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주석[칼빈] — 로마서 14장 · 연약한 자 배려

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1절 카드 ↗

1. Him indeed, etc. He passes on now to lay down a precept especially necessary for the instruction of the Church, — that they who have made the most progress in Christian doctrine should accommodate themselves to the more ignorant, and employ their own strength to sustain their weakness; for among the people of God there are some weaker than others, and who, except they are treated with great tenderness and kindness, will be discouraged, and become at length alienated from religion. And it is very probable that this happened especially at that time; for the Churches were formed of both Jews and Gentiles; some of whom, having been long accustomed to the rites of the Mosaic law, having been brought up in them from childhood, were not easily drawn away from them; and there were others who, having never learnt such things, refused a yoke to which they had not been accustomed. (413) Now, as man’s disposition is to slide from a difference in opinion to quarrels and contentions, the Apostle shows how they who thus vary in their opinions may live together without any discord; and he prescribes this as the best mode, — that they who are strong should spend their labor in assisting the weak, and that they who have made the greatest advances should bear with the more ignorant. For God, by making us stronger than others, does not bestow strength that we may oppress the weak; nor is it the part of Christian wisdom to be above measure insolent, and to despise others. The import then of what he addresses to the more intelligent and the already confirmed, is this, — that the ampler the grace which they had received from the Lord, the more bound they were to help their neighbors. Not for the debatings of questions. (414) This is a defective sentence, as the word which is necessary to complete the sense is wanting. It appears, however, evident, that he meant nothing else than that the weak should not be wearied with fruitless disputes. But we must remember the subject he now handles: for as many of the Jews still clave to the shadows of the law, he indeed admits, that this was a fault in them; he yet requires that they should be for a time excused; for to press the matter urgently on them might have shaken their faith. (415) He then calls those contentious questions which disturb a mind not yet sufficiently established, or which involve it in doubts. It may at the same time be proper to extend this farther, even to any thorny and difficult questions, by which weak consciences, without any edification, may be disquieted and disturbed. We ought then to consider what questions any one is able to bear, and to accommodate our teaching to the capacity of individuals. (413) Some, as [ Haldane ], have found fault with this classification, as there is nothing in the chapter which countenances it. But as the Apostle’s object throughout the epistle was to reconcile the Jews and Gentiles, there is reason sufficient to regard them as the two parties here intended: and, as [ Chalmers ] justly observes, it is more probable that the Gentiles were the despisers, inasmuch as the Jews, who, like Paul, had got over their prejudices, were no doubt disposed to sympathize with their brethren, who were still held fast by them. — Ed. (414) Non ad disceptationes quaestionum , μὴ εἰς διακρίσεις διαλογισμῶν; “ non ad altercationes disceptationum — not for the altercations of disputings” or debatings, [ Beza ]; “not to debates about matter in doubt,” [ Doddridge ]; “not in order to the strifes of disputations,” [ Macknight ]. Both words are in the plural number; therefore to give the first the sense of “judging,” as [ Hodge ] does, cannot be right; for in that case it would have been in the singular number. The words may be rendered, “no for the solutions of doubts.” One of the meanings of the first word, according to [ Hesychius ], is διάλυσις — untying, loosening, dissolving; and for the latter, see Luke 24:38 , and 1 Timothy 2:8 . according to the frequent import of the preposition εἰς, the sentence may be thus paraphrased, “Him who is weak in the faith receive, but not that ye may solve his doubts,” or, “debate in reasonings,” or, “contend in disputations.” — Ed. (415) [ Scott ] ’s remarks on this verse are striking and appropriate, — “Notwithstanding,” he says, “the authority vested by Christ in his Apostles, and their infallibility in delivering his doctrine to mankind, differences of opinion prevailed even among real Christians; nor did St. Paul, by an express decision and command, attempt to put a final termination to them. A proposition indeed may be certain and important truth; yet a man cannot receive it without due preparation of mind and heart; — so that a compelled assent to any doctrine, or conformity to any outward observances, without conviction, would in general be hypocrisy, and entirely unavailing. So essential are the rights and existence of private judgment, in all possible cases, to the exercise of true religion! and so useless an encumbrance would an infallible judge be, for deciding controversies, and producing unanimity among Christians!” return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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바울은 이제 교회의 덕을 세우기 위해 특별히 필요한 교훈을 전달한다. 그리스도인 교리에서 가장 많이 성장한 자들은 더 연약한 자들에게 스스로를 맞추고, 자신의 힘으로 그들의 연약함을 도와야 한다. 하나님의 백성 가운데에는 다른 사람들보다 더 연약한 이들이 있어서, 그들이 큰 온유함과 친절함으로 대우받지 않으면 낙심하여 결국 신앙에서 멀어지게 된다.

이 일은 특히 그 당시에 자주 발생하였을 것이다. 교회들은 유대인과 이방인 모두로 구성되어 있었다. 어떤 이들은 오래전부터 모세 율법의 의식들에 익숙해져 어릴 때부터 그 안에서 양육받았기에 쉽게 그것들을 떠나지 못했다. 또 다른 이들은 그런 것들을 배운 적이 없어서 자신이 익숙하지 않은 멍에를 거부했다.

의견의 차이에서 다툼과 분쟁으로 넘어가기 쉬운 인간의 성향을 알았기에, 사도는 이처럼 견해를 달리하는 사람들이 어떻게 불화 없이 함께 살 수 있는지를 가르친다. 그가 제시하는 최선의 방법은 강한 자들이 약한 자들을 도우며 수고하고, 가장 많이 성장한 자들이 더 무지한 자들을 용납하는 것이다. 하나님께서 어떤 이들을 다른 이들보다 강하게 하시는 것은, 그 강함으로 약한 자를 억누르라는 뜻이 아니다. 지혜를 가진 그리스도인이 지나치게 오만하여 다른 이들을 멸시하는 것도 옳지 않다.

"논쟁"에 관한 말씀은 불완전한 문장으로, 문맥에 필요한 단어가 빠져 있다. 그러나 그 의도는 분명하다. 약한 자가 무익한 논쟁으로 지치게 해서는 안 된다는 것이다. 바울이 다루는 주제를 기억해야 한다. 많은 유대인들이 여전히 율법의 그림자에 집착하고 있었기에, 그는 이것이 잘못임을 인정하면서도, 그들을 일정 기간 용납하도록 요구한다. 이 문제를 강하게 밀어붙이는 것이 오히려 그들의 믿음을 흔들 수 있기 때문이다. 바울은 아직 충분히 정착되지 않은 마음을 혼란스럽게 하거나 의심에 빠뜨리는 논쟁적인 질문들을 "쟁론"이라고 부른다. 이를 더 넓게 적용하면, 연약한 양심을 덕 세움 없이 불안하게 만드는 가시적이고 어려운 모든 질문들도 여기에 해당한다. 그러므로 우리는 각 사람이 감당할 수 있는 질문이 어느 수준인지를 고려하여, 개인의 수준에 맞게 가르침을 조율해야 한다.

원주석

2절 카드 ↗

2. Let him who believes, etc. What [ Erasmus ] has followed among the various readings I know not; but he has mutilated this sentence, which, in Paul’s words, is complete; and instead of the relative article he has improperly introduced alius — one, “One indeed believes,” etc. That I take the infinitive for an imperative, ought not to appear unnatural nor strained, for it is a mode of speaking very usual with Paul. (416) He then calls those believers who were endued with a conscience fully satisfied; to these he allowed the use of all things without any difference. In the mean time the weak did eat herbs, and abstained from those things, the use of which he thought was not lawful. If the common version be more approved, the meaning then will be, — that it is not right that he who freely eats all things, as he believes them to be lawful, should require those, who are yet tender and weak in faith, to walk by the same rule. But to render the word sick, as some have done, is absurd. (416) This is true, but the passage here seems not to require such a construction. Both sentences are declarative, announcing a fact respecting two parties: the one believed he might eat everything; the other did eat only herbs. The relative ὃς, when repeated, often means “one,” as in Romans 13:5 , and in 1 Corinthians 11:21 : and the article ὁ stands here for that repetition; an example of which Raphelius adduces from the Greek classics. Some think that this abstinence from meat was not peculiar to the Jews; but that some Gentiles also had scruples on the subject. It is true that heathens, who held the transmigration of souls, did not eat flesh: but it is not likely that abstinence, arising from such an absurd notion, would have been thus treated by the Apostle. It indeed appears evident, that the abstinence here referred to did arise from what was regarded to be the will of God: and though abstinence from all animal food was not enjoined on the Jews, yet it appears from history that Jews, living among heathens, wholly abstained, owing to the fear they had of being in any way contaminated. This was the case with Daniel and his companions, Daniel 1:8 . Professor [ Hodge ] says, in a note on this passage, “Josephus states in his life (chapter 23) that certain Jewish priests, while at Rome, lived entirely upon fruit, from the dread of eating anything unclean.” We may also suppose that some of the Essenes , who abstained from meat and from wine, were among the early converts. — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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바울은 이 절에서 완전한 문장을 제시하지만, 에라스무스는 관계대명사 대신 부적절하게 "어떤 이는"이라는 표현을 삽입하여 이 문장을 훼손하였다. 부정사를 명령법으로 해석하는 것이 부자연스럽거나 억지스러운 것이 아니다. 이는 바울이 자주 사용하는 어법이기 때문이다.

바울은 양심이 충분히 만족된 믿음을 가진 자들을 신자라고 부르며, 이들에게는 아무 구별 없이 모든 것을 사용하도록 허락한다. 반면에 연약한 자들은 채소만 먹으며, 사용하는 것이 합법적이지 않다고 생각하는 것들을 삼갔다.

일반적인 해석을 따른다면, 모든 것을 자유롭게 먹는 자가 아직 믿음이 연약한 자들에게 동일한 규칙을 따를 것을 요구해서는 안 된다는 의미가 된다. 그러나 어떤 이들이 "병약한"이라고 번역한 것은 잘못이다.

채소만 먹는 절제가 유대인에게만 특유한 것이 아니었다는 주장도 있다. 영혼 윤회론을 믿는 이교도들도 고기를 먹지 않았다. 그러나 그런 터무니없는 사상에서 비롯된 절제를 사도가 이런 방식으로 다루었을 것 같지는 않다. 여기서 언급된 절제는 분명히 하나님의 뜻으로 여겨지는 것에서 비롯된 것이다. 비록 유대인에게 모든 동물성 음식의 절제가 명령되지는 않았지만, 역사적으로 이방인들 가운데 사는 유대인들이 부정한 것에 조금이라도 오염될 것을 두려워하여 동물성 음식을 완전히 삼가는 경우가 있었음이 증언된다. 다니엘과 그의 동료들의 경우가 그러하다(단 1:8).

원주석

3절 카드 ↗

3. Let not him who eats, etc. He wisely and suitably meets the faults of both parties. They who were strong had this fault, — that they despised those as superstitious who were scrupulous about insignificant things, and also derided them: these, on the other hand, were hardly able to refrain from rash judgments, so as not to condemn what they did not follow; for whatever they perceived to be contrary to their own sentiments, they thought was evil. Hence he exhorts the former to refrain from contempt, and the latter from excessive moroseness. And the reason which he adds, as it belongs to both parties, ought to be applied to the two clauses, — “When you see,” he says, “a man illuminated with the knowledge of God, you have evidence enough that he is received by the Lord; if you either despise or condemn him, you reject him whom God has embraced.” (417) (417) The last clause is by [ Haldane ] confined to the strong, and he objects to this extension of it; and certainly the following verse is in favor of his view, for the weak, the condemner, is the person reproved, and therefore the strong is he who to his own master stands or falls. The condemner throughout is the weak, and the despised is the strong. — Ed return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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바울은 두 쪽의 잘못을 모두 지혜롭고 적절하게 다룬다. 강한 자들의 잘못은 사소한 것들에 대해 양심의 가책을 느끼는 자들을 미신적이라고 멸시하고 조롱하는 것이었다. 반면에 약한 자들은 자신이 따르지 않는 것을 정죄하는 경솔한 판단을 억제하기 힘들었다. 자신의 견해와 다른 것은 무엇이든 악하다고 생각한 것이다.

그래서 바울은 전자에게는 멸시를 삼가도록, 후자에게는 지나친 완고함을 삼가도록 권면한다. 그가 덧붙인 이유는 양 당사자 모두에게 적용된다. "하나님의 조명을 받은 사람을 볼 때, 그가 주님께 받아들여졌다는 충분한 증거가 있습니다. 그를 멸시하거나 정죄하면, 하나님께서 품으신 자를 배척하는 것입니다."

원주석

4절 카드 ↗

4. Who art thou who judgest, etc. “As you would act uncourteously, yea, and presumptuously among men, were you to bring another man’s servant, under your own rules, and try all his acts by the rule of your own will; so you assume too much, if you condemn anything in God’s servant, because it does not please you; for it belongs not to you to prescribe to him what to do and what not to do, nor is it necessary for him to live according to your law.” Now, though the power of judging as to the person, and also as to the deed, is taken from us, there is yet much difference between the two; for we ought to leave the man, whatever he may be, to the judgment of God; but as to his deeds we may indeed form a decisive opinion, though not according to our own views, but according to the word of God; and the judgment, derived from his word, is neither human, nor another man’s judgment. Paul then intended here to restrain us from presumption in judging; into which they fall, who dare to pronounce anything respecting the actions of men without the warrant of God’s word. To his own Lord he stands or falls, etc. As though he said, — “It belongs rightly to the Lord, either to disapprove, or to accept what his servant doeth: hence he robs the Lord, who attempts to take to himself this authority.” And he adds, he shall indeed stand: and by so saying, he not only bids us to abstain from condemning, but also exhorts us to mercy and kindness, so as ever to hope well of him, in whom we perceive anything of God; inasmuch as the Lord has given us a hope, that he will fully confirm, and lead to perfection, those in whom he has begun the work of grace. But by referring to the power of God, he means not simply, as though he had said, that God can do this if he will; but, after the usual manner of Scripture, he connects God’s will with his power: and yet he speaks not here of perpetuity, as though they must stand to the end whom God has once raised up; but he only reminds us, that we are to entertain a good hope, and that our judgments should lean this way; as he also teaches us in another place, “He who began in you a good work, will perform it to the end.” ( Philippians 1:6 .) In short, Paul shows to what side their judgments incline, in whom love abounds. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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"네가 누구이기에 남의 하인을 판단하느냐"는 말씀은 이렇게 이해할 수 있다. "사람들 사이에서 다른 사람의 종을 당신의 규칙에 따라 시험하고 당신의 뜻으로 그의 모든 행동을 판단하는 것은 무례하고 오만한 일이다. 마찬가지로 하나님의 종에 관한 일을 당신 마음대로 정죄하는 것은 지나친 월권이다. 그에게 무엇을 하고 무엇을 하지 말아야 할지를 당신이 지시할 권한이 없으며, 그가 당신의 법에 따라 살 필요도 없다."

사람에 대한 판단의 권한과 행위에 대한 판단의 권한 사이에는 큰 차이가 있다. 사람 자체는 하나님의 판단에 맡겨야 하지만, 행위에 대해서는 우리 자신의 견해가 아닌 하나님의 말씀에 따라 결정적인 의견을 가질 수 있다. 말씀에서 나온 판단은 인간적인 것도 아니고 타인의 판단도 아니다. 바울이 여기서 억제하려는 것은 하나님 말씀의 권위 없이 사람의 행동에 대해 감히 판단을 내리는 자들의 오만함이다.

"그의 주께 서 있거나 넘어지거나 한다"는 말씀은 이렇게 해석할 수 있다. "종이 행하는 일을 거부하거나 받아들이는 것은 마땅히 주인에게 속한 권리다. 따라서 이 권한을 자신에게 귀속시키려는 자는 주님을 약탈하는 것이다." 그리고 그가 "그는 서 있을 것이다"라고 덧붙이는 것은, 단순히 정죄를 삼가라고 권고할 뿐만 아니라, 자비와 친절을 권면하기도 한다. 하나님 안에서 무언가를 발견하는 자에게 항상 선한 기대를 가지도록 하기 위함이다. 주님께서는 은혜의 일을 시작하신 자들을 완전히 견고하게 하고 완성으로 이끄실 것이라는 희망을 주셨기 때문이다. 빌립보서 1:6의 말씀처럼: "너희 안에서 착한 일을 시작하신 이가 그리스도 예수의 날까지 이루실 줄을 우리는 확신하노라."

원주석

5절 카드 ↗

5. One indeed, etc. He had spoken before of scruples in the choice of meats; he now adds another example of difference, that is, as to days; and both these arose from Judaism. For as the Lord in his law made a difference between meats and pronounced some to be unclean, the use of which he prohibited, and as he had also appointed festal and solemn days and commanded them to be observed, the Jews, who had been brought up from their childhood in the doctrine of the law, would not lay aside that reverence for days which they had entertained from the beginning, and to which through life they had been accustomed; nor could they have dared to touch these meats from which they had so long abstained. That they were imbued with these notions, was an evidence of their weakness; they would have thought otherwise, had they possessed a certain and a clear knowledge of Christian liberty. But in abstaining from what they thought to be unlawful, they evidenced piety, as it would have been a proof of presumption and contempt, had they done anything contrary to the dictates of conscience. Here then the Apostle applies the best rule, when he bids every one to be fully assured as to his own mind; by which he intimates that there ought to be in Christians such a care for obedience, that they do nothing, except what they think, or rather feel assured, is pleasing to God. (418) And this ought to be thoroughly borne in mind, that it is the first principle of a right conduct, that men should be dependent on the will of God, and never allow themselves to move even a finger, while the mind is doubtful and vacillating; for it cannot be otherwise, but that rashness will soon pass over into obstinacy when we dare to proceed further than what we are persuaded is lawful for us. If any object and say, that infirmity is ever perplexing, and that hence such certainty as Paul requires cannot exist in the weak: to this the plain answer is, — That such are to be pardoned, if they keep themselves within their own limits. For Paul’s purpose was none other than to restrain undue liberty, by which it happens, that many thrust themselves, as it were, at random, into matters which are doubtful and undetermined. Hence Paul requires this to be adopted, — that the will of God is to preside over all our actions. (418) “ Unusquisque sententiae suae certus sit ;” ἕκαστος ἐν τῷ ἰδίῳ νοὶ πληροφορείσθω; “ unusquisque in animo suo plene certus esto — let every one be fully sure in his own mind,” [ Beza ], [ Pareus ]; “let every one be convinced in his mind,” [ Macknight ]; “let every one freely enjoy his own sentiment,” [ Doddridge ] This last is by no means the sense: Our own version is the best and the most literal, “let every man be fully persuaded in his own mind;” and with which [ Calvin ] ’s exposition perfectly agrees. For the meaning of the verb here see Romans 4:21 . “The Greek word is a metaphor borrowed from ships, which are carried with full sail, and signifieth a most certain persuasion of the truth.” — [ Leigh ]. The certain persuasion here refers to both parties — the eater and the abstainer: both were to do what they were fully convinced was agreeable to the will of God. — Ed. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-5

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바울은 이미 음식 선택에 대한 양심의 문제를 다루었고, 이제 날에 관한 또 다른 차이의 예를 추가한다. 두 가지 모두 유대주의에서 비롯된 것이다. 주님께서 율법에서 음식들 사이에 구별을 두어 어떤 것들을 부정하다고 선언하고 그 사용을 금하셨고, 또한 명절과 절기를 정하여 지킬 것을 명하셨기 때문에, 어려서부터 율법의 가르침 안에서 양육받은 유대인들은 처음부터 품어왔고 평생 익숙해 온 날들에 대한 경외감을 버리려 하지 않았다. 또한 그들이 오래 삼가왔던 음식들을 감히 손댈 수도 없었다.

이런 관념들에 물들어 있다는 것은 연약함의 증거였다. 만약 기독교적 자유에 대한 확실하고 분명한 지식을 가졌다면, 그들은 다르게 생각했을 것이다. 그러나 그들이 불법적이라고 생각하는 것을 삼가는 것은 경건함의 증거였다. 만약 양심의 지시에 반하여 무언가를 행했다면, 그것은 오만과 경멸의 증거가 되었을 것이다.

그러므로 바울은 최선의 원칙을 적용하여, 각 사람이 자신의 마음을 충분히 확신하도록 권한다. 이는 그리스도인들이 하나님을 기쁘시게 한다고 생각하거나 오히려 확신하는 것 외에는 아무것도 하지 않도록 순종을 향한 염려가 있어야 함을 의미한다. 하나님의 뜻이 우리의 모든 행동을 주관해야 하며, 마음이 의심스럽고 흔들릴 때에는 한 손가락도 움직여서는 안 된다는 것을 항상 명심해야 한다.

연약함이 항상 그런 확신을 방해한다고 반론을 제기하는 자들에게는 이렇게 답할 수 있다. 그런 자들이 자신의 한계 내에 머무는 한 용납받을 수 있다. 바울의 목적은 많은 이들이 의심스럽고 미결정된 문제들로 무분별하게 뛰어드는 과도한 자유를 억제하는 것이었다.

원주석

6절 카드 ↗

6. He who regards a day, etc. Since Paul well knew that a respect for days proceeded from ignorance of Christ, it is not probable that such a corruption was altogether defended by him; and yet his words seem to imply, that he who regarded days committed no sin; for nothing but good can be accepted by God. Hence, that you may understand his purpose, it is necessary to distinguish between the notion, which any one may have entertained as to the observance of days, and the observance itself to which he felt himself bound. The notion was indeed superstitious, nor does Paul deny this; for he has already condemned it by calling it infirmity, and he will again condemn it still more plainly. Now, that he who was held fast by this superstition, dared not to violate the solemnity of a particular day; this was approved by God, because he dared not to do any thing with a doubtful conscience. What indeed could the Jew do, who had not yet made such progress, as to be delivered from scruples about days? He had the word of God, in which the keeping of days was commended; there was a necessity laid on him by the law; and its abrogation was not clearly seen by him. Nothing then remained, but that he, waiting for a fuller revelation, should keep himself within the limits of his own knowledge, and not to avail himself of the benefit of liberty, before he embraced it by faith. (419) The same also must be thought of him who refrained from unclean meats: for if he ate in a doubtful state of mind, it would not have been to receive any benefit, from God’s hand, but to lay his own hand on forbidden things. Let him then use other things, which he thinks is allowed to him, and follow the measure of his knowledge: he will thus give thanks to God; which he could not do, except he was persuaded that he is fed by God’s kindness. He is not then to be despised, as though he offended the Lord by this his temperance and pious timidity: and there is nothing unreasonable in the matter, if we say, that the modesty of the weak is approved by God, not on the ground of merit, but through indulgence. But as he had before required an assurance of mind, so that no one ought rashly of his own will to do this or that, we ought to consider whether he is here exhorting rather than affirming; for the text would better flow in this strain, — “Let a reason for what he does be clear to every one; as an account must be given before the celestial tribunal; for whether one eats meat or abstains, he ought in both instances to have regard to God.” And doubtless there is nothing more fitted to restrain licentiousness in judging and to correct superstitions, than to be summoned before the tribunal of God: and hence Paul wisely sets the judge before all, to whose will they are to refer whatever they do. It is no objection that the sentence is affirmative; for he immediately subjoins, that no one lives or dies for himself; where he declares, not what men do, but commands what they ought to do. Observe also what he says, — that we then eat to the Lord, or abstain, when we give thanks. Hence, eating is impure, and abstinence is impure, without thanksgiving. It is only the name of God, when invoked, that sanctifies us and all we have. (419) It has been suggested as a question by some, whether the Christian Sabbath is included here? The very subject in hand proves that it is not. The subject discussed is the observance of Jewish days, as in Galatians 4:10 , and Colossians 2:16 , and not what belonged to Christians in common. — Ed. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-6

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바울은 날을 존중하는 것이 그리스도에 대한 무지에서 비롯된다는 것을 잘 알았기 때문에, 그가 그런 타락을 완전히 옹호했을 리는 없다. 그럼에도 그의 말은 날을 존중하는 자가 죄를 범하지 않는다고 암시하는 것처럼 보인다. 그의 의도를 이해하려면, 날 준수에 대해 어떤 이가 가질 수 있는 관념과 그가 의무감을 느끼는 준수 자체를 구별해야 한다.

그 관념은 분명 미신적인 것이었고, 바울도 이를 부정하지 않는다. 그는 이미 그것을 연약함이라고 부름으로써 정죄했고, 나중에 더 명확하게 다시 정죄할 것이다. 반면에 이 미신에 붙들린 자가 특정 날의 엄숙함을 감히 어기지 못하는 것, 이것은 하나님께 승인받는 것이었다. 왜냐하면 그는 의심스러운 양심으로 어떤 일도 감히 행하지 않았기 때문이다.

아직 날들에 대한 양심의 가책에서 해방될 만큼 성장하지 못한 유대인이 달리 무엇을 할 수 있겠는가? 그는 날의 준수를 권장하는 하나님의 말씀을 가지고 있었고, 율법이 그에게 필요성을 부과했으며, 율법의 폐지가 그에게는 명확하지 않았다. 그러므로 남은 것은, 더 충분한 계시를 기다리면서 자신의 지식의 한계 내에 머물며, 믿음으로 자유의 유익을 받아들이기 전에 그것을 행사하지 않는 것뿐이었다.

부정한 음식을 삼가는 자에 대해서도 같이 생각해야 한다. 의심스러운 마음으로 먹는다면, 그것은 하나님의 손에서 유익을 받는 것이 아니라 금지된 것에 손을 대는 것이 된다. 그러므로 허용된다고 생각하는 다른 것들을 사용하고 자신의 지식의 한도를 따라야 한다. 그러면 하나님께 감사를 드릴 수 있다. 하나님의 친절로 먹인다는 확신이 없다면 감사할 수 없기 때문이다.

감사가 없는 식사와 절제는 둘 다 부정하다. 하나님의 이름이 불려질 때에만 우리와 우리의 소유를 거룩하게 한다.

원주석

7절 카드 ↗

7. For no one of us, etc. He now confirms the former verse by an argument derived from the whole to a part, — that it is no matter of wonder that particular acts of our life should be referred to the Lord’s will, since life itself ought to be wholly spent to his glory; for then only is the life of a Christian rightly formed, when it has for its object the will of God. But if thou oughtest to refer whatever thou doest to his good pleasure, it is then an act of impiety to undertake anything whatever, which thou thinkest will displease him; nay, which thou art not persuaded will please him. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-7

Source

바울은 이제 전체에서 부분으로의 논증으로 앞 절을 확인한다. 우리 삶의 특정한 행위들이 주님의 뜻에 귀속되어야 하는 것은 당연한 일이다. 삶 자체가 그분의 영광을 위해 완전히 사용되어야 하기 때문이다. 그리스도인의 삶이 올바르게 형성되는 것은 오직 그것이 하나님의 뜻을 목표로 할 때뿐이다. 그런데 네가 행하는 모든 것을 그분의 선하심에 귀속시켜야 한다면, 그분을 기쁘시게 할 것이라는 확신이 없는 일을 시도하는 것은 불경건한 행위다.

원주석

8절 카드 ↗

8. To the Lord we live, etc. This does not mean the same as when it is said in Romans 6:11 , that we are made alive unto God by his Spirit, but that we conform to his will and pleasure, and design all things to his glory. Nor are we only to live to the Lord, but also to die; that is, our death as well as our life is to be referred to his will. He adds the best of reasons, for whether we live or die, we are his: and it hence follows, that he has full authority over our life and our death. The application of this doctrine opens into a wide field. God thus claims authority over life and death, that his own condition might be borne by every one as a yoke laid on him; for it is but just that he should assign to every one his station and his course of life. And thus we are not only forbidden rashly to attempt this or that without God’s command, but we are also commanded to be patient under all troubles and losses. If at any time the flesh draws back in adversities, let it come to our minds, that he who is not free nor has authority over himself, perverts right and order if he depends not on the will of his lord. Thus also is taught us the rule by which we are to live and to die, so that if he extends our life in continual sorrows and miseries, we are not yet to seek to depart before our time; but if he should suddenly call us hence in the flower of our age, we ought ever to be ready for our departure. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-8

Source

"우리가 주를 위하여 산다"는 것은 로마서 6:11에서 우리가 그의 성령으로 말미암아 하나님께 살게 된다고 말한 것과 같은 의미가 아니다. 이것은 우리가 그분의 뜻과 의지에 순응하고 모든 것을 그분의 영광을 위해 계획한다는 뜻이다. 우리는 주를 위하여 살 뿐만 아니라 주를 위하여 죽기도 해야 한다. 즉 우리의 죽음뿐만 아니라 삶도 그분의 뜻에 귀속되어야 한다.

바울이 추가하는 이유는 최선의 것이다. 우리가 살든지 죽든지 우리는 그분의 것이기 때문이다. 따라서 그분이 우리의 삶과 죽음에 대한 완전한 권한을 가지신다는 것이 따라온다. 이 교리의 적용은 넓은 분야를 열어준다. 하나님은 이처럼 삶과 죽음에 대한 권한을 주장하시어, 자신의 조건을 모든 사람이 부과된 멍에로 짊어지게 하신다. 그분이 각 사람에게 그들의 처지와 삶의 행로를 정하시는 것이 당연하기 때문이다.

따라서 우리는 하나님의 명령 없이 무분별하게 이것저것 시도하는 것이 금지될 뿐만 아니라, 모든 고난과 손실 앞에서 인내하도록 명령받는다. 육체가 역경 앞에서 물러날 때마다, 스스로 자유롭지 않고 자기 자신에 대한 권한도 없는 자가 주인의 뜻에 의존하지 않는다면 옳고 바른 것을 왜곡한다는 사실을 기억해야 한다.

이와 같이 우리가 살고 죽는 방식의 규칙도 가르쳐 준다. 주님께서 계속되는 슬픔과 고난 속에서 우리의 삶을 연장하신다면, 우리는 때가 이르기 전에 떠나려 해서는 안 된다. 반면에 그분이 우리를 꽃다운 나이에 갑자기 부르신다면, 우리는 항상 떠날 준비가 되어 있어야 한다.

원주석

9절 카드 ↗

9. For to this end Christ also died, etc. This is a confirmation of the reason which has been last mentioned; for in order to prove that we ought to live and to die to the Lord, he had said, that whether we live or die we are under the power of Christ. He now shows how rightly Christ claims this power over us, since he has obtained it by so great a price; for by undergoing death for our salvation, he has acquired authority over us which cannot be destroyed by death, and by rising again, he has received our whole life as his peculiar property. He has then by his death and resurrection deserved that we should, in death as well as in life, advance the glory of his name. The words arose and lived again mean, that by resurrection he attained a new state of life; and that as the life which he now possesses is subject to no change, his dominion over us is to be eternal. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-9

Source

"그리스도께서도 이 때문에 죽으셨다"는 말씀은 마지막에 언급된 이유를 확인한다. 우리가 주를 위하여 살고 죽어야 한다는 것을 증명하기 위해, 바울은 우리가 살든지 죽든지 그리스도의 권능 아래 있다고 했다. 이제 그리스도께서 이 권능을 얼마나 합당하게 주장하시는지를 보여준다. 그분이 우리의 구원을 위해 죽음을 감당하심으로써 죽음으로도 파괴될 수 없는 우리에 대한 권위를 얻으셨고, 부활하심으로써 우리의 온 삶을 그분만의 소유로 받으셨다.

그러므로 그분은 그의 죽음과 부활로 말미암아, 우리가 죽음과 삶 모두에서 그분의 이름의 영광을 드높여야 한다는 것을 마땅히 얻으셨다. "일어나 살아나셨다"는 말씀은 부활로 새로운 생명의 상태에 이르셨음을 의미한다. 그분이 이제 소유하신 생명은 어떠한 변화에도 종속되지 않으므로, 우리에 대한 그분의 통치는 영원하다.

원주석

10절 카드 ↗

10. But thou, why dost thou, etc. As he had made the life and death of us all subject to Christ, he now proceeds to mention the authority to judge, which the Father has conferred on him, together with the dominion over heaven and earth. He hence concludes, that it is an unreasonable boldness in any one to assume the power to judge his brother, since by taking such a liberty he robs Christ the Lord of the power which he alone has received from the Father. But first, by the term brother, he checks this lust for judging; for since the Lord has established among us the right of a fraternal alliance, an equality ought to be preserved; every one then who assumes the character of a judge acts unreasonably. Secondly, he calls us before the only true judge, from whom no one can take away his power, and whose tribunal none can escape. As then it would be absurd among men for a criminal, who ought to occupy a humble place in the court, to ascend the tribunal of the judge; so it is absurd for a Christian to take to himself the liberty of judging the conscience of his brother. A similar argument is mentioned by James, when he says, that “he who judges his brother, judges the law,” and that “he who judges the law, is not an observer of the law but a president;” and, on the other hand, he says, that “there is but one lawgiver, who can save and destroy.” ( James 4:12 .) He has ascribed tribunal to Christ, which means his power to judge, as the voice of the archangel, by which we shall be summoned, is called, in another place, a trumpet; for it will pierce, as it were with its sound, into the minds and ears of all. (423) (423) The words “We shall all stand,” etc., may be rendered, “We must all stand,” etc. It is indeed the future tense, but this is according to what is often the case in Hebrew, for in that language the future has frequently this meaning. Romans 13:12 may be rendered in the same manner, “So then every one of us must give account of himself to God.” — Ed. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-10

Source

바울은 먼저 형제라는 용어를 통해 판단에 대한 이 욕구를 견제한다. 주님께서 우리 사이에 형제적 동맹의 권리를 수립하셨으므로, 평등함이 유지되어야 한다. 따라서 판사의 역할을 자임하는 자는 부당하게 행동하는 것이다.

둘째로, 그는 우리를 유일하고 참된 심판자 앞에 세운다. 그분에게서 권능을 빼앗을 자가 없고, 그분의 심판대를 피할 자도 없다. 법정에서 겸손한 자리에 서야 할 범인이 판사의 재판석에 올라가는 것이 불합리하듯이, 그리스도인이 형제의 양심을 판단하는 자유를 자신에게 귀속시키는 것도 불합리하다.

야고보가 "형제를 판단하는 자는 율법을 판단하는 것이요, 율법을 판단하는 자는 율법의 준행자가 아니요 재판관이니라"(약 4:12)고 말하고, "입법자와 재판관은 한 분이시니"라고 말하는 것도 유사한 논증이다.

"우리 모두"라는 표현의 헬라어는 미래 시제이지만, 이는 히브리어에서 종종 미래 시제가 이런 의미를 갖는 것처럼 의무를 나타낸다. "그러므로 우리 각 사람은 자기 일을 하나님께 직고하리라"(롬 14:12)도 같은 방식으로 이해할 수 있다.

원주석

11절 카드 ↗

11. As I live, etc. He seems to me to have quoted this testimony of the Prophet, not so much to prove what he had said of the judgment-seat of Christ, which was not doubted among Christians, as to show that judgment ought to be looked for by all with the greatest humility and lowliness of mind; and this is what the words import. He had first then testified by his own words, that the power to judge all men is vested in Christ alone; he now demonstrates by the words of the Prophet, that all flesh ought to be humbled while expecting that judgment; and this is expressed by the bending of the knee. But though in this passage of the Prophet the Lord in general foreshows that his glory should be known among all nations, and that his majesty should everywhere shine forth, which was then hid among very few, and as it were in an obscure corner of the world; yet if we examine it more closely, it will be evident that its complete fulfillment is not now taking place, nor has it ever taken place, nor is it to be hoped for in future ages. God does not now rule otherwise in the world than by his gospel; nor is his majesty otherwise rightly honored but when it is adored as known from his word. But the word of God has ever had its enemies, who have been perversely resisting it, and its despisers, who have ever treated it with ridicule, as though it were absurd and fabulous. Even at this day there are many such, and ever will be. It hence appears, that this prophecy is indeed begun to be fulfilled in this life, but is far from being completed, and will not be so until the day of the last resurrection shall shine forth, when Christ’s enemies shall be laid prostrate, that they may become his footstool. But this cannot be except the Lord shall ascend his tribunal: he has therefore suitably applied this testimony to the judgment-seat of Christ. This is also a remarkable passage for the purpose of confirming our faith in the eternal divinity of Christ: for it is God who speaks here, and the God who has once for all declared, that he will not give his glory to another. ( Isaiah 42:8 .) Now if what he claims here to himself alone is accomplished in Christ, then doubtless he in Christ manifests himself And unquestionably the truth of this prophecy then openly appeared, when Christ gathered a people to himself from the whole world, and restored them to the worship of his majesty and to the obedience of his gospel. To this purpose are the words of Paul, when he says that God gave a name to his Christ, at which every knee should bow, ( Philippians 2:10 :) and it shall then still more fully appear, when he shall ascend his tribunal to judge the living and the dead; for all judgment in heaven and on earth has been given to him by the Father. The words of the Prophet are, “Every tongue shall swear to me:” but as an oath is a kind of divine worship, the word which Paul uses, shall confess, does not vary in sense: (424) for the Lord intended simply to declare, that all men should not only acknowledge his majesty, but also make a confession of obedience, both by the mouth and by the external gesture of the body, which he has designated by the bowing of the knee. (424) The passage is from Isaiah 45:23 . In two instances the Apostle gives the sense, and not the words. Instead of “by myself have I sworn,” he give the form of the oath, “ As I live.” This is the manner in which God swears by himself, it is by his life — his eternal existence. Then the conclusion of the verse in Hebrew is, “every tongue shall swear,” that is, “unto me.” To swear to God or by his name is to avow allegiance to him, to profess or to confess his name. See Psalms 63:11 ; Isaiah 63:1 ; Zephaniah 1:5 . The Apostle therefore does no more than interpret the Hebrew idiom when he says, “every tongue shall confess to God.” — Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"

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바울은 선지자의 이 증언(사 45:23)을 인용하는 것이, 그리스도의 심판대에 대해 그가 말한 것을 증명하기 위해서라기보다는, 모든 사람이 최대한의 겸손과 낮아짐으로 그 심판을 기다려야 한다는 것을 보여주기 위해서라고 생각한다. 이것이 그 말씀들이 담고 있는 내용이다. 따라서 바울은 먼저 자신의 말로 모든 사람을 심판하는 권능이 오직 그리스도에게 있음을 증언했다. 이제 선지자의 말로, 모든 육체가 그 심판을 기다리며 무릎을 꿇는 것으로 표현된 겸손 가운데 있어야 함을 입증한다.

비록 이 선지자의 구절에서 주님은 일반적으로 그분의 영광이 모든 민족에게 알려지고, 그분의 위엄이 어디에서나 빛날 것이라고 예고하신다. 당시에는 소수에게, 그것도 세상의 어두운 구석에서만 알려졌던 것이 이제 모든 곳에 드러날 것이라고 하셨다. 그러나 더 자세히 살펴보면, 그 완전한 성취가 지금 일어나고 있지 않음이 분명하다. 하나님은 지금 세상에서 복음으로만 통치하신다. 그분의 위엄은 말씀에서 알려진 것으로 경배될 때에만 올바르게 존경받는다. 그러나 하나님의 말씀은 항상 반대자들이 있었고, 조롱하는 자들도 있었다. 이 예언은 이 세상에서 성취되기 시작하지만, 완성과는 거리가 멀며, 마지막 부활의 날이 빛날 때까지 완성되지 않을 것이다. 그때에 그리스도의 원수들이 그분의 발판이 되도록 엎드러질 것이다. 이것은 주님께서 그분의 심판대에 오르시지 않고서는 불가능하다. 따라서 바울은 이 증언을 그리스도의 심판대에 적절히 적용한 것이다.

이것은 또한 그리스도의 영원한 신성을 확인하는 주목할 만한 구절이다. 여기서 말씀하시는 분은 하나님이시며, 자신의 영광을 다른 이에게 주지 않겠다고 선언하신 하나님이시다(사 42:8). 이제 그분이 오직 자신에게만 속한다고 주장하는 것이 그리스도 안에서 성취된다면, 그분은 분명히 그리스도 안에서 자신을 드러내시는 것이다.

선지자의 본문은 "모든 혀가 나에게 맹세하리라"이다. 그러나 맹세는 일종의 신성한 경배이므로, 바울이 사용하는 "고백하리라"는 표현은 의미가 다르지 않다. 주님은 단순히 모든 사람이 그분의 위엄을 인정할 뿐만 아니라, 입으로 그리고 무릎을 꿇는 외적 몸짓으로 순종의 고백을 드릴 것이라고 선언하셨기 때문이다.

원주석

12절 카드 ↗

12. Every one of us, etc. This conclusion invites us to humility and lowliness of mind: and hence he immediately draws this inference, — that we are not to judge one another; for it is not lawful for us to usurp the office of judging, who must ourselves submit to be judged and to give an account. From the various significations of the word to judge, he has aptly drawn two different meanings. In the first place he forbids us to judge, that is, to condemn; in the second place he bids us to judge, that is, to exercise judgment, so as not to give offense. He indeed indirectly reproves those malignant censors, who employ all their acuteness in finding out something faulty in the life of their brethren: he therefore bids them to exercise wariness themselves; for by their neglect they often precipitate, or drive their brethren against some stumblingblock or another. (425) (425) The two words , πρόσκομμα and σκάνδαλον, mean nearly the same thing, but with this difference, that the first seems to be an hindrance or an obstacle which occasions stumbling or falling, and the other is an obstacle which stops or impedes progress in the way. See Matthew 16:23 . The two parties, the strong and the weak, are here evidently addressed; the former was not, by eating, to put a stumblingblock in the way of the weak brother; nor was the weak, by condemning, to be a hindrance or impediment in the way of the strong so as to prevent him to advance in his course. Thus we see that forbearance is enjoined on both parties, though the Apostle afterwards dwells more on what the strong was to do. The clause might be thus rendered, — “But rather judge it right to do this, — not to lay before a brother a stumbling-stone, or an impediment.” — Ed. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

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bible-text/rom-14-12

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이 결론은 우리를 겸손과 낮아짐으로 초대한다. 그리고 바울은 즉시 이 추론을 이끌어 낸다. 우리 자신도 심판받고 회계해야 하는 자들이 심판하는 자리를 차지하는 것은 우리에게 합법적이지 않으므로, 서로 판단해서는 안 된다는 것이다.

판단이라는 단어의 다양한 의미에서, 그는 두 가지 다른 의미를 적절히 이끌어냈다. 첫째로 그는 판단하는 것, 즉 정죄하는 것을 금한다. 둘째로 그는 판단하도록, 즉 실족하지 않도록 분별력을 발휘하도록 명한다. 그는 형제들의 삶에서 결점을 찾는 데 모든 예리함을 사용하는 악의적인 비판자들을 간접적으로 꾸짖는다. 그러므로 그는 그들이 스스로 조심하도록 명한다. 그들의 부주의함이 종종 형제들을 어떤 걸림돌에 밀거나 몰아붙이기 때문이다.

원주석

14절 카드 ↗

14. I know, etc. To anticipate their objection, who made such progress in the gospel of Christ as to make no distinction between meats, he first shows what must be thought of meats when viewed in themselves; and then he subjoins how sin is committed in the use of them. He then declares, that no meat is impure to a right and pure conscience, and that there is no hindrance to a pure use of meats, except ignorance and infirmity; for when any imagines an impurity in them, he is not at liberty to use them. But he afterwards adds, that we are not only to regard meats themselves, but also the brethren before whom we eat: for we ought not to view the use of God’s bounty with so much indifference as to disregard love. His words then have the same meaning as though he had said, — “I know that all meats are clean, and therefore I leave to thee the free use of them; I allow thy conscience to be freed from all scruples: in short, I do not simply restrain thee from meats; but laying aside all regard for them, I still wish thee not to neglect thy neighbor.” By the word common, in this place, he means unclean, and what is taken indiscriminately by the ungodly; and it is opposed to those things which had been especially set apart for the use of the faithful people. He says that he knew, and was fully convinced, that all meats are pure, in order to remove all doubts. He adds , in the Lord Jesus; for by his favor and grace it is, that all the creatures which were accursed in Adam, are blessed to us by the Lord. (427) He intended, however, at the same time, to set the liberty given by Christ in opposition to the bondage of the law, lest they thought that they were bound to observe those rites from which Christ had made them free. By the exception which he has laid down, we learn that there is nothing so pure but what may be contaminated by a corrupt conscience: for it is faith alone and godliness which sanctify all things to us. The unbelieving, being polluted within, defile all things by their very touch. ( Titus 1:15 .) (427) To elicit this meaning, which is in itself true, [ Calvin ] must have construed the sentence thus, “I know, and I am persuaded, that through the Lord Jesus nothing is of itself unclean:” but this is not the meaning. What the Apostle says is, that he knew, and was fully assured by the Lord Jesus, that is, by the teaching of his word Spirit, that nothing was in itself unclean, all ceremonial distinctions having been now removed and abolished. — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/rom-14-14

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바울은 이미 복음 안에서 음식들 사이에 구별을 두지 않는 자들의 반론을 미리 막기 위해, 먼저 음식 자체로만 볼 때 어떻게 생각해야 하는지를 보여준다. 그런 다음 어떻게 그것들을 사용하는 데 죄를 범할 수 있는지를 덧붙인다.

그는 음식 자체는 올바르고 순수한 양심에 부정한 것이 없으며, 음식을 순수하게 사용하는 데 아무 방해가 없다고 선언한다. 다만 무지와 연약함이 방해될 수 있다. 어떤 이가 음식에 부정함이 있다고 상상한다면, 그는 그것을 사용할 자유가 없기 때문이다. 그러나 그는 나중에, 우리가 음식 자체만 고려할 것이 아니라 앞에서 먹는 형제들도 고려해야 한다고 덧붙인다. 하나님의 은혜로운 선물을 사용하는 것을 사랑을 소홀히 할 정도로 무관심하게 바라봐서는 안 되기 때문이다.

"나는 알고 있다, 그리고 주 예수 안에서 완전히 확신한다"는 말씀에서 "주 예수 안에서"라는 표현은 그분의 은혜와 호의로 우리에게 속한다는 뜻이다. 아담 안에서 저주받은 모든 피조물이 주님으로 말미암아 우리에게 복이 됨은 그분을 통해서이다. 그는 또한 율법의 속박에 반하여 그리스도께서 주신 자유를 세우려 했다. 그리스도께서 그들을 자유롭게 하신 의식들을 여전히 지켜야 한다고 생각하지 않도록 하기 위함이다.

그가 제시한 예외 조항에서 우리는 부패한 양심에 의해 오염될 수 없을 만큼 순수한 것이 없음을 배운다. 오직 믿음과 경건만이 모든 것을 우리에게 거룩하게 하기 때문이다. 내면이 오염된 불신자들은 그들의 접촉만으로도 모든 것을 더럽힌다(딛 1:15).

원주석

15절 카드 ↗

15. But if through meat thy brother is grieved, etc. He now explains how the offending of our brethren may vitiate the use of good things. And the first thing is, — that love is violated, when our brother is made to grieve by what is so trifling; for it is contrary to love to occasion grief to any one. The next thing is, — that when the weak conscience is wounded, the price of Christ’s blood is wasted; for the most abject brother has been redeemed by the blood of Christ: it is then a heinous crime to destroy him by gratifying the stomach; and we must be basely given up to our own lusts, if we prefer meat, a worthless thing, to Christ. (428) The third reason is, — that since the liberty attained for us by Christ is a blessing, we ought to take care, lest it should be evil spoken of by men and justly blamed, which is the case, when we unseasonably use God’s gifts. These reasons then ought to influence us, lest by using our liberty, we thoughtlessly cause offenses. (429) (428) From the words “destroy not,” etc., some have deduced the sentiment, that those for whom Christ died may perish for ever. It is neither wise nor just to draw a conclusion of this kind; for it is one that is negatived by many positive declarations of Scripture. Man’s inference, when contrary to God’s word, cannot be right. Besides, the Apostle’s object in this passage is clearly this, — to exhibit the sin of those who disregarded without saying that it actually effected that evil. Some have very unwisely attempted to obviate the inference above mentioned, by suggesting, that the destruction meant was that of comfort and edification. But no doubt the Apostle meant the ruin of the soul; hence the urgency of his exhortation, — “Do not act in such a way as tends to endanger the safety of a soul for whom Christ has shed his blood;” or, “Destroy not,” that is, as far as you can do so. Apostles and ministers are said to “save” men; some are exhorted here not to “destroy” them. Neither of these effects can follow, except in the first instance, God grants his blessing, and in the second his permission; and his permission as to his people he will never grant, as he has expressly told us. See John 10:27 . — Ed. (429) “ Vestrum bonum ,” ὑμῶν τὸ ἀγαθόν. Some, such as [ Grotius ] and [ Hammond ], [ Scott ], [ Chalmers ], etc., agree with [ Calvin ], and view this “good,” or privilege, to be Christian liberty, or freedom from ceremonial observances, (see 1 Corinthians 10:29 ;) but [ Origen ], [ Ambrose ], [ Theodoret ], [ Mede ], etc., consider that the gospel is meant. The first opinion is the most suitable to the passage. — Ed. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

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bible-text/rom-14-15

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바울은 이제 형제들을 실족하게 하는 것이 어떻게 선한 것들의 사용을 오염시킬 수 있는지를 설명한다. 첫째로, 그렇게 사소한 것으로 형제가 슬픔을 받는다면 사랑이 위반된다. 누구에게든 슬픔을 주는 것은 사랑에 반하기 때문이다.

둘째로, 연약한 양심이 상처를 입으면, 그리스도의 피의 가치가 낭비된다. 가장 비천한 형제도 그리스도의 피로 구속받았다. 따라서 위를 만족시키기 위해 그를 멸망시키는 것은 큰 죄악이다. 가치 없는 음식보다 그리스도를 더 중히 여기지 않는다면, 우리는 비열하게 자신의 욕망에 내주어진 것이다.

셋째 이유는, 그리스도께서 우리를 위해 얻어주신 자유는 복이므로, 우리는 그것이 사람들에게 악한 말을 듣고 정당히 비난받지 않도록 주의해야 한다는 것이다. 우리가 철 없이 하나님의 선물들을 사용할 때 그렇게 된다. 따라서 이런 이유들이 우리로 하여금, 자유를 사용함으로써 무심코 실족을 일으키지 않도록 영향을 미쳐야 한다.

"네 형제를 멸망하게 하지 말라"는 말씀에서, 어떤 이들은 그리스도께서 위하여 죽으신 자들이 영영히 멸망할 수 있다는 결론을 이끌어냈다. 그러나 이는 성경의 많은 명확한 선언들에 의해 부정되는 결론이므로, 이런 추론은 현명하지도 정당하지도 않다. 사도의 목적은 분명히, 그것을 무시하는 자들의 죄를 드러내는 것이지, 그것이 실제로 그런 결과를 초래한다고 말하는 것이 아니었다. 사도들과 목사들은 사람들을 "구원한다"고 말해진다. 어떤 이들은 형제들을 "멸망하게 하지 말라"는 권고를 받는다. 이 두 효과 모두 하나님의 허락 없이는 따를 수 없다.

원주석

17절 카드 ↗

17. For the kingdom of God, etc. He now, on the other hand, teaches us, that we can without loss abstain from the use of our liberty, because the kingdom of God does not consist in such things. Those things indeed, which are necessary either to build up or preserve the kingdom of God, are by no means to be neglected, whatever offenses may hence follow: but if for love’s sake it be lawful to abstain from meat, while God’s honor is uninjured, while Christ’s kingdom suffers no harm, while religion is not hindered, then they are not to be borne with, who for meat’s sake disturb the Church. He uses similar arguments in his first Epistle to the Corinthians: “Meat,” he says, “for the stomach, and the stomach for meat; but God will destroy both,” ( 1 Corinthians 6:13 :) again, “If we eat, we shall not abound,” ( 1 Corinthians 8:8 .) By these words he meant briefly to show, that meat and drink were things too worthless, that on their account the course of the gospel should be impeded. But righteousness and peace, etc. He, in passing, has set these in opposition to meat and drink; not for the purpose of enumerating all the things which constitute the kingdom of Christ, but of showing, that it consists of spiritual things. He has at the same time no doubt included in few words a summary of what it is; namely, that we, being well assured, have peace with God, and possess real joy of heart through the Holy Spirit dwelling in us. But as I have said, these few things he has accommodated to his present subject. He indeed who is become partaker of true righteousness, enjoys a great and an invaluable good, even a calm joy of conscience; and he who has peace with God, what can he desire more? (430) By connecting peace and joy together, he seems to me to express the character of this joy; for however torpid the reprobate may be, or however they may elevate themselves, yet the conscience is not rendered calm and joyful, except when it feels God to be pacified and propitious to it; and there is no solid joy but what proceeds from this peace. And though it was necessary, when mention was made of these things, that the Spirit should have been declared as the author; yet he meant in this place indirectly to oppose the Spirit to external things, that we might know, that the things which belong to the kingdom of God continue complete to us without the use of meats. (430) What is here said is no doubt true of the kingdom of God; but by considering what is afterwards said in the two following verses, we cannot well accede to this exposition. Righteousness, peace, and joy, mentioned here, are things acceptable to God and approved by men : they must then be things apparent and visible, which men see and observe; and to follow “the things of peace,” refers to the conduct. “Righteousness” then must mean here the doing of what is right and just towards one another; “peace,” concord and unanimity, as opposed to discord and contentions; “joy,” the fruit of this peaceable state, a cheering delight, a mutual rejoicing, instead of the sorrow and grief occasioned by discord; and these come “through the Holy Spirit” and are produced by him; and they are not the semblances of such virtues and graces, presented in some instances by false religions. See Galatians 5:22 . [ Doddridge ], [ Stuart ], and [ Chalmers ] have viewed the passage in this light, though the latter, as well as [ Scott ], seemed inclined to combine the two views: but this is to mix up things together unnecessarily, and to destroy the harmony of the context. — Ed. return to ' Top of Page ' <a name="verse-18" class="com-number"

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bible-text/rom-14-17

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바울은 이제 반대로, 우리가 자유의 사용을 손실 없이 삼갈 수 있음을 가르친다. 하나님의 나라는 그런 것들에 있지 않기 때문이다. 하나님의 나라를 세우거나 보존하는 데 필요한 것들은 어떤 실족이 따르더라도 결코 소홀히 해서는 안 된다. 그러나 사랑을 위해 음식을 삼가는 것이 허용되고, 그 동안 하나님의 영예가 손상받지 않으며, 그리스도의 나라에 해가 없고, 신앙이 방해받지 않는다면, 음식 때문에 교회를 어지럽히는 자들은 용납받을 수 없다.

그는 고린도전서에서도 유사한 논증을 한다. "음식은 배를 위하여 있고 배는 음식을 위하여 있으나 하나님이 이것 저것 다 폐하시리라"(고전 6:13). 또한 "우리가 먹지 않는다고 해서 손해 볼 것도 없다"(고전 8:8). 이 말씀들로 그는, 음식과 음료는 복음의 진행이 그 때문에 방해받을 만큼 가치 있는 것이 아님을 간략히 보여주려 했다.

그러나 의와 평화가 있는 곳에, 즉 음식과 음료에 대한 것들을 영적인 것들과 대조시켜, 그분의 나라는 영적인 것들로 구성됨을 보여준다. 하나님의 나라에 대해 요약하자면, 우리가 확신을 가지고 하나님과 화평을 누리며, 우리 안에 거하시는 성령으로 말미암아 참된 마음의 기쁨을 소유하는 것이다.

평화와 기쁨을 연결함으로써, 바울은 이 기쁨의 성격을 표현하는 것 같다. 아무리 완악한 자라도, 또는 아무리 자신을 높이는 자라도, 하나님이 자신에게 화해하고 은혜로우심을 느낄 때에만 양심이 고요하고 기쁠 수 있다. 이 화평에서 비롯되지 않는 견고한 기쁨은 없다. 또한 이런 것들을 언급할 때 성령이 그 저자로 선언되어야 했지만, 그는 이 자리에서 외적인 것들에 반하여 성령을 간접적으로 대립시켜, 하나님의 나라에 속한 것들이 음식 사용 없이도 우리에게 완전히 남아 있음을 알게 하려 했다.

원주석

18절 카드 ↗

18. For he who in these things, etc. An argument drawn from the effect: for it is impossible, but that when any one is acceptable to God and approved by men, the kingdom of God fully prevails and flourishes in him: he, who with a quiet and peaceful conscience serves Christ in righteousness, renders himself approved by men as well as by God. Wherever then there is righteousness and peace and spiritual joy, there the kingdom of God is complete in all its parts: it does not then consist of material things. But he says, that man is acceptable to God, because he obeys his will; he testifies that he is approved by men, because they cannot do otherwise than bear testimony to that excellency which they see with their eyes: not that the ungodly always favor the children of God; nay, when there is no cause, they often pour forth against them many reproaches, and with forged calumnies defame the innocent, and in a word, turn into vices things rightly done, by putting on them a malignant construction. But Paul speaks here of honest judgment, blended with no moroseness, no hatred, no superstition. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-18

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이는 효과에서 도출된 논증이다. 하나님께 받아들여지고 사람들에게 인정받는 자에게는, 하나님의 나라가 완전히 지배하고 번성하는 것이 불가능하지 않다. 의로움 가운데서 고요하고 평화로운 양심으로 그리스도를 섬기는 자는 하나님뿐만 아니라 사람들에게도 인정받는다. 따라서 의와 평화와 영적 기쁨이 있는 곳에, 그리스도의 나라가 모든 부분에서 완전하다. 그러므로 그것은 물질적인 것들에 있지 않다.

그는 사람이 하나님께 받아들여진다고 말한다. 그분의 뜻에 순종하기 때문이다. 그는 그가 사람들에게 인정받는다고 증언한다. 그들이 눈으로 보는 탁월함에 달리 증언할 수 없기 때문이다. 물론 불경건한 자들이 항상 하나님의 자녀들을 편들지는 않는다. 오히려 아무 이유도 없을 때 많은 비난을 쏟아내고, 꾸며낸 중상모략으로 무고한 이들을 비방하며, 잘 행한 일들을 악의적 해석으로 악덕으로 만든다. 그러나 바울은 여기서 아무런 까다로움도, 아무런 미움도, 아무런 미신도 섞이지 않은 정직한 판단을 말한다.

원주석

19절 카드 ↗

19. Let us then follow, etc. He recalls us, as much as possible, from a mere regard to meats, to consider those greater things which ought to have the first place in all our actions, and so to have the precedence. We must indeed eat, that we may live; we ought to live, that we may serve the Lord; and he serves the Lord, who by benevolence and kindness edifies his neighbor; for in order to promote these two things, concord and edification, all the duties of love ought to be exercised. Lest this should be thought of little moment, he repeats the sentence he had before announced, — that corruptible meat is not of such consequence that for its sake the Lord’s building should be destroyed. For wherever there is even a spark of godliness, there the work of God is to be seen; which they demolish, who by their unfeeling conduct disturb the conscience of the weak. But it must be noticed, that edification is joined to peace; because some, not unfrequently, too freely indulge one another, so that they do much harm by their compliances. Hence in endeavoring to serve one another, discretion ought to be exercised, and utility regarded, so that we may willingly grant to our brother whatever may be useful to further his salvation. So Paul reminds us in another place: “All things,” he says, “arelawful to me; but all things are not expedient;” and immediately he adds the reason, “Because all things do not edify.” ( 1 Corinthians 10:23 .) Nor is it also in vain that he repeats again, For meat destroy not, (432) etc. , intimating, that he required no abstinence, by which there would be, according to what he had said before, any loss to piety: though we eat not anything we please, but abstain from the use of meats for the sake of our brethren; yet the kingdom of God continues entire and complete. (432) This is a similar, but not the same sentence as in Romans 14:15 . The verb is different , κατάλυε; which means to undo, to loosen, to pull down; and as “work” follows, which, as [ Calvin ] and others think, is to be understood of God’s building, the work of edifying or building up his people, the verb may in this sense be rendered here, “Pull not down the work of God.” But here, as in Romans 14:15 , it is the tendency of the deed that is to be considered, and the effect as far as man’s doing was concerned. The Apostle says nothing of what God would do. — Ed. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-19

Source

그는 가능한 한 우리를 음식만 생각하는 것에서 돌이켜, 우리의 모든 행동에서 최우선이 되어야 할 더 큰 것들을 고려하도록 권면한다. 우리는 살기 위해 먹어야 한다. 우리는 주님을 섬기기 위해 살아야 한다. 그리고 선의와 친절함으로 이웃을 덕 세우는 자가 주님을 섬기는 것이다. 화목과 덕 세움, 이 두 가지를 촉진하기 위해 사랑의 모든 의무가 행해져야 한다.

이것이 별것 아닌 것처럼 보이지 않도록, 그는 전에 선언한 말씀을 반복한다. 썩어질 음식이 그것을 위해 주님의 건물이 파괴될 만큼 중요하지 않다는 것이다. 하나님의 역사가 있는 곳에는 경건의 불꽃이 있다. 연약한 자들의 양심을 무감각한 행동으로 어지럽히는 자들은 그 역사를 무너뜨리는 것이다.

덕 세움이 평화와 함께 언급되는 것은, 어떤 이들이 너무 자유롭게 서로를 용납하여 그 순응으로 큰 해를 끼치기 때문이다. 따라서 서로 섬기려 할 때, 분별력을 발휘하고 유익을 고려하여, 형제의 구원에 유익한 모든 것을 기꺼이 허락해야 한다. 바울이 다른 곳에서 상기시키는 것처럼: "모든 것이 내게 가하나 모든 것이 유익한 것은 아니요, 모든 것이 덕을 세우는 것은 아니니"(고전 10:23). 또한 그가 다시 "음식을 위하여 하나님의 일을 무너지게 하지 말라"고 반복하는 것도 헛되지 않다. 음식을 먹지 않더라도, 형제들을 위해 음식 사용을 삼가더라도, 하나님의 나라는 온전하고 완전하게 지속된다는 것을 암시하기 위함이다.

원주석

20절 카드 ↗

20. All things are indeed pure, etc. By saying, that all things are pure, he makes a general declaration; and by adding, that it is evil for man to eat with offense, he makes an exception; as though he had said, — “Meat is indeed good, but to give offense is bad.” Now meat has been given to us, that we may eat it, provided love be observed: he then pollutes the use of pure meat, who by it violates love. Hence he concludes, that it is good to abstain from all things which tend to give offense to our brethren. He mentions three things in order, to fall, to stumble, to be weakened: the meaning seems to be this, — “Let no cause of falling, no, nor of stumbling, no, nor of weakening, be given to the brethren.” For to be weakened is less than to stumble, and to stumble is less than to fall. He may be said to be weakened whose conscience wavers with doubt, — to stumble when the conscience is disturbed by some greater perplexity, and to fall when the individual is in a manner alienated from his attention to religion. (433) (433) What is said here proves what is stated in a note on Romans 14:13 ; that is, that σκάνδαλον is a less evil than πρόσκομμα, only that the idea of stumbling, instead of hindrance or impediment, is given here to the former word. The Apostle still adopts, as it were, the ascending scale. He first mentions the most obvious effect, the actual fall, the extreme evil, and then the next to it, the obstacle in the way; and, in the third place, the weakening of the faith of the individual. The real order of the process is the reverse, — the weakening, then the impediment, and, lastly, the stumblingblock which occasions the fall. — Ed. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-20

Source

"만물은 참으로 깨끗하다"고 말함으로써 일반적인 선언을 하고, "그러나 실족하게 하여 먹는 것은 나쁘다"고 덧붙임으로써 예외를 제시한다. 마치 "음식은 참으로 좋은 것이지만, 실족하게 하는 것은 나쁘다"라고 말하는 것과 같다. 음식은 사랑이 지켜지는 조건 하에 먹도록 우리에게 주어진 것이다. 그러므로 그것으로 사랑을 위반하는 자는 순수한 음식의 사용을 오염시키는 것이다.

따라서 그는 형제들을 실족하게 하는 경향이 있는 모든 것을 삼가는 것이 선하다고 결론 짓는다. 그는 "넘어지게 함"·"걸려 넘어지게 함"·"약하게 함"의 세 가지를 순서대로 언급한다. 그 의미는 이렇다. "형제들에게 넘어질 이유를, 아니 걸려 넘어질 이유도, 아니 약해질 이유조차 주지 말라." 약해지는 것은 걸려 넘어지는 것보다 덜하고, 걸려 넘어지는 것은 넘어지는 것보다 덜하다. 양심이 의심으로 흔들릴 때 약해진다고 할 수 있고, 더 큰 혼란으로 양심이 교란될 때 걸려 넘어진다고 할 수 있으며, 신앙에 대한 집중에서 어느 정도 멀어질 때 넘어진다고 할 수 있다.

원주석

22절 카드 ↗

22. Hast thou faith? In order to conclude, he shows in what consists the advantage of Christian liberty: it hence appears, that they boast falsely of liberty who know not how to make a right use of it. He then says, that liberty really understood, as it is that of faith, has properly a regard to God; so that he who is endued with a conviction of this kind, ought to be satisfied with peace of conscience before God; nor is it needful for him to show before men that he possesses it. It hence follows, that if we offend our weak brethren by eating meats, it is through a perverse opinion; for there is no necessity to constrain us. It is also plainly evident how strangely perverted is this passage by some, who hence conclude, that it is not material how devoted any one may be to the observance of foolish and superstitious ceremonies, provided the conscience remains pure before God. Paul indeed intended nothing less, as the context clearly shows; for ceremonies are appointed for the worship of God, and they are also a part of our confession: they then who tear off faith from confession, take away from the sun its own heat. But Paul handles nothing of this kind in this place, but only speaks of our liberty in the use of meat and drink. Happy is he who condemns not himself, etc. Here he means to teach us, first, how we may lawfully use the gifts of God; and, secondly, how great an impediment ignorance is; and he thus teaches us, lest we should urge the uninstructed beyond the limits of their infirmity. But he lays down a general truth, which extends to all actions, — “Happy,” he says, “is he who is not conscious of doing wrong, when he rightly examines his own deeds.” For it happens, that many commit the worst of crimes without any scruple of conscience; but this happens, because they rashly abandon themselves, with closed eyes, to any course to which the blind and violent intemperance of the flesh may lead them; for there is much difference between insensibility and a right judgment. He then who examines things is happy, provided he is not bitten by an accusing conscience, after having honestly considered and weighed matters; for this assurance alone can render our works pleasing to God. Thus is removed that vain excuse which many allege on the ground of ignorance; inasmuch as their error is connected with insensibility and sloth: for if what they call good intention is sufficient, their examination, according to which the Spirit of God estimates the deeds of men, is superfluous. (434) (434) The version of [ Calvin ] is, “ Beatus qui non judicat seipsum in eo quod examinat ,” μακάριος ὅ μὴ κρίνων ἑαυτὸν ἐν ᾦ δοκιμάζει; the latter part is rendered by [ Beza ], and [ Piscator ], “ in eo quod approbat — in that which he approves;” by [ Doddridge ], “in the thing which he alloweth;” by [ Macknight ], “by what he approveth.” The reference is no doubt to the strong, who had “faith,” who believed all meats lawful. The verb means to try, to examine, as well as to approve; but the latter seems to be its meaning here. To approve and to have faith appears in this case to be the same: then to have faith and not to abuse it by giving offense to a brother was to be a happy man, who did not condemn himself. The meaning then most suitable to the passage is this, “Happy the man! who condemns not himself by what he approves,” that is, by eating meat to the annoyance and stumbling of the weak. — Ed. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-22

Source

바울은 결론으로, 기독교적 자유의 유익이 어디에 있는지를 보여준다. 자유를 바르게 사용할 줄 모르는 자들이 자유를 거짓으로 자랑한다는 것이 분명해진다. 그는 믿음으로 이해된 자유는 본질적으로 하나님을 향한 것이라고 말한다. 그러므로 이런 확신을 부여받은 자는 하나님 앞에서 양심의 평화에 만족해야 한다. 그가 자유를 소유하고 있음을 사람들 앞에서 보여줄 필요가 없다.

음식을 먹음으로써 연약한 형제들을 실족하게 한다면, 그것은 왜곡된 의견에서 비롯된 것이다. 우리를 강요할 필요가 없기 때문이다.

"자기가 옳다 하는 바로 자기를 정죄하지 아니하는 자는 복이 있도다"라는 말씀에서, 바울은 우리가 하나님의 선물들을 어떻게 합법적으로 사용할 수 있는지, 그리고 무지가 얼마나 큰 방해가 되는지를 가르치려 한다. 이로써 배우지 못한 자들을 그들의 연약함의 한계를 넘어 강요하지 않도록 가르친다.

그는 모든 행동에 적용되는 일반적 진리를 제시한다. "자신의 행위를 올바르게 검토한 후 잘못하고 있다는 의식이 없는 자는 복이 있다." 많은 사람들이 양심의 가책 없이 최악의 범죄를 저지르는 일이 있다. 그러나 이는 그들이 육체의 맹목적이고 격렬한 방종에 눈을 감고 무분별하게 몸을 맡기기 때문이다. 무감각과 올바른 판단 사이에는 큰 차이가 있다.

그러므로 사물들을 살펴보는 자는 복이 있다. 단 정직하게 고려하고 따져본 후에 고발하는 양심에 찔리지 않는 한에서이다. 이 확신만이 우리의 행위를 하나님을 기쁘시게 하는 것으로 만들 수 있다. 이로써 무지를 핑계로 삼는 자들의 헛된 변명이 제거된다. 그들의 오류가 무감각과 나태함과 연결되어 있기 때문이다.

원주석

23절 카드 ↗

23. But he who is undecided, etc. He very fitly expresses in one word the character of that mind which vacillates and is uncertain as to what ought to be done; for he who is undecided undergoes alternate changes, and in the midst of his various deliberations is held suspended by uncertainty. As then the main thing in a good work is the persuasion of a mind conscious of being right before God, and as it were a calm assurance, nothing is more opposed to the acceptance of our works than vacillation. (435) And, oh! that this truth were fixed in the minds of men, that nothing ought to be attempted except what the mind feels assured is acceptable to God, men would not then make such an uproar, as they often do now, nor waver, nor blindly hurry onward wherever their own imagination may lead them. For if our way of living is to be confined to this moderation, that no one is to touch a morsel of meat with a doubting conscience, how much greater caution is to be exercised in the greatest things? And whatever is not from faith, etc. The reason for this condemnation is, that every work, however splendid and excellent in appearance, is counted as sin, except it be founded on a right conscience; for God regards not the outward display, but the inward obedience of the heart, by this alone is an estimate made of our works. Besides, how can that be obedience, when any one undertakes what he is not persuaded is approved by God? Where then such a doubt exists, the individual is justly charged with prevarication; for he proceeds in opposition to the testimony of his, own conscience. The word faith is to be taken here for a fixed persuasion of the mind, or, so to speak, for a firm assurance, and not that of any kind, but what is derived from the truth of God. Hence doubt or uncertainty vitiates all our actions, however specious they may otherwise be. Now, since a pious mind can never acquiesce with certainty in anything but the word of God, all fictitious modes of worship do in this case vanish away, and whatever works there may be which originate in the brains of men; for while everything which is not from faith is condemned, rejected is whatever is not supported and approved by God’s word. It is at the same time by no means sufficient that what we do is approved by the word of God, except the mind, relying on this persuasion, prepares itself cheerfully to do its work. Hence the first thing in a right conduct, in order that our minds may at no time fluctuate, is this, that we, depending on God’s word, confidently proceed wherever it may call us. (435) The Greek is ὁ διακρινόμενος, “he who discerns,” that is, a difference as to meats; so [ Doddridge ], [ Macknight ], and [ Chalmers ] regard its meaning. [ Beza ] has “ qui dubitat — who doubts,” and so our version. The word used by [ Calvin ] is dijudicat , which properly means to judge between things, to discern, but according to his explanation it means to judge in two ways, to be undecided. The verb no doubt admits of these two meanings; it is used evidently in the sense of making or putting a difference, but only, as some say, in the active voice. There are indeed two places where it seems to have this meaning in its passive or middle form, James 2:4 , and Judges 1:22 . But as Paul has before used it in this Epistle, Romans 4:20 , in the sense of hesitating, staggering, or doubting, we may reasonably suppose that it has this meaning here, and especially as in every place where he expresses the other idea, he has employed the active form. See 1 Corinthians 4:7 ; 1 Corinthians 11:29 ; etc. — Ed. return to ' Top of Page ' Romans Rom 13 Romans Rom Romans Rom 15 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Romans 14". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ romans-14.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;fle

Pericope (part_of)

절 (explains)

bible-text/rom-14-23

Source

바울은 무엇을 해야 하는지에 대해 흔들리고 불확실한 마음의 성격을 한 마디로 잘 표현한다. 결정을 못 하는 자는 이리저리 교대로 변하며, 다양한 숙고 가운데 불확실성에 매달린다. 선한 일에서 주된 것은 하나님 앞에서 올바르게 행동한다는 의식을 가진 마음의 설득, 즉 일종의 고요한 확신이다. 흔들림은 우리 행위의 받아들여짐에 가장 반대되는 것이다.

"무엇이든지 믿음으로 하지 아니하는 것은 죄니라"는 말씀의 이유는, 아무리 화려하고 탁월해 보이는 행위도 올바른 양심에 기반하지 않으면 죄로 여겨지기 때문이다. 하나님은 외적인 화려함이 아니라, 마음의 내적 순종을 보신다. 이것만으로 우리 행위에 대한 평가가 이루어진다.

또한 어떤 이가 하나님께 승인받는다는 확신이 없는 일을 시작한다면, 그것이 어떻게 순종이 될 수 있겠는가? 그런 의심이 있는 곳에서, 그 사람은 자신의 양심의 증거에 반하여 진행하므로 정당히 우유부단함의 죄를 짊어진다.

여기서 믿음이라는 단어는 마음의 확고한 설득, 혹은 굳은 확신을 의미한다. 어떤 종류의 확신이든 아니고, 하나님의 진리에서 비롯된 확신이어야 한다. 그러므로 의심이나 불확실성은, 아무리 그럴듯해 보여도, 우리의 모든 행동을 오염시킨다. 경건한 마음은 하나님의 말씀 외에 어떤 것에도 확신을 가지고 안주할 수 없으므로, 이 경우 모든 허구적 예배 방식들과 인간의 머리에서 비롯된 모든 행위들이 사라진다. 믿음에서 나오지 않는 모든 것이 정죄되는 동안, 하나님의 말씀에 의해 지지되고 승인되지 않은 것은 무엇이든 거부된다.

동시에 우리가 행하는 일이 하나님의 말씀에 의해 승인받는 것만으로는 충분하지 않다. 이 설득에 의지하는 마음이 기꺼이 그 일을 행하도록 준비해야 한다. 따라서 우리 마음이 결코 흔들리지 않게 하기 위한 올바른 행동의 첫째 조건은, 하나님의 말씀에 의존하여 그것이 부르는 곳 어디든 확신을 가지고 나아가는 것이다.

원주석

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