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aI am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— 2 that I have great sorrow and unceasing anguish in my heart. 3 For bI could wish that I myself were caccursed and cut off from Christ for the sake of my brothers,1my kinsmen daccording to the flesh. 4 They are eIsraelites, and to them belong fthe adoption, gthe glory, hthe covenants, ithe giving of the law, jthe worship, and kthe promises. 5 To them belong lthe patriarchs, and from their race, according to the flesh, is the Christ, mwho is God over all, nblessed forever. Amen.
a2 Cor. 11:10; 1 Tim. 2:7; [2 Cor. 12:19; Gal. 1:20]; See ch. 1:9
b[Ex. 32:32]
c1 Cor. 12:3; 16:22; Gal. 1:8, 9
1Or brothers and sisters
d[ch. 11:14]
e[ver. 6; ch. 2:28, 29; Gal. 6:16]
f[Ex. 4:22]; See ch. 8:15
gEx. 40:34; 1 Sam. 4:21; 1 Kgs. 8:11
hGen. 17:2; Deut. 29:14; Gal. 4:24; Eph. 2:12
iDeut. 4:14; [Ps. 147:19]
jHeb. 9:1 (Gk.); [ch. 12:1]
k[Eph. 2:12]; See John 4:22; Acts 13:32
lch. 11:28
m[Eph. 4:6; Col. 1:16–19]
nch. 1:25; John 1:1; 2 Cor. 11:31; Heb. 1:8
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 9:1–5.
이제 9-11장은 이스라엘과 이방인에 대한 하나님의 의를 보여준다. 바울은 9-11장을 통해서 하나님의 약속이 도덕적인 이스라엘을 성취할 수 있는지를 묻고 있다. 만약 유대인들에 대한 하나님의 약속들이 여전히 성취되지 않은채로 남아있다면 어떻게 이방인 그리스도인들이 8장에서 약속된 내용이 성취될 것을 확신할 수 있는가라고 묻는다. 바울은 이에 대해서 하나님께서는 신실하셔서 이스라엘에 대한 약속을 지키시고 당신의 백성을 궁극적으로 구원하실 것이라고 대답한다.
- God’s Righteousness to Israel and to the Gentiles.Paul has made it clear that God’s saving promises have been fulfilled for the Gentiles. Indeed, the church of Jesus Christ now enjoys the spiritual blessings promised to Israel: the gift of the Spirit (8:9); adoption as God’s children (8:14–17); future glory (8:17, 30); election (8:33); and the promise of never being severed from God’s love (8:35–39). Paul now asks in chs. 9–11 whether the promises God made to ethnic Israel will be fulfilled. If his promises to the Jews remain unfulfilled, how can Gentile Christians be sure that he will fulfill the great promises that conclude ch. 8? Paul answers that God is faithful to his saving promises to Israel (9:6) and that he will ultimately save his people (11:26).
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2172.
바울은 유대인들을 향한 자신의 관심을 표현하면서 그 발언의 진실성을 위해서 3가지 표현을 한다. 이는 짝을 이룬 표현으로
참말을 하고 / 거짓말을 안한다
그리스도 안에서 / 성령 안에서
큰 근심 / 그치지 않는 고통
1-3절) 바울은 자신의 진실성을 다양한 형태로 강조하면서 자신의 마음속에 근심과 고통이 있다고 증언한다. 그것은 나의 형제와 골육을 대신해서 자신이 저주를 받겠다는 것이다. 이는 출 32:32에서 모세가 이스라엘 백성이 금 송아지를 섬겼을때 하나님께서 심판하시는 순간 하나님의 책에서 자신의 이름을 지워달라는 호소를 기억나게 한다. 이는 자신의 친족, 유대인들이 구원을 받지 못할 것에 대한 걱정을 담고 있는 전도자의 마음이다.
- He goes to unprecedented lengths in verse 1 to establish the veracity of his concern for his Jewish kindred, making three statements about this truthfulness. Three doublets (speak the truth/am not lying; in Christ/in the Holy Spirit; great sorrow/unceasing anguish)control verses 1–2. The first emphasizes his trustworthiness—I speak the truth in Christ … I am not lying(compare 2 Cor 11:31; Gal 1:20). Paul adds the atmosphere of an oath to the truthfulness of his claim. By anchoring his claim in the in Christtheme (see on 8:39), Paul emphasizes that his feelings are anchored in his union with Christ. In a sense Christ is the first witness to the truthfulness of his concern for Israel. The other two are his conscience and the Holy Spirit. Paul’s conscience, that inner awareness of right and wrong (see on 2:15), provides a valid testimony not because it is infallible but because it comes in the Holy Spirit,or better “by the Holy Spirit.” The Spirit is the means by which Paul’s conscience witnesses rightly to his feelings, not just that they are rightly his but also that they are right. Note that the whole is framed by in Christand in the Spirit.Paul wants his readers to understand that he is not speaking on his own but is controlled by both Christ and the Holy Spirit in his feelings for the Jewish people.
- The focus of this solemn affirmation is Paul’s lament over his people, Israel (vv. 2–3). The third doublet heightens this deep-seated grief: I have great sorrow and unceasing anguish in my heart.This statement is in keeping with the prophets, particularly Jeremiah, who was called the “weeping prophet” for his tears over apostate Israel (see Jer 4:19; 6:24; 9:10 and so on). As several bring out (Dunn 1988b; Fitzmyer 1993b) Paul may be alluding to Isaiah 35:10 and 51:11, the only two Old Testament places where sorrowand anguish(sighing) are combined. If so, it will anticipate 11:25–32, for those passages celebrate the time when the remnant will return and all sorrow will cease. However, that is certainly secondary here at best, for Paul is describing his personal grief over Israel’s current state. Indeed, Paul could wish that I myself were cursed and cut off from Christ for the sake of my brothers.There has been some discussion about whether this was a prayer, not just a wish, and whether Paul thought the wish was attainable (see the lengthy coverage in Cranfield 1975:454–57, who translates “I would pray [if it were permissible]”). The word normally has a prayer connotation, and Paul is then saying he would ask God for this if it would bring Israel to Christ. The Greek is anathema, and in Galatians 1:8, 9 (also 1 Cor 12:3; 16:22) it is translated in the niv as “eternally condemned.” In the lxx the Greek phrase can refer positively to a gift dedicated to God (Judg 16:19; 2 Maccabees 2:13; Lk 21:5) or negatively to something intended for destruction (Lev 27:28; Deut 7:26; Zech 14:11). This latter is the obvious use here. So to be cursedhere has connotations of everlasting punishment. Even worse, Paul adds his willingness to be eternally separated literally “from the Messiah” (the definite article indicating Jesus’ messianic office). Paul cares so deeply for his people that he would be willing to take their curse upon him. It is likely that there is an allusion here to Exodus 32:32, where after the golden calf incident Moses pleaded with God, “But now, please forgive their sin—but if not, then blot me out of the book you have written.” Paul identified with Moses’ deep-seated concern for Israel.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 236–237.
4-5절) 본문에는 이스라엘의 위대한 특권을 6가지 설명한다. 이것은
양자됨-율법
영광-예배
언약들-약속들
3종류로 구분된다.
- In vv. 4–5 the great privileges of Israel are listed. The six blessings here can be divided into two parallel lists of three:
- Adoption Law
- Glory Worship
- Covenants Promises
- The Israelitesbecame God’s adopted people when God saved them from Egypt. Gloryhere probably refers to the glory of God in the tabernacle and temple. Israel received the covenantsin which the Lord promised to save them. God gave his people his lawat Mount Sinai, prescribed their worshipin the Mosaic law, and gave them his saving promises.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2172.
5절에서 두가지 특권을 추가하는데 그것은 그들에게는 위대한 믿음의 조상들이 있고 육신으로 그리스도가 그들에게서 나셨다는 것이다. 이처럼 유대인들은 부인할 수 없는, 무엇과도 비할 수 없는 놀라운 특권을 가지고 있었다. 그런데 문제는 그들이 모두 구원을 받게 되는 것은 아니라는 것이다.
바울이 그리스도의 복음의 빛안에서의 이스라엘의 역할을 이야기하는 이유는 그당시 유대인들은 복음에 반응하지 않는 반면 이방인들은 복음앞에 나아왔다. 이제 이방의 교회들을 보면서 구약의 하나님의 언약이 적용되는지를 고민하며 묻는 것이다. 구약을 통해서 하나님은 이스라엘에게 당신의 아들을 보내시고 당신의 백성을 영화롭게 하며 복주시겠다라고 약속하셨는데 그러면 그 약속이 이제 이방의 교회에는 어떻게 성취될 것인가라는 것이다. 유대인의 구원과 영광과 언약이 어떻게 이방인의 것이 되는가라는 것이다.
- It is just for this reason that Paul must talk about Israel’s role in light of the good news of Christ. For by his day it has become clear that most Jews have not responded to the good news. Again and again Paul preached to Jews, only to see minimal response. When he turned to the Gentiles, however, the response was much greater. So he now confronts a church that is largely Gentile. How does such a situation fit with God’s promises in the Old Testament? Did not he promise to send his Messiah to Israel, to glorify his people Israel, and to bless Israelin the kingdom that was coming? How can that promise be fulfilled in a church that is largely Gentile? God seems to have promised “A” and then done “B.” Can “B” then really be tied to “A” as the fulfillment of what was promised?
- These are the issues Paul is trying to answer in chapters 9–11 (he hinted at them in 3:1–8). He wants his readers to understand how, indeed, God’s work in the gospel of Christ is perfectly in accord with what he promised in the Old Testament. Jews, of course, needed this message. If they are to embrace the gospel, they must see how it is truly the fulfillment of the Old Testament. Jewish-Christians also need to be assured that their faith in Christ does not mean they have ceased to believe in the God of the Old Testament and of their Jewish heritage. But Gentile-Christians must also see a connection between Old and New Testaments in the plan of salvation. They must see that their own faith has its roots sunk deeply into Old Testament soil.
- Moreover, as Paul makes explicit in chapter 11 (vv. 13, 17–24, 25), there is a practical reason why the Gentiles need to take this message to heart. They have become the majority in the early Christian church—in Rome as elsewhere. They have a tendency to brag about their status and to look down on Jewish Christians. So Paul wants to undercut their arrogance by showing that their spiritual blessings are all the result of what God has done through his people Israel.
- Ultimately, then, Romans 9–11 is not about Israel—it is about God. The theme of the section is found in 9:6: “It is not as though God’s word had failed.” God, Paul argues, is consistent and utterly faithful to his promises. In order to prove this thesis, he makes three basic points about Israel in these chapters, relating to Israel’s past, present, and future. (1) God’s promises to Israel in the past are consistent with what he is now doing in saving only some Jews and Gentiles as well (9:6–29). In 9:30–10:21, Paul leaves the main path of his argument to analyze in more detail the surprising turn of events, as so many Jews have refused to believe in Jesus the Messiah while so many Gentiles do. (2) In 11:1–10, Paul turns to Israel’s present, showing that God is even now fulfilling his promise by saving many Jews. (3) The climax comes in the future (11:11–32), when “all Israel will be saved” (v. 26). Paul concludes the section with a hymn praising the marvelous plan of God (11:33–36).
- Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2000), 290–291.
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