returns. The idea of its being neareris not simplistic (of course it is nearer than when we were converted) but deeply theological, referring to the nearness of that day. Christians will be delivered and vindicated, but they will also be accountable for their conduct.
- *13:11Cranfield (1979:680–81) argues that hourhere is not eschatological, given the fact that elsewhere in Paul it always has its ordinary use: “it is time to do something.” However, as others point out (Barrett 1957; Dunn 1988b; Moo 1996; Schreiner 1998) the context is supremely eschatological, and houris used in Daniel (8:17, 19; 11:35, 40) and John (4:23; 5:25; 12:34; 1 Jn 2:18; Rev 3:3, 10) eschatologically. Since the houris connected to the end of night and the coming of day (see on v. 12), it probably has a strong eschatological connotation here.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 351–352.
12절) 밤이 깊고 낮이 가까왔다. 그러므로 어둠의 일을 벗고 빛의 갑옷을 입자. 본문의 밤과 낮은 악과 선을 나타낸다. 구약에서 주의 날은 하나님께서 당신의 백성을 구원하시기 위해서 개입하시고 그들의 적들을 심판하시는 날을 의미한다.
- “Night” (and “darkness”) and “day” (and “light”) were ways of referring, respectively, to evil and good behavior in Paul’s day (and ours). But “day” also alludes to the OT predictions about the day of the Lord, when God intervenes to save his people and judge their enemies (e.g., Isa 27; Jer 30:8–9; Joel 2:32; 3:18; Obad 15–17; cf. 1 Cor 3:13; 5:5; 2 Cor 6:2; Phil 1:6, 10; 2:16; 1 Thess 5:2–8; 2 Thess 2:2–3; 2 Tim 1:12, 18; 4:8). In keeping with NT teaching elsewhere, that day, when Christ returns to fully redeem his people, is imminent (1 Cor 7:29; Phil 4:5; Jas 5:9; 1 Pet 4:7; 1 John 2:18; see note on Amos 2:16).
- OT Old Testament
- e.g. for example
- cf. compare, confer
- NT New Testament
- 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), 2317.
본문은 밤과 낮, 어둠과 빛의 대조를 통해서 악과 선의 대결을 보여준다. 이는 당시 구약이나 유대주의 전통이나 신약의 여러 가르침 속에 등장하는 이원론의 모습니다. 빛의 갑옷을 입음으로 어둠의 권세로부터 자신을 보호하고 이 영적인, 우주적인 전쟁을 승리로 이끌기 위해서 무기를 준비할 것을 성경은 우리에게 가르친다. 바울은 우리에게 희생의 자세와 촛점이 맞춰진 한 마음을 품을 것을 요청한다. 그렇기에 게으르거나 준비되지 않은 모습으로 남아 있을 수 없는 것이다.
- Darkness-and-light dualism is common in the Old Testament (Prov 4:14–19; Is 60:19–20; Amos 5:18), in Judaism (1 Enoch10:5; 2 Baruch18:2; and “the sons of light” versus “the sons of darkness” at Qumran, e.g., 1QS 1:9–10; 3:13; and so on), and in the New Testament (Jn 1:5; 3:19–21; 2 Cor 4:6; Eph 5:8; Col 1:12–13). By having the armor of light,we are both protected from the powers of darkness and have the weapons to produce victory in the cosmic war. In the middle of this cosmic war we cannot pretend neutrality. Paul is calling for a wartime attitude of sacrifice and single-minded focus; there is no time for lazy, ineffectual soldiers.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 353.
13절) 빛의 갑옷을 입은 우리들로 하여금 낮에와 같이 단정히 행할 것을 명하면서 세종류의 명령을 한다.
방탕하거나 술 취하지 말고 / 음란하거나 호색하지 말며 / 다투거나 시기하지 말라.
본문의 금지 명령은 단정히 행하기 위한 요구로 볼 수 있다. 첫번째는 방탕하거나 술 취하지 말것을 명령하는데 이는 당시의 난잡한 파티 문화에 대한 경고이다. 결국 이 제약없는 난잡한 파티의 방탕함과 술취함은 필연적으로 음란함을 가져온다. 세번째는 다투거나 시기하지 말것을 명령하고 있는데 사회적인 죄를 보여주는 것으로 당시의 귀족들이 원로원에서 시기하며 투쟁하는 것을 떠오르게 한다. 당시 교회안에도 이러한 분쟁이 큰 문져였던 것으로 보인다.
- Since we are soldiers in the midst of war (cf. 2 Tim 2:3–4), we must behave decently, as in the daytime. Decently*literally means “of good appearance,” but the idea of external looks was not really part of the meaning (so Dunn 1988b); it referred to “proper” or “appropriate” behavior (cf. 1 Cor 14:40, “everything should be done in a fitting and orderly way”). Using the imagery of “walking” (behave),Paul is saying that Christians should live such exemplary lives that when people observe them, their conduct is beyond reproach. As in the daytimehas the same already-not yet tension we have observed often in Romans (e.g., 8:18, 19, 28; 11:26–27; 12:19). Christians walk in the present day in light of the final Day when we meet the Lord. In the present we experience all the blessings of being the children of the new covenant (cf. Eph 1:3), but we also are responsible to live accordingly. Consequently, Paul turns to a vice list of things we are to put aside,giving them in three pairs (the first two pairs could be labeled “sins of the night”).
- 1. Not in orgies and drunkenness.These could be combined into a single vice, “drunken carousing” (Barrett 1957; Cranfield 1979; Dunn 1988b) but should probably be separated because of the listing in pairs. Still, they do go together to describe the wild parties and binge drinking so characteristic of unbelievers (every bit as prevalent today as in Roman times!). The use of plural nouns refers to the repeated nature of the sins. The wild parties of the emperors exemplify the excess that Paul had in mind.
- 2. Not in sexual immorality and debauchery.From the uninhibited parties, Paul turns to the sexual sins that are part of them. The first term describes the sexual sin itself and the second the lifestyle that results. The sins in the first two pairs obviously go together. Nothing stimulates sexual excess so much as drinking and wild parties.
- 3. Not in dissension and jealousy.We turn from the party life to social sins, with the two terms denoting the envy that characterizes the world and the quarreling that results. There was no better example of this than the political infighting that characterized Rome itself, with the jealousy and strife between patrician families. At the same time, this is as big a problem in the church as it is in society.
- *13:13Cranfield (1979:686) notes four possible understandings of as in the daytime:(1) time of respectable conduct in contrast to the debaucheries of the night; (2) an eschatological meaning connoting the coming age, thus “as if in the day (that is coming)”; (3) an inaugurated sense, with the coming day thought of as already here; or (4) daytimeas a metaphor for the regeneration and enlightened state of the Christian. Cranfield doubts (1) and (4) because daywould have a different thrust from that in verse 12; he prefers the third interpretation as more forceful and in keeping with Paul’s style. Several others (Dunn 1988b; Moo 1996; Käsemann 1980 probably) concur, seeing an already–not yet tension in the phrase.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 353–354.
14절) 오직 주 예수 그리스도로 옷입고 정욕을 위하여 육신의 일을 도모하지 말라.
옷을 입는다는 비유는 단순히 그리스도의 성품을 닮는 것을 의미하는 것 뿐만 아니라 그분과 함께 밀접한 개인적인 교제를 하며 살아가는 것을 의미한다. 새로운 삶, 그리스도로 옷 입었을 때도 여전히 육신의 정욕을 멀리하고 그 욕망을 충족시키는 것을 끊임없이 거절해야 한다.
새로운 옷을 입는 이 그림은 실제로 초대 교인들이 세례를 받고 나서 그들이 새로운 존재로 거듭났다라는 것을 보여주기 위해서 새로운 의복을 입었다.
- See also Gal 3:27. Paul often uses the imagery of putting on clothes to urge believers to adopt the new way of life in Christ (v. 12; Eph 4:24; 6:11, 14; Col 3:10, 12; 1 Thess 5:8). The imagery may come from the early Christian baptism ritual in which new converts would put on a new set of clothes to symbolize their transition to a new existence.
- v. verse in the chapter being commented on
- 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), 2317.
12절에서 빛의 갑옷을 입으라고 했다면 14절에서는 좀더 나아가서 예수 그리스도로 옷 입을 것을 명령하고 있다. 성경은 예수님께서 본인 스스로 “나는 세상의 빛이다”라고 증언하신다. 우리가 세례를 받음을 통해서 그리스도로 옷입는 것이라고 성경은 가르친다.(갈 3:27, 롬 6:3) 하지만 중요한 것은 이것이 단번에 이루어지는 일이 아니라 지속적으로 이어지고, 일어나는 과정이라는 것이다. 우리가 그리스도를 믿음으로 하나님의 자녀로, 가족으로 초청받았을때 옛 자아를 벗어버리고 새로운 옷을 입는 것이다. 우리는 그리스도를 닮는 삶을 시작하게 되고 또한 그분을우리의 삶의 구주로 모시게 된다. 본문에서 말하는 어둠의 일이 바로 육체의 소욕을 말한다. 육체와 성령의 싸움을 앞선 8장에서강조해서 다루었다. 오직 그리스도안의 성령의 능력만이 악한 경향성들을 이길 수 있다. 그렇기에 유리의 육체의 소욕을 만족시키기 위한 삶, 경향들이 늘어갈 수록 죄의 파괴적인 힘에 노출되는 것임을 기억해야 한다. 본문은 어거스틴의 회심의 구절이다. 어거스틴은 자신의 성적인 죄를 이길 힘이 자신에게 없음을 인식하고 좌절하고 있었는데 순간 어느 소년의 음성을 듣는다. 그 음성은 “들어서 읽으라”라는 말이었고 그래서 그가 펴서 읽은 구절이 바로 본문 13:14절이었다. 본문을 통해 그는 죄와 구원의 실상을 깨닫고 회심을 경험하게 된다.
- In conclusion, Paul returns to the image of clothe yourselvesfrom verse 12, but now those new clothes are not the armor of lightbut the Lord Jesus Christhimself. In a sense then the lightis Christ (Jn 8:12, “I am the light of the world”). There is probably a picture of baptism in this as in Galatians 3:27, “all of you who were baptized into Christ have clothed yourselves with Christ,” but this includes conversion as a whole (Rom 6:3, those “who were baptized into Christ Jesus were baptized into his death”) and goes beyond that into the spiritual life that results. The command here centers on the present and connotes the process of becoming like Christ (Eph 4:13, “the whole measure of the fullness of Christ”). It is not a once-for-all event (contra Lenski 1945, who misreads the aorist tense here) but a process of becoming (a global aorist). After we have been brought into God’s family and put off the old self and put on the new (see on v. 12 above), we begin a lifetime of becoming more like Christ as well as of making him the Lordof our life. The negative side of this is that we do not think about how to gratify the desires of the sinful nature(literally “flesh”). This sums up the problem of sin discussed throughout verses 11–13, for all the vices of darkness could be labeled “the desires of the flesh.” The war between the flesh and the Spirit dominated chapter 8 (eleven times) and is at the heart of the victorious Christian life. Only in Christ through the power of the Spirit can we conquer our sinful tendencies. So we must thinkcarefully of the dangers when we gratifythe flesh and consider carefully how to overcome this destructive power. Morris (1988:474) tells how this passage led to the conversion of Augustine. Discouraged by his inability to overcome sexual sin, he one day heard a child at play call out, “Take up and read.” Picking up a copy of Romans, his eye fell on this passage. God convicted him of the reality both of his sin and of salvation, and he was converted.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 354–355.
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