로마서 4:1-8의 우리의 조상 아브라함
Our Forefather Abraham in Romans 4:1-8
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How does the figure of Abraham in Romans 4 function in Paul's exposition of the gospel? This study seeks to clarify the discussion of Romans 4 by re-examining the passage of Romans 4:1-8 which introduces Abraham into paul's argument and offering a new proposal for translating the Greek text. Much of the difficulty of determining the relation of Romans 4 to the larger context of Paul’s argument is a result of the notorious unclarity of the sentence(Rom 4:1) which introduces Abraham into Paul’s Discussion. This study has suggested that the preoccupation has prevented commentators on Romans from recognizing a much more satisfactory way of reading Rom 4:1. If we understand VAbraa.m not as the subject but as the direct object of the infinitive eu`rhke,nai, whose subject would then be understood as the “we” of the immediately preceding evrou/men, we could translate the verse in the following way: “What then shall we say? Have we found Abraham (to be) our forefather according to the flesh?” We have arrived at a reading of the whole of Romans 4:1-8 which differs slightly but significantly from traditional ways of understanding the function of the figure of Abraham in Paul’s argument. The crucial issue in the passage is not how Abraham got himself justified but rather whose father he is and in what way his children are related to him. The central thrust of Paul’s argument is to affirm that Abraham is the father of Jews and Gentiles alike and that Jews and Gentiles alike are included vicariously in the blessing pronounced upon him by God, a blessing which is specifically said to apply to all the nations. Abraham’s faith/obedience which has soteriological consequences for those who know him as father ought to be understood not primarily as a paradigm for the faith of Christian believers but first of all as a prefiuguration of the faith of Jesus Christ. Abraham serves for Paul not just as an exemplar of Christian believing but also as a typological foreshadowing of Christ.
Abstract
How does the figure of Abraham in Romans 4 function in Paul's exposition of the gospel? This study seeks to clarify the discussion of Romans 4 by re-examining the passage of Romans 4:1-8 which introduces Abraham into paul's argument and offering a new proposal for translating the Greek text. Much of the difficulty of determining the relation of Romans 4 to the larger context of Paul’s argument is a result of the notorious unclarity of the sentence(Rom 4:1) which introduces Abraham into Paul’s Discussion. This study has suggested that the preoccupation has prevented commentators on Romans from recognizing a much more satisfactory way of reading Rom 4:1. If we understand VAbraa.m not as the subject but as the direct object of the infinitive eu`rhke,nai, whose subject would then be understood as the “we” of the immediately preceding evrou/men, we could translate the verse in the following way: “What then shall we say? Have we found Abraham (to be) our forefather according to the flesh?” We have arrived at a reading of the whole of Romans 4:1-8 which differs slightly but significantly from traditional ways of understanding the function of the figure of Abraham in Paul’s argument. The crucial issue in the passage is not how Abraham got himself justified but rather whose father he is and in what way his children are related to him. The central thrust of Paul’s argument is to affirm that Abraham is the father of Jews and Gentiles alike and that Jews and Gentiles alike are included vicariously in the blessing pronounced upon him by God, a blessing which is specifically said to apply to all the nations. Abraham’s faith/obedience which has soteriological consequences for those who know him as father ought to be understood not primarily as a paradigm for the faith of Christian believers but first of all as a prefiuguration of the faith of Jesus Christ. Abraham serves for Paul not just as an exemplar of Christian believing but also as a typological foreshadowing of Christ.
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