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주석[칼빈] — 로마서 15장 · 서로 용납과 계획

요약
칼빈 주석 · 섹션 28개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

1. We then who are strong, etc. Lest they who had made more advances than others in the knowledge of God should think it unreasonable, that more burden was to be laid on them than on others, he shows for what purpose this strength, by which they excelled others, was bestowed on them, even that they might so sustain the weak as to prevent them to fall. For as God has destined those to whom he has granted superior knowledge to convey instruction to the ignorant, so to those whom he makes strong he commits the duty of supporting the weak by their strength; thus ought all gifts to be communicated among all the members of Christ. The stronger then any one is in Christ, the more bound he is to bear with the weak. (437) By saying that a Christian ought not to please himself, he intimates, that he ought not to be bent on satisfying himself, as they are wont to be, who are content with their own judgment, and heedlessly neglect others: and this is indeed an admonition most suitable on the present subject; for nothing impedes and checks acts of kindness more than when any one is too much swallowed up with himself, so that he has no care for others, and follows only his own counsels and feelings. (437) The word for “strong” is δυνατοὶ, “able,” which [ Calvin ] renders potentes , powerful, or able. They were the more advanced in knowledge and in piety. They were to “bear ,” βαστάζειν, in the sense of carrying or sustaining the infirmities of the weak, impotentium , “the unable ,” ἀδυνάτων, such as were unable to carry their own burdens. The duty is not merely to bear with or tolerate weaknesses, (for this is not the meaning of the verb,) but to help and assist the weak and the feeble to carry them. The most literal rendering is — “We then who are able ought to bear (or carry) the infirmities of the unable.” — Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-15-1

Source

하나님의 지식에서 다른 이들보다 더 많이 성장한 자들이, 다른 이들보다 더 큰 짐을 지는 것이 불합리하다고 생각하지 않도록, 바울은 그들이 다른 이들보다 뛰어나게 된 이 힘이 어떤 목적을 위해 주어졌는지를 보여준다. 그것은 연약한 자들이 넘어지지 않도록 그들을 붙들기 위함이다.

하나님은 탁월한 지식을 허락받은 자들을 무지한 자들을 가르치도록 정하셨듯이, 강하게 하신 자들에게는 자신의 힘으로 연약한 자들을 부양해야 할 의무를 맡기셨다. 이처럼 모든 은사는 그리스도의 지체들 사이에서 나누어져야 한다. 그러므로 그리스도 안에서 강한 자일수록, 연약한 자를 짊어져야 할 의무가 더 크다.

"그리스도인이 자신을 기쁘게 해서는 안 된다"는 말씀은, 자신의 판단에 만족하고 다른 이들을 소홀히 하는 자들이 그러하듯이, 자신만을 충족시키는 데 치우쳐서는 안 된다는 것을 암시한다. 이것이야말로 현재 주제에 가장 적합한 권고이다. 어떤 것도 친절한 행위를 방해하고 억제하는 데, 다른 이들에 대한 배려 없이 오직 자신의 조언과 감정만을 따르며 자기 자신에게 너무 빠져 있는 것보다 더 큰 것이 없기 때문이다.

강한 자들을 가리키는 헬라어 단어는 "능한 자들"이다. 그들은 지식과 경건에서 더 앞선 자들이었다. 그들은 연약한 자들, 즉 자신의 짐을 짊어질 수 없는 자들의 연약함을 "짊어져야" 했다. 이 의무는 단순히 연약함을 참거나 용납하는 것이 아니라, 연약하고 나약한 자들이 그것을 짊어질 수 있도록 도와주고 지원하는 것이다. 가장 문자적으로 번역하면 "우리 능한 자들은 능하지 못한 자들의 연약함을 짊어질 의무가 있다"이다.

원주석

2절 카드 ↗

2. Let indeed (438) every one of us, etc. He teaches us here, that we are under obligations to others, and that it is therefore our duty to please and to serve them, and that there is no exception in which we ought not to accommodate ourselves to our brethren when we can do so, according to God’s word, to their edification. There are here two things laid down, — that we are not to be content with our own judgment, nor acquiesce in our own desires, but ought to strive and labor at all times to please our brethren, — and then, that in endeavoring to accommodate ourselves to our brethren, we ought to have regard to God, so that our object may be their edification; for the greater part cannot be pleased except you indulge their humor; so that if you wish to be in favor with most men, their salvation must not be so much regarded, but their folly must be flattered; nor must you look to what is expedient, but to what they seek to their own ruin. You must not then strive to please those to whom nothing is pleasing but evil. (438) The γὰρ in this verse is considered by [ Griesbach ] as wholly spurious; and [ Beza ] has left it out. — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-15-2

Source

바울은 여기서 우리가 다른 사람들에 대한 의무가 있음을 가르친다. 따라서 우리가 그들을 기쁘게 하고 섬기는 것이 우리의 의무이며, 하나님의 말씀에 따라 형제들의 덕 세움에 도움이 될 수 있는 모든 상황에서 우리 자신을 형제들에게 맞추지 않아도 되는 예외가 없다.

여기에는 두 가지가 제시되어 있다. 첫째, 우리 자신의 판단에 만족하거나 우리 자신의 욕구에 동의해서는 안 되고, 항상 형제들을 기쁘게 하기 위해 힘쓰고 노력해야 한다. 둘째, 형제들에게 우리 자신을 맞추려 할 때, 우리의 목적이 그들의 덕 세움이 될 수 있도록 하나님을 고려해야 한다. 대다수의 사람들은 그들의 욕구를 충족시켜 주지 않으면 기뻐할 수 없다. 따라서 많은 사람들에게 호감을 얻으려 한다면, 그들의 구원을 중시하는 것이 아니라 그들의 어리석음에 아첨해야 한다. 무엇이 유익한지 보는 것이 아니라 그들이 자신의 파멸을 향해 추구하는 것을 보아야 한다. 악한 것 외에는 아무것도 기뻐하지 않는 자들을 기쁘게 하기 위해 힘써서는 안 된다.

원주석

3절 카드 ↗

3. For even Christ pleased not himself, etc. Since it is not right that a servant should refuse what his lord has himself undertaken, it would be very strange in us to wish an exemption from the duty of bearing the infirmities of others, to which Christ, in whom we glory as our Lord and King, submitted himself; for he having no regard for himself, gave up himself wholly to this service. For in him was really verified what the Prophet declares in Psalms 69:9 : and among other things he mentions this, that “zeal for God’s house had eaten him up,” and that “the reproaches of those who reproached God fell on him.” By these words it is intimated, that he burned with so much fervor for God’s glory that he was possessed by such a desire to promote his kingdom, that he forgot himself, and was, as it were, absorbed with this one thought, and that he so devoted himself to the Lord that he was grieved in his soul whenever he perceived his holy name exposed to the slandering of the ungodly. (439) The second part, “the reproaches of God,” may indeed be understood in two ways, — either that he was not less affected by the contumelies which were heaped on God, than if he himself had endured them, — or, that he grieved not otherwise to see the wrong done to God, than if he himself had been the cause. But if Christ reigns in us, as he must necessarily reign in his people, this feeling is also vigorous in our hearts, so that whatever derogates from the glory of God does not otherwise grieve us than if it was done to ourselves. Away then with those whose highest wish is to gain honors from them who treat God’s name with all kinds of reproaches, tread Christ under foot, contumeliously rend, and with the sword and the flame persecute his gospel. It is not indeed safe to be so much honored by those by whom Christ is not only despised but also reproachfully treated. (439) The intention of producing Christ’s example here is to enjoin disinterestedness. He denies himself for the sake of glorifying God in the salvation of men: so his followers ought to show the same spirit; they ought to inconvenience themselves, and undergo toil, trouble, suffering, and reproaches, if necessary, in order to help and assist their fellow-Christians. — Ed. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-15-3

Source

그리스도께서도 자신을 기쁘게 하지 않으셨기 때문이다. 하인이 주인이 친히 맡으신 일을 거부하는 것이 옳지 않은 것처럼, 우리가 그리스도 — 우리가 주님이요 왕으로 자랑하는 — 께서 기꺼이 복종하셨던 다른 이들의 연약함을 짊어지는 의무에서 면제받기를 원하는 것은 매우 이상한 일이다. 그분이 자신을 전혀 고려하지 않으시고 이 섬김에 전적으로 헌신하셨기 때문이다.

시편 69:9의 선지자의 선언이 그분 안에서 실제로 이루어졌다. 그것들 중에서 그분이 "하나님의 집을 위하는 열심이 나를 삼켰고, 주를 비방하는 자들의 비방이 내게 미쳤나이다"라고 언급한다. 이 말씀들은 그분이 하나님의 영광에 너무나 열렬히 불탔고, 그분의 나라를 확장하려는 욕구에 사로잡혀 자신을 잊으셨으며, 이 하나의 생각에 완전히 흡수되셨고, 불경건한 자들의 중상에 하나님의 거룩한 이름이 노출되는 것을 볼 때마다 영혼으로 슬퍼하실 정도로 자신을 주님께 헌신하셨음을 나타낸다.

만약 그리스도께서 우리 안에 통치하신다면, 이 감정도 우리 마음에 활발하게 역사하여, 하나님의 영광을 손상시키는 모든 것이 우리 자신에게 행해진 것처럼 우리를 슬프게 할 것이다. 그렇다면 하나님의 이름을 온갖 방식으로 비난하며, 그리스도를 발아래 짓밟고, 무례하게 그의 복음을 찢고, 칼과 불꽃으로 박해하는 자들로부터 명예를 얻는 것을 최고의 소원으로 삼는 자들과는 거리를 두어야 한다.

원주석

4절 카드 ↗

4. For whatsoever things, etc. This is an application of the example, lest any one should think, that to exhort us to imitate Christ was foreign to his purpose; “Nay,” he says, “there is nothing in Scripture which is not useful for your instruction, and for the direction of your life.” (440) This is an interesting passage, by which we understand that there is nothing vain and unprofitable contained in the oracles of God; and we are at the same time taught that it is by the reading of the Scripture that we make progress in piety and holiness of life. Whatever then is delivered in Scripture we ought to strive to learn; for it were a reproach offered to the Holy Spirit to think, that he has taught anything which it does not concern us to know; let us also know, that whatever is taught us conduces to the advancement of religion. And though he speaks of the Old Testament, the same thing is also true of the writings of the Apostles; for since the Spirit of Christ is everywhere like itself, there is no doubt but that he has adapted his teaching by the Apostles, as formerly by the Prophets, to the edification of his people. Moreover, we find here a most striking condemnation of those fanatics who vaunt that the Old Testament is abolished, and that it belongs not in any degree to Christians; for with what front can they turn away Christians from those things which, as Paul testifies, have been appointed by God for their salvation? But when he adds, that through the patience and the consolation of the Scriptures we might have hope, (441) he does not include the whole of that benefit which is to be derived from God’s word; but he briefly points out the main end; for the Scriptures are especially serviceable for this purpose — to raise up those who are prepared by patience, and strengthened by consolations, to the hope of eternal life, and to keep them in the contemplation of it. (442) The word consolation some render exhortation; and of this I do not disapprove, only that consolation is more suitable to patience, for this arises from it; because then only we are prepared to bear adversities with patience, when God blends them with consolation. The patience of the faithful is not indeed that hardihood which philosophers recommend, but that meekness, by which we willingly submit to God, while a taste of his goodness and paternal love renders all things sweet to us: this nourishes and sustains hope in us, so that it fails not. (440) “The object of this verse is not so much to show the propriety of applying the passage quoted from the Psalms to Christ, as to show that the facts recorded in the Scriptures are designed for our instruction.” — [ Hodge ] (441) Or, That we might possess, enjoy, or retain hope. He does not describe this hope, it being sufficiently evident — the hope of the gospel. — Ed. (442) Some take “patience” apart from “consolation,” — “through patience, and the consolation of the Scriptures;” but what is evidently meant is the patience and consolation which the Scriptures teach and administer, or are the means of supplying; for it is the special object of the passage to show the benefits derived from the Scriptures. Then it is no doubt “consolation,” and not exhortation, though the word has also that meaning; for in the next verse it clearly means consolation. It is thus rendered, and in connection with “patience,” by [ Beza ], [ Pareus ], [ Doddridge ], [ Macknight ], etc. In our version it is “comfort” in Romans 15:4 , and “consolation” in Romans 15:5 ; but it would have been better to have retained the same word. — Ed. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-15-4

Source

이것은 성경의 이 예시를 인용하는 것이 그의 목적과 무관하다고 생각하지 않도록 그 적용을 다루는 것이다. "성경에는 너희 교훈과 삶의 지침에 유익하지 않은 것이 없다"고 한다. 이 흥미로운 구절에서 우리는 하나님의 신탁들에는 헛되고 무익한 것이 아무것도 없음을 이해한다. 또한 성경 읽기를 통해 우리가 경건과 거룩한 삶에서 성장한다는 것도 배운다.

그러므로 성경에서 전해지는 모든 것을 우리는 배우기 위해 힘써야 한다. 성령께서 우리가 알 필요가 없는 것을 가르치셨다고 생각하는 것은 성령을 욕하는 것이기 때문이다. 또한 우리에게 가르쳐진 모든 것이 신앙의 발전에 도움이 된다는 것도 알아야 한다.

그가 구약을 언급하지만, 사도들의 글에도 같은 것이 사실이다. 그리스도의 성령은 어디서나 동일하시므로, 그분이 사도들을 통해 과거에 선지자들을 통해 하셨던 것처럼 그의 백성의 덕 세움에 자신의 가르침을 맞추셨음을 의심할 수 없다. 또한 구약이 폐지되었으며 그리스도인들에게 전혀 속하지 않는다고 주장하는 광신자들에 대한 가장 강력한 정죄를 여기서 발견한다.

바울은 성경의 인내와 위로를 통해 우리가 소망을 가질 수 있다고 덧붙인다. 이것은 하나님의 말씀에서 얻을 수 있는 모든 유익을 포함하는 것이 아니라, 주된 목적을 간략히 지적한다. 성경은 특히 이 목적에 유용하다. 인내로 준비되고 위로로 강해진 자들을 영생의 소망으로 이끌어 올리고, 그것을 묵상하는 데 머물게 하기 위함이다.

원주석

5절 카드 ↗

5. And the God of patience, etc. God is so called from what he produces; the same thing has been before very fitly ascribed to the Scriptures, but in a different sense: God alone is doubtless the author of patience and of consolation; for he conveys both to our hearts by his Spirit: yet he employs his word as the instrument; for he first teaches us what is true consolation, and what is true patience; and then he instills and plants this doctrine in our hearts. But after having admonished and exhorted the Romans as to what they were to do, he turns to pray for them: for he fully understood, that to speak of duty was to no purpose, except God inwardly effected by his Spirit what he spoke by the mouth of man. The sum of his prayer is, — that he would bring their minds to real unanimity, and make them united among themselves: he also shows at the same time what is the bond of unity, for he wished them to agree together according to Christ Jesus Miserable indeed is the union which is unconnected with God, and that is unconnected with him, which alienates us from his truth. (443) And that he might recommend to us an agreement in Christ, he teaches us how necessary it is: for God is not truly glorified by us, unless the hearts of all agree in giving him praise, and their tongues also join in harmony. There is then no reason for any to boast that he will give glory to God after his own manner; for the unity of his servants is so much esteemed by God, that he will not have his glory sounded forth amidst discords and contentions. This one thought ought to be sufficient to check the wanton rage for contention and quarreling, which at this day too much possesses the minds of many. (443) There is a difference of opinion as to the unity contemplated here, whether it be that of sentiment or of feeling. The phrase , τὸ αὐτὸ φρονεῖν, occurs in the following places, Romans 12:16 ; Philippians 2:2 [ Leigh ] says, that the phrase signifies to be of one mind , of one judgment , of one affection , towards one another. But though the verb φρονεῖν may admit of these three significations, yet the Apostle no doubt had in view a specific idea; and when we consider that he had been inculcating the principle of toleration as to unity of sentiment with regard to the eating of meats and of observing of days, and that he has been enforcing the duty of forbearance, and of sympathy, and of love towards each other, it appears probable that unity of feeling and of concern for each other’s welfare is what is intended here. [ Beza ], [ Scott ], and [ Chalmers ] take this view, while [ Pareus ], [ Mede ], and [ Stuart ] take the other, that is, that unity of sentiment is what is meant. What confirms the former, in addition to the general import of the context, is the clause which follows, “according to Christ Jesus,” which evidently means, “according to his example,” as mentioned in verse 3. Then in the next verse, the word ὁμοθυμαδὸν refers to the unity of feeling and of action, rather than to that of sentiment. It occurs, besides here, in these places, Acts 1:14 ; Acts 4:24 ; Acts 7:57 ; Acts 12:20 ; Acts 18:12 . It is used by the Septuagint for יחד , which means “together.” It is rendered “ unanimiter — unanimously,” [ Beza ]; “with one mind,” by [ Doddridge ]; and “unanimously,” by [ Macknight ]. It is thus paraphrased by [ Grotius ], “with a mind full of mutual love, free from contempt, free from hatred.” — Ed. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-15-5

Source

하나님은 그분이 만들어내는 것으로부터 이렇게 불리신다. 동일한 것이 다른 의미에서 성경에 매우 적절하게 귀속되었다. 하나님 홀로 인내와 위로의 저자이시다. 그분은 그의 성령으로 우리 마음에 둘 다를 전달하신다. 그럼에도 그분은 그의 말씀을 도구로 사용하신다. 먼저 진정한 위로와 진정한 인내가 무엇인지 가르치시고, 그런 다음 이 교리를 우리 마음에 주입하고 심으신다.

로마인들에게 그들이 해야 할 것에 대해 권고하고 권면한 후, 바울은 그들을 위해 기도한다. 하나님께서 안으로는 그의 성령으로 역사하시지 않는다면, 사람의 입으로 하는 말이 아무 소용이 없다는 것을 그가 충분히 이해했기 때문이다. 기도의 요점은, 주님께서 그들의 마음을 진정한 하나됨으로 이끌어 그들 사이에 연합하게 하시기를 바라는 것이다. 그는 또한 동시에 연합의 유대가 무엇인지를 보여준다. 그는 그들이 그리스도 예수를 따라 함께 동의하기를 원했다.

하나님과 무관한 연합은 비참한 것이다. 그분의 진리에서 우리를 멀어지게 하는 것은 그분과 무관하다. 또한 그리스도 안에서의 동의를 우리에게 권고하기 위해, 그는 그것이 얼마나 필요한지를 가르친다. 모든 사람의 마음이 그분께 찬양을 드리는 데 동의하지 않고, 그들의 혀도 화음을 이루지 않는다면, 하나님은 우리로 말미암아 참으로 영화롭게 되지 않으신다.

원주석

7절 카드 ↗

7. Receive ye then, etc. He returns to exhortation; and to strengthen this he still retains the example of Christ. For he, having received, not one or two of us, but all together, has thus connected us, so that we ought to cherish one another, if we would indeed continue in his bosom. Only thus then shall we confirm our calling, that is, if we separate not ourselves from those whom the Lord has bound together. The words, to the glory of God, may be applied to us only, or to Christ, or to him and us together: of the last I mostly approve, and according to this import, — “As Christ has made known the glory of the Father in receiving us into favor, when we stood in need of mercy; so it behooves us, in order to make known also the glory of the same God, to establish and confirm this union which we have in Christ.” (444) (444) In gloriam Dei , εἰς δόξαν Θεοῦ, i.e. , in order to set forth the glory of God, or, in other words, that God might be glorified. So [ Erasmus ], [ Chalmers ], and [ Stuart ]. Others regard this “glory” as that which God bestows, even eternal happiness, according to this meaning, — “Receive ye one another into communion and fellowship, as Christ has received you into the glory of God,” that is, into that glorious state which God has provided and promised. See John 17:24 . For “you,” our version has “us;” but [ Griesbach ] considers “you” as the true reading. — Ed. return to ' Top of Page ' <a name="verse-8" class="com-number"

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바울은 권고로 돌아온다. 이를 강화하기 위해 그는 여전히 그리스도의 본을 간직한다. 그리스도께서 우리 중 한두 명이 아니라 모두를 받아들이심으로써 우리를 묶으셨기 때문에, 우리가 참으로 그분의 품 안에 머물고자 한다면 서로를 소중히 여겨야 한다. 우리가 우리의 부르심을 확인하는 것은, 주님께서 함께 묶으신 자들로부터 우리 자신을 분리하지 않을 때에만 가능하다.

"하나님의 영광을 위하여"라는 말씀은 우리에게만, 혹은 그리스도에게만, 혹은 그분과 우리 모두에게 적용될 수 있다. 마지막 해석을 나는 가장 많이 지지한다. 그 의미는 이렇다. "그리스도께서 우리가 자비가 필요할 때 우리를 은혜 안으로 받아들이심으로써 아버지의 영광을 나타내셨듯이, 우리도 동일한 하나님의 영광을 나타내기 위해, 우리가 그리스도 안에서 가진 이 연합을 확립하고 견고하게 하는 것이 마땅하다."

원주석

8절 카드 ↗

8. Now I say, that Jesus Christ, etc. He now shows that Christ has embraced us all, so that he leaves no difference between the Jews and the Gentiles, except that in the first place he was promised to the Jewish nation, and was in a manner peculiarly destined for them, before he was revealed to the Gentiles. But he shows, that with respect to that which was the seed of all contentions, there was no difference between them; for he had gathered them both from a miserable dispersion, and brought them, when gathered, into the Father’s kingdom, that they might be one flock, in one sheepfold, under one shepherd. It is hence right, he declares, that they should continue united together, and not despise one another; for Christ despised neither of them. (445) He then speaks first of the Jews, and says, that Christ was sent to them, in order to accomplish the truth of God by performing the promises given to the Fathers: and it was no common honor, that Christ, the Lord of heaven and earth, put on flesh, that he might procure salvation for them; for the more he humbled himself for their sake, the greater was the honor he conferred on them. But this point he evidently assumes as a thing indubitable. The more strange it is, that there is such effrontery in some fanatical heads, that they hesitate not to regard the promises of the Old Testament as temporal, and to confine them to the present world. And lest the Gentiles should claim any excellency above the Jews, Paul expressly declares, that the salvation which Christ has brought belonged by covenant to the Jews; for by his coming he fulfilled what the Father had formerly promised to Abraham, and thus he became the minister of that people. It hence follows that the old covenant was in reality spiritual, though it was annexed to earthly types; for the fulfillment, of which Paul now speaks, must necessarily relate to eternal salvation. And further, lest any one should cavil, and say, that so great a salvation was promised to posterity, when the covenant was deposited in the hand of Abraham, he expressly declares that the promises were made to the Fathers. Either then the benefits of Christ must be confined to temporal things, or the covenant made with Abraham must be extended beyond the things of this world. (445) The beginning of this verse, “Now I say,” Dico autem , Λέγω δὲ, is read by [ Beza ] and [ Grotius ] , Λέγω γὰρ, “For I say,” and [ Griesbach ] regards it of nearly equal authority. If we retain δὲ, it may be rendered “moreover,” or “further;” and to render the clause more distinct, the word “this,” as proposed by [ Beza ] and [ Pagninus ], may be added, — “I further say this , ” etc. The two verses may be thus rendered, — 8. I further say this , that Christ became a minister of the circumcision for the truth of God, that he might confirm the promises made to 9. the fathers, and that the Gentiles might glorify God for his mercy, as it is written, “I will therefore confess thee among the nations, and to thy name will I sing.” The reasons for this rendering are given in the next note. — Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"

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바울은 이제 그리스도께서 우리 모두를 받아들이셔서 유대인과 이방인 사이에 어떤 차이도 두지 않으셨음을 보여준다. 다만 첫 번째로 그분이 유대 민족에게 약속되셨고, 어떤 의미에서 이방인들에게 나타나시기 전에 그들을 위해 특별히 준비되셨다는 점은 예외이다. 그러나 그는 모든 분쟁의 씨앗이 된 것에 관해서는 그들 사이에 차이가 없음을 보여준다. 그분이 비참한 흩어짐에서 그들 둘 다를 모으시고, 모인 자들을 아버지의 나라로 데려오셔서 한 목자 아래 한 우리에서 한 무리가 되게 하셨기 때문이다. 따라서 그들이 함께 연합을 유지하고 서로 멸시하지 않는 것이 마땅하다. 그리스도께서 그들 중 어느 쪽도 멸시하지 않으셨기 때문이다.

그는 먼저 유대인들에 대해 말하며, 그리스도께서 조상들에게 주어진 약속들을 이행하심으로써 하나님의 신실하심을 성취하기 위해 그들에게 보내지셨다고 한다. 하늘과 땅의 주이신 그리스도께서 그들을 위해 구원을 이루시려고 육신을 입으셨다는 것은 작은 영예가 아니었다. 그분이 그들을 위해 더 낮아지실수록, 그분이 그들에게 베푸신 영예는 더 컸기 때문이다.

이것을 그는 의심할 수 없는 것으로 전제한다. 어떤 광신적인 자들이 구약의 약속들을 세속적인 것으로 여기고 현재 세상에 한정하는 대담함을 보이는 것이 더욱 이상한 일이다. 이방인들이 유대인들보다 탁월함을 주장하지 않도록, 바울은 그리스도께서 가져오신 구원이 언약으로 유대인들에게 속한 것임을 명확히 선언한다. 그분이 오심으로써 아버지께서 아브라함에게 이전에 약속하신 것을 성취하셔서 그 백성의 사역자가 되셨다. 따라서 옛 언약은 비록 세상적 모형들에 부속되었지만 실제로는 영적이었음이 따라온다. 바울이 지금 말하는 성취는 반드시 영원한 구원에 관한 것이기 때문이다.

원주석

9절 카드 ↗

9. The Gentiles also, (446) etc. This is the second point, on proving which he dwells longer, because it was not so evident. The first testimony he quotes is taken from Psalms 18:0 ; which psalm is recorded also in 2 Samuel 22:0 , where no doubt a prophecy is mentioned concerning the kingdom of Christ; and from it Paul proves the calling of the Gentiles, because it is there promised, that a confession to the glory of God should be made among the Gentiles; for we cannot really make God known, except among those who hear his praises while they are sung by us. Hence that God’s name may be known among the Gentiles, they must be favored with the knowledge of him, and come into communion with his people: for you may observe this everywhere in Scripture, that God’s praises cannot be declared, except in the assembly of the faithful, who have ears capable of hearing his praise. (446) The construction of this first sentence is differently viewed. [ Grotius ] and [ Stuart ] connect it with “I say” at the beginning of the former verse; but [ Beza ] and [ Pareus ] connect it with the last clause, and consider εἰς τὸ as being here understood: and this seems to be the best construction. Christ became the minister of the circumcision, a minister under the Abrahamic economy, for two objects, — that he might confirm the promises made to the Fathers, — and that the Gentiles might glorify God for his mercy. Mercy was destined to come to the Gentiles through the covenant made with Abraham, of which circumcision was the sign and seal. The promise, “In thee shall the nations of the earth be blessed,” was made to Abraham, and not to the Gentiles. Hence it is called “mercy” to them, there being to previous promise made distinctly to them , while the same mercy as to the Jews is called “truth,” because it was the fulfillment of a promise. A remarkable instance of this difference, noticed by [ Haldane ], is found in Micah 7:20 . What is said to be “mercy” to Abraham, to whom the promise was first made, is said to be “truth” to Jacob, to whom it was confirmed. It may also, by the way, be observed, that this verse in Micah affords an example of what we often find in Paul’s style; for in mentioning two or more things, he often reverses the regular order. What Micah mentions first is “truth” to Jacob, and then he goes back to God’s “mercy” to Abraham. The quotation from Psalms 18:49 , is verbatim from the Septuagint. The Hebrew verb with its postfix, אודך , in our version, “I will give thanks to thee,” may more properly be rendered, “I will confess thee.” — Ed. return to ' Top of Page ' <a name="verse-10" class="com-number"

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"이방인들도" — 이것이 두 번째 요점이며, 덜 명확하기 때문에 그는 여기에 더 오래 머문다. 그가 인용하는 첫 번째 증언은 시편 18편에서 가져온 것이다. 이 시편은 사무엘하 22장에도 기록되어 있으며, 거기서는 의심할 여지 없이 그리스도의 왕국에 대한 예언이 언급된다. 바울은 이 시편에서 이방인들의 부르심을 증명한다. 거기서 이방인들 가운데서 하나님의 영광을 위한 고백이 있을 것이라고 약속되어 있기 때문이다.

우리가 그분의 찬양을 노래할 때 그 찬양을 듣는 자들 가운데서가 아니면, 우리는 하나님을 참으로 알릴 수 없다. 따라서 이방인들 가운데서 하나님의 이름이 알려지려면, 그들이 그분에 대한 지식을 얻고 그분의 백성의 교제에 들어와야 한다. 성경 어디에서나 볼 수 있는 것처럼, 하나님의 찬양은 그분의 찬양을 들을 수 있는 귀를 가진 신실한 자들의 모임에서 외에는 선포될 수 없다.

이방인들에게 두는 자비는 구별된 약속이 없었으므로 그들에게 "자비"라고 불리고, 유대인들에게는 약속의 성취이므로 "진실"이라고 불린다.

원주석

10절 카드 ↗

10 Exult, ye Gentiles, with his people This verse is commonly considered as if it was taken from the song of Moses; but with this I cannot agree; for Moses’ design there was to terrify the adversaries of Israel by setting forth his greatness, rather than to invite them to a common joy. I hence think that this is quoted from Psalms 47:5 , where it is written, “Exult and rejoice let the Gentiles, because thou judgest the nations in equity, and the Gentiles on the earth thou guidest.” And Paul adds, with his people, and he did this by way of explanation; for the Prophet in that psalm no doubt connects the Gentiles with Israel, and invites both alike to rejoice; and there is no joy without the knowledge of God. (447) (447) This passage is evidently taken from Deuteronomy 32:43 , given literally as it is found in the Septuagint, and literally too from the Hebrew, if the reading of two copies, referred to by Kennicalt , be adopted, in which את , “with,” is placed before עשו , “his people.” It is no objection that “adversaries” are mentioned in the context. There have ever been adversaries to God’s people; and God even now denounces his judgments on his adversaries, though the Gentiles as a people, as a separate class from the Jews, have been long ago admitted to the privilege of rejoicing with his people. — Ed. return to ' Top of Page ' <a name="verse-11" class="com-number"

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이 구절은 일반적으로 모세의 노래에서 인용된 것으로 여겨진다. 그러나 모세의 의도는 그 위대함을 나타냄으로써 이스라엘의 대적들을 두렵게 하는 것이었지, 그들을 공동의 기쁨으로 초대하는 것이 아니었기에 동의하기 어렵다. 그러므로 나는 이것이 시편 47:5에서 인용된 것으로 생각한다. 거기에 "기뻐하고 즐거워하라 하나님이 공의로 나라들을 심판하시며 땅 위에 이방들을 이끄시는도다"라고 기록되어 있다. 바울이 "그의 백성과 함께"를 추가한 것은 설명을 위한 것이다. 그 시편에서 선지자는 이방인들을 이스라엘과 함께 연결하고 둘 다를 기뻐하도록 초대한다. 하나님에 대한 지식이 없으면 기쁨이 없기 때문이다.

원주석

11절 카드 ↗

11. Praise God, all ye Gentiles, etc. This passage is not inaptly applied; for how can they, who know not God’s greatness, praise him? They could no more do this than to call on his name, when unknown. It is then a prophecy most suitable to prove the calling of the Gentiles; and this appears still more evident from the reason which is there added; for he bids them to give thanks for God’s truth and mercy. ( Psalms 117:1 .) return to ' Top of Page ' <a name="verse-12" class="com-number"

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"열방들아 하나님을 찬송하라" — 이 구절은 적절하게 적용된다. 하나님의 위대함을 알지 못하는 자들이 어떻게 그분을 찬송할 수 있겠는가? 그분의 이름이 알려지지 않으면 그분을 부를 수 없는 것처럼, 그들도 그럴 수 없다. 그러므로 이것은 이방인들의 부르심을 증명하는 데 매우 적합한 예언이다. 이것은 거기에 덧붙인 이유에서 더욱 분명해진다. 선지자는 그들에게 하나님의 진실하심과 자비하심에 감사하도록 명하기 때문이다(시 117:1).

원주석

12절 카드 ↗

12. And again, Isaiah, etc., This prophecy is the most illustrious of them all: for in that passage, the Prophet, when things were almost past hope, comforted the small remnant of the faithful, even by this, — that there would arise a shoot from the dry and the dying trunk of David’s family, and that a branch would flourish from his despised root, which would restore to God’s people their pristine glory. It is clear from the account there given, that this shoot was Christ, the Redeemer of the world. And then, he added, that he would be raised for a sign to the Gentiles, that might be to them for salvation. The words do indeed differ a little from the Hebrew text; for we read here, arise, while in Hebrew it is stand for a sign, which is the same; for he was to appear conspicuous like a sign. What is here hope, is in Hebrew seek; but according to the most common usage of Scripture, to seek God is nothing else but to hope in him. (448) But twice in this prophecy is the calling of the Gentiles confirmed, — by the expression, that Christ was to be raised up as a sign, and he reigns among the faithful alone, — and by the declaration, that they shall hope in Christ, which cannot take place without the preaching of the word and illumination of the Spirit. With these things corresponds the song of Simeon. It may be further added, that hope in Christ is an evidence of his divinity. (448) Isaiah 11:10 . The whole of this quotation is given as it is found in the Septuagint. The difference, as noticed by [ Calvin ], between the words as given in Hebrew, is considerable. The language of the Prophet is metaphorical, the Septuagint interpreted it, and this interpretation the Apostle approved and adopted. The Messiah is represented by the Prophet as a general or a leader of an army, raising his banner for the nations, ( עמיש , not “people,” as in our version:) and the Gentiles repair or resort to this banner for protection; and so [ Lowth ] renders the verb ידרשו , only he does not preserve the metaphor, by rendering אליו , “unto him,” instead of “to it,” as in our version. It hence appears evident, that the passage is substantially the same; and indeed the verb ἄρχειν, retains in some measure the idea of the original, for it strictly means to be a leader, to rule as a chief. — Ed. return to ' Top of Page ' <a name="verse-13" class="com-number"

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이 예언은 그것들 중 가장 빛나는 것이다. 그 구절에서 선지자는 모든 것이 거의 절망적일 때에, 다윗 가문의 마르고 죽어가는 줄기에서 새순이 나고, 그 경멸받는 뿌리에서 가지가 돋아나 하나님의 백성에게 본래의 영광을 회복시킬 것이라는 것으로써, 신실한 자들의 작은 무리를 위로하였다(사 11:10). 그 새순이 세상의 구속자 그리스도라는 것이 거기에 기록된 내용에서 명백하다. 그런 다음 그가 이방인들을 위한 표적으로 세워질 것이라고 덧붙였다.

말씀들은 히브리 본문과 약간 다르다. 여기서는 "일어나다"라고 읽히는데, 히브리어로는 "표적을 위해 서다"이다. 의미는 같다. 그가 표적처럼 눈에 띄게 나타나실 것이기 때문이다. 여기서 소망은 히브리어로 구하다이다. 하나님을 구한다는 것은 성경에서 가장 일반적으로 그분 안에서 소망한다는 의미 외에 다른 것이 아니다. 이방인들의 부르심은 이 예언에서 두 번 확인된다. 그리스도께서 표적으로 세워지실 것이라는 표현으로, 그리고 그들이 그리스도 안에서 소망하리라는 선언으로. 이것은 말씀의 선포와 성령의 조명 없이는 일어날 수 없다. 이것들과 시므온의 노래가 일치한다.

원주석

13절 카드 ↗

13. And may the God, etc. He now concludes the passage, as before, with prayer; in which he desires the Lord to give them whatever he had commanded. It hence appears, that the Lord does in no degree measure his precepts according to our strength or the power of free-will; and that he does not command what we ought to do, that we, relying on our own power, may gird up ourselves to render obedience; but that he commands those things which require the aid of his grace, that he may stimulate us in our attention to prayer. In saying the God of hope, he had in view the last verse; as though he said, — “May then the God in whom we all hope fill you with joy, that is, with cheerfulness of heart, and also with unity and concord, and this by believing:” (449) for in order that our peace may be approved by God, we must be bound together by real and genuine faith. If any one prefers taking in believing, for, in order to believe , (450) the sense will be, — that they were to cultivate peace for the purpose of believing; for then only are we rightly prepared to believe, when we, being peaceable and unanimous, do willingly embrace what is taught us. It is however preferable, that faith should be connected with peace and joy; for it is the bond of holy and legitimate concord, and the support of godly joy. And though the peace which one has within with God may also be understood, yet the context leads us rather to the former explanation. (451) He further adds, that ye may abound in hope; for in this way also is hope confirmed and increased in us. The words, through the power of the Holy Spirit, intimate that all things are the gifts of the divine bounty: and the word power is intended emphatically to set forth that wonderful energy, by which the Spirit works in us faith, hope, joy, and peace. (449) The God of hope may mean one of two things, — the giver or author of hope, as in 1 Peter 1:3 , — or the object of hope, he in whom hope is placed, as in 1 Timothy 6:17 . Why does he mention joy before peace? It is in accordance with his usual manner, — the most visible, the stream first, then the most hidden, the spring. — Ed. (450) That is εἰς τὸ, instead of ἐν τῷ. — Ed. (451) This is the view approved by [ Theophylact ], [ Beza ], [ Grotius ], [ Mede ], and [ Hammond ] : but [ Doddridge ], [ Scott ], [ Stuart ], and [ Chalmers ] consider “peace” here to be that with God, and “joy” as its accompaniment; while [ Pareus ] and [ Hodge ] view both as included, especially the latter. If we consider the subject in hand, that the Apostle was attempting to produce union and concord between the Jews and the Gentiles, we shall see reason to accede to [ Calvin ] ’s explanations. This joy and peace seem to be the same as in Romans 14:17 . Concord, union, and mutual enjoyment, are graces which come by believing, or by faith, as well as concord or peace with God, and its accompanying joy; and these graces have no doubt an influence on hope, so as to make it brighter and stronger, when they are produced by the Holy Spirit. There are three things which distinguish these graces from such as are fictitious, — they proceed from faith, — they increase hope, — they are produced by the Spirit. — Ed. return to ' Top of Page ' <a name="verse-14" class="com-number"

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바울은 이제 전과 같이 기도로 이 구절을 마친다. 거기서 그는 주님께서 그가 명령한 것을 그들에게 주시기를 구한다. 이로부터 주님은 어떤 의미에서도 우리의 힘이나 자유의지의 능력에 맞게 그분의 계명들을 측정하지 않으신다는 것이 분명해진다. 그리고 그분은 우리가 자신의 힘에 의지하여 순종을 드리도록 격려하기 위해 우리가 해야 할 것을 명령하시는 것이 아니다. 오히려 그분의 은혜의 도움이 필요한 것들을 명령하시어, 우리를 기도에 주의를 기울이도록 자극하신다.

"소망의 하나님"이라고 말함으로써 그는 마지막 절을 염두에 두었다. "우리 모두가 소망을 두는 하나님께서 그대들을 기쁨, 즉 마음의 즐거움으로 가득 채우시고, 또한 믿음으로 연합과 화목을 주시기를 원합니다." 우리의 평화가 하나님께 승인받으려면, 우리가 참되고 진실한 믿음으로 묶여야 하기 때문이다.

"믿음으로"를 "믿기 위하여"로 해석하는 것도 가능하다. 그 경우 의미는, 그들이 믿기 위한 목적으로 평화를 도모해야 한다는 것이다. 우리가 평화롭고 한마음이 되어 우리에게 가르쳐진 것을 기꺼이 받아들일 때에만 믿음을 올바르게 받을 준비가 된다. 그러나 믿음을 평화와 기쁨과 연결하는 것이 더 바람직하다. 믿음은 거룩하고 합법적인 화목의 유대이며 경건한 기쁨의 지지대이기 때문이다.

그는 또한 "너희가 소망이 넘치게"라고 덧붙인다. 이 방식으로도 소망이 우리 안에서 확인되고 증가되기 때문이다. "성령의 능력으로"라는 말씀은 모든 것이 신성한 은혜의 선물임을 나타낸다. "능력"이라는 단어는 성령께서 우리 안에 믿음, 소망, 기쁨, 평화를 역사하시는 놀라운 에너지를 강조하기 위해 의도된 것이다.

원주석

14절 카드 ↗

14. But even I myself am persuaded, etc. This was said to anticipate an objection, or it may be deemed a kind of concession, made with the view of pacifying the Romans; in case they thought themselves reproved by so many and so urgent admonitions, and thus unjustly treated. He then makes an excuse for having ventured to assume towards them the character of a teacher and of an exhorter; and he says, that he had done so, not because he had any doubt as to their wisdom, or kindness, or perseverance; but because he was constrained by his office. Thus he removed every suspicion of presumption, which especially shows itself when any one thrusts himself into an office which does not belong to him, or speaks of those things which are unsuitable to him. We see in this instance the singular modesty of this holy man, to whom nothing was more acceptable than to be thought of no account, provided the doctrine he preached retained its authority. There was much pride in the Romans; the name even of their city made the lowest of the people proud; so that they could hardly bear a teacher of another nation, much less a barbarian and a Jew. With this haughtiness Paul would not contend in his own private name: he however subdued it, as it were, by soothing means; for he testified that he undertook to address them on account of his Apostolic office. Ye are full of goodness, being filled with knowledge, etc. Two qualifications are especially necessary for him who gives admonitions: the first is kindness, which disposes his mind to aid his brethren by his advice, and also tempers his countenance and his words with courtesy, — and the second is skill in advice or prudence, which secures authority to him, inasmuch as he is able to benefit the hearers whom he addresses. There is indeed nothing more opposed to brotherly admonitions than malignity and arrogance, which make us disdainfully to despise the erring, and to treat them with ridicule, rather than to set them right. Asperity also, whether it appears in words or in the countenance, deprives our admonitions of their fruit. But however you may excel in the feeling of kindness, as well as in courtesy, you are not yet fit to advise, except you possess wisdom and experience. Hence he ascribes both these qualifications to the Romans, bearing them a testimony, — that they were themselves sufficiently competent, without the help of another, to administer mutual exhortations: for he admits, that they abounded both in kindness and wisdom. It hence follows, that they were able to exhort. return to ' Top of Page ' <a name="verse-15" class="com-number"

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바울이 이 말을 한 것은 반론을 미리 막기 위한 것이다. 혹은 로마인들을 진정시키기 위한 일종의 양보로 볼 수 있다. 그들이 그토록 많고 긴박한 권고에 의해 질책받았다고 생각하고 부당하게 취급받았다고 생각할 경우에 대비해서이다. 그는 그들의 교사이자 권고자의 역할을 감히 취한 것에 대한 변명을 하고, 그들의 지혜나 친절함이나 인내에 어떤 의심을 가져서가 아니라, 그의 직무에 의해 그렇게 하도록 강요받았기 때문이라고 말한다. 이로써 그는 자신에게 속하지 않는 직무를 차지하거나 자신에게 적합하지 않은 것들을 말할 때 특히 나타나는 월권이라는 의심을 제거했다.

우리는 이 거룩한 사람의 탁월한 겸손을 이 사례에서 본다. 그에게는 자신이 아무것도 아닌 것으로 여겨지는 것보다 더 받아들일 만한 것이 없었다. 단 그가 전한 교리가 권위를 유지한다면 말이다. 로마인들에게는 많은 오만함이 있었다. 그들 도시의 이름만으로도 가장 낮은 사람도 자랑스럽게 만들었다. 그래서 그들은 다른 나라의 교사를, 더욱이 야만인과 유대인을 거의 용납하지 못했다. 바울은 자신의 이름으로 이 오만함과 다투려 하지 않았다. 그러나 그는 어떤 의미에서 달래는 방법으로 그것을 극복했다. 자신이 사도적 직무로 인해 그들에게 말하게 되었음을 증언하였기 때문이다.

권고를 하는 사람에게 두 가지 자격이 특히 필요하다. 첫 번째는 친절함으로, 조언으로 형제들을 돕도록 마음을 향하게 하고, 또한 예의로 그의 외모와 말을 온화하게 한다. 두 번째는 조언의 기술 또는 신중함으로, 그가 말하는 청중에게 유익을 줄 수 있으므로 그에게 권위를 보장한다. 형제적 권고에 가장 반대되는 것은 악의와 오만함이다. 이것들은 우리로 하여금 경멸적으로 잘못을 범하는 자들을 무시하고 바로잡기보다 조롱하게 만들기 때문이다. 또한 말이나 표정에 나타나는 거칠음도 우리의 권고에서 열매를 빼앗는다.

원주석

15절 카드 ↗

15. The more boldly, however, have I written to you, etc. The excuse follows, and in adducing this, that he might more fully show his modesty, he says, by way of concession, that he acted boldly in interposing in a matter which they themselves were able to do; but he adds that he was led to be thus bold on account of his office, because he was the minister of the gospel to the Gentiles, and could not therefore pass by them who were also Gentiles. He however thus humbles himself, that he might exalt the excellency of his office; for by mentioning the favor of God, by which he was elevated to that high honor, he shows that he could not suffer what he did according to his apostolic office to be despised. Besides, he denies that he had assumed the part of a teacher, but that of an admonisher, (452) (452) It does not clearly appear what meaning [ Calvin ] attached to the words ἀπο μέρους, which he renders ex parte . Some, like [ Origen ], connect the expression with the verb, “I have written to you in part,” that is, not fully, which seems to have no meaning consistently with the evident tenor of the passage. Others, as [ Chrysostom ], [ Erasmus ], and [ Pareus ], connect the words with the adjective, “I have in part (or somewhat) more boldly (or more freely, or more confidently) written to you.” [ Macknight ] connects them with the following clause, “partly as calling things to your remembrance.” [ Doddridge ] and [ Stuart ] render them “in this part of the Epistle . ” The most suitable view is to consider them as qualifying the adjective. — Ed. return to ' Top of Page ' <a name="verse-16" class="com-number"

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바울이 더 대담하게 쓴 이유가 따라온다. 이것을 제시하면서 자신의 겸손을 더 충분히 나타내기 위해, 그는 양보의 방식으로 그들 자신이 할 수 있는 일에 참견함으로써 대담하게 행동했다고 말한다. 그러나 그는 그의 직무 때문에 이렇게 대담하게 하도록 이끌렸다고 덧붙인다. 그가 이방인들에게 복음의 사역자였기 때문에, 역시 이방인들이었던 그들을 지나칠 수 없었다.

그러나 그는 이렇게 자신을 낮춤으로써 자신의 직무의 탁월함을 높인다. 그를 그 높은 영예로 높이신 하나님의 은혜를 언급함으로써, 그는 자신이 사도적 직무에 따라 행한 것이 경멸받는 것을 허락할 수 없음을 보여준다.

원주석

16절 카드 ↗

16. Consecrating the gospel, etc. This rendering I prefer to that which [ Erasmus ] in the first place adopts, that is, “Administering;” for nothing is more certain than that Paul here alludes to the holy mysteries which were performed by the priest. He then makes himself a chief priest or a priest in the ministration of the gospel, to offer up as a sacrifice the people whom he gained for God, and in this manner he labored in the holy mysteries of the gospel. And doubtless this is the priesthood of the Christian pastor, that is, to sacrifice men, as it were, to God, by bringing them to obey the gospel, and not, as the Papists have hitherto haughtily vaunted, by offering up Christ to reconcile men to God. He does not, however, give here the name of priests to the pastors of the Church simply as a perpetual title, but intending to commend the honor and power of the ministry, Paul availed himself of the opportunity of using this metaphor. Let then the preachers of the gospel have this end in view while discharging their office, even to offer up to God souls purified by faith. What [ Erasmus ] afterwards puts down as being more correct, “sacrificing the gospel,” is not only improper but obscures also the meaning; for the gospel is, on the contrary, like a sword, by which the minister sacrifices men as victims to God. (453) He adds that such sacrifices are acceptable to God; which is not only a commendation of the ministry, but also a singular consolation to those who surrender themselves to be thus consecrated. Now as the ancient victims were dedicated to God, having been externally sanctified and washed, so these victims are consecrated to the Lord by the Spirit of holiness, through whose power, inwardly working in them, they are separated from this world. For though the purity of the soul proceeds from faith in the word, yet as the voice of man is in itself inefficacious and lifeless, the work of cleansing really and properly belongs to the Spirit. (453) “ Consecrans evangelium ,” so [ Augustine ] ; ἱερουργοῦντα τὸ εὐαγγέλιον, “ operans evangelio — being employed in the gospel,” [ Beza ] and [ Pareus ]; “ docens sacrum evangelium — teaching the holy gospel,” [ Vatablus ]. The verb means to “perform sacred rites,” or to officiate in holy things. It has no connection, as some think, with a sacrificing priest; indeed ἱερεὺς itself, that is a priest, is a holy person, who did sacrifice no doubt among other things, but the word does not import a sacrificer any more than כהן in Hebrew. The word here does not mean to consecrate, or to sanctify, or to sacrifice, but to discharge a holy function. Perhaps the most literal rendering would be “performing a holy office as to the gospel,” but dispensing, administering, or preaching the gospel would be the best version. The Apostle had previously called himself λειτουργὸν, a public functionary, a public minister of Jesus Christ; he now designates his work as such, being a sacred administrator of the gospel, and then he states the object, that the offering of the Gentiles, that is, that the Gentiles being offered, might be an acceptable sacrifice to God, sanctified by the Spirit. See Romans 12:1 . — Ed. return to ' Top of Page ' <a name="verse-17" class="com-number"

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바울은 여기서 제사장이 성물들을 집행할 때 행했던 신성한 의식들에 분명히 암시한다. 그는 복음의 사역에서 자신을 대제사장 또는 제사장으로 만들어, 하나님을 위해 얻은 백성을 희생제물로 드리며, 이런 방식으로 복음의 신성한 의식들에 수고한다.

이것이야말로 그리스도인 목사의 제사장직이다. 즉 백성들을 복음에 순종하도록 이끌어 하나님께 희생제물로 드리는 것이다. 교황주의자들이 오만하게 자랑해온 것처럼, 사람들을 하나님과 화해시키기 위해 그리스도를 드리는 것이 아니다. 그러나 그는 여기서 교회의 목사들에게 영구적인 칭호로 제사장의 이름을 부여하는 것이 아니라, 직무의 영예와 권위를 칭송하려는 의도에서 이 은유를 사용할 기회를 삼은 것이다.

그러므로 복음의 설교자들은 자신의 직무를 수행하는 동안 이 목적을 염두에 두어야 한다. 믿음으로 정결해진 영혼들을 하나님께 드리는 것이다. 이 희생들이 하나님께 받아들여진다고 덧붙이는 것은 직무에 대한 칭찬일 뿐만 아니라, 이런 방식으로 헌신하는 자들에게 탁월한 위로가 된다. 이제 옛 제물들이 외적으로 거룩하게 되고 씻김으로써 하나님께 봉헌되었듯이, 이 제물들은 그들 안에 내적으로 역사하시는 성령의 능력으로 이 세상에서 분리됨으로써 주님께 헌신된다.

원주석

17절 카드 ↗

17. I have then, etc. After having in general commended his own calling, that the Romans might know that he was a true and undoubted apostle of Christ, he now adds testimonies, by which he proved that he had not only taken upon him the apostolic office conferred on him by God’s appointment, but that he had also eminently adorned it. He at the same time records the fidelity which he had exhibited in discharging his office. It is indeed to little purpose that we are appointed, except we act agreeably to our calling and fulfill our office. He did not make this declaration from a desire to attain glow, but because nothing was to be omitted which might procure favor and authority to his doctrine among the Romans. In God then, not in himself, did he glory; for he had nothing else in view but that the whole praise should redound to God. And that he speaks only negatively, it is indeed an evidence of his modesty, but it availed also to gain credit to what he was proceeding to announce, as though he said, “The truth itself affords me such cause for glowing, that I have no need to seek false praises, or those of another, I am content with such as are true.” It may be also that he intended to obviate the unfavorable reports which he knew were everywhere scattered by the malevolent, he therefore mentioned beforehand that he would not speak but of things well known. return to ' Top of Page ' <a name="verse-18" class="com-number"

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자신의 부르심을 일반적으로 칭찬한 후에, 로마인들이 그가 그리스도의 참되고 의심할 수 없는 사도임을 알도록, 바울은 이제 자신이 하나님의 임명으로 사도적 직무를 받았을 뿐만 아니라, 그것을 탁월하게 빛냈음을 증명하는 증언들을 추가한다. 그는 또한 자신의 직무를 수행하는 데 보인 충실함을 기록한다.

우리가 임명받되 자신의 부르심에 합당하게 행동하고 직무를 이행하지 않는다면, 그것은 별 의미가 없다. 그는 이 선언을 영광을 얻으려는 욕구에서 한 것이 아니라, 로마인들 사이에서 자신의 교리에 호의와 권위를 가져다줄 수 있는 어떤 것도 소홀히 해서는 안 되었기 때문이다. 그러므로 그는 자신 안에서가 아니라 하나님 안에서 자랑한다. 모든 찬양이 하나님께로 돌아가야 한다는 것 외에 다른 목적을 가지지 않았기 때문이다.

그가 오직 부정적으로만 말하는 것은 그의 겸손의 증거이다. 그러나 그것은 또한 그가 발표하려는 것에 신뢰를 얻는 데도 도움이 되었다. 마치 "진실 자체가 나에게 그런 자랑의 근거를 제공하므로, 나는 거짓 찬양이나 다른 이의 찬양을 구할 필요가 없다. 나는 진실한 것들에 만족한다"고 말하는 것과 같다.

원주석

18절 카드 ↗

18. In order to make the Gentiles obedient, etc. These words prove what his object was, even to render his ministry approved by the Romans, that his doctrine might not be without fruit. He proves then by evidences that God by the presence of his power had given a testimony to his preaching, and in a manner sealed his apostleship, so that no one ought to have doubted, but, that he was appointed and sent by the Lord. The evidences were word, work, and miracles. It hence appears that the term work includes more than miracles. He at last concludes with this expression, through the power of the Spirit; by which he intimates that these things could not have been done without the Spirit being the author. In short, he declares that with regard to his teaching as well as his doing, he had such strength and energy in preaching Christ, that it was evidentlythe wonderful power of God, and that miracles were also added, which were seals to render the evidence more certain. He mentions word and work in the first place, and then he states one kind of work, even the power of performing miracles. The same order is observed by Luke, when he says that Christ was mighty in word and work, ( Luke 24:19 ;) and John says that Christ referred the Jews to his own works for a testimony of his divinity. ( John 5:36 .) Nor does he simply mention miracles, but gives them two designations. But instead of what he says here, the power of signs and of wonders, Peter has “miracles and signs and wonders.” ( Acts 2:22 .) And doubtless they were testimonies of divine power to awaken men, that being struck with God’s power, they might admire and at the same time adore him; nor are they without an especial meaning, but intended to stimulate us, that we may understand what God is. This is a striking passage respecting the benefit of miracles: they are designed to prepare men to reverence and to obey God. So you read in Mark, that the Lord confirmed the truth by the signs which followed. ( Mark 16:20 .) Luke declares in the Acts, that the Lord by miracles gave testimony to the word of his grace. ( Acts 14:3 .) It is then evident that those miracles which bring glory to creatures and not to God, which secure credit to lies and not to God’s word, are from the devil. The power of the Spirit, which he mentions in the third place, I apply to both the preceding clauses. (454) (454) Some, as [ Beza ] and [ Grotius ], understand by the last clause, “through the power of the Spirit of God,” the internal power of speaking with tongues, etc., and by “signs and wonders,” the external work of healing the sick, etc. But this passage is evidently an instance of the Apostle’s usual mode of stating things. “Word” means preaching; and “work,” the doing of miracles. He first specifies the last, the work was that of “signs and wonders;” and then he mentions what belongs to the first, and shows how it became effectual, that is, through the power of the Spirit. See a similar arrangement in 1 Corinthians 6:11 ; where he mentions washed, sanctified and justified; and then he mentions first what belongs to the last, “in the name of the Lord Jesus,” and afterwards what appertains to the first words, “and by the Spirit of our God.” “Signs and wonders” are often mentioned together: they designate the same things by different names: miracles were called “signs,” because they were evidences of divine power, and they were called “wonders,” or prodigies, because they were not according to the course of nature, but were extraordinary things. By these words their design and character are set forth. — Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/rom-15-18

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바울의 목적은 그의 사역이 로마인들에게 인정받도록 하여 그의 교리가 열매 없지 않도록 하는 것이었다. 그러므로 그는 하나님께서 그분의 권능의 임재로 그의 설교에 증언하셔서 어느 정도 그의 사도직에 인을 치셨음을 증거들로 증명한다. 아무도 그가 주님께 임명되고 보내심을 받았다는 것을 의심해서는 안 된다. 증거들은 말씀, 행위, 이적이었다.

그러므로 행위라는 용어가 이적보다 더 많은 것을 포함한다는 것이 분명해진다. 그는 마지막에 "성령의 능력으로"라는 표현으로 결론을 맺는다. 이로써 그는 이 일들이 성령이 저자이시지 않고서는 행해질 수 없었음을 암시한다.

그는 자신의 가르침과 행함 모두에 관해, 그리스도를 전파하는 데 그런 힘과 에너지가 있었으며, 그것은 분명히 하나님의 놀라운 능력이었다고 선언한다. 또한 증거를 더 확실하게 하기 위한 인장으로 이적들도 더해졌다. 그는 먼저 말씀과 행위를 언급하고, 그런 다음 행위의 한 종류, 즉 이적을 행하는 능력을 진술한다.

누가가 그리스도께서 말씀과 행위에 능하셨다고 말할 때와 동일한 순서이다(눅 24:19). 그는 이적을 단순히 언급하는 것이 아니라 두 가지 명칭을 부여한다. "표적"은 신성한 능력의 증거이기 때문에 그렇게 불리고, "기사"는 자연의 과정에 따른 것이 아니라 비범한 것이기 때문에 그렇게 불린다. 이로써 그 설계와 성격이 드러난다.

원주석

19절 카드 ↗

19. So that from Jerusalem, etc. He joins also a testimony from the effect; for the success which followed his preaching exceeded all the thoughts of men. For who could have gathered so many churches for Christ, without being aided by the power of God? “FromJerusalem,” he says, “I have propagated the gospel as far as Illyricum, and not by hastening to the end of my course by a straight way, but by going all around, and through the intervening countries.” But the verb πεπληρωκέναι , which after others I have rendered filled up or completed, means both to perfect and to supply what is wanting. Hence πλήρωμα in Greek means perfection as well as a supplement. I am disposed to explain it thus, — that he diffused, as it were by filling up, the preaching of the gospel; for others had before begun, but he spread it wider. (455) (455) The clause is rendered by [ Beza ] and [ Grotius ], “ Impleverim praedicandi evangelii Christi munus — I have fulfilled the office of preaching the gospel of Christ.” The gospel is put for preaching the gospel. See Acts 12:25 ; Colossians 1:25 [ Vatablus ] renders the verb “ plene annunciaverim — I have fully announced;” and [ Mede ], “ propagaverim — I have propagated.” Some, as [ Wolfius ] and [ Vitringa ], think the verb is used in a sense borrowed from Hebrew: the verb גמר , which in its common meaning is to fill or to finish, is used in the sense of teaching, not indeed in the Hebrew bible, but in the Talmud. That the idea of teaching, or propagating, or preaching, belongs to it here, and in Colossians 1:25 , is evident. The notion of filling up, which [ Calvin ] gives to it, is hardly consistent with what the Apostle says in Romans 15:20 . The full preaching is referred by [ Erasmus ], not to its extent, but to its fidelity, “omitting nothing which a faithful evangelist ought to have proclaimed.” — Ed. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-15-19

Source

바울은 또한 효과에서 온 증언을 덧붙인다. 그의 설교에 따라온 성공은 사람의 모든 생각을 초월했기 때문이다. 하나님의 권능의 도움 없이 그리스도를 위해 그토록 많은 교회를 어떻게 모을 수 있었겠는가? "예루살렘에서부터"라고 그는 말한다. "나는 곧장 목적지를 향해 가는 길이 아니라, 돌아가며 중간 지역들을 통해 일루리곤까지 복음을 전파했습니다." 그는 복음의 설교를 가득 채움으로써 퍼뜨렸다. 다른 이들이 이미 시작했지만, 그가 더 넓게 퍼뜨렸기 때문이다.

원주석

20절 카드 ↗

20. Thus striving to preach the gospel, etc. As it was necessary for Paul not only to prove himself to be the servant of Christ and a pastor of the Christian Church, but also to show his title to the character and office of an Apostle, that he might gain the attention of the Romans, he mentions here the proper and peculiar distinction of the apostleship; for the work of an Apostle is to propagate the gospel where it had not been preached, according to that command, “Go ye, preach the gospel to every creature.” ( Mark 16:15 .) And this is what we ought carefully to notice, lest we make a general rule of what specially belongs to the Apostolic order: nor ought we to consider it a fault, that a successor was substituted who built up the Church. The Apostles then were the founders as it were of the Church; the pastors who succeeded them, had to strengthen and amplify the building raised up by them. (456) He calls that another’s foundation, which had been laid by the hand of another: otherwise Christ is the only stone on which the Church is founded. See 1 Corinthians 3:11 ; and Ephesians 2:20 (456) The participle, “striving,” rendered annitens by [ Calvin ] and by [ Erasmus ], is φιλοτιμούμενος, which means to strive honorably: it is to seek a thing as an object of honor or ambition. It may be rendered here, “honorably striving;” [ Doddridge ] has, “It hath been the object of my ambition;” [ Stuart ], “I was strongly desirous;” and [ Wolfius ], “ honori mihi ducentem — esteeming it an honor to me.” It is used to express both an honorable and an earnest or diligent pursuit. It is found in two other places, teeming it an honor,” or, “Being ambitious.” — Ed. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-15-20

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바울에게는 사도적 특성과 사역을 입증하는 것이 필요했다. 그러므로 그는 사도직에 특유하고 구별되는 것을 언급한다. 사도의 일은 "온 피조물에게 복음을 전파하라"는 명령에 따라 복음이 전파되지 않은 곳에 전파하는 것이다(막 16:15). 이것은 특히 사도적 계열에 속하는 것을 일반 규칙으로 만들지 않도록 주의깊게 살펴야 한다. 또한 교회를 세우도록 후임자가 임명된 것을 잘못으로 여겨서는 안 된다. 사도들은 교회의 창설자들이었고, 그들을 계승한 목사들은 그들이 세운 건물을 강화하고 확장해야 했다.

"다른 이의 터"는 다른 이의 손으로 놓인 것을 말한다. 그렇지 않으면 그리스도만이 교회가 세워지는 유일한 반석이시다(고전 3:11; 엡 2:20).

원주석

21절 카드 ↗

21. But as it is written, etc. He confirms by the testimony of Isaiah what he had said of the evidence of his apostleship; for in Isaiah 52:15 , speaking of the kingdom of Messiah, among other things he predicts, that the knowledge of Christ would be spread among the Gentiles throughout the whole world, that his name would be declared to those by whom it had not been heard of before. It was meet that this should be done by the Apostles, to whom the command was specifically given. Hence the apostleship of Paul was made evident from this circumstance, — that this prophecy was fulfilled in him. (457) It is absurd for any one to attempt to apply what is here said to the pastoral office; for we know that in Churches rightly formed, where the truth of the gospel has been already received, Christ’s name must be constantly preached. Paul then was a preacher of Christ, yet unknown to foreign nations, for this end, — that after his departure the same doctrine should be daily proclaimed in every place by the mouth of the pastors; for it is certain that the Prophet speaks of the commencement of the kingdom of Christ. (457) Isaiah 52:15 . The quotation is literally from the Septuagint, and is nearly according to the Hebrew, only the tense is altered, it being the past in that language, as prophecies are often found to be, in order to show their certainty. The Hebrew is as follows, — For what had not been told them, have they seen, And what they had not heard, have they understood. To render the last verb “consider,” as in our version, is not proper; it means to distinguish between things, to discern, to understand. It bears strictly the same meaning with the Greek verb here used. — Ed. return to ' Top of Page ' <a name="verse-22" class="com-number"

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절 (explains)

bible-text/rom-15-21

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그는 이사야의 증언으로 사도직의 증거에 대해 말한 것을 확인한다(사 52:15). 이사야 52장에서 메시야의 왕국을 말하면서, 그는 그리스도에 대한 지식이 전 세계 이방인들 가운데 퍼질 것이라고 예언한다. 그분의 이름이 이전에 한 번도 들어본 적이 없는 자들에게 선포될 것이라고 한다. 이 일은 그 명령이 특별히 주어진 사도들에 의해 이루어지는 것이 합당했다. 따라서 이 예언이 그를 통해 성취되었다는 사실에서 바울의 사도직이 명백해졌다.

이것을 목사직에 적용하려는 시도는 불합리하다. 복음의 진리가 이미 받아들여진 올바르게 형성된 교회들에서, 그리스도의 이름은 목사들의 입으로 매일 모든 곳에서 끊임없이 선포되어야 한다. 바울은 이방 나라들에게 아직 알려지지 않은 그리스도의 설교자였다. 그의 떠남 이후에 동일한 교리가 목사들의 입으로 매일 모든 곳에서 선포되어야 함은 확실하다.

원주석

22절 카드 ↗

22. And on this account, etc. What he had said of his apostleship he applies now to another point, even for the purpose of excusing himself for not having come to them, though he was destined for them as well as for others. He, in passing, then intimates, that in propagating the gospel from Judea as far as to Illyricum, he performed, as it were, a certain course enjoined him by the Lord; which being accomplished, he purposed not to neglect them. And lest they should yet think that they had been neglected, he removes this suspicion by testifying, that there had been for a long time no want of desire. Hence, that he had not done this sooner was owing to a just impediment: he now gives them a hope, as soon as his calling allowed him. From this passage is drawn a weak argument respecting his going to Spain. It does not indeed immediately follow that he performed this journey, because he intended it: for he speaks only of hope, in which he, as other faithful men, might have been sometimes frustrated. (459) (459) On this subject [ Wolfius ] says, “Paul’s journey to Spain was unknown to [ Origen ] and [ Eusebius ]; nor does it comport with the records connected with him. The Apostle, when freed from the chains of [ Nero ], did not go to Spain, but to Asia; and there is no vestige of a Church founded by Paul in Spain. [ Basnage ] has carefully examined this subject as well as [ W. Wall ] in his critical Notes in English on the New Testament.” As is common in many things connected with antiquity, fathers later than [ Origen ] and [ Eusebius ] came to know of this journey, but how, it is not easy to know: and in process of time various particulars were discovered, or rather invented, in connection with this journey. It is something similar to the story of Peter being the founder of the Church of Rome. — Ed. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

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bible-text/rom-15-22

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바울은 사도직에 대해 말한 것을 이제 다른 목적에 적용한다. 즉 그들을 위해 정해진 자였는데도 그들에게 가지 않은 것에 대한 변명을 위해서이다. 그는 유대에서 일루리곤까지 복음을 전파하면서, 주님께서 그에게 부과하신 어떤 정해진 과정을 수행했다는 것을 간략히 암시한다. 이것이 완수되면 그들을 소홀히 하지 않을 계획이었다.

그들이 여전히 소홀히 여겨졌다고 생각하지 않도록, 그는 오랫동안 욕구가 부족하지 않았음을 증언함으로써 이 의심을 제거한다. 따라서 더 일찍 오지 못한 것은 정당한 방해 때문이었다. 이제 그는 그의 부르심이 허락하는 즉시 그들에게 희망을 준다.

원주석

24절 카드 ↗

24. For I hope, etc. He refers to the reason why he had for a long time wished to come to them, and now intended to do so, — even that he might see them, enjoy an interview and an intercourse with them, and make himself known to them in his official character; for by the coming of the Apostles the gospel also came. By saying, to be brought on my way thither by you, he intimates how much he expected from their kindness; and this, as we have already observed, is the best way for conciliating favor; for the more confidence any one hears is reposed in him, the stronger are the obligations under which he feels himself; inasmuch as we deem it base and discourteous to disappoint the good opinion formed of us. And by adding, When I shall first be in part filled, etc. , he bears witness to the benevolence of his mind towards them; and to convince them of this was very necessary for the interest of the gospel. return to ' Top of Page ' <a name="verse-25" class="com-number"

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bible-text/rom-15-24

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바울이 오랫동안 그들에게 오기를 원했고 이제 그렇게 할 의도인 이유를 언급한다. 그들을 보고, 그들과 교제와 교류를 즐기고, 그의 공식적인 성격으로 그들에게 자신을 알리기 위함이다. 사도들이 옴으로써 복음도 왔기 때문이다.

"그리로 갈 때에 너희가 나를 전송하여 주기를"이라고 말함으로써, 그는 그들의 친절함에서 얼마나 많이 기대하는지를 암시한다. 이것이 호의를 얻는 최선의 방법이다. 어느 누구든 자신에게 더 많은 신뢰가 놓이는 것을 들을수록, 그는 더 강한 의무감을 느끼기 때문이다. 우리가 우리에 대해 형성된 좋은 의견을 실망시키는 것을 천하고 무례한 것으로 여기기 때문이다.

원주석

25절 카드 ↗

25. But I am going now, etc. Lest they should expect his immediate coming, and think themselves deceived, if he had not come according to their expectation, he declares to them what business he had then in hand, which prevented him from going soon to them, and that was, — that he was going to Jerusalem to bear the alms which had been gathered in Macedonia and Achaia. Availing himself at the same time of this opportunity, he proceeds to commend that contribution; by which, as by a kind of intimation, he stirs them up to follow this example: for though he does not openly ask them, yet, by saying that Macedonia and Achaia had done what they ought to have done, he intimates, that it was also the duty of the Romans, as they were under the same obligation; and that he had this view, he openly confesses to the Corinthians, — “I boast,” he says, “of your promptitude to all the Churches, that they may be stirred up by your example.” ( 2 Corinthians 9:2 .) It was indeed a rare instance of kindness, that the Grecians, having heard that their brethren at Jerusalem were laboring under want, considered not the distance at which they were separated from them; but esteeming those sufficiently nigh, to whom they were united by the bond of faith, they relieved their necessities from their own abundance. The word communication, which is here employed, ought to be noticed; for it well expresses the feeling, by which it behooves us to succor the wants of our brethren, even because there is to be a common and mutual regard on account of the unity of the body. I have not rendered the pronoun τινὰ , because it is often redundant in Greek, and seems to lessen the emphasis of this passage. (461) What we have rendered to minister, is in Greek a participle, ministering; but the former seems more fitted to convey the meaning of Paul: for he excuses himself, that by a lawful occupation he was prevented from going immediately to Rome. (461) The words are , κοινωνίαν τινὰ ποιήσασθαι, “to make a certain contribution,” or, “some contribution,” or, as [ Doddridge ] has it, “a certain collection.” There seems to be no necessity for leaving out the word τινὰ. — Ed. return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/rom-15-25

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그들이 그의 즉각적인 도착을 기대하지 않도록, 그리고 기대한 대로 오지 않으면 속았다고 생각하지 않도록, 바울은 그들에게 그때 진행 중이던 일, 즉 마케도니아와 아가야에서 모인 구제금을 가지고 예루살렘에 가려 한다는 것을 알려준다. 이 기회를 활용하여 그는 그 헌금을 칭찬한다. 이로써 그들이 이 본을 따르도록 어떤 암시처럼 자극한다. 그가 공개적으로 요청하지 않더라도, 마케도니아와 아가야가 해야 할 일을 했다고 말함으로써, 로마인들도 동일한 의무 아래 있으므로 같은 의무가 있음을 암시한다.

예루살렘에 있는 형제들이 빈곤에 시달린다는 것을 듣자마자, 그리스인들이 그들과의 거리를 고려하지 않고 믿음의 유대로 함께 묶인 자들을 충분히 가까이 여기며 자신의 풍요로움에서 그들의 필요를 채웠다는 것은 정말 드문 친절의 사례였다. "교통"이라는 단어를 특히 주목해야 한다. 이것은 우리가 형제들의 필요를 구제해야 하는 감정을 잘 표현한다. 몸의 연합으로 인해 공동의 상호 배려가 있어야 하기 때문이다.

원주석

27절 카드 ↗

27. And their debtors they are, etc. Every one perceives, that what is said here of obligation, is said not so much for the sake of the Corinthians as for the Romans themselves; for the Corinthians or the Macedonians were not more indebted to the Jews than the Romans. And he adds the ground of this obligation, — that they had received the gospel from them: and he takes his argument from the comparison of the less with the greater. He employs also the same in another place, that is, that it ought not to have appeared to them an unjust or a grievous compensation to exchange carnal things, which are immensely of less value, for things spiritual. ( 2 Corinthians 9:11 .) And it shows the value of the gospel, when he declares, that they were indebted not only to its ministers, but also to the whole nation, from whom they had come forth. And mark the verb λειτουργὢσαι , to minister; which means to discharge one’s office in the commonwealth, and to undergo the burden of one’s calling: it is also sometimes applied to sacred things. Nor do I doubt but that Paul meant that it is a kind of sacrifice, when the faithful gave of their own to relieve the wants of their brethren; for they thus perform that duty of love which they owe, and offer to God a sacrifice of an acceptable odor. But in this place what he had peculiarly in view was the mutual right of compensation. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-15-27

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여기서 의무에 대해 말하는 것은 고린도인들이나 마케도인들을 위한 것이 아니라 로마인들 자신을 위한 것임을 누구나 알 수 있다. 고린도인들이나 마케도인들이 로마인들보다 유대인들에게 더 큰 빚을 지고 있지 않기 때문이다.

그는 이 의무의 근거를 덧붙인다. 그들이 그들로부터 복음을 받았기 때문이다. 그는 작은 것과 큰 것의 비교에서 논증을 취한다. 그는 다른 곳에서도 동일한 것을 사용한다. 즉 비교할 수 없이 더 작은 가치인 세상적인 것들을 영적인 것들과 교환하는 것이 불공정하거나 부담스럽게 보여서는 안 된다고 한다(고후 9:11).

그는 또한 복음의 가치를 보여준다. 그들이 단지 그 사역자들에게 빚을 진 것이 아니라 그들로부터 나온 전 민족에게도 빚을 진 것임을 선언하기 때문이다. 어느 정도 희생제물의 의미가 있다. 신실한 자들이 자신의 것을 나누어 형제들의 필요를 채울 때, 그들은 그들이 빚진 사랑의 의무를 이행하고 하나님께 향기로운 제물을 드린다.

원주석

28절 카드 ↗

28. And sealed to them this fruit, etc. I disapprove not of what some think, that there is here an allusion to a practice among the ancients, who closed up with their seals what they intended to lay up in safety. Thus Paul commends his own faithfulness and integrity; as though he had said, that he was an honest keeper of the money deposited in his hands, no otherwise than if he carried it sealed up. (462) — The word fruit seems to designate the produce, which he had before said returned to the Jews from the propagation of the gospel, in a way similar to the land, which by bringing forth fruit supports its cultivator. (462) More satisfactory is the explanation of [ Stuart ] : he says, that the word “sealed” means that the instrument to which a seal is applied is authenticated , made valid, i.e. , “sure to answer the purpose intended. So here the Apostle would not stop short in the performance of his duty, as the almoner of the Churches, until he had seen the actual distribution of their charity.” It seems then that “sealed” here means “secured,” or safely conveyed. “Delivered to them safely,” is the paraphrase of [ Hammond ]. — Ed. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-15-28

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바울이 그들에게 이 열매를 확인해 주었다는 것은, 안전하게 보관하려는 것에 봉인하는 봉인의 관행에 대한 암시가 있다고 생각하는 것도 반대하지 않는다. 이로써 바울은 자신의 신실함과 성실함을 칭찬한다. 마치 봉인하여 가져가는 것처럼 그것의 정직한 보관자였다고 말하는 것과 같다. "열매"라는 단어는 이전에 그가 복음 전파로 유대인들에게 돌아오는 산출물을 지적한 것 같다. 토지가 열매를 맺음으로써 그 경작자를 지원하는 방식과 유사하다.

원주석

29절 카드 ↗

29. And I know, that when I come, etc. These words may be explained in two ways: the first meaning is, — that he should find a plentiful fruit from the gospel at Rome; for the blessing of the gospel is, when it fructifies by good works: but to confine this to alms, as some do, is not what I approve. The second is, that in order to render his coming to them more an object of desire, he says, that he hopes that it would not be unfruitful, but that it would make a great accession to the gospel; and this he calls fullness of blessing, which signifies a full blessing; by which expression he means great success and increase. But this blessing depended partly on his ministry and partly on their faith. Hence he promises, that his coming to them would not be in vain, as he would not disappoint them of the grace given to him, but would bestow it with the same alacrity with which their minds were prepared to receive the gospel. The former exposition has been most commonly received, and seems also to me the best; that is, that he hoped that at his coming he would find what he especially wished, even that the gospel flourished among them and prevailed with evident success, — that they were excelling in holiness and in all other virtues. For the reason he gives for his desire is, that he hoped for no common joy in seeing them, as he expected to see them abounding in all the spiritual riches of the gospel. (463) (463) This explanation is that of [ Chrysostom ] ; but how to make the words to give such a meaning is a matter of some difficulty. The obvious import of the passage corresponds with Romans 1:11 . All the authors quoted by [ Poole ], except [ Estius ], take the other view, such as [ Grotius ], [ Beza ], [ Mede ], etc. The last gives the following as the sentiments of [ Origen ] and [ Anselm ] — “My preaching and conversation shall impart to you an abundant knowledge of the gospel mysteries, love, comfort, grace, and spiritual fruit.” The word “blessing ,” εὐλογία, is said by [ Grotius ] to mean everything that is freely bestowed on us. See Galatians 3:14 ; Ephesians 1:3 . The words τοῦ εὐαγγελίου τοῦ, are not considered genuine by [ Griesbach ] and by most critics. This makes no difference in the meaning: the clause then would be, — “With the fullness of the blessings of Christ,” or, with the abounding blessings of Christ; or, as [ Beza ] renders it, “with the full blessing of Christ.” — Ed. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-15-29

Source

"내가 올 때에 복음의 충만한 복으로 너희에게 가는 줄을 아노라"는 말씀은 두 가지 방식으로 설명될 수 있다. 첫째 의미는, 그가 로마에서 복음에서 풍성한 열매를 발견할 것이라는 것이다. 복음의 복은 선한 행위로 열매 맺을 때이기 때문이다. 둘째는, 그들에 대한 그의 방문을 더욱 바람직하게 만들기 위해, 그것이 풍성한 열매를 맺어 복음에 큰 보탬이 될 것을 희망한다고 말하는 것이다. 이것을 그는 "충만한 복"이라고 부르며, 이는 완전한 복을 의미하고 큰 성공과 증가를 뜻한다. 이 복은 부분적으로 그의 사역에, 부분적으로 그들의 믿음에 달려 있었다.

전자의 해석이 가장 일반적으로 받아들여지며, 나에게도 가장 좋은 것으로 보인다. 그의 방문이 헛되지 않을 것을 확신한다고 한다. 로마에서 복음이 번성하며 명백한 성공으로 왕성함을 발견하기를, 그들이 거룩함과 모든 다른 덕에서 탁월하기를 희망했다. 그들을 보는 것에서 기대하는 기쁨이 적지 않다는 이유를 제시한다. 그들이 복음의 모든 영적 보화들로 풍성함을 볼 것을 기대하기 때문이다.

원주석

30절 카드 ↗

30. Now I beseech you, etc. It is well known from many passages how much ill-will prevailed against Paul in his own nation on account of false reports, as though he taught a departure from Moses. He knew how much calumnies might avail to oppress the innocent, especially among those who are carried away by inconsiderate zeal. Added also to this, was the testimony of the Spirit, recorded in Acts 20:23 ; by which he was forewarned, that bonds and afflictions awaited him at Jerusalem. The more danger then he perceived, the more he was moved: hence it was, that he was so solicitous to commend his safety to the Churches; nor let us wonder, that he was anxious about his life, in which he knew so much danger to the Church was involved. He then shows how grieved his godly mind was, by the earnest protestation he makes, in which he adds to the name of the Lord, the love of the Spirit, by which the saints ought to embrace one another. But though in so great a fear, he yet continued to proceed; nor did he so dread danger, but that he was prepared willingly to meet it. At the same time he had recourse to the remedies given him by God; for he solicited the aid of the Church, so that being helped by its prayers, he might find comfort, according to the Lord’s promise, — “Where two or three shall assemble in my name, there in the midst of them am I,” ( Matthew 18:20 ;) and, “Whatsoever they agree in on earth, they shall obtain in heaven,” ( Matthew 18:19 .) And lest no one should think it an unmeaning commendation, he besought them both by Christ and by the love of the Spirit. The love of the Spirit is that by which Christ joins us together; for it is not that of the flesh, nor of the world, but is from his Spirit, who is the bond of our unity. Since then it is so great a favor from God to be helped by the prayers of the faithful, that even Paul, a most choice instrument of God, did not think it right to neglect this privilege, how great must be our stupidity, if we, who are abject and worthless creatures, disregard it? But to take a handle from such passages for the purpose of maintaining the intercessions of dead saints, is an instance of extreme effrontery. (465) That ye strive together with me, (466) etc. [ Erasmus ] has not given an unsuitable rendering, “That ye help me laboring:” but, as the Greek word, used by Paul, has more force, I have preferred to give a literal rendering: for by the word strive, or contend, he alludes to the difficulties by which he was oppressed, and by bidding them to assist in this contest, he shows how the godly ought to pray for their brethren, that they are to assume their person, as though they were placed in the same difficulties; and he also intimates the effect which they have; for he who commends his brother to the Lord, by taking to himself a part of his distress, do so far relieve him. And indeed if our strength is derived from prayer to God, we can in no better way confirm our brethren, than by praying to God for them. (465) [ Scott ] quotes the following from [ Whitby ], — “If Paul, saith [ Estius ], might desire the prayers of the Romans, why might not the Romans desire the prayers of Paul? I answer, they might desire his prayers, as he did theirs, by a letter directed to him to pray for them. He adds, If they might desire his prayers for them when living, why not when dead and reigning with Christ? I answer, Because they could direct no epistle to him, or in any other way acquaint him with their mind.” — Ed. (466) “ Ut concertetis mihi ,” συναγωνίσασθαί μοι; “ ut mecum certetis — that ye strive with me,” — [ Beza ]; “ ut mecum laboretis — that ye labor with me,” — Tremelius , from the Syriac. Literally it is, “that ye agonize with me.” It is an allusion, says [ Grotius ], to Jacob’s wrestling with the angel. Genesis 32:24 . A strenuous and earnest supplication is intended. [ Pareus ] says, that it is a metaphor taken from warfare, when a soldier comes to the help of another: but rather from the games, when there is a striving for the prize. He would have the Romans to make a similar strenuous effort for him in prayer to God. The word ἀγὼν, is an agonistic and not a military term. — Ed. return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-15-30

Source

바울이 자기 민족 가운데에서 모세에게서 이탈하는 것을 가르쳤다는 거짓 보고로 인해 얼마나 많은 악의가 그에게 쏟아졌는지 많은 구절에서 알려져 있다. 그는 중상모략이 무고한 자들을 억누르는 데 얼마나 유력할 수 있는지, 특히 무분별한 열심에 사로잡힌 자들 사이에서 그러한지를 알았다.

또한 사도행전 20:23에 기록된 성령의 증거로, 예루살렘에서 결박과 고난이 그를 기다린다는 경고를 받았다. 그가 더 많은 위험을 인식할수록 더 감동을 받았다. 따라서 그는 교회들에 자신의 안전을 위탁하도록 그토록 간절히 권고했다. 그가 자신의 생명에 대해 염려한 것을 이상히 여기지 말아야 한다. 그것에 너무나 많은 교회의 위험이 달려 있음을 알았기 때문이다.

그는 그의 경건한 마음이 얼마나 근심하였는지를, 그가 하는 열렬한 탄원으로 보여준다. 거기서 그는 주님의 이름에 성도들이 서로 품어야 하는 성령의 사랑을 더한다. 그토록 큰 두려움 가운데서도 계속 나아갔다. 위험을 그토록 두려워하지 않아, 기꺼이 그것을 맞이할 준비가 되어 있었다. 동시에 하나님이 주신 치료 수단에 의지했다. 교회의 도움을 구하여, 그것의 기도로 도움을 받아 위로를 얻을 수 있도록 하였다(마 18:19-20).

헛된 권고가 아니었음을 보여주기 위해, 그는 그리스도와 성령의 사랑 모두로 그들에게 간구했다. 성령의 사랑은 그리스도께서 우리를 함께 결합시키는 것이다. 육체의 것도 아니고 세상의 것도 아니지만 우리의 연합의 유대이신 그분의 성령으로부터 오는 것이다.

원주석

31절 카드 ↗

31. That my ministration, etc. Slanderers had so prevailed by their accusations, that he even feared that the present would hardly be acceptable, as coming from his hands, which otherwise, under such a distress, would have been very seasonable. And hence appears his wonderful meekness, for he ceased not to labor for those to whom he doubted whether he would be acceptable. This disposition of mind we ought to imitate, so that we may not cease to do good to those of whose gratitude we are by no means certain. We must also notice that he honors with the name of saints even those by whom he feared he would be suspected, and deemed unwelcome. He also knew that, saints may sometimes be led away by false slanders into unfavorable opinions, and though he knew that they wronged him, he yet ceased not to speak honorably of them. By adding that I may come to you, he intimates that this prayer would be profitable also to them, and that it concerned them that he should not be killed in Judea. To the same purpose is the expression with joy; for it would be advantageous to the Romans for him to come to them in a cheerful state of mind and free from all grief, that he might in a more lively and strenuous manner labor among them. And by the word refreshed, (467) or satisfied, he again shows how fully persuaded he was of their brotherly love. The words by the will of God remind us how necessary it is to be diligent in prayer, for God alone directs all our ways by his providence. And the God of peace, (468) etc. From the universal word all, I conclude that he did not simply pray that God would be present with and favor the Romans in a general sense, but that he would rule and guide every one of them. But the word peace refers, I think, to their circumstances at the time, that God, the author of peace, would keep them all united together. (467) It was a mutual refreshment, according to Romans 1:12 . The verb here used, says [ Grotius ], means to give and to receive comfort. The verb without its compound σὺν, is found in 1 Corinthians 16:18 ; 2 Corinthians 7:13 ; 1:7 , etc. — Ed. (468) Lover, author, or bestower of peace. This intimates that there were strifes and contentions among them. Paul often speaks of God as the God of peace, especially when referring to the discords which prevailed among Christians. See 1 Corinthians 14:33 ; 2 Corinthians 13:11 ; Philippians 4:9 ; 1 Thessalonians 5:23 ; 2 Thessalonians 3:16 ; Hebrews 13:20 . — Ed. return to ' Top of Page ' Romans Rom 14 Romans Rom Romans Rom 16 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Romans 15". 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Pericope (part_of)

절 (explains)

bible-text/rom-15-31

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중상자들이 그들의 고발로 너무나 우세하여, 선물이 그의 손에서 왔으므로, 그것이 간신히 받아들여질까 봐 두렵기까지 했다. 달리는 그런 곤경에서 매우 시기적절하였을 것인데도 불구하고 말이다. 따라서 그의 놀라운 온유함이 나타난다. 자신이 그들에게 받아들여질지 의심하면서도, 그는 그들을 위해 수고하기를 멈추지 않았다.

우리도 이 마음의 자세를 본받아야 한다. 그들의 감사를 전혀 확신하지 못하는 자들에게도 선을 행하기를 멈추지 않도록. 또한 그가 그로부터 의심받고 달갑지 않게 여겨질까 두렵다고 한 자들에게도 성도라는 이름으로 영예를 부여한다는 것을 주목해야 한다.

그는 또한 성도들이 때로 거짓 중상모략에 이끌려 불리한 의견을 가질 수 있다는 것을 알았다. 그들이 그를 잘못 다루었음을 알았지만, 그들에 대해 영예롭게 말하기를 멈추지 않았다.

"너희에게 돌아가기를"이라고 덧붙임으로써, 이 기도가 그들에게도 유익하며, 그가 유대에서 죽지 않는 것이 그들과 관련이 있음을 암시한다. "기쁨으로"라는 표현도 같은 목적을 위한 것이다. 슬픔과 모든 근심에서 자유로운 쾌활한 상태로 그들에게 오는 것이 로마인들에게 유익할 것이다. 그가 더 생생하고 열심히 그들 사이에서 수고할 수 있도록.

"새롭게 함"이라는 단어로 그는 다시 그들의 형제애에 얼마나 충분히 설득되어 있는지를 보여준다. "하나님의 뜻으로"라는 말씀은 하나님 홀로 그분의 섭리로 우리의 모든 길을 이끄시므로 기도에 부지런해야 할 필요성을 상기시킨다.

"평강의 하나님"이라는 표현에서, 나는 그가 단순히 로마인들에게 함께 하시고 호의를 베푸시는 것 이상을 기도하였다고 결론 짓는다. 그가 그들 한 사람 한 사람을 통치하고 인도하시기를 바랐다. 그러나 "평강"이라는 단어는 당시의 상황과 관련이 있다고 생각한다. 평화의 저자이신 하나님께서 그들 모두를 함께 연합하여 지켜 주시기를 바라는 것이다.

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