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11 So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass usalvation has come to the Gentiles, so as to make Israel jealous. 12 Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion2mean!
u[Acts 28:28]
2Greek their fullness
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 11:11–12.
11절) 그들이 넘어지기 위해서 실족했느냐(비틀거렸느냐)? 그럴수 없느니라. 도리어 그들의 범죄, 넘어짐으로 말미암아 구원이 이방인에게 도달했는데 이는 이스라엘로 질투하게 하기 위함입니다.
하나님께서는 이방인들이 유대인들로 회개하도록 자극하는 구원을 고안하셨다.
"로마서10:19: 그러나내가말하노니이스라엘이알지못하였느냐먼저모세가이르되내가백성아닌자로써너희를시기하게하며미련한백성으로써너희를노엽게하리라하였고"
- Most Jews refused to believe in Christ. to make Israel envious.God designed the salvation that Gentiles enjoy to stimulate Jews to repent (10:19).
- 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.
12절) 지금 만약 그들의 넘어짐이 세상을 위한 풍성함이 되고 그들의 실패가 이방인을 위한 풍성함이 된다면 그들의 충만함을 어떤 의미이겠는가? 이스라엘이 충만하다면, 바르게 선다면 그것이 얼마나 엄청나겠는가?
본문의 세상은 ‘코스모스’로 장식, 세상, 지상적 기쁨, 천지, 세속의 의미를 가지는데 본문속에서는 세상을 의미한다. 본문의 그들의 충만함은 이스라엘의 충만함으로 이스라엘 민족에 대한 하나님의 구원 약속의 성취가 이루어질 것으로 기대합니다. 만약 이스라엘의 죄가 이방인에게 구원을 가져다 주었다면 모든 이스라엘이 구원받았을때 그 축복은 더욱 커질 것입니다.
- The term worldis another word for Gentileshere. Full inclusionlooks forward to the fulfillment of God’s saving promises to ethnic Israel. Paul argues from the lesser to the greater: if Israel’s sin brought salvation to the Gentiles, then the blessing will be even greater when all Israel is saved (see v. 15).
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.
본문에서 바울은 이스라엘의 실패를 통해 세가지 목적을 가지고 있다고 본다.
첫번째는 이방인에게 구원을 가져다 주는 것이고 두번째는 이스라엘로 질투하게 하는 것, 세번째는 구원에 대한 그들의 궁극적인 몫을 가져오는 것을 말한다. 현재 이스라엘은 남은 소수와 완악한 다수로 나뉘어져 있으나 이는 미래에 대한 하나님의 계획이 아니다. 바울은 여전히 그가 이방인에게 돌아서는 것을 시작으로 구원의 의도를 가진다.
- Fitzmyer (1993b:608–9) believes Paul in this passage sees three purposes in the failure of Israel: to bring salvation to the Gentiles, to make Israel jealous and to bring about their eventual share in salvation (a coming from death to life). In the present, Israel is separated into a remnant minority and a hardened majority, but that is not God’s plan for the future. He still has a salvific intent, beginning with his turning to the Gentiles.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 290.
이스라엘의 회복을 위한 네가지 단계
- Israel has been rejected, but this state is not permanent (v. 11a).
- The immediate purpose of rejection is to bring salvation to the Gentiles (vv. 11b, 12).
- The more distant purpose is to make Israel jealous through the Gentiles (vv. 11c, 14).
- This will eventually bring Israel back to God (vv. 14–16).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 290–291.
11벌의 그들의 넘어짐은 ‘파랍토마’로 죄, 위반이라는 의미이다. 이는 5:15-21에서 아담의 죄로 6번, 인류의 필연적인 죄(4:25)에 사용되었다. 그 죄는 바로 복음을 거절한 것으로 하나님께서 이제 그 복음을 이방인들에게 돌리셨다. 이것이 하나님의 구원의 계획의 일부이다. 바로 이것이 지금의 선교사역이다. 유대인들이 그들의 질투를 나타냈고 그래서 바울을 공회에서 쫓아내자 그는 이방인을 향해 나아간다. 이처럼 지상명령은 유대인들의 반대를 통해서 성취되어가는 중이다. 하지만 이것이 완전한 그림은 아니다. 하나님께서는 이방인들을 향한 선교의 성취를 통해서 이스라엘로 질투나게 하신다. 이 질투는 크게 두가지 방향으로 나타난다. 첫째는 이스라엘이 교회를 심하게 핍박하는 것이고 둘째는 유대인들로 하여금 그들이 잃어버린 것, 하나님과의 올바른 관계에 대한 소원함을 가지게 하는 것이다.
신명기32:21: 그들이하나님이아닌것으로내질투를일으키며허무한것으로내진노를일으켰으니나도백성이아닌자로그들에게시기가나게하며어리석은민족으로그들의분노를일으키리로다
로마서10:19: 그러나내가말하노니이스라엘이알지못하였느냐먼저모세가이르되내가백성아닌자로써너희를시기하게하며미련한백성으로써너희를노엽게하리라하였고
하나님께서는 이처럼 이방인들을 통해서 이스라엘이 잃어버린 것을 기억나게 하시고 또한 그들이 하나님께로 돌아오는 것을 자극하신다. 오리겐은 이렇게 말했다. “이것에서 하나님의 지혜를 생각해 보라. 그분과 함께 하면 죄와 넘어짐마저 낭비되지 않고 누군가 스스로 자신의 자유를 거부할 때마다 신적 지혜의 경륜은 그들이 가난하게 된 실패를 사용함으로써 다른 이들을 부유하게 한다."
- In fact, not only is it retrievable, but it is also an important stage in salvation history, for because of their transgression, salvation has come to the Gentiles.The word transgressionlooks back to the “trespass” of Adam in 5:15–21 (six times) and the consequent sinfulness of humanity (4:25). Some (Barrett 1957; Fitzmyer 1993b) translate it “false step” and link it with the verb stumblein the first half of the verse. However, that is doubtful (see Cranfield 1979; Dunn 1988b). It is rather showing that the sin of rejecting the gospel on the part of the Jews has a positive result, namely, that God has turned to the Gentiles. So it is part of God’s plan of salvation. This was certainly the case during the missionary journeys. When the Jews revealed their “jealousy” and kicked Paul out of the synagogues, he would turn to the Gentiles (Acts 13:45–46; 18:6–7; 19:8–10). So the great commission was fulfilled partly through Jewish opposition. However, this does not complete the picture. God also used the success of the Gentile mission to make Israel envious.In a very real sense, this jealousy worked in two directions. It caused the Jews to persecute the church intensely (Acts 13:45; 17:5), but here its purpose is to make the Jews want back what they had lost, namely, their right relationship with God. This probably goes back to the Deuteronomy 32:21 quotation in 10:19, “I will make you envious by those who are not a nation.” God is using the Gentiles to remind Israel of what they have lost and to stimulate their return to him. Origen said it well: “Consider the wisdom of God in this. For with him not even sins and lapses are wasted, but whenever someone rejects freedom of his own accord, the dispensation of divine wisdom makes others rich by using the same failing by which they have become poor” (Bray 1998:291).
- Clearly the main point for Paul is the return of Israel to God. He seems to consider the Gentile mission, as dear as it is to his heart, as a step to the really important thing, the fullnessof the evangelization of his Jewish people. It is clear that Paul in verses 12–16 is addressing his Gentile readers explicitly, not only because he says so in verse 13 but also with his use of the third person for the Jews in these verses. He wants the Gentiles to understand why the conversion of the Jewish people is so important. He uses two ifclauses to highlight the benefits of Jewish rejection of the gospel. The two are virtually synonymous and center on salvationfor the Gentilesfrom verse 11*. The basis is Israel’s transgression(the same term as in v. 11) and her loss,a rare term that means “inferior,” “weaker,” “defeated” and infers that their rejection of Christ is their defeat (so Murray 1968; Cranfield 1979; Fitzmyer 1993b). At the same time it produces riches for the worldand for the Gentiles,respectively (the two are synonyms here). These richesare kingdom blessings, all the wealth of being children and heirs of God (8:14–16). They include salvation as well as sanctification, the “riches of his kindness, tolerance and patience” (2:4) as well as the “riches of his glory” (9:23). More difficult to understand is the last part, how much greater riches will their fullness bring!*While the statement could connote the idea of both “fulfilling God’s will” and the conversion of “the full number” of Jews, it is best to see it as looking forward to the salvation of “all Israel” in 11:25–32. The “defeat” of God’s people through unbelief is the sad situation for the present, but there is a glorious future ahead for Israel when “the full number” will come to Christ. Paul’s point here is that the current unbelief is wonderful in the sense that it brought God’s richesto bear on the Gentiles, but how much greaterwill the richesbe when Israel also returns to God. Donaldson (1993:92–94) sees strong implications for the whole motif of Israel’s rejection, arguing that Paul does not see so much a spatial displacement of the nation as a temporal delay of Israel’s salvation. In other words, offering riches … for the Gentileshas as God’s ultimate purpose the final salvation of the Jewish people. The turning to the Gentiles is a temporal delay in God’s plan of salvation centering on the parousia of Christ as the deliverer of the nation. Israel’s rejection opens up not space but time for the divine will to operate.
- *11:11Moo (1996:686) believes that theyof verse 11 and theirof verse 12 refer not to the hardened segment of Israel (vv. 7–10) but to Israel as a whole and therefore verse 7. So it is Israel as a whole that has failed to attain the right relationship with God it was seeking; and it is not the hardened who will be saved. However, by the use of stumblehere in verse 11, Paul is clearly linking it with verse 10 and therefore with verses 7–10. The hardened are not those who have committed the unpardonable sin but those who are currently rejecting Christ.
- *11:12Fullness(Greek plērōma) can have several different meanings in a context like this. Cranfield’s list (1979:558) is quite helpful: (1) complete conversion or restoration; (2) fulfillment, consummation or perfection; (3) obedience in terms of fulfilling God’s will; or (4) the full, complete number. Of these the two most likely would be the restoration of Israel as fulfilling or completing God’s will for his people (so Hodge 1950; Lenski 1945; Murray 1968; Hendriksen 1981) or the conversion of the full number of the Jewish people (so Godet 1969; Barrett 1957; M. Black 1973; Cranfield 1979; Bruce 1985; Käsemann 1980; Dunn 1988b; Fitzmyer 1993b; Schreiner 1998). A few (Morris 1988; Moo 1996) believe both may well be intended. While the latter may be true, the parallel with verse 25 (“the full number of the Gentiles”) makes the quantitative (“full number”) more likely (see also Rev 6:11, “until the number … was completed”).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 291–294.
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