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12 Let not gsin therefore reign in your mortal body, to make you obey its passions. 13 hDo not present your members to sin as instruments for unrighteousness, but ipresent yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. 14 For jsin kwill have no dominion over you, since you are not under law but under grace.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 6:12–14.
이제 주님의 죽음과 부활속에서 그분과 함께하는 우리의 연합이라는 주제에서 그 관계를 통한 실제적인 영향들로 넘어간다.
12절) 죄가 너희의 죽을 몸을 지배하지 못하게 하여 네가 몸의 욕정에 순종하지 않게 하라.
칭의와 분리된 성화는 율법주의를 조장하는 반면 칭의와 하나가된 성화는 하나님이 모든것을 그것게 하실 것을 전제한다. 그 명령적인 도전들은 우리로 하여금 어떤 우리가 되도록 도전한다. 그리스도 안에서 우리는 죄에 대해 죽었고 하나님에 대해서 살아났다. 그래서 우리는 우리의 매일의 삶을 그 진리위에 세워야 하고 그 관점으로 우리의 날들을 살아내야 한다. 그러면 우리는 더이상 죄가 우리의 죽을 몸을 주장하도록 허락하지 않는다. 죄는 의인화 되어서 우리로 하여금 사망에 이를수 밖에 없는 우리의 몸이 갈망에 순종하도록한다. 하지만 그리스도 안에서 우리는 죄에 대해서 죽었다. 죄는 더이상 이러한 요구를 우리에게 요구할 권리가 없다. 죽음으로 인해 그 관계가 끊어졌다.
- Sanctification separated from justification encourages legalism, while sanctification fused with justification assumes that God will do it all.32 The imperative challenges us to become what we are. In Christ we have died to sin and are alive to God. So we should base our daily lives on that truth and live out our days from that perspective. It follows, then, that we are no longer to allow sin to reign in our mortal bodies33 (v. 12). Sin is personified as a sovereign ruler who would make us obey the cravings of our bodies that are destined for death. But in Christ we have died to sin. Sin no longer has the authority to enforce its demands. Death has severed the relationship.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 153.
13절) 너의 지체, 몸을 불의의 수단, 무기로 죄에게 내어주지 말고 죽음에서 다시 살아난 자와 같이 하나님깨 네 자신을 드려 너의 지체를 의의 무기로 하나님께 드리라.
우리는 더이상 우리의 몸을 불의의 병기로 예전에 드리던 대로 죄의 손에 맡길 수 없다. 이는 군대 비유인데 이는 "죄가 너의 몸의 어떤 부분도 명령하지 못하도록 그리고 불의의 목적으로 너의 몸을 무기로 사용하지 못하도록 하십시오"라고 말하는 것이다.
- We are no longer to place any part of our bodies at the disposal of sin to be used as an instrument of unrighteousness.35 If the metaphor is military, Paul was saying, “Don’t let sin take command of any part of your body and use it as a weapon for evil purposes.”36 Instead, we are to present ourselves to God once for all as those who have been brought from death to life.37 Alive with Christ, we are now to put ourselves at the disposal of God. Our bodies are to be devoted to him as instruments of righteousness.38 “We are faced with the tremendous alternative,” writes Barclay, “of making ourselves weapons in the hand of God or weapons in the hand of sin.”39
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 154.
본문의 무기라는 표현은 '호플론'이라는 단어로 요 18:3에서 예수님을 체포하기 위해서 나아온 사람들이 가지고 있던 무기를 표현하는데 사용된 단어이다. 이는 일반적으로 도구, 수단, 무리라는 의미로 사용된다.
14절) 죄가 너희를 다스리지 못할 것이다. 왜냐하면 너희가 율법아래 있지 아니하고 은혜 아래 있기 때문이다.
본문의 율법아래 인가 아니면 은혜 아래인가의 주장은 모세의 율법아래 있는 구약의 세계와 은혜의 지매 아래 있는 신약의 시대를 대조한다. 하지만 바울은 신약 시대에 율법이 없다라고 혹은 구약 시대에 은혜가 없다라고 말하는 것은 아니다. 하지만 뮤세의 율법이 이스라엘에게 은혜로운 선물이었지만 그것은 죄의 세력을 정복할 힘을 제공하지 못했다. 그래서 선지자는 하나님께서 인간의 심령을 변화시킬 새로운 방법을 행하실 때를 고대했다. 그것이 바로 그리스도의 새 언약이고 이것이 이 능력, 죄를 정복할 힘을 제공한다.
- sin shall no longer be your master. Succinctly summarizes what this section teaches in the form of a promise. under the law. Might mean “under the condemnation pronounced by the law” but more likely refers to the general state of being bound to the authority of the Mosaic law (v. 15; 1 Cor 9:20; Gal 3:23; 4:4–5, 21; 5:18). So the contrast (“not under the law, but under grace”) is probably salvation-historical—between the Mosaic law that was central to the old covenant and the grace that reigns with new power in the new covenant (see John 1:17). Paul is not, of course, saying that there is no “law” in the new covenant era (1 Cor 7:19; 9:20–22; Gal 6:2) nor is he saying that there was no grace in the old covenant. But as much as the law of Moses was a gracious gift to Israel, it did not provide the power to conquer sin’s power. So the prophets looked to a time when God would act in a new way to transform the human heart (Ezek 36:25–27). It is Christ’s new covenant work that provides this power.
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), 2302.
신자들은 더이상 율법의 저주아래 살지 않고 하나님께서 그분의 은혜 안에서 그들을 그분과 완전히 새로운 관계속에 두신다는 것을 알게 된다.
- Believers no longer live under the condemnation of the law but p 155 with the realization that God by his grace has placed them in a totally new relationship to himself.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 154–155.
11-14절에서는 믿는 자들의 삶을 위한 죄와 사망에 대한 예수님의 승리의 영향이 발전되어 기술된다. 본문에서 11-13절에 명령형의 표현이 사용된다. 여기서 바울을 로마의 성도들을 향해서 영적인 성숙을 향해 나아가야하는 노정을 설명한다.
1. 죄에 대해서는 죽고 그리스도안에서 하나님에 대해서는 산자로 여기라고 말한다.(2, 10절) 우리는 그리스도안에서 세례를 받고 그분과 장사되었고 그분과 연합되었으며 그분과 함께 십자가에 달렸고 그분과 함께 죽었다.
2. 죄가 너의 죽을 몸을 주장하지 못하게 하라(12) 우리는 죄에 대해서 죽었기 때문에(1, 11) 죄가 우리를 지배할 수 없도록 우리 전 자아를 통제해야만한다. 죽을 몸이라는 표현은 죄악되 이 세상속에서 유한한 우리의 몸을 의미한다. 이러한 불완전성이 우리로 하여금 완전하신 그분께 의존하도록 한다.
3. 너의 몸의 부분을 악의 무기, 도구로 죄에게 드리지 말라. (13절) 본문에서 군대의 비유를 하고 있다. "죄를 너의 죽을 몸의 보좌에서 몰아내라. 하나님께서 그것을 멸하실 것이다. 그리고 너는 너의 몸의 부분을 불의의 무기로서 죄를 섬기는 전투 대열에서 물러서고 하나님의 의의 무기로서의 네 자신을 드려라. 그러므로 죄가 더이상 너의 주인이 되지 못하도록 하라. "
4. 죽음에서 생명으로 옮겨진 사람처럼 네 자신을 하나님께 드리라(2-11). 또한 의의 무기, 도구로 너의 몸을 드리라. (13) 2-11절에서 그리스도인은 더이상 죄와 사망의 세계에 속하지 않고 새로운 생명의 셀계로 옮겨졌다고 말한다. 이제는 죄가 아니라 하나님께서 우리의 주군이시다. 현대 교회의 가장 큰 문제는 교회안에 앉아 있는 사람들이 주님을 주인으로 모시지 않는다는 것이다. 지휘관이 전장을 향해서 나아갈 것을 명령했음에도 그 명령을 듣지 못하고 때로는 들었음에도 불구하고 그 명령에 불복해서 나아가지 않고 그저 자리에 않아 있는 것이다. 그러한 이들은 자신들의 삶을 허비하고 있는 것이다. 교회는 이렇게 다른 주인을 섬기고 있거나 죽어있는 이들을 깨우고 그들로 하여금 기쁘게 주님을 주인으로 섬기도록 그들을 독려해야 한다.
- The final paragraph (vv. 11–14) develops the implications of Jesus’ victory over sin and death for the life of the believer. Here Paul departs from the teaching style he has been using and turns to commands, using a series of four present-tense imperatives in verses 11–13 to tell the Roman Christians in effect, “become what you are in process of becoming” (see Moo 1996:380; Schreiner 1998:321). In other words, they are on the path to spiritual maturity but must make certain that they continue to “walk the walk.” There are four steps to this:
1. They are told, count yourselves dead to sin but alive to God in Christ Jesus. We have died to sin (v. 2) but now must “consider” (better than niv’s count) ourselves on a daily basis to be dead to sin. Christ is cited as the model in verse 10; he died to sin and lives for God, so we must follow in his steps (note in the same way; cf. 1 Pet 2:21). We were baptized into Christ (v. 3), buried with him (v. 4), united with him (v. 5) and crucified with him (v. 6), and we died with him (v. 8), so we must in every way emulate him in our lives, described here as dying to sin and living for God. Note also that while we have died to sin in Christ when we transferred from the realm of sin and death into the realm of life (vv. 7–8), we must still on a regular basis consider ourselves dead to the power of sin in our lives (note the present tense here). It is an act of the will on our part. We are now under a new power, that of Christ in us, and so can resist the power of sin and therefore live for God. But it takes a mental decision, a disciplined mindset that can switch from the world to God.
The means by which we can do this is in Christ Jesus, a major Pauline theme that occurs more than 150 times in Paul and seldom elsewhere in the New Testament. It has been long debated whether the phrase signifies more our mystical union with Christ or our corporate solidarity in the body of Christ, the church. More recently the focus has shifted to a “plurality of metaphors” that focus on our general union with Christ, especially in terms of sharing in his death and resurrection, describing “the life of faith under Christ’s lordship in a world where other powers and temptations were present” (see Seifrid 1992a:434–35). It is our union with Christ and his power that allows us to defeat sin in our lives.
2. Paul commands, do not let sin reign in your mortal body (v. 12). Since we are dead to sin (vv. 2, 11), we must control our total self so that sin cannot “lord it over” us. As in verse 6, mortal body probably refers to the whole person and not just to the physical body, with mortal added to emphasize our finite condition in this sinful world. Our own fallen condition makes us depend so completely on the strength Christ provides. The present prohibition can mean, “stop letting it rule” or “at no time let it rule,” but in this context of ongoing activity the latter is more likely. In 5:12–14 sin and death “reigned” in this world because of Adam’s trespass, but believers now have left that realm and joined themselves to Christ. Therefore, we have the promise that “sin will not be your lord” (v. 14; niv, sin shall not be your master), but we must still use the strength that Christ alone can give to put this promise into practice in specific situations. The purpose of this refusal to allow sin to reign is so that (we will not) obey its evil desires. In this context these are not only bodily lusts but also the general self-centered desires that lead us to sin, as in 1:24 and 7:7–8.
3. Paul gives an example of not letting sin reign by saying, do not offer the parts of your body to sin, as instruments of wickedness (v. 13). As before, the idea of bodily parts or “members” probably does not refer to the parts of the physical body but rather to the various faculties or capacities of a person (note the parallel with yourselves in the next clause). It is also common to see a military image here as in the offering of one’s weapons in service to a tyrant (so Calvin 1979, Käsemann 1980; Dunn 1988a; Fitzmyer 1993b; Stott 1994; Schreiner 1998), or possibly the presentation of one’s services to a ruler (Moo 1996) or of one’s tools to the master workman (Cranfield 1975). Of these, the military image seems closest to the language. We are not to become spiritual mercenaries who present our resources for the use of the tyrant sin; our spiritual weapons should never become weapons to be used in the service of evil. The rule of this tyrant has been broken, and we have been liberated from its power. Marcus gives this military image in verses 12–14 an excellent paraphrase (1988:394): “Let sin be dethroned in your mortal body! May God vanquish it! And you, for your part, remove your bodily members from the battle line where they serve Sin as weapons of its unrighteousness, and present them for duty to God as weapons of his righteousness! For sin will no longer be your master.” In this passage he sees a great deal of Holy War imagery evoking a conflict with cosmic powers (Marcus 1988:390–93).
4. Rather than serve evil, we must yield our services to our true master, God. This is done in two stages. First, offer yourselves to God, as those who have been brought from death to life. The message of verses 2–11 was that the Christian no longer belongs to the world of sin and death, having transferred to the realm of life. For this reason (as those who is literally “because you”) we are now citizens of the heavenly realm and belong to God. So now that we are soldiers of a new king, we must offer ourselves completely to God. Second, offer the parts of your body to him as instruments of righteousness. This is the opposite of verse 12, where the uncommitted Christian serves wickedness. All our faculties are to become weapons given over to service in God’s army. As the classic hymn says, “Onward, Christian soldiers!” Righteousness here could be legal (a power to which believers yield themselves, so Barth 1933; Käsemann 1980; Dunn 1988a; Schreiner 1998) or moral (upright behavior that pleases God, so Fitzmyer 1993b; Moo 1996). In this context the former is closer to the thrust (the power of sin must be conquered by the power of divine righteousness), but as in 3:21–26 the one actually leads into the other. God’s righteousness must take control of our lives. One of the great tragedies of the church today is the large number of members who sit in church and do very little for the Lord. They are more than wasting their lives. They are serving the wrong master! A key calling of every church must be the task of awakening the “dead” members and helping them to discover the joy of serving God with all their hearts and souls.
Verse 14 provides both the reason for the commands (gar, “for”) and a conclusion that sums up the basic message of the section, sin shall not be your master (or “not have lordship over him”; see v. 9). The future tense refers not just to the eschatological future (when Christ returns to defeat evil once for all) but to the immediate future as well. The power of sin over God’s people is over because of the cross. We have a new master (“lord,” kyrios, related to this verb, kyrieusei), Jesus Christ. Though some believe this is imperatival (you must not let sin rule, e.g., Fitzmyer 1993b), that is unlikely because Paul has just used imperatives in verses 11–13 and is now returning to indicatives. So the statement is best seen as a promise—you can be sure sin no longer rules (e.g., Cranfield 1975; Dunn 1988a; Moo 1996; Schreiner 1998). Christ has broken the power of sin, so believers can know that it no longer has absolute sway over them. Once more, this does not mean sin cannot gain some control over our lives; rather, it means we will never again be helpless pawns under its power. We are “more than conquerors” (Rom 8:37) and so can resist its allures (1 Cor 10:13). The basis of this promise is then provided, because you are not under law, but under grace.* This returns to the issue of the law in 5:13, 20, and Paul is thinking of the law as the instrument of sin (3:20; 4:15). It is of the old eon, a power that caused sin to increase (5:20) and that was broken by Christ. The grace of God has broken the power of sin and the law through the cross and the resurrection. As Stott says (1994:181), “To be ‘under grace’ is to acknowledge our dependence on the work of Christ for salvation, and so to be justified rather than condemned, and thus set free.” Out of the indicative of God’s grace (v. 14) comes the imperative of living the sanctified life (vv. 11–13).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 156–160.
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