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6 But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, 7 and not all are children of Abraham obecause they are his offspring, but p“Through Isaac shall your offspring be named.” 8 This means that it is not the children of the flesh who are the children of God, but qthe children of the promise are counted as offspring. 9 For this is what the promise said: r“About this time next year I will return, and Sarah shall have a son.” 10 And not only so, but salso when Rebekah had conceived children by one man, our forefather Isaac, 11 though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of thim who calls— 12 she was told, u“The older will serve the younger.” 13 As it is written, v“Jacob I loved, but Esau I hated.”
o[Gal. 4:23]; See John 8:33
pHeb. 11:18; Cited from Gen. 21:12; [Gal. 3:29]
qGal. 4:23, 28
rCited from Gen. 18:10, 14; [Gen. 17:21]
sGen. 25:21
t[ch. 4:17]; See ch. 8:28
uCited from Gen. 25:23
vCited from Mal. 1:2, 3
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 9:6–13.
6-7절) 이스라엘에게서 난 그들이 다 이스라엘이 아니다. 또한 아브라함의 씨가 다 그의 자녀가 아니라 오직 이삭을 통해서 난 자라야 네 씨라 불릴 것이다.
많은 유대인들이 믿는 것에 실패했음에도 불구하고 그들을 향한 하나님의 약속은 실패하지 않았다. 왜냐하면 모든 유대인들이 구원받을 것이라는 약속을 한적이 없었기 때문이다. 창 21:12절은 이스마엘이 아니라 이삭이 약속의 계보를 따른다고 가르치고 있기 때문에 아브라함의 육체의 자녀들이 모두 진실로 하나님의 백성을 일원이 되는 것은 아니다.
- Even though many Jews have failed to believe, God’s promise to them has not failed, for there was never a promise that every Jewish person would be saved. It was never the case that all the physical children of Abrahamwere truly part of the people of God, for Gen. 21:12 teaches that the line of promise is traced through Isaac, not Ishmael.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2173.
6절에는 두번의 이스라엘이 등장한다. 앞의 이스라엘은 육체적인 이스라엘이라면 뒤의 이스라엘은 영적인 이스라엘을 의미한다. 하나님의 모든 백성은 유대인과 이방인을 포함한다. 진정한 영적 이스라엘은 하나님의 약속이 적용된 이들로 육체적 이스라엘과 전적으로 일치하지는 않는다.
7-9절) 아브라함의 자손이 이스라엘이 되었다. 하지만 모든 아브라함의 자녀가 영적인 이스라엘이 되는 것은 아니다. 육신의 자녀인 이스마엘이 있었지만 하나님께서는 약속의 자녀인 이삭을 인정하셨다. 하갈을 통한 자녀가 아니라 사라를 통해서 약속의 자녀는 주실 것을 약속하셨고 이를 성취하신 것이다. 선택하신때는 야곱이나 에서가 어떤 선한일이나 나쁜일도 하지 않은 때 이 일을 예정하신 것이다. 이는 하나님의 선택이 우리의 어떤 행함에 있는 것이 아니라 하나님의 신적 부르심에 달려있다는 것을 말해준다.
오늘날 교회안에도 많은 이스마엘이 있다. 물리적으로는 속해있지만 영적으로 진정으로 거듭나지 않은 많은 이들이다.
- The “word” of God that had not failed was his promise to bless Israel. But not everyone descended from the patriarch Israel belonged to Israel the people of God. Nor because they have descended from Abraham are they necessarily Abraham’s children (cf. Rom 2:28–29; cf. Gal 6:16). On the contrary, as it is written in Gen 21:12, “It is through Isaac that descendants shall be named for you” (NRSV).13This means that it will be the children who are born in fulfillment of the promise, and not those born in the course of nature, who will be regarded as Abraham’s true p 198 descendants.14The promise to Abraham was that about a year later the Lord would return and Sarah would have a son (Gen 18:10, 14). Isaac, not Ishmael, was the child of promise. As God chose Isaac rather than Ishmael, so also does he now choose to bless those who by placing their faith in Christ become the true children of Abraham.
- Spiritual kinship, not ethnic origin, determined who was a true Israelite. The modern counterpart to this truth is that the blessings of salvation extend only to those who are right with God through genuine faith in Jesus Christ. The visible church includes many who belong to “Ishmael,” but salvation belongs only to “Israelites” who belong to the line of “Isaac.” God has not turned his back on the nation Israel; he has simply clarified what it means to be a true child of Abraham.
- NRSV New Revised Standard Version
- 13The ἐν in ἔν Ἰσαὰκ is restrictive, “only in Isaac.”
- 14This may reflect the birth of Ishmael, son of Abraham by Hagar, Sarah’s maidservant (Gen 16:11–16).
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 197–198.
10-12절) 에서와 야곱은 같은 부모님에게서 함께 태어난 쌍동이였다. 그런데 하나님께서 한 사람은 선택하셨고 다른 한 사람은 선택하지 않으셨다. 게다가 그분은 첫째가 아니라 둘째를 선택하신 것이다.
큰자가 어린자를 섬기리라는 이 말씀은 인간의 생각을 벗어난 하나님의 계획이고 방식이다. 하나님께서는 놀라운 방식으로 일하시기에 그 누구도 하나님의 은혜를 미리 예상할 수 없다.
- At this point a Jewish antagonist might have questioned Paul’s argument on the basis that Ishmael, as compared with Isaac, was not a true son of Abraham. His mother was Hagar, the maidservant of Sarah. So Paul strengthened his case by bringing in the account of the two sons of Rebekah. In this case there could be no question of legitimacy. Not only did Jacob and Esau have the same mother and father, they were twins as well.15Even before they were born or had done anything either good or bad, Rebekah was told that the older would serve the younger (Gen 25:23).16In his sovereignty God determined that was the way it would be. This confirms the divine purpose that election depends not upon what we may do but upon God’s calling. Neither national heritage nor personal merit has anything to do with the sovereign freedom of God in assigning priority. This accords with the testimony of Scripture, “Jacob I loved, but Esau I hated” (Mal 1:2–3). This should not be interpreted to mean that p 199 God actually hated Esau. The strong contrast is a Semitic idiom that heightens the comparison by stating it in absolute terms.17
- Paul was not building a case for salvation that in no way involves the consent of the individual. Nor was he teaching double predestination. Rather he was arguing that the exclusion of so many Jews from the family of God did not constitute a failure on God’s part to maintain his covenant relationship with Israel. He had not broken his promise to the descendants of Abraham.
- 15κοίτη means “bed” and by normal extension “marriage bed, sexual intercourse.” As in Num 5:20 (LXX), here it means “seminal discharge.” Esau and Jacob were conceived at exactly the same time.
- 16Commentaries usually note that in the Genesis oracle the children that Rebekah was to bear are pictured as two nations rather than two individuals (Gen 25:23: “The Lord said to her, “Two nations are in your womb”). Sanday and Headlam argue that the words refer “to the choice of the nation as well as the choice of the founder” (Romans, 246–47). Dunn is right, however, that while “the fuller oracle speaks of the two children as two nations … Paul evidently does not have this dimension in view … [He is] content to have a text … which shows that from the first precedence did not depend on the natural order of birth” (Romans, 2:544). Cf. J. Denney, “He is obviously thinking of Jacob and Esau as individuals” (“St. Paul’s Epistle to the Romans,” EGT 2 [Grand Rapids: Eerdmans, 1983], 661), and J. Murray (The Epistle to the Romans, 2 vols., NICNT [Grand Rapids: Eerdmans, 1965], 2:15–19).
- 17Berkeley softens the contrast translating, “To Jacob I was drawn, but Esau I repudiated” (the NRSV has “chose” and “rejected”). In discussing the “hatred” of God, Michel comments that it “is not so much an emotion as a rejection in will and deed” (TDNT4.687).
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 198–199.
13절) 본문은 말 1:2-3의 인용이다. 말라기의 본문은 이스라엘과 에돔 나라를 언급한다. 바울이 그런 의미로 사용했을수도 있지만 본문의 문맥상 개인적 선택으로 보는 것이 더 적합해 보인다.
- The sense is “Jacob I chose, but Esau I rejected” (see Luke 14:26 and note). The words are taken from Mal 1:2–3 and refer to the nations of Israel and Edom. It is possible that Paul applies the words in that sense here, referring to the way God has used different nations in accomplishing his purposes. But the context makes it more likely that he applies the text to personal election.
- 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), 2309.
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