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The Righteous Shall Live by Faith
16 For dI am not ashamed of the gospel, for it is ethe power of God for salvation to everyone who believes, to the Jew ffirst and also to gthe Greek. 17 For in it hthe righteousness of God is revealed ifrom faith for faith,5 jas it is written, “The righteous shall live by faith.”6
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 1:16–17.
본문은 로마서 전체, 신약 전체에서 매우 중요한, 중추적인 역할을 하는 구절이라고 할 수 있다. 복음은 능력이다라는 표현은 바로 복음 메시지 의 역동성을 의미한다고 볼 수 있다. 복음은 모든 사람들을 향한 하나님의 사랑을 말해주나. 이는 삶과 무관한 메시지가 아니라 믿음으로 응답하며 살아가는 모든 이들과 함께하며 반향하는 소리이다. 복음을 듣기 위해서는 반드시 하나님의 임재를 경험해야 한다.
- Verses 16–17 are pivotal verses in the New Testament. They state concisely and with unusual clarity a fundamental tenet of the Christian faith. The heart of v. 16 is that the gospel is the saving power of God. Salvation is not only initiated by God but is carried through by his power. To say that the gospel is “power” is to acknowledge the dynamic quality of the message. In the proclamation of the gospel God is actively at work in reaching out to the hearts of people. The gospel is God telling of his love to wayward people. It is not a lifeless message but a vibrant encounter for everyone who responds in faith. Much religious discourse is little more than words and ideas about religious subjects. Not so the gospel. The gospel is God at work. He lives and breathes through the declaration of his redemptive love for people. To really hear the gospel is to experience the presence of God. The late evangelist Dwight L. Moody commented that the gospel is like a lion. All the preacher has to do is to open the door of the cage and get out of the way!
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 70.
16절) 복음을 부끄러워하지 않을 수 있는 이유는 바로 이 복음이 모든 믿는 자에게 구원을 주시는 하나님의 능력이 되기 때문이다. 그런데 이 복음, 구원의 계획에 유대인들이 매우 중요한 지위를 가지고 있다는 것을 '먼저는 유대인에게요'라고 표현하고 있다. 이는 유대인이 첫째이고 다른 헬라인, 이방인이 둘째라는 의미가 아니다. 하나님의 구원 역사속에 유대인이 먼저 선택을 받았다는 것을 강조하는 것이고 로마서는 이 부분에 대해서 이후 9-11장에서 이를 깊이 다루고 있다.
- salvation. Not only conversion but also ultimate deliverance from sin, death, and judgment (5:9–10; 13:11). everyone who believes. Salvation is offered to all people on the same grounds. An important theme in Romans is including Gentiles as equal participants with Jews in God’s new covenant (3:23–24, 29–30; 4:9–12, 16–17; 9:24–26, 30–31; 10:4, 11–13; 15:8–12). first to the Jew. Paul insists that Jews still have a prominent place in God’s plan of salvation. God directed his word to them first (3:2) and made irrevocable promises to them (9:4–5; 11:28).
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), 2292.
- Why is he not ashamed? Because he knows the gospel he preaches is the divinely appointed means to bring salvation to the world. “Salvation” (soteria; see also 10:1, 10; 11:11; 13:11) and the verb “to save” (sozo; 5:9, 10; 8:24; 9:27; 10:9, 13; 11:14, 26) are important words in Romans. We sometimes use this language to describe conversion only (“When were you saved?”), but Paul more often uses it to refer to final deliverance from sin and evil that will come to the believer at death or the Parousia (see esp. 5:9–10; 13:11).
Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2000), 51.
그 복음은 단순히 능력을 나타내는 것이 아니라 구원으로 인도하는 하나님의 능력의 효과적인 작용을 말한다. 이는 목적과 방향을 가지고 있다. 바울이 말하는 구원은 단순히 죄의 용서를 넘어선다. 이는 아담의 범죄의 결과로부터 의 구원의 전 과정을 포함한다. 여기에는 칭의, 성화, 영화가 포함된다. 하나님의 자녀가 되기 위해서는 우리가 아담의 자녀라는 것으로부터의 구원이 필요하다. 이는 우리가 무엇을 자신을 위해서 할 수 있는 것이 없다. 오직 복음을 통해서 역사하는 하나님의 능력이 필요한 것이다.
복음은 인간의 자유의지를 무효화 하지 않고 모든 믿는 자를 위한 하나님의 능력이 된다. 하나님께서는 자신을 위해서 인간들이 그들의 의지를 거부하도록 촉구하시지 않으신다. 구원의 능력이 구원에 효과를 미치려면 청자들이 믿음으로 반응해야만 한다. 우리의 믿음은 가치있는 것이 아니지만 믿음이 없이는 개인적인 구원은 있을 수 없습니다.
- The gospel is not simply a display of power but the effective operation of God’s power leading to salvation. It has purpose and direction.44 The salvation Paul spoke of is more than forgiveness of sin. It includes the full scope of deliverance from the results of Adam’s sin. It involves justification (being set right with God), sanctification (growth in holiness), and glorification (the ultimate transformation into the likeness of Christ; cf. 1 John 3:2). The gospel serves the eternal purposes of God, who before the creation of the world chose to create for himself a people who would respond to his love. Becoming a child of God requires deliverance from what we are as children of Adam. It is not something we can do for ourselves. It requires the power of God himself working through the gospel.
The gospel does not negate a person’s free will but is God’s power for “everyone who believes.”45 God does not force himself upon people against their will. For the power of the gospel to effect salvation, the hearer must respond in faith. Our faith is in no way meritorious, but without faith there can be no individual salvation.46 Paul noted the universal nature of salvation by faith when he added “first for the Jew, then for the Gentile.” Historically God worked through his people Israel. They were first. Now the message goes out to everyone everywhere.47
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 71.
본문에서 헬라인이라는 표현은 문자 그대로 헬라말이나 문화를 사용하는 사람을 한정하는 말이 아니다. 이는 유대인을 제외한 다른 모든 사람을 통칭하는 말이다. 그래서 본문을 다시 번역한다면 '첫째는 유대인에게요 그리고 유대인이 아닌 다른 이들에게로다'라고 할 수 있다.
- Paul equates the gospel (see vv. 1–2) with God’s power to save all who believe (in Jesus Christ). Historically this message was proclaimed first to the Jews, but also to the Gentiles (literally “Greeks”). In this context “Greeks” does not refer to those who were Greek by nationality or culture, but to all persons other than Jews, and for this reason the TEV renders the term Gentiles. (See comments on v. 14.) In many languages the most appropriate term for Gentiles is “those who are not Jews”; hence, the last phrase of verse 16 may rendered as “first the Jews and then those who are not Jews.”
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 19.
- Strangely, Paul goes on to define everyone further as first for the Jew, then for the Gentile. It is difficult to understand this demarcation, but it must in some way be connected to Paul’s own practice during his missionary journeys, when he went to the synagogues before ministering to the Gentiles (e.g., Acts 13:5, 14; 14:1; 17:1, 10, 17). Since the Jewish people were the chosen ones of God (see Rom 9) and since they still have a future (see Rom 11:26–27), they must be given some priority in the proclamation of the gospel. In a sense this anticipates Paul’s lengthier discussion of the place of the Jewish people in God’s salvation in chapters 9–11. It is debated how extensively this priority of Jewish evangelism is binding on the church today. But the reasoning behind Paul’s statement here still applies in our day, so this priority should still stand. It does not mean, however, that every Christian is to go to the synagogue first. Rather, Jewish mission must have visibility and emphasis in the mission of the church worldwide, in terms both of prayer and of action.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 41.
복음은 모든 믿는 자를 구원하는 하나님의 능력이다. 그렇다면 이 구원이 의미하는 바가 무엇인가?이는 육체적인 위험으로부터 벗어나게 하는 것으로부터 죄의 영향력으로부터 벗어나는 것을 포함한다. 복음의 가증 큰 능력은 바로 구원의 능력이다. 구원은 헬라어로 '소테리아'라고 하는데
- Paul equates the gospel (see vv. 1–2) with God’s power to save all who believe (in Jesus Christ). Historically this message was proclaimed first to the Jews, but also to the Gentiles (literally “Greeks”). In this context “Greeks” does not refer to those who were Greek by nationality or culture, but to all persons other than Jews, and for this reason the TEV renders the term Gentiles. (See comments on v. 14.) In many languages the most appropriate term for Gentiles is “those who are not Jews”; hence, the last phrase of verse 16 may rendered as “first the Jews and then those who are not Jews.”
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 19.
17절) 본문 17절을 다양한 번역본으로 보면 다음과 같다.
(롬 1:17, 개정) 『복음에는 하나님의 의가 나타나서 믿음으로 믿음에 이르게 하나니 기록된 바 오직 의인은 믿음으로 말미암아 살리라 함과 같으니라』
(롬 1:17, 새번역) 『하나님의 의가 복음 속에 나타납니다. ⑥이 일은 오로지 믿음에 근거하여 일어납니다. 이것은 성경에 기록한 바 ⑦"의인은 믿음으로 살 것이다" 한 것과 같습니다. / ⑥또는 '이것은 믿음에서 출발하며 믿음을 목표로 합니다.' ⑦합 2:4』
(롬 1:17, 공동) 『복음은 하느님께서 인간을 당신과 올바른 관계에 놓아주시는 길을 보여주십니다. 인간은 오직 믿음을 통해서 하느님과 올바른 관계를 가지게 됩니다. 성서에도 "믿음을 통해서 하느님과 올바른 관계를 가지게 된 사람은 살 것이다." 하지 않았습니까?』
(롬 1:17, 쉬운) 『하나님께서 주시는 의가 복음에 계시되어 있습니다. 성경에 “의인은 믿음으로 인하여 살 것이다” 라고 기록되어 있듯이, 하나님께로부터 오는 의는 처음부터 끝까지 믿음으로 얻을 수 있는 것입니다.』
(Rm 1:17, NIV11) 『For in the gospel the righteousness of God is revealed - a righteousness that is by faith from first to last,* just as it is written: “The righteous will live by faith.”** / *Or is from faith to faith / **Hab. 2:4』
(Rm 1:17, ESV) 『For in it the righteousness of God is revealed from faith for faith, as it is written, "The righteous shall live by faith.”』
(롬 1:17, NASB) 『For in it the righteousness of God is revealed from faith to faith; as it is written, "BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.”』
(Rm 1:17, GNT) 『For the gospel reveals how God puts people right with himself： it is through faith from beginning to end. As the scripture says, "The person who is put right with God through faith shall live.”』
(Rm 1:17, MSG) 『God's way of putting people right shows up in the acts of faith, confirming what Scripture has said all along： "The person in right standing before God by trusting him really lives."』
한글 개역개정의 경우에 복음에 나타난 하나님의 의가 믿음으로 믿음에 이르게 한다라고 표현했는데 반해서 쉬운성경이나 다른 번역본들은 하나님의 의는 오직 처음부터 끝까지 믿음으로만 얻을 수 있는 것이다라고 표현하고 있다. 하박국의 표현과의 논리의 일치를 위해서도 하나님의 의를 얻을 수 있는 방법, 하나님의 의가 표현되는 것이 바로 믿음을 통해서라는 사실을 기억해야 한다.
복음이 능력이 있는 것은 그 안에 하나님의 의가 담겨있기 때문이고 그 하나님의 의가 드러남으로 말미암아 믿음으로 믿음에 이르게 되는 것이다. 구약 하박국은 이에 대해서 '오직 의인은 믿음으로 말미암아 살리라(합 2:4; 갈 3:11; 히 10:38)'라고 표현했다.
- A key concept in Romans (3:5, 21, 22, 25, 26; 10:3 [twice]; cf. Matt 6:33; 2 Cor 5:21; Jas 1:20). Paul takes this language from the OT, where “righteousness of God” denotes God doing what is right or acting to put things right (e.g., 1 Sam 12:7; Pss 7:9; 145:17; Jer 9:24; 11:20; Mic 6:5; see note on Rom 3:21). In dependence on some key prophetic texts (see especially Isa 46:13; 51:5–8), Paul uses the phrase in the latter sense here. In the OT God promised that he would put right, or vindicate, his people Israel (Deut 32:35, 43; Pss 79:10; 135:14; Jer 51:36); now, Paul announces, anyone who believes (v. 16) can experience God’s vindication. This vindication is a forensic, or judicial, act that confers on believers the status of “righteousness.” While God acts in the gospel of Christ to put people in the right, they experience the benefits of God’s activity only when they respond in faith.
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), 2292.
본문이 말하는 하나님의 의는 어떤 의미인가? 이에 대한 여러가지 의견들이 있다. 이는 하나님의 속성이라고 보기도 하고, 두번째는 하나님의 의가 믿음으로 그에게 돌아서는 자를 의롭다고 선언하시는 하나님의 행동이라고 본다. 크랜필드의 견해는 하나님의 의가 하나님의 의롭게하시는 행동으로 기인한 인간의 의로운 상태라고 정의한다. 이러한 견해는 바울이 그의 서신서에 지속적으로 의에 대해서 표현하느것을 볼때, 17절 하반설에서 사용된 믿음이 하나님의 행동이라기 보다 사람에게 수여된 상태라는 것을 볼 수 있다. 하박국의 표현또한 그러하다.
본성적으로 우리는 우리 자신의 가치있는 행동으로 의로운 무엇가를 성취할 수 있다고 본다. 하지만 하나님의 의는 완전히 다르다. 이는 하나님 앞에 바르게 서는 것으로 인간의 노력과는 하등의 관계가 없다. 이는 오진 믿음로 받는 것이다.
- Cranfield’s view is that the righteousness of God refers to humans’ righteous status that results from God’s justifying activity. He argues (1) that a number of occurrences of “righteousness” in Paul’s letters support that view (e.g., Rom 5:17; 10:3; Phil 3:9; 1 Cor 1:30; 2 Cor 5:21), (2) the emphasis on faith in v. 17b favors the view that righteousness is a status conferred on persons rather than an activity of God, (3) the quotation from Habakkuk focuses attention on the one justified and not on God’s justifying activity, and (4) the structure of the argument that lays p 73 heavy emphasis on the status of one who has received God’s gift of justification.54
Of the four possibilities listed, I believe Cranfield’s position is the most persuasive. It may be, however, that the three positions are not mutually exclusive. There is no question that righteousness is an attribute of God, and God clearly is actively involved in declaring righteous those who turn to him in faith. The result is that people of faith are declared to be righteous. They have laid hold of the “righteousness from God.”55 With the major emphasis remaining on the status of the one declared to be righteous, there is no reason to deny that the other two aspects are integrally related and should not be excluded from the larger view of the issue.56
By nature we view righteousness as something we can achieve by our own meritorious action, the result of what we do. The righteousness of God is totally different. It is a right standing before God that has nothing to do with human merit. It is received by faith.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 72–73.
하나님의 의(디카이오쉬네 데오)에 대한 일반적인 견해들
더글라스 무는 이에 대해서 세가지 견해를 제시한다. 첫번째는 하나님의 속성으로서의 의인데 이 경우 불순종하는 죄인들이 하나님의 정의를 배우는 것은 그들에게 좋은 소식일 수 없다는 것이다. 둘째로 하나님으로 부터 온 의인데 이는 하나님에 의해 사람들에게 주어진 상태, 신분을 표현하는 것이다. 일반적으로 개혁주의라인에서 이를 따른다. 세번째는 하나님에 의해 이루어진 의로 하나님의 바른 길로 향하는 행위로 하나님에 의해 이루어진 것을 의미한다. 이는 의에 대한 역동적인 감각을 부여한다. 그분의 창조에 잘못 되어진 것을 바로 잡으려는 하나님의 개입을 말한다.
Why does the gospel transmit salvation to those who believe? Paul explains this in verse 17, turning to the language of “righteousness” to make his point. The niv’s “a righteousness from God” reflects one possible interpretation of a debated phrase. The Greek is simply dikaiosyne theou, literally, “righteousness of God.” Paul uses the phrase only nine times in his letters (see also 3:5, 21, 22, 25, 26; 10:3 [2x]; 2 Cor. 5:21). Since eight of them come in Romans, clearly the phrase is significant for the argument of this letter. Each occurrence must be examined in its own context, but most agree that the references here, in 3:21–22, and in 10:3 have the same meaning and are key to the letter. Three interpretations are popular.
(1) “God’s righteousness”—an attribute of God. “Righteousness” can refer to God’s justice, but as Luther discovered long ago, it is hardly good news to disobedient sinners to learn about God’s justice. Thus it is more likely, if an attribute of God is in view, that the reference is to God’s faithfulness.1
(2) “Righteousness from God”—a status given to people by God. This interpretation was championed by the Reformers and is the traditional view among Protestant theologians.2 When God “justifies” (the Gk. verb is dikaioo, cognate to the word for “righteousness”) the sinner, God gives that person a new legal standing before him—his or her “righteousness.”
(3) “Righteousness done by God”—an action of “putting in the right” being done by God. This view, held by a growing number of scholars, gives a dynamic sense to “righteousness.”3 It is God’s intervention to set right what has gone wrong with his creation.
The context does not point clearly in one direction. The verb “reveal,” which has a dynamic sense (come into being, manifest; see 1:18) favors the third view. But the fact that this righteousness, as Paul goes on to say, is based on faith, favors the second view. Perhaps the most important consideration, however, is the use of the language “righteousness of God” in the Old Testament. Here we find that key prophetic texts use this phrase to denote God’s eschatological saving activity (see Bridging Contexts section). We think, then, that Paul announces the arrival in history of this saving activity of God. But in the context of his larger teaching and qualified as it is here by human faith, this saving activity takes a specific form: the act by which God puts people who believe in right relationship with himself.
Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2000), 51–52.
하나님의 의가 나타났다는 표현은 매우 중요하다. 이는 그저 생각속에서 표현되는 것이 아니라 역사의 현장에 직접 타나났음을 강조하는 것이다. 본문에서 하나님의 의는 매우 중요한데 하나님의(of God)를 소유격, 주격 혹은 출처나 기원을 나타내는 것으로 설명하기도 한다. 출처나 기원의 경우에 이는 법정적 표현이 된다. 우리의 죄를 위해 십자가에 달려 죽으신 그리스도의 희생으로 말미암아 우리를의롭다 칭하시는 하나님의 법정적 선언, 결정이 내려진 것으로 보는 것이다. 이러한 방식으로 하나님께서는 믿는자에게, 말하자면 지금 하나님의 자녀가 된 이들에게 새로운 상태, 신분을 부여하신 것이다.
- Moo (1996:69, following Ridderbos 1975:47) emphasizes the historical dimension of the concept, that it does not just speak of a cognitive revealing of knowledge but “actually makes manifest, or brings into existence, the ‘righteousness of God.’ ” The major debate, however, is on the meaning of righteousness of God. The importance of this phrase is seen in that it is central to the two thesis sections of the book, 1:16–17 and 3:21–26. There are three major views of this phrase: (a) Of God could be possessive, thus indicating that righteousness of God refers to an attribute of God describing his character, either his justice or his faithfulness, perhaps both (so Williams 1979:241–90). (b) Of God could be subjective, referring to God’s activity in making people righteous. This gives a spiritual or moral dimension to the concept, describing God’s saving power in bringing people to himself and transforming them. Käsemann (1980:25–30) speaks of his “covenant faithfulness” in drawing a fallen world to himself (see also Dodd 1932:38–39; Dunn 1988a:40–42). (c) Of God can refer to source or origin, giving the phrase a forensic or legal aspect referring to God’s judicial decision to “declare us righteous” on the basis of Christ’s sacrifice on the cross for our sins. In this way God imparts a new status to believers, namely, that they are now the children of God. This was Luther’s view, and it has been highly influential in Protestantism (so Bultmann 1964b:12–16; Cranfield 1975:95; Stott 1994:63–64).
While the balance of interpretation rests solidly on the side of the forensic approach, it is becoming increasingly apparent that this is not really an either-or situation (see Moo 1996:71–75; Schreiner 1998:63–70). Moo (1996:79–89) has an excellent excursus on “righteousness language” in the Old Testament and Paul, centering on his definition that it refers to “the act by which God brings people into right relationship with himself” (1996:74). In the Old Testament the terms clearly point to the active side, as God intervenes on behalf of his people and delivers them (Ps 51:14; Mic 6:5; 7:9; Is 46:13; 51:5–8). Micah and Isaiah especially connect this with God’s eschatological deliverance, and other texts connect this liberation with God’s righteous character (Ps 31:1; 35:24; Is 38:19; 63:7). In Paul righteousness is expressed through a noun, an adjective and a verb. With the verb especially, the forensic aspects predominate, as shown ably by Morris (1965:224–74) and Schrenk (1964:215–16), referring to the justification of the repentant sinner (Rom 3:22; 4:5; 8:33). When God justifies, he makes a legal acquittal and a declaration of innocence. The picture is of God sitting on his judgment seat accepting the believer as free from guilt. It is also clear in Paul that this is based not on works but on the faith of the sinner. It is a gift from God (Eph 2:8, 9), called in Romans 5:17 “the gift of righteousness.” The noun and the adjective can refer to the forensic or nonforensic (ethical righteousness) aspects depending on the context. In short, the primary force of righteousness in Paul and here centers on the legal act of God whereby the repentant sinner is declared right by God and brought into a right relationship with him, resulting in right living.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 41–43.
믿음으로 믿음에 이르게 한다라는 표현은 'from faith for(to) faith'이다. 이는 하나님의 신실함으로 기인하고 인간의 믿음의 결과에 이르는 것을 말한다. 시작부터 끝까지의 믿음을 말한다.
- Through faith, from beginning to end represents a rather ambiguous phrase in Greek, literally “from faith to faith.” This expression is taken by some to mean “originating in God’s faithfulness and resulting in man’s faith,” but it is more likely that it means “faith from start to finish.” The NEB renders this as “starts from faith and ends in faith.” In order to render satisfactorily the expression through faith, from beginning to end it may be necessary to recast rather radically the sets of semantic components—for example, “all this happened because people believed,” “this is just a matter of people’s believing,” or “all that God does depends upon people’s trusting throughout.”
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 20.
- 하박국 선지자는 이 믿음을 '에므나'라는 단어로 표현한다. 이는 성실함, 견딤이라는 의미로 내적인 안정감으로부터 흘러나오는 행동이다. 그래서 이 에므나는 순서함, 신뢰 그리고 양심적인 성실함으로 특징지워지는 행동들을 말한다.
The message to Habakkuk referred to the righteous person living by faithfulness—an important Old Testament term describing loyalty as well as truth and trust. Jepsen demonstrated that “faithfulness” (ʾĕmûnâ) is a way of acting that flows from inner stability. It indicated one’s “own inner attitude and the conduct it produces.” Thus it is a type of behavior characterized by genuineness, reliability, and conscientiousness. Jepsen used the terms “sincerity,” “faithfulness,” “reliability,” and “stability” to describe the righteous person who lives by faithfulness.183 The NIV, along with most other English translations, uses “faith” in the translation, probably to emphasize the importance of the text to the New Testament. “Habakkuk was not to wait with folded hands and bated breath for all this to happen. He was to live a life of faithfulness.”184
Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 325–326.
하박국 2:4은 히브리어 구약성경과 헬라어 구약(70인역)의 표현이 조금 다르다. 히브리어 구약 성경에서는 "the righteous will by his faith"로 표현되는데 70인역에서는 "the righteous shall live by mt faitnfulness"로 표현하고 있다. 히브리 구약에서는 자기 자신을 믿는 사람과 하나님을 전적으로 믿는 의인을 대조하고 있다. 70인역은 다른 대명사를 사용해서 하나님을 그 중심에 위치시킨다. 하지만 바울은 여기서 대명사를 생략해서 이 이중적인 의미가 모두 가능하도록 쓰고 있다. 본문은 이처럼 의도적인 이중성을 보여준다. 또한 바울은 의를 가진 사람이 의를 표현함으로 생명을 찾게 된다고 하는데 이는 또한 믿음으로 사는 이들이 생명을 찾게된다고 볼 수도 있다. 여기 생명(live)또한 이중적인 의미로 현재와 영원한 생명을 나타낸다고 볼 수있다.
- Paul anchors this with a quote from Habakkuk 2:4. This is interesting because of the movement from the Hebrew Old Testament to the Greek Old Testament (lxx) to Paul. The Hebrew Old Testament includes a pronoun, centering on the individual: “the righteous will live by his faith.” In Habakkuk there is a contrast between the one who trusts only in self, and the righteous one who trusts entirely in God. The Greek Old Testament includes a different pronoun, thus centering on God: “the righteous shall live by my faithfulness.” Paul (here and in Gal 3:11) has the most generic: the righteous shall live by faith. Paul, by omitting both pronouns, seems to seek a middle ground. Yet what does he mean, and how does it fit the context? As one would expect, there are many interpretations. We can discard those theories that say God or Christ is the subject. The entire context is the righteousness of the person, not of the Godhead. But an important issue is identification of the word that by faith modifies: does it refer to the noun (the one who is righteous through faith will live; so Nygren 1949; Barrett 1957; Bruce 1985, Cranfield 1975; Stott 1994; Moo 1996) or to the verb (the one who is righteous will live by faith; so Godet 1969; Sanday and Headlam 1902; Michel 1966; Murray 1968; Schreiner 1998)? Or should we see here a deliberate ambiguity and a thrust in both directions (Dunn 1988a)? In the immediate context the connection between righteous and faith is so great that it seems likely that by faith modifies the noun, but yet we must remember that Paul is being deliberately ambiguous, so the double meaning is viable. Paul would be saying that those whose righteousness is expressed in faith (i.e., absolute trust in God, not just lives of faithfulness) will truly find life. In other words, they live by faith and therefore find life. There is also double meaning in live: both life now and eternal life, i.e., salvation now as well as final salvation. Finally, Watts (1999:21) sees a further ambiguity in which the “faithfulness of God” (Hab 2:4 lxx) leads to our faith.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 43–44.
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