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주석[칼빈] — 로마서 1장 · 복음과 죄악

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2장 →

1절 카드 ↗

1. Paul, etc. (11) — With regard to the word Paul, as it is a subject of no such moment as ought to detain us, and as nothing can be said which has not been mentioned by other expounders, I should say nothing, were it not proper to satisfy some at small expense without being tedious to others; for the subject shall be despatched in a very few words. They who think that the Apostle attained this name as a trophy for having brought Sergius, the proconsul, to the faith of Christ, are confuted by the testimony of Luke, who shows that he was so called before that time. ( Acts 13:7 .) Nor does it seem probable to me, that it was given him when he was converted to Christ; though this idea so pleased [ Augustine ], that he took occasion refinedly to philosophize on the subject; for he says, that from a proud Saul he was made a very little ( parvulum (12) ) disciple of Christ. More probable is the opinion of [ Origen ], who thought that he had two names; for it is not unlikely to be true, that his name, Saul, derived from his kindred, was given him by his parents to indicate his religion and his descent; and that his other name, Paul, was added, to show his right to Roman citizenship; (13) they would not have this honor, then highly valued, to be otherwise than made evident; but they did not so much value it as to withhold a proof of his Israelitic descent. But he has commonly taken the name Paul in his Epistles, and it may be for the following reasons: because in the churches to which he wrote, it was more known and more common, more acceptable in the Roman empire, and less known among his own nation. It was indeed his duty to avoid the foolish suspicion and hatred under which the name of a Jew then labored among the Romans and in their provinces, and to abstain from inflaming the rage of his own countrymen, and to take care of himself. A servant of Jesus Christ, etc. — He signalizes himself with these distinctions for the purpose of securing more authority to his doctrine; and this he seeks to secure by two things — first, by asserting his call to the Apostleship; (14) and secondly, by showing that his call was not unconnected with the Church of Rome: for it was of great importance that he should be deemed an Apostle through God’s call, and that he should be known as one destined for the Roman Church. He therefore says, that he was a servant of Christ, and called to the office of an Apostle, thereby intimating that he had not presumptuously intruded into that office. He then adds, that he was chosen , ( selectum — selected, (15) ) by which he more fully confirms the fact, that he was not one of the people, but a particular Apostle of the Lord. Consistently with this, he had before proceeded from what was general to what was particular, as the Apostleship was an especial service; for all who sustain the office of teaching are to be deemed Christ’s servants, but Apostles, in point of honor, far exceed all others. But the choosing for the gospel, etc., which he afterwards mentions, expresses the end as well as the use of the Apostleship; for he intended briefly to show for what purpose he was called to that function. By saying then that he was servant of Christ, he declared what he had in common with other teachers; by claiming to himself the title of an Apostle, he put himself before others; but as no authority is due to him who willfully intrudes himself, he reminds us, that he was appointed by God. Then the meaning is, — that Paul was a servant of Christ, not any kind of servant, but an Apostle, and that by the call of God, and not by presumptuous intrusion: then follows a clearer explanation of the Apostolic office, — it was ordained for the preaching of the Gospel. For I cannot agree with those who refer this call of which he speaks to the eternal election of God; and who understand the separation, either that from his mother’s womb, which he mentions in Galatians 1:15 , or that which Luke refers to, when Paul was appointed for the Gentiles: but I consider that he simply glories in having God as the author of his call, lest any one should think that he had through his own rashness taken this honor to himself. (16) We must here observe, that all are not fitted for the ministry of the word; for a special call is necessary: and even those who seem particularly fitted ought to take heed lest they thrust themselves in without a call. But as to the character of the Apostolic and of the Episcopal call, we shall consider it in another place. We must further observe, that the office of an Apostle is the preaching of the gospel. It hence appears what just objects of ridicule are those dumb dogs, who render themselves conspicuous only by their mitre and their crook, and boast themselves to be the successors of the Apostles! The word, servant , imports nothing else but a minister, for it refers to what is official. (17) I mention this to remove the mistake of those who too much refine on this expression and think that there is here to be understood a contrast between the service of Moses and that of Christ. (11) “The inscription of the Pauline Epistles,” says [ Turrettin ], “is according to the manner of the ancients, both Greeks and Romans. They were wont to prefix their name; and to those to whom they wrote they added their good wishes.” We have an example in Acts 23:26 . — Ed. (12) Thereby expressing the meaning of Paulus, which in Latin is little. “Paul,” says the quaint [ Elnathan Parr ], “as signifies little, and indeed not unfitly, for he is reported to have been low in stature, and to have had a very small voice,” which is thought to have been objected to him in 2 Corinthians 10:10 — Ed. (13) Most writers agree in this view, regarding Saul as his Hebrew name and Paul as his Roman name. — Ed. (14) “A called Apostle — vocatus apostolus — κλητὸς απόστολος; ” our version is, “called to be an Apostle”. Most consider “called” here in the sense of chosen or elected, “a chosen Apostle.” Professor [ Stuar

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"바울"이라는 이름에 대해서는 그리 중요한 문제가 아니므로 길게 다루지 않겠다. 다른 주석가들이 이미 언급한 것 이상을 말하기 어렵고, 간략하게 정리하는 것으로 충분하다. 어떤 이들은 바울이 서기오 바울 총독을 그리스도의 믿음으로 이끈 것을 기념하여 이 이름을 얻었다고 주장하지만, 누가의 기록은 그 이전부터 이미 이 이름으로 불렸음을 보여 준다(행 13:7). 그리스도께로 회심할 때 이 이름을 받았다는 견해도 있는데, 아우구스티누스는 이에 대해 정교한 해석을 전개하며, 교만한 사울이 그리스도의 아주 작은(라틴어로 'parvulum') 제자가 되었다고 말했다. 그러나 오리게네스의 견해가 더 개연성이 있다. 즉 그는 두 이름을 가졌는데, '사울'은 이스라엘 혈통을 나타내는 이름으로 부모가 지어 주었고, '바울'은 로마 시민권을 나타내기 위해 덧붙여진 이름이라는 것이다. 그는 서신서들에서 주로 '바울'이라는 이름을 사용했는데, 이는 이방인 교회들에서 더 잘 알려져 있었고, 로마 제국 내에서 더 친근하게 통용되었기 때문이다.

"예수 그리스도의 종"이라는 표현은 그의 가르침에 권위를 부여하기 위해 사용되었다. 그는 두 가지를 통해 권위를 확보하려 한다. 첫째는 사도직으로의 부르심을 단언하는 것이고, 둘째는 그 부르심이 로마 교회와 무관하지 않음을 보이는 것이다. 그래서 그는 자신이 그리스도의 종이며, 사도직으로 부르심을 받았다고 말한다. 이는 자신이 그 직분에 경솔하게 뛰어든 것이 아님을 뜻한다. 이어서 "택하심을 받은" 자라고 덧붙임으로써, 그는 일반 백성 중 한 사람이 아니라 주님의 특별한 사도임을 더욱 분명히 한다. 그가 언급하는 복음을 위한 선택은 사도직의 목적과 쓰임새를 함께 표현한다. 즉 그가 그 직분으로 부르심 받은 목적을 간략히 밝히는 것이다. "그리스도의 종"이라 함으로써 그는 다른 교사들과 공유하는 것을 선언했고, "사도"라는 칭호를 붙임으로써 다른 이들보다 높은 자리에 섰으며, 하나님에 의해 임명되었음을 강조함으로써 정당한 권위를 주장했다. 사도직의 내용은 곧 복음 전파이다. 그러므로 주교관과 지팡이만으로 자신을 드러내며 사도들의 후계자임을 자랑하는 벙어리 개들은 조롱받아 마땅하다. "종"이라는 단어는 단순히 직분상의 섬기는 자를 의미할 뿐이다.

원주석

2절 카드 ↗

2. Which he had before promised , etc. — As the suspicion of being new subtracts much from the authority of a doctrine, he confirms the faith of the gospel by antiquity; as though he said, “Christ came not on the earth unexpectedly, nor did he introduce a doctrine of a new kind and not heard of before, inasmuch as he, and his gospel too, had been promised and expected from the beginning of the world.” But as antiquity is often fabulous, he brings witnesses, and those approved, even the Prophets of God, that he might remove every suspicion. He in the third place adds, that their testimonies were duly recorded, that is, in the Holy Scriptures. We may learn from this passage what the gospel is: he teaches us, not that it was promulgated by the Prophets but only promised. If then the Prophets promised the gospel, it follows, that it was revealed, when our Lord was at length manifested in the flesh. They are then mistaken who confound the promises with the gospel, since the gospel is properly the appointed preaching of Christ as manifested, in whom the promises themselves are exhibited. (18) (18) The verb is προεπηγγείλατο only here; it comes from επαγγέλλομαι, which [ Schleusner ] says, means in the middle voice, to promise. “Which he had before promised.” is then the proper rendering, and not “Which he formerly published,” as proposed by Professor [ Stuart ]. Both [ Doddridge ] and [ Macknight ] have retained our version, with which that of [ Beza ] agrees. — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

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복음이 새로운 것이어서 의심을 받을 수 있으므로, 바울은 복음의 권위를 고대성(古代性)으로 확증한다. 마치 이렇게 말하는 것과 같다. "그리스도는 예기치 않게 이 땅에 오신 것이 아니며, 전혀 새롭고 들어 보지 못한 교리를 가져오신 것도 아니다. 그분과 그분의 복음은 세상의 시작부터 약속되고 기대되어 왔다." 그러나 고대성이 때로 거짓을 담기도 하므로, 바울은 하나님의 선지자들이라는 검증된 증인들을 내세워 모든 의심을 제거한다. 그리고 그 증언들이 성경에 기록되어 있음을 덧붙인다. 이 구절에서 우리는 복음이 무엇인지 배울 수 있다. 선지자들은 복음을 선포한 것이 아니라 단지 약속했다. 따라서 선지자들의 약속과 복음은 동일한 것이 아니다. 복음은 본래 이미 나타나신 그리스도를 선포하는 가르침이며, 그 안에서 약속들이 성취된다.

원주석

3절 카드 ↗

3. Concerning his own Son, etc. — This is a remarkable passage, by which we are taught that the whole gospel is included in Christ, so that if any removes one step from Christ, he withdraws himself from the gospel. For since he is the living and express image of the Father, it is no wonder, that he alone is set before us as one to whom our whole faith is to be directed and in whom it is to center. It is then a definition of the gospel, by which Paul expresses what is summarily comprehended in it. I have rendered the words which follow, Jesus Christ our Lord , in the same case; which seems to me to be most agreeable with the context. We hence learn, that he who has made a due proficiency in the knowledge of Christ, has acquired every thing which can be learned from the gospel; and, on the other hand, that they who seek to be wise without Christ, are not only foolish, but even completely insane. Who was made, etc. — Two things must be found in Christ, in order that we may obtain salvation in him, even divinity and humanity. His divinity possesses power, righteousness, life, which by his humanity are conveyed to us. Hence the Apostle has expressly mentioned both in the Summary he gives of the gospel, that Christ was manifested in the flesh — and that in it he declared himself to be the Son of God. So John says; after having declared that the Word was made flesh, he adds, that in that flesh there was a glory as of the only-begotten Son of God. ( John 1:14 .) That he specially notices the descent and lineage of Christ from his ancestor David, is not superfluous; for by this he calls back our attention to the promise, that we may not doubt but that he is the very person who had been formerly promised. So well known was the promise made to David, that it appears to have been a common thing among the Jews to call the Messiah the Son of David. This then — that Christ did spring from David — was said for the purpose of confirming our faith. He adds, according to the flesh ; and he adds this, that we may understand that he had something more excellent than flesh, which he brought from heaven, and did not take from David, even that which he afterwards mentions, the glory of the divine nature. Paul does further by these words not only declare that Christ had real flesh, but he also clearly distinguishes his human from his divine nature; and thus he refutes the impious raving of Servetus , who assigned flesh to Christ, composed of three untreated elements. return to ' Top of Page ' <a name="verse-4" class="com-number"

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"자기 아들에 관하여"라고 한 이 구절은 주목할 만하다. 우리는 여기서 복음 전체가 그리스도 안에 포함되어 있음을 배운다. 누구든 그리스도에게서 한 걸음이라도 멀어지면 복음에서도 멀어진다. 그리스도는 아버지의 살아 있는 완전한 형상이시므로, 그분만이 우리 믿음의 전부가 되어야 한다는 것은 당연하다. 이것이 바울이 복음에 대해 요약하여 표현한 것의 정의다.

구원을 얻기 위해서는 그리스도 안에서 두 가지를 찾아야 한다. 바로 신성과 인성이다. 그분의 신성은 능력과 의로움과 생명을 지니며, 그것이 그분의 인성을 통해 우리에게 전해진다. 그러므로 사도는 복음의 요약 안에 두 가지를 명시한다. 그리스도는 육신으로 나타나셨고, 그 육신 안에서 자신이 하나님의 아들임을 선언하셨다. 요한도 마찬가지다. 말씀이 육신이 되셨다고 선언한 뒤, 그 육신 안에 독생자의 영광이 있었다고 덧붙인다(요 1:14).

그리스도가 다윗의 후손임을 특별히 언급하는 것은 의미 있는 일이다. 이는 우리의 믿음을 약속으로 돌이켜 그분이 약속된 바로 그 분임을 의심하지 않게 하기 위함이다. "다윗의 자손"이라는 표현이 메시아의 일반적인 호칭이었음은 잘 알려진 사실이다. "육신에 따르면"이라는 표현은 그분이 참된 인간의 몸을 가지셨음을 확언할 뿐만 아니라, 그분의 인성과 신성을 분명히 구분한다. 이로써 바울은 그리스도께서 세 가지 창조되지 않은 요소로 구성된 육신을 가졌다고 주장한 세르베투스의 불경스러운 주장을 논박한다.

원주석

4절 카드 ↗

4. Declared (19) the Son of God , etc. : or, if you prefer, determined ( definitus ); as though he had said, that the power, by which he was raised from the dead, was something like a decree by which he was proclaimed the Son of God, according to what is said in Psalms 2:7 , “I have this day begotten thee:” for this begetting refers to what was made known. Though some indeed find here three separate evidences of the divinity of Christ — “power,” understanding thereby miracles — then the testimony of the Spirit — and, lastly, the resurrection from the dead — I yet prefer to connect them together, and to reduce these three things to one, in this manner — that Christ was declared the Son of God by openly exercising a real celestial power, that is, the power of the Spirit, when he rose from the dead; but that this power is comprehended, when a conviction of it is imprinted on our hearts by the same Spirit. The language of the Apostle well agrees with this view; for he says that he was declared by power, because power, peculiar to God, shone forth in him, and uncontestably proved him to be God; and this was indeed made evident by his resurrection. Paul says the same thing in another place; having stated, that by death the weakness of the flesh appeared, he at the same time extols the power of the Spirit in his resurrection; ( 2 Corinthians 13:4 ) This glory, however, is not made known to us, until the same Spirit imprints a conviction of it on our hearts. And that Paul includes, together with the wonderful energy of the Spirit, which Christ manifested by rising from the dead, the testimony which all the faithful feel in their hearts, is even evident from this — that he expressly calls it the Spirit of Holiness; as though he had said, that the Spirit, as far as it sanctifies, confirms and ratifies that evidence of its power which it once exhibited. For the Scripture is wont often to ascribe such titles to the Spirit, as tend to illustrate our present subject. Thus He is called by our Lord the Spirit of Truth, on account of the effect which he mentions; ( John 14:17 ) Besides, a divine power is said to have shone forth in the resurrection of Christ for this reason — because he rose by his own power, as he had often testified: “Destroy this temple, and in three days I will raise it up again,” ( John 2:19 ;) “No man taketh it from me,” etc.; ( John 10:18 ) For he gained victory over death, (to which he yielded with regard to the weakness of the flesh,) not by aid sought from another, but by the celestial operation of his own Spirit. (19) “Declaratus ,” ὁρισθέντος. Some of the ancients, such as [ Origen ], [ Chrysostom ], [ Cyril ], and others, have given to this verb the meaning of is “proved — δειχθέντος; ” demonstrated — ἀποφανθέντος; ” “exhibited — ἀποδειχθώντος; ”etc. But it is said that the word has not this meaning in the New Testament, and that it means, limited, determined, decreed, constituted. Besides here, it is found only in Luke 22:22 ; Acts 2:23 ; Acts 10:42 ; Acts 11:29 ; Acts 17:26 ; Hebrews 4:7 . The word, determined , or constituted , if adopted here, would amount to the same thing, that is, that Christ was visibly determined or constituted the Son of God through the resurrection, or by that event. It was that which fixed, settled, determined, and manifestly exhibited him as the Son of God, clothed and adorned with his own power. Professor [ Stuart ] has conjured a number of difficulties in connection with this verse, for which there seems to be no solid reason. The phrase, the Son of God , is so well known from the usage of Scripture, that there is no difficulty connected with it: the full phrase is the only-begotten Son . To say that Christ’s resurrection was no evidence of his divine nature, as Lazarus and others had been raised from the dead, appears indeed very strange. Did Lazarus rise through his own power? Did Lazarus rise again for our justification? Was his resurrection an attestation of any thing he had previously declared? The Revelation A. [ Barnes ] very justly says, that the circumstances connected with Christ were those which rendered his resurrection a proof of his divinity. Professor [ Hodge ] gives what he conceives to be the import of the two verses in these words, “Jesus Christ was, as to his human nature, the Son of David; but he was clearly demonstrated to be, as to his divine nature, the Son of God, by the resurrection from the dead.” This view is taken by many, such as [ Pareus ], [ Beza ], [ Turrettin ], etc. But the words, “according to the Spirit of Holiness ” — κατὰ πνεῦμα ἁγιωσύνης, are taken differently by others, as meaning the Holy Spirit. As the phrase is nowhere else found, it may be taken in either sense. That the divine nature of Christ is called Spirit, is evident. See 1 Corinthians 15:45 ; 2 Corinthians 3:17 ; Hebrews 9:14 , 1 Peter 3:18 [ Doddridge ], [ Scott ], and [ Chalmers ], consider The Holy Spirit to be intended. The last gives this paraphrase: — “ Declared , or determinately marked out to be the Son of God and with power. The thing was demonstrated by an evidence, the exhibition of which required a putting forth of power, which Paul in another place represents as a very great and strenuous exertion, ‘According to the working of his mighty power when he raised him from the dead.’ — The Spirit of Holiness , or the Holy Spirit. It was through the operation of the Holy Spirit that the divine nature was infused into the human at the birth of Jesus Christ; and the very same agent, it is remarkable, was employed in the work of the resurrection. ‘Put to death in the flesh,’ says Peter, and ‘quickened by the Spirit.’ We have only to do with the facts of the case. He was demonstrated to be the Son of God by the power of the Holy Spirit having been put forth in raising him from the dead.” As to the genitive case after “resurrection,” see a similar instance in Acts 17:32 The idea deduced by [ Calvin ], that he is called here “the Spirit of Hol

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"하나님의 아들로 선언되셨다"는 표현은, 마치 칙령처럼 그분이 죽은 자들 가운데서 부활하심으로써 공개적으로 하나님의 아들임이 선포되었다는 뜻이다. 이는 시편 2편 7절의 "내가 오늘 너를 낳았다"와 같은 맥락이다. 어떤 이들은 여기서 그리스도의 신성에 대한 세 가지 증거를 찾는다. 첫째는 능력(기적), 둘째는 성령의 증거, 셋째는 죽은 자들 가운데서의 부활이다. 그러나 나는 이 세 가지를 하나로 연결하는 것이 더 낫다고 본다. 즉 그리스도는 죽은 자들 가운데서 부활하실 때 하늘의 능력, 곧 성령의 능력을 공개적으로 발휘하심으로써 하나님의 아들로 선언되셨다. 그리고 이 능력은 동일한 성령께서 우리 마음에 그 확신을 새겨 주실 때 인식된다.

바울이 "거룩하게 하시는 영"을 언급하는 것은 의미심장하다. 성령은 성화의 측면에서, 자신이 한번 드러낸 능력의 증거를 확고하게 하신다. 그리스도의 부활 안에서 신적 능력이 나타난 것은, 그분이 육신의 연약함으로 죽으셨음에도 불구하고 다른 이의 도움이 아니라 자신의 성령의 천상적 역사를 통해 죽음을 이기셨기 때문이다.

원주석

5절 카드 ↗

5. Through whom we have received, etc. — Having completed his definition of the gospel, which he introduced for the recommendation of his office, he now returns to speak of his own call; and it was a great point that this should be proved to the Romans. By mentioning grace and apostleship apart, he adopts a form of speech, (20) which must be understood as meaning, gratuitous apostleship or the favor of the apostleship; by which he means, that it was wholly through divine favor, not through his own worthiness, that he had been chosen for so high an office. For though it has hardly any thing connected with it in the estimation of the world, except dangers, labors, hatred, and disgrace; yet before God and his saints, it possesses a dignity of no common or ordinary kind. It is therefore deservedly counted a favor. If you prefer to say, “I have received grace that I should be an Apostle,” the sense would be the same. (21) The expression, on account of his name , is rendered by [ Ambrose ], “in his name,” as though it meant, that the Apostle was appointed in the place of Christ to preach the gospel, according to that passage, “We are ambassadors for Christ,” etc. ( 2 Corinthians 5:20 .) Their opinion, however, seems better, who take name for knowledge; for the gospel is preached for this end — that we may believe on the name of the Son of God. ( 1 John 3:23 .) And Paul is said to have been a chosen vessel, to carry the name of Christ among the Gentiles. ( Acts 9:15 .) On account then of his name , which means the same, as though he had said, that I might make known what Christ is. (22) For the obedience of faith, etc. — That is, we have received a command to preach the gospel among all nations, and this gospel they obey by faith. By stating the design of his calling, he again reminds the Romans of his office, as though he said, “It is indeed my duty to discharge the office committed to me, which is to preach the word; and it is your duty to hear the word and willingly to obey it; you will otherwise make void the vocation which the Lord has bestowed on me.” We hence learn, that they perversely resist the authority of God and upset the whole of what he has ordained, who irreverently and contemptuously reject the preaching of the gospel; the design of which is to constrain us to obey God. We must also notice here what faith is; the name of obedience is given to it, and for this reason — because the Lord calls us by his gospel; we respond to his call by faith; as on the other hand, the chief act of disobedience to God is unbelief, I prefer rendering the sentence, “For the obedience of faith,” rather than, “In order that they may obey the faith;” for the last is not strictly correct, except taken figuratively, though it be found once in the Acts 6:7 . Faith is properly that by which we obey the gospel. (23) Among all nations, etc. It was not enough for him to have been appointed an Apostle, except his ministry had reference to some who were to be taught: hence he adds, that his apostleship extended to all nations. He afterwards calls himself more distinctly the Apostle of the Romans, when he says, that they were included in the number of the nations, to whom he had been given as a minister. And further, the Apostles had in common the command to preach the gospel to all the world; and they were not, as pastors and bishops, set over certain churches. But Paul, in addition to the general undertaking of the apostolic function, was constituted, by a special appointment, to be a minister to proclaim the gospel among the Gentiles. It is no objection to this, that he was forbidden to pass through Macedonia and to preach the word in Mysia: for this was done, not that there were limits prescribed to him, but that he was for a time to go elsewhere; for the harvest was not as yet ripe there. Ye are the called of Jesus Christ, etc. He assigns a reason more nearly connected with them — because the Lord had already exhibited in them an evidence by which he had manifested that he had called them to a participation of the gospel. It hence followed, that if they wished their own calling to remain sure, they were not to reject the ministry of Paul, who had been chosen by the same election of God. I therefore take this clause, “the called of Jesus Christ,” as explanatory, as though the particle “even” were inserted; for he means, that they were by calling made partakers of Christ. For they who shall be heirs of eternal life, are chosen by the celestial Father to be children in Christ; and when chosen, they are committed to his care and protection as their shepherd. (24) (20) “Hypellage,” a figure in grammar, by which a noun or an adjective is put in a form or in a case different from that in which it ought grammatically to be. — Ed. (21) If this view be taken, the best mode would be to render και, even “favor, even the apostleship.” But, as [ Wolfius ] says, “both words would perhaps be better rendered separately, and “grace” or favor be referred to the conversion of the Apostle himself, and “apostleship” to his office. See 1 Timothy 1:12 , and Acts 9:15 , Acts 13:2 ; Acts 22:21 . — Ed (22) He has taken this clause before that which follows, contrary to the order of the text, because he viewed it as connected with the receiving of the apostleship. “ Pro nomine ipsius ,” — ὑπὲρ τοῦ ὀνὸματος αὐτοῦ; “ ad nominis ejus gloriam — to the glory of his name,” [ Turrettin ]; “for the purpose of magnifying his name,” [ Chalmers ] [ Hodge ] observes, “Paul was an apostle that all nations might be obedient, to the honor of Jesus Christ, that is, so that his name may be known.” Some, as [ Tholuck ], connect the words with “obedience to the faith,” as they render the phrase, and, in this sense, “that obedience might be rendered to the faith among all nations for the sake of his name.” But it is better to connect the words with the receiving of the apostleship: it was received for two purposes — that there might be the obedience of f

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복음의 정의를 마친 바울은 자신의 부르심으로 돌아온다. "은혜와 사도직"이라는 표현은 "은혜로운 사도직", 곧 하나님의 순전한 은혜로 받은 사도직을 의미한다. 세상의 눈에는 이 직분이 위험과 수고와 미움과 치욕밖에 없어 보일지라도, 하나님과 성도들 앞에서는 결코 평범하지 않은 존귀함을 지닌다. 그러므로 이것은 당연히 은혜로 간주된다.

"그분의 이름을 위하여"라는 표현에 대해, 암브로시우스는 "그분의 이름 안에서"로 해석하여, 사도가 그리스도를 대신하여 복음을 선포하도록 임명되었다는 의미로 이해한다(고후 5:20). 그러나 이름을 지식으로 이해하는 해석이 더 적절해 보인다. 복음은 하나님의 아들의 이름을 믿게 하기 위해 선포되며(요일 3:23), 바울은 이방인들 가운데 그리스도의 이름을 전하기 위해 선택된 그릇이기 때문이다(행 9:15). "모든 민족에게"라는 표현은 그의 사도직이 전 세계적 범위를 가짐을 선언한다. 사도들은 특정 교회의 목사나 감독과 달리, 모든 세계에 복음을 전하라는 명령을 공통적으로 받았다.

원주석

7절 카드 ↗

7. To all of you who are at Rome, etc. By this happy arrangement he sets forth what there is in us worthy of commendation; he says, that first the Lord through his own kindness made us the objects of his favor and love; and then that he has called us; and thirdly, that he has called us to holiness: but this high honor only then exists, when we are not wanting to our call. Here a rich truth presents itself to us, to which I shall briefly refer, and leave it to be meditated upon by each individual: Paul does by no means ascribe the praise of our salvation to ourselves, but derives it altogether from the fountain of God’s free and paternal love towards us; for he makes this the first thing — God loves us: and what is the cause of his love, except his own goodness alone? On this depends our calling, by which in his own time he seals his adoption to those whom he had before freely chosen. We also learn from this passage that none rightly connect themselves with the number of the faithful, except they feel assured that the Lord is gracious, however unworthy and wretched sinners they may be, and except they be stimulated by his goodness and aspire to holiness, for he hath not called us to uncleanness, but to holiness. ( 1 Thessalonians 4:7 .) As the Greek can be rendered in the second person, I see no reason for any change. Grace to you and peace, etc. Nothing is more desirable than to have God propitious to us, and this is signified by grace ; and then to have prosperity and success in all things flowing from him, and this is intimated by peace ; for however things may seem to smile on us, if God be angry, even blessing itself is turned to a curse. The very foundation then of our felicity is the favor of God, by which we enjoy true and solid prosperity, and by which also our salvation is promoted even when we are in adversities. (25) And then as he prays to God for peace, we must understand, that whatever good comes to us, it is the fruit of divine benevolence. Nor must we omit to notice, that he prays at the same time to the Lord Jesus Christ for these blessings. Worthily indeed is this honor rendered to him, who is not only the administrator and dispenser of his Father’s bounty to us, but also works all things in connection with him. It was, however, the special object of the Apostle to show, that through him all God’s blessings come to us. (26) There are those who prefer to regard the word peace as signifying quietness of conscience; and that this meaning belongs to it sometimes, I do not deny: but since it is certain that the Apostle wished to give us here a summary of God’s blessings, the former meaning, which is adduced by Bucer , is much the most suitable. Anxiously wishing then to the godly what makes up real happiness, he betakes himself, as he did before, to the very fountain itself, even the favor of God, which not only alone brings to us eternal felicity but is also the source of all blessings in this life. (25) “The ancient Greeks and Romans,” says [ Turrettin ], “wished to those to whom they wrote, in the inscription of their epistles, health, joy, happiness; but Paul prays for far higher blessings even the favor of God, the fountain of all good things, and peace , in which the Hebrews included all blessings.” — Ed. (26) “ From God our Father, — if God, then able; if our Father, then willing to enrich us with his gifts: and from our Lord Jesus Christ, — from our Lord, who has purchased them for us; from Jesus, for without these we cannot be saved; from Christ, for he is anointed with grace and peace, John 1:16 .” — [ Parr ] return to ' Top of Page ' <a name="verse-8" class="com-number"

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"너희 모두에게"라는 표현을 통해 바울은 우리 안에서 칭찬받을 만한 것이 무엇인지 제시한다. 먼저 주님이 자신의 선하심으로 우리를 사랑의 대상으로 삼으셨고, 그 다음 우리를 부르셨으며, 그 부르심은 거룩함을 향한 것이라 말한다. 그러나 이 높은 영예는 우리가 부르심에 합당하게 살 때에만 존재한다.

바울은 우리 구원의 공로를 우리 자신에게 돌리지 않고, 전적으로 하나님의 자유로운 부성적 사랑의 샘으로부터 이끌어 낸다. 그 첫 번째는 하나님의 사랑이다. 그 사랑의 원인이 무엇인가? 오직 그분 자신의 선하심뿐이다. 이 사랑에서 하나님의 부르심이 비롯된다. 하나님은 때가 되면 미리 자유롭게 선택하신 자들에게 그 자녀됨을 인쳐 주신다.

"은혜와 평강"이라는 인사가 지닌 의미도 주목하라. 하나님이 우리에게 은혜를 베푸시는 것보다 더 바람직한 것은 없으며, 이것이 "은혜"가 의미하는 바다. 그런 다음 그분으로부터 흘러나오는 번영과 성공, 이것이 "평강"이 의미하는 바다. 아무리 모든 것이 잘 되는 것처럼 보여도 하나님이 우리에게 노하신다면, 축복조차 저주로 변한다. 우리 행복의 토대는 하나님의 은혜이며, 이로 말미암아 우리는 참된 번영을 누리고 환난 중에서도 구원이 나아간다. 또한 그가 주 예수 그리스도께도 이 복을 간구한다는 점을 놓쳐서는 안 된다. 그분은 아버지의 은혜를 우리에게 베풀어 주시는 분이실 뿐만 아니라, 아버지와 함께 모든 것을 이루시는 분이기 때문이다.

원주석

8절 카드 ↗

8 . I first (28) indeed , etc. Here the beginning commences, altogether adapted to the occasion, as he seasonably prepares them for receiving instruction by reasons connected with himself as well as with them. What he states respecting them is, the celebrity of their faith; for he intimates that they being honored with the public approbation of the churches, could not reject an Apostle of the Lord, without disappointing the good opinion entertained of them by all; and such a thing would have been extremely uncourteous and in a manner bordering on perfidy. As then this testimony justly induced the Apostle, by affording him an assurance of their obedience, to undertake, according to his office, to teach and instruct the Romans; so it held them bound not to despise his authority. With regard to himself, he disposes them to a teachable spirit by testifying his love towards them: and there is nothing more effectual in gaining credit to an adviser, than the impression that he is cordially anxious to consult our wellbeing. The first thing worthy of remark is, that he so commends their faith, (29) that he implies that it had been received from God. We are here taught that faith is God’s gift; for thanksgiving is an acknowledgment of a benefit. He who gives thanks to God for faith, confesses that it comes from him. And since we find that the Apostle ever begins his congratulations with thanksgiving, let us know that we are hereby reminded, that all our blessings are God’s free gifts. It is also needful to become accustomed to such forms of speaking, that we may be led more fully to rouse ourselves in the duty of acknowledging God as the giver of all our blessings, and to stir up others to join us in the same acknowledgment. If it be right to do this in little things, how much more with regard to faith; Which is neither a small nor an indiscriminate ( promiscua ) gift of God. We have here besides an example, that thanks ought to be given through Christ, according to the Apostle’s command in Hebrews 13:15 ; inasmuch as in his name we seek and obtain mercy from the Father. — I observe in the last place, that he calls him his God . This is the faithful’s special privilege, and on them alone God bestows this honor. There is indeed implied in this a mutual relationship, which is expressed in this promise, “I will be to them a God; they shall be to me a people.” ( Jeremiah 30:22 .) I prefer at the same time to confine this to the character which Paul sustained, as an attestation of his obedience to the end in the work of preaching the gospel. So Hezekiah called God the God of Isaiah, when he desired him to give him the testimony of a true and faithful Prophet. ( Isaiah 37:4 .) So also he is called in an especial manner the God of Daniel. ( Daniel 6:20 .) Through the whole world. The eulogy of faithful men was to Paul equal to that of the whole world, with regard to the faith of the Romans; for the unbelieving, who deemed it detestable, could not have given an impartial or a correct testimony respecting it. We then understood that it was by the mouths of the faithful that the faith of the Romans was proclaimed through the whole world; and that they were alone able to judge rightly of it, and to pronounce a correct opinion. That this small and despised handful of men were unknown as to their character to the ungodly, even at Rome, was a circumstance he regarded as nothing; for Paul made no account of their judgment. (28) “It does not mean here the first in point of importance, but first in the order of time.” — [ Stuart ]. The same author thinks that men here has its corresponding δε in Romans 1:13 , Οὐ θέλω δέ ὑμᾶς, etc., — Ed (29) “ Faith is put here for the whole religion, and means the same as your piety. Faith is one of the principal things of religion, one of its first requirements, and hence it signifies religion itself.” — [ Barnes ]. It is indeed the principal thing, the very basis of religion. Hebrews 11:6 . — Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"

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"먼저"라는 표현으로 시작하는 이 단락은 상황에 잘 맞게 구성되어 있다. 바울은 자신과 관련된 이유와 그들과 관련된 이유를 통해 그들이 가르침을 받을 준비를 갖추도록 한다. 그들에 관해서는 그들의 믿음이 세상에 널리 알려졌다는 것을 말한다. 그들이 모든 교회들로부터 공개적인 인정을 받고 있는데, 주님의 사도를 거부한다면 그것은 그들에 대한 모든 이의 좋은 평가를 저버리는 것이며 극도로 무례하고 배신에 가까운 일이 될 것이다. 자신에 대해서는 그들을 향한 자신의 사랑을 증언함으로써 그들을 가르침받을 자세로 이끈다. 진정으로 우리의 유익을 위해 애쓴다는 인상만큼 조언자에 대한 신뢰를 얻게 하는 것은 없다.

그는 그들의 믿음을 칭찬하되, 그 믿음이 하나님으로부터 받은 것임을 암시한다. 여기서 우리는 믿음이 하나님의 선물임을 배운다. 감사는 은혜를 인정하는 것이기 때문이다. 하나님께 믿음으로 감사하는 자는 그것이 하나님으로부터 왔음을 고백하는 것이다. 사도가 언제나 감사로 축하를 시작한다는 사실에서, 우리의 모든 복이 하나님의 자유로운 선물임을 상기시킴을 알 수 있다. 또한 우리는 사도의 명령대로(히 13:15) 그리스도를 통해 감사를 드려야 한다는 본을 보게 된다. 마지막으로 그가 하나님을 "나의 하나님"이라 부르는 것도 주목하라. 이것은 신자들에게만 주어지는 특권이다.

원주석

9절 카드 ↗

9. For God is my witness, etc. He proves his love by its effects; for had he not greatly loved them, he would not have so anxiously commended them to the Lord, and especially he would not have so ardently desired to promote their welfare by his own labors. His anxiety then and his ardent desire were certain evidences of his love; for had they not sprung from it, they would never have existed. And as he knew it to be necessary for establishing confidence in his preaching, that the Romans should be fully persuaded of his sincerity, he added an oath — a needful remedy, whenever a declaration, which ought to be received as true and indubitable vacillates through uncertainty. For since an oath is nothing else but an appeal to God as to the truth of what we declare, most foolish is it to deny that the Apostle used here an oath. He did not notwithstanding transgress the prohibition of Christ. It hence appears that it was not Christ’s design (as the superstitious Anabaptists dream) to abolish oaths altogether, but on the contrary to call attention to the due observance of the law; and the law, allowing an oath, only condemns perjury and needless swearing. If then we would use an oath aright, let us imitate the seriousness and the reverent manner exhibited by the Apostles; and that you may understand what it is, know that God is so called as a witness, that he is also appealed to as an avenger, in case we deceive; which Paul expresses elsewhere in these words, “God is a witness to my soul.” ( 2 Corinthians 1:23 .) (30) Whom I serve with my spirit, etc. It is usual with profane men, who trifle with God, to pretend his name, no less boldly than presumptuously; but the Apostle here speaks of his own piety, in order to gain credit; and those, in whom the fear of God and reverence for his name prevail, will dread to swear falsely. At the same time, he sets his own spirit in opposition to the outward mask of religion; for as many falsely pretend to be the worshippers of God, and outwardly appear to be so, he testifies that he, from the heart served, God. (31) It may be also that he alluded to the ancient ceremonies, in which alone the Jews thought the worship of God consisted. He then intimates, that though he retained not observance of these, he was yet a sincere worshipper of God, according to what he says in Philippians 3:3 , “We are the true circumcision, who in spirit serve God, and glory not in the flesh.” He then glories that he served God with sincere devotion of heart, which is true religion and approved worship. But it was expedient, as I have said, in order that his oath might attain more credit, that Paul should declare his piety towards God; for perjury is a sport to the ungodly, while the pious dread it more than a thousand deaths; inasmuch as it cannot be, but that where there is a real fear of God, there must be also a reverence for his name. It is then the same thing, as though Paul had said, that he knew how much sacredness and sincerity belonged to an oath, and that he did not rashly appeal to God as a witness, as the profane are wont to do. And thus, by his own example, he teaches us, that whenever we swear, we ought to give such evidence of piety, that the name of God, which we use in our declarations, may retain its sacredness. And further, he gives a proof, even by his own ministry, that he worshipped not God feignedly; for it was the fullest evidence, that he was a man devoted to God’s glory, when he denied himself, and hesitated not to undergo all the hardships of reproach, poverty, and hatred, and even the peril of death, in advancing the kingdom of God. (32) Some take this clause, as though Paul intended to recommend that worship which he said he rendered to God, on this account, — because it corresponded with what the gospel prescribes. It is indeed certain that spiritual worship is enjoined on us in the gospel; but the former interpretation is far the most suitable, — that he devoted his service to God in preaching the gospel. He, however, makes at the same time a difference between himself and hypocrites, who have something else in view rather than to serve God; for ambition, or some such thing, influences most men; and it is far from being the case, that all engage cordially and faithfully in this office. The meaning is, that Paul performed sincerely the office of teaching; for what he says of his own devotion he applies to this subject. But we hence gather a profitable doctrine; for it ought to add no little encouragement to the ministers of the gospel, when they hear that, in preaching the gospel, they render an acceptable and a valuable service to God. What, indeed, is there to prevent them from regarding it an excellent service, when they know that their labor is pleasing to God, and is approved by him? Moreover, he calls it the gospel of the Son of God; for Christ is in it made known, who has been appointed by the Father for this end, — that he, being glorified, should also glorify the Father. That continually , etc. He still further sets forth the ardor of his love by his very constancy in praying for them. It was, indeed, a strong evidence, when he poured forth no prayers to the Lord without making mention of them. That the meaning may be clearer, I render παντοτε , “always;” as though it was said, “In all my prayers,” or, “whenever I address God in prayer, I join a mention of you.” (33) Now he speaks not of every kind of calling on God, but of those prayers to which the saints, being at liberty, and laying aside all cares, apply their whole attention to the work; for he might have often expressed suddenly this or that wish, when the Romans did not come into his mind; but whenever he had previously intended, and, as it were, prepared himself to offer up prayers to God, among others he remembered them. He then speaks peculiarly of those prayers, for which the saints deliberately prepare themselves; as we find to have been the case with our Lord himself, who, for thi

Pericope (part_of)

절 (explains)

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"하나님은 나의 증인이시다"라고 함으로써 바울은 자신의 사랑을 그 결과로 증명한다. 그가 그들을 크게 사랑하지 않았다면, 그처럼 간절히 그들을 주님께 맡기지도, 자신의 수고로 그들의 유익을 도모하고자 그토록 열망하지도 않았을 것이다. 자신의 선포가 진실함을 로마인들이 충분히 확신하도록 하기 위해 맹세를 덧붙인다. 맹세는 우리 선언의 진실성에 대해 하나님을 증인으로 부르는 것이므로, 사도가 여기서 맹세를 사용했다는 것을 부정하는 것은 어리석은 일이다. 그럼에도 그리스도의 금지를 어긴 것이 아니다. 이로써 미신적인 재세례파들의 주장처럼 그리스도께서 맹세 자체를 폐하려 하신 것이 아니라, 오히려 율법의 올바른 준수에 주의를 환기시키려 하셨음이 분명해진다. 율법은 맹세를 허용하되 위증과 경솔한 맹세만을 금한다.

"내가 내 심령으로 섬기는"이라는 표현은 그가 외면적 종교의 가면을 쓴 것이 아니라 마음으로부터 하나님을 섬겼음을 증언한다. 또한 이는 예식에만 하나님의 예배가 있다고 생각했던 유대인들의 태도와 대비된다. 그는 빌립보서 3:3에서도 말한다. "우리는 영으로 하나님을 섬기며 육체를 신뢰하지 않는 참된 할례자다." 또한 "그의 아들의 복음"이라는 표현은 그리스도를 가리키는데, 그분은 아버지로부터 임명되셔서 영광을 받으심으로 아버지도 영화롭게 하신다.

원주석

10절 카드 ↗

10. Requesting, if by any means, etc. As it is not probable that we from the heart study his benefit, whom we are not ready to assist by our labors, he now adds, after having said that he was anxious for their welfare, that he showed by another proof his love to them, as before God, even by requesting that he might be able to advance their interest. That you may, therefore, perceive the full meaning, read the words as though the word also were inserted, requesting also, if by any means , etc. By saying, A prosperous journey by the will of God he shows, not only that he looked to the Lord’s favor for success in his journey, but that he deemed his journey prosperous, if it was approved by the Lord. According to this model ought all our wishes to be formed. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

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기도 중에 그들을 기억했다는 것 외에, 이제 그는 또 다른 사랑의 증거를 보인다. "하나님의 뜻으로 형통한 길"이라는 표현은 그가 단지 여행의 성공을 하나님의 은혜에 맡겼을 뿐만 아니라, 주님이 기뻐하시는 여행만이 형통한 것으로 여겼음을 보여 준다. 우리의 모든 소원도 이 모범을 따라야 한다.

원주석

11절 카드 ↗

11. For I greatly desire to see you He might, indeed, while absent, have confirmed their faith by his doctrine; but as advice is better taken from one present, he had a desire to be with them. But he explains what his object was, and shows that he wished to undertake the toil of a journey, not for his own, but for their advantage. — Spiritual gifts (34) he calls those which he possessed, being either those of doctrine, or of exhortation, or of prophesy which he knew had come to him through God’s favor. He has here strikingly pointed out the use of gifts by the word, imparting : for different gifts are distributed to each individual, that all may in kindness mutually assist one another, and transfer to others what each one possesses. See Romans 12:3 To confirm you , etc. He modifies what he had said of imparting, lest he should seem to regard them such as were yet to be instructed in the first elements of religion, as though they were not hitherto rightly taught in Christ. He then says, that he wished so to lend his aid to them, that they who had for the most part made a proficiency, might be further assisted: for a confirmation is what we all want, until Christ be fully formed in us. ( Ephesians 4:13 .) (34) The words , τι χάρισμα πνευματικὸν, some spiritual gift, or benefit, seem to be of general import. Some, such as [ Chalmers ] and [ Haldane ], have supposed that a miraculous power is intended, which the Apostles alone conveyed, such as the power of speaking with tongues: but most Commentators agree in the view here given. The phrase is not found in any other place : χάρισμα, in the plural number, is used to designate miraculous powers. 1 Corinthians 12:9 ; and τὰ πνευματικά mean the same, 1 Corinthians 14:1 . But here, no doubt, the expression includes any gift or benefit, whether miraculous or ordinary, which the Apostle might have been made the means of conveying. — Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

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그는 몸소 함께 있으면 조언이 더 잘 전해진다는 것을 알았기에 그들을 직접 만나고 싶어 했다. 그러나 그 목적을 밝히면서, 자신이 먼 길을 떠나려는 것은 자신의 이익이 아니라 그들의 유익을 위한 것임을 보여 준다. "신령한 선물"은 그가 하나님의 은혜로 받은 것들로, 가르침·권면·예언의 은사들이다. 그는 "나누어 주는" 것을 통해 은사의 용도를 적절히 지적한다. 각 사람에게 서로 다른 은사가 분배된 것은 모두가 서로의 것을 전달함으로써 친절하게 서로를 도울 수 있도록 하기 위함이다(롬 12:3 참조).

"너희를 굳건하게 하려 함"이라는 표현은 앞서 "나누어 주겠다"고 말한 것을 다소 완화시킨다. 그들을 아직 기초 신앙을 배워야 할 자들로 여기는 것처럼 보일 수 있기 때문이다. 그래서 그는 대부분 이미 진보한 그들을 더욱 도우려 한다고 말한다. 그리스도께서 우리 안에 완전히 형성될 때까지 우리 모두에게는 굳건하게 함이 필요하기 때문이다(엡 4:13).

원주석

12절 카드 ↗

12. Being not satisfied with this modest statement, he qualifies it, and shows, that he did not so occupy the place of a teacher, but that he wished to learn also from them; as though he said, “I desire so to confirm you according to the measure of grace conferred on me, that your example may also add courage ( alacritatem — alacrity) to my faith, and that we may thus mutually benefit one another.” See to what degree of modesty his pious heart submitted itself, so that he disdained not to seek confirmation from unexperienced beginners: nor did he speak dissemblingly, for there is no one so void of gifts in the Church of Christ, who is not able to contribute something to our benefit: but we are hindered by our envy and by our pride from gathering such fruit from one another. Such is our high-mindedness, such is the inebriety produced by vain reputation, that despising and disregarding others, every one thinks that he possesses what is abundantly sufficient for himself. I prefer to read with Bucer, exhortation ( exhortationem — encouragement) rather than consolatim ; for it agrees better with the former part. (35) (35) The verb is συμπαρακληθὢναι, which [ Grotius ] connects with επιποθῶ in the preceding verse; and adds, “He softens what he had said, by showing, that he would not only bring some joy to them, but they also to him.” “ Ut percipiam consolationem — that I may receive consolation,” [ Piscator ] ; — “ Ut unà recreemur — that we may be together refreshed,” [ Castelio ]. “ Ad communem exhortationem percipiendam — in order to receive common exhortation,” [ Beza ]; “ Ut gaudium et voluptatem ex vobis precipiam — that I may receive joy and pleasure from you;” vel , “ Ut mutuo solatio invicem nos erigamus atque firmemus — that by mutual comfort we may console and strengthen one another,” [ Schleusner ] The verb with the prefix , συμ, is only found here; but the verb παρακαλέω frequently occurs, and its common meaning is, to beseech, to exhort to encourage, and by these means to comfort. With regard to this passage, Professor [ Stuart ] says, “I have rendered the word, comfort , only because I cannot find any English word which will convey the full sense of the original.” “The word rendered to comfort , ” says Professor [ Hodge ], “means to invite , to exhort , to instruct , to console , etc. Which of these senses is to be preferred here, it is not easy to decide. Most probably the Apostle intended to use the word in a wide sense, as expressing the idea, that he might be excited, encouraged, and comforted by his intercourse with his Christian brethren.” — The two verses may be thus rendered: — 11. For I desire much to see you, that I may impart to you spiritual 12. benefit, so that you may be strengthened: this also is what I desire , to be encouraged together with you, through the faith which is in both, even in you and in me. [ Grotius ] observes , “ἐν ἀλλήλοις impropriè dixit pro in utrisque , in me et vobis. Dixit sic et Demosthenes , τα πρὸς ἀλλήλοις — Ed return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

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바울은 앞서의 겸손한 진술에 만족하지 않고 더 수정하여, 자신이 교사의 자리만 차지하는 것이 아니라 그들에게서도 배우기를 원한다고 밝힌다. 마치 이렇게 말하는 것과 같다. "나는 내게 주어진 은혜의 분량에 따라 여러분을 굳건하게 하되, 여러분의 본이 내 믿음에도 용기를 더해 주어 우리가 서로에게 유익이 되기를 바란다." 그의 경건한 마음이 얼마나 겸손하게 낮아졌는지 보라. 그는 경험 없는 초신자들에게서 확신을 구하는 것을 마다하지 않는다. 사실 하나님의 교회 안에서 우리에게 무언가를 줄 수 없을 만큼 은사가 없는 자는 없다. 우리의 시기심과 교만만이 서로에게서 그러한 열매를 거두는 것을 방해할 뿐이다.

원주석

13절 카드 ↗

13. I would not that you should be ignorant . What he has hitherto testified — that he continually requested of the Lord that he might visit them, might have appeared a vain thing, and could not have obtained credit, had he neglected to seize the occasion when offered: he therefore says, that the effort had not been wanting, but the opportunity; for he had been prevented from executing a purpose often formed. We hence learn that the Lord frequently upsets the purposes of his saints, in order to humble them, and by such humiliation to teach them to regard his Providence, that they may rely on it; though the saints, who design nothing without the Lord’s will, cannot be said, strictly speaking, to be driven away from their purposes. It is indeed the presumption of impiety to pass by God, and without him to determine on things to come, as though they were in our own power; and this is what James sharply reprehends in James 4:13 . But he says that he was hindered : you must take this in no other sense, but that the Lord employed him in more urgent concerns, which he could not have neglected without loss to the Church. Thus the hinderances of the godly and of the unbelieving differ: the latter perceive only that they are hindered, when they are restrained by the strong hand of the Lord, so as not to be able to move; but the former are satisfied with an hinderance that arises from some approved reason; nor do they allow themselves to attempt any thing beyond their duty, or contrary to edification. That I might obtain some fruit , etc. He no doubt speaks of that fruit, for the gathering of which the Lord sent his Apostles, “I have chosen you, that ye may go and bring forth fruit, and that your fruit may remain.” ( John 15:16 .) Though he gathered it not for himself, but for the Lord, he yet calls it his own; for the godly have nothing more as their own than the work of promoting the glory of the Lord, with which is connected all their happiness. And he records what had happened to him with respect to other nations , that the Romans might entertain hope, that his coming to them would not be unprofitable, which so many nations had found to have been attended with so much benefit. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-13

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"형제들아, 너희가 알지 못하기를 원하지 않노라." 그가 계속해서 그들을 방문하도록 기도했다는 것이 공허하게 들릴 수도 있었다. 그래서 그는 자신의 노력이 부족한 것이 아니라 기회가 없었음을 말한다. 즉 여러 번 결심했지만 방해를 받았다는 것이다. 여기서 우리는 주님이 성도들의 목적을 종종 뒤엎으심으로써 그들을 낮추시고, 그러한 낮아짐을 통해 주님의 섭리를 존중하고 그것에 의지하도록 가르치신다는 것을 배운다. 그가 방해받았다는 것은 주님이 그를 더 긴급한 일에 쓰셨기 때문이며, 그것을 게을리했다면 교회에 손해가 되었을 것이다.

"열매를 얻으려 함이라." 이 열매는 주님이 자신의 사도들을 보내신 목적이다. "내가 너희를 택하고 세워 열매를 맺게 하노라"(요 15:16). 비록 그 열매를 자신을 위해서가 아니라 주님을 위해 거두는 것이지만, 그것을 자신의 것이라 부른다. 경건한 자들은 주님의 영광을 증진하는 일보다 더 자신에게 가까운 것을 가지지 않기 때문이다. 그는 다른 민족들에게서 일어난 일을 기록함으로써, 로마인들로 하여금 그가 오면 많은 민족에게 유익했던 것처럼 자신들에게도 유익할 것이라는 희망을 갖게 한다.

원주석

14절 카드 ↗

14. I am a debtor both to the Greeks and to the Barbarians , etc. Those whom he means by the Greeks and the Barbarians, he afterwards explains by adding, both to the wise and to the foolish; which words Erasmus has not rendered amiss by “learned and unlearned,” ( eruditos et rudes ,) but I prefer to retain the very words of Paul. He then takes an argument from his own office, and intimates that it ought not to be ascribed to his arrogance, that he thought himself in a manner capable of teaching the Romans, however much they excelled in learning and wisdom and in the knowledge of things, inasmuch as it had pleased the Lord to make him a debtor even to the wise. (36) Two things are to be here considered — that the gospel is by a heavenly mandate destined and offered to the wise, in order that the Lord may subject to himself all the wisdom of this world, and make all variety of talents, and every kind of science, and the loftiness of all arts, to give way to the simplicity of his doctrine; and what is more, they are to be reduced to the same rank with the unlearned, and to be made so meek, as to be able to bear those to be their fellow-disciples under their master, Christ, whom they would not have deigned before to take as their scholars; and then that the unlearned are by no means to be driven away from this school, nor are they to flee away from it through groundless fear; for if Paul was indebted to them, being a faithful debtor, he had doubtless discharged what he owed; and thus they will find here what they will be capable of enjoying. All teachers have also a rule here which they are to follow, and that is, modestly and kindly to accommodate themselves to the capacities of the ignorant and unlearned. Hence it will be, that they will be able, with more evenness of mind, to bear with many absurdities and almost innumerable things that may disgust them, by which they might otherwise be overcome. They are, however, to remember, that they are not so indebted to the foolish, as that they are to cherish their folly by immoderate indulgence. (36) [ Chalmers ] paraphrases the text thus — “I am bound, or I am under obligation, laid upon me by the duties of my office, to preach both to Greeks and Barbarians, both to the wise and the unwise.” In modern phraseology, the words may be rendered, “Both to the civilized and to the uncivilized, both to the learned and to the unlearned, am I a debtor.” The two last terms are not exactly parallel to the two first, as many unlearned were among the Greeks, or the civilized, as well as among the Barbarians. — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

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"헬라인이나 야만인이나 지혜 있는 자나 어리석은 자에게 다 빚진 자니라." 그는 자신의 직분에서 논거를 취하여, 학식과 지혜에서 탁월한 로마인들에게도 가르침을 줄 수 있다고 생각하는 것이 자신의 오만함 때문이 아니라고 말한다. 주님이 지혜로운 자에게도 빚진 자로 삼으셨기 때문이다.

여기서 두 가지를 주목해야 한다. 첫째, 복음은 하늘의 명령에 의해 지혜로운 자들에게도 선포되고 제공된다. 주님이 이 세상의 모든 지혜를 자신에게 복종시키시고, 모든 재능과 지식과 고상한 학문을 자신의 교리의 단순함 앞에 굴복하게 하시기 위함이다. 지혜로운 자들도 배우지 못한 자들과 같은 수준으로 낮아져, 전에는 제자로 삼기를 꺼렸을 이들과 함께 그리스도 아래서 동문이 되는 겸손을 배워야 한다. 둘째, 배우지 못한 자들도 이 학교에서 쫓겨나지 않으며 근거 없는 두려움으로 피할 필요가 없다. 바울이 그들에게도 빚진 자이기 때문에, 신실한 빚진 자로서 자신이 빚진 것을 갚았을 것이고, 그들은 자신들이 감당할 수 있는 것을 여기서 발견할 것이다. 모든 교사에게 여기에 규범이 있다. 즉 무지하고 배우지 못한 자들의 역량에 겸손하고 친절하게 자신을 맞추라는 것이다.

원주석

15절 카드 ↗

15. I am therefore ready , (37) etc. He concludes what he had before said of his desire — that as he knew it to be his duty to spread the gospel among them, in order to gather fruit for the Lord, he was anxious to fulfill God’s calling, as far as he was allowed to do so by the Lord. (37) τὸ κατ ἐμὲ πρόθυμον, literally, “As to me there is readiness;” or, according to [ Stuart ] “ There is a readiness so far as it respects me.” But, “I am ready,” or “I am prepared,” conveys the meaning sufficiently, without the other words, “As much as in me is.” By saying that he was prepared, he intimates that the event depended on another, even on God. — Ed. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

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"그러므로 나는 할 수 있는 대로 로마에 있는 너희에게도 복음 전하기를 원하노라." 그는 앞서 말한 소원의 결론을 맺는다. 그들 가운데 복음을 전하는 것이 자신의 의무임을 알았으므로, 주님이 허락하시는 한 하나님의 부르심을 성취하기를 열망했다는 것이다.

원주석

16절 카드 ↗

16. I am not indeed ashamed, etc. This is an anticipation of an objection; for he declares beforehand, that he cared not for the taunts of the ungodly; and he thus provides a way for himself, by which he proceeds to pronounce an eulogy on the value of the gospel, that it might not appear contemptible to the Romans. He indeed intimates that it was contemptible in the eyes of the world; and he does this by saying, that he was not ashamed of it. And thus he prepares them for bearing the reproach of the cross of Christ, lest they should esteem the gospel of less value by finding it exposed to the scoffs and reproaches of the ungodly; and, on the other hand, he shows how valuable it was to the faithful. If, in the first place, the power of God ought to be extolled by us, that power shines forth in the gospel; if, again, the goodness of God deserves to be sought and loved by us, the gospel is a display of his goodness. It ought then to be reverenced and honored, since veneration is due to God’s power; and as it avails to our salvation, it ought to be loved by us. But observe how much Paul ascribes to the ministry of the word, when he testifies that God thereby puts forth his power to save; for he speaks not here of any secret revelation, but of vocal preaching. It hence follows, that those as it were willfully despise the power of God, and drive away from them his delivering hand, who withdraw themselves from the hearing of the word. At the same time, as he works not effectually in all, but only where the Spirit, the inward Teacher, illuminates the heart, he subjoins, To every one who believeth. The gospel is indeed offered to all for their salvation, but the power of it appears not everywhere: and that it is the savor of death to the ungodly, does not proceed from what it is, but from their own wickedness. By setting forth but one Salvation he cuts off every other trust. When men withdraw themselves from this one salvation, they find in the gospel a sure proof of their own ruin. Since then the gospel invites all to partake of salvation without any difference, it is rightly called the doctrine of salvation: for Christ is there offered, whose peculiar office is to save that which was lost; and those who refuse to be saved by him, shall find him a Judge. But everywhere in Scripture the word salvation is simply set in opposition to the word destruction: and hence we must observe, when it is mentioned, what the subject of the discourse is. Since then the gospel delivers from ruin and the curse of endless death, its salvation is eternal life. (38) First to the Jew and then to the Greek. Under the word Greek, he includes all the Gentiles, as it is evident from the comparison that is made; for the two clauses comprehend all mankind. And it is probable that he chose especially this nation to designate other nations, because, in the first place, it was admitted, next to the Jews, into a participation of the gospel covenant; and, secondly, because the Greeks, on account of their vicinity, and the celebrity of their language, were more known to the Jews. It is then a mode of speaking, a part being taken for the whole, by which he connects the Gentiles universally with the Jews, as participators of the gospel: nor does he thrust the Jews from their own eminence and dignity, since they were the first partakers of God’s promise and calling. He then reserves for them their prerogative; but he immediately joins the Gentiles, though in the second place, as being partakers with them. (38) On the power of God , [ Pareus ] observes, that the abstract, after the Hebrew manner, is put for the concrete. Power means the instrument of God’s power; that is, the gospel is an instrument rendered efficacious by divine power to convey salvation to believers: or, as [ Stuart ] says, “It is powerful through the energy which he imparts, and so it is called his power.” [ Chalmers ] gives this paraphrase, “It is that, which however judged and despised as a weak instrument by the men of this world — it is that, to which he, by his own power, gives effect for the recovery of that life which all men had forfeited and lost by sin.” “The gospel is a divine act , which continues to operate through all ages of the world, and that not in the first place outwardly, but inwardly, in the depths of the soul, and for eternal purposes.” — [ Dr. Olshausen ] return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-16

Source

"나는 복음을 부끄러워하지 않노라." 이것은 반론을 미리 차단하는 것이다. 그는 경건치 않은 자들의 조롱에 개의치 않음을 미리 선언하여, 복음의 가치를 칭송하는 길을 닦는다. 복음이 로마인들에게 경멸받을 것임을 암시하면서도, 그것이 신자들에게는 얼마나 귀한 것인지를 보여 준다. 하나님의 능력이 칭송받아야 한다면, 그 능력은 복음 안에서 빛난다. 하나님의 선하심을 구하고 사랑해야 한다면, 복음은 그 선하심의 나타남이다. 그러므로 하나님의 능력에 경배가 마땅한 것처럼, 복음도 경배와 존귀를 받아야 한다. 그리고 복음이 우리의 구원을 위한 것이므로, 우리는 그것을 사랑해야 한다.

바울이 하나님이 말씀의 사역을 통해 구원하시는 능력을 발휘하신다고 증언하는 데서, 그가 말씀 사역에 얼마나 큰 권위를 부여하는지 주목하라. 그는 여기서 비밀스러운 계시가 아니라 음성으로 선포하는 것을 말한다. 따라서 말씀을 듣는 것에서 스스로를 물리는 자들은 말하자면 고의로 하나님의 능력을 경멸하고 그분의 구원하는 손을 밀쳐내는 것이다. 동시에 그분이 모든 사람에게 효과적으로 역사하시는 것이 아니라 성령, 곧 내면의 교사가 마음을 밝혀 주시는 곳에서만 역사하시기에, 그는 "믿는 모든 자에게"라고 덧붙인다.

"먼저는 유대인에게요 그리고 헬라인에게라." '헬라인'이라는 말 아래 그는 모든 이방인을 포함시킨다. 그리고 바울이 특별히 이 민족을 지칭한 것은, 유대인들 다음으로 복음의 언약에 참여하게 된 민족이기 때문이며, 또한 인접성과 언어의 명성으로 인해 유대인들에게 더 잘 알려져 있었기 때문이다. 이는 부분으로 전체를 대신하는 표현 방식으로, 이방인 전체가 유대인들과 함께 복음의 참여자가 됨을 연결한다. 그렇다고 유대인들의 우선성과 존엄을 빼앗는 것이 아니다. 그들이 하나님의 약속과 부르심의 첫 참여자였기 때문이다.

원주석

17절 카드 ↗

17. For (39) the righteousness of God, etc. This is an explanation and a confirmation of the preceding clause — that the gospel is the power of God unto salvation. For if we seek salvation, that is, life with God, righteousness must be first sought, by which being reconciled to him, we may, through him being propitious to us, obtain that life which consists only in his favor; for, in order to be loved by God, we must first become righteous, since he regards unrighteousness with hatred. He therefore intimates, that we cannot obtain salvation otherwise than from the gospel, since nowhere else does God reveal to us his righteousness, which alone delivers us from perdition. Now this righteousness, which is the groundwork of our salvation, is revealed in the gospel: hence the gospel is said to be the power of God unto salvation. Thus he reasons from the cause to the effect. Notice further, how extraordinary and valuable a treasure does God bestow on us through the gospel, even the communication of his own righteousness. I take the righteousness of God to mean, that which is approved before his tribunal; (40) as that, on the contrary, is usually called the righteousness of men, which is by men counted and supposed to be righteousness, though it be only vapor. Paul, however, I doubt not, alludes to the many prophecies in which the Spirit makes known everywhere the righteousness of God in the future kingdom of Christ. Some explain it as the righteousness which is freely given us by God: and I indeed confess that the words will bear this sense; for God justifies us by the gospel, and thus saves us: yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free remission of sins, but also, in part, includes the grace of regeneration. But I consider, that we are restored to life because God freely reconciles us to himself, as we shall hereafter show in its proper place. But instead of the expression he used before, “to every one who believeth,” he says now, from faith; for righteousness is offered by the gospel, and is received by faith. And he adds, to faith : for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. When at first we taste the gospel, we indeed see God’s smiling countenance turned towards us, but at a distance: the more the knowledge of true religion grows in us, by coming as it were nearer, we behold God’s favor more clearly and more familiarly. What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful. As it is written , etc. By the authority of the Prophet Habakkuk he proves the righteousness of faith; for he, predicting the overthrow of the proud, adds this — that the life of the righteous consists in faith. Now we live not before God, except through righteousness: it then follows, that our righteousness is obtained by faith; and the verb being future, designates the real perpetuity of that life of which he speaks; as though he had said, — that it would not be momentary, but continue forever. For even the ungodly swell with the false notion of having life; but when they say, “Peace and safety,” a sudden destruction comes upon them, ( 1 Thessalonians 5:3 .) It is therefore a shadow, which endures only for a moment. Faith alone is that which secures the perpetuity of life; and whence is this, except that it leads us to God, and makes our life to depend on him? For Paul would not have aptly quoted this testimony had not the meaning of the Prophet been, that we then only stand, when by faith we recumb on God: and he has not certainly ascribed life to the faith of the godly, but in as far as they, having renounced the arrogance of the world, resign themselves to the protection of God alone. (41) He does not indeed professedly handle this subject; and hence he makes no mention of gratuitous justification: but it is sufficiently evident from the nature of faith, that this testimony is rightly applied to the present subject. Besides, we necessarily gather from his reasoning, that there is a mutual connection between faith and the gospel: for as the just is said to live by faith, he concludes that this life is received by the gospel. We have now the principal point or the main hinge of the first part of this Epistle, — that we are justified by faith through the mercy of God alone. We have not this, indeed as yet distinctly expressed by Paul; but from his own words it will hereafter be made very clear — that the righteousness, which is grounded on faith, depends entirely on the mercy of God. (39) “The causative , γὰρ, indicates a connection with the preceding, that the gospel is the power of God: the reason is, because by the gospel is revealed the righteousness of God, that is, made known by it is a way of righteousness and of obtaining life before God, which neither the law, nor philosophy, nor any other doctrine, was able to show.” — [ Pareus ] (40) “The righteousness of God ,” δικαιοσύνη θεοῦ, has been the occasion of much toil to critics, but without reason: the very context is sufficient to show its meaning, it being what the gospel reveals, and what the gospel reveals is abundantly known from other passages. Whether we saw, it is the righteousness which is approved of God, as [ Calvin ] says, or provided by God, or contrived by God, or imputed by God, the meaning does not materially differ, and indeed all these things, as it is evident from Scripture, are true respecting it. There is more difficulty connected with the following words , ἐκ πίστεως εἰς πίστιν. The view which [ Calvin ] gives was adopted by some of the Fathers, su

Pericope (part_of)

절 (explains)

bible-text/rom-1-17

Source

"이 복음에는 하나님의 의가 나타나서." 이것은 앞 구절, 즉 복음이 하나님의 구원하시는 능력이라는 것에 대한 설명이자 확증이다. 구원, 곧 하나님과 함께하는 생명을 구하는 자는 먼저 의로움을 구해야 한다. 의로움으로 말미암아 하나님과 화해하고, 그분이 우리에게 은혜로우심으로 그 생명을 얻는다. 그 생명은 오직 그분의 은혜 안에서만 존재하기 때문이다. 그러므로 복음 외에서는 구원을 얻을 수 없다고 말하는 것이다. 오직 복음만이 우리를 멸망에서 건지는 하나님의 의를 계시하기 때문이다.

내가 "하나님의 의"를 그분의 심판대 앞에서 인정받는 의로움으로 이해하는 반면, "인간의 의"는 사람들이 의라고 여기지만 사실은 단지 허깨비에 불과한 것이다. 바울은 미래 왕국에서 하나님의 의를 성령이 어디서나 알리시는 많은 예언들을 암시하고 있다고 본다.

"믿음에서 믿음으로"라는 표현은, 의로움이 복음으로 제공되고 믿음으로 받아들여짐을 뜻한다. "믿음으로"가 추가된 것은 우리의 믿음이 성장하고 지식이 증가함에 따라, 하나님의 의도 우리 안에서 자라며 그 소유가 말하자면 확증되기 때문이다. 복음을 처음 맛볼 때 우리는 멀리서 우리를 향해 미소 짓는 하나님의 얼굴을 본다. 진정한 종교에 대한 지식이 커짐에 따라, 말하자면 더 가까이 나아가 하나님의 은혜를 더 분명하고 친밀하게 본다.

"기록된 바 오직 의인은 믿음으로 말미암아 살리라 함과 같으니라." 하박국 선지자의 권위를 통해 믿음의 의를 증명한다. 선지자는 교만한 자들의 멸망을 예언하면서, 의인의 생명은 믿음에 있다고 덧붙인다. 우리는 오직 의로움을 통해서만 하나님 앞에서 산다. 따라서 우리의 의로움은 믿음으로 얻어진다는 것이 따라온다. 미래 시제는 이 생명의 진정한 영속성을 나타낸다. 경건치 않은 자들도 생명을 가지고 있다는 헛된 생각으로 부풀어 있지만, "평안하다, 안전하다"고 말할 때 갑작스러운 멸망이 닥친다(살전 5:3). 그러므로 그것은 순간에만 지속되는 그림자다. 오직 믿음만이 생명의 영속성을 확보한다. 이는 믿음이 우리를 하나님께로 인도하고 우리의 생명이 그분께 의존하게 하기 때문이다. 또한 우리는 믿음과 복음 사이의 상호 연결을 필연적으로 이끌어 낸다. 의인이 믿음으로 산다고 하셨으므로, 이 생명은 복음으로 받아들여진다는 결론이 나온다.

이제 우리는 이 서신 첫 부분의 주요 핵심, 즉 이 서신의 중심 축을 갖게 된다. 우리는 오직 하나님의 자비로 말미암아 믿음으로 의롭게 된다. 이것이 바울에 의해 아직 명시적으로 표현되지는 않았지만, 그의 말에서 후에 매우 분명해질 것이다. 즉 믿음에 근거한 의로움은 전적으로 하나님의 자비에 달려 있다는 것이다.

원주석

18절 카드 ↗

18. For (42) revealed , etc. He reasons now by stating things of a contrary nature, and proves that there is no righteousness except what is conferred, or comes through the gospel; for he shows that without this all men are condemned: by it alone there is salvation to be found. And he brings, as the first proof of condemnation, the fact, — that though the structure of the world, and the most beautiful arrangement of the elements, ought to have induced man to glorify God, yet no one discharged his proper duty: it hence appears that all were guilty of sacrilege, and of wicked and abominable ingratitude. To some it seems that this is a main subject, and that Paul forms his discourse for the purpose of enforcing repentance; but I think that the discussion of the subject begins here, and that the principal point is stated in a former proposition; for Paul’s object was to teach us where salvation is to be found. He has already declared that we cannot obtain it except through the gospel: but as the flesh will not willingly humble itself so far as to assign the praise of salvation to the grace of God alone, Paul shows that the whole world is deserving of eternal death. It hence follows, that life is to be recovered in some other way, since we are all lost in ourselves. But the words, being well considered, will help us much to understand the meaning of the passage. Some make a difference between impiety and unrighteousness , and think, that by the former word is meant the profanation of God’s worship, and by the latter, injustice towards men; but as the Apostle immediately refers this unrighteousness to the neglect of true religion, we shall explain both as referring to the same thing. (43) And then, all the impiety of men is to be taken, by a figure in language, as meaning “the impiety of all men,” or, the impiety of which all men are guilty. But by these two words one thing is designated, and that is, ingratitude towards God; for we thereby offend in two ways: it is said to be ἀσέβεια , impiety, as it is a dishonoring of God; it is ἀδικία , unrighteousness, because man, by transferring to himself what belongs to God, unjustly deprives God of his glory. The word wrath , according to the usage of Scripture, speaking after the manner of men, means the vengeance of God; for God, in punishing, has, according to our notion, the appearance of one in wrath. It imports, therefore, no such emotion in God, but only has a reference to the perception and feeling of the sinner who is punished. Then he says that it is revealed from heaven; though the expression, from heaven , is taken by some in the sense of an adjective, as though he had said “the wrath of the celestial God;” yet I think it more emphatical, when taken as having this import, “Wheresoever a man may look around him, he will find no salvation; for the wrath of God is poured out on the whole world, to the full extent of heaven.” The truth of God means, the true knowledge of God; and to hold in that, is to suppress or to obscure it: hence they are charged as guilty of robbery. — What we render unjustly , is given literally by Paul, in unrighteousness , which means the same thing in Hebrew: but we have regard to perspicuity. (44) (42) The connection here is not deemed very clear. [ Stuart ] thinks that this verse is connected, as the former one, with Romans 1:16 . and that it includes a reason why the Apostle was not ashamed of the gospel: and [ Macknight ] seems to have been of the same opinion, for he renders γαρ, besides. In this case the revelation of wrath from heaven is that which is made by the gospel. This certainly gives a meaning to the words, “from heaven” which is hardly done by any other views. That the gospel reveals “wrath,” as well as righteousness to be obtained by faith, is what is undeniable. Salvation to the believer, and condemnation to the unbeliever, is its sum and substance. The objection made by [ Haldane ] is of no force, — that the Apostle subsequently shows the sins of mankind as committed against the light of nature, and not against the gospel; for he seems to have brought forward the evidence from the light of nature, in order to confirm the evidence from the light of revelation. The expression is, “Revealed is the wrath of God,” and not has been . See Acts 17:30 This is the view taken by [ Turrettin ]; and [ Pareus ] says, “There is nothing to prevent us from referring the revelation of wrath, as well as the revelation of righteousness, to the gospel” — Ed. (43) It is true that the immediate subject is the neglect of religion; but then injustice towards men is afterwards introduced, and most critics take it in this sense. — Ed. (44) This clause , τῶν τὴν ἀλήθειαν ἐν ἀδικία κατεχόντων is differently rendered, “ Veritatem injuste detinentes — unjustly detaining the truth,” [ Turrettin ] ; “Who stifle the truth in unrighteousness,” [ Chalmers ] ; “Who hinder the truth by unrighteousness,” [ Stuart ]; “Who wickedly oppose the truth,” [ Hodge ] ; “Who confine the truth by unrighteousness,” [ Macknight ] “They rushed headlong,” says [ Pareus ], “into impiety against God and into injustice against one another, not through ignorance, but knowingly, not through weakness, but willfully and maliciously: and this the Apostle expresses by a striking metaphor, taken from tyrants, who, against right and justice, by open violence, oppress the innocent, bind them in chains, and detain them in prison.” The sense given by [ Schleusner ] and some others, “ Qui cum veri Dei cognitione pravitatem vitæ conjungunt — who connect with a knowledge of the true God a wicked life,” seems not to comport with the context. “The truth” means that respecting the being and power of God afterwards specified. — Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-18

Source

"하나님의 진노가 불의로 진리를 막는 사람들의 모든 경건치 않음과 불의에 대하여 하늘로부터 나타나나니." 이제 그는 반대되는 것들을 진술함으로써 논증하여, 복음 외에는 의로움이 없음을 증명한다. 복음 없이는 모든 사람이 정죄를 받기 때문이다. 그는 정죄의 첫 번째 증거로, 세상의 구조와 요소들의 아름다운 질서가 사람들로 하여금 하나님을 영화롭게 했어야 마땅함에도 불구하고 아무도 그 의무를 다하지 않았다는 사실을 제시한다. 이로써 모두가 신성모독과 사악하고 혐오스러운 배은망덕의 죄를 지었음이 드러난다.

"경건치 않음"과 "불의"를 구분하는 이들도 있지만, 사도는 이 불의를 즉시 참된 종교의 소홀함과 연결하므로 둘 다 같은 것으로 설명한다. 이 두 단어로 하나의 것, 즉 하나님에 대한 배은망덕이 지칭된다. "경건치 않음"은 하나님을 욕되게 하는 것이고, "불의"는 사람이 하나님께 속한 것을 자신에게 돌림으로써 불의하게 하나님의 영광을 빼앗는 것이다.

"진노"는 성경의 용법에서 의인적으로 하나님의 보복을 의미한다. 이는 형벌받는 죄인의 지각과 느낌에 관한 것이지, 하나님 안에 실제로 그러한 감정이 있다는 것이 아니다. "하늘로부터 나타나나니"는 하나님의 진노가 온 세상에 가득 찼다는 뜻이다. 어디를 둘러보아도 구원은 없다. "하나님의 진리"는 하나님에 대한 진정한 지식을 의미한다.

원주석

19절 카드 ↗

19. Inasmuch as what may be known of God, etc. He thus designates what it behoves us to know of God; and he means all that appertains to the setting forth of the glory of the Lord, or, which is the same thing, whatever ought to move and excite us to glorify God. And by this expression he intimates, that God in his greatness can by no means be fully comprehended by us, and that there are certain limits within which men ought to confine themselves, inasmuch as God accommodates to our small capacities what he testifies of himself. Insane then are all they who seek to know of themselves what God is: for the Spirit, the teacher of perfect wisdom, does not in vain invite our attention to what may be known , τὸ γνωστὸν ; and by what means this is known, he immediately explains. And he said, in them rather than to them , for the sake of greater emphasis: for though the Apostle adopts everywhere Hebrew phrases, and ב , beth , is often redundant in that language, yet he seems here to have intended to indicate a manifestation, by which they might be so closely pressed, that they could not evade; for every one of us undoubtedly finds it to be engraven on his own heart, (45) By saying, that God has made it manifest, he means, that man was created to be a spectator of this formed world, and that eyes were given him, that he might, by looking on so beautiful a picture, be led up to the Author himself. (45) Some take ἐν αὐτοῖς, to mean among them , i.e., as [ Stuart ] says, “in the midst of them, or before their eyes,” that is, in the visible world; though many refer it with [ Calvin ], to the moral sense, and that the expression is the same with “written in their hearts,” in Romans 2:15 . — Ed. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-19

Source

"이는 하나님을 알 만한 것이 그들 속에 보임이라." 그는 우리가 알아야 할 하나님에 대한 것을 이렇게 지칭한다. 주님의 영광을 선포하는 데 관련된 모든 것, 즉 우리를 하나님을 영화롭게 하도록 움직이고 자극해야 할 모든 것을 의미한다. 이 표현으로 그는 하나님이 그 위대하심에서 우리에게 완전히 이해될 수 없음을 암시한다. 사람들이 자신을 제한해야 할 일정한 한계가 있는데, 이는 하나님이 자신을 우리의 작은 능력에 맞게 조절하시기 때문이다. 그러므로 스스로 하나님이 어떤 분인지 알려는 자들은 모두 정신 나간 자들이다.

"그들 속에"라고 말하는 것은 "그들에게"보다 더 강한 의미를 담는다. 모든 사람은 의심할 여지 없이 자신의 마음에 새겨진 것을 발견한다. "하나님이 이것을 그들에게 보이셨다"고 말함으로써, 그는 사람이 이 형성된 세계를 보는 관람자가 되도록 창조되었으며, 이 아름다운 그림을 보면서 그 저자께로 인도될 수 있도록 눈이 주어졌음을 의미한다.

원주석

20절 카드 ↗

20. Since his invisible things , (46) etc. God is in himself invisible; but as his majesty shines forth in his works and in his creatures everywhere, men ought in these to acknowledge him, for they clearly set forth their Maker: and for this reason the Apostle in his Epistle to the Hebrews says, that this world is a mirror, or the representation of invisible things. He does not mention all the particulars which may be thought to belong to God; but he states, that we can arrive at the knowledge of his eternal power and divinity; (47) for he who is the framer of all things, must necessarily be without beginning and from himself. When we arrive at this point, the divinity becomes known to us, which cannot exist except accompanied with all the attributes of a God, since they are all included under that idea. So that they are inexcusable. It hence clearly appears what the consequence is of having this evidence — that men cannot allege any thing before God’s tribunal for the purpose of showing that they are not justly condemned. Yet let this difference be remembered, that the manifestation of God, by which he makes his glory known in his creation, is, with regard to the light itself, sufficiently clear; but that on account of our blindness, it is not found to be sufficient. We are not however so blind, that we can plead our ignorance as an excuse for our perverseness. We conceive that there is a Deity; and then we conclude, that whoever he may be, he ought to be worshipped: but our reason here fails, because it cannot ascertain who or what sort of being God is. Hence the Apostle in Hebrews 11:3 , ascribes to faith the light by which man can gain real knowledge from the work of creation, and not without reason; for we are prevented by our blindness, so that we reach not to the end in view; we yet see so far, that we cannot pretend any excuse. Both these things are strikingly set forth by Paul in Acts 14:16 , when he says, that the Lord in past times left the nations in their ignorance, and yet that he left them not without witness ( amarturon ,) since he gave them rain and fertility from heaven. But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, which Christ mentions in John 17:3 , and in which we are to glory, as Jeremiah teaches us, Jeremiah 9:24 (46) There is a passage quoted by [ Wolfius ] from [ Aristotle ] in his book [ De Mundo ], which remarkably coincides with a part of this verse — “πάσὟ θνητὣ φύσει γενομενος ἀθεώρητος ἀπ αὐτῶν τῶν ἔργων θεορεῖται ὁ θεός — God, unseen by any mortal nature, is to be seen by the works themselves.” — Ed. (47) Divinitas , θείοτης, here only, and not θεότης as in Colossians 1:9 [ Elsner ] and others make a difference between these two words and say, that the former means the divinity or majesty of God, and the latter his nature or being. There seems to be the idea of goodness conveyed in the word , θείοτης: for in the following verse there are two things laid to the charge of the Gentiles which bear a reference to the two things said here — they did not glorify him as God, and they were not thankful. He made himself known by power as God, and by the beneficent exercise of that power, he had laid a claim to the gratitude of his creatures. See Acts 14:15 ; and Acts 17:25 [ Venema ], in his note on this passage, shows, that goodness was regarded by many of the heathens as the primary attribute of Deity. Among the Greeks, goodness — τὸ ἀγαθὸν, was the expression by which the Supreme Being was distinguished. And it appears evident from the context that the Apostle included this idea especially in the word θείοτης. — Ed return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-20

Source

"창세로부터 그의 보이지 아니하는 것들 곧 그의 영원하신 능력과 신성이 그가 만드신 만물에 분명히 보여 알려졌나니." 하나님은 그 자체로 보이지 않으신다. 그러나 그분의 위엄이 그분의 역사와 피조물 안에서 빛나므로, 사람들은 그것들 안에서 하나님을 인식해야 한다. 그것들이 그 만드신 분을 분명하게 드러내기 때문이다. 그는 하나님께 속한다고 생각될 수 있는 모든 것을 언급하지 않고, 단지 우리가 그분의 영원한 능력과 신성의 지식에 이를 수 있다고 말한다. 모든 것을 만드신 분은 반드시 시작이 없고 자존하셔야 하기 때문이다.

"그러므로 그들이 핑계하지 못할지니라." 이 증거의 결과가 무엇인지 분명히 드러난다. 즉 사람들은 하나님의 심판대 앞에서 그들이 정당하게 정죄되지 않는다는 것을 보여 주기 위해 아무것도 주장할 수 없다. 그러나 이 차이를 기억해야 한다. 하나님이 자신의 창조 안에서 자신의 영광을 알리시는 방식은 그 빛 자체로는 충분히 명확하다. 그러나 우리의 눈먼 상태 때문에 그것이 충분하지 않은 것이다. 그렇다고 우리가 너무 눈이 멀어 우리의 무지를 패역함의 핑계로 삼을 수는 없다.

원주석

21절 카드 ↗

21. For when they knew God , etc. He plainly testifies here, that God has presented to the minds of all the means of knowing him, having so manifested himself by his works, that they must necessarily see what of themselves they seek not to know — that there is some God; for the world does not by chance exist, nor could it have proceeded from itself. But we must ever bear in mind the degree of knowledge in which they continued; and this appears from what follows. They glorified him not as God . No idea can be formed of God without including his eternity, power, wisdom, goodness, truth, righteousness, and mercy. His eternity appears evident, because he is the maker of all things — his power, because he holds all things in his hand and continues their existence — his wisdom, because he has arranged things in such an exquisite order — his goodness, for there is no other cause than himself, why he created all things, and no other reason, why he should be induced to preserve them — his justice, because in his government he punishes the guilty and defends the innocent — his mercy, because he bears with so much forbearance the perversity of men — and his truth, because he is unchangeable. He then who has a right notion of God ought to give him the praise due to his eternity, wisdom, goodness, and justice. Since men have not recognized these attributes in God, but have dreamt of him as though he were an empty phantom, they are justly said to have impiously robbed him of his own glory. Nor is it without reason that he adds, that they were not thankful , (48) for there is no one who is not indebted to him for numberless benefits: yea, even on this account alone, because he has been pleased to reveal himself to us, he has abundantly made us indebted to him. But they became vain , (49) etc. ; that is, having forsaken the truth of God, they turned to the vanity of their own reason, all the acuteness of which is fading and passes away like vapor. And thus their foolish mind, being involved in darkness, could understand nothing aright but was carried away headlong, in various ways, into errors and delusions. Their unrighteousness was this — they quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness. (48) The conjunctive , ἤ, is for ουτε, says [ Piscator ] : but it is a Hebraism, for ו is sometimes used in Hebrew without the negative, which belongs to a former clause. — Ed. (49) The original words are , ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, “ Vani facti sunt in ratiocinationibus suis — they became vain in their reasonings” [ Pareus ], [ Beza ] , [ Turrettin ] , and [ Doddridge ] ; “They became foolish by their own reasonings,” [ Macknight ] “Whatever the right reason within,” says [ Pareus ], “or the frame of the world without, might have suggested respecting God, they indulged in pleasing speculations, specious reasonings, and in subtle and frivolous conclusions; some denied the existence of a God, as Epicurus and Democritus — others doubted, as Protagoras and Diagoras — others affirmed the existence of many gods, and these, as the Platonics, maintained that they are not corporeal, while the Greeks and Romans held them to be so, who worshipped dead men, impious, cruel, impure, and wicked. There were also the Egyptians, who worshipped as gods, brute animals, oxen, geese, birds, crocodiles, yea, what grew in their gardens, garlic’s and onions. A very few, such as Plato and Aristotle, acknowledged one Supreme Being; but even these deprived him of his providence. These, and the like, were the monstrous opinions which the Gentiles deduced from their reasonings. They became vain , foolish, senseless.” “And darkened became their foolish heart ,” — ἡ ἀσύνετος αὐτῶν καρδία; “ Corinthians eorum intelligentia carens — their heart void of understanding;” “their unintelligent heart,” [ Doddridge ]. Perhaps “undiscerning heart” would be the most suitable. See Matthew 15:16 . Heart, after the manner of the Hebrews, is to be taken here for the whole soul, especially the mind. — Ed. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-21

Source

"이는 하나님을 알되 하나님으로 영화롭게도 아니하며 감사하지도 아니하고." 그는 하나님이 자신을 알 수단을 모든 사람의 마음에 제시하셨음을 분명히 증언한다. 그들이 스스로 알려 하지 않더라도 반드시 보게 되는 것, 즉 세상이 우연히 존재하지 않으며 스스로 존재할 수도 없다는 것을 알 수 있도록 하셨다. 그러나 그들이 그 지식에서 머문 수준이 어디인지는 이어지는 내용에서 드러난다.

"하나님을 알되 하나님으로 영화롭게 아니하였다"는 것을 주목하라. 하나님에 대한 올바른 관념은 그분의 영원성·능력·지혜·선하심·진실성·의로움·자비를 포함해야 한다. 영원성은 그분이 만물의 창조자이심에서, 능력은 그분이 만물을 손안에 붙들고 존재를 유지하심에서, 지혜는 그분이 모든 것을 절묘한 질서로 배열하심에서 분명하다. 선하심은 그분이 만물을 창조하시고 보존하시는 이유가 오직 그분 자신의 선하심이기 때문이고, 의로움은 그분이 통치 안에서 악인을 벌하시고 선한 자를 보호하심에서, 자비는 그분이 사람들의 패역함을 그토록 오래 참으심에서, 진실성은 그분이 변함이 없으심에서 나타난다. 그러므로 하나님에 대한 올바른 관념을 가진 자는 그분의 영원성·지혜·선하심·의로움에 마땅한 찬양을 드려야 한다.

"그들의 생각이 허망하여지며 미련한 마음이 어두워졌느니라." 즉 그들은 하나님의 진리를 버리고 자신들의 이성의 허망함으로 돌이켰다. 이성의 모든 예리함은 시들어 수증기처럼 사라지기 때문이다. 이렇게 그들의 어리석은 마음이 어두움에 싸여 아무것도 올바르게 이해할 수 없게 되었고, 여러 방면의 오류와 망상으로 내달리게 되었다.

원주석

22절 카드 ↗

22. While they were thinking, etc. It is commonly inferred from this passage, that Paul alludes here to those philosophers, who assumed to themselves in a peculiar manner the reputation of wisdom; and it is thought that the design of his discourse is to show, that when the superiority of the great is brought down to nothing, the common people would have no reason to suppose that they had any thing worthy of being commended: but they seem to me to have been guided by too slender a reason; for it was not peculiar to the philosophers to suppose themselves wise in the knowledge of God, but it was equally common to all nations, and to all ranks of men. There were indeed none who sought not to form some ideas of the majesty of God, and to make him such a God as they could conceive him to be according to their own reason. This presumption I hold is not learned in the schools, but is innate, and comes with us, so to speak, from the womb. It is indeed evident, that it is an evil which has prevailed in all ages — that men have allowed themselves every liberty in coining superstitions. The arrogance then which is condemned here is this — that men sought to be of themselves wise, and to draw God down to a level with their own low condition, when they ought humbly to have given him his own glory. For Paul holds this principle, that none, except through their own fault, are unacquainted with the worship due to God; as though he said, “As they have proudly exalted themselves, they have become infatuated through the righteous judgment of God.” There is an obvious reason, which contravenes the interpretation which I reject; for the error of forming an image of God did not originate with the philosophers; but they, by their consent, approved of it as received from others. (50) (50) [ Calvin ] is peculiar in his exposition of this verse. Most critics agree in thinking that those referred to here were those reputed learned among all nations, as [ Beza ] says, “Such as the Druids of the Gauls, the soothsayers of the Tuscans, the philosophers of the Greeks, the priests of the Egyptians, the magi of the Persians, the gymnosophists of the Indians, and the Rabbins of the Jews.” He considers that the Apostle refers especially to such as these, though he speaks of all men as appearing to themselves very wise in their insane devices as to the worship of God. The wiser they thought themselves, the more foolish they became. See Jeremiah 8:8 ; 1 Corinthians 1:19 . “This is the greatest unhappiness of man, not only not to feel his malady, but to extract matter of pride from what ought to be his shame. What they deemed to be their wisdom was truly their folly.” — [ Haldane ]. It is a just remark of [ Hodge ], “That the higher the advancement of the nations in refinement and philosophy, the greater, as a general rule, the degradation and folly of their systems of religion.” As a proof he mentions the ancient Egyptians, Greeks, and Romans, as compared with the aborigines of America. — Ed. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-22

Source

"스스로 지혜 있다 하나 어리석게 되었느니라." 일반적으로 이 구절에서 바울이 특별히 지혜의 명성을 주장한 철학자들을 언급한다고 추론하지만, 그것은 너무 약한 근거에 기반한 것 같다. 하나님에 대한 지식에서 스스로 지혜롭다고 생각하는 것은 철학자들만의 특성이 아니라 모든 민족과 모든 계층에게 공통적인 것이었다. 이 자만심은 학교에서 배운 것이 아니라 타고난 것으로, 말하자면 어머니 뱃속에서부터 가지고 나오는 것이다. 모든 시대에 사람들이 미신들을 마음대로 만들어 내는 것이 공통된 악이었음은 분명하다.

여기서 비판받는 교만함은 이것이다. 사람들이 자신들의 낮은 상태에 맞게 하나님을 끌어내리려 하면서, 겸손하게 하나님께 그분의 영광을 돌려야 했음에도 불구하고 스스로 지혜롭고자 했다. 바울의 원칙은 이것이다. 자신의 잘못 없이 하나님께 마땅한 예배를 모르는 자는 없다. 마치 이렇게 말하는 것과 같다. "그들이 교만하게 스스로를 높였으므로, 하나님의 의로운 심판을 통해 어리석게 되었다."

원주석

23절 카드 ↗

23. And changed , etc. Having feigned such a God as they could comprehend according to their carnal reason, they were very far from acknowledging the true God: but devised a fictitious and a new god, or rather a phantom. And what he says is, that they changed the glory of God; for as though one substituted a strange child, so they departed from the true God. Nor are they to be excused for this pretense, that they believe that God dwells in heaven, and that they count not the wood to be God, but his image; for it is a high indignity to God, to form so gross an idea of his majesty as to dare to make an image of him. But from the wickedness of such a presumption none were exempt, neither priests, nor statesmen, nor philosophers, of whom the most sound-minded, even Plato himself, sought to find out some likeness of God. The madness then here noticed, is, that all attempted to make for themselves an image of God; which was a certain proof that their notions of God were gross and absurd. And, first, they befouled the majesty of God by forming him in the likeness of a corruptible man : for I prefer this rendering to that of mortal man , which is adopted by [ Erasmus ] ; for Paul sets not the immortality of God in opposition to the mortality of man, but that glory, which is subject to no defects, to the most wretched condition of man. And then, being not satisfied with so great a crime, they descended even to beasts and to those of the most filthy kind; by which their stupidity appeared still more evident. You may see an account of these abominations in Lactantius , in [ Eusebius ] , and in [ Augustine ] in his book on the city of God. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-23

Source

"썩어지지 아니하는 하나님의 영광을 썩어질 사람과 새와 짐승과 기어다니는 동물 모양의 우상으로 바꾸었느니라." 그들은 육신적 이성으로 이해할 수 있는 하나님을 상상하면서 참 하나님을 인식하는 것과는 매우 거리가 멀었다. 그들은 허구적이고 새로운 신을, 사실은 허깨비를 만들어 냈다. 그들이 하나님의 영광을 바꾸었다고 말한다. 마치 어떤 사람이 이방 아이를 대신 세우는 것처럼, 그들은 참 하나님으로부터 돌아섰다.

그들이 하나님이 하늘에 계신다고 믿으며 나무를 하나님이라 여기지 않고 그의 형상으로 여긴다는 핑계도 그들을 용서하지 못한다. 그러한 하나님의 위엄에 대한 조잡한 관념을 가질 만큼 감히 그분의 형상을 만드는 것은 하나님께 큰 모욕이기 때문이다. 그러나 이러한 추정의 죄악에서는 사제들도, 정치인들도, 철학자들도 면제되지 않았다. 그 중에서 가장 건전한 사람들도, 심지어 플라톤 자신도 하나님의 어떤 형상을 찾으려 했다. 그러므로 여기서 지적된 광기는 모두가 자신을 위해 하나님의 형상을 만들려 했다는 것이며, 이는 그들이 하나님에 대해 조잡하고 불합리한 관념을 가졌다는 확실한 증거다.

원주석

24절 카드 ↗

24. God therefore gave them up, etc. As impiety is a hidden evil, lest they should still find an evasion, he shows, by a more palpable demonstration, that, they cannot escape, but must be held fast by a just condemnation, since such fruits have followed this impiety as cannot be viewed otherwise than manifest evidences of the Lord’s wrath. As the Lord’s wrath is always just, it follows, that what has exposed them to condemnation, must have preceded it. By these evidences then he now proves the apostasy and defection of men: for the Lord indeed does so punish those, who alienate themselves from his goodness, that he casts them headlong into various courses which lead to perdition and ruin. And by comparing the vices, of which they were guilty, with the impiety, of which he had before accused them, he shows that they suffered punishment through the just judgment of God: for since nothing is dearer to us than our own honor, it is extreme blindness, when we fear not to bring disgrace on ourselves; and it is the most suitable punishment for a reproach done to the Divine Majesty. This is the very thing which he treats of to the end of the chapter; but he handles it in various ways, for the subject required ample illustration. What then, in short, he proves to us is this, — that the ingratitude of men to God is incapable of being excused; for it is manifest, by unequivocal evidences, that the wrath of God rages against them: they would have never rolled themselves in lusts so filthy, after the manner of beasts, had not the majesty of God been provoked and incensed against them. Since, then, the worst abominations abounded everywhere, he concludes that there existed among them evidences of divine vengeance. Now, as this never rages without reason, or unjustly, but ever keeps within the limits of what is right, he intimates that it hence appears that perdition, not less certain than just, impended over all. As to the manner in which God gives up or delivers men to wickedness, it is by no means necessary in this place to discuss a question so intricate, ( longam — tedious.) It is indeed certain, that he not only permits men to fall into sin, by allowing them to do so, and by conniving at them; but that he also, by his equitable judgment, so arranges things, that they are led and carried into such madness by their own lusts, as well as by the devil. He therefore adopts the word, give up , according to the constant usage of Scripture; which word they forcibly wrest, who think that we are led into sin only by the permission of God: for as Satan is the minister of God’s wrath, and as it were the executioner, so he is armed against us, not through the connivance, but by the command of his judge. God, however, is not on this account cruel, nor are we innocent, inasmuch as Paul plainly shows, that we are not delivered up into his power, except when we deserve such a punishment. Only we must make this exception, that the cause of sin is not from God, the roots of which ever abide in the sinner himself; for this must be true, “Thine is perdition, O Israel; in me only is thy help.” ( Hosea 13:9 ) (51) By connecting the desires or lusts of man’s heart with uncleanness, he indirectly intimates what sort of progeny our heart generates, when left to itself. The expression, among themselves, is not without its force; for it significantly expresses how deep and indelible are the marks of infamy imprinted on our bodies. (51) On this subject [ Augustine ], as quoted by [ Poole ], uses a stronger language than which we find here: — Tradidit non solum per patientiam et permissionem, sed per potentiam et quasi actionem; non faciendo voluntates malas, sed eis jam malis utendo ut voluerit; multa et intra ipsos et exrtra ipsos operando, a quibus illi occasionem capiunt gravius peccandi; largiendo illis admonitiones, flagella, beneficia, etc., quibus quoque eos scivit Deus ad suam perniciem abusuros — “He delivered them up, not only by sufferance and permission, but by power, and as it were by an efficient operation; not by making evil their wills, but by using them, being already evil, as he pleased; by working many things both within and without them, from which they take occasion to sin more grievously, by giving them warnings, scourges, benefits, etc., which God knew they would abuse to their own destruction.” — This is an awful view of God’s proceedings towards those who willfully resist the truth, but no doubt a true one. Let all who have the opportunity of knowing the truth tremble at the thought of making light of it. The preposition ἐν before desires or lusts, is used after the Hebrew manner, in the sense of to or into; for ב beth , means in , and to , and also by or through; and such is the import of ἐν as frequently used by the Apostle. It is so used in the preceding verse — ἐν ὁμοιώματι — into the likeness, etc. Then the verse would be, as Calvin in sense renders it, — God also on this account delivered them up to the lusts of their own hearts to work uncleanness, that they might dishonor their bodies among themselves. The import of εἰς ἀκαθαρσίαν, in order to uncleanness, is no doubt, to work uncleanness; the Apostle frequently uses this kind of expression. [ Stuart ] labors here unnecessarily to show, that God gave them up, being in their lusts, etc., taking the clause as a description of those who were given up; but the plainest meaning is that which Calvin gives. — Ed. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-24

Source

"그러므로 하나님께서 그들을 마음의 정욕대로 더러움에 내버려 두사." 불경건이 숨겨진 악이므로, 그들이 여전히 회피할 길을 찾지 못하도록, 바울은 더 명백한 증거로 그들이 정당한 정죄에서 벗어날 수 없음을 보여 준다. 주님의 진노는 언제나 의롭기 때문에, 그들을 정죄에 노출시킨 것이 그 전에 있었음이 분명하다. 그러므로 바울은 이제 그들의 불경건에 앞서 그 증거들로 그들의 배교와 타락을 증명한다.

주님은 자신의 선하심으로부터 스스로를 돌이키는 자들을 심판하심에 있어, 그들을 멸망과 파멸로 이끄는 온갖 행로로 내던지신다. 여기서 그는 그들이 저지른 악행을 앞서 고발했던 불경건과 비교함으로써, 그들이 하나님의 의로운 심판으로 형벌을 받았음을 보여 준다. 우리에게 자신의 명예보다 소중한 것은 없으므로, 스스로 수치를 초래하는 것을 두려워하지 않는 것은 극도의 눈 먼 상태다. 이것이 신성의 위엄에 대한 모욕에 가장 적합한 형벌이다. 이것이 바울이 장 끝까지 다루는 것이지만, 주제가 충분한 설명을 요구하기 때문에 여러 방식으로 다룬다.

원주석

25절 카드 ↗

25. Who changed , etc. He repeats what he had said before, though in different words, in order to fix it deeper in our minds. When the truth of God is turned to a lie, his glory is obliterated. It is then but just, that they should be besprinkled with every kind of infamy, who strive to take away from God his honor, and also to reproach his name. — And worshipped , etc. That I might include two words in one, I have given this rendering. He points out especially the sin of idolatry; for religious honor cannot be given to a creature, without taking it away, in a disgraceful and sacrilegious manner, from God: and vain is the excuse that images are worshipped on God’s account, since God acknowledges no such worship, nor regards it as acceptable; and the true God is not then worshipped at all, but a fictitious God, whom the flesh has devised for itself. (52) What is added, Who is blessed for ever , I explain as having been said for the purpose of exposing idolaters to greater reproach, and in this way, “He is one whom they ought alone to have honored and worshipped, and from whom it was not right to take away any thing, no, not even the least.” (52) The words, “the truth of God,” and “falsehood,” or, a lie, are Hebraistic in their meaning, signifying “the true God,” and “an idol.” The word, which means a lie, is often in Hebrew applied to any thing made to be worshipped. See Isaiah 44:17 , compared with Isaiah 44:20 [ Stuart ] renders the sentence, “Who exchanged the true God for a false one.” [ Wolfius ] objects to this view, and says, “I prefer to take ἀλήθειαν τοῦ θεοῦ, for the truth made known by God to the Gentiles, of which see Romans 1:18 , and the following verses: they changed this into a lie, i.e . , into those insane and absurd notions, into which they were led by their διαλογισμοῖς — reasonings, Romans 1:21 .” The expression — παρὰ τὸν κτίσαντα has been rendered by [ Erasmus ] , “above the creator,” by [ Luther ] , “rather than the Creator;” by [ Beza ], “to the neglect of the Creator — præterito conditore ;” and by [ Grotius ], “in the place of the Creator.” The two last are more consonant with the general tenor of the context; for the persons here spoken of, according to the description given them, did not worship God at all ; παρὰ is evidently used in the sense of exclusion and opposition παρὰ τὸν νόμον — contrary to the law, Acts 18:13 ; παρὰ φύσιν — contrary to nature, Romans 1:26 . See Galatians 1:8 — Ed. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-25

Source

"이는 그들이 하나님의 진리를 거짓 것으로 바꾸어." 바울은 앞서 말한 것을 다른 말로 반복한다. 마음에 더 깊이 새기기 위함이다. 하나님의 진리가 거짓으로 바뀔 때 그분의 영광은 지워진다. 그러므로 하나님의 명예를 빼앗고 그분의 이름을 모욕하려는 자들이 온갖 수치로 더럽혀지는 것은 마땅하다. "피조물을 경배하고 섬겼느니라." 이 두 단어를 하나로 포함하려는 의미다. 그는 특별히 우상 숭배의 죄를 지적한다. 피조물에게 종교적 예우를 드리는 것은 하나님으로부터 그것을 빼앗는 것이며, 이는 수치스럽고 신성모독적인 방식으로 이루어진다.

"곧 창조주 곧 영원히 찬송 받으실 이시라." 이것을 우상 숭배자들을 더 큰 수치로 드러내기 위해 덧붙인 것으로 이해한다. 마치 이렇게 말하는 것과 같다. "그분은 홀로 경배와 예배를 받아야 할 분이며, 그분으로부터 조금도, 아무것도 빼앗는 것이 옳지 않다."

원주석

26절 카드 ↗

26. God therefore gave them up , etc. After having introduced as it were an intervening clause, he returns to what he had before stated respecting the judgment of God: and he brings, as the first example, the dreadful crime of unnatural lust; and it hence appears that they not only abandoned themselves to beastly lusts, but became degraded beyond the beasts, since they reversed the whole order of nature. He then enumerates a long catalogue of vices which had existed in all ages, and then prevailed everywhere without any restraint. It is not to the purpose to say, that every one was not laden with so great a mass of vices; for in arraigning the common baseness of men, it is proof enough if all to a man are constrained to acknowledge some faults. So then we must consider, that Paul here records those abominations which had been common in all ages, and were at that time especially prevalent everywhere; for it is marvelous how common then was that filthiness which even brute beasts abhor; and some of these vices were even popular. And he recites a catalogue of vices, in some of which the whole race of man were involved; for though all were not murderers, or thieves, or adulterers, yet there were none who were not found polluted by some vice or another. He calls those disgraceful passions , which are shameful even in the estimation of men, and redound to the dishonoring of God. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-26

Source

"이로 말미암아 하나님께서 그들을 부끄러운 욕심에 내버려 두셨으니." 삽입 절을 도입한 후, 바울은 앞서 말했던 하나님의 심판으로 돌아온다. 그는 자연에 반하는 욕망의 무서운 범죄를 첫 번째 예로 든다. 이로써 그들이 짐승과 같은 욕망에 자신을 방치했을 뿐만 아니라, 자연의 전체 질서를 뒤엎음으로써 짐승보다 더 타락했음이 드러난다. 그런 다음 모든 시대에 존재했고 당시에도 어디서나 아무 제약 없이 만연했던 악들의 긴 목록을 열거한다.

모든 사람이 그토록 큰 악들의 덩어리에 짓눌려 있지 않다고 말하는 것은 이 논증에 적절하지 않다. 사람들의 공통적인 저열함을 고발하는 데 있어서, 모든 사람이 어떤 결함을 시인하도록 강요되는 것으로 충분하기 때문이다. "부끄러운 욕심"은 사람들의 평가에서도 수치스럽고 하나님을 욕되게 하는 것들이다.

원주석

27절 카드 ↗

27. Such a reward for their error as was meet. They indeed deserved to be blinded, so as to forget themselves, and not to see any thing befitting them, who, through their own malignity, closed their eyes against the light offered them by God, that they might not behold his glory: in short, they who were not ashamed to extinguish, as much as they could, the glory of God, which alone gives us light, deserved to become blind at noonday. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-27

Source

"그들의 그릇됨에 상당한 보응을 그들 자신이 받았느니라." 그들은 실로 자신들을 잊어버리고 자신들에게 합당한 것을 아무것도 보지 못할 만큼 눈이 멀게 될 형벌을 받아 마땅했다. 하나님이 그들에게 제공하신 빛을 보지 않으려고 자신들의 악의로 눈을 감았기 때문이다. 요컨대 그들에게 빛을 주는 하나님의 영광을 가능한 한 소멸시키는 것을 부끄러워하지 않은 자들은 대낮에 눈이 멀게 되는 것이 마땅하다.

원주석

28절 카드 ↗

28. And as they chose not, etc. There is an evident comparison to be observed in these words, by which is strikingly set forth the just relation between sin and punishment. As they chose not to continue in the knowledge of God, which alone guides our minds to true wisdom, the Lord gave them a perverted mind, which can choose nothing that is right. (53) And by saying, that they chose not, ( non probasse - approved not,) it is the same as though he had said, that they pursued not after the knowledge of God with the attention they ought to have done, but, on the contrary, turned away their thoughts resignedly from God. He then intimates, that they, making a depraved choice, preferred their own vanities to the true God; and thus the error, by which they were deceived, was voluntary. To do those things which were not meet As he had hitherto referred only to one instance of abomination, which prevailed indeed among many, but was not common to all, he begins here to enumerate vices from which none could be found free: for though every vice, as it has been said, did not appear in each individual, yet all were guilty of some vices, so that every one might separately be accused of manifest depravity. As he calls them in the first instance not meet , understand him as saying, that they were inconsistent with every decision of reason, and alien to the duties of men: for he mentions it as an evidence of a perverted mind, that men addicted themselves, without any reflection, to those vices, which common sense ought to have led them to renounce. But it is labor in vain so to connect these vices, as to make them dependent one on another, since this was not Paul’s design; but he set them down as they occurred to his mind. What each of them signifies, we shall very briefly explain. (53) There is a correspondence between the words οὐκ ἐδοκίμασαν — they did not approve, or think worthy, and ἀδόκιμον — unapproved, or worthless, which is connected with νοῦν, mind. The verb means to try or prove a thing, as metal by fire, then to distinguish between what is genuine or otherwise, and also to approve of what is good and valuable. To approve or think fit or worthy seems to be the meaning here. Derived from this verb is ἀδόκιμος, which is applied to unapproved or adulterated money, — to men unsound, not able to bear the test, not genuine as Christians, 2 Corinthians 13:5 , — to the earth that is unfit to produce fruits, Hebrews 6:8 . The nearest alliteration that can perhaps be presented is the following, “And as they did not deem it worth while to acknowledge God, God delivered them up to a worthless mind,” that is, a mind unfit to discern between right and wrong. [ Beza ] gives this meaning, “ Mentem omnis judicii expertem — a mind void of all judgment.” [ Locke ] ’s “unsearching mind,” and [ Macknight ] ’s “unapproving mind,” and [ Doddridge ] ’s “undiscerning mind,” do not exactly convey the right idea, though the last comes nearest to it. It is an unattesting mind, not capable of bringing things to the test — δοκίμιον not able to distinguish between things of the most obvious nature. “To acknowledge God” is literally “to have God in recognition τὸν θεὸν ἔχειν ἐν ἐπιγνώσει. ” [ Venema ] says, that this is a purely Greek idiom, and adduces passages from [ Herodotus ] and [ Xenophon ] ; from the first, the following phrase , ἐν αλογίῃ ἔχειν — to have in contempt, i.e., to contemn or despise. — Ed. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-28

Source

"또한 그들이 하나님을 알기를 싫어하매 하나님께서 그들을 합당하지 못한 마음대로 내버려 두사 합당하지 못한 일을 하게 하셨으니." 이 말들에서 죄와 형벌 사이의 의로운 관계가 인상적으로 나타나는 명백한 비교를 볼 수 있다. 그들이 하나님에 대한 지식 안에 머물기를 선택하지 않았으므로, 주님은 그들에게 올바른 것을 선택할 수 없는 타락한 마음을 주셨다. "싫어하매"는 그들이 마땅히 했어야 할 주의를 기울여 하나님에 대한 지식을 추구하지 않고, 오히려 생각을 마음대로 하나님으로부터 돌이켰음을 의미한다. 그는 그들이 타락한 선택을 하여 참 하나님보다 자신들의 허망함을 더 좋아했다고 암시한다.

"합당하지 못한 것"이라고 말함으로써, 그것들이 이성의 모든 결정과 양립할 수 없고 사람들의 의무와 어긋난다는 것을 이해해야 한다. 그는 사람들이 공통 감각이 그들로 하여금 포기하게 이끌었어야 할 악들에 아무 반성 없이 자신을 내맡긴 것을 타락한 마음의 증거로 언급하기 때문이다.

원주석

29절 카드 ↗

29. Understand by unrighteousness, the violation of justice among men, by not rendering to each his due. I have rendered πονηρίαν , according to the opinion of Ammonium, wickedness; for he teaches us that πονηρον , the wicked, is δραστίκον κακου , the doer of evil. The word ( nequitia ) then means practiced wickedness, or licentiousness in doing mischief: but maliciousness ( malitia ) is that depravity and obliquity of mind which leads us to do harm to our neighbour. (54) For the word πορνείαν , which Paul uses, I have put lust, ( libidinem .) I do not, however, object, if one prefers to render it fornication; but he means the inward passion as well as the outward act. (55) The words avarice , envy , and murder , have nothing doubtful in their meaning. Under the word strife , ( contentione ,) (56) he includes quarrels, fightings, and seditions. We have rendered κακοηθείαν , perversity , ( perversitatem ;) (57) which is a notorious and uncommon wickedness; that is, when a man, covered over, as it were, with hardness, has become hardened in a corrupt course of life by custom and evil habit. (54) The two words are πονηρία and κακία [ Doddridge ] renders them “mischief and malignity.” [ Pareus ] says that κακία is vice, opposed to τη αρετη — virtue. — Ed. (55) “Πορνεία has an extended sense, comprehending all illicit intercourse , whether fornication, adultery, incest, or any other venus illicita .” — [ Stuart ] (56) Improperly rendered “debate” in our version — ἔριδος, “strife”, by [ Macknight ] , and “contention,” by [ Doddridge ]. — Ed. (57) In our versions “malignity;” by [ Macknight ] , “bad disposition;” and by [ Doddridge ], “inveteracy of evil habits.” [ Schleusner ] thinks that it means here “malevolence.” — Ed. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-29

Source

"불의, 추악, 탐욕, 악의가 가득한 자요." "불의"는 각 사람에게 마땅한 것을 주지 않음으로써 사람들 사이의 의를 침해하는 것이다. "악의"(πονηρία)는 아모니우스의 의견에 따르면 악의 적극적 실천자, 즉 방종한 해를 끼치는 행위를 의미한다. "심술"(κακία)은 이웃을 해치려는 타락하고 굽어진 마음의 성향이다. "음란"(πορνεία)은 내면의 정욕과 외면적 행위 모두를 의미한다. "탐욕, 시기, 살인"은 의미에 불명확한 것이 없다. "다툼" 아래는 말다툼·싸움·파벌을 포함한다. "사악"(κακοηθεία)은 악의적이고 일반적이지 않은 불의, 즉 사람이 악한 관습과 악한 습관으로 강퍅해져 부패한 생활 방식에 굳어졌을 때의 것이다.

원주석

30절 카드 ↗

30. The word θεοστυγεῖς , means, no doubt, haters of God ; for there is no reason to take it in a passive sense, (hated of God,) since Paul here proves men to be guilty by manifest vices. Those, then, are designated, who hate God, whose justice they seem to resist by doing wrong. Whisperers ( susurrones ) and slanderers ( obtrectatores ) (58) are to be thus distinguished; the former, by secret accusations, break off the friendships of good men, inflame their minds with anger, defame the innocent, and sow discords; and the latter through an innate malignity, spare the reputation of no one, and, as though they were instigated by the fury of evilspeaking, they revile the deserving as well as the undeserving We have translated ὑβριστὰς , villanous , ( maleficos ;) for the Latin authors are wont to call notable injuries villanies, such as plunders, thefts, burnings, and sorceries; and these where the vices which Paul meant to point out here. (59) I have rendered the word ὑπερήφανους , used by Paul, insolent , ( contumeliosos ; ) for this is the meaning of the Greek word: and the reason for the word is this, — because such being raised, as it were, on high, look down on those who are, as it were, below them with contempt, and they cannot bear to look on their equals. Haughty are they who swell with the empty wind of overweeningness. Unsociable (60) are those who, by their iniquities, unloose the bands of society, or those in whom there is no sincerity or constancy of faith, who may be called truce-breakers. (58) Καταλάλους, literally gainsayers, or those who speak against others, — defamers, calumniators; rendered “revilers,” by [ Macknight ]. — Ed. (59) The three words , ὑβιστὰς ὑπερηφάνους, and ἀλαζόνας seem to designate three properties of a proud spirit — disdainful or insolent, haughty and vainglorious. The ὑβρισται are those who treat others petulantly, contumeliously, or insultingly “Insolent,” as given by [ Macknight ], is the most suitable word. The ὑπερηφάνος is one who sets himself to view above others, the high and elevated, who exhibits himself as superior to others. The αλαζων is the boaster, who assumes more than what belongs to him, or promises more than what he can perform. These three forms of pride are often seen in the world. — Ed. (60) Unsociabiles — ἀσυνθετους. “Faithless,” perhaps, would be the most suitable word. “Who adhere not to compacts,” is the explanation of [ Hesychius ] To preserve the same negative according to what is done in Greek, we may render Romans 1:31 as follows: — 31. Unintelligent, unfaithful, unnatural, unappeasable, unmerciful. — Ed. return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-30

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"하나님을 미워하는 자요." θεοστυγεῖς는 의심할 여지 없이 하나님을 미워하는 자들을 의미한다. 왜냐하면 바울이 여기서 명백한 악들로 사람들에게 죄가 있음을 증명하고 있으므로, 이것을 수동적 의미(하나님께 미움받는)로 해석할 이유가 없기 때문이다. "수군거리는 자"와 "비방하는 자"는 이렇게 구별된다. 전자는 비밀스러운 고발로 좋은 사람들의 우정을 깨뜨리고, 그들의 마음을 분노로 불태우고, 결백한 자들을 비방하며, 불화를 심는다. 후자는 타고난 악의로 아무도 살려 두지 않으며, 마치 험담의 분노에 격동되는 것처럼 마땅한 자와 마땅하지 않은 자를 모두 비방한다.

"교만한 자"는 말하자면 높이 들어 올려진 것처럼 자신들보다 낮은 위치에 있는 자들을 멸시로 내려다보는 자들이다. "자랑하는 자"는 허영의 빈 바람으로 부풀어 오른 자들이다. "어떤 악한 것도 도모하는 자들"은 악행으로 사회의 유대를 느슨하게 하는 자들이다.

원주석

31절 카드 ↗

31. Without the feelings of humanity are they who have put off the first affections of nature towards their own relations. As he mentions the want of mercy as an evidence of human nature being depraved, [ Augustine ], in arguing against the Stoics, concludes, that mercy is a Christian virtue. return to ' Top of Page ' <a name="verse-32" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-31

Source

"부모를 거역하는 자요." 인류에 대한 감정 없는 자들은 자신의 친족에 대한 자연의 첫 번째 감정을 내던진 자들이다. 바울이 자비의 결여를 인간 본성이 타락했다는 증거로 언급하므로, 아우구스티누스는 스토아 철학자들에 반하여 자비가 기독교적 덕목이라고 결론짓는다.

원주석

32절 카드 ↗

32. Who, knowing the judgement (61) of God , etc. Though this passage is variously explained, yet the following appears to me the correctest interpretation, — that men left nothing undone for the purpose of giving unbridled liberty to their sinful propensities; for having taken away all distinction between good and evil, they approved in themselves and in others those things which they knew displeased God, and would be condemned by his righteous judgment. For it is the summit of all evils, when the sinner is so void of shame, that he is pleased with his own vices, and will not bear them to be reproved, and also cherishes them in others by his consent and approbation. This desperate wickedness is thus described in Scripture: “They boast when they do evil,” ( Proverbs 2:14 .) “She has spread out her feet, and gloried in her wickedness,” ( Ezekiel 16:25 .) For he who is ashamed is as yet healable; but when such an impudence is contracted through a sinful habit, that vices, and not virtues, please us, and are approved, there is no more any hope of reformation. Such, then, is the interpretation I give; for I see that the Apostle meant here to condemn something more grievous and more wicked than the very doing of vices: what that is I know not, except we refer to that which is the summit of all wickedness, — that is, when wretched men, having cast away all shame, undertake the patronage of vices in opposition to the righteousness of God. (61) [ Calvin ] has “ justitiam “ here, though “ judicium “ is given in the text. — Ed. return to ' Top of Page ' Acts Act 28 Romans Rom Romans Rom 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Romans 1". 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Pericope (part_of)

절 (explains)

bible-text/rom-1-32

Source

"그들이 이같은 일을 행하는 자는 사형에 해당하다고 하나님께서 정하심을 알고도." 이 구절이 다양하게 해석되지만, 나에게는 다음 해석이 가장 정확하다고 생각된다. 즉 사람들은 자신들의 죄악스러운 성향에 무제한적 자유를 주기 위해 모든 수단을 다했다는 것이다. 선과 악의 모든 구별을 없애 버린 후, 그들은 하나님을 불쾌하게 하고 그분의 의로운 심판에 의해 정죄될 것을 알면서도, 자신들과 다른 이들 안에서 그것들을 인정하고 옹호했다.

수치심이 있는 자는 아직 치료받을 수 있다. 그러나 죄악스러운 습관으로 그런 뻔뻔스러움이 생겨, 악덕이 아니라 덕이 우리를 기쁘게 하고 인정받을 때, 거기에는 더 이상 개혁의 희망이 없다. 그러므로 나는 이렇게 해석한다. 사도가 여기서 악행 자체보다 더 심각하고 더 악한 무언가를 정죄하려 한다는 것을 알기 때문이다. 그것이 무엇인지 나는 모른다. 다만 모든 악의 절정을 말하는 것, 즉 비참한 사람들이 모든 수치심을 내던지고 하나님의 의로움에 반하여 악덕의 후원자가 될 때가 아니라면. 이것이 내가 제시하는 해석이다.

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