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5 For uif we have been united with him in va death like his, we shall certainly be united with him in a resurrection like his. 6 We know that wour old self1 xwas crucified with him in order that ythe body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For zone who has died ahas been set free2 from sin. 8 Now bif we have died with Christ, we believe that we will also live with him.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Ro 6:5–8.
그리스도의 죽음과 부활은 구원 역사에 있어서 단일한 사건으로 우리의 옛 자아의 죽음을 나타낼 뿐만 아니라 새로운 시대의 도래를 나타낸다.
5절) 우리가 세례를 통해서 그분과 함께 죽음으로 연합하였으면 그의 부활과 함께 연합한 자가 될 것이다.
주님은 죽음을 이기시고 승리하셨기에 우리가 죄의 멍에로부터 자유케 된 것이다.
그리스도안에서의 새로운 삶은 마치 그리스도의 부활이 그분의 십자가의 죽음을 따른 것처럼 죄에 대한 죽음을 따른다.
- New life in Christ follows death to sin as certainly as Christ’s resurrection followed his crucifixion.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 150.
그리스도와의 죽음과 부활의 연합은 본절의 매우 중요한 주제이다. 본문에서 죽으심과 같은 모양으로 연합하다라는 의미는 본질이 아니라 모양을 의미하는데 '카피'라는 의미이다. 우리는 그분의 죽음을 실제로 경험하지는 않는다. 우리의 죽음은 영적인 죽음을 의미한다. 우리가 경험하는 죽음은 바로 세례이다. 그 방식은 우리가 그의 죽음에 참여하고 죄의 시대와 우리의 낡은 삶의 방식에 대해서 죽는 것입니다. 우리는 그의 죽음과 연합했습니다. 만약 이것이 사실이라면 우리는 반드시 그의 부활과 함께 연합하게 될 것입니다. 여기서 중요한 문제는 언제 그 부활에 참여하게 되느냐 입니다. 이것이 임박한 미래, 즉 4절에서 말한 것처럼 새로운 삶의 경험의 실제를 말하는 것인지 먼 미래를 말하는 것인지가 중요합니다. 사실상 이것은 이 둘중의 하나가 아닙니다. 우리가 그리스도안에서 새로운 삶을 향한 현재의 부활(4절)이 그리스도와 함께 하는 우리의 마지막 부활의 기대를 의미하는 취임식으로 보는 것이 가장 좋은 방식입니다. 이는 이 시대에 세속적인 삶을 살아가는 교회의 성도들에게 매우 중요한 메시지 입니다. 우리의 세속적인 이 시대에 기독교의 진정한 의미가 많이 퇴색되어 있습니다. 우리는 더이상 이 세속적인 시대에 속해 있지 않으며 그리스도안에서 우리가 이러한 것들에 대해서 죽었고 우리가 기뻐해야하는 새로운 완전한 존재를 가지고 있음을 이해해야 합니다.
-The theme of union with Christ’s death and resurrection is summed up in verse 5. Paul says that if (Greek ei, assuming the reality of the condition) we are united with Christ in his death, then of course we will be united with him in his resurrection. But there are several difficulties: first is the meaning of “united in the likeness of his death” (the literal translation), in particular “likeness.” It can mean a “copy” of a thing or the “form” (not identity but likeness) of it. In Romans (1:23 [idols in the likeness of mortal man etc.]; 5:14 [sin in the likeness of Adam]; 8:3 [Christ sent in the likeness of sinful people]) it means form rather than copy, and that is probably the meaning here as well. We have not experienced his death but have died like he did; ours is a spiritual death. While some (Barrett 1957; Fitzmyer 1993b) believe that the form was baptism, Paul has left the analogy of baptism and is now concluding his argument. The form is our participation in his death and the resultant death to the age of sin and our old way of life. We have been united with his death. If that is true, then we will certainly also be united with him in his resurrection. The major issue here is the meaning of will … be. Does it refer to the immediate future, the present experience of newness of life in verse 4 (Godet 1969; Murray 1968; Fitzmyer 1993b; Cranfield 1975), or to the distant future, the final resurrection with Christ (most others). In reality, this is not an either-or. It is best to take this in an inaugurated sense, where our present resurrection to a new life in Christ (v. 4) is an anticipation of our final resurrection with him (vv. 8–10). This is a message desperately needed today, when studies are showing that the majority of members in our churches are far more secular than they are godly. Our perspective on the true meaning of Christianity has been jaded by our secular age. We no longer belong to it and must understand that in Christ we have died to these things and have a whole new existence that we need to be celebrating.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 152–153.
6절) 우리의 옛 사람(아담으로 대표되는)이 예수와 함께 십자가에 못박힌 이유는 바로 죄의 몸이 죽어 죄의 종노릇하지 않기 위해서 이다. 바로 십자가의 죽음, 세례는 이 죄에 대한 죽음을 의미한다. 왜냐하면 죽어야만 죄의 멍에로부터 자유로와질 수 있기 때문이다.
본문에서 옛사람은 아담을 떠오르게 한다. 옛 사람은 죄와 죽음의 지배를 받는 인간의 자연적 상태를 말한다.
- The “old man” is a way of describing humans in their natural state, represented by Adam, the “old man,” and therefore dominated by sin and death. See also Eph 4:22; Col 3:9. was crucified with him. As God deems all people to be “in Adam” (prior to conversion), so he deems believers to be “in Christ.” In our relationship to him, we participate in his death, burial, and resurrection and all the benefits those central redemptive events secured. See also Gal 2:20. body ruled by sin. Humans in their preregenerate state, dominated by sin’s power. might be done away with. Not destroyed but “rendered powerless” (see NIV text note); the old self no longer dictates how a believer lives.
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), 2302.
7절) 왜냐하면 죽은 자가 죄로부터 의롭다 하심을 얻었기 때문이다.(벧전 4:1)
Romans 6:7 (NIV) 7 because anyone who has died has been set free from sin.
Romans 6:7 (ESV) 7 For one who has died has been set free from sin.
영어 본문에서는 죄로부터 자유케되다라고 번역된 단어는 '디카이오'로 의롭게되다라는 의미를 가지고 있다.
믿는자들은 그리스도와의 연합을 통해서 그분과 함께 십자가에 죽은 자들로 정의한다. 그 죽음은 신자의 영적 삶에 명백한 목적을 가지고 있었다. 우리는 죄의 본성이 그 힘을 벗어날 수 있도록 십자가에 달렸다. 본문의 '카타르게오'라는 단어는 마치 죽은 것과 같이 절대 무능력하고 움직임이 없는 상태로 축소되는 것을 의미한다. 죽음은 죄의 요구를 충족시킨다. 그러나 죽음이 바로 부활의 길을 열었다. 부활은 죽음의 통제 너머에 위치한다. 그것은 죽음을 이긴 승리자이다. 옛 자아가 힘을 잃게 되면 더이상 사람들은 죄의 속받을 받지 않아도 된다. 그리스도 안에서 우리는 자유케 된다.(의롭다 칭함을 받게 된다.) 죄가 스스로 죽음을 가져오는 것에 지쳐버렸기 때문에 바로 그 시점부터 새로운 삶을 극복하는 것은 무의미하다.(부활로 말미암아 사망이 더이상 우리를 주장하지 못하기에 우리는 이제 새로운 삶을 누릴 수 있게 된 것이다.)
- Believers, by definition, are those who by their union with Christ died with him on the cross. That death had a definite purpose in the spiritual life history of the believer. We were crucified in order that our sinful nature19 might be stripped of its power. “Might be done away with” translates a form of the Greek verb katargeō, which speaks of being “reduced to a condition of absolute impotence and inaction, as if it were dead.”20 Death fulfills the demands of sin.21 But death opens the way for resurrection. Resurrection lies beyond the control of death. It is the victor over death. With the old self rendered powerless, it is no longer necessary for a person to continue in bondage to sin. In Christ we are set free. Since sin exhausted itself in bringing about death, from that point forward it is powerless to overcome new life.22
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 151.
- The purpose (hina, “in order that”) of the crucifixion of the old self is that the body of sin might be rendered powerless (see niv note; better than “do away with” in the text). When the old self is crucified with Christ, sin loses its power over us. The body of sin does not mean the physical body (contra Murray 1968; Gundry 1987:30–31; Morris 1988); rather this phrase refers to the whole person (a common use of the term) as dominated by sin. While the verb can mean that the sinful nature has been “annihilated” or “destroyed” (so Murray 1968; Schreiner 1998), it more likely means “rendered ineffective” (Fitzmyer 1993b; Moo 1996). As in verse 2 sin has lost its power over the believer; it has been nullified as a force. Yet again one must ask how Christians so readily fall into sin. The answer again has to be the flesh. While sin has lost its ability to overpower, it has not lost its ability to deceive. This is the true teaching about Satan in the New Testament. He does not overpower but lives entirely by deception (see Rev 12:9; 20:3, 8, 10). While he is the “god of this age” (2 Cor 4:4), he is the god only of the people of this age, not of the believer. Yet he is still “a roaring lion looking for someone to devour” and can only be defeated by disciplined dependence on God (1 Pet 5:8–9).
The second purpose is that we should no longer be slaves to sin. Those in Adam are further defined as slaves to sin. They are in chains to the passions described in 1:18–32. This power over us ends when we are crucified and buried with Christ, thereby liberated and beginning a new life in him. This is true (v. 7) because anyone who has died has been freed from sin. This is the same verb that means “justified” in 3:20, 24 and so could mean that the one who dies in Christ is “acquitted” from sin (so Cranfield 1975; Fitzmyer 1993b; Stott 1994), but it could also mean more simply that dying in Christ has freed us from the power of sin (so Calvin 1979; Bruce 1985; Moo 1996). While the latter is more likely, it is probably also true that we should not see the meaning as exclusively one or the other. The justification of believers frees them from the enslavement of sin (so Barrett 1957; Schreiner 1998).
After developing the significance of dying with Christ (vv. 6–7) Paul develops further the significance of living with him (vv. 8–10). The if clause virtually means since we died with Christ and assumes the reality of the experience of the believer described in verses 6–7. On that basis, then, we believe that we will also live with him. The future tense here has the same difficulties as will be united in verse 5. Does this describe our present life with him or the final resurrection life in eternity? There are likely both similarity and development in the two verses. Both refer to the inauguration of newness of life (v. 4) in Christ now as a harbinger of the final resurrection life to come, and yet verses 4–5 relate more to the present experience and verse 8 to the future reality.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 154–155.
8절) 만일 우리가 지금 그리스도와 함께 죽는다면 우리는 그분과 함께 살게 될 것을 믿는다.
- The reference may be to the spiritual life we now enjoy in and with Christ (v. 11; Eph 2:5–6; Col 2:13) or to the future physical resurrection (2 Cor 4:14; Phil 3:21; 1 Thess 4:17; 2 Tim 2:11).
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), 2302.
본문에서 죽음은 새로운 삶을 향한 관문으로 표현된다. 우리는 그리스도와 함께 죽어야만 그분과 함께 살아날 수 있다. 죽어야만 살 수 있고, 죽어야만 들어갈 수 있는 나라가 있다는 것이다. 우리는 신앙의 삶가운데 죄에 대한 죽음을 경험했는가?
- Paul stressed certain truths basic to an understanding of what it means to be united with Christ and living the new life of the Spirit. So in v. 8 he again stated the basic proposition that those who have died with Christ will also live p 152 with him. This is not a promise of life after death with Christ in heaven but of a life to be lived out here and now.23 Death, far from being simply a negative concept, is in fact the gateway to life. Elsewhere Paul paradoxically stated, “I have been crucified with Christ … but … I live by faith” (Gal 2:20). Put simply, to live one must die.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 151–152.
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