하나님나라를 꿈꾸며(Kingdom of God)

4 There is uone body and vone Spirit—just as you were called to the one whope that belongs to your call— 5 xone Lord, yone faith, zone baptism, 6 aone God and Father of all, bwho is over all and through all and in all.

u ch. 2:16

v See ch. 2:18

w ch. 1:18

x Zech. 14:9; See 1 Cor. 1:13; 8:6

y [ver. 13; Jude 3]

z See Gal. 3:27, 28

a 1 Cor. 12:5, 6

b Rom. 9:5

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 엡 4:4–6.

4-6절의 하나됨의 교리로서의 고백은 삼중적인 구조를 가진다. 4절에서는 몸, 성령, 소망으로 5절에서는 주, 믿음, 세례로 6절에서는 만유의 주이신 아버지 하나님께서 만유위에 계시고, 만유를 통일하시고, 만유 가운데 계심을 선포한다. 

고전 12:4-6절과 엡 4:4-6절을 비교해보자. 

(고전 12:4-6, 개정) 『[4] 은사는 여러 가지나 성령은 같고 [5] 직분은 여러 가지나 주는 같으며 [6] 또 사역은 여러 가지나 모든 것을 모든 사람 가운데서 이루시는 하나님은 같으니』

(엡 4:4-6, 개정) 『[4] 몸이 하나요 성령도 한 분이시니 이와 같이 너희가 부르심의 한 소망 안에서 부르심을 받았느니라 [5] 주도 한 분이시요 믿음도 하나요 세례도 하나요 [6] 하나님도 한 분이시니 곧 만유의 아버지시라 만유 위에 계시고 만유를 통일하시고 만유 가운데 계시도다』

고전 12장은 성령은 같고, 주는 같으며, 하나님은 같으니라고 표현한다. 

엡 4장은 성령도 한분이시요 주도 한분이시요 하나님도 한분이시니라고 표현한다. 

이 표현은 동방의 신조들이 강조하는 표현을 담고 있다. 현재 우리의 신앙고백은 “나는 전능하신 아버지 하나님을 믿사오며…”라고 표현하는데 니케아 신조(초대 동방의 신조를 형태를 따르는)에서는 “우리는 전능하신 아버지, 한 하나님을 믿으며… 한 주 예수 그리스도…..”라고 표현한다. 이후 확장된 판에서는 “한 거룩한 우주적 사도적 교회를 ….. 죄를 사해주시는 한 세례를 …”이라는 표현이 추가된다. 

This section has the nature of an early Christian credo, not unprecedented in the Pauline writings, but more elaborate than its predecessors. “To us,” says Paul in 1 Cor. 8:6, “there is one God, the Father, from whom are all things and for whom we exist; and one Lord, Jesus Christ, through whom are all things and through whom we exist.” This binary credo is followed, later in the same letter, by a triadic pattern of words, framing “the same Spirit … the same Lord … the same God” (1 Cor. 12:4–6). So also the wording of Eph. 4:4–6 is built up around “one Spirit … one Lord … one God.” Here we have the prototype of the Eastern creeds, with their emphatic repetition of the numeral “one”;11 thus, over against the old Roman creed,12 “I believe in God, the Father almighty …,” we have the creed of Nicaea (following the pattern of earlier Eastern creeds): “We believe in one God, the Father almighty … and in one Lord Jesus Christ …” (later expansions add “… one holy catholic and apostolic church … one baptism for the forgiveness of sins …”).13

11 See R. R. Williams, “Logic versus Experience in the Order of Credal Formulae,” NTS 1 (1954–55), 42–44.

12 If the Roman creed was not the ancestor of the Apostles’ Creed, as was argued (e.g.) by A. E. Burn (The Apostles’ Creed [London, 1914]), it was an earlier representative of the same Western tradition (see J. N. D. Kelly, Early Christian Creeds [London, 1950], pp. 404–34).

13 See J. N. D. Kelly, Early Christian Creeds, pp. 215–16, 297–98.

 F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 335.

4-6절에서 한(one)이라는 단어가 7개의 항목 앞에 위치한다. 몸, 성령, 소망, 주, 믿음, 세례, 하나님이 모두 하나이다. 이러한 고백은 그 항목에 대한 고유성과 연합의 근본적 가치를 표현하는 것이다. 세가지 모두는 복음이 오직 하나라는 사실을 표현하고 복음이 만들어내는 연합에 들어가고 있다는 사실을 표현한다. 기독교는 공유된 신앙이다. 별개 혹은 개별적인 신앙은 존재하지 않으며 다른 구원도 존재하지 않는다. 

Christians must maintain the unity of the Spirit because everything they hold of any significance they hold with other people. Seven items are preceded by the word “one,” and in each case the oneness expresses both the uniqueness of the item and its foundational value for unity. All seven express the reality that there is only one gospel and that to believe that gospel is to enter into the unity it creates. Christianity is a shared faith. No separate or merely individual faith exists, nor is there a different salvation.

 Klyne Snodgrass, Ephesians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1996), 198.

4절) 한 몸과 한 성령은 고전 12:13을 반향한다. 한 성령안에서 그리스도의 백성들은 한 성령으로 세례를 받았다. 그 성령은 그리스도와 연합된 몸에 생명을 주는 원리이다. 성령의 하나됨, 연합은 몸의 멤버들이 함께 조화롭게 전체의 안녕을 유지하게 합니다. 이는 고전 12:12-26절에서 그 지역교회(고린도교회)와 연관되어 가르쳐졌는데 여기에서 그 원리는 좀더 일반적으로 적용된다. 어디든지 그리스도의 백성들이 발견되는 곳마다 그의 몸이 있었고 그들은 개별적인 멤버가 되었다. 

(롬 9:24, 개정) 『이 그릇은 우리니 곧 유대인 중에서뿐 아니라 이방인 중에서도 부르신 자니라』

5절)

우리는 마땅히 한 주님을 따라야 한다. 여러명의 주인을 따를 때 혼란을 느끼게 된다. 세상에는 우리의 주인이 되고자 하는 많은 주체들이 있다. 저마다 목소리를 높이면서 나를 따르라고 한다. 하지만 우리 그리스도인들은 오직 한 주이신 예수님의 명령만을 따라야만 한다. 

한 믿음은 앞선 2:1-10절에 나타난 복음에 대한 설명을 떠오르게 한다. 하지만 여기서의 언급은 믿음의 행동이 아니다. 여기서 믿음은 믿음의 내용으로 믿는 것에 대한 환유적 표현이다. 이 말은 복음은 오직 하나라는 의미이다. 

본문속에서 직접적인 세례에 대한 언급은 없다.(하지만 4:22-24; 5:26에서 비슷한 내용은 언급한다.) 바울이 주로 강조하는 것은 유일한 세례는 성령에 의해서 그리스도를 통한 세례만이 존재한다는 것이다.(고전 1:13;12:13; 갈 3:17) 만약 사람들이 같은 주를 가진다면, 같은 복음을 믿는다면 그리고 그리스도를 통해 세례를 받는 같은 실제를 경험한다면 그들은 이러한 하나됨으로 살지 않겠는가? 

The second triad (v. 5) likewise refers to chapter 2. In Christ the whole building grows into a holy temple “in the Lord” (2:21)—the only occurrence of “Lord” by itself in chapters 1–3. While the world may know numerous “lords” (1 Cor. 8:5–6), Christians know only one, and this implies that the one Lord is not going to give contradictory commands to his followers.

“One faith” looks back to the explanation of the gospel in 2:1–10, but reference here is not to the act of believing. “Faith” is used here by metonymy for that which is believed, the content of the faith. The statement means there is only one gospel.

No other explicit reference to “baptism” occurs in the letter, although an allusion to it appears at 4:22–24 (perhaps also 5:26).17 Paul’s main emphasis here is that the only baptism that exists is baptism into Christ (or into his body) by the Spirit (cf. also 1 Cor. 1:13; 12:13; Gal. 3:27). If people have the same Lord, believe the same gospel, and have experienced the same reality of being baptized into Christ, should they not live out this unity?

17 Despite this, some scholars suggest Ephesians was originally a baptismal homily. See especially John C. Kirby, Ephesians: Baptism and Pentecost (Montreal: McGill Univ. Press, 1968), who suggests Ephesians is for the renewal of baptismal vows, probably in the context of observing Pentecost.

 Klyne Snodgrass, Ephesians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1996), 199.

왜 “한 믿음’, “한 세례”에 “한 주”가 붙어 있는지 이해하는 것은 어렵지 않다. 그분은 그의 백성의 믿음의 대상이다.(엡 3:12) 그리고 그들이 세례를 받은 것은 그분 안에서이다.(롬 6:3; 갈 3:27) 그 "한 믿음"은 그들의 공통된 믿음의  본체, 몸통이 아니다. 그것은 그리스도안에 공통된 믿음이다. 바울이 로마의 기독교인들에게 상기시킨것 처럼 유대인과 이방인의 하나님은 “할례자도 믿음으로 말미암아 또한 무할례자도 믿음으로 말미암아 의롭다 하실” 분이시다. 한 믿음은 한 주안에 놓여있다. “한 세례”에 대해서는 그것은 물 셰레인지 성령 세례인지 묻는 것은 초점을 벗어난다. 기독교의 세례는 주 예수의 이름으로 행해지는 세례이다. 요한의 세례에서 행해진 것처럼 물을 바르는 것과 관련된 것이지만 오순절의 임재에서 알 수 있듯이 성령의 은사와도 밀접한 관련이 있다. 

It is not difficult to understand why “one faith” and “one baptism” are attached to “one Lord”: he is the object of his people’s faith (Eph. 3:12) and it is into him that they have been baptized (Rom. 6:3; Gal. 3:27). The “one faith” is not their common body of belief (even if it is mentioned in a credal context); it is their common belief in Christ.16 The God of the Jews and of the Gentiles, as Paul reminded the Roman Christians, is one, “and he will justify the circumcised on the ground of their faith and the uncircumcised through their faith” (Rom. 3:29–30)—one faith, placed in one Lord.

As for the “one baptism,” it is beside the point to ask whether it is baptism in water or the baptism of the Spirit: it is Christian baptism—baptism “into the name of the Lord Jesus” (Acts 8:16; 19:5; cf. 1 Cor. 1:13–15)—which indeed involved the application of water, as John’s baptism had done, but (as its inauguration on the day of Pentecost indicates) was closely associated with the gift of the Spirit.17

16 It is doubtful whether πίστις is ever used in the NT (apart from Jude 3, 20) in the sense of a creed or body of belief, although a few occurrences of the word in the Pastorals may have this force.

17 No more than this need be said on the relation of water-baptism to the Spirit, so far as the exegesis of Ephesians requires. (If baptismal candidates were especially in view, there would be a special point in the inclusion of “one baptism” in the sevenfold unity.) Even J. D. G. Dunn, who minimizes the relation of water-baptism and Spirit-baptism to the point of saying that they “remain distinct and even antithetical,” agrees that water-baptism “symbolizes the spiritual cleansing which the Spirit brings” (Baptism in the Holy Spirit [London, 1970], pp. 227–28). In Acts Christian baptism is regularly followed (2:38; 8:14–17; 19:5–6) or even preceded (10:44–48) by the gift of the Spirit: the time-lag between the Samaritan converts’ baptism and their reception of the Spirit (Acts 8:14–17) is anomalous and calls for a special explanation. See G. W. H. Lampe, The Seal of the Spirit (London, 1951), pp. 70–72 et passim.

 F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 336–337.

6절) 통합, 하나됨에 대한 가장 강력한 근거는 만유의 아버지이신 하나님이 존재한다는 것이다. 그 신학은 3:14-15절에 근거한다. 유대인의 쉐마, “이스라엘아 들으라. 우리 하나님 여호와는 오직 유일한 여호와이시니(신 6:4)”의 내용이 이 구절의 뒤에 있다. “만유위에 계시고 만유를 통일하시고 만유 가운데 계신다”라는 제의적 표현은 여러 문맥, 특히 고전 8:6과 유사하다. 

An even greater basis for unity exists in God, the “Father of all” (v. 6). The theology is close to that in 3:14–15. Surely the Jewish Shema—the confession that Yahweh is one (Deut. 6:4)—lies behind this verse (cf. also Rom. 3:30; 1 Cor. 8:6). The liturgical expression “who is over all and through all and in all” is paralleled in several texts, most notably 1 Corinthians 8:6 (though this text is different in that all things come through Christ). Variation occurs in the way liturgical expressions are applied.18

18 See also Romans 9:5; 11:36; 1 Corinthians 8:6; 12:6; 15:28; Colossians 1:16; 3:11; Romans 9:5 has the only other occurrence of “over all” in Paul’s letters, but whether he is referring to Christ or to God is debated.

 Klyne Snodgrass, Ephesians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1996), 199.

본문의 한 하나님에 대한 고백은 그분이 만유의 창조자이시며 만유의 목적이시며 초월하시고 편재하시고 내재하시는 분이심을 선포한다. 그는 만유위에 계신다. 모든 것을 다스리시고 모든 것을 통치하시며 모든 것을 아시는 분이시다. 그분은 만유를 통일하시는 분이시다. 만유에 스며들어계시는 분이시며 만유가운데 계신 분이사다. 

• Exhortation to Love (12:9–21)  The several similarities between verses 9–21 and 1 Corinthians 12–14 make some scholars believe a situation may have arisen in the Roman church (or Paul may have anticipated a problem) similar to one he had recently addressed in Corinth, namely, a group of charismatic enthusiasts who had elevated the importance of their gift and thought of themselves more highly than they should (v. 3 above). So as in 1 Corinthians 13 Paul had to address the need to love one another. Another possibility is that Paul wanted to establish the necessity of love in light of the following problem of the weak and the strong discussed in 14:1–15:13. While there may be some connections between conflicts in the two churches, they do not explain why Paul goes on to discuss several aspects of love, not only the internal need for love in the community (vv. 9–13) but also the external need to love your enemies (vv. 14–21). So several scholars believe Paul is more interested in summarizing the church’s catechetical instructions regarding love (so Wilckens 1982; Dunn 1988b; Fitzmyer 1993b; Moo 1996). There is truth in both approaches. Paul probably has the Roman situation in mind but also wants to address issues related to love in general. He draws his material from several traditions, not only from the Old Testament but also from Jesus’ teaching (see vv. 14, 17, 18, 19, 21; cf. Thompson 1991:90–110). The style is very clipped, with few conjunctions or finite verbs and a difficult structure to unlock. Several elaborate schemes involving chiasm (D. A. Black 1989 for vv. 9–13 or Schreiner 1998 for vv. 17–19) have been suggested. It is probably best to see a loose structure revolving around the two issues of internal (vv. 9–13) and external (vv. 14–21) needs. Yet there are loosely related sayings as well (e.g., vv. 11–12, 15–16) with only a partial relation to the major themes, so Paul has combined general ethical teaching with the two topics of relations with those inside and those outside the church.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 329–330.

• Verse 9 has a strange structure, for the first clause has no verb, and the other two contain participles. Most assume rightly that these should be taken as commands. The first is a kind of title for the section, Love must be sincere(literally “unhypocritical”). This means that love in the community must be genuine and not mere pretense. The term “unhypocritical” was often used of an actor’s mask, with which people could pretend to be various characters. Paul wants to make certain no one puts on a “mask” of love and pretends to care for others. John calls love for one another “a new command” (Jn 13:34), not because it had never been said before (“love your neighbor as yourself,” Lev 19:18) but because it is now part of the new covenant and bound up with Jesus’ love for us. This new love existing first between the Father and Son and then between the Godhead and us is the basis of a new degree of loving relationships in God’s community. Thus Paul could say, “And now these three remain: faith, hope and love. But the greatest of these is love” (1 Cor 13:13). In a nutshell it could be said that love is selfless giving, with selflessness being the attitude and total giving the resultant action.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 330.

• If love is truly genuine, it will center especially on the brothers and sisters of the Christian community, because we are devoted to one another in brotherly love.The language Paul is using here centers on the church as a loving family. Devotedoccurs only here in the New Testament but was used in the Greco-Roman world for the tender affections of family life. The Greek word this comes from (stergō) “means to love, feel affection, especially of the mutual love of parents and children” (Günther and Link 1976:539). The same is true of brotherly love,so Paul is piling up terms to demonstrate the family dimensions of love in the community. Believers are to feel the absolute devotion that families naturally have for each other. In the same way, then, Christians should honor one another above yourselves.*This is better translated “surpass one another in showing honor” and means we should all strive with all our strength to show honor or respect to each other. In other words, each of us should not be centering on our own personal status in the community but instead should go out of our way in esteeming others. This is desperately needed in an age of personal achievement when most of us feel unappreciated. To go out of our way to affirm others is one of the most powerful ministries we can have.
• *12:10There are two ways to translate the second sentence: (1) As in the nrsv, “outdo one another in showing honor” (Chrysostom; Morris 1988; Dunn 1988b; Fitzmyer 1993b; Moo 1996); or (2) as in the niv, honor one another above yourselves(so Sanday and Headlam 1902; Bruce 1985; Barrett 1957; Cranfield 1979; Schreiner 1998; compare Phil 2:3, “consider others better than yourselves”). The one emphasizes strong effort, the other preference for one another. The difficulty is that the verb occurs only here in the lxx or New Testament. It basically means to “go before someone and show the way” (Bauer et al. 1979:706). However, the idea of “preferring others” is not well attested for this verb (it does fit its cognate in Phil 2:3), and so the first must be judged slightly better.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 331.

• God, we should never be lacking in zeal(v. 11)*, or more literally, “in zeal not lazy or timid.” Zealwas just used in verse 8 (there translated diligently) to describe leadership;it is the opposite of “laziness.” By using these opposite terms, Paul emphasizes the great energy needed to put our spiritual gifts to work. This was the problem with the Hebrew Christians, who were “slow to learn” or indolent in their spiritual lives (Heb 5:11; 6:12), and it was also a failure on Timothy’s part, as he failed to use the “gift of God” he received at his commissioning service because of his “timidity” (2 Tim 1:6–7). The flip side of this is to keep your spiritual fervor.This is better translated “set on fire by the Spirit” (Moo 1996) or “aglow with the Spirit” (Dunn 1988b), with the verb picturing something boiling or on fire. It tells how we maintain our love and honor above in the sight of God. There are many passages describing similar ideas of being taken over by the Spirit, such as 1 Corinthians 12:13 (“we were all given the one Spirit to drink”), Ephesians 5:18 (“filled with the Spirit”) and 1 Thessalonians 1:6 (“joy given by the Holy Spirit”). With the idea of “fire,” see Matthew 3:11 (“he will baptize you with the Holy Spirit and with fire”) and 1 Thessalonians 5:19 (“do not put out the Spirit’s fire”). The Spirit must have absolute control of each of us. There may be imagery of Pentecost, where the Spirit came with “tongues of fire” (Acts 2:3), and in Acts 18:25 it is said that Apollos was “fervent in the Spirit” (so Barrett 1998:888). When the Spirit takes over, we are set aflame for God and thus will be serving the Lord.Some (Moo 1996; Schreiner 1998) believe that Paul is correcting misunderstanding of the charismata as he does in 1 Corinthians 12–14, thus saying, “when you are on fire for the Spirit, make sure you are serving the Lord.” That may be so, but his statement goes beyond addressing potential problems to summarizing the true meaning of Christian service. When we are aglow with the Spirit, the result is always serving the Lord.And when we do serve Christ, we must be filled with the Spirit to be ultimately successful. In a sense, every aspect of verses 9–13 is Christian service, so this encompasses the whole list.
• *12:11There is a question whether it is “your spirit” (thus the niv spiritual fervor;so Sanday and Headlam 1902; Barth 1933; Murray 1968; Fitzmyer 1993b; Schreiner 1998) or “be set on fire by the Spirit” (Chrysostom; Calvin 1979; Käsemann 1980; Cranfield 1979; Dunn 1988b; Stott 1994; Moo 1996). On the basis of Romans, either is possible (Spiritis used twenty times in chap. 8 plus 9:1, while spiritis intended in 1:9 and the nearest parallel, 11:8). Perhaps Sanday and Headlam (1902) and Schreiner (1998) are correct in seeing a double reference to both human and divine “spirit/Spirit.” However, clearly the Holy Spirit is the common use in Romans, and both the “set on fire” (niv spiritual fervor) image and the parallel with serving the Lordwould favor a reference to the Holy Spirit here.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 331–332.

• Paul continues with three spiritual exhortations in verse 12, and these admonitions are interrelated. The combination of hope, endurance and prayer is frequent in Romans. In 5:3–5 Paul explains the chain of suffering-perseverance-character-hope, and in 8:23–27 he names prayer and hope in the midst of infirmities. So first we are to be joyful in hope(which could also be “because of hope” or “by means of hope”; Dunn 1988b; Schreiner 1998 argue that these distinctions should not be pressed). Our hope in God’s control of the future makes it possible to rejoice in all circumstances. This is emphasized both in 1 Peter 1:6–7 (“In this [our salvation] you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials”; cf. Jas 1:2–4) and in Hebrews 10:23 (“Let us hold unswervingly to the hope we profess, for he who promised is faithful”). In God our hope is actualized, and our future is secure. However, like all biblical writers Paul knew that this does not mean life will be easy or simple, so he adds, patient in affliction. Hope is needed because life is filled with difficulties. Patientis actually the word “endure,” which in 5:3–5 leads to hope. In the midst of suffering, perseverance in the midst of hope is the only proper response. Endurance is a key trait of the true believer in Revelation (2:2–3, 19; 3:10; 13:10; 14:12) as well as in Paul’s writings (Rom 5:3–4; 8:24–25; 15:4–5; 1 Cor 13:7; 2 Cor 1:6; 6:4 and so on). When God keeps us secure, this does not mean that he protects us from life’s problems. As Jesus said in Mark 10:29–30, those who have to sacrifice family or home will receive a hundred homes and family members (= the church”), but with themwill come persecutions.Trials are a necessary part of the Christian life, for they stimulate faith (1 Pet 1:6, Jas 1:2–3), and so Paul calls us to be faithful in prayer.For him faithful prayer is the antidote to the worries of life (Phil 4:6–7). The verb here means to “persist” or “continue in” prayer (the term is also used with prayer in Acts 1:14; 2:42; 6:4; Eph 6:18; Col 4:2). A diligent prayer life is the only way to handle the vicissitudes of life. Without it (and the concomitant faith in God—prayer is faith in action), we would be overwhelmed by the seemingly random problems that surround us like an invading army (the imagery behind “whenever you face trials of many kinds” in Jas 1:2).
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 332–334.

• The final set of instructions returns to the issue of relationships in the community (vv. 9–10). If they truly loveeach other and are devoted to one another,they will share with God’s people who are in need(v. 13). This is also related to two spiritual gifts above—contributing to the needs of others and showing mercy (v. 8). Here he uses the verb cognate of the noun koinōnia, which means to have fellowship by sharing. Here as elsewhere it refers to sharing financially in the needs of others. Probably the two most important passages are Acts 2:42, 44–45 and 4:32, where the early church was “one in heart and mind” and “shared everything they had” (cf. also Rom 15:26–27; 2 Cor 8:4; 9:13; Gal 6:6; Phil 4:15; 1 Tim 6:18; Heb 13:16). This in the New Testament was considered a natural outgrowth of true community, and it is so desperately needed today. Probably Paul did have in mind the collection for the poor he was soon to take to Jerusalem (15:25–28; cf. 1 Cor 16:1–4; 2 Cor 8–9; so M. Black 1973; Dunn 1988b; Moo 1996), but the command goes beyond that to become a general attitude all believers should have toward one another. In Paul’s teaching there is a set of three concentric circles on this ministry of helps (see Schreiner 1998): primarily to one’s own family (1 Tim 5:4, 8) then to fellow believers (here) and third to the larger community outside the church (Gal 6:10). Closely connected to this is the need to practice hospitality. Hospitalityis a natural outgrowth of love (Heb 13:2; 1 Pet 4:9) and a requirement for leaders in the church (1 Tim 3:2; 5:10; Tit 1:8). In the first century, inns were both very expensive and somewhat dangerous as well as filthy (in one Greek play the characters compared inns on the basis of which had the fewest cockroaches), so Jesus’ mission (Mk 1:29; 6:10–11; 14:3 and parallels) also demanded hospitality (cf. 2 Jn 10–11; 3 Jn 10). In our day this is needed because most people are lonely and need someone who cares. In our individualistic society there are too few willing to share their homes.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 334.

1. 앞으로 드러날 영광(18-25)
2. 성령의 도우심(26-27)
3. 모든 것이 합력하여 선을 이룬다는 사실(28-30)

• Having mentioned in v. 17 the suffering that accompanies membership in the family of God, Paul laid out three grounds of encouragement: (1) the glory that will be revealed (vv. 18–25), (2) the help of the Holy Spirit (vv. 26–27), and (3) the fact that all things work together for good (vv. 28–30).165First he contrasted the sufferings of believers characteristic of the present evil age with the glory that will be theirs (cf. 2 Cor 4:17).166To the Corinthians he wrote that he was thoroughly   p 184  acquainted with hardships of every kind—beatings, imprisonments, sleepless nights, and hunger (2 Cor 6:4–5; 11:23–28). Yet he considered these trials not worth comparing with the glory that was about “to burst upon [him]” (v. 18, Goodspeed).167As a citizen of heaven (Phil 3:20) he realized that his earthly life was but a moment in time in comparison with eternity. Not only that, but the glory of the coming age will be qualitatively distinct from the trials of the present. If we allow the difficulties of life to absorb our attention, they will effectively blot out the glory that awaits us. Our focus needs to be on things above (Col 3:2), spiritual concerns of eternal significance (cf. 2 Cor 4:18).168
• 165Cf. Murray, Romans, 1:300, 310, 313.
• 166The Greek text says it will be revealed εἰς ἡμᾶς, usually understood as “to us” or “in us.” The NEB has “which is in store for us.”
• Goodspeed E. J. Goodspeed, The New Tesament: An American Translation
• 167μέλλουσαν denotes certainty as well as imminence.
• 168Luther laments the time wasted thinking about the creation as it now is rather than that which it is looking forward to. He quotes Seneca’s observation that “we fail to know what is necessary, because we study unnecessary things” (Romans, 107–8).
•  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 183–184.

• The ultimate glory that Christians will receive is so stupendous that the sufferings of this present timeare insignificant in comparison (cf. 2 Cor. 4:17). They look forward both to the resurrection of the body (1 Thess. 4:13–18) and to the new heaven and new earth (Rev. 21:1–22:5; see Isa. 65:17).
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2171.

• When Adam sinned, the created world was also subjected to futility. One thinks of the thorns and thistles that were to accompany work in Gen. 3:17–19, the pain in childbirth for the woman (Gen. 3:16), and the repeated refrain that all is vanity in Ecclesiastes (where the Septuagint uses the same Greek word here used for “futility”). The original creation(Genesis 1–2) did not have these things, and on the last day it also will be transformed and freed from the effects of sin and will instantly become far more beautiful, productive, and easy to live in than one can ever imagine.
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2171.

• Paul spoke of the creation being “subjected to frustration” (v. 20).171That was not because of some inherent fault in creation but because that is what God decided.172In punishment for his   p 185  disobedience, Adam was to garner his food from ground cursed with thorns and thistles. But the curse was not permanent. The physical universe was frustrated by Adam’s sin, yet there is hope. Verse 21 states the content of that hope.173The day is coming when the created order will be set free from its bondage to decay. Freed from corruption, it will share in “the freedom of the glory of the children of God” (literal translation).174The scene is eschatological. Some have suggested that this points to life during the millennium, but it is better to see it as the entire created universe celebrating together the glorious state of final redemption and restoration. Paul’s use of personification is striking. As sin brought the curse of death to the physical universe, the day is coming when a new heaven and earth will be in place (2 Pet 3:13; Rev 21:1). They will take their place with the children of God in the perfect freedom of a sinless universe.
• 171O. Bauernfeind notes that ματαιότης in Rom 8:20 takes up the thought of Eccl 1:2 (“Utterly meaningless! Everything is meaningless,” TDNTabr., 572). The “frustration” of the created order lay in its inability (due to human sin) to fulfill its intended goal or purpose.
• 172The “one who subjected it” is certainly God. Because of διά with the accusative (which seems to suggest not the agent but the reason for subjection) some hold that the clause speaks of Adam or Satan. However, as in John 6:57, διά with the accusative may be used in place of διά with the genitive (EDNT1.297).
• 173Manuscripts that read διότι make v. 21 the reason for hope. The UBS text (4th ed. rev.) reads ὅτι, which makes v. 21 the content of the hope.
• 174The NIV and others translate τὴν ἐλευθερίαν τῆς δόξης with “the glorious freedom,” but that tends to lessen the eschatological emphasis of the verse.
•  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 184–185.

• Currently, however, the entire universe is in travail as if it were giving birth.175As in childbirth, the pain is not meaningless but “carries with it the hope of new life for all creation.”176Likewise, we ourselves are inwardly groaning177as we await the final phase of our adoption178—the redemption of our bodies (cf. Phil 3:21).
• 175The prefix σύν in the two compound verbs means “together with” one another, not withChrist or withus.
• 176Bruce, Romans, 164.
• 177Moo comments that by associating our “groaning” with that of creation, Paul characterized it as nonverbal and therefore indicative of an inner attitude of frustration at the moral and physical infirmities of the present age and of eager longing for the end of this state of “weakness” (Romans 1–8, 556).
• 178The NIVSB note on 8:23 calls attention to three states in the adoption process: first, God’s predestination (Eph 1:5); then our inclusion as children of God (v. 14); and finally, the resurrection of the body.
•  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 185.

• In the OT, “firstfruits” describes the first and best part of a crop that is to be offered to God (e.g., Exod 23:19; Lev 2:12). Similarly, God gives the Spirit to believers as the down payment on the many other blessings that he promises to bestow on his heirs, his adopted children (v. 17; see 2 Cor 1:22; 5:5; Eph 1:14).
• OT Old Testament
• e.g. for example
• 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), 2307.

• God’s people also groanand long for the completion of his saving work. The tension is seen here between the already and not yet in Paul’s theology. Christians already have the firstfruits of the Spirit, but they still await the day of their final adoption when their bodies are fully redeemed and they are raised from the dead. Their adoptionhas already occurred in a legal sense (v. 15), and they already enjoy many of its privileges, but here Paul uses “adoption” to refer to the yet greater privilege of receiving perfect resurrection bodies.
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2171.