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13 Now I am speaking to you Gentiles. Inasmuch then as vI am an apostle to the Gentiles, I magnify my ministry 14 in order somehow to make my fellow Jews jealous, and wthus save some of them. 15 For if their rejection means xthe reconciliation of the world, what will their acceptance mean but life from the dead? 16 yIf the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches.
vch. 15:16; [Acts 26:17]; See Acts 9:15
w1 Cor. 7:16; 9:22; 1 Tim. 4:16; James 5:20
xch. 5:11
yNum. 15:18–21; Neh. 10:37; Ezek. 44:30
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 11:13–16.
13-14절) 사도는 본문에서 자신의 정체성을 이방인의 사도로 규정하고 있다. 그런데 그 이유를 자신의 골육, 친족을 시기하게 하여 그중에서 얼마라도 구원을 얻게 하려는 것이었다.
그의 생각에 이방인을 더 많이 구원할 수록 유대인들안에 더 많은 시기심이 일어나서 그중에 얼마라도 구원을 얻게 될 것을 기대한 것이다.
- As an apostle, Paul had a special calling and commission to preach the good news to the Gentiles. But he uses his ministry to the Gentiles also to benefit the Jews, for he hopes that the more Gentiles come to salvation, the more this will provoke the Jews to jealousy, so that many will be saved.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.
바울은 로마에 있는 이방인 그리스도인들이 그의 관심이 이방인에게 있다는 것이 이스라엘에 대한 모든 소망을 버렸다고 생각하기를 원하지 않았다.
- See 1:5; 15:16, 18; Acts 9:15; 22:21; 26:17–18; Gal 1:16; 2:7, 9; Eph 3:1, 6, 8; 1 Thess 2:15–16; 1 Tim 2:7; 2 Tim 4:17. Paul does not want the Gentile Christians in Rome to think that his focus on Gentiles implies that he has abandoned all hope for Israel.
- 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), 2313.
15절) 이스라엘 대다수의 거절이 세상의 화평을 의미한다면 그들이 받아들이는 것이 죽은자로부터 살아나는 것이 아니고 무엇이겠는가?
- If the rejectionof the majority of Israel has meant that many Gentiles (the world) are now reconciled to God through Christ, then the acceptanceof the Jews (their future coming to Christ in large numbers) will bring about the final resurrection (life from the dead) and the end of history, so that from that point on people will praise God forever and ever (see v. 12). Others think “life from the dead” is a figurative expression for great spiritual revival.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.
본문에서 거절의 주체가 누구인지 명확하지 않다. 이스라엘이 하나님을 거절한 것 혹은 하나님께서 이스라엘을 버리시는 것 모두 가능하다. 마찬가지로 받아들이는 것 또한 이스라엘이 하나님을 인정하는 것 혹은 하나님께서 그들을 받아들이는 것도 가능하다. 하나님이 받아들여주시는 것은 마지막 때에 죽은 자의 육체의 부활과 관련이 있다.
- their rejection.Either the Jews’ rejecting God or, more likely (vv. 7–10), God’s rejecting (many) Jews. their acceptance.God’s accepting Jews into his kingdom (see 14:3; 15:7), in contrast to “their rejection.” life from the dead.Either renewal to spiritual life (cf. 6:13; Paul may see the “full inclusion” of Jews [v. 12] as taking place over the course of the church age as Jews come to Christ) or the resurrection from the dead in the last day (God’s “acceptance” of many Jews may be associated with the end times when the dead are physically raised).
- vv. verses in the chapter being commented on
- cf. compare, confer
- 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), 2313.
12절과 15절은 서로 평행을 이룬다. 본문은 세가지로 해석된다.
첫번째는 세상에 이전에 없던 영적인 각성이 있을 것으로 두번째는 죽은자들의 부활의 때에 구속의 완성이 있을 것을 세번째는 유대인들의 회심을 묘사하는 상징적인 표현으로 해석한다.
- Verse 15 parallels v. 12. If the rejection of Israel led to reconciliation for the world, what would their acceptance mean but “life from the dead.”99The note on this verse in the NIVSB suggests three possible interpretations of this phrase: (1) “an unprecedented spiritual awakening in the world,” (2) “the consummation of redemption at the resurrection of the dead,” and (3) “a figurative expression describing the conversion of the Jews.”100Each position has its advocates, but it would appear that what Paul was speaking of here was a great spiritual awakening of Israel to take place at the end of human history. Fitzmyer says that the acceptance of the gospel by the Jewish people “will mean for them the passage from a status of death to life.”101If we follow the parallelism between vv. 12 and 15, then “life from the dead” says essentially the same thing as “their fullness,” that is, “the full quota of Jews” (Williams). For Israel to turn from their unbelief and embrace the gospel of p 220 salvation by faith would be well described as a “resurrection.”
- 99The Amplified NT has “rejection and exclusion from the benefits of salvation.” Fitzmyer (Romans, 612) takes ἀποβολὴ αὐτῶν as a subjective genitive (the Jew’s rejection of the gospel) rather than as an objective genitive (God’s rejection of them, even though temporary).
- NIVSB New International Version Study Bible
- 100NIVSB, 1723.
- 101Fitzmyer, Romans, 613. Stott understands “life from the dead” as an unimaginable enrichment of the world that results from Israel’s acceptance and fullness (Romans, 298–99).
- Williams C. B. Williams, The New Testament
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 219–220.
16절) 제사로 드리는 첫 곡시 까루가 거룩하니 나머지 전부도 거룩하고 뿌리가 거룩한즉 가지도 드러하다. 본문은 민 15:17-21을 묘사한 것으로 약속의 땅에서 첫 곡식을 추수하여 드리는 것을 보여준다. 본문의 곡식 가루는 첫 열매라는 의미로 영어표현으로는 dough인데 이는 밀가루 반죽이다. 즉 처음 추수한 밀로 만든 밀가루 반죽을 의미하는데 이는 예수를 구주로 받아들인 유대 신자들을 나타낸다. 그리고 떡 덩이는 이후에 믿게될 모든 사람들을 상징한다. 이제 비유는 뿌리와 줄기 비유로 나아간다. 만약에 뿌리가 거룩하면 가지도 그러하다. 여기서 뿌리는 족장들, 예를 들면 아브라함을 의미하고 가지들은 뒤따르는 나라를 의미한다. 유대 나라에 대한 하나님의 거절은 완전하지도 최종적인 것도 아니다.
- Numbers 15:17–21 describes an offering made from the first grain harvested and ground. The cake presented to the Lord consecrated the rest of the batch. Paul wrote that if the dough offered as firstfruits was holy, then the entire batch was holy. In this metaphor the “dough” represents the Jewish believers who had accepted Christ (the remnant of v. 5), and the “whole batch” would be those who would come to believe. The metaphor changes to a tree with its branches. If the root is holy, so are the branches. In this case the “root” represents the patriarchs (esp. Abraham); and the “branches,” the nation that follows. The point is that if the patriarchs were holy (and they were), so also were the Jewish people (in the sense that the positive effects of the patriarchs reached to them (cf. 1 Cor 7:14). God’s rejection of the Jewish nation was neither complete (Rom 11:1–10) nor final (11:11–24).
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 220.
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