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9 You, however, are not in the flesh but in the Spirit, if in fact xthe Spirit of God dwells in you. yAnyone who does not have zthe Spirit of Christ does not belong to him. 10 But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. 11 If the Spirit of ahim who raised Jesus from the dead dwells in you, he who raised Christ Jesus4from the dead will also give life to your mortal bodies bthrough his Spirit who dwells in you.
xver. 11; 1 Cor. 3:16; 6:19; 2 Cor. 6:16; 2 Tim. 1:14
yJude 19; [John 14:17]
zSee Acts 16:7
aSee Acts 2:24
4Some manuscripts lack Jesus
b[2 Cor. 3:6]
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 8:9–11.
신약에서 삼위일체에 대한 언급은 없다. 하지만 본문에서하나님의 영과 그리스도의 영을 교차해서 사용하고 있다.
- Paul switches quickly from “the Spirit of God lives in you” (v. 9) to “the Spirit of Christ” (v. 9) to “Christ is in you” (v. 10) to “the Spirit … is living in you” (v. 11). The NT does not explicitly teach the doctrine of the Trinity (that God is one God existing in three Persons), but passages such as this clearly imply it.
- 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), 2306.
9절) 만일 하나님의 영이 너희 가운데 거하시면 너희가 육신에 있지 않고 영에 있는 것이다. 그러므로 누구든지 그리스도의 영이 없으면 그에게 속한 것이 아니다.
본절은 하나님의 영과 그리스도의 영을 교차해서 사용한다. 우리 속에 그분의 영이 내주하시느냐를 묻고 있다. 앞서 8절에서 육신에 있는 자들은 하나님을 기쁘시게 할 수 없다라고 했다. 그렇기에 하나님의 영에 거하는 자는 하나님의 영의 통제를 받게 되는 것이고 그렇기에 하나님을 기쁘시게 하는 삶을 살게 된다. 반면에 불신자는 결코 하나님을 기쁘시게 할수 없다. 왜냐하면 그들은 죄와 사망의 영향력 속에 살기 때문이다.
- Unbelievers can never please God, for they belong to the realm of sin and death. Believers belong to the realm of the Spirit, so they have life and peace (v. 6). The criterion for being a true believer is clearly stated: if the Spirit of God lives in you.The ifform does not mean Paul is uncertain about their condition. He considers this a factual description—they know Christ and therefore have the Spirit living in them (note the contrast with 7:18, 20, where sin “lives in” a person). In successive clauses they are in the Spirit and the Spirit lives in them. This is an important doctrine. When people come to faith in Christ, they are immediately indwelt by the Holy Spirit. In fact, as will be seen in verse 16, this is the basis of the believer’s assurance. When we have the Holy Spirit and feel his presence, we are truly the children of God. Jesus himself promised the disciples in John 14:17 that “you know [the Holy Spirit], for he lives with you and will be in you.” To make his point more emphatic, Paul then says the opposite: those who do not have the Spirit of Christdo not belong to Christ.Notice that in the first half of the verse he is the Spirit of Godand in the second half the Spirit of Christ.There is a hint of Trinitarian doctrine here, as the Spirit is sent both by God the Father and by God the Son.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 200.
10-11절) 그러나 만약 그리스도가 너희 안에 거하시면 그 몸은 죄로 인해서 죽었을찌라도 그 영은 의로 말미암아 살아 있는 것이다. 만약 예수를 죽은 자 가운데서 살리신 영이 너희 가운데 거하시면 예수 그리스도를 죽음에서 살리신 그 분이 또한 너희의 죽을 몸을 너희 안에 거하시는 그의 영을 통해서 살리실 것이다.
내주하시는 그리스도의 현존은 신자들의 생명을 보장한다. 신자들의 육체가 죽음에 속할지라도 그들의 영은 이제 삶을 즐기고 있다. 사망은 죄의 결과로 다가온고 생명은 칭의의 보상이다. 사망은 하나님의 부재이고 생명은 바로 그분 앞에 서있는 것이다. 성령이 한 사람의 삶에 내주하느냐 그렇지 않느냐는 진정 삶과 죽음의 문제이다.
- The presence of the indwelling Christ is the believer’s guarantee of life.142Although believers’ physical bodies are subject to death, their spirits are even now “enjoying life” (Williams).143Death comes as a consequence of sin; life is the reward of justification. Death is the absence of God; life is a right standing before him. Whether or not a person is indwelt by the Spirit is truly a life-and-death matter.
- Throughout his writings Paul drew a close connection between the resurrection of Christ and that of his followers. To the Corinthians the apostle wrote, “The one who raised the Lord Jesus from the dead will also raise us with Jesus” (2 Cor 4:14; cf. 1 Cor 6:14; 1 Thess 4:14). In Rom 8:11 the Spirit (who lives in the believer) is the means by which God gives life.144The prerequisite for resurrection is the presence of the indwelling Spirit. Since that is the case in the life of the believers (and the construction in Greek indicates that it is145), then God, who raised Jesus from the dead, will give life to their mortal bodies.146Not only has p 180 the spirit of the Christian been made alive (v. 10), but in time the body (now under the curse of death) will be resurrected as well. The indwelling Spirit is the guarantee of the believer’s future resurrection.147
- 142In v. 9 it was the “Spirit of God” who was said to live in the believer; now in v. 10 it is “Christ.” Moo writes that “the indwelling Spirit and the indwelling Christ are distinguishable but inseparable” (Romans 1–8, 523). For verses emphasizing the indwelling Christ, see John 14:23; Gal 2:20; Eph 3:17.
- Williams C. B. Williams, The New Testament
- 143Many recent commentaries hold that πνεῦμα in v. 10 refers to the Holy Spirit (the NIV’s “your spirit” translates τὸ πνεῦμα). Were Paul talking of the human spirit he would have said that it “is alive,” not that it “is life.” Fitzmyer comments that Paul was playing on the two meanings of πνεῦμα: “Without the Spirit, the source of Christian vitality, the human “body” is like a corpse because of the influence of sin … but in union with Christ the human “spirit” lives (Romans, 491).
- 144Following the UBS preferred reading of διά with the genitive rather than the variant in which διά is followed by the accusative. In the latter case the text would be saying that the presence of the Spirit in one’s life provides a reason for the resurrection rather than that the Spirit will be the agent in resurrection.
- 145εἰ plus the indicative (οἰκεῖ) is a simple condition, which assumes the reality of the premise for the sake of the argument.
- 146Calvin holds that Paul was not here speaking of the last resurrection “but of the continual operation of the Spirit, by which He gradually mortifies the remains of the flesh and renews in us the heavenly life” (Romans and Thessalonians, 166).
- 147Denney notes that “this is one of the passages in which the presuppositions of the Trinitarian conception of God come out most clearly” (“Romans,” 647).
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 179–180.
10절에서 바울은 신자들안에 거하시는 그 영에서 신자들안에 거하시는 그리스도로 초점을 옮겨간다. 그리스도의 희생적인 대속이 그 영의 사역을 위한 기초를 제공한다. 그래서 초점이 그리스도의 사역으로 돌아간 것이다. 그리스도가 내주하실때 두가지 일이 일어난다. 첫째로 죄 때문에 너희들의 몸이 죽는다. 그러나 이것은 죄에 대한 죽음이 아니라 죄로 인한 죽음이다. 그래서 우리는 여전히 죄인으로서 육체의 죽음에 직면한다는 사실을 언급해야 한다. 둘째로 영은 의로 말미암아 살아 있는 것이다. 본문에서 성령과 육신의 몸을 대조한다. 여전히 사망이 우리의 죽을 육체를 지배하지만 우리 안에 새로운 힘이 내주하는데 하나님 안에서 우리에게 새로운 생명을 주시는 그 성령이 우리와 함께 하신다.
- In verse 10 Paul shifts from the Spirit in the believer to Christ in the believer (v. 10)*. The sacrificial atonement of Christ provided the basis for the work of the Spirit, so the focus shifts back to Christ’s work. When Christ dwells within, two things happen. First, your body is dead because of sin.This could mean that the Christian has died to sin, as in 6:2–11. However, this is not death tosin (as in 6:2, 11) but death because ofsin, so it must refer to the fact that as sinners we still must face the death of the (physical) body(cf. 5:12). This is proven by the emphasis on the resurrection of mortal bodiesin verse 11. The body faces death, but that will lead to resurrection. While sin has been nullified on the cross and we have victory over sin in Christ and the Spirit, we still struggle against sin (7:14–25) and face the terrible consequences of sin, physical death. In this sense it may be best to translate this clause, “although your body is dead because of sin” (so Cranfield 1975; Moo 1996; Schreiner 1998). The rest of the verse is difficult to interpret but should probably read, “yet the Spirit produces life because of righteousness.” Thus the contrast is between the Holy Spirit and our physical bodies. While death still controls our mortal bodies, there dwells within us a new power, the Holy Spirit who represents the new life in God that is ours. As above, lifemust be understood via inaugurated eschatology, that is, the presence of God’s life in us now and the guarantee of eternal life to come. Schreiner (1998:415), as in 8:2, sees Ezekiel 37 behind this teaching, stating that Paul saw the valley of dry bones fulfilled in the promise of resurrection life through the Spirit. The basis of this is righteousness,certainly to be seen as forensic here, that is, the justification (see on 3:21, 24) of the believer, producing righteousness. So while our bodies will die, the Spirit is the presence of God’s life in us and gives us the promise that death will lead to resurrection.
- *8:10There are three contrasting pairs here: flesh/spirit, dead/alive and sin/righteousness.Because of the connection with the human body in verse 10, many take pneumaas the human spirit (so Hodge 1950; Sanday and Headlam 1902; Wilckens 1980; Fitzmyer 1993b; Stott 1994; niv; nasb; jb; neb; nlt). However, the Holy Spirit is central in this section and is certainly the meaning of pneumain verses 9 and 11 surrounding this verse. Also, he is “the Spirit of life” in 8:2, and the human spirit is never called “life” in the New Testament. So it is best to see this also as the Holy Spirit (so Calvin 1979; Barrett 1957; Cranfield 1975; Bruce 1985; Dunn 1988a; Morris 1988; Moo 1996; Schreiner 1998; kjv; nrsv; reb).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 200–201.
10절에서는 몸과 영, 사망과 생명, 죄와 의가 대조된다.
우리는 본문안에서 삼단 논법을 발견한다.
첫번째 가정 : 성령이 우리 안에 거하신다.
두번째 가정 : 성령은 생명이시다.
결론 : 그러므로 생명이 우리안에 거한다.
11절에서는 성령이 예수를 죽은 자 가운데서 살리셨다라고 말한다. 그리고 그 영이 우리 가운데 거하실 것이다라고 말한다. 결론적으로 그 영이 우리를 죽을 몸에서 살리실 것이다.
- Paul’s point is that death will be overcome by final resurrection. However, that is not just a future hope but a present reality made possible by the Spirit “making its home” (so Moo 1996:493) in us. We have a mortal bodynow that is subject to death, but awaiting us is a “glorified body” (1 Cor 15:40–44) that will be ours for eternity. Augustine speaks of the “four states” of the believer (natural, legal, evangelical and glorified) and sees the fourth here: “This state is not attained in this life. It belongs to the hope by which we await the redemption of our body, when this corruptible matter will put on incorruption and immortality. Then there will be perfect peace, because the soul will no longer be troubled by the body, which will be revived and transformed into a heavenly substance” (Bray 1998:213).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 202.
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