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21 So I find it to be a law that when I want to do right, evil lies close at hand. 22 For dI delight in the law of God, ein my inner being, 23 but I see in my members fanother law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. 24 Wretched man that I am! Who will deliver me from gthis body of death? 25 Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 7:21–25.
본문 21-25절은 바울안에서 선과 악의 싸움을 묘사하면서 결론을 내고 있다. 본문에서 속 사람은 하나님의 법을 즐거워하지만 또 내 지체 속의 또 다른 법이 있는데 그 법은 내 마음의 법, 하나님의 법 혹은 율법과 싸워서 나를 죄의 법으로 사로 잡는다. 바울은 다시 한번 구원받은 자신의 마음이 여전히 선과 악의 전장임을 밝히고 있다. 하나님을 기뻐하고 선한 일을 선택하고 그것을 행하기 원하지만 여전히 내 속에 죄의 법이 힘을 발휘하여서 나로 하여금 선을 행하지 못하고 악을 행하도록 한다는 것이다. 하나님의 법을 즐거워한다라고 할때 이 의미는 하나님의 법에 대한 그리스도인의 헌신을 반영하는 것이다. 그리스도인은 그리스도안에서 성취된 하나님의 언약으로서의 법을 즐거워하는 것이다. 여기서 속사람은 바울이 고전 4:16, 엡 3:16에 언급한 내용으로 우리 존재의 정신적 영적인 측면을 언급한다. 우리가 하나님의 법과 그것의 목적을 묵상하면 우리는 그 법이 신령하고 거룩하며 의롭고 선하다는 것을 알게 된다.
- The war within is clarified further by the antithesis in verses 22–23, summarizing his emphasis throughout this chapter but especially the battle between good and evil in verse 21. On the positive side, Paul delights in God’s lawin his inner being.* The verb means to “rejoice in” something and reflects the basic Jewish (and Christian) devotion to God’s law. Once again, Christians rejoice in the law as divine covenant and as fulfilled in Christ (Mt 5:17–20). While God’s lawcould refer to the whole Old Testament as divine revelation, the Mosaic law was often called “the Torah of God,” and it is likely that God’swas added partly to distinguish it from the lawof verses 21, 23. The sphere within which this delight occurs is the inner being,used elsewhere in Paul of a Christian (2 Cor 4:16; Eph 3:16) and referring to the mental and spiritual aspect of our being. This idea of mental activity controls the rest of the chapter (the law of my mind,v. 23; I myself in my mind,v. 25). As we meditate on the law and its purpose, we are filled with joy at what God has done. Mentally, we joyfully know that the law is spiritual, holy, righteous and good (vv. 12, 14, 16) and desire to live by its precepts (vv. 15, 18, 19, 21).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 187–188.
마음은 영적인 성장이 일어나는 자리이고 또한 전투가 일어나는 자리이기도 하다. 그 싸움은 그 의식적인 영역 안에서 다른 법/죄의 법과 하나님의 법/내 마음의 법이 서로 대항하여 싸운다. 신자들은 바로 공격자인 죄와 수비자인 하나님의 법의 전장이 된다. 게다가 죄는 여기서 내안에서 역사함으로 나를 죄의 법에 사로잡힌 죄수로 만든다. 여기서 내 지체는 육체적인 몸을 의미하기도 하고 전인을 의미하기도 한다. 당시 헬라의 이원론의 영향때문에 죄으 영향력이 육체에 더욱 강력하게 역사하는 것으로 묘사되었을 수 있다. 실제의 전투를 상상해 보면 적이 쳐들어와서 전투에 승리하여서 우리 각 사람을 노예화 해서 붙잡은 것이다.
However, the problem is that there is another law at work in the members of my body.This other principle or power (the law of sinbelow) is dynamically active in the person. Sin was first conceived as a power or realm (6:2–14), then as an enslaving master (6:16–22), and now as a law or controlling force at work in us. Paul then switches metaphors and looks at sin as an invading army waging war against the law of my mind(see also vv. 8, 11). The law of my mindparallels God’s lawin verse 22 and is the sphere within which God is at work, in the thinking process as well as the volition. The mind is the place where spiritual growth occurs (see 12:2 on “the renewing of your mind”) and where the battle takes place. The warfare is carried out in the conscious realm, and entails another law/law of sinbattling against both God’s law(the work of the Spirit within; see 7:6) and the law of my mind(the “new self,” cf. Rom 6:6). The believer has become a battleground with sin as the aggressor and God’s lawplaced on the defensive. More than that, sin is the victor here and makes me a prisoner of the law of sin at work within my members.There is a difference of opinion whether my membersrefers to the physical body (because of parallels with mind) or to the whole person (the thrust it had in 6:13, 19; 7:5). While a good argument can be made for this referring to the physical body as controlled by sin, it is still better to see it more broadly of every aspect of our being attacked by the power of sin (including the mind and the body). Imagine that the enemy (sin) has made war against, triumphed over, captured and then enslaved the individual—a very serious portrait indeed! In this sense there is a dualism, with two opposing forces at work in us and the side of evil winning. But the extreme pessimism once again must be understood in light of Paul’s purpose. This section describes a Christian trusting in the flesh, and chapter 8 shows that victory only comes in the Spirit. Origen writes (Bray 1998:198), “It appears that in this passage Paul is teaching us that the mortification of the flesh … is not something which happens overnight but rather is a gradual process, because the force of habit is such and the attraction of sin is so great that, even though our mind may want to do what is right and has decided to serve the law of God, yet the lusts of the flesh continue to urge him to serve sin and obey its laws instead.”
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 188–189.
21절) 바울은 여기서 자신이 한 법을 깨달았다고 선포한다. 바로 그 법은 선을 행하기 원하는 자신에게 악이 함께 있다는 것이다.
많은 이들이 여기서 말하는 법이 모세율법인지 아니면 일반적인 원칙인지 논쟁이 많은 부분이다.
23-22절) 내 속사람은 하나님의 법을 즐거워하지만 내 지체속의 다른 법이 내 마암의 법과 싸워 내 지체 속에 있는 죄의 법으로 나를 사로 잡는다.
- Yet at the same time that other principle (v. 23) was at work throughout his body. It was at war against his desire to obey the law of God.107 This basic conflict is nowhere better expressed than in Gal 5:17–18: “For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want” (cf. Jas 4:1; 1 Pet 2:11). Paul went on to say that this alien power took him captive to the law of sin at work in his members. Romans 7:23 speaks of three laws.108 By the “law of [his] mind” Paul referred to the principle of rational thought. Goodspeed calls it the “law of [his] reason.” It corresponds to that which Paul knew to be the right thing to do. The relationship between “another109 law” and “the law of sin” is quite clear; they are undoubtedly to be taken as one and the same. This “law” (read “principle”) is the propensity toward sin that arises from a person’s lower nature. So what I am by nature is in constant conflict with what I aspire to be as a child of God in whom the Spirit of God dwells.110 That conflict will never be settled until, seeing p 171 God, we shall be like him (1 John 3:2).
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 170–171.
νόμος occurs four times in vv. 22–23. I understand “the law of my mind” and “the law of sin” as more specific ways of representing “God’s law” and “another law.”
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995).
24-25절) 오호통재라. 나는 곤고한 사람이로다. 이 사망의 몸에서 누가 나를 구원할 것인가? 오직 우리를 구원하실 수 있는 유일한 구원자는 바로 우리 주 예수 그리스도이시다. 이로 말미암아 하나님께 감사하리라. 그런데 내 자신이 마음으로는 하나님의 법을 육신으로는 죄의 법을 섬긴다.
본문의 마음은 '노우스'이고 육신은 '사륵스'이다. 여기서 노우스는 인간의 마음, 속사람을 의미하고 사륵스는 죄 많은 인류를 의미한다.
- Caught up in this spiritual warfare,111 Paul cried out: What a wretched man am I! Who is able to free me from the “clutches of my own sinful nature?” (Phillips).112 The “body of death” was like a corpse that hung on him and from which he was unable to free himself.113 It constantly interfered with his desire to obey the higher impulses of his new nature. Who is able to rescue the believer crying out for deliverance? The answer is, Thanks be to God, there is deliverance through Jesus Christ our Lord (v. 25).114 Through the death and resurrection of Christ, God has provided the power to live in the freedom of the Spirit (cf. 8:2).115
Verse 25b (a separate paragraph in the NIV) summarizes the entire discussion of vv. 13–24.116 Paul said that he himself (who he really was in Christ) had committed himself to serving the law of God (it was the rational thing to do) but that his lower nature was still a slave to the principle of sin. No modern translation captures the meaning better than the NEB: “In a word then, I myself, subject to God’s law as a rational being, am yet, in my sinful nature, a slave to the law of sin.” Although the chapter ends on this realistic observation, the positive declaration in the p 172 first part of v. 25 has prepared us for the exciting truths about to be set forth in the chapter that follows.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 171–172.
갤럽이나 바나 연구소와 같은 곳에서 21세기 초 교회에 대한 조사에 의하면 세속성이 증가하고 있다고 보고하고 있다. 우리는 이 시대에 신자와 불신자의 삶의 양식, 도덕성이나 우선순위에 있어서 차이점을 발견할 수 없다. 이것은 이전보다 그리스도인들이 그리스도를 향해 덜 헌신적이라는 것을 의미한다. 오늘날 교회의 가장 중요한 과제는 불신자들에게 나아가는 것이 아니라 주님을 위해서 아무것도 하지 않는 잠자고 있는 그리스도인들을 깨우는 것이다. 바로 본 구절은 그러한 사람들에 대해서 묘사한 것이다. 우리는 그들의 우선순위가 바뀔 수 있도록 그들을 도와야만 한다.
- All the studies (Gallup, Barna and others) of the church at the dawn of the twenty-first century have reported the growing secularity that dominates. On the whole, you cannot tell a Christian from a non-Christian in terms of lifestyle, morals or priorities. This means that more Christians than ever are only partially committed to Christ. One of the important tasks of the church today is not just reaching the unchurched but waking up the dormant Christians who come but do nothing for the Lord. This passage describes those people. We must help them change their priorities and make Jesus Christ their Lord.This brief note of victory is in a sense a preview of coming attractions, for it points forward to chapter 8, where the means for accomplishing this is more fully explained.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 190.
칼빈은 25절 본문에 대해서 이렇게 말했다. "신자들은 육체 안에 그들이 거하는 한 의의 목표에 도달할 수 없다. 하지만 그 몸을 벗을 때까지 그들은 그들의 결주를 해나가야 한다." 칼빈의 말 처럼 우리의 내면에서의 싸움, 죄의 법과 하나님의 싸움의 법은 끝나지 않을 것이다. 내가 하나님을 행해 거룩하게 헌신되어 있는 순간 나는 역시 곤고한 사람임을 기억해야 한다. 이런 나를 온전케 하나님의 법을 따르도록 하실 수 있는 분은 바로 주 예수 그리스도이시다.
- Yet the problem still persists, for Paul concludes his argument by recapitulating (so then)his teaching regarding the two natures of every person. There is no triumphal end to this chapter. Rather, the war continues, and the believer has to choose between surrendering to the lordship of Christ and thus gaining victory (v. 25)* or choosing to obey the law of sinand thus facing spiritual defeat (v. 25). Again, the battle takes place in the mind,where Paul is consciously a slave to God’s law,meaning he wants (note the emphasis on volition seven times in vv. 15–21) to serve God’s law (cf. v. 22) with all his heart. But the mindis opposed by the flesh,and he becomes a slave to the law of sin. Here we have the paradox on slavery reversed from that in 6:22, where we have been set free from slavery to sin in order to become slaves to God. Now we try to serve God but end up serving sin. The spiritual self is defeated by the carnal self. At first glance this seems to end on a note of absolute defeat, as if there is no hope in the spiritual battle (and so many conclude that this cannot describe a Christian). But that is not so. The two options are presented in v. 25—choose to follow Christ or allow sin to dominate. Dunn (1988a:398–99) calls this the battle of two epochs, the old Adamic epoch in which sin dominates and the new epoch of Christ. While we in one sense have died to the old realm (6:1–7), we still live in this world and so are still subject to its power through the flesh. Paul wants us to know that the conflict is real, and we cannot escape it. The answer is hinted at in verse 25a and then explicated fully in chapter 8, namely life in Christ and the Spirit. Calvin summarizes the teaching here (1979:274): “the faithful never reach the goal of righteousness so long as they dwell in the flesh, but that they are running their course, until they put off the body.”
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 190–191.
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