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Greeting
1 Paul, aa servant1 of Christ Jesus, bcalled to be an apostle, cset apart for the gospel of God, 2 which dhe promised beforehand ethrough his prophets in the holy Scriptures, 3 concerning his Son, fwho was descended from David2 gaccording to the flesh 4 and hwas declared to be the Son of God iin power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, 5 through whom jwe have received grace and kapostleship lto bring about the obedience of faith for the sake of his name mamong all the nations, 6 including you who are ncalled to belong to Jesus Christ,
7 To all those in Rome who are loved by God and called to be saints:
oGrace to you and peace from God our Father and the Lord Jesus Christ.
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 1:1–7.
본문의 서론 격인 1:1-17절에 복음에 대한 표현이 집중적으로 등장한다. 로마서에 11번 등장하는데 이 짧은 본문에 8번에 걸쳐서 이 표현이 사용되고 있다.
These opening and concluding statements have many similarities, not the least of which is the emphasis on the gospel. (Eight of the 11 occurrences in Romans of euangelion [“gospel”] and euangelizomai [“to evangelize”] are in these passages.)
Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 39.
Paul introduces himself by stating his divine call (v. 1), the message that he has been called to proclaim (vv. 2–4), and the specific task with which he is occupied (vv. 5–6). Finally comes the address in v. 7a, followed by the usual Pauline salutation in v. 7b. The length and theological orientation of this prescript are due mainly to the fact that Paul was introducing himself to a church that he had neither founded nor visited. He wanted to establish his credentials as an apostle with a worldwide commission to proclaim the good news of Jesus Christ. Whether this elaborate prescript had a polemical motive (as, e.g., Murray thinks) is not clear.
Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 40.
1절) 바울은 본 1절을 통해서 자신을 세가지로 규정하고 있다.
첫번째는 예수 그리스도의 종이라는 것이다.
두번째는 자신이 사도로 부르심을 받았다는 것이고
세번째는 하나님의 복음을 위해서 택정함을 입었다는 것이다.
바울은 자신의 여러 복음서를 통해서 자신이 그리스도의 종이며, 사도로 부르심을 받았다는 사실을 강조한다. 이는 이 일의 주도권이 자신에게가 아니라 하나님께 있음을 선포하고 있는 것이다. 바울은 자신이 사도나 종이 되기를 원하지 않았다. 또한 복음을 위해 택정함을 입은 것도 마찬가지 이다.
하나님의 일군으로서 우리들도 이러한 인식을 가지는 것이 반드시 필요하다. 세상의 유명인들은 자신의 노력과 능력으로 성공한 것을 자랑하지만 우리들은 현재 우리에게 주어진 어떤 자리와 지위마저도 하나님의 결정과 인도하심속에서 이루어진다는 사실을 정직하게 인정해야 한다.
Paul1 began his letter by identifying himself in three different ways.2 First, he was a “servant of Christ Jesus.” He belonged without reserve to the one who confronted him on the Damascus road. Although cultured Greeks would never refer to themselves in such a demeaning fashion, the Old Testament designation “servant of the Lord” was a title of honor given to Moses and other prominent leaders (Josh 14:7; p 60 24:29). Then Paul said that he was “called to be an apostle.” God initiated the process. Paul did not choose the role for himself. And even before he was called, he had been “set apart”3 to serve in the interests of the gospel of God.4 All three statements reflect the subordinate role the apostle played. Not for a moment did he elevate himself above his assigned position as a servant of God, set apart and called to serve in the interests of the proclamation of the gospel.
Christians in leadership positions must recognize the servant nature of their roles in the work of the kingdom. What the world calls success has led many gifted leaders gradually to assume a celebrity posture. But with pride, the original sin, comes spiritual disaster. It would be well for Christian leaders to begin each day acknowledging before God that they are his servants. And even that role is a result of God’s decision to call them into service.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 59–60.
당시 로마는 85-90%의 노예들로 운영되던 사회였다. 그래서 본문에서 이야기되는 종이라는 표현은 당시 사람들에게 매우 친숙한 표현이었다. 구약을 통해서는 이스라엘은 하나님의 종으로 표현되고 수많은 이스라엘의 지도자들은 자신을 하나님의 종이라고 부르고 불리우는 것을 무엇보다 큰 영예로 여겼다. 이제 바울은 예수 그리스도를 주요 하나님으로 여기며 이제 예수 그리스도의 종이라고 표현하고 있는 것이다. 이는 예수님의 메시야직을 강조하는 표현이다. 당시 종은 노예로 예속된 고됨을 나타내는 동시에 자신이 섬기는 주인의 지위에 따라서 도리어 자유로운 신분일 때보다 더 높은 자유를 누리기도 했다.
Paul typically begins with a statement of his office but here breaks the pattern by first emphasizing his Lord and Master, calling himself “a slave of Christ Jesus.” This should not be watered down to niv’s servant of Christ Jesus, for Paul is alluding to the fact of slavery in the Roman empire (it is estimated that 85 to 90 percent of the population of Rome and Italy were slaves or of slave origin; see Rupprecht 1993:881) as well as to the metaphor of slavery in the Old Testament. After the people of Israel were liberated from slavery in Egypt, it became common for them to call themselves “slaves of God” (Lev 25:55 [niv, “servants”) as a title of honor designating their new allegiance. Many of the leaders of Israel (Abraham, Moses, Joshua, David and Elijah) called themselves God’s slaves. Since Jesus has become both Lord and God, now Paul is the slave of Christ Jesus, with emphasis on the messianic office, i.e., Messiah Jesus. Paul is saying not only that he belongs to Christ but also that this is a privileged state. In the Roman world slaves were protected and even paid by their owner; they were members of the owner’s extended family and often had higher social status as slaves than they did after gaining their freedom. So Paul considers this a badge of honor, as should all believers.
바울은 자신을 사도로 칭하는 것을 중요하게 여기는데 이는 사도란 칭호가 바로 하나님 부름과 선택에 의하여 교회의 설립과 지도자로서의 직분이기 때문이다. 이 사도는 처음에는 예수님께서 부르신 12명으로 시작되고 이후에 바나바, 야고보와 안드로니고와 유니아가 포함된다. 일반적인 조건은 주님과 함게 동역했고 부활하신 주님을 목격한 사람이다. 여기서 바울은 자신이 다메섹 도상에서 주님을 뵈었다고 강력하게 주장하고 있다.
Apostle is Paul’s more typical self-designation and has two basic meanings—a church representative or missionary (2 Cor 8:23; Phil 2:25), and one of those called or chosen by God to be founding agents and leaders of the churches. We know some of them, beginning with the Twelve (called apostles from the beginning, Mk 3:14) but probably including also Barnabas (Acts 14:4), James (1 Cor 15:7), and perhaps Andronicus and Junias (Rom 16:7). The normal criteria for that high office included walking with the Lord as well as seeing the risen Lord (Acts 1:21–22), but Paul was included on the basis of his having “seen” the Lord in the Damascus Road vision (1 Cor 9:1; 15:8). Paul was especially “chosen” to be God’s envoy to the Gentiles (Acts 9:15; 22:21), giving him authority (cf. Gal 1:1) that afforded this letter special weight as an official communication from God through Paul his chosen instrument.
바울이 택정함을 입었다는 표현은 구약의 예레미야를 떠오르게 한다. 로마서 전체에서 복음은 매우 중요한 주제인데 본문에서는 하나님의 복음이라고 표현되고 있다. 복음은 복음 자체로서의 메시지와 선포일 뿐만 아니라 하나님께서 당신의 아들을 희생제물로 보내셔서 이루신 구원을 이루신 사건을 의미한다.
Finally, he has been set apart for the gospel. This is a further definition of what it means to be called, specifying that Christ has chosen him to take the gospel to the Gentiles. In Galatians 1:15 Paul says that he was “set apart … from my mother’s womb,” an allusion to the call of Jeremiah (Jer 1:5), and this may be alluded to here as well. Moo (1996:42–43) says that gospel here refers not only to the gospel message and its proclamation but also to the very events by which the gospel came to be, God sending his Son as the sacrifice that produced salvation. Thus by Jesus Christ and God should be seen as indicating origin; that is, this gospel came from God. Lohse (1995:127–40) notes that the gospel of God frames the letter (1:1–17; 15:14–21), which especially centers on the proclamation of justification in Christ. The gospel is central to Paul’s purpose in writing this letter.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 28–29.
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