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11 I ask, then, hhas God rejected his people? By no means! For iI myself am an Israelite, a descendant of Abraham,1a member of the tribe of Benjamin. 2 jGod has not rejected his people whom he kforeknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? 3 l“Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” 4 But what is God’s reply to him? m“I have kept for myself seven thousand men who have not bowed the knee to Baal.” 5 So too at the present time there is na remnant, chosen by grace. 6 oBut if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.
h1 Sam. 12:22; Jer. 31:37; 33:24
i2 Cor. 11:22; Phil. 3:5
1Or one of the offspring of Abraham
jPs. 94:14
kch. 8:29
lCited from 1 Kgs. 19:10, 14
mCited from 1 Kgs. 19:18
nch. 9:27; [Jer. 3:14; Zech. 13:8]
o[ch. 4:4; Deut. 9:4, 5]
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 11:1–6.
9-11장은 당신의 언약 백성에 대한 하나님의 신실하심을 변호한다. 이에 9-10장에서는 왜 이스라엘을 거절하셨는지에 대한 것을 다루면서 바울은 매우 조심스럽게 모든 이스라엘이 거절된 것은 아니라는 사실을 말한다. 다른 말로 하면 여전히 이스라엘은 새로운 언약백성의 일부가 될 수 있다는 것이다.
- All children at some time wonder if their parents really love them and ask, “If they do, why are they so mean to me?” This is always at a time when they have been severely disciplined. That is also the situation with Israel. Moreover, the response of parents is quite similar to Paul’s answer: (1) Your Father has a perfect right to do what he knows is best (9:6–29), and (2) you have gotten just what you deserve for your actions (9:3–10:21). Chapters 9–11 primarily are a defense of the faithfulness of God in dealing with his covenant people. Chapters 9–10 deal with the negative side: why has he rejected Israel? But Paul has been very careful with his language, never saying that all of Israel has been rejected: In 9:6–7, “not allwho are descended from Israel are Israel”; in 9:21, “somepottery for noble purposes and somefor common use”; in 10:16, “not allthe Israelites accepted the good news”; and in 11:17, “someof the branches have been broken off.” In other words, there are still Israelites who have become part of the new covenant people. That is the topic of this chapter. The theme is stated in verse 2, God did not reject his people, whom he foreknew.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 282.
1절) 대부분의 이스라엘은 하나님을 믿는 것에 실패했다. 이것이 하나님께서 당신의 백성을 거절하셨다는 것을 의미하는가라고 바울은 질문을 던지고 이것에 대해서 그럴 수 없느니라라고 대답한다. 이에 대한 대답으로 바울은 자신을 예로 든다. 그 자신이 이스라엘인으로, 아브라함의 씨요 베냐민 지파이라는 것이다. 이렇게 남은 자들이 있다라는 것은 하나님께서 이스라엘을 향한 당신의 계획이 끝나지 않았음을 또한 당신의 백성들을 통해서 그 약속을 이루실 것을 의미하는 것이다.
- The majority of Israel failed to believe. Does this mean that God has rejected his people? Paul presents himself as an example of the remnant that has been preserved, a remnant that indicates that God is not finished with Israel and that he will fulfill the promises made to his people.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.
3-5절) 본문은 엘리야의 고백이다. 주의 선지자들이 모두 죽임을 당하고 제단은 훼파되고 자신만이 남아있는 것같은 고립감을 느끼며 자신의 목숨을 찾는 이세벨의 집요한 공격앞에서 두려워하며 이제 끝났다라고 낙심하는 순간 하나님께서는 자신을 위해 바알에게 무릎꿇지 않은 7,000명의 사람들을 남겨 두었다라고 말씀하시며 엘리야를 격려하신다. 이 7,000명 또한 하나님의 은혜로 택하심을 따라 남은 자들이다. (왕상 19:10, 14)
- Elijah in his despair thought Israel would be extinguished. But God assured Elijah that he had preserved a remnant, which gave Elijah hope that God would fulfill his saving promises in the future. In Paul’s day, as in Elijah’s day (v. 4) and today, a remnant of Jews believe in Christ because of God’s electing grace (cf. 9:27–29).
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.
왕상 19장의 사건
- The next section (vv. 2–4) introduces the idea of a remnant chosen from within the apostate nation as the recipients of God’s covenant love. It begins with the rhetorical question, Don’t you know?…(compare 6:3, 16; 7:1). This assumes that the readers are familiar with the two passages from 1 Kings 19 about Elijah.He was the great prophet who single-handedly opposed Ahab and Jezebel and their plan to introduce Baal worship into Israel. More than any other, he was the prophet who performed miracles, but his purpose was to rescue his people from idolatry. Thus when it says here, he appealed to God against Israel,it refers to his complaints against their apostasy. The verb can mean “to intercede, plead” but here has a negative connotation of praying “against” his people. The passages cited are from 1 Kings 19:10, 14 (v. 3), 18 (v. 4). They are part of a section (1 Kings 19:1–18) describing the events after the great victory against the prophets of Baal on Mt. Carmel (1 Kings 18). Immediately afterwards, Jezebel threatens to kill Elijah, and in one of life’s great ironies, this prophet who had been the focal point of that great victory runs for his life into the wilderness. There he is cared for by God (vv. 4–8) and then travels forty days and nights to Mount Horeb (where Moses saw the burning bush, Ex 3:1). There he pours out his complaint, which has shifted from Jezebel to the people of Israel and their desertion of him: Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me.Elijah’s complaint appears twice in 1 Kings 12:10, 14 to emphasize his discouragement and Israel’s sins. The differences with the lxx (inverting the first two clauses, slightly altering the others) probably come from Paul quoting from memory rather than for any theological purposes (so Cranfield 1979; Dunn 1988b). Paul uses this to show that the failures of Israel in his own day are no different from those in the past. The nation is still turning against God and his chosen leaders.
- After Elijah’s lament, God responds, I have reserved for myself seven thousand who have not bowed the knee to Baal(v. 4 = 1 Kings 19:18), an abbreviation of the lxx, probably also from memory. Although the majority of the nation has turned against God, he has been faithful to his covenant by reserving for himself a faithful remnant (reserveis a major remnant term in the Old Testament, a cognate of remnantin v. 5). Here is another example of the balance between sovereignty (reserved for myself)and responsibility (not bowed the knee)in this passage. God foreknew(v. 2) that they would be faithful and so reservedthem for himself.But the emphasis is on sovereignty and election. Some (Michel 1966; Cranfield 1979; Dunn 1988b; Morris 1988) see significance in the number seven thousand, since seven is the number of completeness. However, it is difficult to see why this must be so. Paul is quoting an Old Testament text, and there is no indication he sees numerological meaning in the number (so Moo 1996). At best the emphasis is on the paucity of the number (Schreiner 1998).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 285–286.
바울은 본문속에서 엘리야와 자신을 일치시키면서 이야기하고 있다. 엘리야와 같이 바울은 굳게 서서 변절한 나라들을 향해서 복음을 전하고 있다. 그러면서 하나님의 남은자를 찾고 있는 것이다.
6절) 선택과 은혜는 분리할 수 없는 밀접한 관계이다. 이 둘은 모두 구원이 오직 하나님의 사역임을 보여준다. 이는 행위와 관계가 없다.
- Election and graceare inseparable, for both show that salvation is God’s work alone, and that it has nothing to do with works. On grace, see also 4:4–5; Acts 15:11; Eph. 2:8–9.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.
은혜(카리스)와 행위(에르곤-의무)의 관계, 만약 남은 자들이 선택받은 것은 은혜로 된 것이다. 그렇다면 이것을 행위로 말미암은 것이 아니라는 것이다. 행위에 근거하여 선택받았거나 구원받은 것이라면 은혜는 은혜가 될 수 없는 것이다.
- Election is stressed in 8:33; 9:11; 11:5, 7, 28; and 16:33 (with equivalent terms like “predestined” in 8:29, 30; and “called” in 1:1, 6, 7; 8:28; 9:24–26). Graceas opposed to works is emphasized in 3:24; 4:16; 5:2, 15, 17, 20–21; 6:14; and 11:5, 6. It is quite clear that there would be no salvation apart from grace. If all humanity received its just desserts, there would be nothing except eternal damnation. Yet God’s lovingkindness and mercy have led him to choose a remnant. Morris says (1988:401–2, following Lagrange), “it was not the number so much as the permanence of God’s plan for Israel that mattered in the time of Elijah, and it is this that mattered for Paul too. He put his trust in God’s grace, not in numbers.”
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 287.
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