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14 How then will they call on him in whom they have not believed? And how are they to believe in him uof whom they have never heard?3And how are they to hear vwithout someone preaching? 15 And how are they to preach unless they are sent? As it is written, w“How beautiful are the feet of those who preach the good news!”
uEph. 4:21; [John 9:36; 17:20]
3Or him whom they have never heard
v[Acts 8:31; Titus 1:3]
wCited from Isa. 52:7; [Nah. 1:15; Eph. 6:15]
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 10:14–15.
14-15절) 본문은 앞선 13절과 연결된다. 누구든지 주의 이름을 부르는 자는 구원을 얻게 된다. 그렇다면 그 구원을 얻기 위해서 그리스도의 이름을 어떻게 부를수 있는가가 바로 본문이 이야기하고 있는 바이다.
본문은 4개의 수사학적 질문과 그에 대한 답변 형식으로 전개된다.
- 예수님을 믿지 않는 이들이 어찌 그분을 부르겠는가?
- 듣지 못한 이들이 어찌 믿을수 있는가?
- 전파하는 자가 없이 어찌 듣겠는가?
- 보내심을 받지 않았다면 어찌 전파하겠는가?
이 복음을 듣고 믿고 그분을 부르는 이 과정이 논리적으로 연계되어 있음을 본문은 보여준다. 이를 순서대로 정리하면 다음과 같다.
하나님께서 보내시고-보내심을 받은 자가 복음을 전파하고-전파한 복음을 듣고-그 복음을 들은 자가 믿고-예수님을 믿는 자들이 그분을 부르고-그분의 이름을 부르는 자가 구원을 받게 되는 것이다.
바울이 이렇게 긴급하게 외치는 이유는 구원을 받기 위한 유일한 방법이 다로 복음을 듣고 믿는 것이기 때문이다. 구원이 오직 복음을 들음에서 오기 때문에 그 복음을 전하는 자들의 발은 아름답다.(사 52:7) 그 발걸음이 그들의 운명을 가르기 때문이다.
- How then …?With a series of rhetorical questions, Paul considers the chain of events necessary for a person to be saved. Verse 14 is linked to v. 13 with the word call. The logic of these verses is clear: (1) People will call on Jesus to save them only if they believe he can do so; (2) belief in Christ cannot exist without knowledge about him; (3) one hears about Christ only when someone proclaims the saving message; and (4) the message about Christ will not be proclaimed unless someone is sent by God to do so. That is why Paul was so urgent about spreading the gospel to the ends of the earth, for he believed that the only way to be saved was to hear and believe in the gospel (see note on 1:19–20). (Paul is not talking here about OT believers who looked forward to Christ, such as Abraham and David in ch. 4, nor is he talking about infants who die in infancy; see note on 2 Sam. 12:23). Since salvation comes only from hearing the gospel, the feetof those who bring the message about Christ are beautiful(Isa. 52:7), probably because the feet carry the messengers to their destinations.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2175.
- If everyone who calls upon the Lord will be saved, it is important that everyone have the opportunity to hear. Apart from hearing the message no one can believe. People do not believe in one of whom they have never heard.61Therefore it is necessary that a messenger be sent. Someone must come preaching the good news. Stott observes that “the essence of Paul’s argument is seen if we put his six verbs in the opposite order: Christ sends heralds; heralds preach; people hear; hearers believe; believers call; and those who call are saved.”62
- 61Some point out that the genitive οὗ with ἤκουσαν should be understood as “whom” rather than “about whom.” Morris comments, “The point is that Christ is present in the preachers; to hear them is to hear him” (Romans, 390). While it is true that the risen Christ is actively at work in and through the proclamation of the gospel (cf. Luke 10:16, “He who listens to you listens to me”), it is questionable that that is the point Paul was making here.
- 62Stott, Romans, 286.
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 211.
바울은 이후 16-21절에서 처음의 세 단계, 복음 전도자를 보내시고 복음을 선포하시고 그 메시지를 듣게 하셨음을 보여준다. 하지만 문제는 이스라엘이 믿는 것에 실패했다는 것이다.
- Paul suggests in vv. 16–21 that God has completed the first three of these steps for Israel: the problem, then, is their failure to believe.
- vv. verses 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), 2311.
본문에 전파하는 자는 preacher, herald라는 단어로 표시된다. 원어는 ‘케뤼쏘”라는 단어인데 선포하다, 외치다, 가르치다, 발표하다라는 의미를 지닌다. 이 단어에서 바로 ‘케리그마’ 선포된 말씀이라는 단어가 나왔다. 이 전파하는 자가 있기 위해서는 반드시 그를 보낸자가 있어야 한다. 전파하는 자의 메시지의 권위는 바로 보내신 분이 누구이신지, 그리고 그분이 맡기신 메시지가 무엇인지에 달려 있는 것이다. 이 구원을 위해서 하나님께서는 당신의 아들을 보내셨고(요 17:18, 20:21) 또한 당신의 제자들을 또한 부르셔서 그들을 보내신 것이다. 바로 예수님은 보내심을 받으신 분이시며 동시에 보내시는 분이시다. 우리도 또한 그분에게 보냄을 받은 자이면서 또다른 사람들을 세워야하는 역할을 맡은 자임을 기억해야 한다.
- Hearing is impossible unless there is someone preaching to them.The emphasis on the proclamation of the gospel in Paul is widespread. From the start he viewed preaching Christ as the heart of his commission (Gal 2:2; 1 Thess 2:9) and the mainstay of his apostolic ministry (1 Cor 1:23; 15:11–12; 2 Cor 1:19; 4:5; Col 1:23). For the sake of preaching he disciplined himself absolutely (1 Cor 9:27), so preaching the gospel is the core of all ministry (1 Tim 3:16; 2 Tim 4:2). Still, preaching is impossible unless they are sent.Without the calling and commissioning by God there is no power or validity in any ministry. A preacher is a “herald” (the meaning of the noun behind preach), and a herald has no authority without the sending agent. In fact, an apostleis really a “sent one” (the noun cognate of sent), an emphasis especially seen in John 17:18 and 20:21 (“as the Father has sent me, I am sending you”) in light of the number of passages in John on Jesus as the Sent One (5:23, 24, 36; 8:16, 18, 29, 42 among others). Combining this with 2 Timothy 2:2, there is a powerful passing of the baton from Jesus to the preacher to “reliable [people] who will also be qualified to teach others.” But the basis of it all is the authority of being sent as Christ’s herald. Finally, Paul anchors this process in a citation from Isaiah 52:7. This is a paraphrase of the original (more of the mt than the lxx), probably to emphasize the act of preaching rather than the proclamation of peace (important in 1:7; 2:10; 5:1; 8:6 but not the point here). The purpose is to demonstrate that both the sending and the preaching are in fulfillment of the prophetic mandate. How beautiful are the feet*shows that itinerant preaching of the gospel is the highest of callings. As Dunn brings out (1988b:622), Isaiah 52:7 was already understood as messianic in Jesus’ time (see 11QMelch 15–19), and that adds force to its use here. The mission of the gospel is in this sense a continuation of Jesus’ own ministry. The same must be said for the church today. While the proclaimed word is being de-emphasized of late, and many churches prefer to think of the pastor as a CEO of a business rather than the shepherd of a church, the biblical emphasis could not be more clear. Pastors are to feed their flocks (Jn 21:15–17) and will be judged by the quality of their handling the word of truth (2 Tim 2:15). Even more, all believers are to be repositories of God’s Truth and thereby dispensers of it.
- *10:15Some believe that beautifulshould be translated “timely” or “at the appropriate time,” thus lending an eschatological emphasis (so Käsemann 1980; Dunn 1988b; Fitzmyer 1993b; Moo 1996). However, while the Hebrew term can mean either “beautiful” or “timely,” it most likely means “beautiful” there (see Oswalt 1998:365), and since Paul is working with the Masoretic Text, that is the more likely use here as well (so Schreiner 1998). Moreover, the term means “beautiful” in its other New Testament uses (Mt 23:7; Acts 3:2, 10).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 275–276.
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